The Hard Truth

There are certain stories throughout Tanach that are well known and familiar. In a sense, knowing the storyline can help us understand the Pessukim that describe a particular episode. At the same time, we must resist the urge to rely on our existing knowledge, and approach the Pessukim with fresh eyes, ready to find new meaning in familiar words.

The Haftorah for Parshas Shelach comes from Sefer Yehoshua, and tells just such a story. In line with the theme of the Parsha, the Haftroah speaks about the Meraglim that Yehoshua sent into Eretz Yisroel as Klal Yisroel stood poised to enter the land. While most of the Pessukim discuss the encounter between these emissaries and Rachav, if we wish to understand the true purpose of their journey, and its lessons, it is best to start at the very beginning.

When Moshe Rabbeinu dispatches the Meraglim at the beginning of the Sedra, he arms them with a list of objectives, telling them exactly what to be on the lookout for. Yeshoshua, however, sends forward his Meraglim with very concise instructions: “Lechu Re’uh Es HaAretz V’Es Yericho.” They were to scout out Eretz Yisroel and Yericho. For all their brevity, however, there is an important question to be asked on these words.

Rashi, quoting the Sifri in Parshas Ekev, asks: “V’Halo Yericho B’Chlal Haysa”? When Yehoshua told the Meraglim to scout Eretz Yisroel, was not Yericho included? It was, after all, part of Eretz Yisroel. Rashi answers that Yericho was specified “Shehaysa Kasha K’Neged Kulam”, it was more difficult than the rest of Eretz Yisroel combined.

It is interesting to point out that Rashi adds the words “L’Fi SheHaysa Yosheves Al HaSefar”, which means that Yericho was more difficult to capture than the rest of Eretz Yisroel because it was on the border, and was therefore more thoroughly fortfified. The text of the Sifri, however, does not contain this explanation—it suffices with the words “Shehaysa Kasha K’Neged Kulam”. It seems, therefore, that we could understand the status of “Kasha K’Neged Kulam” as Rashi does—that Yericho was the most fortified—or in another way.

In any case, we must understand the answer presented here. Even if Yericho was more heavily fortified, and therefore presented a greater challenge, why did Yehoshua group this specific instruction with his general charge? Yehoshua seems to link the two objectives, as though the recognizance of Eretz Yisroel is somehow informed by that of Yericho. How can we understand this? Why was the examination of Yericho part of the general mission, and not separate?

Even more pressing, though, is the fact that only half the mission seems to have been completed. The Pessukim detail the visit of the Meraglim to the city of Yericho, the time they spent in the house of Rachav, and the threat of discovery, which they narrowly escaped by hiding in the mountains for three days. At the end of the Haftorah the Navi tells us: “Vayashuvu Shnei HaAnashim Vayerdu Min HaHar VaYavru VaYavou El Yehoshua bin Nun.” Once they felt safe, they descended the mountain, and they returned back to Yehoshua. They did not travel into greater Eretz Yisroel at all—they never fulfilled the dictate of “Lechu Re’uh Es HaAretz”.

Perhaps more surprising is that they proceed to file a report on their trip that is quite general: “Ki Nassan Hashem B’Yadenu Es Kol HaAretz”. They speak about “Kol HaAretz” without having seen any part other than Yericho.

How can we understand this? Why would the Meraglim seem to eschew their mandate to be “Re’uh Es HaAretz’, and how did their experiences in Yericho inform their report regarding the land as a whole?

It seems that in order to answer these questions, it would be helpful to better understand Yericho through the lens of the Divrei Chazal that speak about the city.

The Mishna in Tamid tells us that there were times that sounds were used as a cue in the Mikdash: “Lo Haya Shochet HaShochet Ad Sheshama Kol Sha’ar HaGadol Sheniftach”. The Shochet of the Korban Tamid would begin to Shecht the Korban only once he heard the sound of the large gates of the Bais Hamikdash being opened.

The next Mishna tells us that the sound of the Sha’ar HaGadol being opened was actually heard over a very long distance: “M’Yericho Hayu Shomin Kol Sha’ar HaGadol SheNiftach”. the Mishna continues, telling us that there were a number of other sounds that emanated from the Bais Hamikdash and could be heard in Yericho. For example, many of the instruments played in the Mikdash could be heard in Yericho, as well as the Shofar that blown each day. Even the voice of the Kohen Gadol on Yom Kippur, when he mentioned the Shem HaMeforash, was audible in Yericho. The Mishna concludes by telling us that there were smell of the Ketores also reached the city.

On one level it is a little difficult to understand exactly what this Mishna means. Were these sounds, and smells, indeed so powerful that that could be sensed over such a great distance? While there is an instinct to assume that the Mishna is speaking figuratively, for the sake of impact, it seems that the Meforshim understand it quite literally.

