‫‪KNOW‬‬

‫‪YOUR‬‬

‫‪L‬‬

‫באים‬ ‫נ‬
‫תובים‬ ‫כ‬
 KNOWYOUR ‫נ"ך‬
INTRODUCTION - WHAT IS 'NVIIM RISHONIM'?
The popular name "n'viim rishonim" - [trans. - the FIRST (or early) prophets] used to describe the books of
Yehoshua, Shoftim, Shmuel, & Melachim can be very misleading!
This name is used to differentiate between these four books and what we refer to as "n'viim acharonim" [trans. -
the LATER prophets], i.e. Yeshayahu, Yirmiyahu, Yechezkel, & Trei Asar.
These two names imply that the PRIMARY difference between N'VIIM RISHONIM & ACHARONIM is
simply WHEN those respective prophets lived. However, this distinction can not be accurate for a very
simple reason: Even though most of "n'viim rishonim" does deal with an earlier time period, the book of
MELACHIM covers the same time period as most all of the "n'viim acharonim".
So, what's the difference between them? The answer is quite simple when we consider the basic literary style of
each group of "seforim".
The four books of N'viim Rishonim are what we call 'NARRATIVE based', i.e. each sefer presents an ongoing
story (in a manner similar to the style of Chumash). In fact, Sefer Yehoshua actually continues the
STORY of Chumash for its narrative picks up right where the narrative of Sefer Devarim left off. [i.e.
Yehoshua takes over immediately after the death of Moshe Rabeinu.]
Similarly, Sefer Shoftim continues from where the narrative of Sefer Yehoshua ends, then Sefer Shmuel
continues the narrative of Sefer Shoftim, and finally Sefer Melachim continues the narrative from Sefer
Shmuel.
Therefore, even though each sefer is written by a different prophet, we could almost consider "n'viim rishonim"
as a continuous series. [Nonetheless, each sefer stands alone, as we shall prove during our study of each
sefer.]
In contrast, the books of "N'viim Acharonim" are what we call 'PROPHECY based', i.e. each sefer presents a
COLLECTION of various prophecies delivered by a certain "navi". Even though these books often do
contain several stories, those stories are not part of a continuous narrative, rather they either introduce or
support a certain prophecy.
To prove this distinction, simply take a quick look at the opening pasuk of each Sefer of N'viim Acharonim.
Note how each sefer begins by introducing a set of prophecies. For example:
 "The VISIONS [chazon] of YESHAYAHU, son of Amotz..." (1:1)
 "The WORDS [divrei] of YIRMIYAHU, son of Chilkiyahu..." (1:1)
 "And it came to pass on the thirtieth year... the WORD OF G-D [dvar Hashem] came to
YECHEZKEL ben Buzi...' (1:1-3)
 "The WORD OF G-D [dvar Hashem] which came to HOSHEA..."(1:1)
 "The WORD OF G-D [dvar Hashem] which came to YOEL..."(1:1) etc.
[Note also how after these introductions, we find a collection of prophecies, one
after the other, with very little narrative connecting them.]
In contrast, the books of Nviim Rishonim all begin with a continuing story. For example:
o "And it came to pass after Moshe (G-d's servant) died..."
o "And it came to pass after Yehoshua died..." (Shoftim 1:1) etc.
Even though each sefer of Nviim Rishonim includes certain prophecies, these prophecies form an integral part
of that sefer's ongoing narrative!
In fact, the names of Sefer Yehoshua and Sefer Shmuel should not mislead us, for even though they sound
similar, they are very different than the names of Nviim Acharonim. For example: When we say "sefer
Hoshea", we mean a COLLECTION of prophecies given by the prophet Hoshea. Similarly, when we
say "sefer Yeshayahu", we mean a COLLECTION of prophecies given by the prophet Yeshayahu.
However, when we say "sefer Yehoshua, we mean the STORY of what happened to Bnei Yisrael during the
TIME PERIOD of the prophet Yehoshua, but NOT a collection of his prophecies. Similarly, "sefer
Shmuel" is not a collection of the prophecies of the navi Shmuel, rather it is the story of how the
institution of a kingdom is established during the time period of Shmuel.
[Even though Yehoshua himself wrote Sefer Yehoshua (see Baba Batra 14b), the sefer is NOT a collection of
his prophecies, rather the story of Bnei Yisrael's conquest and inheritance of the land during his life
time.]
This distinction will assist us in our study, for as we search for the primary theme of each sefer, we must
consider not only who wrote each sefer, but also WHY it was written - for what purpose. Understanding
that purpose will enable us to better appreciate its stories and detail.
Therefore, when we begin our study of Sefer Yehoshua, we should not expect to find a collection of Yehoshua's
prophecies, but rather the continuation of Sefer Devarim - i.e. the STORY of what happens to Bnei
Yisrael after the death of Moshe. This background will also help us appreciate the numerous parallels
between Sefer Yehoshua and Chumash, for many of the 'goals' that Bnei Yisrael were unable to achieve
during the time period of Moshe are achieved during the time period of Yehoshua. We will also see how
Sefer Yehoshua relates as well to those goals that are not achieved during that time period.
Nonetheless, even though Sefer Yehoshua will contain primarily stories, they will be presented from a prophetic
perspective, and hence their details must be studied by searching for their theme and message. In our
study, we will analyze both the presentation and progression of those stories in order to uncover their
prophetic message.

FUTURE or PAST?
In closing, one brief, but important comment on the word prophet ["navi"]. When we say a 'prophet', we
instinctively think of someone who can 'foresee the future'. However, this is hardly the case in "nviim
rishonim". Take for example Sifrei Shoftim and Melachim, they were written by n'viim (Shmuel &
Yirmiyahu, respectively/ see Baba Batra 14b) who lived at the CONCLUSION of those time periods.
And even in Sifrei Yehoshua and Shmuel, rarely do we find the navi predicting future events.
So what is a "navi"? A prophet is a person of the highest moral and religious standard who reaches the level
where he can receive "nevuah" from G-d, and then convey that divine message to man - sort of a conduit
between G-d and man. [See Rambam Hilchot Yesodai Ha'torah chapters 7 & 8 for a more complete
explanation - (highly recommended).]
A beautiful example of this interpretation of the word "navi" if found in Sefer Shmot when Moshe refuses to
accept his mission to speak to Pharaoh, claiming that he does not speak clearly (see 6:29-30 "aral
sfatayim"). Note G-d's response:
"And Hashem said to Moshe: See, I have appointed you as ELOKIM to Pharaoh, [but] Aharon your brother will
be your NAVI". You shall speak what ever I command, and Aharon your brother will RELAY [the
command] to Pharaoh... (Shmot 7:1-2)
Here - the word "navi" implies a conduit between Moshe and Pharaoh, i.e. Aharon will serve as Moshe's
spokesman before Pharaoh. [Note as well from 7:1-2 that Moshe becomes the ELOKIM, and Aharon
becomes the NAVI!]
In this sense, prophets do not necessarily 'see the future'. Instead, they RELAY G-d's message to man. Even
though G-d may periodically warn Bnei Yisrael [via His navi] of impending punishment should they
continue sinning, this should not be considered as simply 'predicting the future'. In fact, quite often, the
navi warns them so that they repent - in order that the punishment will NOT come true!
Furthermore, most prophecies comment on events which have ALREADY TAKEN PLACE to explain WHY
those events happened [see for example Shoftim 2:11-23]. From this perspective, a NAVI could be
considered more of a 'guidance counselor' than a 'forecaster'.

THE TANACH STUDY CENTER [http://tanach.org] In Memory of Rabbi Abraham Leibtag

KNOW
YOUR

‫באים‬ ‫נ‬
‫תובים‬ ‫כ‬

‫ספר יהושע‬
SEFER YEHOSHUA
 KNOWYOUR ‫נ"ך‬
SEFER YEHOSHUA (Introduction)

Yehoshua (Yehoshua) Bin-Nun (FROM TRYAGAIN.COM)

Born: Egypt, 1354 BCE.

Died: Eretz Yisrael, 1244 BCE.

Yehoshua married Rachav, who gave shelter to the two spies (Yehoshua 1). In Shaar HaGilgulim (hakdama 36) the
Ari, Rabbi Yitzchak Luria says that Rachav was a very holy soul and it wasn't in vain that Yehoshua married
her.

