YINR 929: Tanach Yomi

Yehoshua 7: Overconfidence

After six chapters of triumphs, things unravel quickly in chapter seven. There are important factors missing in the first attack on Ai as opposed to the attack on Jericho. God was not part of the planning process. Joshua consults with his army and not God. The people decided to go into Ai with a smaller force. That displays a level of hubris after one victory. Joshua also did not follow through with the plans from the previous chapter of making sure all the spoils were left to God. Yes, the spoils were taken secretly, but this major part of the Jericho conquest seems to have been ignored. After the army’s defeat, Joshua reenacts Moshe’s encounter with God after the sin of the Golden Calf. Joshua falls on his face and confronts God with the notion that other nations will mock God for bringing the people to the land only to be killed right away. The problem is that Moshe was pleading with God not to destroy the people after the Golden Calf. Here, Joshua is complaining to God after one lost battle. In this context his complaining actually sounds more like the people before the crossing of the Yam Suf. “Why did You lead this people across the Jordan only to deliver us into the hands of the Amorites, to be destroyed by them? If only we had been content to remain on the other side of the Jordan!” (verse 7). וַיֹּאמֶר יְהוֹשֻׁעַ אֲהָהּ אֲדֹנָי ה׳ לָמָה הֶעֱבַרְתָּ הָעָם הַזֶּה אֶת־הַיַּרְדֵּן לָתֵת אוֹתָנוּ בְּיַד הָאֱמֹרִי לְהַאֲבִידֵנוּ וְלוּ הוֹאַלְנוּ וַנֵּשֶׁב בְּעֵבֶר הַיַּרְדֵּן (Joshua 7:7) And: “Was it for want of graves in Egypt that you brought us to die in the wilderness? What have you done to us, taking us out of Egypt?” (Exodus 14:11). הֲמִבְּלִי אֵין־קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה־זֹּאת עָשִׂיתָ לָּנוּ לְהוֹצִיאָנוּ מִמִּצְרָיִם (Exodus 14:11) God’s response to Joshua is the same as to Moshe before the crossing of the sea. “But the LORD answered Joshua: ‘Arise! Why do you lie prostrate?’” (verse 10). וַיֹּאמֶר ה׳ אֶל־יְהוֹשֻׁעַ קֻם־לָךְ לָמָּה זֶּה אַתָּה נֹפֵל עַל־פָּנֶיךָ (Joshua 7:10) And: “Then God said to Moses, ‘Why do you cry out to Me? Tell the Israelites to go forward.’” (Exodus 14:15). וַיֹּאמֶר ה׳ אֶל־מֹשֶׁה מַה־תִּצְעַק אֵלָי דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ (Exodus 14:15) God sees what Joshua is doing. It is a wonky attempt at using the Moshe card. But God’s response is also telling. Like the evergreen leader in Exodus, God has to remind Joshua that not every difficult event requires prostrating to God. The answer is simple—the people have sinned! As a leader, especially one who clerked under Moshe, Joshua should have known something was amiss. Instead, he overreacted like someone whose football team starts the season 1–1. It is extraordinary that the text includes this hiccup by Joshua. However, the book is very much about Joshua’s personal growth as a leader as it is about the people’s conquest of the land. To leave out a misstep would be an injustice to Joshua.

