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.