The face of Moshe (Moses) was like the sun, the face of Yehoshua like the moon (Bava Batra 75a).

Yehoshua did not call himself a servant of G-d, but the Holy One, Blessed is He, called him that (Sifri Va'etchanan
27).

Three were crowned with the titles of "age" and "days," and all three were heads of distinguished houses, Avraham,
Yehoshua, and David. Avraham was the head of the Patriarchs, Yehoshua the head of the Kingship of the Tribe
of Ephraim, and David the head of the Kingship of the Tribe of Yehudah (Bereishit Rabbah 59:6).

His coin had an ox on one side and a re'em, an animal with majestic horns, on the other (Yalkut Shimoni, Yehoshua
17).

When Hashem told Moshe whom to choose as the next leader, he said to him, "Take yourself Yehoshua son of Nun
(Numbers 28:18) who is a hero like yourself" (Sifri Vayeilech 305).

The poor man uses entreaties (Proverbs 18:23) refers to Moshe who did not enter the Holy Land. But the rich man
answers impudently (ibid.) refers to Yehoshua who entered and said, "Would that we had been content and
dwelt beyond the Jordan (Yehoshua 7:7), and not entered the Land of Israel!" He said this when thirty-six Jews
fell in the battle of Ai (Sanhedrin 44a).

Calev son of Yephuneh the Kenizite and Yehoshua son of Nun were equal to one another (Tosefta, end of Kritut).

When Yehoshua left the camp of Israel to wait at the bottom of Mount Sinai for the return of Moshe, manna fell for
Yehoshua just as it fell for the whole community of Israel (Yoma 76a).

Manna fell on his limbs, and he would take it and eat it (Mechilta Beshalach 4:3).

Yehoshua led Israel for twenty-eight years (Seder Olam Rabbah 12).

Yehoshua was five cubits tall. On his head sat a royal crown inscribed with G-d's Name (Otzar HaMidrashim 210).

Yehoshua circumcised the people of Israel in Egypt, as it is written, Hashem said to Yehoshua, "Return and
circumcise the Children of Israel a second time" (Yehoshua 5:2) (Shemot Rabbah 19:5).

Moshe received the Torah from Sinai and transmitted it to Yehoshua, and Yehoshua to the Elders (Avot 1:1).

He engaged in Torah study from childhood to old age (Tanna d'Bei Eliyahu Zuta 13).
Yehoshua was elevated only because he occupied himself with Torah study continuously (Mishnat Rabbi
Eliezer13).

Yehoshua sat and expounded, and everyone knew that he was expounding the teachings of Moshe (Yerushalmi
Shekalim 2:5).

Even in matters that he had not heard from Moshe, his own reasoning corresponded with what had been told to
Moshe at Sinai (Yerushalmi Pe'ah 1:1).

Seeing how precious the words of Torah were to Yehoshua, the Holy One, Blessed is He, said to him, 'This Book of
the Torah will not leave your mouth" (Yehoshua 1:8) (Menachot 99b).

He made himself like a fool before our teacher Moshe, whom he troubled to teach him Torah every minute until he
had learned the entire Torah (Midrash HaGadol, end of Devarim).

Yehoshua wrote these words in the book of the Law of G-d (Yehoshua 24:26). Yehoshua wrote in his Book words
concerning the cities of refuge, see Yehoshua 20, that are written in the Torah (Makkot 11a).

Moshe the servant of Hashem died there (Deuteronomy 34:5). Moses wrote the whole Torah up to that verse. The
rest was written by Yehoshua son of Nun (Menachot 30a).

Yehoshua wrote his book (i.e., the Book of Yehoshua) and the last eight verses of the Torah, Pinchas the Kohen
Gadol completed the Book of Yehoshua (Bava Batra 14b).

Yehoshua was fluent in the book of Deuteronomy (Devarim), which he studied constantly. When the Holy One,
Blessed is He, appeared to him, He found him sitting with the book of Deuteronomy in his hand and said to him,
"Strengthen yourself, Yehoshua, persevere, Yehoshua. This book of the Torah will not leave your mouth"
(Yehoshua 1:8).

Yehoshua took the Book of Deuteronomy, displayed it to the sun, and said, "Because I have never ceased studying
this book, you should cease your movement at my request" (Bereishit Rabbah 6:9).