Yehoshua 6: Shock and Awe

“Joshua fit the battle of Jericho and the walls came tumbling down…” (https://youtu.be/IsEmF9urYDk). The story of the conquest of Jericho is one of the Bible stories that is famous beyond Judaism, including a popular Christian hymn describing the heroic battle (performed by Elvis in the linked clip). The story itself is a combination of a variety of strategies concocted by God and Joshua to announce the Israelite arrival in the land of Canaan in a way that served multiple purposes. The first was to strike fear in the hearts and minds of the local population. Jericho was known as a city with impenetrable walls. The city was slammed shut with the Israelites approaching. No one could enter. “Now Jericho was shut up tight because of the Israelites; no one went out and no one came in.” וִירִיחוֹ סֹגֶרֶת וּמְסֻגֶּרֶת מִפְּנֵי בְּנֵי יִשְׂרָאֵל אֵין יוֹצֵא וְאֵין בָּא (Joshua 6:1) The shock and awe strategy was achieved in three parts. The first was the ceremonial encircling of the city accompanied by the shofar blowing and ending with the battle cry of the people. “You shall march around the city, all the warriors, going around the city once… and seven priests shall carry seven ram’s horn shofars before the Ark.” סֹבּוּ אֶת־הָעִיר כָּל־אַנְשֵׁי הַמִּלְחָמָה הַקֵּף אֶת־הָעִיר פַּעַם אֶחָת… וְשִׁבְעָה כֹּהֲנִים יִשְׂאוּ שִׁבְעָה שׁוֹפְרוֹת הַיּוֹבְלִים לִפְנֵי הָאָרוֹן (Joshua 6:3–4) The second was the miraculous deconstruction of the indestructible walls. “When the people heard the sound of the shofar, the people shouted with a great shout, and the wall fell down flat.” וַיְהִי כִּשְׁמֹעַ הָעָם אֶת־קוֹל הַשּׁוֹפָר וַיָּרִיעוּ הָעָם תְּרוּעָה גְדוֹלָה וַתִּפֹּל הַחוֹמָה תַּחְתֶּיהָ (Joshua 6:20) The third was the massacre of the entire population of the town. “They proscribed everything in the city to destruction—man and woman, young and old, ox, sheep, and donkey.” וַיַּחֲרִימוּ אֶת־כָּל־אֲשֶׁר בָּעִיר מֵאִישׁ וְעַד־אִשָּׁה מִנַּעַר וְעַד־זָקֵן וְעַד־שׁוֹר וָשֶׂה וַחֲמוֹר לְפִי־חָרֶב (Joshua 6:21) This combination of miraculous intervention and brute strength sent shockwaves through the land and proclaimed Joshua as a tenacious leader. The importance of these three military notes is emphasized by their repetition in the chapter. But it was not all about destruction and death. The chapter also repeats another story—the rescue of Rahav and her family. God instructs the people to save Rahav, Joshua tells the two spies to save her, they save her, and then she is noted again in the summary. “But Joshua said to the two men who had spied out the land, ‘Go into the house of the prostitute and bring out from there the woman and all who belong to her, as you swore to her.’” וְלִשְׁנֵי הָאֲנָשִׁים הַמְרַגְּלִים אָמַר יְהוֹשֻׁעַ בֹּאוּ בֵּית־הָאִשָּׁה הַזּוֹנָה וְהוֹצִיאוּ מִשָּׁם אֶת־הָאִשָּׁה וְאֶת־כָּל־אֲשֶׁר־לָהּ כַּאֲשֶׁר נִשְׁבַּעְתֶּם לָהּ (Joshua 6:22) “So the young men who were spies went in and brought out Rahav and her father and her mother and her brothers and all who belonged to her.” וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים וַיּוֹצִיאוּ אֶת־רָחָב וְאֶת־אָבִיהָ וְאֶת־אִמָּהּ וְאֶת־אַחֶיהָ וְאֶת־כָּל־אֲשֶׁר־לָהּ (Joshua 6:23) Helping Rahav and keeping the promise made to her also sends a message. The message is that those who assist with the conquest will be rewarded and saved, as opposed to those who stand in the way. The chapter also has a message for the Israelites. God will assist them in their conquest, but they must follow God’s instructions carefully. Circling the city both scares the local population, but also tests the discipline of the people. God’s commandment to keep the spoils holy is another test that the people fail in the next chapter. These three messages provide the basis for the story of Jericho leading off the conquest of the land. The power of God, the loyalty of God’s servants, and the promises kept are also why this story has resonated beyond its initial audience.

