The Secret of Our Shoes

A deeper understanding of Yehoshua 5;13-15

On the 22nd of Nissan, after Bnei Yisrael celebrated Pesach, they journeyed from Gilgal to the outskirts of Yericho¹. Yericho was the first city captured by Bnei Yisrael. As noted earlier by the Ramdu, this city was considered the homebase for the forces of evil in the world. As Yehoshua stood outside the city, possibly contemplating his strategy for its capture², he experienced a prophetic vision³. In this vision, he encountered an angel who appeared as a warrior with a drawn sword. Apprehensive, Yehoshua inquired whether the angel had come to aid them or their enemies. The angel responded, clarifying its purpose: “I am neither friend nor foe, as you suspect. Rather, I am sent by God, the Leader of all wars.” It is indeed an angel of Hashem that had arrived to assist Yehoshua, as divine intervention was crucial for conquering the heavily fortified city of Yericho.

Chazal comment⁴ that this angel was already sent to Moshe to help Bnei Yisrael on their journey from Mitzrayim to Eretz Yisrael. However, Moshe rejected the angel's assistance. Now, the angel said "I have come now to aid you; do not spurn my help as Moshe did previously."

Overwhelmed by the angel's presence, Yehoshua had no response but to fall to the ground, asking to receive the orders transmitted to him by God. The angel then commanded Yehoshua, “Remove your shoe from your foot, for the place upon which you stand is destined for holiness.”⁵ Yehoshua complied with the angel's directive.

Numerous questions arise from this story, some of which remain unanswered at present:

1. Identity of the angel: Who exactly was this angel?

2. Response to the angel: Why did Moshe reject the angel's assistance, whereas Yehoshua accepted it?

3. Removing the Shoes: What does the act of removing shoes symbolize in this context? And if Yehoshua removed both shoes, why is the instruction expressed in singular form?

4. Significance of the Drawn Sword: What was the purpose of the angel appearing with a drawn sword?

5. Extent of the Encounter: Was there more to this meeting than what is described? Notably, at the burning bush, Moshe received the instruction to remove his shoes directly from God, not an angel, and this was followed by God’s message. Here, however, the chapter concludes with what seems like a cliffhanger. Why is this different?

Sword

The symbolism of the sword in Yehoshua's vision has been a topic of much discussion. The Lev Aharon suggests that the sword represents Torah study. He argues that whenever Klal Yisrael engages in Torah learning, it is akin to wielding a double-edged sword that protects them from all dangers and enemies. This idea is supported by many meforshim who propose that the angel's appearance was a reprimand to Yehoshua for neglecting Torah study in preparation for battle.

However, this idea is not universally accepted. The Radak, for instance, counters this viewpoint by emphasizing the necessity of prioritizing warfare over Torah study during times of conflict.

Adding a different perspective, Abarbanel interprets the sword as a straightforward symbol of imminent victory for the Jews in their battle against Yericho.

Angel

There are various suggestions as to the identity of the angel in Yehoshua's encounter.

1. Michoel: Rashi identifies the angel as Michoel, known as an angel of kindness, whose primary role is to bring forgiveness.⁶

2. Matatron: The Midrash⁷ describes the angel as Matatron. This angel is said to guide the Jews in their travels and is believed to accompany Mashiach.

3. Gavriel: Several meforshim, including Ramban⁸, Rokach⁹, and the Ramdu, suggest that the angel is Gavriel, known for leading the battles of Klal Yisrael.

4. Uriel: The Yalkut Reuveni¹⁰ proposes that the angel might be Uriel.

5. Angel as Esav's angel: Interestingly, the Radak posits that this angel is the same one that battled Yaakov – the angel of Esav. According to this view, the angel was compelled to submit to Hashem's will and protect Bnei Yisrael.

The Prophecy:

The Prophecy surrounding the angel's visit to Yehoshua has been interpreted in various ways:

Ramban's View: Ramban believes the primary purpose of the angel's visit was to inform Yehoshua that the army of Bnei Yisrael would henceforth be under the angel's command. This signifies a significant shift in the leadership of the military forces.

Ramdu's Perspective: Rav Moshe Dovid Vali, on the other hand, interprets the prophecy as having a more spiritual implication. He suggests that the act of removing the shoes was symbolic and served to inform Yehoshua that he had attained a higher level of spirituality.

The Shoes

The significance of shoes in Jewish thought can be illustrated through a story about the Ba’al Shem Tov. Once, while he was resting, his attendant decided to sweep the room. The Ba’al Shem Tov’s shoes lay next to his bed. The attendant, contemplating whether to move them, ultimately chose not to disturb them and swept around them instead.