If someone asks, "Why did Yehoshua build an altar on Mount Eval? Was there no Tabernacle?" answer him that the
Holy One, Blessed is He, said, "It is I who told him to do so" (Bamidbar Rabbah 14:1).

When our teacher Moshe was about to depart for Paradise, he said to Yehoshua, "Ask me all the questions that you
have." "My teacher," replied Yehoshua, "did I ever leave you for a short time and go elsewhere? Did you not
write of me, He does not leave the tent (Exodus 33:11)?" Immediately Yehoshua's intellectual powers were
weakened so that he forgot 300 laws and had 700 uncertainties. All the Israelites rose to kill him. The Holy One,
Blessed is He, said to him, "To tell you what you do not know is impossible. Go and distract them with war to
capture the Land of Canaan" (Temurah 16a).

Three thousand laws were forgotten in the period of mourning for Moshe. The people said to Yehoshua, "Ask G-d."
He replied, "It is not in the heavens" (ibid.).

That night Yehoshua went into the valley (Yehoshua 8:13). He went into the depth of Halachah (Eiruvin 63b).

The Death of Yehoshua

Yehoshua did not rebuke Israel until he was near death (Sifri Devarim 2).
It is written, "As I G-d was with Moshe, so will I be with you" (Yehoshua 1:5). Yehoshua should therefore have
lived for 120 years like our teacher Moses. Why were ten years deducted from his life? At the time the Holy
One, Blessed is He, said to Moshe, "Avenge the Children of Israel of the Midianites, afterward you will be
gathered to your people" (Numbers 31:2). Although he was told he would die, he did not delay, but acted
quickly: And Moshe send them (ibid. v. 6). But when Yehoshua came to fight the thirty-one Kings of Canaan,
he said, "If I slay them immediately, I will die immediately, just as Moses did." What did Yehoshua do? He
began to delay the wars against them. The Holy One, Blessed is He, said to him, "Since you have done that, I
will shorten your life by ten years" (Bamidbar Rabbah 22:6).

He died only because of the counsel of the serpent (i.e., the sin of Adam and Eve) (Zohar 2:194b).

Before the sun of Yehoshua set, the sun of Othniel son of Kenaz had arisen (Bereishit Rabbah 58:2).

When Yehoshua was born, no one took note, when he died, all of Israel took note. However, the Israelites were lax
in doing kindness with Yehoshua son of Nun by mourning him properly. One was busy with his vineyard, the
other with his field, yet another with his coal. The Holy One, Blessed is He, therefore sought to make the whole
world quake, as it is written, They buried him, north of the Mount of Eruption (Yehoshua 24:30) (Midrash
Shmuel, ed. Buber, 23:7).

May the merit of the tzaddik Yehoshua Bin-Nun protect us all, Amen.
 KNOWYOUR ‫נ"ך‬
SEFER YEHOSHUA (Introduction)
24 chapters describing the victorious battles in which Israel reclaims the promised land
from the people who occupied it while Israel languished in Egypt. Israel is led by Moses
Hand-picked leader: Yehoshua. The book begins immediately following the departure of
Moses, and ends with the death of Yehoshua.

Part I: chapters 1-5: The journey ends. Israel arrives at the promised land

Part II: chapters 6-11: The Battles to Conquer the Promised Land

Part III: chapters 12-22: Settling in the Promised Land

Part IV: chapters 23-24: Yehoshua departs

PART I: ISRAEL ARRIVES AT THE PROMISED LAND

Chapter 1: Yehoshua takes command, and the people give him their confidence.

Chapter 2: Two Israeli spies penetrate the Yericho fortress, helped by Rahav -- a
prostitute.

Chapter 3: Crossing the Jordan River -- another water miracle.

Chapter 4: The miracle and the event of crossing the Jordan River is eternalized through
a construction of boulders in a place called Gilgal.

Chapter 5: Starting a new life in the Promised Land. Mahn (bread from Heaven)
concluded. Milah & Pesach are performed.

PART II: THE BATTLE TO CONQUER THE PROMISED LAND

Chapter 6: Yericho's walls break down before Yehoshua's trumpets.

