Yehoshua 9 End

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KNOWYOUR SEFER YEHOSHUA (Shiur #6) CHAPTERS 9-10 / THE GIVONIM Why were the Givonim the first nation to make a 'treaty' with Am Yisrael? Why were Bnei Yisrael so quick to accept them? Why does Yehoshua save them from the five kings? & Why does he ask for a miracle in the ensuing battle?

INTRODUCTION Recall our explanation of the two basic military problems that face Yehoshua: 1) That all of the nations of Canaan may join against him. 2) The problem of attacking walled cities. Thus far, G-d had been very instrumental in helping Yehoshua solve these problems. The miracle of stopping the flow of the Jordan River scared [at least temporarily] his enemies from joining against him (see 5:1); a miracle helped Yehoshua breach the wall of Yericho (see chapter 6); and a wise military strategy tricked the army of HA'AI to leave their walled city (see 8:1-3). Nonetheless, chapter 9 begins with an introductory statement explaining how all the seven nations of Canaan finally do join together to plan a battle against Yehoshua (see 9:1-2). It seems that Yehoshua's infiltration of the central mountain range of Israel (by defeating HA'AI) led them to conclude that Yehoshua is indeed planning a full attack on Eretz Canaan. Furthermore, even though Bnei Yisrael finally defeated HA'AI, the fact that they lost the first battle gave the nations of Canaan enough 'hope' that Bnei Yisrael can be defeated (see Yehoshua 7:7-9!). What will be Yehoshua's next step? DIVIDE & CONQUER Yehoshua's employs the classic strategy of 'divide & conquer', i.e. to cut the country in half - thus isolating the north from the south. To accomplish this, Yehoshua plans to continue his conquest into the heart of the mountain range by crossing from east to west. Now that HA'AI is conquered, he can continue on to Bet-el and Givon [near Ramallah today]; and then descend into the SHFEYLA area [the lowlands near Latrun and Lod] thru the narrow Beit Choron pass on the western slopes of the mountain range. From there he will we be able to attack and secure the southern coastal plain. Most likely, the Givonim are quite aware of this strategy. Therefore, they conclude that they will be 'next in line'. As they don't stand a chance against Yehoshua's army, they device a plan to save themselves by tricking Yehoshua into signing a 'peace treaty'. First of all, the Givonim certainly realize that sooner or later Yehoshua will uncover their true identity (i.e. that they actually live in Eretz Canaan). Nevertheless, they assume that if they can secure a treaty in G-d's Name, even if signed under 'false pretense', Bnei Yisrael will certainly keep to it! Note how their treaty includes an 'oath' in G-d's Name and a clause that 'they will not be killed': "And Yehoshua made peace with them, and he made a covenant to LEAVE THEM ALIVE, and the princes of Israel made them an OATH." (9:15) How did they reach this conclusion? How did they know (or why did they think) that Bnei Yisrael would not break an oath made in G-d's Name? To answer this question, we must take note of how they presented their case to Yehoshua: "And they answered Yehoshua saying: We, your servants, have come from a land very far away for the sake of G-D'S NAME your G-d, for we heard His reputation and everything He had done to Egypt... now make with us a covenant." (see 9:6-11) Note how the Givonim explain to Yehoshua WHY they have made this long journey: "for the sake of G-d's Name". It is not enough that they dress up as though they have travelled for many days, for it they do not present a logical reason for their journey Bnei Yisrael will doubt the authenticity of their claim.

How do they know that 'for the SAKE OF G-D'S NAME' will be accepted as a logical reason? It appears that the Givonim are aware of some of the most basic topics of Chumash, i.e. that Bnei Yisrael have been commanded to conquer the seven nations in Eretz Canaan (that is why they think that they cannot make peace), and their goal is to be a nation that will represent G-d to other nations. They also appear to be quite sure that Bnei Yisrael would not go back on an oath taken in G-d's Name, for doing so would be a desecration of His Name. Therefore, they assume that Bnei Yisrael will 'buy' their story as they will be excited that Gd's ultimate goal is already being reached; indeed - nations from far away have now come to recognize G-d. And that is exactly what happened, Bnei Yisrael 'buy' their story (9:14); they sign a treaty with an oath (9:15); and only three days later they realize that they had been duped (9:16-17). Nonetheless, they do not fight them, for they had signed a treaty in G-d's Name (9:18-19)! Finally, when questioned by Yehoshua why they had lied, they answer quite frankly: "For we have been told that G-d had commanded that you should conquer this land." (9:24). Despite all of this, the treaty is later nullified - for it was made under false pretense. Now, instead of a "brit" between two sovereign nations, Yehoshua submits the Givonim to servitude, i.e. they will provide services as water carriers & woodcutters (see 9:23, 26-27). What the Givonim did not realize is that they could have reached the very same agreement without deception. As Rambam in Hilchot Melachim 6:5 explains: any nation of Canaan had the option to make peace with Yehoshua, as long as they accepted conditions of servitude (by giving up their political sovereignty). THE FIVE KINGS ATTACK As a result of this treaty, Yehoshua has secured an ally at the heart of the mountain range. Therefore, the neighboring kings (who had already join forces to plan an attack against Yehoshua/ see 9:1) immediately react by attacking the Givonim - in order to regain control of this strategic area (see 10:1-5). Outnumbered, the Givonim ask Yehoshua for immediate military assistance (see 10:6-7). Why does Yehoshua agree to help them? After all, if the only reason why Bnei Yisrael were not able to kill the Givonim was because of the mistaken 'oath', now would have been a perfect opportunity for a someone else to 'do the dirty work' for them! Nevertheless, Yehoshua comes to their aid. Recall that one of Yehoshua's major problems is attacking walled cities. Therefore, his strategy will focus on a method to draw the armies outside of their cities (as was the case in the second battle against HA'AI. At this very moment, Yehoshua recognizes that he has a fantastic opportunity to attack the armies of five of the strongest kings of Canaan - OUTSIDE of their walled cities! BUYING TIME G-d approves of Yehoshua's plan (see 10:8) and Bnei Yisrael climb from the Gilgal up into the mountain range to launch their surprise attack (see 10:9). The five kings are caught totally unprepared for they didn't expect that Yehoshua would come to help the Givonim. Therefore, as soon as they see his army they are forced to retreat and flee back to their walled cities (see 10:10-11). The success of this surprise attack now depends on Yehoshua's ability to pursue his enemy and catch them BEFORE they reach their walled cities. However, he has limited time to do so, for as soon as night falls, his opportunity will be lost for under the cover of night, the armies will be able to sneak back into their cities. Yehoshua needs to 'buy' some time! This 'military' background beautifully explains why Yehoshua asks for the miracle of "shemesh b'Givon dom..." (see 10:12) at this time. Yehoshua is presented with a unique opportunity to conquer five of the strongest armies of the South! However, the only thing standing in his way is 'time'. Therefore, he asks G-d to hold the sun & moon in the sky to give him ample time to defeat his enemies (see 10:12-14). This occurred on the Third of Tammuz. Not only does G-d answer this request, He also provides Yehoshua with 'artillery support' by sending large stones from heaven that slow the enemy's retreat as they descended the Mevoh Choron pass (see 10:11). After routing the armies of the five kings in the field, Yehoshua finds the kings themselves hiding in a cave near Makedah (see 10:15-27). Afterward, he continues with his conquest, from Makedah - marching from city to city, most of them now left defenseless. In this manner, Bnei Yisrael secure control of the southern mountain area and "shfeyla" [lowlands] (see 10:28-43). In a rather ironic manner, Yehoshua's 'mistaken treaty' with the Givonim led to a series of events that created a military opportunity allowing him to conquer the southern half of the country quite easily; despite their walled cities and attempted unity. - In hindsight, Yehoshua and the "nssiim" made a 'good mistake'. Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament

Spiritual and Ethical Issues in the Historical Books of Tanach by Dr. Meir Tamari

The Treaty with the Giveonites - Kiddush Hashem

(Yehoshua 9)

Politics in general and international diplomacy in particular, are considered by all to be devoid of ethics and morality. A nation is supposed to have only interests that have to be protected and furthered, so that only economics, physical security and spheres of influence matter. Throughout history, diplomacy has simply been viewed as a form of military or trade warfare. At times it has also been seen as a method for achieving and furthering an ideology whether it be religion, communism, fascism, or capitalism. This case of Israel's first experience of diplomacy, presents an opportunity, therefore, to show a Jewish perspective on this matter. This is especially important, since the State of Israel represents a radically new experience in this regard. For all the years of the Galut, we reacted to political, economic and social issues that others initiated, while under constraints of danger to our very survival and often to our physical existence. This perverted the intrinsic and independent Jewish approach, since it was either infiltrated by non-Jewish ideologies or by considerations of how to evade the machinations of an enemy. We either had stadlanim or Jews of the political left or right or else witnessed divisions like that concerning how Yaakov behaved when meeting Eisav. The Ramban faulting him for humbling and negating himself while Rabbi Yehuda Hanasi modeled himself on Yaakov and wrote to Marcus Aurelius, Emperor of Rome, as an a obedient servant. The independent State of Israel is challenged to rectify this. When the rulers of Canaan heard of Israel's capture of Yericho and Ai, they realized that this meant that they were bent on conquest and settlement, not on plunder or spoil. So they formed a coalition to be better able to do battle together against Israel. However, the people of Giveon, [known today by the Arab name of G'ib, close to modern Atarot and lying close to Ai, at the Eastern end of Emek Ayalon and North of Jerusalem] decided to try their own method of defeating the Israelites. They were going to try, through diplomacy, to make peace and thus save themselves. Yehoshua, in accordance with the halakha, had sent messages to all the nations in Canaan saying that those who wished to leave could do so, those who wished to do battle could do so, and those who wished to make peace could do so under condition that they undertook to observe the Seven Noachide laws and to serve as bondsmen to the Jews (Rambam, Hilkhot Melachim 6:1). The people of Giveon thought that they could get Yehoshua to make a treaty with them and thereby they could escape both the religious laws and bondage, since a treaty would not include those conditions. They knew that Gd had specifically enjoined Israel from making treaties with the inhabitants of Canaan, so they adopted a subterfuge. They sent ambassadors, dressed in old clothes, bearing the remnants of food and drink in old vessels and changed their appearances in order to create the impression of having come a long distance, and not being of the inhabitants of Canaan. Examined by Yehoshua and Israel, they protested any suggestion that they were of the Seven Canaanite nations, insisting that they had come from afar, not because they were afraid of Israel, but only because they had heard of the great acts of Hashem. They even went to the extent of referring only to what happened to the Egyptians and to Sichon and Og, without making any mention of the crossing of the Jordan nor of the battles against Yericho and Ai, which being very recent history could not have been known to a nation coming from afar. It is interesting to note that our Sages learnt from the use of the phrase, 'also in subterfuge' - gam hem be'ormah - in the case of Giveon, a connection with the actions of the sons of Jacob against the people of Shechem. Just as they had used ormah in getting the Shechemites to circumcise them- selves so that they could kill them, so the Giveonites planned to trick Israel into letting them remain idolaters and free men, despite the Divine commandment.

As to the question why their subterfuge was accepted, the rabbis saw the answer in the fact that the people did not ask G-d what they should do. This should have been an integral part of their political decision and should be so in all generations. They had the Urim v’Tumim, whereas future generations do not, however, there were halakhic and ideological- religious patterns that could provide some guidelines. Even non-Canaanite nations seeking to live amongst the tribe's of Israel could do so only if they rejected idolatry and accepted the Seven Noachide laws as well as some sort of unequal status, so that a covenant that did not require these should have been unacceptable. Abarbanel sees a reference to the self-interest of politicians when he comments on verse, "and they took the gifts the people of Giveon brought", that this refers to the acceptance of this bribe by the princes of Israel that caused them to convince the people to make the treaty. All too many times in history have the representatives of nations adopted a pattern of diplomacy that was influenced and colored by their own personal self-interest. It only took three days for Yehoshua and the people to discover that the nation with whom they had concluded a treaty were actually neighbors of theirs. The people of Israel clamored for their destruction. After all, they had not only falsely caused Israel to disregard the word of G-d not to spare any of the Canaanite nations, but they had also established a Trojan horse of enemies within the territory of Israel which, therefore constituted an ever-present danger. The princes had, while accepting both of these arguments, a far more powerful one, a purely spiritual and moral one. The question of breaking an oath, of swearing by G-d’s Name and then not fulfilling what one has sworn to do, was at issue here. It was irrelevant that the fact that they had been lied to was the cause of breaking their promise. Nobody would know how the Giveonites had obtained this promise and of the deception they had practiced. It was irrelevant that national interests demanded such behavior. It was sufficient that the nations surrounding them would have heard that Israel had taken an oath not to harm the Giveonites and yet despite this had slaughtered them. Israel had sworn an oath in the name of G-d, therefore, they would be desecrating His Name if they broke their oath. It was only this consideration that led the people not to pursue a policy that was logical and politically and militarily correct, a policy that should have determined Israel’s diplomacy yet had to give way to a greater concept that of sanctifying G-d’s Name. We can see the roots of this concept in Leviticus (5:2-7). Not fulfilling a contract or not honoring one’s obligation is presented as a crime against God. Rabbi Akiva taught that in every transaction (individual or national, economic or political), G-d is always a witness and therefore not to fulfill the obligations involved irrespective of the cost, was a denial of G-d (Torat Kohanim). After all, sanctifying the name of G-d is a positive mitzva, obligatory on all Jewish men and women, at all times and irrespective of where they dwell. To drive home this concept for the generations to come, a change in law was made. Halakhically, if a nation submitted to Israel, made peace and accepted the seven Noachide laws they were to serve as bonded or indentured servants to the ordinary people of Israel. However, the Giveonites had caused, through subterfuge, Israel to take a false oath in the name of G-d thereby involving them in a possible desecration of His Name. Therefore, this was not acceptable. Rather, the Giveonites were to be hewers of wood and drawers of water in the Tabernacle, and later in the Temple, where He had chosen to place His Name.