Yehoshua 5: Eight are the days of the Bris

After crossing the Jordan, God instructs Joshua to make sure the people are circumcised. After the mass circumcision, the people celebrate Pesach. Both of these incidents are firsts post Exodus. “At that time the LORD said to Joshua: Make flint knives and circumcise the Israelites a second time.” בָּעֵת הַהִיא אָמַר ה׳ אֶל־יְהוֹשֻׁעַ עֲשֵׂה לְךָ חַרְבוֹת צֻרִים וְשׁוּב מֹל אֶת־בְּנֵי־יִשְׂרָאֵל שֵׁנִית (Joshua 5:2) “The Israelites encamped at Gilgal and kept the Passover on the fourteenth day of the month, at evening, in the plains of Jericho.” וַיַּחֲנוּ בְנֵי־יִשְׂרָאֵל בַּגִּלְגָּל וַיַּעֲשׂוּ אֶת־הַפֶּסַח בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב בְּעַרְבוֹת יְרִיחוֹ (Joshua 5:10) What is the connection between the circumcision and Pesach? On a halachic level there are two connections. The first is that anyone who is uncircumcised cannot partake of the Pesach offering as instructed in Exodus 12:48. “If a stranger who resides with you would offer the Passover to the LORD, all his males must be circumcised; then he may draw near to offer it.” וְכִי־יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַה׳ הִמּוֹל לוֹ כָל־זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ (Exodus 12:48) The second connection is that Brit Milah and the Pesach offering are the only two positive commandments that one can be punished for not doing. It makes sense then, that God wanted the people to fulfill both of these commandments early on after their entry into the land. On a historical level, there is a parallel between these events and the events in Exodus. Before returning to Egypt, Tzipporah is forced to circumcise Moshe or Moshe’s child (Exodus 4:25). וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת־עָרְלַת בְּנָהּ (Exodus 4:25) Moshe agreed to return to Egypt, but he complained to God that he had a speech problem before speaking with Pharaoh. He described it as “uncircumcised lips” (Exodus 6:30). וַיֹּאמֶר מֹשֶׁה לִפְנֵי ה׳ הֵן אֲנִי עֲרַל שְׂפָתָיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה (Exodus 6:30) God reassured Moshe by providing the help of Aaron. It was only after these two “circumcisions” that Moshe was able to take the people out of Egypt. Now, forty plus years later, the people are about to embark on the final arc of the Exodus narrative—conquering the land. The people may be unsure about this task. By linking the circumcision and Pesach, God reminds the people that Moshe too was nervous and unsure of the task God set before him. But once he was circumcised, he was able to lead the nation out of Egypt. This could also be why after the circumcision here God says that “Today I have rolled away from you the disgrace of Egypt” (verse 9). וַיֹּאמֶר ה׳ אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם (Joshua 5:9) Why was the circumcision considered the disgrace of Egypt? No other nation was circumcised at the time. The people entering the land were not circumcised because of the travels in the wilderness, not because of Egypt. Perhaps God is referring to the mental disgrace of Egypt, where Moshe would not believe that God could help him take the people out. Now that the people had rededicated themselves to God and reenacted the Exodus, they were ready for their task of conquering the land.