Chapter 7: G-d punishes Israel for pillaging fallen Yericho. They are defeated by the
people of the Aie. Yehoshua finds the spoiler and punishes him.

Chapter 8: The city of the Aie is now defeated. Yehoshua builds an altar on the
mountain of Eival, inscribes there the Torah Companion, and reads it to the people.

Chapter 9: The people of Giveon outwit Yehoshua and escape death and destruction by
becoming manual-labor helpers to the people of Israel.

Chapter 10: The threat of Yehoshua unites the local kings of the land of Israel into a
war in which they are defeated while Yehoshua summons a remarkable miracle: the sun
stops in its tracks, and boulders fall from the skies.
Chapter 11: Yehoshua completes his victories over the former residents of the land of
Israel, and a period of peace ensues.

PART III: SETTLING IN THE PROMISED LAND

Chapter 12: List of kings and principalities subdued by Moses (on the East bank of the
Jordan), and a similar list for the many (31) who were subdued by Yehoshua on the west
bank.

Chapter 13: An account of the settlement accomplished by Yehoshua, and a divine

warning that parts of the land have yet to be subdued. (Most notably the five city rules of
the Philistines). The chapter identifies Yehoshua as old. His work is done.

Chapter 14: A repeat account of the settlement of Israel. Emphasis on the tribe of Levi
who was not parceled out land, being a special servant of G-d's rituals. Caleb, the son of
Yefunea, turns to Yehoshua, being his cohort messenger-spy of Israel (expedited by
Moses). Caleb reminds Yehoshua of the divine promise (made 45 years earlier, when
Caleb was 40 years old), to let Caleb inherit the land he surveyed as a spy. Yehoshua
complies and allots the city of Hebron (formerly Kiriat Arba) to Caleb.

Chapter 15: A detailed description of the parcels of the promised land allocated to the
tribe of Yehuda.

Chapters 16, 17: The allocation of the land east of the Jordan to the children of Joseph:
Ephraim and Menashe.

Chapters 18, 19: Israel was conquered. And the ark was placed in Shiloh. Seven tribes
remained without allotted land. Yehoshua bade them to send representatives throughout
the land and register its different zones (sort of land survey). Yehoshua then cast the
survey result in some lottery involving the ark, and assigned each tribe its lot.

Chapter 20 The remarkable notion of shelter cities to protect the second degree
murderers. Specifically set apart for accidental killings. A malicious murderer would not
be saved. But the others can run to these designated cities where they will be protected
from the wrath of the victim's family. They would reside there until the death of the high
priest, at which time they would be able to return to their abode in peace. It is not clear
why they would be safe upon their return. The designated cities where: Kedesh in the
Galilee, Nablus (Shechem) in the mountain of Ephraim, and Hebron in the mountain of
Yehuda. Across the Jordan: Yericho, Betser, and Ramot.

Chapter 21 Listing of cities of tribe of Levi

Chapter 22 Mizbach of Bnai Reuben and Bnai Gad; Departure of Transjordian tribes

Chapter 23-24 Final speech of Yehoshua; Covenant at Shechem; Death and Burial of
Yehoshua; Two burial traditions: Joseph at Shechem and Eleazar at Gibeah
 KNOWYOUR ‫נ"ך‬
SEFER YEHOSHUA (Shiur #1)

What should happen in Sefer Yehoshua? [Before studying any "sefer", it is always helpful to ask this
question.]
From our study of Chumash we know that G-d has high expectations for (and from) His chosen nation.
They are to conquer and inherit Eretz Canaan in order to establish a nation which will follow His laws
and serve as a 'model' for all other nations. [See Br. 12:1-3, Shmot 6:2-8, 19:4-6, etc.]
Does Bnei Yisrael accomplish this goal? If not, we would expect Sefer Yehoshua to explain why. If yes, we
would expect Sefer Yehoshua to explain how.

YERUSHA V'NACHALA
Obviously, we should expect for Sefer Yehoshua to discuss how Bnei Yisrael fulfill their Biblical goal to
conquer and inherit the Promised Land. In fact, towards the conclusion of Sefer Bamidbar, we find this
goal becomes an explicit COMMANDMENT. In Parshat Masei, after briefly summarizing Bnei
Yisrael's journey from Egypt until their arrival at Arvot Moav. G-d commands Moshe:
"Speak to Bnei Yisrael and tell them, as you cross over the Jordan River to the land of Canaan -
V'HORASHTEM - You must conquer the inhabitants of the land and destroy their idols...
'HORASHTEM ET HA'ARETZ - for I have given it to you in order to conquer ["la'RESHET otah"]."
(see 33:50-53)
Note the emphasis of the key word "YERUSHA" in these psukim, and how it implies an 'active' conquest,
not merely passive inheritance. G-d commands Bnei Yisrael to first achieve military sovereignty over
the nations of Canaan, as promised to Avraham Avinu at Brit Bein ha'Btarim.
However, this military conquest is only the first stage. G-d's commandment to Bnei Yisrael continues with
"V'HITNACHALTEM... And you shall settle the land, according to the size of your households...
according to the tribes of your forefathers TITNECHALU." (see 33:54)
Note the key word NACHALA in this pasuk which implies SETTLEMENT of the land, i.e. setting up
homes and working the land. Thus, it is not enough to simply conquer the land, it must be
subsequentially settled and cultivated.
These two phases - YERUSHA & NACHALA - in this commandment constitute the basis for the overall
structure of Sefer Yehoshua, which itself divides into TWO distinct sections, corresponding to these two
commandments:
1) Chapters 1->12: The joint military CONQUEST of the land.
2) Chapters 13->22: The SETTLEMENT of the Land by each tribe.

PREPARATION FOR CONQUEST

The YERUSHA section itself (i.e. the first twelve chapters) can be divided into two distinct sub-sections.
The first five chapters describe Bnei Yisrael's PREPARATION for the conquest, while chapters 6->12
describe the various BATTLES.
How does G-d prepare Bnei Yisrael for this conquest? What does He do to ensure that this new generation
be more successful than the previous generation?
Because it is a "sefer nevuah", Sefer Yehoshua will deal primarily with the nation's 'spiritual' preparation for
this mission.
CHAPTER ONE / TRANSITION OF LEADERSHIP
Recall that Moshe Rabeinu, a prophet in a league of his own (see Bamidbar 12:6-9), has been the national
leader for the past forty years. Even though Moshe had publicly appointed Yehoshua as his successor (see
Bamidbar 27:15-23, Devarim 31:1-10), it still remains a formidable challenge to successfully take over his
position. At this critical time, Yehoshua must not only prepare Bnei Yisrael to conquer the land; he must
also replace Moshe Rabeinu as the nation's leader.
This background can help us appreciate why the first chapter, after first mentioning Moshe's death and
Yehoshua's mission to conquer the Promised Land (1:1-5), focuses on G-d's repeated encouragement to
Yehoshua of "chazak v'amatz" - to be strong and courageous (see 1:6-9, compare with Devarim 31:1-10).
G-d also reminds Yehoshua that the Torah (primarily Sefer Devarim) will be his guide for HOW he is to
conquer the land (see 1:7). Recall how chapters 6->11 in Sefer Devarim describe the proper attitude which
Bnei Yisrael must have when conquering the land, while chapters 12->26 contain numerous mitzvot which
Bnei Yisrael must fulfill once they enter the land (see shiurim on Parshiot Va’etchanan, Re'ay & Shoftim).
Chapter one concludes with a brief mention of the three day preparation for crossing the Jordan (1:10-11), and
the assurance that the tribes of Reuven, Gad, and Menashe will fulfill their promise to help Bnei Yisrael
conquer the land (1:12-18).

CHAPTER TWO - THE SPIES (AGAIN?)

Chapter two tells the story of the spies which Yehoshua sends to check out the area of Yericho. At first glance,
this act may seem rather unwise; after all, forty years earlier this same act of sending spies led to "chet
ha'meraglim" and Bnei Yisrael's refusal to take the challenge of conquering the land. Why would Yehoshua
now repeat the same 'mistake'?
However, a careful comparison between these two events shows that they have very little in common. Moshe
Rabeinu's spies are tribal leaders sent by the nation as a public 'fact finding mission' to determine the
feasibility of conquering the land.
Yehoshua's spies are sent secretly by Yehoshua himself, for purely military purposes, i.e. in order to help him
plan HOW to capture Yericho! Therefore, they report back only to Yehoshua and not to the entire nation.

From this story, we can conclude that Yehoshua's original plan is to capture Yericho in a
natural manner. The spies' mission is the check out the overall morale of the city, and
to possibly find a weak spot in the city's defenses, or maybe even a 'collaborator'
[Rachav?] who will help them enter the city.
WHERE IN SEFER
YEAR 2488 ACTIVITY
YEHOSHUA
1ST OF SHVAT UNTIL MOSHE EXPOUNDED TORAH
THE 6TH OF ADAR (36 DAYS)
MOSHE DIES
7TH OF ADAR
BEGINS 30 DAYS OF MOURNING
5TH TO THE 8TH OF DAYS OF THE
CHAPTER TWO
NISSAN RECONNAISSANCE MISSION
7 TO 9TH OF NISSAN
TH
3 DAYS OF PREPARATION CHAPTER ONE
DAY OF CROSSING JORDAN CHAPTERS THREE &
10TH DAY OF NISSAN
RIVER FOUR
3 DAYS OF CIRCUMCISION &
11TH TO 13TH OF NISSAN CHAPTER FIVE
RECUPERATION
14TH OF NISSAN OFFERED KORBAN PESACH CHAPTER FIVE
15TH THRU 21ST OF 7 DAYS OF PESACH – FIRST IN CHAPTER FIVE
NISSAN ERETZ YISROEL
 7 DAYS OF SIEGE OF YERICHO CHAPTER SIX