KNOWYOUR

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SEFER YEHOSHUA (Shiur #7) CHAPTERS 11-12 Completing the Conquest At first glance chapters 11->12 in Sefer Yehoshua appear to lack the 'excitement' found in earlier chapters. Nevertheless, they do contain the details of several very important events; in fact, from a military perspective, they describe the primary account of Yehoshua's conquest of the land. INTRODUCTION Once Yehoshua had successfully defeated the military powers in the south, the kings of the North gather together to join forces against him (see 11:1-5). They recognize that Bnei Yisrael have become a serious threat to their survival, and that their best strategy is to launch a joint frontal attack against Yehoshua. To do so, they assemble at Mei Marom and plan their attack. Yehoshua now faces the exact scenario that he had feared most (see 7:9), for now he is out-numbered and out-armed. On the other hand, this gathering by the kings of the north also presents Yehoshua with an excellent opportunity, for if he can somehow defeat these armies, he has solved his problem of conquering their walled cities! Once again, Yehoshua needs a good battle plan. THE BLITZ This time, Yehoshua's strategy is quite daring. Instead of taking up the defensive against this coalition, he decides to attack them first - at their staging ground in Mei Marom, BEFORE they leave to attack him. As was the case with his attack against the Five Kings, Yehoshua employs the element of 'surprise', causing his enemies to disperse and flee. Even though he is outnumbered, he defeats his enemy before they have time to organize. They flee in all directions (back to the cities that they came from (see 11:7-8). During that retreat, Yehoshua routs their armies. The city of Chazor [the 'group leader' (see 11:1)] is razed to the ground. However the other walled cities, even though their armies were defeated, were not destroyed (see 11:10-14). In wake of this conquest, Yehoshua secures military control of the northern area of Eretz Canaan. This victory marks an important milestone, for the first time since they entered the land, Bnei Yisrael are no longer under an immediate threat of annihilation should the nations of Canaan gather against him. Once again, Yehoshua reaps the fruits of a sound military strategy. A WEANING PROCESS So where is the Hand of G-d in this battle? As I'm sure that you've noticed, as we proceed from battle to battle in Sefer Yehoshua, we find less and less direct involvement by G-d. The following list charts this progression: * The battle of Yericho was won with the help of an undeniable miracle. [The walls came tumbling down...] * The battle of HA'AI was won with help of a direct battle plan from G-d; as well as Yehoshua holding his KIDON up high so that everyone would recognize that G-d was fighting for them. * During the battle against the Five Kings, G-d assists Bnei Yisrael with a miracle by holding the sun in the sky to give them ample time to complete their victory. * In the battle against the kings of the North, G-d gives Bnei Yisrael some 'encouragement' (see 11:6). The pattern suggests that ideally G-d would rather Bnei Yisrael fight their battles through natural means, in hope that they will recognize the Hand of G-d even WITHOUT a miracle. However, to emphasize to them that it is indeed G-d who is helping them, in their first set of battles Bnei Yisrael need to be shown this more explicitly. By the time we reach the battle against the northern kings, G-d no longer needs to perform miracles. He hopes that Bnei Yisrael will recognize His assistance on their own.

STAGE ONE - COMPLETE! Now that the military conquest of the north was complete, Bnei Yisrael enter a new phase. First of all, they are no longer in danger that all the armies of Canaan will join against them. [Most all of them have been defeated.] Therefore, there is no longer a need for the armies of all twelve tribes to remain together in case of such an attack. Instead, it is now possible for each tribe to organize its own army and begin securing the borders of its own inheritance. [this will be the topic in chapters 13->19.] So what really happened? Was the land conquered or wasn't it? To answer this question one must differentiate between two phases of conquest. In Stage One Yehoshua must attain overall military control of the country. This is accomplished by defeating the standing armies of the existing nations to the point that they no longer pose a threat to Bnei Yisrael's survival. This includes military control of the main highways, high hills and strategic intersections etc. Yehoshua reaches this stage of conquest at the conclusion of chapter 11. However, at this point Stage Two begins where it becomes the responsibility of each and every tribe to complete that conquest, i.e. to go from hill to hill, set up cities and industries etc. This is not a job for the joint army of all twelve tribes, rather this must be accomplished at the tribal level. Should any tribe not continue with Stage Two, as we know from our history, another nation will instead. Therefore, from the perspective of Stage One, the assessment of 11:16-20 is correct. Yehoshua, with G-d's assistance, indeed succeeded in securing military control of the entire country. However, this does not imply that there were no 'pocket holes' remaining. As we will see in our study of chapters 13->19, some of the tribes completed Stage Two, while many others did not. Basically, G-d fulfilled His promise that He would assist Bnei Yisrael in their conquest of the land. Whenever Bnei Yisrael took the initiative, G-d came to their assistance. However, G-d did not take the initiative for them. In summary, one of the primary messages of Sefer Yehoshua is to show us how G-d fulfilled His promise to help Bnei Yisrael conquer the land, and how Bnei Yisrael, at least partially, fulfilled their responsibility to complete that conquest. In the next shiur, as we study chapters 13->19, we will discuss the efforts taken by each tribe (for good or for bad) to its inherit the land. Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament

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KNOWYOUR SEFER YEHOSHUA (Shiur #8) CHAPTERS 13-19 The Nachala

