Raboyseyee and Ladies,
The Pagan Priest & The Prostitute:
Let’s start here. According to many, Yisroy, born a goy mamish, who grew up to become a priest and an idol worshipper of many flavors, and for whom this week’s parsha is named, was the first ever convert to Judaism. Yes indeed, Moishe’s shver (FIL) had a full life living as a goy, but saw the light -some say he heard the light- and was the first ever convert. Ober, is that emes?
Throughout the history of the Yiddin there have been men and women who joined the Jewish people through conversion. In fact, even before they became a nation in this week’s parsha which of course is most famous for featuring Revelation, the marriage of the RBSO to the Yiddin, and the giving of the Ten Commandments, some parshas back -in Sefer Bereishis- we met Avrohom and Soro who were seemingly busy converting tens of thousands of idol worshippers to the belief in One G-d and ethical Monotheism. Historically, it does epes appear that Avrohom and Soro predated Yisroy, and if that’s the case, why is Yisroy considered the first ever convert? Taka an excellent question, ober, our sages of the heylige Gemora and other exegetes all disqualify Avrohom and Soro as the first converts because they only begin counting conversion once the Yiddin married the RBSO and got the heylige Toirah as their wedding gift. In other words, were there Jews before there was a “Jewish people”? Seemingly not! Shoin, just like that, Yisroy gets the coveted first convert prize.
Ober not so fast because believe it or not, not all agree about Yisroy’s arrival, and timing can make all the difference. When a person comes or arrives, avada make the world of difference, if you chap. There is a discussion in the heylige Gemora regarding the timing of just when Yisroy joined the Yiddin and our sages disagree whether Yisroy came before or after Matan Toirah. What’s the difference you ask? It’s azoy: If he came before, or too early, he might not be considered the first convert.
In further analysis of this dispute, the Gemora says it depends on the interpretation of the opening words of the Parsha, “And Yisroy heard.” One opinion understands that Yisroy heard about the splitting of the Sea or about the war with Amolake, while the other opinion counters that Yisroy heard the sounds of Matan Toirah. Given that the Toirah presents the story before Matan Toirah, the poshit pshat -the simplicity of the text- suggests strongly that Yisroy came before Matan Toirah. And yet, one opinion is adamant that Matan Toirah was the catalyst for Yisroy’s conversion and is forced to conclude that the story is presented out of chronological order. What really happened? Ver veyst? Let us read from the heylige Gamora (Zevochim 116A), it’s mamish a great shtikel.
והא כתיב (שמות יח, יב) ויקח יתרו [חותן משה] עולה וזבחים ההוא לאחר מתן תורה הוא דכתיב
The Gemora asks: But isn’t it written before the giving of the Torah: “And Yisroy, Moishe’s father-in-law, took a burnt offering and sacrifices for G-d” (Shmois 18:12)? Since the word zevacḥim there, is referring to sacrifices, as the verse clearly states that Yisroy took them for G-d, evidently peace offerings were sacrificed before the giving of the Toirah. The Gemora answers: That verse was written with regard to the period after the giving of the Toirah, when the Jewish people were permitted to sacrifice peace offerings. In other words: the heylige Toirah is not -according to this sage- written chronologically.
הניחא למ”ד [יתרו] אחר מתן תורה היה אלא למ”ד [יתרו] קודם מתן תורה היה מאי איכא למימר דאיתמר בני ר’ חייא ור’ יהושע בן לוי חד אמר יתרו קודם מתן תורה היה וחד אמר יתרו אחר מתן תורה היה למ”ד יתרו קודם מתן תורה היה קסבר שלמים הקריבו בני נח
The Gemora notes: This works out well according to the one who says that the episode with Yisroy was after the giving of the Torah. But according to the one who says that the episode with Yisroy was before the giving of the Torah, what can be said? As it was stated: The sons of Rabbi Chiya and Rabbi Yehoshua ben Levi engage in a dispute concerning this issue. One says that the episode with Yisroy was before the giving of the Torah, and one says that the episode with Yisroy was after the giving of the Torah. The Gemora answers: The one who says that the episode with Yisroy was before the giving of the Torah maintains that the descendants of Noiach did sacrifice peace offerings.
According to Rabbi Elazar, Yisroy converted mamish because of Matan Toirah; davka because he was attracted to Judaism’s truth. According to Rabbi Eliezer, Yisroy converted because of kriyas Yam Suf Yisroy and believed that the Jewish people enjoyed the providence of the RBSO and wanted in.
As an aside, the Eyrev Rav (mixed multitudes), whatever that means, also joined with the fleeing Jewish nation, but we find that their Jewish experience is quite ephemeral, as they constantly struggled to really believe in the RBSO and Moishe. As we continue the parsha and many others, we find them rabblerousing and involved in all, or most of the trouble the Yiddin were to get into during the next forty years. Their sins eventually become self-destructive. Why the RBSO allowed them to survive so many years, ver veyst? Ober, were they too converts? The first? What made Yisroy different? This question bothered the heylige Gemora so much that it was forced to conclude that, despite the simple presentation of the Toirah, Yisroy must have converted after Matan Toirah and that his conversion was a true change of identity. Veyter.
And since we’re shouting out converts, let’s also mention one of the most famous Biblical converts, Rus (Ruth), the Moabite shiksa, great-grandmother of Dovid Hamelech (King David), whose story and conversion is recorded in the canon, (Sefer Rus, the Book of Ruth). And let us not forget that some of our greatest Sages, whose teachings are recorded throughout the Mishnah and the heylige Gemora, were themselves converts or descendants of converts. They include Unkelis whose commentary adorns kimat every Chumish ever printed, Shmaya and Avtalyon, Rabbi Akiva, Rabbi Meir, and the list goes on. There have also been group conversions as well, such as that of King Bulan and the entire kingdom of the Khazars in the eighth or ninth century (you can read more about this amazing true story in The Jews of Khazaria: Second Edition by Kevin A. Brook, Rowman & Littlefield, 2006).
A quick search on the heylige Internet -where else? – tells us that one of the most famous and fascinating righteous converts in the last 300 years was Abraham ben Abraham Potocki, the Polish count from a very aristocratic family, whose conversion to Judaism in the 1700’s shocked the Roman Catholic Church, and who was ultimately burnt at the stake when he refused to come back to his former religion (find it here: http://www.chabad.org/library/article_cdo/aid/112488/jewish/The-Ger-Tzedek-of-Wilno.htm)
And in modern times, tens of thousands of non-Jews of every religion, race and ethnicity, have converted to Judaism. The list includes well-known celebs as Marilyn Monroe, Sammy Davis Jr., Elizabeth Taylor, Tom Arnold, Connie Chung, Isla Fisher, and Ivanka Trump.
Some say that Leo DiCaprio, who dated Israeli supermodel Bar Rafaeli from 2005-2011 (avada on and off her) was considering conversion. Nu, when it comes to matters of the heart -and zicher other parts lower down- people will do almost anything to get in. Is this part of the RBSO’s master plan? Is He interested in new members? So says the heylige Gemora (Pesochim 87b), let’s check it out.
וְאָמַר רַבִּי אֶלְעָזָר: לֹא הִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל לְבֵין הָאוּמּוֹת אֶלָּא כְּדֵי שֶׁיִּתּוֹסְפוּ עֲלֵיהֶם גֵּרִים, שֶׁנֶּאֱמַר: ״וּזְרַעְתִּיהָ לִי בָּאָרֶץ״. כְּלוּם אָדָם זוֹרֵעַ סְאָה אֶלָּא לְהַכְנִיס כַּמָּה כּוֹרִין.
And Rabbi Elazar said: The Holy One, Blessed be He, exiled Israel among the nations only so that converts would join them, as it is stated: “And I will sow her to Me in the land” (Hosea 2:25). Does a person sow a se’a of grain for any reason other than to bring in several kor of grain during the harvest? So too, the exile is to enable converts from the nations to join the Jewish people.
וְרַבִּי יוֹחָנָן אָמַר מֵהָכָא: ״וְרִחַמְתִּי אֶת לֹא רֻחָמָה״.
And Rabbi Yoichanan said that this idea may be derived from here: “And I will have compassion upon her that had not received compassion; and I will say to them that were not My people: You are My people” (Hosea 2:25). Even those who were initially “not My people,” i.e., gentiles, will convert and become part of the Jewish nation.
So happens that we have a long-standing tradition that in Moshiach’s times, (the Messianic Era), many goyim (gentiles) will come to recognize the uniqueness of the Jewish people and will feel compelled to convert to Judaism. So the Novee foretold, “I will then give all peoples a pure tongue, that they may call in the name of G-d, and all serve Him in one manner” (Zephania 3:9). Avada we should not think even for a moment that everyone will become Jewish; we will always need shabbis goyim. Ober, once the Moshiach has revealed himself, converts will no longer be accepted, as it will be impossible to tell if they are converting out of true conviction or merely because Judaism is the “in” religion and it’s fashionable to be Jewish. As an aside, were that to ever happen, it will truly mean that Moshiach is here. Says the heylige Gemora (Avoida Zoro 3b), azoy: In the Messianic Era, we [the Jewish people] will not accept converts. Similarly, the Yiddin did not accept converts neither during the time of Dovid, Hamelech nor during the time of Shlomo (King Solomon).
Speaking of getting in, in the Haftoirah of Parshas Shelach, we read how the spies that Yehoshua sent to check out Yericho were assisted and saved by Rochov HaZoinah (Rochov the whore). As a result of her assistance, they promised her that she and her family would be saved at the time of the city’s destruction. Indeed, when the walls of Jericho came tumbling down, while the rest of the inhabitants were put to the sword, and as promised, the spies went to Rochov’s house and ensured her safety out of town. And why is the heylige Ois digressing and discussing the many virtues of Rochov in our parsha review? Are we not prematurely jumping so far ahead? So happens that the medrish and the heylige Gemora (Megillah 14b; Bamidbar Rabbah 8.9. mention these two converts, Yisroy and Rochov, together in kimat one breath and certainly in the same paragraph. Shoin, since we mentioned Rochov -and who doesn’t enjoy reading all about her- we shall, but not too much today- review her life and conversion. Avada you all know that the standard translation of zoina is a woman of ill repute, though, some -like Rashi quoting Targum Yoinoson- suggest that it can also be translated to mean innkeeper. That being stated, the Radak says that the word used by Targum Yoinoson פונדקיתא might also be a nice way to refer to a woman of ill repute). The bottom line: Either way, many did get in, if you chap. The heylige Gemora tells us that Rochov was extraordinarily beautiful; no wonder everyone wanted in.
And while there were many famous converts by the time the Gemora was redacted, these two are inextricably linked as we will read below. Let’s check out a few lines of this most amazing Gemora (Zevochim 116B); it’s quite amazing. The Gemora is discussing what Yisroy may have heard that prompted him to join the Israelites in the desert. Let’s read these words very carefully; some are quite stimulating. Not as stimulating as Rochov was to her guests and clientele but you chap.
ר”א אומר קריעת ים סוף שמע ובא שנא’ (יהושע ה, א) ויהי כשמוע כל מלכי האמורי ואף רחב הזונה אמרה לשלוחי יהושע (יהושע ב, י) כי שמענו את אשר הוביש ה’ את מי ים סוף
The Gemora offers another explanation of what Yisroy heard: Rabbi Eliezer says: He heard about the splitting of the Red Sea and came, as it is stated in a similar context with regard to the splitting of the Jordan in the days of Joshua: “And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard how that the Lord had dried up the waters of the Jordan from before the children of Israel, until they were passed over, that their heart melted, neither was there spirit in them anymore, because of the children of Israel” (Joshua 5:1). And even Rochov the prostitute said to Joshua’s messengers: “For we have heard how the Lord dried up the water of the Red Sea before you” (Yehoshua 2:10).
מאי שנא התם דאמר (ליה) (יהושע ה, א) ולא היה בם עוד רוח ומ”ש הכא דקאמר (יהושע ב, יא) ולא קמה עוד רוח באיש
The Gemora asks: What is different there, i.e., with regard to the splitting of the Jordan, where the verse states: “Neither was there spirit in them anymore,” and what is different here, i.e., in the statement of Rochov, where the verse states: “Neither did there remain [kama] any more spirit in any man” (ibid: 2:11).
דאפילו אקשויי נמי לא אקשו ומנא ידעה דאמר מר אין לך כל שר ונגיד שלא בא על רחב הזונה
The heylige Gemora replies that Rochov used this phrase euphemistically, to say that their fear was so great that their male organs were not even able to become erect, as “kama” also means rise. The Gemora asks: And how did Rochov know this? The Gemora replies: As the Master said: You do not have any prince or ruler at that time who did not engage in intercourse with Rochov the prostitute. And now you know!
אמרו בת י’ שנים היתה כשיצאו ישראל ממצרים וזנתה [כל] מ’ שנה שהיו ישראל במדבר אחר נ’ שנה נתגיירה אמרה יהא מחול לי בשכר חבל חלון ופשתים:
The Gemora adds that the Sages said with regard to Rochov: She was ten years old when the Jewish people left Egypt, and she engaged in prostitution all forty years that the Jewish people were in the wilderness. After that, when she was fifty years old, she converted when the two spies visited her. She said: May all of my sins of prostitution be forgiven me as a reward for having endangered myself with the rope, window, and flax, by means of which I saved Joshua’s two spies. Rochov first concealed the spies in stalks of flax, and later assisted them in exiting her home by lowering them from the window with a rope.
The heylige Gemora (Zevochim 116b) also teaches that Rochov converted and following her conversion was married no lesser of a Toirah personality than Yehoshua, Moishe’s successor. Perhaps marrying a former shiksa was a condition precedent to getting the leadership job and also leading the Yiddin across a body of water? Let’s not forget that Moishe too was married to a former shiksa by the name of Tzipoirah, she the daughter of Yisroy, central character in our parsha. The bottom line: marrying a former shiksa and a whore worked out well for the marriage. Our sages of the heylige Gemora (Megillah 14b) tell us that eight prophets who were also kohanim descended from Rochov and Yehoshua.
Ober, the kasha is this: The heylige Toirah davka instructs us with these words: “When your G-d brings you to the land that you are about to enter and possess, and He dislodges many nations before you… You shall not intermarry with them: Do not… take their daughters for your sons.” Oib azoy (if that’s the case and that is what it says mamish), how are we to chap how Yehoshua was allowed to marry Rochov who was, presumably, a Canaanite woman? Ober, one cannot catch our sages; they simply knew too much and had clever answers, always. How did Yehoshua marry Rochov? Says Toisfis so gishmak azoy: Rochov was not a Canaanite but an immigrant from another country, hopefully a legal one. Therefore, this prohibition did not apply to her. Says Rashi that the prohibition to marry the nations of the land of Canaan did not apply to those who converted. Since Rochov converted and was no longer as a nice Jewish girl willing to put out to her massive clientele, that Yehoshua was allowed to marry her. Others say that the prohibition to marry the daughters of Canaan applied even after they converted. The exception was for those who converted before the Jewish people conquered the land. For this reason, Yehoshua was allowed to marry Rochov. She seemingly converted before the land of Canaan was conquered and before the Yiddin crossed the Jordan river. The bottom line: our sages found three valid reasons to the union between Yehoshua and Rochov. Is that how it went down? Ver veyst?
That being said, says the heylige Gemora (Brochis 8b and Pesochim 112b) that Rava advised his sons not to sit on an Aramean bed which, according to one opinion, means that they should not marry a convert. Oberm doesn’t the RBSO love converts? The commentaries explain that it takes several generations for a convert to completely remove their connections from the gentile world. In addition, since children often resemble the mother’s brothers, the child of a convert might have similarities to her (gentile) brothers. Ober, elsewhere the heylige Gemora (Horayos 13a) says farkert: “Everyone runs to marry a convert.” Some say that Rava’s advice only applied to his family as they were from a family of Kohanim. Says Rabbi Yaakov Emden explains that the advice of Rava does not apply to all cases as there are converts of exceptional quality whom one should certainly seek to marry. We see this from the fact that Yehoshua married Rochov, Boaz married Rus, and Rabbi Akiva married the widow of Turnus Rufus. The bottom line: whatever one does, there is some shtikel Gemora that provides coverage.
Says the heylige Kabolo, where imaginations run wild and unchecked (in the name of Rav Chaim Vital in the Sefer Hagilgulim), azoy: Yehoshua (who was from the tribe of Ephraim, son of Yoisef) was a reincarnation of Yoisef while Rochov was a reincarnation of the wife of Potiphar. This explains why Yoisef saw in the astrological signs that they were suited for each other, as this would eventuate in their next reincarnation. By marrying Rochov, Yehoshua was thus completing what Yoisef was unable to do at that time. According to the Sefer HaYoshor, the name of the wife of Potiphar was זליכא (Zelika) which is the same gematrias as זונה (zoina) which is 68. Nu, close enough.
The final bottom line: For whatever reason, though they lived a generation apart and in different places with seemingly different interest, he in various idols, she in other toys, when it came to discussing conversion into the Jewish faith, the heylige Gemora and other sources chose to link Yisroy and Rochov. When Rochov is mentioned, people will read all the way to the end.
A gittin Shabbis!
The Heylige Oisvorfer Ruv
Yitz Grossman
