של. כך הוצרך לומר מעל רגליך משום שיש נעל שהוא על היד ובלע"ז גנ"ט והוא נעל שנצו בעז לגואל דכתיב איש נעלו ונתן לרעהו וגם עכשיו רגילים השרים והשלטונים לקנות בגנ"ט שלהם. ומה שמקשים שהוצרך כאן לשלוף שני רגליו ויהושע ביריחו לא חלץ אלא רגל אחד היינו משום דכאן קדמה שכינה למשה ולא לו ושם קדם יהושע וקנה מקומו: !של, “remove!” the reason why the Torah had to write: מעל רגליך, “from your feet,” when we all know that he was not asked to remove his sandals from his hands, is that there are two kinds of sandals. There is a kind worn on one’s hands. [In fact, in German, the word for gloves is: handschuhe, “shoes worn on one’s hands.” Ed.] This was the נעל that Boaz gave to the redeemer who was first in line to perform a levirate marriage ceremony with Ruth, the daughter-in-law of Naomi. (Ruth, 4,7) As far as the question why Moses had to remove both his sandals, whereas Joshua had to remove only a single sandal (Joshua 5,15), the reason is that in this instance the Presence of the Spirit of G–d preceded the arrival of Moses on that site, whereas in the Book of Joshua, Joshua had already been on holy soil (the land of Israel) before the appearance to him of the angel, i.e. the Spirit of G–d.