Chapters 13->19 in Sefer Yehoshua are rarely ever studied, and for a very good reason - they contain a very detailed list of borders and cities that appear to have very little relevance. In the following shiur, we won't make those details any more exciting, however, we will find significance in the manner of their presentation. INTRODUCTION - KIBUSH & NACHALA As we explained in our previous shiurim, Sefer Yehoshua neatly divides into two distinct sections: 1) Chapters 1->12 = KIBUSH - Military Conquest of the Land 2) Chapters 13->22 = NACHALA - The inheritance of each tribe. Once the major armies of Eretz Canaan had been defeated by Yehoshua 'united' army, it was now time for each tribe to 'finish the job' and settle their assigned territories. As we will see, some of the tribes did an excellent job, while others accomplished very little. TAKING THE INITIATIVE The internal order of the tribes in the NACHALA section is very logical. Chapter 13 begins with the conquests by GAD, REUVEN, and 1/2 MENASHE for the simple reason that they were first to inherit their land - even before Bnei Yisrael had crossed the Jordan (see Bamidbar chapter 32). Chapters 14 and 15 describe how the tribe of YEHUDAH, spurred by their leader KALEV, take an initiative and quickly complete their conquest of the entire area of the Judean Hills. Two entire chapters in Sefer Yehoshua are dedicated to the details of that conquest and the names of the settlements which they established. Similarly, chapters 16 and 17 describe how the tribes of EFRAIM & MENASHE undertake a serious effort to conquer their inheritance in the hills of Samaria. In contrast to these five tribes who actively took the initiative to settle their areas, the NACHALOT of the remaining seven tribes are described in far LESS detail (e.g. six of them are all recorded very briefly in chapter 18). Clearly, Sefer Yehoshua is teaching us an important lesson - that G-d helps those (tribes) who helped themselves! [In other words, even though G-d had promised to assist Bnei Yisrael in their conquest of the land, it was supposed to be a 'joint effort'. A tribe that took an initiative received divine assistance, while those tribes that remained passive received very little.] THE TRANSITION However, to fully appreciate this distinction, it is important to pay carefully attention to the TRANSITION that takes place in chapter 18. Note how chapter 18 first describes how Yehoshua transfers the MISHKAN from the Gilgal to the city of SHILO before it describes the conquests of the remaining seven tribes. In fact, the reason why is quite explicit - he gathers the entire nation at that site in order to rebuke those REMAINING seven tribes (who had yet to take their NACHALA /see 18:1-7). In fact, note how harshly Yehoshua words this rebuke: "And Yehoshua said to Bnei Yisrael - 'ad ma'tai atem MITRAPIM [For how long must you remain LAZY] and not conquer the land that G-d has given you..." (18:3) Clearly, Yehoshua distinguishes between the five tribes that had taken an initiative (i.e. Reuven, Gad, Yehuda, Efraim, and Menashe) and the seven remaining tribes who had failed to do so (i.e. Binyamin, Yisachar, Zevulun, Dan, Naftali, Asher, and Shimon). He gathers them to encourage these remaining tribes to take a more positive role towards securing their NACHALOT. This explains why immediately after this rebuke, Yehoshua divides the remaining land among these seven tribes, assigning each a specific NACHALA that they must survey and conquer. However, this does not explain why Yehoshua moves the MISHKAN to SHILO specifically at this time. We will now attempt to explain how these two events – moving the Mishkan AND rebuking the tribes - are thematically connected.

THE 'SHILO PLAN' Recall that from that time that the Bnei Yisrael had crossed the Jordan, GILGAL served as the national center. Not only was the Mishkan immediately set up in GILGAL, that site continued to serve as the national center during the seven years of Yehoshua's conquest. However, according to Sefer Devarim, upon the completion of their conquest of the land, Bnei Yisrael were supposed to establish a more permanent site for the Bet Ha'Mikdash. Nevertheless, it appears that Yehoshua's conquest was not considered 'complete' enough to warrant the building of this permanent MIKDASH. So why does Yehoshua move the Mishkan to SHILO? What doesn't the Mishkan simply remain in GILGAL? Based on our above discussion, one could suggest the following explanation. Yehoshua faces a certain dilemma. On the one hand, the time is certainly not ripe for building the permanent Mikdash for the NACHALA is far from complete; however it may very well be that one of the primary reasons why the NACHALA is not complete is BECAUSE the Mishkan remains in GILGAL! Let's explain: Recall for the last forty years Bnei Yisrael had dwelled in the desert in tents - in camp formation surrounding the MISHKAN. Furthermore, that Mishkan has served as the center of their national and religious life. Even though the camp had more recently moved to GILGAL, day to day life had not really changed that much. Therefore, after the primary conquest (KIBUSH) was complete and there was not longer an immediate danger of war from the nations of Canaan, the tribes were left with two options: (1) to LEAVE Gilgal, and establish new settlements in their various assigned NACHALOT; or (2) to STAY in Gilgal continuing the life style they had grown accustom to during the last 40 years in the desert. As we explained in chapters 13->17, five tribes took the initiative and established their NACHALOT (1), however the remaining seven tribes opted to stay in Gilgal (2). Therefore, to encourage these remaining tribes to settle their NACHALOT Yehoshua enacts the 'SHILO plan': (a) disperse the temporary campsite in Gilgal by taking away Its primary attraction - the Mishkan. (b) establish Shilo, a town located at the center of the densely forested mountain range of Har Efraim, as the new national center. This would encourage the settlement of this difficult area by the tribe of Efraim (see 17:14-18) and strengthen Bnei Yisrael's overall position in the mountain range of Eretz Canaan. (c) encourage the other tribes to leave Gilgal and inherit their own NACHALOT. This explains why Yehoshua not only moves the Mishkan to Shilo specifically at this point in time, but also why he gathers together all the tribes and demands that they write down their respective borders and commence with the conquest of those areas (see once again 18:1-10). To a certain extent, the 'SHILO plan' was quite successful. Shilo established itself as the new national center, replacing Gilgal; and the remaining tribes began to inherit their own NACHALOT. However, as we later learn in Sefer Shoftim chapter 1, this second phase of the conquest remained rather incomplete. Furthermore, from the minimal mention of SHILO in Sefer Shoftim, it appears that Shilo never really developed as the powerful religious center that Yehoshua had hoped it would become. Acknowledgements: THE TANACH STUDY CENTER; The Little Midrash Says; The Sequence of Events in the Old Testament

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KNOWYOUR SEFER YEHOSHUA (Shiur #9) CHAPTER 18 / NACHALAT BINYAMIN INTRODUCTION / REVIEW In our previous shiur we explained how Sefer Yehoshua neatly divides into two distinct sections: 1) Chapters 1->12 = KIBUSH - Military Conquest of the Land 2) Chapters 13->22 = NACHALA - The inheritance of each tribe. Then we explained how the NACHALA section also divides into two sections: A) Chapters 13->17 - The 5 tribes that took the INITIATIVE [Reuven, Gad, Yehuda, Efraim, & Menashe] B) Chapters 18->19 - The remaining tribes that didn't! [Binyamin, Yisachar, Zevulun, Naftali, Asher, Dan & Shimon] In that shiur we also discussed the significance of transferring the national center from Gilgal to Shilo (18:1-9), in an attempt to encourage those remaining tribes to make a serious effort complete their NACHALOT. However, we did not explain the reason for minute detail that chapter 18 dedicates to the borders of the tribe of Binyamin. "YDID HASHEM" Recall the special blessing that the tribe of Binyamin received from Moshe Rabeinu: "And to Binyamin [Moshe] said: YDID HASHEM - Beloved of the Lord YISHKON B'BETACH ALAV - The SHCHINA shall dwell above him CHOFEF ALAV KOL HA'YOM - Ever does He protect him u'BEIN KTEIFAV SHACHEYN - & he rests between His shoulders." (see Devarim 33:12) Clearly, this blessing indicates that G-d's Presence is destined to dwell somewhere within the borders of Binyamin, and hence we can assume that the Bet Ha'Mikdash was destined to be built there. However, as we explained in our previous shiur, the time was not ripe yet for the establishment of a permanent Mikdash, for the process of "kibush & nachala" was still far from complete (see Yehoshua 13:1-3, Devarim 12:5-12 and our shiur on Parshat Re'ay). Furthermore, many areas within the proposed borders of Binyamin itself were still under Canaanite [and Jebusite] rule. [See Shoftim 1:21 re: the fact that Yerushalayim had not yet been captured. Recall that is only captured several hundred years later during the time of David ha'melech, as detailed in Shmuel II 5:1-12.] Therefore, Yehoshua was not able to build the permanent Mikdash in Binyamin, and opted to establish a temporary site in Shiloh instead. Nevertheless, because of its potential to later become the 'tribal home' for the Mikdash, its status remained special. Hence, it should not surprise us that immediately after the Mishkan is moved to Shilo, the first set of borders that are described immediately afterward are those of Binyamin [="nachalat shchina"]. We will now show how this special status is reflected in both the description of Binyamin's borders and in his relative location among the other tribes. HEAD & SHOULDERS If you carefully follow Sefer Yehoshua's detailed description of the borders of Binyamin, you'll note the key word KATEF [shoulder] - that is unique to its border . Review 18:11-20, noting how often the word KATEF is used in this description of the borders of shevet Binyamin: KATEF YERICHO (18:12) KATEF LUZAH (18:13) KATEF HA'Y'VUSI (18:16) KATEF MUL HA'ARAVA (18:18) KATEF BEIT CHOGLA (18:19)

