Take, for example, the verse in Numbers: "This will be the land that will fall [tipol] to you as an inheritance." (Numbers 34:2).
"Fall?" the Rabbis asked. Does land just fall? Isn't it written, "The earth stands forever" (Ecclesiastes 1:4)? It seems contradictory! This is where the beauty of Rabbinic interpretation comes in. They weren't afraid to wrestle with the text, to find deeper meanings.
The Bamidbar Rabbah, a collection of Rabbinic teachings on the Book of Numbers, offers a fascinating explanation. It connects this idea of the land "falling" to the story of the spies. Remember them? Those guys sent to scout out the Promised Land who came back with a discouraging report, filling the Israelites with fear.
According to the Bamidbar Rabbah, Moses was angry at the spies, and the people grumbled, saying that if even two or three spies had delivered such a bad report they would be justified in believing them, "according to two witnesses or [according to] three witnesses shall a matter be established." (Deuteronomy 19:15). In their despair, they lamented, “Where are we ascending? Our brethren have melted our heart, saying: A people greater and taller than we” (Deuteronomy 1:28).
The text continues with a powerful metaphor: Even if God, the homeowner of the world, had handed over his vessels for safeguarding there, He would not be able to reclaim them! (Rashi, Sota 35a).
So, what did God do? The Bamidbar Rabbah tells us He took the angel of the land, bound him, and cast him down [vehipilo] before them! As it is stated: “See, the Lord your God has placed the land before you” (Deuteronomy 1:21). Wait a minute, was the land really before them? No, the text clarifies, rather that He cast down [shehipil] its angel!
He then said to them: “Ascend, take possession…do not fear, and do not be frightened” (Deuteronomy 1:21) – not from the giants and not from the great number of people.
This idea of casting down is further emphasized by linking it to (Ezekiel 45:1), "When you allot [uvhapilekhem] the land." The Rabbis cleverly connect the idea of allotting the land with the casting down of the angel. It's a brilliant example of how they found hidden connections within the text.
The text continues, quoting (Psalms 16:6): "The regions that have fallen to me are pleasant; my inheritance is indeed lovely." The regions, according to the Bamidbar Rabbah, are the twelve tribes, with the land divided amongst them (Ezekiel 47:13). And they are pleasant because of the merit of the Torah (Proverbs 22:18).
There's a beautiful thought here: Israel is fitting for the land, and the land is fitting for them. Like a well-tailored garment, as it says, "I donned righteousness, and it clothed me" (Job 29:14).
But the Bamidbar Rabbah doesn't stop there. It then shifts to the story of Akhan (sometimes spelled Achan) in the Book of Joshua. Akhan, you might recall, secretly took forbidden spoils from the conquered city of Jericho.
Joshua confronts him, urging him to confess. What follows is a fascinating back-and-forth, with Akhan initially trying to deflect blame. When Akhan saw that it was so, that Joshua was about to cast the lots on his family, he said in his heart: Now I will be apprehended by the lots. I will proclaim my disbelief in the lot before it is cast, and will be considered a liar only by Joshua.
Eventually, Akhan confesses his sin. He admits to taking "a fine mantle from Shinar, and two hundred shekels of silver, and one wedge of gold" (Joshua 7:21). His motivation wasn't poverty, he claims, but simple covetousness.
Joshua sends messengers to retrieve the stolen items, and they find them exactly where Akhan said they'd be. The text emphasizes the speed of the messengers, "Joshua sent messengers, and they ran to the tent," to ensure the tribe of Judah wouldn't steal the items and perpetuate the dispute.
Akhan and his family are then brought to the Valley of Akhor, where they are stoned and burned. A harsh punishment, but the Bamidbar Rabbah offers a surprising twist. Joshua says, "How you have tainted us. May the Lord taint you on this day" (Joshua 7:24–25). The Rabbis interpret this to mean that Akhan is only tainted for this day, not for the World to Come. He still has a portion in it!
The text then delves into why Akhan was both stoned and burned. It explains that he confessed to stealing on Shabbat, the Sabbath. The Holy One blessed be He said so to Joshua: “See, I have delivered Jericho into your hand, and its king, its mighty warriors. You shall circle the city, all the men of war, circle the city once. So you shall do six days. Seven priests shall carry seven shofars of rams [before the ark, and on the seventh day you shall circle the city seven times, and the priests shall sound the shofars]” (Joshua 6:2–4).