The Ravad, in his Pirush to the Mishna, explains that the sounds could indeed be heard in Yericho, but not elsewhere. In other words, the Mishna is not telling us that the sounds were so powerful that they were heard all the way in Yericho. Rather, in some way, the sounds heard in the Mikdash were also sensed in Yericho, and Yericho only. He explains why: “Mipnei SheYericho Haysa K’mo Yerushalayim”, because in some way Yericho was akin to Yerushalayim itself, “Mipnei SheHaysa Techilas Kivush Eretz Yisroel.” Because Yericho was the first place to be captured as we entered Eretz Yisroel, it gained a Kedusha that rendered it eqaly to Yerushalayim, so much so that the sounds of the Mikdash were heard there as well.

This connection, between the Makom HaMikdash and Yericho is seen elsewhere as well. For example, the Sifri in Behaloscha tells us that the most prime area of Yericho was given to Shevet Binyomin in return for the land that they gave for the Bais Hamikdash to be build in their Chelek. Surely this is not a simple coincidence, rather this too highlights the link between Yericho and the Mikdash.

How can we understand this connection? The Ravad suggests that there was Kedusha placed upon Yericho because it was “Raishis”, like Terumah, but this would suggest a lower level of Kedusha that Yerushalayim itself. Why does the status of Yericho as “Techilas Kivush Eretz Yisroel” create this connection to the Bais Hamikdash, and what does this teach us?

In order to answer this question, we must of course understand what occurred when Yericho was captured.

The Medrash Rabba in Parshas Nasso tells us an interesting fact about the Kivush of Yericho: “Lifi SheHaya Shabbos Oso Yom SheKAvshu Yericho?” Yehoshua made the decision to conquer Yericho on Shabbos, and it was for this reason that he placed a Cherem on the contents of the city afterward: “Hashabbos Kulo Kadosh V’Chol Mah SheNichbash B’Shabbos Yihiyeh Kodesh”. How can we understand this? Why did Yehoshua choose specifically to wage war on Yericho on Shabbos, and why did that in turn impel him to place this Cherem in connection to Shabbos?

Rav Dessler, in Michtav M’Eliyahu, speaks about Kivush Yericho at length. One of the elements he highlights is the presence of the number seven throughout the operation. The walls were circled seven times, and seven Kohanim blew seven trumpets seven times. All of this occurred, as we have seen, on the Seventh Day, Shabbos.

Based on Divrei Chazal, Rav Dessler explains the significance of the number seven: “Sod Mispar Sheva Hu Inyan HaHavchana HaRuchnias Shebsoch Hagashmius”. Seven, which is the epitome of Teva, represents the ability to find the Ruchnias within the Olam HaGashmi. This is of course best seen through Shabbos itself, a day set aside for Ruchnias within the Olam Hagashmi of our week.

When we do this, when we access the Ruchani within the world of Gashmi, we are able to further remove ourselves from the Olam HaTeva. When we rest on Shabbos, and appreciate the role of Ruchnias, we realize just how worthless our actions really are, and that it is the Hashgacha Elyona which determines all that occurs.

This was the lesson of Kivush Yericho: it was meant to set the tone for the rest of the Milchomos that would follow. As much as there was Hishtadlus required on the part of Klal Yisroel, the message of the number seven was much needed at this point in time. By highlighting the Ruchnias Shebsoch Hagashmius, we would come to realize that our actions would not determine outcomes—the Ratzon HaBorei would. This is why Yehoshua fought the war on Shabbos specifically, so that the message of “Shabbos L’Hashem” would be infused into the day and reinforce its vital lesson.

Based on this, we can perhaps understand the connection between Yericho and the Bais Hamikdash. The city, conquered on Shabbos, with the emphasis of the number seven, was the symbol of the Ruchnias that can be found in Gashmius. This theme is found in the Mikdash as well: the Korbanos themselves symbolize the nexus of Ruchnias and Gashmius, and that there is Kedusha even within the most mundane. The sounds of the Mikdash, the physical embodiment of Ruchnias B’Soch HaGashmi were therefore heard in Yericho, whose very capture was meant to reinforce this concept.

With this in mind, we can understand the mission of the Meraglim, as well as their actions and subsequent report.

Yehoshua said to the pair “Lechu Re’uh Es HaAretz V’Es Yericho”, singling out Yericho because it was Kasha K’Neged Kulam. He did so because of the message the Meraglim would get from the city. Indeed, they went, and examined the defenses of Yericho, and realized that the only way they would be successful was B’Derech Nes. It emerges that Yericho, due to its status as “Kasha K’Neged Kulam” was itself a reminder that our actions are not in reality effective, only Hashgacha Elyona.

After taking this message from their time in Yericho, the Meraglim did not need to further scout the land—they had the information needed to make their report: “Ki Nassan Hashem B’Yadenu Es Kol HaAretz”. The conquest of Eretz Yisroel would occur through the Yad Hashem, and no other means. The Meraglim knew that traditional military scouting was not necessary, as they had learned the lesson of Yericho. It was this message that Yehoshua would shortly give the rest of Klal Yisroel as he encircled Yericho on a Shabbos morning.

In life we encounter situations that seem to be Kasha K’Neged Kulam. It is at these times that we can remember the message of the Meraglim: “Ki Nassan Hashem B’Yadenu Es Kol HaAretz”. The more we endeavor to find the Ruchnias B’Soch HaGashmi, the easier this will become easier, as we place less turst in ourselves, and more in the Borei Olam.