No other border uses this word in its description, with the exception of the border of Yehuda. But there also, it is only used in relation to the border between Yehuda and BINYAMIN! [See Yehoshua 15:8-10.] It becomes rather obvious that Sefer Yehoshua intentionally describes the border of Binyamin using the word KATEF to allude to Moshe Rabeinu's blessing for shevet Binyamin, and the hope that one day the permanent Bet ha'Mikdash will be established within its borders. [It should be noted that technically speaking, KATEF refers to sort of a mountain cliff. In other words, KATEF YERICHO refers to the steep drop from the western mountain range overlooking Yericho. For those of you familiar with Israel,if you have ever driven through Bikat ha'yarden, you most probably have seen this; or if you have visited the yishuv of Mitzpeh Yericho, situated above that cliff. Similarly, KATEF YE'VUSI refers to the southern slope of today's Mount Zion, just outside the walls of the old city. This 'KATEF' is easily discernable when viewed from the neighborhood of Abu-Tor, or from near the Ariel Hotel where Derech Hevron meets the train station.] REPLACING THE MISHKAN In addition to the significance of the word KATEF in Sefer Yehoshua's description of shevet Binyamin's borders, one can also find significance its specific geographical location as well. Recall from the opening section of Sefer Bamidbar how G-d commanded Bnei Yisrael to organize their camp in such a manner that the Mishkan would be located at its center. This served as a constant sign to the people that G-d dwells in their midst. Now, in Sefer Yehoshua, when the shvatim receive their "nachalot" (chapters 13->19), we find a very similar configuration! The following table illustrates this comparison. IN THE DESERT IN ERETZ YISRAEL DAN EFRAIM

MISHKA N REUVEN

EFRAIM YEHUDA

DAN

BINYAMIN

REUVEN

YEHUDA

In both cases, the site representing the SHCHINA, be it the Mishkan or nachalat Binyamin, is surrounded by the same four 'leadership' shvatim! [The directions have simply rotated 90 degrees (and inverted).] This explains why Chazal refer to the nachala of Binyamin as "nachalat shchina". A 'PEACEFUL' LOCATION In conclusion, it is worth noting the special phrase that Sefer Yehoshua employs to introduce the general location of shevet Binyamin: "And the lot of Binyamin... and the borders of their inheritance are located BETWEEN the tribe of YEHUDA and the tribes of YOSEF." (see Yehoshua 18:11) Note the emphasis on Binyamin's location between YEHUDA and YOSEF (not just Efraim). Recall as well from Sefer Breishit how YEHUDA and YOSEF emerged as leaders among the brothers, and how Parshat Va'yigash vividly portrays how YOSEF finally unites with his brothers when YEHUDA approaches him regarding BINYAMIN. Unfortunately, too often in Jewish history, the 'personalities' of YOSEF and YEHUDA remain in conflict. [Take for example "pilug ha'mamalacha" - the split between the ten tribes and Yehuda - in the time of Yerovam.] However, when Yosef and Yehuda do finally unite, its becomes thematically significant that the Bet Ha'Mikdash can then be established within the borders of "nachalat Binyamin Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament

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KNOWYOUR SEFER YEHOSHUA (Shiur #10) CHAPTERS 20-21 NACHALAT Levi FROM YEHOSHUA TO MOSHE The opening psukim of chapter 20 are unique in Sefer Yehoshua, for they are the only instance (anywhere in Nviim Rishonim) where we find the classic 'Chumash opener' of "vay'daber Hashem el [Moshe/Yehoshua] laymor, daber el Bnei Yisrael...". The reason for this most probably relates to the fact that Yehoshua is now fulfilling a specific mitzvah of the Torah that Moshe had begun but could not finish. Recall from Parshat Masei [see Bamidbar 35:9-15] that G-d commanded Moshe (prior to his death) to instruct Bnei Yisrael to set aside six cities of refuge [=AREI MIKLAT], three in Transjordan and three in Eretz Canaan. In regard to the three cities in Transjordan, we learned in Devarim 4:41-43 that Moshe had already designated those cities when he gathered Bnei Yisrael together for his final speech of mitzvot (see Ramban 4:41 & TSC shiur on Parshat Devarim). However, Moshe was unable to designate the cities in Eretz Canaan. Now that the conquest of Eretz Canaan was complete, Yehoshua is now able to complete the mitzvah that Moshe had begun. IMPORTANT CROSS ROADS The specific cities that were chosen [Kedesh Naftali, Shchem in Har Efraim, and Kiryat Arba in Har Hevron] are located on important crossroads of the major North/South highway located on the central mountain range of Eretz Canaan. That mountain range begins in the south at Beer Sheva and climbs up to Hevron [=Kiryat Arba] where it meet the East/West Highway that connects westbound to the coastal plain at Lachish via Moresha [toady Bet Guvrin], and eastbound to the Judean Desert, the Dead Sea and the crossing point to Moab. That main highway continues north through Yerushalayim, Bet-el, and Shilo until it reaches Shchem, where once again it meets an important East/West highway, westbound to the coast near Netanya and eastbound through Nachal Tirzah to the Jordan Valley and the crossing point to Nachal Yabok (in Jordan). That highway continues northward through the Jezreel Valley past Har Tabor and the Kinneret to Kedesh, where again we meet a major crossroad eastbound to the Golan Heights and Syria, and westbound through the Gallil until Acco. Therefore, Kedesh, Shchem and Kiryat Arba were chosen because of their central location along the main highway, quite appropriate for cities of refuge. Finally, note in chapter 21 that these cities of refuge (including those in Transjordan) are specifically designated as cities that belong to the Leviim (see 21:13,21,27,32,36!). Instead of sending these people to a 'jail type' environment (where one criminal learns from another), they are sent to a city of Leviim in hope that they will be provided with proper guidance. This may explain why chapter 21 that describes the cities of the Leviim follows chapter 20, even though in Parshat Masei, the mitzvah to set aside the cities for Leviim (see 35:1-8) precedes the mitzvah to set aside Arei Miklat (see 35:9-15).