Therefore, he was stoned for desecrating the Sabbath and burned for misusing the proscribed items. It all links back to the idea of holiness, of keeping the Sabbath sacred, and of respecting what is dedicated to God.
The story concludes with the idea that Joshua's actions appeased God's wrath. "The fury of a king is messengers of death, and a wise man will placate it" (Proverbs 16:14) – this is Joshua, who caused the enflamed wrath of the Lord to be withdrawn from Israel.
So, what can we take away from all this? It's a reminder that even when things seem to "fall" apart, there's often a deeper meaning to be found. Through confession, repentance, and a commitment to holiness, we can find our way back to a place of balance and blessing. And sometimes, even in the face of severe consequences, there's still hope for redemption.
“This will be the land that will fall [tipol] to you as an inheritance” – Does land fall? But is it not written: “The earth stands forever” (Ecclesiastes 1:4)? Rather, when the spies came and disseminated slander about the land, Moses was angry at them. All Israel said to him: ‘Had the spies been two or three, by right we should believe them, as it is stated: “According to two witnesses or [according to] three witnesses” (Deuteronomy 19:15). They are ten.’ “Where are we ascending? Our brethren have melted our heart, saying: A people greater and taller than we” (Deuteronomy 1:28). As it were, the homeowner is unable to remove his vessels from there.5Even if God, the homeowner of the world, had handed over his vessels for safeguarding there, He would not be able to reclaim them (Rashi, Sota 35a). What did the Holy One blessed be He do? He took the angel of the land, bound him, and cast him down [vehipilo] before them, as it is stated: “See, the Lord your God has placed the land before you” (Deuteronomy 1:21). Was it before them? It is, rather, that He cast down [shehipil] its angel and said to them: “Ascend, take possession…do not fear, and do not be frightened” (Deuteronomy 1:21) – not from the giants and not from the great number of people. It is written: “When you allot [uvhapilekhem]6The plain understanding is when you cast lots to allot the land. It is expounded as a reference to casting down the angel of the land. the land” (Ezekiel 45:1). That which the verse said: “The regions that have fallen to me are pleasant; my inheritance is indeed lovely” (Psalms 16:6): “The regions have fallen to me” – these are the twelve tribes, as the land was divided among twelve tribes, as it is stated: “This is the border according to which you shall allocate the land to the twelve tribes of Israel” (Ezekiel 47:13). “Are pleasant” – due to the merit of the Torah, as it is stated: “For it is pleasant if you keep them in your belly; they shall be fixed together on your lips” (Proverbs 22:18). There is a person who is fair but his garment is ugly, [and one that] he is ugly and his garment is fair. But Israel, they are fitting for the land, and the land is fitting for them. That is why it is written: “My inheritance is indeed lovely.” And likewise it says: “I donned righteousness, and it clothed me” (Job 29:14). It is written: “Joshua said to Akhan: My son, please give glory to the Lord, God of Israel, (Joshua 7:19) – Akhan said to him: ‘Because of this matter that you say, will I die?’ When Akhan saw that it was so7That Joshua was about to cast the lots on his family., he said in his heart: Now I will be apprehended by the lots.8In which case everybody will know that I am guilty. I will proclaim my disbelief,9I will proclaim my disbelief in the lot before it is cast, and will be considered a liar only by Joshua. and I will be considered a liar only before Joshua. At that moment, Akhan said to him: ‘Why are you casting lots between me and the members of my household? I will cast lots between you and Pinḥas. If the lot does not fall on both of you, I will believe in it.’ At that moment, Joshua said to him: “My son, please give glory to the Lord, God of Israel, and confess to Him; tell me now what you have done; do not withhold from me” (Joshua 7:19). He said to Joshua: ‘You too, please tell me what you have done.’ Immediately, a dispute fell among Israel, and the tribe of Judah arose in quarrel and killed various factions in Israel. When Akhan saw that it was so, he said in his heart: Anyone who preserves a single life in Israel it is as though he preserved an entire world; and I, that several people of Israel were killed through me, I am a sinner and have caused others to sin. It is preferable that I confess before the Holy One blessed be He and before Joshua, and let a mishap not come about because of me. What did Akhan do? He arose and sounded his voice to the entire assembly, and the entire assembly was silenced before him. He said to Joshua: ‘“Indeed, I have sinned against the Lord, God of Israel; this and that I have done” (Joshua 7:20). Not only this, but I already misused other proscribed property.’ Joshua said to him: ‘I knew this already; however, since the matter is dependent only upon you, “tell me now” (Joshua 7:19) and “do not withhold from me”’ (Joshua 7:19). He said to him: “I saw among the spoils” (Joshua 7:21) – he said: ‘I looked at what is written in the Torah: “You shall consume the spoils of your enemies” (Deuteronomy 20:14). “A fine mantle from Shinar, and two hundred shekels of silver, and one wedge of gold, its weight fifty shekels; I coveted them, and took them” (Joshua 7:21). Do not say that I am poor and I was in need, as there is no one in the tribe wealthier than I am.’ Immediately, “Joshua sent messengers, and they ran to the tent, and, behold, it was hidden in his tent, and the silver was beneath it” (Joshua 7:22). Why did Joshua send them? It was so the tribe of Judah would not steal them and would not perpetuate the dispute. That is why Joshua sent them quickly. “They brought them to Joshua and to all the children of Israel, and placed them [vayatzikum] before the Lord” (Joshua 7:23). What is vayatzikum? It is that he cast them before the Holy One blessed be He. Joshua said before the Holy One blessed be He: ‘Due to these You were angry at Your children? They are placed before You.’ Immediately, “Joshua took Akhan son of Zeraḥ, and the silver…and the wedge of gold, and his sons, and his daughters (Joshua 7:24) – to intimidate them; “his ox, his donkey, his flock, his tent, and all that was his” (Joshua 7:24) – for burning; “and all Israel with him” (Joshua 7:24) – to witness his trial, so they would not become accustomed to doing [like Akhan]. “They took them up to the Valley of Akhor. Joshua said: How you have tainted us. May the Lord taint you on this day” (Joshua 7:24–25) – this day you are tainted [akhur] but you are not tainted for the World to Come, and you have a portion in it. “All Israel stoned him [with] stones” (Joshua 7:25) – him alone. “They burned them in fire” (Joshua 7:25) – the verse is speaking of his property, as so it was said to him from the mouth of the Almighty: “It shall be that he who is apprehended with the proscribed spoils will be burned in fire, he and all that is his” (Joshua 7:15). If so, why does the verse state: “They stoned him”? Does it not say: “[burned in fire,] he and all that is his”? It teaches that Akhan confessed that he stole on Shabbat, and he took them out of Jericho, and hid them in his tent. He was stoned for desecration of Shabbat, and was burned for misuse of the proscribed items. From where do you find that it was so?10That it was Shabbat. The Holy One blessed be He said so to Joshua: “See, I have delivered Jericho into your hand, and its king, its mighty warriors. You shall circle the city, all the men of war, circle the city once. So you shall do six days. Seven priests shall carry seven shofars of rams [before the ark, and on the seventh day11This is interpreted as referring also to the seventh day of the week, Shabbat. you shall circle the city seven times, and the priests shall sound the shofars]” (Joshua 6:2–4). It is to teach you that the city wall was conquered on Shabbat. This matter Joshua performed at his own initiative, and the Holy One blessed be He consented with him. Joshua said: Shabbat is sacred, as it is written: “You shall observe the Sabbath, as it is sacred for you” (Exodus 31:14), and everything that we conquered shall be holy, as it is stated: “All silver and gold, and bronze and iron vessels, are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). From where is it derived that they12The supernal court. consented with him? It is as it is stated: “The city shall be proscribed; it and everything that is in it is for the Lord” (Joshua 6:17). At that moment, “the Lord withdrew from His enflamed wrath” (Joshua 7:27). In his regard it is stated: “The fury of a king is messengers of death, and a wise man will placate it” (Proverbs 16:14) – this is Joshua, who caused the enflamed wrath of the Lord to be withdrawn from Israel.