Yehoshua 4: She Sells Sea Stones by the Sea Shore

In the middle of chapter 3 there is a verse that seems out of place: “Now therefore take twelve men out of the tribes of Yisrael, out of every tribe a man” (verse 12). וְעַתָּה קְחוּ לָכֶם שְׁנֵים־עָשָׂר אִישׁ מִשִּׁבְטֵי יִשְׂרָאֵל אִישׁ אֶחָד אִישׁ אֶחָד לַשָּׁבֶט (Joshua 3:12) The Navi does not explain what should be done with these twelve people, and the story simply continues. It is not until chapter 4 that their job is revealed. “Take you twelve men out of the people, out of every tribe a man / and command them, saying, Take you hence out of the midst of the Yarden, out of the place where the priests’ feet stood firm, twelve stones, and you shall carry them over with you, and leave them in the lodging place, where you shall lodge this night” (verses 2–3). קְחוּ לָכֶם מִן־הָעָם שְׁנֵים־עָשָׂר אֲנָשִׁים אִישׁ אֶחָד אִישׁ אֶחָד מִשָּׁבֶט׃ וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִינוּ שְׁנֵים־עָשָׂר אֲבָנִים וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר תָּלִינוּ בוֹ הַלָּיְלָה (Joshua 4:2–3) The chapter takes a lot of time emphasizing that these stones are to be taken from the actual feet of the Kohanim in the river. What are these twelve stones? At first, they seem like they could be the stones that Moshe commands back in Deuteronomy: “As soon as you have crossed the Jordan into the land that your God is giving you, you shall set up large stones. Coat them with plaster / and inscribe upon them all the words of this Teaching” (Deuteronomy 27:2–3). וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת־הַיַּרְדֵּן אֶל־הָאָרֶץ אֲשֶׁר ה׳ אֱלֹהֶיךָ נֹתֵן לָךְ וַהֲקֵמֹתָ לְךָ אֲבָנִים גְּדֹלוֹת וְשַׂדְתָּ אֹתָם בַּשִּׂיד׃ וְכָתַבְתָּ עֲלֵיהֶן אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת בְּעָבְרֶךָ (Deuteronomy 27:2–3) But there are some differences. Yehoshua does not command anything beyond simply taking the stones as a sign. He does not instruct the people to inscribe anything on the stones. The stones also are kept in the camp and not brought to Mt. Ebal or accompanied by a sacrificial ceremony, as they are supposed to be in Deuteronomy. Deuteronomy also does not mention twelve stones. Rashi believes Yehoshua is doing exactly what Moshe instructed, it just is not mentioned in the text. The problem with Rashi here is precisely the differences mentioned above. If Yehoshua was doing what Moshe commanded, at the very least the text should have said “as Moshe instructed,” even if the details were not mentioned. The story seems to happen in chapter 8 at Mt. Ebal, but that is well after the people cross the Jordan. It is possible that Yehoshua is simply borrowing the idea from Moshe and using it here as a simple remembrance to the crossing and continuing the theme in chapter 3 of the Cohanim as carriers of the Ark. That is why he instructs each tribe to take stones from the very spot where the priests stood. This Jordan crossing souvenir is meant as a reminder for each tribe that the nation did not do this on their own. God was with them from the very beginning, and God will continue to be with the people in the new land, even if it will not be as obvious all the time as the splitting of the Jordan.

Yehoshua 3: River Jordan

Chapter three and chapter four comprise one long story detailing the crossing of the Jordan river. The story parallels the story of the Israelites crossing the Yam Suf. This time, however, instead of the two walls of water, the Jordan only halts on one side. Joshua introduces the crossing in similar fashion to Moshe, namely, that the splitting will show that God will lead the people to victory. “And Yehoshua said, Hereby you shall know that the living God is among you, and that he will without fail drive out from before you the Kena῾ani, and the Ḥitti, and the Ḥivvi, and the Perizzi, and Girgashi, and the Emori and the Yevusi” (verse 3) and “Moshe said to the people: Do not be afraid! Stand fast and see God’s deliverance, which he will work for you today, for as you see Egypt today, you will never see it again for the ages! God will do battle for you, and you—be still” (Exodus 14:13). Instead of Moshe raising his staff above the water, this time the waters split by the touch of the feet of the Priests carrying the Aron. It is this last part that seems to be emphasized the most in the chapter. The phrase “the priests that bear the ark of the Lord” appears six times in this chapter. Why would the Navi need to repeat this phrase so often? After the first time, the text could have simply said the priests or the Ark. The answer may have to do with the last difference between the two stories. Moshe was from the tribe of Levi and his brother Aaron was a Cohen. Yehoshua is from the tribe of Ephrayim. Throughout much of the Torah following the sin of the Golden Calf, the tribe of Levi and the Cohanim play an outsized role in the text. But now that leadership role takes a back seat to Yehoshua, and eventually many other leaders and judges who are not from the tribe of Levi. The tribe of Levi will also not play an obvious role in the conquest of the land. The emphasis here on the connection between the Cohanim and the Ark is a reminder of the role that the Cohanim will play in this next phase of the Israelite story. It may not be in the forefront as it was in the Torah, but the tribe of Levi and the Cohanim as intrinsically linked to the God and act as protectors of the literal Ark as well as the spiritual Ark in the new land.