KNOWYOUR ‫נ"ך‬
SEFER YEHOSHUA (Shiur #2)
CHAPTERS 3,4,5 CROSSING THE JORDAN AND CONSECRATING OF THE PEOPLE
SEFER YEHOSHUA AND YETZIAT MITZRAIM
Is it just 'coincidental' that Bnei Yisrael cross the Jordan River on the 10th of Nisan (see 4:19) - on the very
same date on which their parents in Egypt were commanded to take their korban Pesach (Shmot 12:1-3)?!
Likewise, is it simply coincidental that Bnei Yisrael finally enter the Land of Israel 'just in time' for Pesach?
Couldn't G-d have scheduled their crossing at a more 'convenient' time of the year?
These questions reflect only two examples of the numerous parallels between the events of Yetziat Mitzraim
and the events of the "knisa la'aretz" [entering the Land].
CROSSING THE JORDAN
Chapters 3 & 4 describe how the twelve tribes of Israel gloriously cross the Jordan River. Sefer Yehoshua goes
'out of its way' to inform us that this event took place on the 10th of Nisan (see Yehoshua 4:19)
Now it is very rare for Tanach to record the specific date of any event. Therefore, if a date is mentioned, it
suggests a thematic connection. In our specific case, the thematic connection is quite obvious: by
mentioning this date, the NAVI wishes to highlight the connection between this generation which is now
entering the land, and the previous generation which left Egypt (and was supposed to have entered the land
forty years earlier).
Now, just like the process of redemption from Egypt for that first generation BEGAN on the 10th of Nisan, so
too for the new generation some forty years later, and not just by coincidence that Bnei Yisrael cross the
Jordan on this date. Rather, G-d orchestrated these events in order that the "knisa la'aretz" [entering the
land] would take place on the anniversary of the Exodus.
PESACH & MILAH
After the first four chapters of Sefer Yehoshua discusses how Bnei Yisrael prepared to enter the land and cross
the Jordan, chapter five tells how the entire nation performed "brit milah" and then offered the korban
Pesach. We are also informed that this entire new generation had not performed "brit milah" during the forty
years in the desert. Note how these psukim emphasize not only the connection between these two
generations, but also how the new generation has come to 'replace' the first generation:
Considering that not only the FIRST mitzvah, but also the first collective act as a nation which Bnei Yisrael
perform takes place on the tenth of Nisan (i.e. to set aside a lamb for the korban Pesach / see Shmot 12:2-3),
it is quite significant that the first collective act of the new generation (i.e. to cross the Jordan led by the
Aron) also takes place on this same day. Furthermore, both events serve as a preparation for offering the
korban Pesach on the 14th of Nisan. This is especially important for the new generation. Let's explain why.
Recall from Sefer Breishit that the two covenants which G-d had convened with Avraham Avinu - brit bein
ha'btarim & brit milah - both include G-d's promise of the Land to his offspring. Recall that the original
korban Pesach in Egypt came to thank G-d for His fulfillment of brit bein ha'btarim (which foresaw Am
Yisrael's redemption from slavery in Egypt /see Breishit 15:13-16). Therefore, it becomes quite significant
that as soon as Bnei Yisrael enter the land, they perform specifically these two mitzvot - brit milah & korban
Pesach - as both serve as eternal reminders of G-d's covenant with the Avot, and hence, the purpose of the
Land which G-d is now giving to them!
MORE PARALLELS
Now that we have established a clear thematic connection between the generation of Yetziat Mitzraim and
"knisa la'aretz", let us make note of several other parallels which can help us better appreciate this
connection.
TZEIDAH LA'DERECH
It appears that when Bnei Yisrael originally left Egypt, they were not properly prepared - not only with
physical provisions - but they also lacked spiritual preparation (Yechezkel 20:1-11 and previous shiurim on
 Parshiot Va'eyra & B'shalach). Back then, they also were supposed to have taken a 3 DAY journey (to Har
Sinai) to worship G-d in the desert. In the end, this trip took them almost seven weeks instead (because they
were not properly prepared). Now, Yehoshua wants to make sure that this time around Bnei Yisrael are
properly prepared, both physically and spiritually, for "knisa la'aretz". This may be why he chooses
specifically these words to convey his command. Not only was the journey TO Har Sinai supposed to take
three days, but when they travelled FROM Har Sinai - the ARON led the journey by a 3 DAY distance
VA'YHI B'NSOAH HA'ARON...
Sefer Bamidbar shows how the Jews should have travelled from Har Sinai directly to Eretz Canaan. This 'ideal'
travel plan was reflected by the 'brackets' surrounding the pasuk "va'yhi b'nsoah ha'aron" (Bamidbar 10:35-
36). Had Bnei Yisrael not sinned, this is how they would have entered the land, with the "aron" travelling in
front of the camp leading them in battle. Now, forty years later (in Sefer Yehoshua), again we find the
ARON leading the people as they prepare to enter the Land. This time, as they prepare to cross the Jordan:
KRIYAT YAM SUF
One of the more obvious parallels in Yehoshua to Yetziat Mitzraim is the splitting of the waters of the Jordan,
which is obviously parallel to the splitting of the Red Sea - Kriyat Yam Suf. Even though the predicament
now is quite different (there is no immediate danger to Yehoshua that requires such a miracle as was the
case in Egypt), nevertheless the parallel is quite obvious. Furthermore, in chapter 4 we find two additional
parallels to Yetziat Mitzraim. First of all, G-d instructs Yehoshua to erect 12 stones on this site - possibly
parallel to the twelve stones at Har Sinai representing the twelve tribes.
PESACH, MILAH, & POST-MANNA
Even though we have already mentioned the most obvious of parallels, i.e. of the korban Pesach itself and brit
milah, the Torah adds one very significant detail immediately afterward in chapter five, the manna stopped.
Here we find a contrasting parallel to Yetziat Mitzraim. Now that Bnei Yisrael are ready to conquer the land
and have crossed the Jordan river - there is no longer a need for the manna – the symbol of the life of the
generation of the desert. Once they offer the korban Pesach, the new generation is now worthy of eating the
produce of the land itself.
A LESSON FOR TODAY?
What is the purpose of these parallels? One could suggest that the Navi wishes to emphasize the challenge
facing a generation which much fulfill a goal which was originally destined for an earlier generation. That
new generation must learn from the mistakes of their ancestors in order to rise to that challenge properly.
Even though the generation of Yehoshua was more successful than the generation of Moshe, for they did finally
enter the land, the ultimate goals of "knisa la'aretz' were not achieved even in the time of Yehoshua. Since
then, there have been only a few 'historic windows' during which those goals could be achieved once again.
In our own generation, that 'window' has been opened once again. On Pesach, as we remember the events of
Yetziat Mitzraim, we should be thankful as well for that new window which has been opened, and take upon
ourselves the responsibility to keep that 'window open'.