Upon awakening, the Ba’al Shem Tov inquired if his shoes had been moved. Learning that they hadn't been, he blessed the attendant with long life, a blessing so effective that even years later, the attendant remained of the same age, his vitality undiminished.

This story highlights two remarkable aspects: the Ba’al Shem Tov’s extraordinary perception, aware of his attendant’s thoughts even in sleep, and the deep significance he attached to the placement of his shoes, symbolized by the extraordinary blessing he bestowed.

This story ties into broader mystical teachings about the significance of the shoes.

As mentioned above, Rashi comments that the angel was Michoel. However Rashi previously mentioned that this was the angel who appeared before Moshe¹¹. By Moshe, Rashi writes that this was the Matatron. It seems that Matatron and Michoel are one and the same.¹²

The Zohar¹³ teaches that Matatron serves as the 'shoe' of the Shechina, concealing the overwhelming light of the Divine Presence to allow creation to exist without being obliterated by its brilliance. This concept is further expounded in the Targum Yonason¹⁴, which relates that Chanoch was taken alive into the heavens and became Matatron. The Rama M’Pano¹⁵ elaborates that Chanoch, a shoemaker, would meditate on the words 'Baruch Shem' with every stitch, symbolizing the profound spiritual connection embodied in the act of shoemaking.

What is the significance of the shoe?

The shoe, an article of clothing that covers the foot, differs from other clothing items in its fundamental purpose. While many garments serve both protection and fashion, the shoe's original intention was purely protective, shielding the feet from the harsh elements of the ground. Historically, shoes were made from thick animal hide, designed to absorb these elements and safeguard the foot.

Yet, shoes have also evolved into a fashion accessory. As Shlomo HaMelech poetically wrote¹⁶ "How lovely are your feet in sandals," highlighting the aesthetic appreciation of footwear.

In Sifrei Chassidus, like Likkutei Torah¹⁷ and Or Hatorah by the Tzemach Tzedek¹⁸, the shoe is used as a metaphor for the relationship between the Neshama (soul) and the Guf (body). Just as the foot, powered and directed by the mind, moves according to one's will, so too does the Neshama, powered by Hashem, require the Guf to impact the world. The feet, as the foundation upon which the body rests, symbolize this interface. The shoe, therefore, represents the transformation of raw, protective material into a tool aiding the Neshama's navigation through the physical world. On a deeper level, the shoe fosters a harmonious connection between spirituality and physicality.

This concept aligns with a Midrash¹⁹ that discusses the Sefer Torah of Rebbe Meir. In this text, the words describing Hashem giving clothing to Adam and Chava were spelled with אור ('light') instead of עור ('skin'). This implies a transformation of the physical (עור) into a vessel for the spiritual (אור).

The shoe's contact with the ground represents a latch onto reality. Rav Yitzchak Ginsburgh explains²⁰ that in Hebrew, the verbs for "wearing" a shoe and "locking" are the same, symbolizing the connection and grounding of the wearer in their physical environment. The Ba’al Shem Tov was both in the upper and lower worlds at the same time. In this story, we see the practical application of that fact.

During sleep, the soul ascends to higher realms, and typically, shoes are removed. This act can be seen as detaching from earthly ties to allow for spiritual ascent. Conversely, sleeping in shoes might symbolically represent a refusal to engage in this soul-ascent, opting instead to remain grounded in the physical realm.

What does this have to do with Yehoshua and why was this so significant to require a whole angelic vision just to remove his shoe?

The angelic vision commanding Yehoshua to remove his shoe holds profound significance, symbolizing a fundamental shift as Bnei Yisrael prepared to enter a new phase of existence in Eretz Yisrael. This shift marked a transition from the miraculous nature of desert life to a more physical existence, where engaging with and sanctifying the material world became paramount. The angel's message was twofold: engage with the physicality of life but do not be entirely consumed by it. This nuanced directive is perhaps why Yehoshua was instructed to remove only one shoe, unlike Moshe, who was told to remove both in the desert. Moshe's entirely spiritual existence negated the need for shoes, whereas Yehoshua needed to keep one foot in the physical realm and another in the spiritual. His challenge was to use the physical nature of the world to draw down spirituality without being fully anchored in materialism.

Rav Reuven Drucker adds²¹ that shoes symbolize physicality. The purest individuals need two physical elements to exist: a body as the dwelling place and a mind as the bridge between soul and body. These elements can act as barriers between the soul and the Creator. For most prophets, except Moshe, only one barrier needed removal for the Shechina to enter their neshama. In Moshe's case, both barriers had to be lifted for a purer communion with the Shechina.²² ²³

Rav Hirsch notes that removing one's shoes signifies total commitment to the sanctity of a place. For Yehoshua, standing outside Yericho and poised to lead the conquest, this act symbolized his dedication to divine governance over the land. Even with the sword in his hand he is to be a servant of God, and will ascribe the success of his mission not to his sword but solely to God.²⁴

The Baal Haturim²⁵ offers a simpler explanation: at the burning bush, Moshe was instructed not to approach and hence to remove both shoes. In Yehoshua's case, already having one foot in holy territory, he was directed to remove the other shoe to fully enter this realm.

Abarbanel suggests that the difference in instructions between Moshe and Yehoshua reflects the entities they were in the presence of: Moshe was before Hashem, necessitating the removal of both shoes as a greater display of respect, while Yehoshua, encountering an angel, was required to remove only one.

Malbim interprets the removal of shoes as preparation for the next prophecy, which he believed would be directly with Hashem. However, as Yehoshua only removed one shoe, this interpretation is debated, with Radak suggesting that the subsequent prophecy was also communicated via an angel.

Why the term של?

Rav Chaim Kanievsky²⁶ explores the specific choice of the term של (Shal) for the act of removing shoes, as opposed to the more common term חלץ (Chalatz), both of which seemingly convey the same action. He elucidates that חלץ implies removal using one's hands, an action that could have rendered Moshe or Yehoshua ritually impure, thereby interrupting their prophetic experience. In contrast, של signifies letting something drop or fall away naturally, symbolizing a disconnection that doesn't involve direct physical manipulation.

When thinking about the term של, I noticed that it interestingly stands as the opposite of the word לש, one of the 39 Melachos, which refers to kneading. Kneading represents the unification of flour and water to form a single entity - dough. של, in this context, implies the disentanglement of physicality that might be interwoven with one's spirituality. It's not about simply removing an item, but allowing it to fall away, becoming a separate entity altogether.

The Ba’al Shem Tov's Holiness

The Ba’al Shem Tov, in his extraordinary holiness, bridged heaven and earth. Even when asleep, with his soul traversing the higher realms, he remained attuned to what transpired with his shoes in the physical world. This illustrates that, despite his spiritual elevation, he maintained a connection to earthly realities. If he sensed a potential disconnection from this awareness, he took immediate steps to prevent it.

He taught that our shoes are an extension of ourselves, facilitating our connection to the world. Yet, it's crucial to be able to remove them, symbolizing a temporary detachment from the physical realm. However, this detachment is mindful - acknowledging that the shoes, representing our physical and worldly engagements, will be donned again. This delicate balance of presence and detachment is exemplified in the imagery of one shoe on and one shoe off, a metaphor for living simultaneously in both spiritual and physical dimensions.

In every step we take, are we mindful of the spiritual essence that underlies our physical journey? As we stand at the crossroads of the material and the metaphysical, the story of Yehoshua challenges us to consider how deeply we are rooted in our physical realities and how willing we are to let go, to elevate, and to transform. In the end, perhaps our greatest journey is not just walking upon the land, but understanding the sacred ground upon which we stand and the spiritual paths we choose to tread.

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1. Radak

2. as suggested by Kehillos Yaakov

3. Rambam, Moreh Nevuchim 2:42

4. Bereishis Rabba 97:3; Shemos Rabba 32:2; Tanchuma Mishpatim 18

5. Translation by Rav Dr. Raphael Breuer

6. See also Midrash Aggadah Bereishis 32

7. Midrash Zerubavel pg 159, quoted in Mishbetzos Zahav

8. Shemos 23:22

9. Mishpatim

10. Mishpatim 64b

11. Shemos 23;21

12. Arkei HaKinuim, Erech Matatron, quoting sefer Toldos Yitzchak by Rav Yitzchak Karo, uncle of the Beis Yosef

13. Tikkunei Zohar, Tikkun 21

14. Bereishis 5:24

15. Asara Maamaros, Maamar Em Kol Chai, Chelek 3, Siman 22

16. Shir Hashirim 7:2

17. Likkutei Torah 43b, Ma Yafu Pamayich

18. Or Torah on Shir Hashirim, page 584

19. Bereishis Rabba 20:2

20. Or Yisrael

21. In his commentary on Yehoshua - https://amzn.to/41OczTB

22. Rav Reuven Sasson also suggests along these lines in Talelei Chaim; L’Ovdah Ul’Shomra Vol 1 pg 255, fn 45 in the name of Rav Meir Ibn Gabbai - Avodas Hakodesh 3;34

23. See also Kli Yakar - Shemos 3:5

24. Collected Writings Vol 3 Pg 30

25. Shemos 3:5

26. Rav Chaim Kanievsky on Chumash - Shemos 3:5