THE MINISTRY OF EDUCATION In order for Am Yisrael to truly become a "mamlechet kohanim v'goy kadosh", i.e. a nation that will properly represent G-d before other nations, spiritual guidance is essential. Therefore, the Torah sets aside an entire shevet [tribe] whose entire purpose is provide spiritual leadership for the rest of the nation.

The job of shevet Levi is not merely to officiate in the Temple. After all, according to the work schedule that David ha'melech himself set up (see I Divrei Ha'yamim chapters 23->26), the Kohanim and Leviim work in the Mikdash only once in every twenty four weeks! What did they do with remainder of their time? Clearly, it was their job to serve as teachers, judges, and educators for the entire population. As Moshe blessed Levi in Devarim 33:10 : "You shall teach [G-d's] Laws to Yaakov and His Torah to Israel...". Furthermore, earlier in Sefer Devarim 17:9 we find that the Kohanim and Leviim are identified as the most likely candidates to be the "shoftim" [judges]. As we know from our own education system, should we depend only on 'volunteers', it would be quite difficult to assure that there would always be an adequate amount of qualified teachers. By designating an entire shevet for this purpose, G-d's hope is that this tribe will become expert in providing spiritual guidance for Am Yisrael, teaching them the laws of the Torah, and serving as judges and officiates in the Bet Ha'Mikdash. THE FINALE Chapter 21 concludes with a short summary pasuk, which concludes not only the "nachalot" of the Leviim, but the entire "kibush & nachala" section that began in the beginning of the Sefer: "And G-d gave to Yisrael the entire land that He swore to their forefathers, and they conquered it and settled it. And G-d gave them rest from [their enemies] surrounding them, just as He promised their forefathers, no one stood in front of them from all their enemies, ALL of their enemies G-d delivered to them. Nothing fell short of all the good that G-d promised the House of Israel, everything came [true]." [See 21:41-43.] At first glance, this pasuk seems to contradict the summary of the 'partial conquest' as described in 13:1-5 and 18:1-9. There we find that the conquest was only partial, and many areas were still left that needed to be conquered, while our pasuk leaves us with the impression that the conquest was complete. Furthermore, in Yehoshua's own finale speech (see 23:4-10), he clearly states that much land remains to be conquered. So how can chapter 21 make such a bold statement that all their enemies were defeated and the conquest was completed? To answer this question, we must take a closer look at this pasuk, and its 'source' in Sefer Devarim. The phrase in 21:42 : "va'yanach Hashem lahem m'SAVIV" clearly alludes to Devarim chapter 12, where Moshe commands Bnei Yisrael to establish a permanent Mikdash [ha'makom asher yivchar Hashem] once the conquest is complete: "And you shall cross the Jordan River, and you shall settle the land that the Lord your G-d is allotting you, *V'HINIYACH LACHEM M'KOL OYVEICHEM M'SAVIV* - and [He] gives you rest for all your enemies that surround you - and you will sit securely in safety. Then you must bring [your offerings] to the MAKOM ASHER YIVCHAR HASHEM..." (12:10-11) This parallel between chapter 21 in Yehoshua and Devarim chapter 12 may allude to a certain criticism of Yehoshua's generation. If indeed the conquest was complete, as 21:41-43 implies (plus the textual parallel to Devarim 12:10), then there should have been a greater effort to establish a permanent Mikdash. Considering that it was shevet Levi's responsibility to officiate in that Mikdash, this may explain why these psukim are recorded specifically at the end of this perek. On the other hand, the semi permanent Mikdash/Mishkan in Shiloh was established, and Jerusalem had not yet been captured, so one could also suggest that Yehoshua had truly done all that he could have in this regard. Nonetheless, the use of this phrase in 21:42 may still allude to the fact that at least 'something' was missing. In other words, Sefer Yehoshua may be teaching us that G-d assisted Bnei Yisrael according on their effort. Wherever they attempted to conquer, G-d helped them; but where no effort was made, no conquest took place. [Sort of like G-d helps those who help themselves.] Even though G-d kept His side of the bargain, Bnei Yisrael kept their side only partially. [See Ralbag and pirush Daat Mikra.] Even though a certain level of conquest had been achieved, and possibly there was a potential at that time to complete the conquest, they had not reached the level of total conquest and settlement necessary for the permanent Mikdash to be established. This was only achieved several hundred years later during the time of David & Shlomo. Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament

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KNOWYOUR SEFER YEHOSHUA (Shiur #11) CHAPTER 22

THE MIZBAYACH OF BNEI GAD & REUVEN

Over the last several decades, the delicate question of "who's a Jew" has caused some vicious debates within Am Yisrael. Interestingly enough, this very same issue was already a 'hot topic' over three thousand years ago, and almost led to a civil war only a few years after Yehoshua first captured the land. INTRODUCTION Chapter 22 describes how the armies of Reuven, Gad, and Menashe (the 2 &1/2 tribes) return to their "nachala" [inheritance] on the eastern bank of the Jordan River. It also forms the final chapter of the "nachala" section of Sefer Yehoshua (that began back in chapter 13). In this manner, the 2 & 1/2 tribes form both the opening and closing sections of the "nachala" section of Sefer Yehoshua. They were the first tribes to take their "nachala", but because they kept their promise to help the rest of the tribes conquer their "nachalot" in Eretz Canaan (see Bamidbar chapter 32), they were also the last tribe to 'settle down'. A TRAGIC MISUNDERSTANDING After Bnei Gad & Reuven returned to their "nachala", they decided to erect a MIZBAYACH [altar] near the banks of the Jordan River (see 22:9-11). When the other tribes saw this MIZBAYACH, they became enraged for they understood this monument as nothing less than idol worship. [Recall that the Torah forbids sacrifices outside the confines of the Mishkan / see Devarim 12:5-12, and Mesechet Zevachim chapter 14.] In fear that this terrible 'sin' of the 2 & 1/2 tribes would evoke G-d's rage against the entire nation, the ten tribes gathered in Shiloh to declare war on their brethren (see 29:12). Luckily, before actually going to war, the ten tribes first sent an inquiry mission led by Pinchas (the son of the Kohen Gadol). After a short dialogue (see 22:13-34), it immediately became clear that the entire incident was a misunderstanding, for the 2 & 1/2 tribes never intended to offer sacrifices on this MIZBAYACH. Rather, their intention was to build a symbol to show that even though they were living outside of Biblical borders of Eretz Canaan, that they still belong to the same nation. Satisfied by their findings, Bnei Yisrael immediately called off their battle plans, and a civil war was averted. THE QUESTIONS As we read this story in chapter 22, several questions arise that require explanation. 1. Is the "nachala" of the 2 & 1/2 tribes part of the “holyland' or not? In other words, what are the borders of Eretz Yisrael? Is Transjordan included? 2. Why are the 2 & 1/2 tribes so fearful that future generations will not consider them part of the nation? 3. Why do they chose specifically a MIZBAYACH for their symbol? [Why not a menorah or a mogen dovid?] EXPANDING BORDERS Two cliche's are commonly used to describe the expanse of the borders of the Land of Israel: (A) 'from Dan to Beer Sheva' (see I Melachim 5:4-5) (B) 'from the Nile to the Euphrates' (see Br. 15:18) The discrepancy between these two borders is immense! According to (B), Eretz Yisrael encompasses almost the entire Middle East, while according to (A), Israel is a tiny country not much bigger than the state of Rhode Island. To understand why, it is necessary to differentiate between: (A) "ERETZ CANAAN", as promised to Avraham Avinu at BRIT MILAH, whose borders a defined in a rather precise manner in Parshat Masei (see 34:1-13); and (B) "HA'ARETZ, as promised to Avraham Avinu at BRIT BEIN HA'BTARIM, whose borders are defined by a very general phrase "from the River of Egypt [the Nile] to the River of Prat [the Euphrates]".

