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שיעורים לפי נושאים
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בין של נעליך לשל נעלך

בין שַל נְעָלֶיךָ לשַל נַעַלְךָ

במעמד הסנה בו נבחר משה להיות מושיעם של ישראל, כאשר ניגש משה לראות מדוע לא יבער הסנה, אומר לו ה': אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא[1].

סיפור דומה אנו מוצאים בספר יהושע, שם פוגש יהושע איש שְלוּף חרב, ולשאלת יהושע אם הוא משתייך לצבא ישראל או לצבא האויב, עונה לו האיש שהוא כלל אינו אדם אלא שר צבא ה'. יהושע שואלו: מָה אֲדֹנִי מְדַבֵּר אֶל עַבְדּוֹ. והוא משיב לו: וַיֹּאמֶר שַׂר צְבָא ה' אֶל יְהוֹשֻׁעַ שַׁל נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא. ובעקבות זאת: וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן[2].

על אף הדמיון בין הסיפורים, ישנם מספר הבדלים:

הבדל ראשון: בסיפור מעמד הסנה, לאחר שה' מורה לו לחלוץ נעליו הוא מוסר לו את דבר השליחות להוציא את ישראל ממצרים. לעומת זאת, בסיפור מפגש יהושע עם המלאך, לאחר שהמלאך מורה לו להסיר נעלו, הוא לא מצווה אותו דבר.

הבדל שני: משה מצוּוה להסיר את שתי נעליו מעל שתי רגליו: שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ, ואילו יהושע מצוּוה להסיר רק נעל אחת מעל רגלו: שַׁל נַעַלְךָ מֵעַל רַגְלֶךָ.

הבדל שלישי: אצל משה נאמר: אַדְמַת קֹדֶשׁ ואצל יהושע נאמר רק קֹדֶשׁ.

הבדל רביעי: אצל משה לא טרח הכתוב לומר שמשה ביצע את הציווי, ואצל יהושע כן: וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן.

סיבת כל ההבדלים הללו היא שתכלית מפגש ה' עם משה היא לצוות עליו להוציא את ישראל ממצרים, לשם כך 'מושך' ה' את משה להביט בסנה הבוער מבלי להישרף. כאשר משה מתקרב לסנה, שבו בוערת האש שבאמצעותה מתגלה ה' (בדומה להופעת ה' באש באותו ההר שנים לאחר מכן, במעמד הר סיני[3]), מצווה אותו ה' להסיר את שתי נעליו מעל רגליו, משום שהוא עומד כעת במקום שבו יש השראת השכינה. וכשם שהנכנס להר הבית, שהוא מקום השראת השכינה המרכזי בארץ ישראל ובעולם כולו, עליו להסיר את נעליו לפני שנכנס להר[4]. כך היה על משה להסיר את נעליו, משום שהוא עומד כעת על אדמה קדושה שבה שורה השכינה. בנוסף לכך, כאשר מבין משה שיש כאן התגלות אלוהית, הוא מסתיר את פניו כדי לא להביט בשכינה השורה על הסנה, שהרי לֹא יִרְאַנִי הָאָדָם וָחָי[5].

לעומת זאת, התגלות מלאך ה' אל יהושע נועדה כדי להטמיע בקרבו את היסוד שהמלחמה שהוא ניגש אליה כעת מול יריחו, המהווה תקדים לכל מלחמות ישראל לכיבוש ארצם, היא מלחמת קדש אשר מלאכי צבא השמים שותפים לה (הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמָרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי[6]. וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי[7]), ובראשם שר צבא ה'.

כדי להמחיש זאת, מצווה עליו המלאך לעשות מעשה סמלי המבטא את קדושת הארץ שהוא ניצב בפתחה, בכך שיסיר את נעלו האחת מעל רגלו. אך לא את שתי נעליו, כי לא רק האדמה הנקודתית שעליה הוא דורך כעת היא הקדושה, אלא כל ארץ ישראל ארץ קדש היא, ובהתאם לכך יש להתייחס למלחמה על ירושתה מידי הכנענים כמלחמת קדש, מלחמת מצווה.

זו הסיבה שחשוב היה לנביא להדגיש שיהושע עשה כן, לאמר: יהושע הפנים את המסר ששר צבא ה' רצה להעביר לו בחליצת הנעל – היחס הנכון והראוי לקדושתה של הארץ ולמלחמה עליה. וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן.


[1] שמות ג, ה.

[2] יהושע ה, יד-טו.

[3] דברים ד, יב: וַיְדַבֵּר ה' אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ. שם טו: וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה בְּיוֹם דִּבֶּר ה' אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ. שם לג: הֲשָׁמַע עָם קוֹל אֱלֹוהִים מְדַבֵּר מִתּוֹךְ הָאֵשׁ כַּאֲשֶׁר שָׁמַעְתָּ אַתָּה וַיֶּחִי. שם לו: מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ. שם ה, ד: פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ. ועוד רבים.

[4] משנה ברכות ט, ה.

[5] שמות לג, כ.

[6] שם כג, כ.

[7] שם לג, ב.

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