The basic borders of Eretz Yisrael are those of "Eretz Canaan" (A), i.e. 'from Dan to Beer Sheva', as promised to Avraham Avinu in Brit Milah. These borders constitute a natural geographic area; for Eretz Canaan is bordered by the Mediterranean Sea on the West, the Negev desert on the South, the Syrio-African Rift (Jordan River) to the East, and the Lebanon Mountain Range to the North (see also Breishit 10:19-20). Should Bnei Yisrael first conquer this 'kernel' area, then potentially the borders can be (but do not have to be) extended. The potential limits of this expansion are set by Brit Bein HaBtarim, whose borders - "from the Nile to Euphrates" (Breishit 15:18) - can be understood as geographic LIMITS rather than physical borders. In other words, each river represents one of the two centers of ancient civilization - Egypt (Nile) and Mesopotamia (Euphrates). After conquering Eretz Canaan, Am Yisrael can, if necessary, expand its borders by continuous settlement outward, up until (but not including) the two ancient centers of civilization, Egypt and Mesopotamia. EXPANDING KEDUSHA This interpretation explains why Transjordan does not acquire "kedushat ha'aretz" until "Eretz Canaan" is conquered. When Transjordan is first conquered by Moshe Rabeinu in Sefer Bamidbar (see 21:35-35), Eretz Canaan had not yet been captured, therefore this area had no "kedusha". However, once Eretz Canaan was captured by Yehoshua (with the help of Bnei Gad & Reuven), then when the 2 & 1/2 tribes return - the "kedusha" of Eretz Yisrael can now extend to Transjordan as well. When Bnei Gad & Reuven follow the terms of their agreement with Moshe, not only do they help Bnei Yisrael conquer Eretz Canaan, they also facilitate Transjordan becoming an integral part of Eretz Yisrael ("ha'aretz"). SOMETHING TO WORRY ABOUT This background explains why the 2 & 1/2 tribes are so worried. As becomes apparent from the above discussion, that the status of Transjordan is quite complicated, and hence a serious fear exists that the rest of the nation will consider only Eretz Canaan as Eretz Yisrael. If so, then anyone living on the eastern bank of the Jordan would not be considered part of Am Yisrael. [After all, Moshe Rabeinu himself was in Transjordan, even though he was not allowed in Eretz Yisrael.] Furthermore, there are several other nations also live in Transjordan such as Edom, Amon & Moav. They too were once part of the family of Avraham, but once 'rejected' from the family they took up residence on the eastern side of the Jordan. Therefore, a serious fear exists that within a few generations the ten tribes will consider the 2 & 1/2 tribes no different than Amon, Moav, and Edom. For this reason, they decide to erect a monument that will serve as a everlasting reminder that the 2 & 1/2 tribes living in Transjordan are an integral part of Am Yisrael. THE MIZBAYACH OF THE AVOT Recall that when G-d first instructed Avraham to travel to Eretz Yisrael, that commandment was given b'shem Havayah (see 12:1-3). Then when Avraham first arrived, to thank Hashem for His promise of the land he built a MIZBAYACH in Shchem (see 12:7). Then he travelled on to Bet-el where he not only built a MIZBAYACH, but also called out b'shem HAVAYA! (see 12:8 and Ramban). Later we find several other instances where both Avraham and Yitzchak build a MIZBAYACH and call out b'shem Havaya (e.g. see Breishit 13:4 and 26:25. These sources indicate a very strong connection between a MIZBAYACH and shem Havaya, and the very purpose of Am Yisrael to become a nation that will "call out b'shem Havaya". [Not to mention the connection between Brit Bein ha'Btarim and korbanot (see Rashi on 15:9-13).] Hence, a model of the MIZBAYACH may have been an appropriate monument and symbol to show that the tribes living on both sides of the Jordan river share a common goal and common religion. Possibly, these may have been some of the considerations behind the decision of the 2 & 1/2 tribes to build the MIZBAYACH. Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament

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KNOWYOUR SEFER YEHOSHUA (Shiur #12) CHAPTER 23 & 24 TWO FARWELL SPEECHES At first glance, the two final chapters of Sefer Yehoshua appear to be almost identical. In both, Yehoshua appears to be making a final address to the nation, encouraging them to complete the conquest of the land and to follow all the laws of the Torah. However, when taking a closer look, each chapter is very different! INTRODUCTION In several previous instances, Sefer Yehoshua has already noted that the conquest of the land (even though it had been quite successful) remained incomplete. For example, many areas of Eretz Canaan still remained unsettled, especially along the coastal plain, in Emek Yizrael [the Jezreel valley], and in the north. Therefore, it is quite understandable why Yehoshua's farewell speech (see 23:2 & 14) would include a strong reminder to the nation that much land remains to be conquered and settled (see 23:4-5,9-10). Furthermore, it is also understandable why Yehoshua must remind the nation once again to be meticulous in keeping all of the laws of the Torah (see 23:6-8,11-16). And in essence, that is what Yehoshua's speech in chapter 23 is all about. In contrast, Yehoshua's speech in chapter 24 is quite complicated. A 'REPEAT' OF SEFER DEVARIM As you review Yehoshua chapter 23, note the numerous parallels to earlier psukim in Chumash, and especially to certain sections in Sefer Devarim. [If you want to 'cheat', see Daat Mikra for a complete list.] The reason why is quite simple. Just as Moshe Rabeinu (in Sefer Devarim) had delivered a final speech to Bnei Yisrael, imploring the new generation to fulfill the unfulfilled aspirations of the previous generation; Yehoshua delivers a very similar type speech. Yehoshua gathers the entire nation (note 23:2), first reminding them to appreciate the assistance that they have received thus far from Hashem, and therefore should reciprocate by following His laws (see 23:3-13). He concludes his speech by reminding the nation that should they not obey G-d, they should expect trouble in their new land. In summary, Yehoshua's 'good-bye' speech in chapter 23 beautifully reflects Bnei Yisrael's current situation, and the encouragement that they need to hear. Now, for chapter 24. WHAT'S GOING ON? When you read chapter 24, you'll immediately notice the bizarre nature of Yehoshua's presentation. After a short review of the numerous examples of G-d's salvation since the time of the Exodus, Yehoshua then offers Bnei Yisrael the option of choosing another G-d! And, even after the nation refuses this 'generous' offer, Yehoshua again attempts to discourage them from worshiping G-d. Even though the entire Tanach is replete with prophetic rebuke, never do we find an such an example where a prophet offers Bnei Yisrael the CHOICE to worship another G-d, and then actively encourages them NOT to accept Hashem! But this is only one of the many problems that confront us in chapter 24. 24:1 / WHY IN SHECHEM? Would it not have made more sense for them to gather in Shilo, at the site of the Mishkan, just as they had gathered there in chapter 18? Why are the "elders, leaders, and judges" singled out, to stand before G-d? How do they stand in front of G-d, i.e. what is representing G-d in Shechem? 24:2-13 / WHY THIS HISTORY LESSON? Why does Yehoshua begin this speech with a review of Am Yisrael's history, and why does he begin this review specifically from Terach? Furthermore, why is the story of Matan Torah left out of this historical review? 24:14-24 / THE STRANGE 'OFFER' THAT 'THEY DON'T HAVE TO BE JEWISH'! Why does Yehoshua give the people the choice whether or not they want to accept G-d, and why does he encourage them NOT to accept Him? 24:25-26 / A NEW COVENANT Why does Yehoshua convene a new covenant with Bnei Yisrael at this time? And the last phrase is packed with problems: What specifically does Yehoshua write down in this SEFER TORAT ELOKIM? Why does he erect a giant stone, and place it under the 'ALAH'? What is this 'ALAH'? A tree (like ALON or AYLAH)? What is this MIKDASH HASHEM in Shechem? What's it doing there? 24:29-33 / THE CONCLUSION These psukim form a logical ending of the Sefer. Nonetheless, the mention of the burial of Yosef's bones at this time begs explanation.

APRROACH #1 - 'FREE WILL' ACCEPTANCE The most basic approach to our primary question [i.e. Yehoshua's offer that Bnei Yisrael don't need to accept G-d] is simply to understand Yehoshua as playing what we call 'the devil's advocate'. Surely, he does not really intend to allow anyone who so desires to just 'leave the religion'; rather his intention is to allow Bnei Yisrael to affirm their willful acceptance of G-d's covenant. This 'offer' could be significant, for up until now, even though Bnei Yisrael had already accepted G-d's covenant in the desert, one could understand that original acceptance as 'forced'. Recall that at Har Sinai, Bnei Yisrael are dependent on Gd for their survival in the desert. Furthermore, they had just witnessed numerous supernatural events. And finally, had they not accepted G-d's covenant, they may fear that they would have been left to perish in the desert (or forced to return on their own to Egypt). Now their situation is different. Bnei Yisrael have conquered the land and live securely, and are no longer in need of daily miracles. Therefore, now that the "kibush" is complete, Yehoshua wants to give them a chance to accept the covenant one last time - but this time out of total free will. APRROACH #2 - BRIT HAR EIVAL Another approach is to suggest that this gathering may have taken place at an earlier time, i.e. when Bnei Yisrael gathered at Har Eival as detailed earlier in Yehoshua 8:30-35 (after their victory over Ha'AI). Recall that G-d had already commanded Bnei Yisrael in Sefer Devarim that Yehoshua was to gather the nation at Har Eival to accept the covenant and read the 'blessings & curses' of the Tochacha (as detailed in Parshat Ki-tavo). In other words, Yehoshua's speech in chapter 24 is nothing new; but rather his implementation of G-d's original commandment to perform a covenantal ceremony on Har Eival upon entering the land. First of all, this parallel beautifully explains why this gathering takes place in Shechem. Recall that Shechem is located in the valley, between Har Eival and Har Grizim. We are told that the site for this ceremony is located next to ALON MOREH (see 29:30). But recall from Sefer Breishit that ALON MOREH is the same area as Shechem (see Breishit 12:6) and the very site where Avraham Avinu built his first MIZBAYACH. And even more significant, this is the very spot where G-d first promised Avraham Avinu: "l'zaracha e'tayn et ha'ARETZ ha'zot" - to your offspring I am giving this land! At this important time in Jewish history, that promise has now (finally) been fulfilled. This interpretation can also help us explain why Yehoshua erects the large stone as a witness under the 'ALAH' near the MIKDASH in Shechem (see Yehoshua 24:26). The site where Yehoshua makes the covenant may be the original ALON MOREH, or at least the site of Avraham's MIZBAYACH (see Breishit 12:6), which can also be referred to as a MIKDASH. Recall as well that Yaakov himself also builds a MIZBAYACH in Shechem, following in the footsteps of Avraham when he first returned from Exile. This may be the very reason why G-d commanded Bnei Yisrael to perform this ceremony near Shechem, to model their entry into the land of Israel after that of their forefathers. ["maase avot siman la'banim"] Furthermore, later, when Yaakov returns to his mizbayach in Shechem, we find once again numerous parallels to Yehoshua chapter 24. Note Yaakov's commandment to the people with him to "rid themselves of their idols". Plus, Yaakov buried these idols under the 'AYLAH' tree in Shechem,maybe the very same AYLAH tree that Yehoshua 24:26 refers to. This parallel may also be very significant, for now that the land is conquered, the next step for the nation should be to 'move on' from Shechem to Bet-el - to build the Bet Elokim "baMAKOM asher yivchar Hashem". However, before Bnei Yisrael can proceed towards this next step, they must first affirm their acceptance of G-d's covenant and rid themselves of their idols, just as Yaakov had done before he 'moved up' to Bet-el. There remains however a major problem in this interpretation. If Yehoshua's speech was indeed part of the ceremony at Har Eival, why isn't it recorded together with the details of that ceremony in 8:30-35? One could suggest that two aspects of the same event are recorded at two different points in the Sefer. Yehoshua's speech at this ceremony is recorded at the conclusion of the Sefer to form an epilogue, to emphasize how Bnei Yisrael's conquest of the land constituted the divine fulfillment of G-d's original promise to Avraham Avinu (from Parshat Lech L'cha). It also serves as an appropriate transition to what will (or should have) take place in Sefer Shoftim. Therefore, thematically it forms a very appropriate conclusion. [Note, that in the same manner, the Sefer also concludes with the story of the burial of Yosef's bones in SHECHEM (see 24:32). Here again we find a thematically significant concluding remark, relating back to Sefer Breishit - in fact to the final two psukim.] Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament