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Rashi_on_Joshua.json
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{
"title": "Rashi on Joshua",
"index": {
"title": "Rashi on Joshua",
"categories": [
"Tanakh",
"Rishonim on Tanakh",
"Rashi",
"Prophets"
],
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"titles": [
{
"lang": "en",
"text": "Rashi on Jos"
},
{
"lang": "en",
"text": "Rashi on Yehoshua"
},
{
"lang": "en",
"text": "Rashi on Jos."
},
{
"lang": "en",
"text": "Rashi on Josh"
},
{
"lang": "en",
"text": "Rashi on Josh."
},
{
"text": "רש״י על יהושע",
"lang": "he"
},
{
"text": "רש”י על יהושע",
"lang": "he"
},
{
"text": "רש\"י על יהושע",
"lang": "he",
"primary": true
},
{
"text": "Rashi on Joshua",
"lang": "en",
"primary": true
}
],
"title": "Rashi on Joshua",
"heTitle": "רש\"י על יהושע",
"heSectionNames": [
"פרק",
"פסוק",
"פירוש"
],
"key": "Rashi on Joshua"
},
"authors": [
{
"en": "Rashi",
"he": "רש״י",
"slug": "rashi"
}
],
"enDesc": "Commentary on the Tanakh written by Rabbi Shlomo Yitzchaki (Rashi). Rashi lived in Troyes, France (1040-1105). Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh. Over 300 supercommentaries have been written to further explain Rashi’s comments on the Torah. While quoting many midrashim and Talmudic passages, Rashi, in his commentary, states that his purpose is to present the pshat (contextual meaning) of the text.",
"pubDate": [
1476
],
"hasErrorMargin": true,
"compDate": [
1075,
1105
],
"compPlace": "Middle-Age France",
"pubPlace": "Guadalajara, Spain",
"era": "RI",
"dependence": "Commentary",
"base_text_titles": [
{
"en": "Joshua",
"he": "יהושע"
}
],
"base_text_mapping": "many_to_one",
"collective_title": {
"en": "Rashi",
"he": "רש\"י"
},
"is_cited": true,
"heTitle": "רש\"י על יהושע",
"titleVariants": [
"Rashi on Jos",
"Rashi on Yehoshua",
"Rashi on Jos.",
"Rashi on Josh",
"Rashi on Josh.",
"Rashi on Joshua"
],
"heTitleVariants": [
"רש״י על יהושע",
"רש”י על יהושע",
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],
"sectionNames": [
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"depth": 3,
"heCategories": [
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"ראשונים על התנ״ך",
"רש\"י",
"נביאים"
],
"compDateString": {
"en": " (c.1075 – c.1105 CE)",
"he": " (1075 – 1105 לספירה בקירוב)"
},
"pubDateString": {
"en": " (1476 CE)",
"he": " (1476 לספירה)"
},
"compPlaceString": {
"en": "Middle-Age France",
"he": "צרפת של ימי הביניים"
},
"pubPlaceString": {
"en": "Guadalajara, Spain",
"he": "גוודלחרה, ספרד"
}
},
"text": {
"he": "<b>וַיְהִי אַחֲרֵי מוֹת משֶׁה</b> מְחוּבָּר עַל סֵדֶר הַתּוֹרָה הַמְסַיֶּימֶת בִּפְטִירַת משֶׁה, וְזֶה מְחוּבָּר לָהּ. <b>משֶׁה עַבְדִּי מֵת</b> וְאִילּוּ הָיָה קַיָּים, בּוֹ הָיִיתִי חָפֵץ. וְרַבּוֹתֵינוּ דְּרָשׁוּהוּ (תמורה טז א) עַל שְׁלשֶׁת אֲלָפִים הֲלָכוֹת שֶׁנִּשְׁתַּכְּחוּ בִּימֵי אֶבְלוֹ שֶׁל משֶׁה. בָּא יְהוֹשֻׁעַ וְשָׁאַל, אָמַר לוֹ הַקָּבָּ\"ה: משֶׁה עַבְדִּי מֵת וְהַתּוֹרָה עַל שְׁמוֹ נִקְרֵאת, לוֹמַר לְךָ אִי אֶפְשָׁר, צֵא וְטוֹרְדָן בְּמִלְחָמָה. <b>כָּל מָקוֹם אֲשֶׁר תִּדְרֹךְ</b> כַּיּוֹצֵא בּוֹ נֶאֱמַר לְמשֶׁה, וְשָׁנִינוּ בְּסִפְרֵי (פר' עקב): אִם לְלַמֵּד עַל תְּחוּמֵי אֶרֶץ יִשְׂרָאֵל, הֲרֵי הוּא אוֹמֵר: מֵהַמִּדְבָּר וְהַלְּבָנוֹן הַזֶּה, אִם כֵּן לָמָּה נֶאֱמַר: <b>כָּל מָקוֹם אֲשֶׁר תִּדְרֹךְ כַּף</b> אַף חוּצָה לָאָרֶץ, מִשֶּׁתִּכְבְּשׁוּ אֶת הָאָרֶץ, כָּל מַה שֶּׁתִּכְבְּשׁוּ מִחוּצָה לָאָרֶץ יִהְיֶה קָדוֹשׁ וְיִהְיֶה שֶׁלָּכֶם. <b>מֵהַמִּדְבָּר וְהַלְּבָנוֹן הַזֶּה</b> הוּא מִדְבַּר קָדֵשׁ, מִדְבַּר צִין שֶׁעַל יְדֵי אֱדוֹם, שֶׁהָיָה בְּמִקְצוֹעַ דְּרוֹמִית מִזְרָחִית וְדֶרֶךְ שָׁם נִכְנְסוּ לָאָרֶץ, שֶׁנֶּאֱמַר (במדבר כ טז): וְהִנֵּה אֲנַחְנוּ בְקָדֵשׁ וְגוֹמֵר, וּמִנַּיִין שֶׁהָיָה בִּדְּרוֹמִית מִזְרָחִית, שֶׁנֶּאֱמַר (שם לד ג): וְהָיָה לָכֶם פְּאַת נֶגֶב מִמִּדְבַּר צִין עַל יְדֵי אֱדוֹם. <b>וְעַד הַנָּהָר הַגָּדוֹל נְהַר פְּרָת</b> זֶה רָחְבָּהּ מִדָּרוֹם לְצָפוֹן. <b>כָּל אֶרֶץ הַחִתִּים</b> בַּכְּלָל הַזֶּה. <b>וְעַד הַיָּם הַגָּדוֹל מְבוֹא הַשָּׁמֶשׁ</b> לְאָרְכָּהּ, מִן הַמִּזְרָח לַמַּעֲרָב. <b>חֲזַק וֶאֱמָץ</b> בְּדֶרֶךְ אֶרֶץ, כְּמָה שֶׁהוּא אוֹמֵר: כִּי אַתָּה תַּנְחִיל. <b>רַק חֲזַק וֶאֱמַץ מְאֹד</b> בְּתּוֹרָה, כְּמוֹ שֶׁהוּא אוֹמֵר: לִשְׁמֹר וְלַעֲשׂוֹת כְּכָל הַתּוֹרָה. <b>תַּשְׂכִּיל</b> תַּצְלִיחַ. <b>סֵפֶר הַתּוֹרָה הַזֶּה</b> סֵפֶר מִשְׁנֵה תּוֹרָה הָיָה לְפָנָיו. <b>וְהָגִיתָ בּוֹ</b> וְהִתְבּוֹנַנְתָּ בּוֹ, כָּל הִגָּיוֹן שֶׁבַּתּוֹרָה בַּלֵּב, כְּמָה דְּאַתְּ אָמַר (תהלים יט טו): וְהֶגְיוֹן לִבִּי לְפָנֶיךָ, (ישעיהו לג יח): לִבְּךָ יֶהְגֶּה אֵימָה. <b>הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ</b> בְּמִלְחָמָה, כְּמוֹ שֶׁנֶּאֱמַר: אַל תַּעֲרֹץ וְאַל תֵּחָת. וְהֵיכָן צִוָּהוּ בִּימֵי משֶׁה, שֶׁנֶּאֱמַר (דברים לא כג): וַיְצַו אֶת יְהוֹשֻׁעַ בִּן־נוּן וְגוֹ'. <b>וַיְצַו יְהוֹשֻׁעַ</b> בְּיּוֹם שֶׁתַּמּוּ יְמֵי בְּכִי אֵבֶל משֶׁה. <b>הָכִינוּ לָכֶם צֵדָה</b> כָּל דָּבָר הַצָּרִיךְ לַדֶּרֶךְ וּכְלֵי זֵינָם לַמִּלְחָמָה אָמַר לָהֶם לְתַקֵּן, שֶׁאִם אַתָּה אוֹמֵר בְּמַאֲכָל וּבְמִשְׁתֶּה, הֲרֵי הָיוּ מִסְתַּפְּקִים בַּמָּן שֶׁבִּכְלֵיהֶם עַד ט\"ז בְּנִיסָן, וְכֵן הוּא אוֹמֵר (לקמן ה יב): וַיִּשְׁבֹּת הַמָּן מִמָּחֳרָת (מִפִּי רַבִּי). <b>בְּעוֹד שְׁלשֶׁת יָמִים</b> בְּסוֹף שְׁלשֶׁת יָמִים, בְּעוֹד שֶׁתִּהְיוּ כָּאן שְׁלשֶׁת יָמִים וְאַחַר תַּעֲבֹרוּ. <b>כָּל גִּבּוֹרֵי הַחַיִל</b> שֶׁבָּכֶם יַעַבְרוּ חֲלוּצִים. <b>מִזְרַח הַשָּׁמֶשׁ</b> עֵבֶר מִזְרָחִי שֶׁל יַרְדֵּן. <b>יַמְרֶה</b> יַקְנִיט אֶת דְּבָרֶיךָ. <b>וַיִּשְׁלַח יְהוֹשֻׁעַ וְגוֹ'</b> עַל כָּרְחִי אֲנִי צָרִיךְ לוֹמַר שֶׁבְּתוֹךְ יְמֵי אֵבֶל משֶׁה שְׁלָחָם, שֶׁהֲרֵי לְסוֹף ג' יָמִים שֶׁתַּמּוּ יְמֵי אֵבֶל משֶׁה עָבְרוּ אֶת הַיַּרְדֵּן, שֶׁמִּשָּׁם אָנוּ לְמֵדִים שֶׁמֵּת משֶׁה בְּז' אֲדָר כְּשֶׁאַתָּה מוֹנֶה ל\"ג לְמַפְרֵעַ מִיּוֹם שֶׁעָלוּ מִן הַיַּרְדֵּן בֶּעָשׂוֹר לַחֹדֶשׁ הָרִאשׁוֹן, וְעַל כָּרְחָךְ מִשֶּׁנִּשְׁתַּלְּחוּ הַמְרַגְּלִים לֹא עָבְרוּ אֶת הַיַּרְדֵּן עַד יוֹם הַחֲמִישִׁי, שֶׁנֶּאֱמַר: וַיֵּשְׁבוּ שָׁם שְׁלשֶׁת יָמִים עַד־שָׁבוּ הָרוֹדְפִים בּוֹ בַּלַּיְלָה, וַיַּעַבְרוּ וַיָּבֹאוּ אֶל יְהוֹשֻׁעַ בִּן־נוּן... וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבֹּקֶר וַיִּסְעוּ מֵהַשִּׁטִּים הֲרֵי יוֹם ד', וַיָּלִינוּ שָׁם טֶרֶם יַעֲבֹרוּ נִמְצָא שֶׁלֹּא עָבְרוּ עַד יוֹם ה'. <b>חֶרֶשׁ</b> בְּרָז, כָּךְ תִּירְגֵּם יוֹנָתָן, אָמַר לָהֶם: עֲשׂוּ עַצְמְכֶם כְּחֵרְשִׁים, כְּדֵי שֶׁלֹּא יַסְתִּירוּ דִּבְרֵיהֶם מִפְּנֵיכֶם. דָּבָר אַחֵר: חֶרֶשׁ חֶרֶס, הַטְעִינוּ עַצְמְכֶם קְדֵרוֹת כְּדֵי שֶׁתִּהְיוּ נִרְאִין כְּקַדָּרִין. <b>רְאוּ אֶת הָאָרֶץ וְאֶת יְרִיחוֹ</b> וַהֲלֹא יְרִיחוֹ בִּכְלָל הָיְתָה וְלָמָּה יָצָאת, אֶלָּא שֶׁהָיְתָה קָשָׁה כְּנֶגֶד כּוּלָּם, לְפִי שֶׁהָיְתָה יוֹשֶׁבֶת עַל הַסְּפָר. וְכַיּוֹצֵא בּוֹ (שמואל ב ב ל): וַיִּפָּקְדוּ מֵעַבְדֵי דָּוִד תִּשְׁעָה־עָשָׂר אִישׁ וַעֲשָׂהאֵל, וַהֲלֹא עֲשָׂהאֵל בִּכְלָל הָיָה וְלָמָּה יָצָא, אֶלָּא שֶׁהָיָה קָשֶׁה כְּנֶגֶד כּוּלָּם, כַּיּוֹצֵא בּוֹ (מלכים א יא א): וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת בַּת פַּרְעֹה, וַהֲלֹא בַּת פַּרְעֹה בִּכְלָל הָיְתָה וְלָמָּה יָצָאת, אֶלָּא שֶׁהָיָה מְחַבְּבָהּ כְּנֶגֶד כּוּלָּם, וּכְלַפֵּי חֵטְא שֶׁהֶחֱטִיאָה אוֹתוֹ יוֹתֵר מִכּוּלָּן, כָּךְ שְׁנוּיָיה בְּסִפְרֵי (עקב נב). <b>אִשָּׁה זוֹנָה</b> תִּירְגֵּם יְהוֹנָתָן: פּוּנְדְּקִיתָא, מוֹכֶרֶת מִינֵי מְזוֹנוֹת. <b>לַחְפֹּר</b> לְרַגֵּל, כְּמוֹ (איוב לט כט): מִשָּׁם חָפַר אֹכֶל. <b>וַתִּצְפְּנוֹ</b> יֵשׁ מִקְרָאוֹת מְדַבְּרִים עַל הָרַבִּים כְּיָחִיד, לְפִי שֶׁמִּיהֲרָה בְּהַטְמָנָתָם וּבְמָקוֹם צַר, כְּאִילּוּ הָיָה יְחִידִי, וּמִדְרַשׁ אַגָּדַת תַּנְחוּמָא יֵשׁ (שלח א): פִּנְחָס וְכָלֵב הָיוּ, וּפִנְחָס עָמַד לִפְנֵיהֶם וְלֹא רָאוּהוּ לְפִי שֶׁהָיָה כְּמַלְאָךְ. דָּבָר אַחֵר: וַתִּצְפְּנוֹ כָּל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ, וְדוּגְמָתוֹ מָצִינוּ (משלי כז ט): שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב, וְלֹא אָמַר יְשַׂמְּחוּ לֵב. <b>בְּפִשְׁתֵּי הָעֵץ</b> פִּשְׁתִּים בְּגִבְעוֹלֵיהֶן. <b>עַל הַמַּעְבְּרוֹת</b> מְקוֹם מַעֲבַר הַמַּיִם, שֶׁהָיוּ סְבוּרִים שֶׁחָזְרוּ לַאֲחוֹרֵיהֶם אֶל עַרְבוֹת מוֹאָב, וְהַיַּרְדֵּן מַפְסִיק בֵּינְתַיִם. <b>וְהַשַּׁעַר סָגָרוּ</b> הַשּׁוֹעֲרִים. <b>וְלֹא קָמָה עוֹד רוּחַ בְּאִישׁ</b> אֲפִילּוּ לִּשְׁכַּב עִם אִשָּׁה, אָמְרוּ: אֵין לְךָ כָּל שַׂר וְנָגִיד שֶׁלֹּא בָּא אֶל רָחָב הַזּוֹנָה, וּבַת עֶשֶׂר שָׁנִים הָיְתָה כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, וְזִנְּתָה כָּל אַרְבָּעִים שָׁנָה (זבחים קטז ב). <b>אוֹת אֱמֶת</b> שֶׁתַּעֲשׂוּ כְּשֶׁתָּבֹאוּ וַתִּכְבְּשׁוּ אֶת הָעִיר, שֶׁתַּכִּירוּ הָאוֹת וְתַחְיוּנִי. <b>וַתּוֹרִדֵם בַּחֶבֶל בְּעַד הַחַלּוֹן</b> בְּאוֹתוֹ חֶבֶל וְחַלּוֹן הָיוּ הַנּוֹאֲפִים עוֹלִין אֵלֶיהָ. אָמְרָה: רִבּוֹנוֹ שֶׁל עוֹלָם, בְּאֵלּוּ חָטָאתִי בְּאֵלּוּ תִּמְחוֹל לִי. <b>עַד שׁוֹב הָרֹדְפִים</b> רָאֲתָה בְּרוּחַ הַקֹּדֶשׁ שֶׁיָּשׁוּבוּ לְסוֹף שְׁלשֶׁת יָמִים. <b>נְקִיִּים אֲנַחְנוּ</b> הֲרֵי אָנוּ תּוֹלִין הַדָּבָר בָּךְ לַעֲשׂוֹת הָאוֹת הַזֶּה. <b>אֶת תִּקְוַת</b> לְשׁוֹן קַו וְחֶבֶל. <b>דָּמוֹ בְרֹאשׁוֹ</b> עֲוֹן הֲרִיגָתוֹ עַל רֹאשׁוֹ תְּהֵא, כִּי הוּא יִגְרוֹם מִיתָתוֹ.* <b>דָּמוֹ בְרֹאשֵׁנוּ</b> עֲוֹן הֲרִיגָתוֹ תְּהֵא עָלֵינוּ. <b>וַיַּעַבְרוּ</b> אֶת הַיַּרְדֵּן. <b>וַהֲלַכְתֶּם אַחֲרָיו.</b> נִשְׁתַּנָּה הַמַּסָּע הַזֶּה מִשְּׁאָר מַסָּעוֹת, שֶׁכָּל זְמָן שֶׁמֹּשֶׁה הָיָה קַיָּים הָיָה עַמּוּד הֶעָנָן נוֹסֵעַ תְּחִלָּה, וּמַרְאֶה לָהֶם הַדֶּרֶךְ וְהָאָרוֹן נוֹסֵעַ אַחַר ב' דְּגָלִים, עַכְשָׁיו הָאָרוֹן נוֹסֵעַ תְּחִלָּה. <b>וְהַכֹּהֲנִים הַלְוִיִּם</b> לְפִי שֶׁיָּצְאוּ כּוּלָּם מִלֵּוִי (אֲבִי) אֲבִי עַמְרָם נִקְרְאוּ לְוִיּם, כְּמוֹ שֶׁפֵּרְשׁוּ רַבּוֹתֵינוּ בִּבְרֵאשִׁית רַבָּה: בְּמ\"ח מְקוֹמוֹת נִקְרְאוּ הַכֹּהֲנִים לְוִיּם. וְזֶה טַעְמוֹ שֶׁל דָּבָר (מפּי רבּי). <b>אַךְ רָחוֹק יִהְיֶה</b> כְּבוֹדוֹ שֶׁל מָקוֹם הוּא. <b>וּבֵינָיו</b> כְּמוֹ וּבֵינוֹ, וְדוֹמֶה לוֹ (תהלים קמט ב): יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו. דָּבָר אַחֵר: ב' אֲרוֹנוֹת הָיוּ, שֶׁל שְׁכִינָה וְשֶׁל יוֹסֵף מְהַלְּכִין יַחַד. <b>כְּאַלְפַּיִם אַמָּה</b> כְּדֵי שֶׁתִּהְיוּ יְכוֹלִין לֵילֵךְ וּלְהִתְפַּלֵּל לְפָנָיו בְּשַׁבָּת, כָּךְ מְפוֹרָשׁ בְּמִדְרַשׁ תַּנְחוּמָא, לְפִי שֶׁיָּדַע שֶׁעֲתִידִין לִהְיוֹת צָרִים לִפְנֵי יְרִיחוֹ בַּשַּׁבָּת. <b>לְמַעַן אֲשֶׁר תֵּדְעוּ</b> מוּסָב עַל: וַהֲלַכְתֶּם אַחֲרָיו. <b>כִּי לֹא עֲבַרְתֶּם בַּדֶּרֶךְ</b> לֹא הֲלַכְתֶּם בְּעִנְיָן זֶה עַד הֵנָּה. <b>וַיֹּאמֶר יְהוֹשֻׁעַ</b> בַּיּוֹם הַשְּׁלִישִׁי, וְיוֹם ל' שֶׁל אֵבֶל הָיָה רִאשׁוֹן לְג' הַיָּמִים. <b>הִתְקַדָּשׁוּ</b> הִזְדַּמְּנוּ. <b>כִּי מָחָר</b> בְּעָבְרְכֶם אֶת הַיַּרְדֵּן. <b>נִפְלָאוֹת</b> תִּירְגֵּם יוֹנָתָן: פְּרִישָׁן. <b>וַיֹּאמֶר יְהוֹשֻׁעַ אֶל הַכֹּהֲנִים</b> בְּיוֹם הַמָּחֳרָת. <b>שְׂאוּ אֶת אֲרוֹן הַבְּרִית</b> עַד עַכְשָׁיו נָשְׂאוּ הַלְוִיִּם, וְהַיּוֹם הַכֹּהֲנִים. <b>כְּבֹאֲכֶם עַד קְצֵה מֵי הַיַּרְדֵּן</b> כְּשֶׁתִּכַּנְסוּ לִפְנִים מִשְּׂפָתוֹ. <b>בַּיַּרְדֵּן תַּעֲמֹדוּ</b> עַד אֲשֶׁר יַעַבְרוּ כָּל הָעָם אֶל הָעֵבֶר הַשֵּׁנִי. <b>גְּשׁוּ הֵנָּה</b> צִמְצֵם אֶת כּוּלָּם בֵּין שְׁנֵי בַּדֵּי אָרוֹן, זֶה אֶחָד מִן הַמְּקוֹמוֹת שֶׁהֶחֱזִיק מוּעָט אֶת הַמְרוּבֶּה. <b>בְּזֹאת תֵּדְעוּן</b> בְּמַה שֶּׁאַתֶּם רוֹאִים שֶׁכֻּלְּכֶם מְצוּמְצָמִין כָּאן. <b>הַבְּרִית אֲדוֹן כָּל הָאָרֶץ</b> בְּרִית שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא אֲדוֹן כָּל הָאָרֶץ. וְאַל תִּתְמַהּ עַל הַהֵ\"א שֶׁל הַבְּרִית, שֶׁהַרְבֵּה מִקְרָאוֹת מְדַבְּרִים כָּךְ, כְּמוֹ: (מלכים ב טז יז) הַמִּסְגְּרוֹת הַמְּכוֹנֹת: (ירמיהו לא לט) הָעֵמֶק הַפְּגָרִים. <b>עֹבֵר לִפְנֵיכֶם</b> מַקְדִּים לִפְנֵיכֶם לִיכָּנֵס לְתוֹךְ הַיַּרְדֵּן. <b>קְחוּ לָכֶם שְׁנֵי עָשָׂר אִישׁ</b> הָכִינוּ אוֹתָם לִהְיוֹת נְכוֹנִים לְמַה שֶּׁאֲצַוֶּה אוֹתָם כְּשֶׁתַּעַבְרוּ אֶת הַיַּרְדֵּן. <b>הַמַּיִם הַיֹּרְדִים מִלְמָעְלָה</b> לְמַטָּה, כְּדֶרֶךְ כָּל הַנְּהָרוֹת הַמּוֹשְׁכִים. <b>וְיַעַמְדוּ נֵד אֶחָד</b> כְּשֶׁיֵּרְדוּ הַמַּיִם עַד מָקוֹם שֶׁנִּכְרְתוּ שָׁם וְאֵינָם יוֹרְדִים מִשָּׁם וּלְמַטָּה, אֶלָּא הֵם מִתְקַבְּצִים וְנִגְדָּשִׁין וְעוֹלִין לְמַעְלָה, כִּיפִּין עַל גַּבֵּי כִּיפִּין. <b>נֵד</b> כְּמוֹ (תהלים לג ז): כּוֹנֵס כַּנֵּד: (ישעיהו יז יא), נֵד קָצִיר, לְשׁוֹן גּוֹבַהּ, וְכֵן חִבְּרָם מְנַחֵם.* <b>גְּדוֹתָיו</b> לְשׁוֹן שָׂפָה גְּבֹהָה. <b>כָּל יְמֵי קָצִיר</b> שֶׁיְּמֵי נִיסָן יְמֵי קָצִיר הֵם. <b>הַרְחֵק מְאֹד</b> מִמָּקוֹם שֶׁעָמְדוּ שָׁם נִפְסְקוּ. <b>מֵאָדָם הָעִיר</b> כָּךְ שְׁמָהּ. <b>וְהַיֹּרְדִים</b> אוֹתָם שֶׁהָיוּ יוֹרְדִים מִשָּׁם וּלְמַטָּה תְּחִלָּה. <b>תַּמּוּ נִכְרָתוּ</b> עָבְרוּ כְּדֶרֶךְ הֲלִיכָתָן כְּכָל הַנְּחָלִים הַהוֹלְכִים אֶל הַיָּם עַד אֲשֶׁר תַּמּוּ. <b>וַיַּעַמְדוּ הַכֹּהֲנִים</b> אֵצֶל שְׂפַת הַיַּרְדֵּן. <b>בְּתוֹךְ הַיַּרְדֵּן</b> וְכָל זְמָן שֶׁעָמְדוּ לֹא יָרְדוּ הַמַּיִם הָעֶלְיוֹנִים לְמַטָּה, וּבְתוֹךְ כָּךְ כָּל הָעָם עוֹבְרִים בְּחָרָבָה. <b>הָכֵן</b> מְכוּוָּנִים וְנִצָּבִים זֶה כְּנֶגֶד זֶה. <b>שְׁנֵים עָשָׂר אֲנָשִׁים</b> הֵם שֶׁנִּזְכָּרִים לְמַעְלָה לִהְיוֹת נְכוֹנִים. <b>וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם</b> כְּמִצְוַת משֶׁה (דברים כז ד) לִבְנוֹת לָהֶם מִזְבֵּחַ בְּהַר עֵיבָל וְלִכְתּוֹב עֲלֵיהֶם אֶת דִּבְרֵי הַתּוֹרָה, וּבוֹ בַּיּוֹם בָּאוּ אֶל הַר עֵיבָל וּבָנוּ בָּהֶם אֶת הַמִּזְבֵּחַ וְהֶעֱלוּ עוֹלוֹת וּשְׁלָמִים, וְאָכְלוּ וְשָׁתוּ, וְקִפְּלוּ אוֹתָם וּבָאוּ וְלָנוּ בַּגִּלְגָּל. <b>עִבְרוּ לִפְנֵי אֲרוֹן וְגוֹ'</b> הִכָּנְסוּ עַתָּה בַּיַּרְדֵּן וְעִבְרוּ עַד לִפְנֵי הַכֹּהֲנִים. <b>וְהָיוּ הָאֲבָנִים הָאֵלֶּה</b> בַּגִּלְגָּל לְזִכְרוֹן זֶה. <b>וּשְׁתֵּים עֶשְׂרֵה אֲבָנִים</b> אֲחֵרוֹת הֵקִים יְהוֹשֻׁעַ בְּתוֹךְ הַיַּרְדֵּן. <b>עַד תֹּם כָּל־הַדָּבָר</b> כְּמוֹ שֶׁשָּׁנִינוּ בְּמַסֶּכֶת סוֹטָה (לד א): עוֹדָם בַּיַּרְדֵּן, אָמַר לָהֶם יְהוֹשֻׁעַ: דְּעוּ לָמָּה אַתֶּם עוֹבְרִים אֶת הַיַּרְדֵּן, עַל מְנָת שֶׁתּוֹרִישׁוּ אֶת כָּל יוֹשְׁבֵי הָאָרֶץ וְכוּ'. <b>וַיְהִי כַּאֲשֶׁר תַּם כָּל הָעָם לַעֲבוֹר וַיַּעֲבֹר אֲרוֹן וְגוֹ'</b> לֹא כְּדֶרֶךְ שֶׁעָבְרוּ הָאֲחֵרִים, אֶלָּא כְּמוֹ שֶׁמְּפוֹרָשׁ לְמַטָּה בָּעִנְיָן (להלן פסוק יח): נִתְּקוּ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים לַאֲחוֹרֵיהֶם אֶל הֶחָרָבָה עַל הַשָּׂפָה שֶׁנִּכְנְסוּ בָּהּ, שֶׁהָיוּ עוֹמְדִים אֶצְלָהּ, וְחָזְרוּ הַמַּיִם לַאֲחוֹרֵיהֶם לֵילֵךְ כִּתְמוֹל שִׁלְשׁוֹם; נִמְצָא, אֲרוֹן וְנוֹשְׂאָיו מִצַּד זֶה וְכָל יִשְׂרָאֵל מִצַּד זֶה, נָשָׂא הָאֲרוֹן אֶת נוֹשְׂאָיו וְעָבַר. <b>לִפְנֵי הָעָם</b> לְעֵינֵי הָעָם. <b>צַוֵּה אֶת הַכֹּהֲנִים</b> כָּאן פֵּירַשׁ הַכָּתוּב אֶת הָאָמוּר לְמַעְלָה, הֵיאָךְ עָבַר אֲרוֹן ה' וְהַכֹּהֲנִים לִפְנֵי הָעָם וְגוֹ'. <b>וְיַעֲלוּ מִן הַיַּרְדֵּן</b> 'וְיַעַבְרוּ' אֵין כְּתִיב כָּאן, אֶלָּא 'וְיַעֲלוּ', לָמַדְנוּ שֶׁעַל הַשָּׂפָה שֶׁהָיוּ עוֹמְדִין אֶצְלָהּ עָלוּ, וְאִי אֶפְשָׁר לוֹמַר שֶׁהָיוּ עוֹמְדִין אֵצֶל שְׂפַת הַיַּרְדֵּן שֶׁבַּמַּעֲרָב, שֶׁהֲרֵי נֶאֱמַר לְמַעְלָה (ג טו) נִטְבְּלוּ רַגְלֵי הַכֹּהֲנִים בִּקְצֵה הַמַּיִם, וְשָׁם נֶאֱמַר וַיַּעַמְדוּ הַכֹּהֲנִים וְכָל יִשְׂרָאֵל עוֹבְרִים. <b>נִתְּקוּ כַּפּוֹת רַגְלֵי הַכֹּהֲנִים</b> מִן הַמַּיִם אֶל הֶחָרָבָה שֶׁאֶצְלָם, וַיָּשׁוּבוּ הַמַּיִם לִמְקוֹמָם; נִמְצָא, אֲרוֹן מִצַּד זֶה וְיִשְׂרָאֵל מִצַּד זֶה, נָשָׂא אֲרוֹן אֶת נוֹשְׂאָיו וְעָבַר. וְעַל דָּבָר זֶה נֶעֱנַשׁ עוּזָּא (שמואל ב ו ז) כְּשֶׁאָחַז בָּאָרוֹן, נוֹשְׂאָיו נָשָׂא, עַצְמוֹ לֹא כָּל שֶׁכֵּן. <b>הֵקִים יְהוֹשֻׁעַ בַּגִּלְגָּל</b> הוּא הַמָּלוֹן אֲשֶׁר לָנוּ בּוֹ הַלַּיְלָה. <b>אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה</b> לְצַד שֶׁעָבְרוּ בְּנֵי יִשְׂרָאֵל, הוּא צַד שֶׁל מַעֲרָבִי, וְעַד עַכְשָׁיו הָיוּ בְּעֵבֶר מִזְרָחִי. <b>חַרְבוֹת צֻרִים</b> כְּתַּרְגּוּמוֹ: אִזְמְלָוָן חֲרִיפִין, וְכֵן (תהלים פט מד): אַף תָּשִׁיב צוּר חַרְבּוֹ, כְּשֶׁהַחֲרִיפוּת נֶהְפָּךְ לַצְּדָדִין וְאֵינוֹ חוֹתֵךְ יָפֶה, וְכֵן (ישעיהו נד יז): כָּל כְּלִי יוּצַר עָלַיִךְ. <b>שֵׁנִית</b> שֶׁמָּלוּ כְּבָר בְּלֵיל יְצִיאָתָם מִמִּצְרַיִם קָהָל גָּדוֹל יַחַד, וְזוֹ פַּעַם שֵׁנִית, שֶׁכָּל הָאַרְבָּעִים שָׁנָה שֶׁהָיוּ בַּמִּדְבָּר לֹא נָשְׁבָה לָהֶם רוּחַ צְפוֹנִית וְלֹא הָיָה לָהֶם יוֹם נוֹחַ לָמוּל, כְּמוֹ שֶׁשָּׁנִינוּ בִּיבָמוֹת (עא ב). וְרַבּוֹתֵינוּ אָמְרוּ (שם): שֵׁנִית זוֹ פְּרִיעַת מִילָה שֶׁלֹּא נִתְּנָה לְאַבְרָהָם אָבִינוּ. <b>גִּבְעַת הָעֲרָלוֹת</b> עַל שֵׁם הַמְּאוֹרָע נִקְרָא, שֶׁנַּעֲשָׂה כְּמִין גִּבְעָה. <b>וְזֶה הַדָּבָר</b> עַל יְדֵי דִּבּוּר מָל אוֹתָם, אָמַר לָהֶם: סְבוּרִים אַתֶּם לִירַשׁ אֶת הָאָרֶץ עֲרֵלִים, לֹא כָּךְ נֶאֱמַר לְאַבְרָהָם (בראשית יז ט): וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר וְגוֹמֵר (שם שם ח), וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ. <b>כָּל הָעָם הַיּוֹצֵא</b> לֹא הָיָה אֶחָד מֵהֶם כָּאן, שֶׁכֻּלָּם מֵתוּ, וְהֵם הָיוּ מוּלִים, שֶׁנֶּאֱמַר: כִּי מֻלִים הָיוּ. <b>לֹא מָלוּ</b> כְּמוֹ שֶׁפֵּירַשְׁתִּי, שֶׁלֹּא נָשְׁבָה רוּחַ צְפוֹנִית, וְהֵם שֶׁמָּלוּ עַכְשָׁיו. <b>וְאֶת בְּנֵיהֶם הֵקִים תַּחְתָּם</b> וְאֶת בְּנֵיהֶם שֶׁהֵקִים תַּחְתֵּיהֶם, הֵם הַיִּלּוֹדִים בַּמִּדְבָּר, אוֹתָם מָל יְהוֹשֻׁעַ. <b>וַיֵּשְׁבוּ תַּחְתָּם</b> (תַּרְגּוּם:) בַּאֲתַרְהוֹן, וְלֹא צָרוּ עַל הָעִיר. <b>עַד חֲיוֹתָם</b> מִן הַמַּכָּה. <b>גַּלּוֹתִי</b> הֲסִירוֹתִי אֶת חֶרְפַּת מִצְרַיִם, שֶׁהָיוּ אוֹמְרִים: רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם, כּוֹכָב אֶחָד יֵשׁ שֶׁשְּׁמוֹ 'רָעָה' וְהוּא סִימָן שֶׁל דָּם, רוֹאִין אָנוּ אוֹתוֹ עֲלֵיכֶם בַּמִּדְבָּר, וְהוּא שֶׁאָמַר משֶׁה בַּמִּדְבָּר (שמות לב יב): לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם, וְהֵם אֵינָם יוֹדְעִים שֶׁהוּא דַּם מִילָה, וּכְשֶׁמָּלוּ בִּימֵי יְהוֹשֻׁעַ וּבָא אוֹתוֹ הַדָּם הוּסְרָה אוֹתָהּ הַחֶרְפָּה שֶׁעֲדַיִין עֵרֶב רַב שֶׁעָלוּ עִמָּהֶם הָיוּ מוֹנִים לָהֶם, כָּךְ דָרַשׁ רַבִּי משֶׁה הַדַּרְשָׁן. <b>גַּלּוֹתִי</b> הֲסִירוֹתִי, כְּמוֹ: (תהלים קיט כב), גַּל מֵעָלַי חֶרְפָּה: (בראשית כט י), וַיָּגֶל אֶת הָאֶבֶן. <b>מִמָּחֳרַת הַפֶּסַח</b> יוֹם הֲנָפַת הָעוֹמֶר, שֶׁהִקְרִיבוּ עוֹמֶר תְּחִלָּה וּמִז' בַּאֲדָר שֶׁמֵּת משֶׁה, שֶׁפָּסַק הַמָּן, הָיוּ מִסְתַפְּקִין עַד עַכְשָׁיו מִמָּן שֶׁבִּכְלֵיהֶם שֶׁלָּקְטוּ בְּשִׁבְעָה בַּאֲדָר, שֶׁנֶּאֱמַר (שמות טז לה): אֶת הַמָּן אָכְלוּ אַרְבָּעִים שָׁנָה, וַהֲלֹא מ' שָׁנָה חָסֵר שְׁלשִׁים יוֹם, שֶׁהֲרֵי תְּחִלַּת יְרִידַת הַמָּן בְּט\"ו בְּאִיָיר, אֱמוֹר מֵעַתָּה, בַּחֲרָרָה שֶׁהוֹצִיאוּ יִשְׂרָאֵל מִמִּצְרַיִם טָעֲמוּ טַעַם מָן. <b>וְלֹא הָיָה עוֹד לִבְנֵי יִשְׂרָאֵל מָן</b> לְפִיכָךְ: וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ, אִם הָיָה לָהֶם מָן לֹא הָיוּ אוֹכְלִים מִן הַתְּבוּאָה, שֶׁהַמָּן הָיָה נוֹחַ לָהֶם, מָשָׁל אוֹמֵר לַתִּינוֹק: מִפְּנֵי מָה אַתָּה אוֹכֵל פַּת שְׂעוֹרִין, לְפִי שֶׁאֵין לִי פַּת חִטִּין, לְכָךְ נֶאֱמַר: וְלֹא הָיָה עוֹד וְגוֹ'. <b>בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ</b> מִכָּאן לְעִיבּוּרָהּ שֶׁל עִיר שֶׁהִיא מִן הָעִיר, שֶׁאִי אֶפְשָׁר לוֹמַר בְּתוֹךְ יְרִיחוֹ.* <b>הֲלָנוּ אַתָּה</b> (תַּרְגּוּם:) הַלְמִסְעַדְנָא אֲתֵיתָא. <b>עַתָּה בָאתִי</b> לְעֶזְרָתְךָ, שֶׁאֵין אָדָם יָכוֹל לְהִלָּחֵם עָלֶיהָ וּלְתוֹפְשָׂהּ לְהַפִּיל הַחוֹמָה, אֲבָל בִּימֵי משֶׁה רַבָּךְ בָּאתִי וְלֹא חָפֵץ בִּי, שֶׁנֶּאֱמַר (שמות לג טו): אִם אֵין פָּנֶיךָ הֹלְכִים וְגוֹ'. <b>שַׂר צְבָא ה'</b> יִשְׂרָאֵל שֶׁהוּא צָבָא לַה', וּמִיכָאֵל הָיָה, שֶׁנֶּאֱמַר (דניאל י כא): מִיכָאֵל שַׂרְכֶם. <b>סֹגֶרֶת וּמְסֻגֶּרֶת</b> כְּתַּרְגּוּמוֹ: אֲחִידָא בְּדָשִׁין דְּפַרְזְלָא, וּמִתַּקְּפָא בְּעִבָּרִין דִּנְחָשׁ. <b>הַיּוֹבְלִים</b> אֵילִים. <b>בִּמְשֹׁךְ</b> בִּתְקִיעָה אַחֲרוֹנָה, בְּהַאֲרִיךְ הַתּוֹקֵעַ אֶת הַקּוֹל. <b>תַּחְתֶּיהָ</b> בִּמְקוֹמָהּ. <b>וְהֶחָלוּץ</b> בְּנֵי רְאוּבֵן וּבְנֵי גָד הָיוּ עוֹבְרִים לִפְנֵיהֶם, לְפִי שֶׁהָיוּ בְּנֵי גָד גִּבּוֹרִים וּמַכִּים בִּזְרוֹעַ חֲזָקָה, כְּמוֹ שֶׁנֶּאֱמַר (דברים לג כ): וְטָרַף זְרוֹעַ אַף קָדְקֹד. <b>וְהַמְאַסֵּף</b> שֵׁבֶט דָּן הַנּוֹסֵעַ אַחֲרוֹן, וְהוּא מְאַסֵּף אֶת כָּל הַמִּתְעַכְּבִים הָאַחֲרוֹנִים. <b>בַּיּוֹם הַשְּׁבִיעִי</b> שַׁבָּת הָיָה. <b>וְהָיְתָה הָעִיר חֵרֶם</b> הֶקְדֵּשׁ, כִּי הַיּוֹם שַׁבַּת קֹדֶשׁ, וְרָאוּי לִהְיוֹת קֹדֶשׁ שָׁלָל הַנִּשְׁלָל בּוֹ. <b>וַעֲכַרְתֶּם</b> לְשׁוֹן מַיִם עֲכוּרִים. <b>וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים</b> כָּאן הָיוּ צְרִיכִים זֵירוּז וְנַעֲשׂוּ כִּנְעָרִים זְרִיזִים, וּבַלַּיְלָה הָרִאשׁוֹן הָיוּ כְּמַלְאָכִים שֶׁשָּׁמְרוּ עַצְמָן מִן הָעֲבֵירָה עִם רָחָב הַזּוֹנָה, לְכָךְ נִקְרְאוּ שָׁם מַלְאָכִים, וּלְכָךְ נִקְרְאוּ: אֲנָשִׁים, מַלְאָכִים, נְעָרִים. <b>בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ</b> בִּתְחִלַּת יְסוֹד שֶׁיִּבְנֶה בָּהּ יָמוּת בְּנוֹ הַבְּכוֹר, וְיִקְבְּרֶנוּ וְיֵלֵךְ עַד שֶׁיָּמוּת הַצָּעִיר בִּגְמַר הַמְּלָאכָה, הִיא הַצָּבַת הַדְּלָתוֹת. <b>עִם בֵּית אָוֶן</b> אֵצֶל בֵּית אָוֶן. <b>מִקֶּדֶם לְבֵית אֵל</b> מִמִּזְרַח לְבֵית אֵל. <b>עַד הַשְּׁבָרִים</b> (תַּרְגּוּם:) עַד דְּתַבְרוּנוֹן.* <b>וְלוּ הוֹאַלְנוּ</b> הַלְוַאי נִמְלַכְנוּ לָשֶׁבֶת בְּעֵבֶר הַיַּרְדֵּן מִזְרָחָה, בְּאֶרֶץ סִיחוֹן וְעוֹג שֶׁנִכְבְּשָׁה כְּבָר. <b>וּמַה תַּעֲשֶׂה לְשִׁמְךָ</b> הַמְשׁוּתָּף בִּשְׁמֵנוּ, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ וּמַה תַּעֲשֶׂה לְשֵׁם גְּבוּרָתְךָ שֶׁיָּצָא כְּבָר, וְעַתָּה יֹאמְרוּ תָּשַׁשׁ כֹּחוֹ. <b>קֻם לָךְ</b> קָם לָךְ כְּתִיב, עָמַד לְךָ מַה שֶּׁהִתְפַּלַּלְתָּ לְפָנַי וְהִזְכַּרְתָּ. דָּבָר אַחֵר: עָמַדְתָּ לְךָ בַּמַּחֲנֶה וְלֹא יָצָאתָ עִמָּהֶם, וַאֲנִי אָמַרְתִּי: (במדבר כז יז), אֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם, (דברים לא כג): כִּי אַתָּה תָּבִיא אֶת בְּנֵי יִשְׂרָאֵל... וְאָנֹכִי אֶהְיֶה עִמְּךָ: (שם ג כח), כִּי הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה וְהוּא יַנְחִיל אוֹתָם אִם תֵּלֵךְ אַתָּה לִפְנֵיהֶם יַצְלִיחוּ, וְאִם לָאו לֹא יַצְלִיחוּ. דָּבָר אַחֵר: <b>קֻם לָךְ</b> בִּשְׁבִילְךָ זֹאת לָהֶם, לֹא אָמַרְתִּי לְךָ לְהַקְדִּישׁ שְׁלַל הָעִיר. <b>לַבָּתִּים</b> יֵשׁ בְּמִשְׁפָּחָה אַחַת הַרְבֵּה בָּתֵּי אָבוֹת. <b>לַגְּבָרִים</b> לְרָאשֵׁי גּוּלְגּוֹלֶת, כָּל אַנְשֵׁי הַבַּיִת יָבֹאוּ לַגּוֹרָל. <b> (תוספת) יִשָּׂרֵף בָּאֵשׁ</b> הָאֹהֶל וְהַמִּטַּלְטְלִין. <b>אֹתוֹ וְאֶת כָּל אֲשֶׁר לוֹ</b> כַּדִּין הַמְפוֹרָשׁ לְּמַטָּה (להלן פסוק כה): אוֹתוֹ וְהַבְּהֵמָה בִּסְקִילָה, וְהַזָּקֵף שֶׁהוּא עַל 'בָּאֵשׁ' מוֹכִיחַ שֶׁהוּא נִפְרָד 'מֵאוֹתוֹ', שֶׁכֵּן מָצִינוּ מִקְרָאוֹת שֶׁהַטַּעַם מְחַלְּקָן, כְּמוֹ (דברים יא ל): אַחֲרֵי דֶּרֶךְ מְבוֹא הַשֶּׁמֶשׁ, שֶׁ'אַחֲרֵי' מוּפְלָג 'מִדֶּרֶךְ' עַל יְדֵי הַטַּעַם, וְכֵן פִּתְרוֹנוֹ: הַנִּלְכָּד בַּחֵרֶם יִשָּׂרֵף בָּאֵשׁ, הָרָאוּי לִישָּׂרֵף כְּמוֹ שֶׁמְּפֹרָשׁ לְּמַטָּה. <b>אֹתוֹ וְאֶת כָּל אֲשֶׁר לוֹ</b> כַּדִּין הָאָמוּר לְּמַטָּה, וְזֶה מִקְרָא קָצָר, וְדוֹמֶה לוֹ (שמואל ב ה ח): כָּל מַכֵּה יְבֻסִי וְיִגַּע בַּצִּנּוֹר, לֹא פֵּירַשׁ מַה יִּהְיֶה לוֹ. וּבְדִבְרֵי הַיָּמִים (א יא ו) פֵּירַשׁ: יִהְיֶה לְרֹאשׁ, אַף כָּאן לֹא פֵּירַשׁ מַה יִּהְיֶה בְּ'אוֹתוֹ וְכָל אֲשֶׁר לוֹ' וּלְמַטָּה פֵּירַשׁ. <b>וַיַּקְרֵב אֶת יִשְׂרָאֵל</b> לִפְנֵי הַחֹשֶׁן, מָקוֹם שֶׁהַשְּׁבָטִים כְּתוּבִים, וּמָסַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סִימָן, שֶׁהַשֵּׁבֶט שֶׁחָטָא אַבְנוֹ כָּהָה, וְכָהֲתָה אַבְנוֹ שֶׁל יְהוּדָה. <b>וַיַּקְרֵב אֶת מִשְׁפַּחַת יְהוּדָה</b> לְגוֹרָל אֶחָד קֵרַב רָאשֵׁי הַמִּשְׁפָּחוֹת, אָדָם אֶחָד מִכָּל הַמִּשְׁפָּחָה וְהִטִּילוּ גּוֹרָל עַל מִי יִפּוֹל, וְאַחַר כָּךְ עַל כָּל בָּתֵּי אָבוֹת שֶׁל אוֹתָהּ מִשְׁפָּחָה, וּבָא אָדָם אֶחָד מִכָּל בֵּית אָב לְגוֹרָל, וְאַחַר כֵּן בָּאוּ כָּל אַנְשֵׁי אוֹתוֹ הַבַּיִת. <b>שִׂים־נָא כָבוֹד</b> הִתְחִיל לְהוֹצִיא לַעַז עַל הַגּוֹרָל, אָמַר לוֹ: בְּגוֹרָל אַתָּה בָּא עָלַי, אַתָּה וְאֶלְעָזָר הַכֹּהֵן גְּדוֹלֵי הַדּוֹר אַתֶּם; הַטֵּל הַגּוֹרָל עַל שְׁנֵיכֶם, וְיִפּוֹל עַל הָאֶחָד. אָמַר לוֹ: שִׂים־נָא כָבוֹד, בְּבַקָּשָׁה מִמְּךָ, אַל תּוֹצִיא לַעַז עַל הַגּוֹרָלוֹת שֶׁבּוֹ עֲתִידָה הָאָרֶץ לֵיחָלֵק. <b>וַיַּעַן עָכָן</b> רָאָה בְּנֵי יְהוּדָה נֶאֱסָפִים לְמִלְחָמָה, אָמַר: מוּטָב שֶׁאָמוּת אֲנִי לְבַדִּי וְאַל יֵהָרְגוּ כַּמָּה אֲלָפִים מִיִּשְׂרָאֵל. <b>וְכָזֹאת וְכָזֹאת עָשִׂיתִי</b> גַּם בַּחֲרָמִים אֲחֵרִים בִּימֵי משֶׁה, שֶׁנֶּאֱמַר (במדבר כא ב): וְהַחֲרַמְתִּי אֶת עָרֵיהֶם. <b>וָאֵרֶא בַשָּׁלָל</b> הִתְבּוֹנַנְתִּי בְּמַה שֶּׁכָּתוּב בַּתּוֹרָה (דברים כ יד): וְאָכַלְתָּ [אֶת־שְׁלַל] וְגוֹ'. <b>אַדֶּרֶת שִׁנְעָר</b> תַּרְגּוּמוֹ: אִיצְטְלָא (דְּמֵילָתָא) בַּבְלִי, שֶׁכָּל מֶלֶךְ שֶׁלֹּא קָנָה לוֹ פַּלְטֵרִין בְּאֶרֶץ יִשְׂרָאֵל, לֹא נִתְקָרְרָה דַּעְתּוֹ בְּמַלְכוּתוֹ, שֶׁנֶּאֱמַר (ירמיהו ג יט): וְאֶתֵּן־לָךְ אֶרֶץ חֶמְדָּה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם, וְהָיָה לְמֶלֶךְ בָּבֶל פַּלְטֵרִין בִּירִיחוֹ, וּכְשֶׁהָיָה בָּא לְכָאן לוֹבֵשׁ אוֹתָם. <b>וַיָּרֻצוּ הָאֹהֱלָה</b> שֶׁלֹּא יַקְדִּימוּ שֵׁבֶט יְהוּדָה וְיִטְּלוּהָ מִשָּׁם לְהַכְחִישׁ אֶת הַגּוֹרָל. <b>וַיַּצִּקֻם</b> (תַּרְגּוּם:) וְאַתִּיכוּנוּן, וְרַבּוֹתֵינוּ אָמְרוּ (סנהדרין מד א): בָּא וַחֲבָטָן לִפְנֵי הַמָּקוֹם, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, עַל אֵלּוּ יִפְּלוּ רוּבָּן שֶׁל סַנְהֶדְרִין. <b>וְאֶת בָּנָיו וְגוֹ' וְכָל יִשְׂרָאֵל</b> לִרְאוֹת בְּרִדּוּיוֹ וְיִוַּסְּרוּ מִלַּעֲשׂוֹת כָּמוֹהוּ. <b>וְאֶת שׁוֹרוֹ וְאֶת חֲמֹרוֹ</b> לְאַבְּדָם, כְּמָה שֶׁנֶּאֱמַר (לעיל פסוק טו): וְהָיָה הַנִּלְכָּד בַּחֵרֶם יִשָּׂרֵף בָּאֵשׁ אֹתוֹ וְכָל אֲשֶׁר לוֹ. <b>וַיִּרְגְּמוּ אֹתוֹ... אֶבֶן</b> שֶׁחִלֵּל אֶת הַשַּׁבָּת. <b>וַיִּשְׂרְפוּ אֹתָם</b> הָאֹהֶל וְהַמִּטַּלְטְלִין. <b>וַיִּסְקְלוּ אֹתָם</b> הַשּׁוֹר וְהַבְּהֵמָה. <b>תָּבֹזּוּ לָכֶם</b> וְאַל תַּחֲרִימוּ הַשָּׁלָל עוֹד. <b>הַתִּיקֵנוּ אוֹתָם</b> לְשׁוֹן תִּיק, שֶׁנּוֹצִיאֵם מִתִּיק הָעִיר, דישפורי\"ר בְּלַעַז (לְהוֹצִיא, לִשְׁלוֹף). וְיֵשׁ לְפוֹתְרוֹ לְשׁוֹן נְתִיקָה, כְּמוֹ (ירמיהו יב ג): הַתִּיקֵם כְּצֹאן לְטִבְחָה. <b>וְהוֹרַשְׁתֶּם</b> (תַּרְגּוּם:) וּתְתָרְכוּן. <b>מִיָּם לָעַי</b> שֶׁהָעַי מִקֶּדֶם לְבֵית אֵל, וּבֵית אֵל מִיָּם לָעַי. <b>וַיָּלֶן יְהוֹשֻׁעַ בְּתוֹךְ הָעָם</b> לִהְיוֹת נָכוֹן בְּהַשְׁכָּמַת הַבֹּקֶר. <b>וַיַּעַל הוּא</b> כְּמוֹ שֶׁאָמַר לוֹ הַמָּקוֹם, אִם הוּא עוֹבֵר לִפְנֵיהֶם עוֹבְרִין, וְאִם לָאו אֵין עוֹבְרִין. <b>וַיִּקַּח כַּחֲמֵשֶׁת אֲלָפִים אִישׁ</b> אוֹרֵב אַחַר אוֹרֵב, אֶחָד קָרוֹב לָעִיר מֵחֲבֵירוֹ. <b>וַיָּשִׂימוּ הָעָם</b> שִׂימָה זוֹ לְשׁוֹן הַזְמָנָה, סָמוּךְ לַחוֹמָה לְהִלָּחֵם, כְּמוֹ שֶׁנֶּאֱמַר בְּבֶן הֲדַד (מלכים א כ ל): שִׂימוּ עַל הָעִיר, וַיָּשִׂימוּ. <b>וְאֶת עֲקֵבוֹ</b> וְאֶת אָרְבּוֹ, כְּמוֹ (בראשית כז לו): וַיַּעְקְבֵנִי. <b>וַיֵּלֶךְ יְהוֹשֻׁעַ בַּלַּיְלָה הַהוּא בְּתוֹךְ הָעֵמֶק</b> אָמְרוּ רַבּוֹתֵינוּ (סנהדרין מד ב) שֶׁלָּן בְּעוֹמְקָהּ שֶׁל הֲלָכָה. <b>לַמּוֹעֵד</b> לִזְמַן הַיּוֹם, שֶׁנּוֹעֲצוּ יַחַד מֵאֶתְמוֹל בְּאוֹתוֹ שָׁעָה נֵצֵא, שֶׁהָיוּ מְנַחֲשִׁים וּמְעוֹנְנִים. <b>וַיִּנָּגְעוּ</b> לְשׁוֹן נֶגַע (כְּתַרְגּוּמוֹ:) וְאִתְּבַרוּ, הֶרְאוּ עַצְמָן כְּאִלּוּ הֵם נִגָּפִים לִפְנֵיהֶם. <b>נְטֵה בַּכִּידוֹן</b> הוּא הָיָה סִימָן לָאוֹרֵב לָצֵאת מִן הַמַּאֲרָב, בִּרְאוֹתוֹ הַכִּידוֹן נָטוּי עַל הָעִיר. <b>כִּידוֹן</b> שפיד\"ו בְּלַעַז (רוֹמַח, חַנִית). <b>יָדַיִם</b> כֹּחַ. <b>וְהָעָם הַנָּס הַמִּדְבָּר</b> יִשְׂרָאֵל שֶׁנָּסוּ אֶל הַמִּדְבָּר כְּמוֹ שֶׁאָמַר לְמַעְלָה, נֶהְפַּךְ לְהִלָּחֵם אֶל הָרוֹדֵף. <b>וְאֵלֶּה יָצְאוּ מִן הָעִיר</b> הָאוֹרֵב שֶׁהִצִּית אֶת הָעִיר. <b>אָז יִבְנֶה וְגוֹ'</b> פָּרָשָׁה זוֹ כְּתוּבָה מוּקְדָּם וּמְאוּחָר, שֶׁמִּיּוֹם שֶׁעָבְרוּ אֶת הַיַּרְדֵּן עָשָׂה כֵּן. <b>וַיִּכְתָּב־שָׁם עַל הָאֲבָנִים</b> הֵן הֵנָּה הָאֲבָנִים הָאֲמוּרִים לְמַעְלָה, לְאַחַר מַעֲשֶׂה זֶה קִפְּלוּ (קלפו) הַסִּיד מֵעֲלֵיהֶם וֶהֱבִיאוּם הַגִּלְגָּל. <b>לְבָרֵךְ אֶת הָעָם יִשְׂרָאֵל בָּרִאשׁוֹנָה</b> לְהַקְדִּים בְּרָכוֹת לִקְלָלוֹת: בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה. <b>וַיַּעֲשׂוּ גַּם הֵמָּה בְּעָרְמָה</b> כְּמוֹ שֶׁעָשׂוּ בְּנֵי יַעֲקֹב בְּעָרְמָה (בראשית לד) וּבַחֲמוֹר אֲבִי שְׁכֶם שֶׁהָיָה חִוִּי, וְיוֹשְׁבֵי גִּבְעוֹן מִן הַחִוִּי הָיוּ, כְּמוֹ שֶׁאָמוּר בָּעִנְיָן. <b>וַיִּצְטַיָּרוּ</b> עָשׂוּ עַצְמָם כְּהוֹלְכִים בִּשְׁלִיחוּת, לְשׁוֹן (ירמיהו מט יד): וְצִיר בַּגּוֹיִם שֻׁלַּח, וְכָל תֵּיבָה שֶׁתְּחִלַּת יְסוֹדָהּ צָדִ\"י, כְּשֶׁהִיא מִתְפַּעֶלֶת ל' מִתְפַּעֵל, אוֹ נִתְפַּעֵל, בָּאָה טֵי\"ת בְּתוֹכָהּ וְחוֹלֶקֶת אֶת אוֹתִיוֹת שָׁרְשֵׁי הַתֵּיבָה, כְּמוֹ (בראשית מד טז): מַה נִּצְטַדָּק, מִגִּזְרַת צֶדֶק, שֶׁאוֹמֵר נִּצְטַדַּק, וְכֵן (דניאל ד ל): גִּשְׁמֵהּ יִצְטַבַּע, מִגִּזְרַת צֶבַע. <b>שַׂקִּים בָּלִים</b> שֶׁיִּהְיוּ נִרְאִים כְּבָאִים מֵאֶרֶץ רְחוֹקָה. <b>וּמְצֹרָרִים</b> לְשׁוֹן מְבוּקָּעִים, לְשׁוֹן אֲרַמִּי: צִירְיָא דְּחִיטֵּי דְּמָצְרִי זִיקֵי. <b>נִקֻּדִים</b> ארשי\"ץ בְּלַעַז (שְׂרוּפִים כֶּעֵין צְנִימִים), לְשׁוֹן מוֹקֵד, וְכֵן תִּרְגְּמוֹ יוֹנָתָן: כִּסְנִין. <b>אוּלַי בְּקִרְבִּי אַתָּה יוֹשֵׁב</b> שֶׁמָּא מִיּוֹשְׁבֵי הָאָרֶץ אַתֶּם. <b>הִצְטַיַּדְנוּ</b> לְשׁוֹן צֵדָה, כְּשֶׁהוֹצֵאנוּהוּ לְצֵדָה לַדֶּרֶךְ. <b>וַיִּקְחוּ הָאֲנָשִׁים מִצֵּידָם</b> קִבְּלוּ דִּבְרֵיהֶם, שֶׁצָּדוּם בְּפִיהֶם, לְשׁוֹן (שמות כא יג): וַאֲשֶׁר לֹא צָדָה. <b>אָז יְדַבֵּר</b> אָמַר שִׁירָה תַּחַת הַשֶּׁמֶשׁ, לְפִי שֶׁאָמַר לַשֶּׁמֶשׁ דּוֹם, דּוֹם מִלּוֹמַר שִׁירָה, וְכָל זְמַן שֶׁהוּא דּוֹמֵם, עוֹמֵד וְאֵינוֹ מְהַלֵּךְ, שֶׁבְּכָל עֵת הִילּוּכוֹ הוּא אוֹמֵר שִׁירָה. וּפְשׁוּטוֹ שֶׁל מִקְרָא: דּוֹם לְשׁוֹן הַמְתָּנָה, כְּמוֹ (שמואל א יד ט): אִם כֹּה יֹאמְרוּ אֵלֵינוּ דֹּמּוּ, וְכֵן (תהלים לז ז): דֹּם לַה'. <b>וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן</b> אוֹתוֹ פַּעַם הָיָה הַיָּרֵחַ עוֹמֵד כְּנֶגֶד עֵמֶק אַיָּלוֹן, וְהוּא רָחוֹק מִגִּבְעוֹן, שֶׁהֲרֵי גִּבְעוֹן בִּגְבוּל בִּנְיָמִין וְאַיָּלוֹן בִּגְבוּל דָּן. <b>הֲלֹא הִיא כְתוּבָה</b> דָּבָר זֶה נִכְתַּב בַּתּוֹרָה, שֶׁאָמַר לוֹ יַעֲקֹב לְיוֹסֵף (בראשית מח יט): וְזַרְעוֹ (שֶׁל אֶפְרַיִם) יִהְיֶה מְלֹא הַגוֹיִם, אֵימָתַי, בְּיוֹם שֶׁעָמְדָה חַמָּה לִיהוֹשֻׁעַ, נִתְמַלֵּא כָּל הָעוֹלָם שִׁמְעוֹ שֶׁל יְהוֹשֻׁעַ, וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא אָץ לָבֹא כְּיוֹם תָּמִים. <b>גֹּלּוּ</b> גַּלְגְּלוּ אֲבָנִים אֶל פִּי הַמְּעָרָה. <b>לֹא חָרַץ לִבְנֵי יִשְׂרָאֵל</b> הֲרֵי זֶה מִקְרָא קָצָר, לֹא חָרַץ הַחוֹרֵץ לְאִישׁ מִבְּנֵי יִשְׂרָאֵל אֶת לְשׁוֹנוֹ. <b>חָרַץ</b> לְשׁוֹן דִּבּוּר הַלָּשׁוֹן, וְכֵן (שמות יא ז): לֹא יֶחֱרַץ כֶּלֶב לְשׁוֹנוֹ, וְכֵן (שמואל ב ה כד): אָז תֶּחֱרָץ, דְּדָוִד תִּקְרָא, תִּצְעַק קוֹל תְּשׁוּאוֹת הַמִּלְחָמָה. <b>וְהָאֲשֵׁדוֹת</b> מָקוֹם שֶׁמֵּי הַגְּבָעוֹת שׁוֹפְכִים. <b>מִקָּדֵשׁ בַּרְנֵע וְעַד עַזָּה</b> מִצַּד דְּרוֹמִית שֶׁל אֶרֶץ יִשְׂרָאֵל הוּא, מִן הַמִּזְרָח לַמַּעֲרָב, וְלֹא הִסְפִּיק לִכְבּוֹשׁ כָּל הַמֶּצֶר וְנִשְׁאַר מֵעַזָּה עַד הַיָּם, הוּא שֶׁאָמַר לְּמַטָּה: זֹאת הָאָרֶץ הַנִּשְׁאֶרֶת הָעַזָּתִי וְהָאַשְׁדּוֹדִי וְגוֹ'. <b>נֶגֶב כִּנְרוֹת</b> דְּרוֹם גִּינוֹסָר. <b>וּבְנָפוֹת דּוֹר</b> פִּלְכֵי דּוֹר, קונטדו\"ש בְּלַעַז (חֶלְקֵי אָרֶץ, מְחוֹזוֹת). <b>מִיָּם</b> מַעֲרָבָה. <b>מִשְׂרְפוֹת מַיִם</b> תִּרְגֵּם יוֹנָתָן: חֲרִיצֵי יַמָּא, שֶׁעוֹשִׂין חֲרִיצִין וּמֵי הַיָּם יוֹצְאִין לְתוֹכָן, וְנִשְׂרָפִין מֵחוֹם הַשֶּׁמֶשׁ וְנַעֲשִׂים מֶלַח. <b>הָעֹמְדוֹת עַל תִּלָּם</b> שֶׁלֹּא נֶהֱרְסָה חוֹמָתָם כְּמוֹ יְרִיחוֹ שֶׁנָּפְלָה חוֹמָתָהּ, וְכֵן הָעַי שֶׁנֶּאֱמַר בָּהּ (לעיל ח כח): וַיְשִׂימֶהָ תֵּל עוֹלָם שְׁמָמָה. <b>זוּלָתִי אֶת־חָצוֹר לְבַדָּהּ</b> בַּמָּסוֹרֶת שְׂרָפָה משֶׁה צִוָּה לוֹ וּמָסַר לוֹ כֵּן. (בראשית רבה וישלח): <b>הָהָר הֶחָלָק</b> (תַּרְגּוּם:) טוּרָא שְׁעִיעַ, מַחֲלִיק, הָהָר הֶחָלָק עַד בַּעַל גָּד בַּמֶּצֶר הַמִּזְרָחִי, וְלֹא הִסְפִּיק לִכְבּוֹשׁ בְּחַיָּיו אֶת כָּל הַמֶּצֶר עַד הַצָּפוֹן. <b>בַּעַל גָּד</b> מֵישַׁר גָּד. <b>יָמִים רַבִּים עָשָׂה יְהוֹשֻׁעַ</b> בִּגְנוּתוֹ סִפֵּר הַכָּתוּב, שֶׁהָיָה מִתְכַּוֵּון לִדְחוֹת אֶת כִּבּוּשׁ הָאָרֶץ כְּדֵי לְהַאֲרִיךְ יָמָיו, לְפִי שֶׁנֶּאֱמַר (לעיל א י): וְאַתָּה תַּנְחִלֶנָּה אוֹתָם, בְּמִדְרַשׁ תַּנְחוּמָא. <b>אֲשֶׁר הִכּוּ בְּנֵי יִשְׂרָאֵל</b> בִּימֵי משֶׁה. <b>וְעַד יַבֹּק הַנַּחַל</b> שֶׁשָּׁם גְּבוּל אֶרֶץ בְּנֵי עַמּוֹן, סוֹף מֶצֶר אֶרֶץ בְּנֵי עַמּוֹן, וּמִשָּׁם וָהָלְאָה הָיוּ בְּנֵי עַמּוֹן מוֹשְׁלִים. <b>וַחֲצִי הַגִּלְעָד גְּבוּל סִיחוֹן</b> שָׁם הָיָה מֶצֶר מֶמְשֶׁלֶת סִיחוֹן, כְּשֶׁאָמַרְנוּ לְמַעְלָה, שֶׁחֲצִי הַגִּלְעָד הָיָה שֶׁלּוֹ, וְזֶה חֲצִי הַשֵּׁנִי שֶׁל עוֹג. <b>לְנָפַת דּוֹר</b> (תַּרְגּוּם:) לְפַּלְכֵי דּוֹר. <b>וְהָאָרֶץ נִשְׁאֲרָה הַרְבֵּה מְאֹד</b> מִמַּה שֶּׁאָמַרְתִּי לְאַבְרָהָם נִשְׁאֲרָה לְרִשְׁתָּהּ, שֶׁלֹּא נִכְבְּשָׁה. <b>גְּלִילוֹת</b> מרקא\"ש בְּלַעַז (אֵזוֹרֵי הַגְבוּל, הַסְפַר). <b>מִן הַשִּׁיחוֹר</b> הוּא נִילוּס, הוּא נַחַל מִצְרַיִם, הוּא סָמוּךְ לִתְחוּם מִקְצוֹעַ דְּרוֹמִית מַעֲרָבִית שֶׁל אֶרֶץ יִשְׂרָאֵל, כְּמוֹ שֶׁאָמַר בְּ'אֵלֶּה מַסְעֵי' (במדבר לד ה), וְלָמַדְנוּ כָּאן שֶׁלֹּא כָּבַשׁ יְהוֹשֻׁעַ בְּחַיָּיו כָּל מֶצֶר הַדְּרוֹמִי אֶלָּא מִמִּדְבַּר צִין, הוּא הָהָר הֶחָלָק הָעוֹלֶה שֵׂעִירָה עַד הַנִּילוּס, הוּא תְּחוּם עַזָּה הָאָמוּר לְמַעְלָה, מִקָּדֵשׁ בַּרְנֵע עַד עַזָּה. <b>וְעַד גְּבוּל עֶקְרוֹן צָפוֹנָה</b> הָעֶקְרוֹנִי יוֹשֵׁב עַל הַיָּם וּמִתְפַּשֵּׁט לְצַד הַצָּפוֹן יוֹתֵר מִן הָאֲחֵרִים. <b>לַכְּנַעֲנִי תֵּחָשֵׁב</b> מֵאֶרֶץ הַכְּנַעֲנִי שֶׁנָּתַתִּי לְאַבְרָהָם הוּא. <b>חֲמֵשֶׁת סַרְנֵי פְּלִשְׁתִּים וְגוֹ'</b> הִיא סוֹף גְּמַר הַמֶּצֶר עַד הַיָּם הַגָּדוֹל שֶׁבַּמַּעֲרָב. <b>הָעַזָּתִי וְהָאַשְׁדּוֹדִי הָאֶשְׁקְלוֹנִי וְגוֹ'</b> שִׁשָּׁה סְרָנִים הוּא מוֹנֶה, וּמִתְּחִלָתָן קְרָאָן 'חֲמֵשֶׁת'. אָמַר רַבִּי יוֹנָתָן (חולין ס ב), אִידוֹנְרִיקֵי שֶׁלָּהֶם חַמִשָּׁה; הַחֲשׁוּבִים חֲמִשָּׁה הָיוּ, שֶׁהָעַוִּים אֵינוֹ מוֹנֶה מִן הַסְּרָנִים הַחֲשׁוּבִים. וְעוֹד יֵשׁ לְפָרֵשׁ, חֲמֵשֶׁת סַרְנֵי פְּלִשְׁתִּים: הָעַזָּתִי, וְהָאַשְׁדּוֹדִי, הָאֶשְׁקְלוֹנִי, הַגִּתִּי וְהָעֶקְרוֹנִי הֵם חֲמִשָּׁה, וְעוֹד נִשְׁאַר לִכְבּוֹשׁ אֶרֶץ הָעַוִּים שֶׁאֵינָם מִן הַפְּלִשְׁתִּים. <b>מִתֵּימָן כָּל אֶרֶץ הַכְּנַעֲנִי</b> פָּסוּק רִאשׁוֹן מָנָה מִצַּד הַדְּרוֹמִי מִן הַמִּזְרָח לַמַּעֲרָב, וְזֶה מוֹנֶה אֶת רוֹחַב אוֹתוֹ הַמִּקְצוֹעַ הַנּוֹתָר לִיכָּבֵשׁ, כַּמָּה הוּא מִן הַדָּרוֹם לַצָּפוֹן. <b>מִתֵּימָן כָּל אֶרֶץ הַכְּנַעֲנִי</b> מִתֵּימָן זוֹ מְעָרָה לַצִּידוֹנִים, עַד אֲפֵקָה עַד הָאֱמוֹרִי. <b>וְהָאָרֶץ הַגִּבְלִי וְכָל הַלְּבָנוֹן מִזְרַח הַשֶּׁמֶשׁ</b> וּבַמֶּצֶר מִזְרָחִי נִשְׁאָר לִכְבּוֹשׁ בְּמִקְצוֹעַ הַצָּפוֹן כָּל הַלְּבָנוֹן, מִבַּעַל גָּד עַד סוֹף הַמֶּצֶר, וּבָרוֹחַב מִן הַמִּזְרָח לַמַּעֲרָב עַד לְבוֹא חֲמָת, זֶהוּ כָּל מֶצֶר הַצְּפוֹנִי שֶׁלְּבוֹא חֲמָת בְּמִקְצוֹעַ צְפוֹנִית מַעֲרָבִית בְּ'אֵלֶּה מַסְעֵי' (במדבר לד ח). <b>אָנֹכִי אוֹרִישֵׁם</b> אַחֲרֵי מוֹתְךָ. <b>הַפִּלֶהָ לְיִשְׂרָאֵל בְּנַחֲלָה</b> וְיִכְבּוֹשׁ לְאַחַר זְמָן כָּל שֵׁבֶט וְשֵׁבֶט מַה שֶּׁנָּפַל בְּגוֹרָלוֹ. <b>עִמּוֹ הָראוּבֵנִי וְהַגָּדִי</b> עִם חֲצִי הָרִאשׁוֹן שֶׁל מְנַשֶּׁה, הָראוּבֵנִי וְהַגָּדִי לָקְחוּ נַחֲלָתָם. <b>מֵעֲרוֹעֵר אֲשֶׁר עַל שְׂפַת וְגוֹ'</b> מוֹנֶה וְהוֹלֵךְ כָּל אֶרֶץ עֵבֶר הַיַּרְדֵּן, וְאַחַר כָּךְ מְפָרֵשׁ גְּבוּל כָּל שֵׁבֶט וְשֵׁבֶט וְיִתֵּן משֶׁה לְמַטֶּה פְּלוֹנִי וּפְלוֹנִי. <b>מִיֶּתֶר הָרְפָאִים</b> שֶׁהָרַג כְּדָרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ, כְּמָה שֶׁנֶּאֱמַר (בראשית יד ה): וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרוֹת קַרְנַיִם. <b>בְּהַר הָעֵמֶק</b> (תַּרְגּוּם:) בְּטוּרָא דְמֵישָׁרָא. <b>וַחֲצִי אֶרֶץ בְּנֵי עַמּוֹן</b> חֲצִי מַה שֶּׁכָּבְשׁוּ מֵאֶרֶץ בְּנֵי עַמּוֹן וּמִסִּיחוֹן. <b>הַיַּרְדֵּן וּגְבֻל</b> יַרְדְּנָא וּתְחוּמֶיהָ הֶעָרִים עַל שְׂפָתוֹ. <b>הֶעָרִים וְחַצְרֵיהֶם</b> הֶעָרִים הַמּוּקָּפוֹת חוֹמָה. <b>וְחַצְרֵיהֶם</b> עָרֵי הַפְּרָזִי בְּלֹא חוֹמָה. <b>אֲשֶׁר נָחֲלוּ אוֹתָם</b> אֲשֶׁר הִנְחִילוּ אוֹתָם. <b>כִּי הָיוּ בְּנֵי יוֹסֵף שְׁנֵי מַטּוֹת</b> תַּחַת שֵׁבֶט לֵוִי. <b>כַּאֲשֶׁר עִם לְבָבִי</b> וְלֹא כַּאֲשֶׁר עִם פִּי, שֶׁהַמְרַגְּלִים הָיוּ בְּעֵצָה אַחַת, וְיָּרֵא כָּלֵב לוֹמַר לָהֶם שֶׁלֹּא יֹאמַר כְּמוֹתָם, וּכְשֶׁבָּא הִכְחִישָׁם, וְזֶהוּ שֶׁנֶּאֱמַר שָׁם (במדבר יד כד): עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ, שֶׁהָיָה אוֹמֵר לָהֶם אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב. <b>זֶה אַרְבָּעִים וְחָמֵשׁ שָׁנָה</b> לָמַדְנוּ שֶׁשָּׁהוּ בְּכִיבּוּשׁ הָאָרֶץ שֶׁבַע שָׁנִים, שֶׁהֲרֵי בַּשָּׁנָה הַשֵּׁנִית שָׁלַח משֶׁה הַמְרַגְּלִים, נִשְׁאֲרוּ שְׁלשִׁים וּשְׁמֹנֶה שֶׁהָלְכוּ בַּמִּדְבָּר וְשֶׁבַע שֶׁכָּבְשׁוּ, הֲרֵי אַרְבָּעִים וְחָמֵשׁ. <b>הָאָדָם הַגָּדוֹל בָּעֲנָקִים הוּא</b> אֲבִיהֶם שֶׁל אֲחִימָן שֵׁשַׁי וְתַלְמַי, אַרְבַּע הָיָה שְׁמוֹ. דָּבָר אַחֵר: עַל שֵׁם הָאָב וּשְׁלשָׁה בָּנִים, שֶׁכֵּן קוֹרֵא אוֹתָם (שם יג כב): יְלִידֵי הָעֲנָק. <b>וְהָאָרֶץ שָׁקְטָה מִמִּלְחָמָה</b> מוּסָב לָעִנְיָן הָרִאשׁוֹן, לְאַחַר שֶׁבַע שֶׁכָּבְשׁוּ סְבִיבוֹתֵיהֶם, נִכְנְעוּ הָאֱמוֹרִיִים וְלֹא נֶאֶסְפוּ עוֹד לְמִלְחָמָה עֲלֵיהֶם, לְכָךְ הִתְחִילוּ לַעֲסוֹק בְּחִילּוּק הָאָרֶץ. וּמִדְרַשׁ אַגָּדָה: הָאָדָם הַגָּדוֹל בָּעֲנָקִים הוּא אַבְרָהָם אָבִינוּ, הוּא שֶׁגָּרַם לָהֶם שֶׁהָאָרֶץ שָׁקְטָה מִמִּלְחָמָה אַרְבָּעִים שָׁנָה שֶׁנִּתְעַכְּבוּ בַּמִּדְבָּר, בְּשָׂכָר שֶׁכִּבְּדוּ אֶת הַזָּקֵן בְּקִרְיַת אַרְבַּע, שֶׁאָמְרוּ לוֹ (בראשית כג ו): נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ. <b>אֶל גְּבוּל אֱדוֹם</b> סָמוּךְ לְמֶצֶר אֱדוֹם. <b>נֶגְבָּה</b> בִּתְחוּם מֶצֶר דְּרוֹמִי שֶׁל אֶרֶץ יִשְׂרָאֵל. <b>מִקְצֵה תֵימָן</b> בְּסוֹף כָּל הַמֶּצֶר. <b>וַיְהִי לָהֶם גְּבוּל</b> מֶצֶר דְּרוֹמִי שֶׁל יְהוּדָה. <b>מִקְצֵה יַם הַמֶּלַח</b> הוּא מִקְצוֹעַ דְּרוֹמִית מִזְרָחִית שֶׁל אֶרֶץ יִשְׂרָאֵל בְּ'אֵלֶּה מַסְעֵי' (במדבר לד ג). <b>מִן הַלָּשֹׁן</b> שֶׁל יָם. <b>וְיָצָא אֶל מִנֶּגֶב לְמַעֲלֵה עַקְרַבִּים</b> וְאֵינוֹ אוֹמֵר 'וְיָצָא וְנָסַב וְתָאַר', אֶלָּא בְּמָקוֹם שֶׁחוּט שֶׁל גְּבוּל בּוֹלֵט אֶל הַחוּץ, אוֹ כּוֹנֵס לְצַד פְּנִים שֶׁאֵינוֹ הוֹלֵךְ מְכֻוָּון, וְכָאן הוּא בּוֹלֵט אֶל הַחוּץ וּבָא מִנֶּגֶב לְמַעֲלֵה עַקְרַבִּים בַּדָּרוֹם שֶׁל מַעֲלֵה עַקְרַבִּים, נִמְצָא שֶׁמַּעֲלֵה עַקְרַבִּים לִפְנִים מִן הַחוּט, וְעָבַר וּבָא לוֹ אֶל הַמַּעֲרָב. <b>צִנָה</b> לְצִן, וְכָל תֵּיבָה שֶׁצְּרִיכָה לַמֶ\"ד בִּתְחִלָּתָהּ הִטִּיל לָהּ הֵ\"א בְּסוֹפָהּ. <b>וְעָלָה</b> כָּל מַה שֶּׁהוּא עוֹלֶה מִן הַמִּזְרָח, לְצַד יְרוּשָׁלַיִם הוּא עוֹלֶה, וּמִיְּרוּשָׁלַיִם וָהָלְאָה הוּא יוֹרֵד. כָּאן לָמַדְנוּ שֶׁיְּרוּשָׁלַיִם גְּבוֹהָה מִכָּל אֶרֶץ יִשְׂרָאֵל. וִירוּשָׁלַיִם אֵינָהּ נִזְכֶּרֶת בְּמֶצֶר זֶה, שֶׁבְּמֶצֶר צְפוֹנִית שֶׁל יְהוּדָה הָיְתָה, כְּמוֹ שֶׁאָמוּר בָּעִנְיָן. <b>וְעָלָה מִנֶּגֶב לְקָדֵשׁ בַּרְנֵעַ</b> הַחוּט הוֹלֵךְ לִדְרוֹמָהּ שֶׁל קָדֵשׁ בַּרְנֵעַ, נִמְצֵאת קָדֵשׁ לִפְנִים מִן הַחוּט. <b>וְעָבַר חֶצְרוֹן</b> לְצַד הַמַּעֲרָב הוּא מוֹנֶה וְהוֹלֵךְ, עַד: וְהָיוּ תֹּצְאֹתָיו הַיָּמָּה. <b>תֹּצְאוֹת</b> סוֹפוֹ שֶׁל מֶצֶר אֶל הַיָּם הַגָּדוֹל, שֶׁהוּא מֶצֶר מַעֲרָבִי לְכָל אֶרֶץ יִשְׂרָאֵל. נִמְצָא גְּבוּל יְהוּדָה מַחֲזִיק כָּל אָרְכָּהּ שֶׁל אֶרֶץ יִשְׂרָאֵל מִן הַמִּזְרָח לַמַּעֲרָב, וְעוֹמֵד בִּדְרוֹמָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל. <b>וּגְבוּל קֵדְמָה</b> חוּט הַמָּתוּחַ לְמֶצֶר מִזְרָחִי שֶׁל יְהוּדָה. <b>יַם הַמֶּלַח</b> שֶׁהוּא מִקְצוֹעַ דְּרוֹמִית מִזְרָחִית לָאָרֶץ בְּ'אֵלֶּה מַסְעֵי' (במדבר שם). <b>עַד קְצֵה הַיַּרְדֵּן</b> רָחְבּוֹ שֶׁל גְּבוּל יְהוּדָה אֵינוֹ אֶלָּא כְּנֶגֶד יָם הַמֶּלַח, עַד מָקוֹם שֶׁהַיַּרְדֵּן נוֹפֵל בְּיַם הַמֶּלַח, שֶׁהַיַּרְדֵּן אַף הוּא בְּמֶצֶר מִזְרָח שֶׁל אֶרֶץ כְּנָעַן, כְּמוֹ שֶׁנֶּאֱמַר בְּ'אֵלֶּה מַסְעֵי' בְּמֶצֶר מִזְרָחִי (שם לד יב): וְיָרַד הַגְּבוּל הַיַּרְדֵּנָה וְהָיוּ תּוֹצְאֹתָיו יָם הַמֶּלַח, שֶׁהוּא בְּמִקְצוֹעַ. <b>וּגְבוּל לִפְאַת צָפוֹנָה</b> חוּט מֶצֶר הַמָּתוּחַ לְמֶצֶר צָפוֹן מִן הַמִּזְרָח לַמַּעֲרָב, מִלְּשׁוֹן יַם הַמֶּלַח מִמָּקוֹם שֶׁהַיַּרְדֵּן נוֹפֵל בּוֹ, שֶׁאָמַרְנוּ שֶׁשָּׁם כָּלָה רוֹחַב גְּבוּל מֶצֶר הַמִּזְרָחִי וְעָלָה לְצַד הַמַּעֲרָב בֵּית חָגְלָה, וְעָבַר הַחוּט מִצָּפוֹן לְבֵית הָעֲרָבָה, נִמְצָא בֵּית הָעֲרָבָה בְּתוֹךְ גְּבוּל יְהוּדָה לִפְנִים מִן הַחוּט. <b>וְעָלָה הַגְּבוּל אֶבֶן בֹּהַן</b> כָּל מַה שֶּׁהוֹלֵךְ עַד יְרוּשָׁלַיִם הוּא עוֹלֶה. <b>וְעָלָה הַגְּבוּל דְּבִרָה מֵעֵמֶק עָכוֹר</b> שֶׁהָיָה עֵמֶק עָכוֹר בֵּין אֶבֶן בֹּהַן לַדְּבִיר. <b>וְצָפוֹנָה פֹּנֶה אֶל הַגִּלְגָּל</b> וּכְשֶׁמַּגִּיעַ כְּנֶגֶד הַגִּלְגָּל, מַרְחִיב הַגְּבוּל וְיוֹצֵא חוּט הַמֶּצֶר לְצַד הַצָּפוֹן אֶל הַגִּלְגָּל, אֲשֶׁר הוּא נוֹכַח מַעֲלֵה אֲדֻמִּים אֲשֶׁר הַמַּעֲלֶה בִּדְרוֹם הַנַּחַל, נִמְצָא הַנַּחַל חוּץ מִן הַחוּט שֶׁלֹּא בִּגְבוּל יְהוּדָה. <b>מִנֶּגֶב לַנַּחַל</b> עֵמֶק וּמִדְרוֹן הָיָה בְּלֹא מַיִם. <b>אֶל עֵין רֹגֵל</b> מַעְיַן הַכּוֹבְסִים, תִּרְגֵּם יוֹנָתָן: עֵין קַצְרָא, וְקוֹרֵא אֶת הַכּוֹבֵס רוֹגֵל, עַל שֵׁם שֶׁבּוֹעֵט אֶת בִּגְדֵי הַצֶּמֶר בְּרַגְלָיו, פולוש בְּלַעַ\"ז (דוֹרֵךְ־בְרַגְלָיו). <b>וְעָלָה וְגו' גֵּי בֶן הִנֹּם</b> עוֹדֶנּוּ עוֹלֶה מְעַט עַד עֵין עֵיטָם וּמִשָּׁם וָהָלְאָה הוּא יוֹרֵד, וְזֶהוּ שֶׁאָמְרוּ רַבּוֹתֵינוּ ז\"ל בִּשְׁחִיטַת קָדָשִׁים (זבחים נד ב): סָבוּר לְמִבְנָיְיהוּ בְּעֵין עֵיטָם שֶׁהוּא גָּבוֹהַּ מִירוּשָׁלַיִם מְעַט. <b>אֶל כֶּתֶף הַיְבוּסִי מִנֶּגֶב</b> נִמְצֵאת יְרוּשָׁלַיִם חוּץ מִן הַחוּט וְאֵינָהּ בִּגְבוּל יְהוּדָה אֶלָּא בִּגְבוּל בִּנְיָמִין שֶׁהוּא בִּצְפוֹנוֹ שֶׁל יְהוּדָה. <b>וְתָאַר</b> לְשׁוֹן וְנָסַב בְּעוֹגֶל, כְּמוֹ (ישעיהו מד יג): וּבַמְּחוּגָה יְתָאֳרֵהוּ, וְיוֹנָתָן תִּירְגֵּם אֶת כֻּלָּם 'וְיִסְחֹר'. <b>וְיָצָא אֶל עָרֵי הַר עֶפְרוֹן</b> הַחוּט יוֹצֵא לְצַד הַצָּפוֹן, וְהַגְּבוּל הִרְחִיב עַד עָרֵי הַר עֶפְרוֹן. <b>וְתָאַר הַגְּבוּל בַּעֲלָה</b> אֵין זֶה לְצַד הַמַּעֲרָב, אֶלָּא הַבְּלִיטָה לְצַד צָפוֹן. <b>וְנָסַב הַגְּבוּל מִבַּעֲלָה יָמָּה</b> עַכְשָׁיו חוֹזֵר לְמִנְיָנוֹ הָרִאשׁוֹן, מִן הַמִּזְרָח לַמַּעֲרָב. <b>אֶל כֶּתֶף הַר יְעָרִים מִצָּפוֹנָה</b> שֶׁהָיָה הַחוּט בִּצְפוֹנָהּ שֶׁל הַר יְעָרִים, נִמְצָא הַר יְעָרִים בְּתוֹךְ גְּבוּל יְהוּדָה לִפְנִים מִן הַחוּט. <b>וְהָיוּ תֹּצְאוֹת הַגְּבוּל</b> סוֹף הַמֶּצֶר. <b>יָמָּה</b> אֶל יָם הַגָּדוֹל שֶׁהוּא מִצַּד מַעֲרָבִי. <b>אֶל פִּי ה' לִיהוֹשֻׁעַ</b> כְּמָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוֹשֻׁעַ. <b>וַיֹרֶשׁ מִשָּׁם כָּלֵב</b> לְאַחַר מִיתַת יְהוֹשֻׁעַ, כִּי עֲדַיִין בִּימֵי יְהוֹשֻׁעַ לֹא נִלְכְּדָה חֶבְרוֹן, כְּמָה שֶׁנֶּאֱמַר בְּסֵפֶר שׁוֹפְטִים (א כ), וְלֹא נִכְתְּבָה כָּאן אֶלָּא מִפְּנֵי הַחֲלֻקָּה. <b>קִרְיַת סֵפֶר</b> רַבּוֹתֵינוּ אָמְרוּ (תמורה טז א): אֵלּוּ הֲלָכוֹת שֶׁנִּשְׁתַּכְּחוּ בִּימֵי אֶבְלוֹ שֶׁל משֶׁה שֶׁהֶחֱזִיר עָתְנִיאֵל בֵּן קְנַז מִפִּלְפּוּלוֹ. <b>אֲחִי כָלֵב</b> מֵאִמּוֹ. <b>וַתִּצְנַח</b> (תַּרְגּוּם:) וְאִתְרְכִינַת, הִטְּתָה עַצְמָהּ לִיפּוֹל בְּרַגְלָיו. <b>תְּנָה לִי בְרָכָה</b> פַּרְנָסָה. <b>אֶרֶץ הַנֶּגֶב</b> חֲרֵבָה, כְּמוֹ (בראשית ח יג): חָרְבוּ פְּנֵי הָאֲדָמָה, וּמְתַרְגֵּם: נְגִיבוּ, שייקא בְּלַעַ\"ז (יְבֵשָׁה), בַּיִת מְנֻגָּב מִכָּל טוּב, אָדָם שֶׁאֵין בּוֹ אֶלָּא תּוֹרָה. <b>נְתַתָּנִי</b> נָתַתָּ לִי, כְּמוֹ (שם לז ד): דַּבְּרוֹ לְשָׁלוֹם—דַּבֵּר אֵלָיו; (ירמיהו י כ): בָּנַי יְצָאֻנִי—יָצְאוּ מִמֶּנִּי; (מלכים א יט כא): בִשְּׁלָם־בִּשֵּׁל לָהֶם. <b>גֻּלּוֹת</b> מַעְיָנוֹת. <b>וַיִּהְיוּ הֶעָרִים מִקְצֵה לְמַטֵּה בְּנֵי יְהוּדָה</b> בִּגְבוּל מַטֵּה יְהוּדָה, הוּא שֶׁאָמְרוּ רַבּוֹתֵינוּ (גיטין ז א): לֹא מָנָה יְהוֹשֻׁעַ אֶלָּא עֲיָירוֹת הָעוֹמְדוֹת עַל הַגְּבוּלִים. <b>כָּל עָרִים עֶשְׂרִים וָתֵשַׁע</b> וּבִפְרָטָן אַתָּה מוֹצֵא שְׁלשִׁים וּשְׁמוֹנֶה, אֶלָּא אֵלֶּה הַיְּתֵרוֹת נָטְלוּ בְּנֵי שִׁמְעוֹן מֵחֶבֶל בְּנֵי יְהוּדָה, וְנִזְכָּרוֹת הֵם בְּנַחֲלַת שִׁמְעוֹן: בְּאֵר שֶׁבַע, וּמוֹלָדָה, חֲצַר שׁוּעָל, וָעָצֶם, וְאֶלְתּוֹלַד, וְחָרְמָה, וְצִקְלַג, וְעַיִן וְרִמּוֹן הֲרֵי תֵּשַׁע הַיְּתֵרוֹת הַמְּנוּיוֹת כָּאן. <b>עָרִים אַרְבַּע עֶשְׂרֵה</b> וּבִפְרָטָן חֲמֵשׁ עֶשְׂרֵה; אוֹמֵר אֲנִי, תַּפּוּחַ וְהָעֵינָם אֶחָד הוּא, וְזֶה פֵּירוּשׁוֹ: תַּפּוּחַ וְהָעַיִן שֶׁלּוֹ, הוּא עֵין תַּפּוּחַ הָאָמוּר בְּנַחֲלַת מְנַשֶּׁה: אֶל יוֹשְׁבֵי עֵין תַּפּוּחַ. <b>וְהַיָּם הַגָּדוֹל וּגְבוּל</b> נִסִּין שֶׁבַּיָּם שֶׁקּוֹרִין אישלי\"ש בְּלַעַ\"ז (אִיֵי הַיָם). <b>לֹא יָכְלוּ בְּנֵי יְהוּדָה לְהוֹרִישָׁם</b> שָׁנִינוּ בְּסִפְרֵי: רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: יְכוֹלִין הָיוּ, אֶלָּא שֶׁלֹּא הָיוּ רַשָּׁאִין מֵחֲמַת הַשְּׁבוּעָה שֶׁנִּשְׁבַּע אַבְרָהָם לַאֲבִימֶלֶךְ, וִיבוּסִי זֶה לֹא עַל שֵׁם הָאוּמָּה הָיָה, אֶלָּא מִגְדַּל דָּוִד שֶׁהָיָה בִּירוּשָׁלַיִם וּשְׁמוֹ יְבוּס, וּבְנֵי אוֹתוֹ מָחוֹז מִפְּלִשְׁתִּים הָיוּ, וּכְשֶׁכָּבְשׁוּ בְּנֵי יְהוּדָה אֶת יְרוּשָׁלַיִם לֹא הוֹרִישׁוּ אֶת בְּנֵי אוֹתוֹ מָחוֹז. <b>וַיֵּצֵא הַגּוֹרָל לִבְנֵי יוֹסֵף</b> בְּמֶצֶר צְפוֹנִי שֶׁל גְּמַר כִּיבּוּשׁוֹ שֶׁל יְהוֹשֻׁעַ נָפַל לָהֶם הַגּוֹרָל, כְּמוֹ שֶׁכָּתוּב לְּמַטָּה: וּבְנֵי יוֹסֵף יַעַמְדוּ עַל גְּבוּלָם מִצָּפוֹן, וְהַרְבֵּה מִן הָאָרֶץ הָיָה בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי יוֹסֵף, שֶׁנָּטְלוּ שְׁאָר הַשְּׁבָטִים אַחֲרֵיהֶם (רָצָה לוֹמַר, בֵּינֵיהֶם), כְּמוֹ שֶׁמָּצִינוּ בְּשֵׁבֶט בִּנְיָמִין (לקמן יח יא): וַיֵּצֵא גְּבוּל גּוֹרָלָם בֵּין בְּנֵי יְהוּדָה וּבֵין בְּנֵי יוֹסֵף. <b>מִיַּרְדֵּן יְרִיחוֹ לְמֵי יְרִיחוֹ מִזְרָחָה</b> הִתְחִיל הַגְּבוּל לַמִּזְרָח. <b>הַמִּדְבָּר עוֹלֶה מִירִיחוֹ</b> אֶל הַמִּדְבָּר עוֹלֶה הַגְּבוּל מִירִיחוֹ וּבָא לוֹ לְצַד מַעֲרָב לְבֵית אֵל. <b>מִזְרָחָה עַטְרוֹת אַדָּר</b> לְמִזְרָח מַתְחִיל מֵעַטְרוֹת אַדָּר, וּמִשָּׁם רוֹחַב תְּחוּמוֹ עַד בֵּית חוֹרוֹן הֲרֵי רָחְבּוֹ. <b>וְיָצָא הַגְּבוּל הַיָּמָּה</b> אָרְכּוֹ הָיְתָה לְצַד הַמַּעֲרָב אֶל הַמִּכְמְתָת, מִצָּפוֹן שֶׁל הַמִּכְמְתָת הוֹלֵךְ הַחוּט. <b>וְנָסַב הַגְּבוּל</b> מִתְפַּשֵּׁט רוֹחַב הַתְּחוּם לְצַד צָפוֹן, וְהַחוּט יוֹצֵא בִּבְלִיטָתוֹ בְּמִזְרָחָהּ שֶׁל תַּאֲנַת שִׁילֹה. <b>וְעָבַר אוֹתוֹ</b> וְעָבַר הַגְּבוּל אֶת תַּאֲנַת שִׁילֹה, וְעָבַר הַחוּט מִמִּזְרָח שֶׁל יָנוֹחַ כָּל זֶה בְּלִיטַת הָרוֹחַב, עַד 'וְיָצָא הַיַּרְדֵּן', וְשָׁם עִיר וּשְׁמָהּ תַּפּוּחַ, וּמִשָּׁם יִסּוֹב הַחוּט לְמִדַּת אוֹרֶךְ הַגְּבוּל יָמָּה לְנַחַל קָנָה. <b>וְהֶעָרִים הַמִּבְדָּלוֹת</b> וְגַם זֶה עוֹד מִנַּחֲלַת אֶפְרַיִם, עָרִים הָיוּ לָהֶם מוּבְדָּלוֹת מִתְּחוּמוֹ וּמֻבְלָעוֹת בְּתוֹךְ נַחֲלַת בְּנֵי מְנַשֶּׁה. <b>לְמָכִיר בְּכוֹר מְנַשֶּׁה</b> לְפִיכָךְ נָטַל תְּחִלָּה בִּימֵי משֶׁה בְּעֵבֶר הַיַּרְדֵּן, וַיְהִי לוֹ הַגִּלְעָד וְהַבָּשָׁן. <b>וַיִּפְּלוּ חֶבְלֵי מְנַשֶּׁה עֲשָׂרָה</b> שִׁשָּׁה לְשִׁשָּׁה בָּתֵּי אָבוֹת הַמְּנוּיִים לְמַעְלָה, וְאַרְבַּע לִבְנוֹת צְלָפְחָד, לֹא שֶׁתְּהֵא כָּל אַחַת בֵּית אָב לְעַצְמָהּ אֶלָּא שֶׁנָּטְלוּ אַרְבָּעָה חֲלָקִים, חֵלֶק שֶׁל אֲבִיהֶם שֶׁהָיָה מִיּוֹצְאֵי מִצְרַיִם, וּלְפִי מִנְיַן הַיּוֹצְאִים מִמִּצְרַיִם נִתְחַלְּקָה הָאָרֶץ וְחִלְּקוּ עִם אֶחָיו בְּנִכְסֵי חֵפֶר אָבִיו, שֶׁהָיָה גַּם הוּא מִיּוֹצְאֵי מִצְרַיִם וְשֶׁהָיָה בְּכוֹר וְנָטַל שְׁנֵי חֲלָקִים, וְעוֹד הָיָה לָהֶם חֵלֶק אֲחִי אֲבִיהֶם שֶׁמֵּת בַּמִּדְבָּר בְּלֹא בָּנִים, וְנָטְלוּ נַחֲלָה בְּחֶלְקוֹ, כָּךְ אָמְרוּ רַבּוֹתֵינוּ בְּבָּבָא בַּתְרָא (קיח א), וְלֹא הוּזְקַק הַכָּתוּב לְהַשְׁמִיעֵנוּ מִנְיַן חֶלְקֵי הַבָּנוֹת, אֶלָּא לְלַמֵּד שֶׁנָּטְלוּ חֵלֶק בְּכוֹרָה וּלְהוֹדִיעַ שֶׁאֶרֶץ יִשְׂרָאֵל חֵלֶק יְרֻשָּׁה לָהֶם מֻחְזֶקֶת מֵאֲבוֹתֵיהֶם, שֶׁאִילּוּלֵי כֵּן אֵין הַבְּכוֹר נוֹטֵל בָּרָאוּי כְּבַמּוּחְזָק. <b>וְאֶרֶץ הַגִּלְעָד</b> שֶׁבְּעֵבֶר הַיַּרְדֵּן הָיְתָה לִבְנֵי מְנַשֶּׁה הַנּוֹתָרִים. <b>אֶרֶץ תַּפּוּחַ</b> הַכְּפָרִים וְהַחֲצֵרִים, וְתַפּוּחַ עַצְמָהּ הָעִיר הָיְתָה לִבְנֵי אֶפְרַיִם. <b>אֶל גְּבוּל מְנַשֶּׁה</b> עַל מֶצֶר מְנַשֶּׁה לְסוֹף גְּבוּלוֹ. <b>עָרִים הָאֵלֶּה</b> מִתַּפּוּחַ עַד נַחַל קָנָה לְאֶפְרַיִם הָיוּ בְּתוֹךְ עָרֵי מְנַשֶּׁה. <b>נֶגְבָּה לְאֶפְרַיִם</b> אֶפְרַיִם נָטַל חֶלְקוֹ מִדָּרוֹם לְצַד הָאָרֶץ שֶׁבֵּין בְּנֵי יְהוּדָה לִשְׁאָר הַשְּׁבָטִים. <b>וְצָפוֹנָה לִמְנַשֶּׁה</b> מְנַשֶּׁה נָטַל לְצַד צָפוֹן. <b>שְׁלשֶׁת הַנָּפֶת</b> (תַּרְגּוּם:) תְּלָתָא פְּלָכִין, וּ'שְׁלשֶׁת הַנָּפֶת' הַנִּזְכָּרִים כָּאן שֶׁל דֹּאר וְשֶׁל עֵין דּוֹר הָיוּ, כְּמוֹ שֶׁאָמוּר לְמַעְלָה בְּסֵפֶר זֶה (יב כג): מֶלֶךְ דּוֹר לְנָפַת דּוֹר, וּבְפָסוּק אַחֵר אוֹמֵר (לעיל יא ב): לְנָפֶת דֹּאר מִיָּם, וְכָאן כָּךְ הוּא אוֹמֵר: וְאֶת יוֹשְׁבֵי דֹּאר וּבְנוֹתֶיהָ שְׁלשֶׁת הַנָּפֶת שֶׁהָיוּ לָהּ. <b>וַיּוֹאֶל</b> וַיֹּאבֶה. <b>וַיְדַבְּרוּ בְּנֵי יוֹסֵף</b> שֵׁבֶט מְנַשֶּׁה. <b>עַד אֲשֶׁר־עַד־כֹּה בֵּרְכַנִי ה'</b> עַד אֲשֶׁר רָאִיתָ שֶׁנִּתְרַבָּה מִנְיָנוֹ מִמִּנְיָן רִאשׁוֹן לְמִנְיָן שֵׁנִי עֶשְׂרִים אֶלֶף וַחֲמֵשׁ מֵאוֹת כְּמִנְיַן 'כֹּה' בְּגִימְטַרְיָה, בְּמִנְיָן רִאשׁוֹן אַתָּה מוֹצֵא בִּמְנַשֶּׁה בְּסֵפֶר בְּמִדְבָּר (א לה): שְׁנַיִם וּשְׁלשִׁים אֶלֶף וּמָאתַיִם, וּבְפִינְחָס (שם כו לד): שְׁנַיִם וַחֲמִשִּׁים אֶלֶף וּשְׂבַע מֵאוֹת. דָּבָר אַחֵר: <b>עַד אֲשֶׁר עַד כֹּה</b> בְּרָכָה נֶאֶמְרָה לְאַבְרָהָם (בראשית טו ה): כֹּה יִהְיֶה זַרְעֲךָ, נִתְקַיְּימָה בִּי, וּלְפִי פְּשׁוּטוֹ: <b>עַד אֲשֶׁר עַד כֹּה</b> עַד אֲשֶׁר כָּךְ, כַּאֲשֶׁר אַתָּה רוֹאֶה. <b>אִם עַם רַב אַתָּה</b> יֵשׁ בְּךָ כֹּחַ לִכְרוֹת יְעָרוֹת וּלְפַנּוֹתָהּ, כְּעֵין שֶׁקּוֹרִין אישרטי\"ר בְּלַעַז וְשָׁם תִּבְנֶה עָרִים. <b>וּבֵרֵאתָ</b> לְשׁוֹן כְּרִיתָה, כְּמוֹ (יחזקאל כג מז): וּבָרֵא אוֹתְהֶן בְּחַרְבוֹתָם, אישרטרא\"ש בְּלַעַז. <b>אָץ</b> דָּחוּק. <b>לֹא יִמָּצֵא לָנוּ הָהָר</b> כִּי אָץ הוּא לָנוּ כַּאֲשֶׁר אָמַרְתָּ. <b>לֹא יִמָּצֵא</b> לֹא יַסְפִּיק. <b>וְרֶכֶב בַּרְזֶל</b> וּמַה שֶּׁאַתָּה אוֹמֵר לַעֲלוֹת הַיַּעְרָה וְלִכְבּוֹשׁ בְּאֶרֶץ הַפְּרִיזִּי וְהָרְפָאִים, עַם חָזָק הוּא אוֹתוֹ כְּנַעֲנִי וְרֶכֶב בַּרְזֶל לוֹ, וְאַל תִּתְמַהּ אִם קְרָאוֹ לַפְּרִיזִי וּרְפָאִים כְּנַעֲנִי, כִּי כֻּלַּם בְּנֵי כְּנַעַן הָיוּ. <b>כִּי הַר יִהְיֶה־לָּךְ</b> אוֹתוֹ שֶׁאָמַרְתִּי לְךָ עֲלֵה לְךָ הַיַּעֲרָה. <b>כִּי יַעַר הוּא וּבֵרֵאתוֹ</b> כִּי יַעַר הוּא וְאֵינוֹ רָאוּי אֶלָּא לְעַם רַב וִיבָרְאוּהוּ וִיפַנּוּהוּ. <b>וּבֵרֵאתוֹ</b> אַתָּה שֶׁאַתָּה עַם רַב. <b>וְהָיָה לְךָ תֹּצְאֹתָיו כִּי תוֹרִיש אֶת הַכְּנַעֲנִי</b> עַל יְדֵי שֶׁאַתָּה עַם רַב. <b>כִּי רֶכֶב בַּרְזֶל לוֹ</b> וְאֵין אֶחָד מִשְּׁאָר הַשְּׁבָטִים כְּדַאי לְהִלָּחֵם בּוֹ. <b>כִּי חָזָק הוּא</b> וְאַתָּה יֵשׁ בְּךָ הַיְכוֹלֶת וְתּוֹרִישֶׁנּוּ, וְרַבּוֹתֵינוּ פֵּירְשׁוּ (בבא בתרא קיח א): עֲלֵה לְךָ הַיַּעְרָה, הַחְבִּיאוּ עַצְמְכֶם בַּיְעָרוֹת שֶׁלֹּא תִּשְׁלוֹט בָּכֶם עַיִן הָרָע. <b>וַיַשְׁכִּינוּ שָׁם אֶת־אֹהֶל מוֹעֵד</b> שֶׁעָשׂוּ בַּמִּדְבָּר, וְלֹא הָיָה שָׁם תִּקְרָה, אֶלָּא בַּיִת שֶׁל אֲבָנִים מִלְּמַטָּן וִירִיעוֹת מִלְמַעְלָן, כָּךְ שָׁנִינוּ בִּשְׁחִיטַת קָדָשִׁים (זבחים כד ב). <b>וְהָאָרֶץ נִכְבְּשָׁה לִפְנֵיהֶם</b> מִשֶּׁנִּקְבַּע הַמִּשְׁכָּן, הָיְתָה הָאָרֶץ נוֹחָה לִיכָּבֵשׁ לִפְנֵיהֶם. <b>שִׁבְעָה שְׁבָטִים</b> שֶׁכְּבָר קִבְּלוּ נַחֲלָתָן רְאוּבֵן וְגָד וַחֲצִי שֵׁבֶט מְנַשֶּׁה בִּימֵי משֶׁה בְּעֵבֶר הַיַּרְדֵּן, וּבְאֶרֶץ כְּנַעַן כְּבָר נָפַל גּוֹרָל לִיהוּדָה וּלְאֶפְרַיִם וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה, הֲרֵי חֲמִשָּׁה שְׁבָטִים. <b>מִתְרַפִּים</b> מִתְרַשְּׁלִין. <b>לַשָּׁבֶט</b> לְכָל שֵׁבֶט מִן הַשִּׁבְעָה. <b>לְפִי נַחֲלָתָם</b> לְשִׁבְעָה חֲלָקִים וְלֹא בְּשָׁוֶה, אֶלָּא לְפִי הַשְּׁבָטִים הָרְאוּיִין לְחֶלְקָם, לָרַב לְפִי רֻבּוֹ וְלַמְּעַט לְפִי מִיעוּטוֹ, כְּמָה שֶׁנֶּאֱמַר (במדבר כו נד): לָרַב תַּרְבֶּה נַחֲלָתוֹ וְלַמְּעַט תַּמְעִיט נַחֲלָתוֹ וְגוֹמֵר. <b>וְהִתְחַלְּקוּ אֹתָהּ לְשִׁבְעָה חֲלָקִים</b> אוֹתָהּ שֶׁנִכְבְּשָׁה כְּבָר וְהָעֲתִידָה לִיכָּבֵשׁ. <b>יְהוּדָה יַעֲמֹד עַל גְּבוּלוֹ מִנֶּגֶב</b> אֶרֶץ יִשְׂרָאֵל שֶׁשָּׁם נָפַל לוֹ גּוֹרָל כָּל הַמֶּצֶר הַדְּרוֹמִי. <b>וּבֵית יוֹסֵף וְגוֹ' מִצָּפוֹן</b> צְפוֹנִי לְמַה שֶּׁנִּכְבַּשׁ כְּבָר, וְעוֹד יֵשׁ הַרְבֵּה לִכְבּוֹשׁ צַד הַמֶּצֶר מִבַּעַל גַּד עַד לְבוֹא חֲמָת, שֶׁהוּא אֵצֶל הֹר הָהָר בְּמֶצֶר צְפוֹנִי, וְהַשִּׁבְעָה שְׁבָטִים יְחַלְּקוּ אוֹתָהּ שֶׁבֵּין יְהוּדָה לְיוֹסֵף, וְאוֹתָהּ הָעוֹמֶדֶת לִיכָּבֵשׁ. <b>וְיָרִיתִי</b> וְהִשְׁלַכְתִּי, כְּמוֹ (שמות טו ד): יָרָה בַיָּם. <b>וַיְהִי לָהֶם הַגְּבוּל לִפְאַת צָפוֹנָה</b> וַיְהִי מֶצֶר גְּבוּל הַצְּפוֹנִי שֶׁלָּהֶם מִן הַיַּרְדֵּן, שֶׁבַּמִּזְרָח מַתְחִיל הַמֶּצֶר, וְעָלָה אֶל כֶּתֶף יְרִיחוֹ מִצָּפוֹן, וְעָלָה מִשָּׁם אֶל הַמַּעֲרָב אֶל עֵבֶר יְרִיחוֹ, וּמוֹשֵׁךְ הַחוּט בִּצְפוֹנָהּ שֶׁל יְרִיחוֹ, נִמְצֵאת יְרִיחוֹ לִפְנִים מִן הַחוּט בְּחֵלֶק בִּנְיָמִין. <b>מִדְבָּרָהּ בֵּית אָוֶן</b> לַמִּדְבַּר שֶׁל בֵּית אָוֶן. <b>וְעָבַר מִשָּׁם</b> לְצַד הַמַּעֲרָב. <b>לוּזָה אֶל כֶּתֶף לוּזָה נֶגְבָּה הִיא בֵּית אֵל</b> שֶׁקְּרָאָהּ יַעֲקֹב (בראשית כח יט), וְלֹא זוֹ הִיא בֵּית אֵל שֶׁאֵצֶל הָעַי, שֶׁהֲרֵי אוֹמֵר בִּגְבוּל יוֹסֵף (לעיל טז ב): וְיָצָא מִבֵּית אֵל לוּזָה, לָמַדְנוּ שֶׁשְּׁנַיִם הָיוּ, וְלוּז לֹא בְּחֵלֶק בִּנְיָמִין הָיְתָה, שֶׁהֲרֵי חוּט הַמֶּצֶר מִלּוּז וְלִפְנִים הוּא, כְּמוֹ שֶׁהוּא אוֹמֵר (פסוק יג): אֶל כֶּתֶף לוּזָה נֶגְבָּה, הַחוּט הוֹלֵךְ בִּדְרוֹמָהּ שֶׁל לוּז, נִמְצֵאת לוּז מִן הַחוּט וְלַחוּץ, בְּנַחֲלַת בְּנֵי יוֹסֵף, וּבֵית אֵל הָיְתָה בְּחֵלֶק בִּנְיָמִין, כְּמוֹ שֶׁכָּתוּב לְמַטָּה בָּעִנְיָן (להלן פסוק כב). <b>וְתָאַר הַגְּבוּל וְנָסַב לִפְאַת יָם נֶגְבָּה</b> בְּעַטְרוֹת אַדָּר כָּלָה אוֹרֶךְ הַצְּפוֹנִי מִן הַמִּזְרָח לַמַּעֲרָב, וּמִשָּׁם נָסַב הַחוּט לִגְבוּל הַמַּעֲרָב שֶׁל בִּנְיָמִין לֵילֵךְ נֶגְבָּה מִן הַצָּפוֹן לַדָּרוֹם, חוּט הַמַּעֲרָבִית מִן הָהָר אֲשֶׁר עַל פְּנֵי בֵּית חוֹרוֹן נֶגְבָּה מִן הָהָר אֲשֶׁר בִּדְרוֹמָהּ שֶׁל בֵּית חוֹרוֹן, מִשָּׁם הָיָה מַתְחִיל מִקְצוֹעַ מַעֲרָבִית צְפוֹנִית שֶׁל בִּנְיָמִין וּבָא לוֹ הַחוּט מִצָּפוֹן לְדָרוֹם. <b>וְהָיוּ תֹצְאֹתָיו</b> מִקְצוֹעַ מַעֲרָבִית דְּרוֹמִית שֶׁלּוֹ אֶל קִרְיַת יְעָרִים שֶׁל יְהוּדָה, נִמְצָא רוֹחַב גְּבוּל בִּנְיָמִין נוֹטֵל כָּל רוֹחַב הָאָרֶץ שֶׁבֵּין יְהוּדָה לְאֶפְרַיִם, גְּבוּל דְּרוֹמִי שֶׁלּוֹ עִם גְּבוּל צְפוֹנִי שֶׁל יְהוּדָה, וְשָׁם הָיְתָה יְרוּשָׁלַיִם כְּמוֹ שֶׁאָמוּר לְמַטָּה בָּעִנְיָן, לְפִיכָךְ הָיָה לִשְׁנֵי הַשְּׁבָטִים חֵלֶק בָּהּ, וּגְבוּל צְפוֹנִי שֶׁל בִּנְיָמִין וּדְרוֹמִי שֶׁל אֶפְרַיִם נוֹגְעִין זֶה בָּזֶה, וְשָׁם הָיְתָה שִׁילֹה בְּחֵלֶק אֶפְרַיִם, כְּמָה שֶׁנֶּאֱמַר (תהלים עח ס סז): וַיִּטֹּשׁ מִשְׁכַּן שִׁילֹה וְגוֹמֵר וַיִּמְאַס בְּאֹהֶל יוֹסֵף וּבְשֵׁבֶט אֶפְרַיִם לֹא בָחָר, וְאַף לְבִנְיָמִין הָיָה בּוֹ חֵלֶק, וְכֵן שָׁנִינוּ בִּשְׁחִיטַת קָדָשִׁים (זבחים כד ב): בְּג' מְקוֹמוֹת שָׁרְתָה לָהֶם שְׁכִינָה לְיִשְׂרָאֵל, בְּשִׁילֹה וְנוֹב וּבֵית הָעוֹלָמִים, וּבְכֻלָּן לֹא שָׁרְתָה אֶלָּא בְּחֶלְקוֹ שֶׁל בִּנְיָמִין. <b>זֹאת פְּאַת יָם</b> רוּחַ מַעֲרָבִי מֵעַטְרוֹת אַדָּר עַד קִרְיַת יְעָרִים. <b>וּפְאַת נֶגְבָּה</b> מִצַּד דְּרוֹמִי לְבִנְיָמִין וְהוּא צְפוֹנִי שֶׁל יְהוּדָה, וְכָל הַתְּחוּמִין הַמְּנוּיִין כָּאן נִמְנוּ בִּצְפוֹנָהּ שֶׁל יְהוּדָה, וְכָל מָקוֹם שֶׁכָּתוּב כָּאן 'וְיָרַד', כָּתוּב בִּיהוּדָה 'וְעָלָה', לְפִי שֶׁכָּאן הוּא מוֹנֶה מִן הַמַּעֲרָב לַמִּזְרָח, וְשָׁם מוֹנֶה מִן הַמִּזְרָח לַמַּעֲרָב. <b>וְיָצָא הַגְּבוּל יָמָּה</b> אֶל יָם אֶחָד וְלֹא יָדַעְתִּי אֵיזֶה יָם הוּא. <b>אֶל לְשׁוֹן יַם הַמֶּלַח צָפוֹנָה</b> בִּצְפוֹנוֹ שֶׁל לָשׁוֹן, נִמְצָא כָּל הַלָּשׁוֹן בְּחֶלְקוֹ שֶׁל יְהוּדָה. <b>אֶל קְצֵה הַיַּרְדֵּן</b> מָקוֹם שֶׁהַיַּרְדֵּן נוֹפֵל בְּיַם הַמֶּלַח, וְהוּא נִמְנֶה מִקְצוֹעַ מִזְרָחִית צְפוֹנִית לִיהוּדָה, וְכָאן הוּא מוֹנֶה מִקְצוֹעַ דְּרוֹמִית מִזְרָחִית לְבִנְיָמִין. <b>וְהַיַּרְדֵּן יִגְבֹּל־אֹתוֹ לִפְאַת קֵדְמָה</b> הַיַּרְדֵּן הָיָה לוֹ לְבִנְיָמִין מֶצֶר מִזְרָחִי, שֶׁהַיַּרְדֵּן הוֹלֵךְ עַל פְּנֵי רוֹחַב כָּל גְּבוּלוֹ לְמִזְרָח. <b>וְצֵלַע הָאֶלֶף וְהַיְבוּסִי הִיא יְרוּשָׁלַיִם</b> כָּל אַחַת עִיר לְעַצְמָהּ, וְכֵן גִּבְעַת, קִרְיַת, חָמֵשׁ עָרִים בְּפָסוּק זֶה. <b>וַיֵּצֵא הַגּוֹרָל הַשֵּׁנִי</b> שֵׁנִי לְבִנְיָמִין, שֶׁגּוֹרָל בִּנְיָמִין הָיָה רִאשׁוֹן לְשִׁבְעָה הַשְּׁבָטִים שֶׁאָמַר יְהוֹשֻׁעַ לִשְׁלוּחָיו וְהִתְחַלְּקוּ אוֹתָהּ לְשִׁבְעָה חֲלָקִים, שֶׁכְּבָר נָטְלוּ יְהוּדָה וְיוֹסֵף, כְּמוֹ שֶׁנֶּאֱמַר שָׁם (לעיל יח ה): יְהוּדָה יַעֲמֹד עַל גְּבוּלוֹ מִנֶּגֶב וְגוֹ', מִכָּאן וְאֵילָךְ מוֹנֶה וְהוֹלֵךְ ז' גּוֹרָלוֹת. <b>רַב מֵהֶם</b> מִן הָרָאוּי לָהֶם. <b>כִּסְלוֹת תָּבוֹר</b> אוֹמֵר אֲנִי שֶׁהוּא לְשׁוֹן כְּסָלִים, פלנק\"ש בְּלַעַז (צַלְעוֹת הַבְּהֵמָה), [כּמוֹ וַיִקְרָא ג'ד'] לֹא בְּגוֹבְהוֹ וְלֹא בְּשִׁפּוּלוֹ אֶלָּא בְּשִׁפּוּעוֹ וְסָמוּךְ לְאֶמְצָעוֹ קָרוֹב לְצַד אֲחוֹרַיִם, וּמִלְּצַד פָּנָיו, כְּדֶרֶךְ שֶׁהַכְּסָלִים עוֹמְדוֹת בַּבְּהֵמָה, וּבְמָקוֹם שֶׁהוּא אוֹמֵר (להלן פסוק לד) אָזְנוֹת תָּבוֹר, סָמוּךְ לְרֹאשׁוֹ הוּא, בִּמְקוֹם הָאָזְנַיִם. <b>קֵדְמָה מִזְרָחָה גִּתָּה חֵפֶר</b> מִמִּזְרָח לְגַת הַחֵפֶר, שֵׁם עִירוֹ שֶׁל יוֹנָה בֶּן אֲמִתַּי (מלכים ב יד כה). <b>עִתָּה קָצִין</b> שֵׁם הָעִיר עִתָּה קָצִין. <b>הַמְּתֹאָר הַנֵּעָה</b> הַמּוּסָב עַל נֵעָה, כְּלוֹמַר מִשָּׁם תָּאַר הַגְּבוּל לְנֵעָה, וְכֵן תִּרְגֵּם יוֹנָתָן: וְנָפֵיק לְרִמּוֹן וּמִתַּמָּן מִסְתְּחָר לְנֵעָה. <b>מִבְצַר צֹר</b> (תַּרְגּוּם:) קִרְוִין כְּרִיכָן קִרְוֵי תּוּקְפָא. <b>צֹר</b> לְשׁוֹן צוּר. <b>מֵחֶבֶל אַכְזִיבָה</b> (תַּרְגּוּם:) מֵעֲדַב אַכְזִיבָה, מִגּוֹרָל כְּזִיב. <b>וְעָרֵי מִבְצָר</b> הָיוּ לְנַפְתָּלִי הַצִּדִּים צֵר. <b>צָרְעָה וְאֶשְׁתָּאוֹל</b> מִשֶּׁל יְהוּדָה הָיָה (לעיל טו לג), וְנָפַל גּוֹרָל בְּנֵי דָּן סָמוּךְ לָהֶם. <b>וַיֵּצֵא גְּבוּל בְּנֵי־דָן־מֵהֶם</b> כָּאן נָטְלוּ קְצָת וְעוֹד נָפַל לָהֶם גּוֹרָל בְּמָקוֹם אַחֵר רָחוֹק מִגְּבוּלָם, וּשְׁאָר שְׁבָטִים מַפְסִיקִין בֵּינְתַיִם. <b>וַיִּלָּחֲמוּ עִם לֶשֶׁם</b> לְאַחַר זְמַן בִּימֵי עָתְנִיאֵל בֶּן קְנַז, וּבִימֵי פֶּסֶל מִיכָה, כְּמָה שֶׁנֶּאֱמַר בְּסֵפֶר שׁוֹפְטִים (יח ב). <b>לֶשֶׁם</b> הִיא לַיִשׁ הָאֲמוּרָה בְּסֵפֶר שׁוֹפְטִים (יח יד). <b>אֲשֶׁר נָחֲלוּ</b> הִנְחִילוּ. <b>עַד עָמְדוֹ וְגוֹ' לַמִּשְׁפָּט</b> אִם יִפָּטֵר מִגָּלוּת יִפָּטֵר, וְאִם יִתְחַיֵּיב גָּלוּת יַחֲזוֹר לְעִיר מִקְלָטוֹ (במדבר לה נה): וְיֵשֵׁב שָׁם עַד מוֹת הַכֹּהֵן הַגָּדוֹל. <b>וּמֵעֵבֶר לְיַרְדֵּן יְרִיחוֹ מִזְרָחָה נָתְנוּ</b> בִּימֵי משֶׁה, שֶׁנֶּאֱמַר (דברים ד מג): אֶת בֶּצֶר בַּמִּדְבָּר וְגוֹ'. <b>הַמּוּעָדָה</b> הַהַזְמָנָה הַיְעוּדוֹת לְכָךְ. <b>וְלִבְנֵי קְהָת הַנּוֹתָרִים</b> הֵם בְּנֵי משֶׁה וּבְנֵי יִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל. <b>מִמִּשְׁפַּחַת מַטֵּה אֶפְרַיִם</b> מִנַּחֲלַת שֵׁבֶט בְּנֵי אֶפְרַיִם נָפְלוּ לָהֶם אֵלֶּה הֶעָרִים, שֶׁבְּכָל שֵׁבֶט וְשֵׁבֶט נָטְלוּ, כְּמָה שֶׁנֶּאֱמַר (במדבר לה ח): מֵאֵת הָרַב תַּרְבּוּ וּמֵאֵת הַמְּעַט תַּמְעִיטוּ אִישׁ כְּפִי נַחֲלָתוֹ אֲשֶׁר יִנְחָלוּ יִתֵּן מֵעָרָיו לַלְוִיִּם. <b>אֲשֶׁר יִקְרָא אֶתְהֶן בְּשֵׁם</b> לְפִי שֶׁלֹּא הִזְכִּיר לְמַעְלָה אֶת שְׁמוֹת הֶעָרִים שֶׁנִּתְּנוּ לָהֶם, וּלְמַטָּה הוּא מְפָרֵשׁ אֶת שְׁמוֹתָם, לְכָךְ אָמַר: אֲשֶׁר יִקְרָא אֶתְהֶן בְּשֵׁם. <b>וְאֶת עַלְמוֹן</b> וּבְדִבְרֵי הַיָּמִים (דברי הימים א ו מה): וְאֶת עָלֶמֶת, הִיא בַּחוּרִים, שֶׁיּוֹנָתָן (שמואל ב ג טז) מְתַרְגֵּם אוֹתָהּ: עֲלָמוֹת. <b>אֶת מִגְרָשֶׁיהָ סְבִיבוֹתֶיהָ</b> אַלְפַּיִם אַמָּה לְכָל רוּחַ. <b>וְגַם כִּי שִׁלְּחָם יְהוֹשֻׁעַ</b> לַחֲצִי שֵׁבֶט הַמְנַשֶּׁה, כַּאֲשֶׁר שָׁלַח אֶת בְּנֵי רְאוּבֵן וְגָד. <b>עִם אֲחֵיכֶם</b> בְּנֵי רְאוּבֵן וּבְנֵי גָּד, וְיֵשׁ פּוֹתְרִין: <b>עִם אֲחֵיכֶם</b> שֶׁנִּשְׁאֲרוּ לִשְׁמוֹר אֶת הֶעָרִים עִם הַנָּשִׁים וְהַטַּף, וְלֹא עָבְרוּ אֶת הַיַּרְדֵּן עִם הַחֲלוּצִים, גַּם הֵם נָטְלוּ חֵלֶק בַּבִּזָּה. <b>לַעֲלוֹת עֲלֵיהֶם לַצָּבָא</b> לְפִי שֶׁנֶּאֶסְרוּ הַבָּמוֹת מִשֶּׁנִּקְבַּע הַמִּשְׁכָּן בְּשִׁילֹה. <b>אִם טְמֵאָה אֶרֶץ אֲחֻזַּתְכֶם</b> שֶׁלֹּא בָּחַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַשְׁרוֹת בָּהּ שְׁכִינָתוֹ. <b>וְאֹתָנוּ אַל תִּמְרֹדוּ</b> כְּמוֹ: וּבָנוּ אַל תִּמְרוֹדוּ. <b>אֵל אֱלֹהִים ה'</b> אֵל כָּל הָאֱלֹהִים הוּא ה' הַיּוֹדֵעַ כִּי לֹא בְּמֶרֶד וְגוֹמֵר, וּכְשֶׁכָּפַל לוֹמַר שְׁתֵּי פְּעָמִים אֱלֹהִים, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. <b>אַל תּוֹשִיעֵנוּ</b> כְּלַפֵּי שְׁכִינָה אָמְרוּ. <b>הוּא יְבַקֵּשׁ</b> יִפָּרַע מִמֶּנּוּ. <b>מִדְּאָגָה מִדָּבָר</b> מֵחֲמַת דַּאֲגַת יִרְאַת דְּבַר חֶרְפָּה עָשִׂינוּ, כְּמָה שֶׁמְּפֹרָשׁ פֶּן יֹאמְרוּ בְּנֵיכֶם מָחָר לְחָרֵף אֶת בָּנֵינוּ, כְּשֶׁיֵּלְכוּ לְהַקְרִיב בְּמִשְכַּן שִׁילֹה, שֶׁמָּא יֹאמְרוּ מַה לָּכֶם וְלַה', וַהֲלֹא גְּבוּל נָתַן בֵּינֵינוּ וּבֵינֵיכֶם אֶת הַיַּרְדֵּן, זוֹ דָּאַגְנוּ וְעָשִׂינוּ. כָּל 'דְּאָגָה' שֶׁבַּמִּקְרָא לְשׁוֹן יִרְאָה הוּא, כְּמוֹ (ירמיהו לח יט): אֲנִי דּוֹאֵג אֶת הַיְּהוּדִים, דְּצִדְקִיָּהוּ. <b>כִּי עֵד הוּא</b> שֶׁלֹּא סִילַּקְנוּ עַצְמֵנוּ מִתּוֹרַת מִזְבֵּחַ. <b>וַיְבָרְכוּ אֱלֹהִים</b> (תַּרְגּוּם:) וְאוֹדִיאוּ קֳדָם ה' בְּנֵי יִשְׂרָאֵל. <b>וַיִּקְרְאוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד לַמִּזְבֵּחַ כִּי עֵד הוּא</b> הֲרֵי זֶה מִן הַמִּקְרָאוֹת הַקְּצָרִים, וְצָרִיךְ לְהוֹסִיף בּוֹ תֵּיבָה אַחַת: וַיִּקְרְאוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד לַמִּזְבֵּחַ עֵד. <b>רְאוּ הִפַּלְתִּי לָכֶם</b> בְּגוֹרָל לְנַחֲלָה. <b>הַנִּשְׁאָרִים</b> לִיכָּבֵשׁ. <b>וּלְשׁוֹטֵט בְּצִדֵּיכֶם</b> יְשׁוֹטְטוּ לָבוֹז וְלִשְׁלוֹל סְבִיבוֹתֵיכֶם. <b>וְלִצְנִנִים</b> לְשׁוֹן מַחֲנוֹת, וְכֵן (יחזקאל כג כד): וּבָאוּ עָלַיִךְ הֹצֶן, כְּצִנָּה זוֹ הַמַּקֶּפֶת אֶת הָאָדָם מִשָּׁלשׁ רוּחוֹת, כְּמָה שֶׁנֶּאֱמַר (תהלים ה יג): כַּצִּנָּה רָצוֹן תַּעְטְרֶנּוּ תְּסוֹבְבֶנוּ, כְּמוֹ (שמואל א כג כו): וְשָׁאוּל וַאֲנָשָׁיו עֹטְרִים אֶל דָּוִד וְאֶל אֲנָשָׁיו, עֹטְרִים סוֹבְבִים. <b>וָאַרְבֶּה אֶת זַרְעוֹ</b> חֲסַר הֵ\"א, כַּמָּה מְרִיבוֹת וְנִסְיוֹנוֹת עָשִׂיתִי עִמּוֹ, עַד שֶׁלֹּא נָתַתִּי לוֹ זֶרַע. <b>וַיָּבֵא עָלָיו אֶת הַיָּם</b> עַל כָּל יָחִיד וְיָחִיד שֶׁבָּהֶם, שֶׁאִם הָיָה הַיָּחִיד בּוֹרֵחַ שֶׁלֹּא לִיכָּנֵס בַּיָּם, גַּל שֶׁל יָם רוֹדֵף אַחֲרָיו וְקוֹלְטוֹ. <b>וַיִּלָּחֲמוּ בָכֶם בַּעֲלֵי יְרִיחוֹ הָאֱמוֹרִי וְהַפְּרִזִּי וְגוֹמֵר</b> כָּל שִׁבְעָה הָעוֹבְדֵי כּוֹכָבִים נִזְכָּרִין כָּאן, לְפִי שֶׁיְּרִיחוֹ עוֹמֶדֶת עַל הַסְּפָר, וְהָיְתָה נִגְרָהּ וּמַנְעוּלָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל נִקְבְּצוּ לְתוֹכָהּ מִכָּל שִׁבְעָה הָאוּמּוֹת גִּבּוֹרֵי הֶחָיִל. <b>אֱלֹהִים קְדוֹשִׁים</b> בְּרוֹב מְקוֹמוֹת נִקְרָא כָּל לְשׁוֹן רַבָּנוּת לְשׁוֹן רַבִּים, כְּמוֹ (בראשית מב ל): אֲדֹנֵי הָאָרֶץ, (שם לט כ): אֲדֹנֵי יוֹסֵף, (שמות כב יד) : אִם בְּעָלָיו עִמּוֹ, (שמואל ב כ כג): אֲשֶׁר הָלְכוּ אֱלֹהִים לִפְדּוֹת, לְפִי שֶׁהַשֵּׁם הַזֶּה שֵׁם שְׂרָרָה הוּא. <b>עֵדִים אַתֶּם בָּכֶם</b> רָאָה יְהוֹשֻׁעַ שֶׁעֲתִידִין לְעַרְעֵר בִּימֵי יְחֶזְקֵאל וְלוֹמַר (יחזקאל כ לב): נִהְיֶה כַגּוֹיִם, לְפִיכָךְ הִכְבִּיד עֲלֵיהֶם עַכְשָׁיו, וּלְכָךְ הוּשַׁב לָהֶם בִּימֵי יְחֶזְקֵאל (שם פסוקים לב לג): וְהָעֹלָה עַל רוּחֲכֶם הָיֹה לֹא תִהְיֶה וְגוֹמֵר, חַי אֲנִי אִם לֹא בְיַד חֲזָקָה וְגוֹמֵר, כְּבָר קִבַּלְתֶּם עֲלֵיכֶם בִּימֵי יְהוֹשֻׁעַ, וְלֹא תֹּאמְרוּ מַה שֶּׁקִּבַּלְנוּ עָלֵינוּ בִּימֵי משֶׁה כְּדֵי לִיכָּנֵס לָאָרֶץ עָשִׂינוּ, הֲרֵי בִּימֵי יְהוֹשֻׁעַ כְּבָר נִכְנַסְתֶּם וְקִבַּלְתֶּם. <b>וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם</b> סִידֵּר לָהֶם שָׁם הַחֻקִּים שֶׁבַּתּוֹרָה וְקִבְּלוּ עֲלֵיהֶם. <b>וַיִּכְתֹּב יְהוֹשֻׁעַ וְגוֹמֵר</b> תַּרְגּוּם יוֹנָתָן: וְכָתַב יְהוֹשֻׁעַ יַת פִּתְגָּמַיָּא הָאִלֵּין וְאַצְנְעִינוּן בְּסֵפֶר אוֹרָיְיתָא דַה', וּבְמַסֶּכֶת מַכּוֹת (יא א) נֶחְלְקוּ אֲמוֹרָאִים: חַד אָמַר אֵלּוּ שְׁמוֹנָה פְּסוּקִים (דברים לד ה-יב) מִן 'וַיָּמֹת משֶׁה' עַד 'לְעֵינֵי כָּל יִשְׂרָאֵל', שֶׁהֲרֵי סֵפֶר תּוֹרָה חָסֵר וְהִשְׁלִימוֹ, וְחַד אָמַר פָּרָשָׁה זוֹ שֶׁל עָרֵי מִקְלָט כָּתַב בְּסִפְרוֹ כְּמוֹ שֶׁהָיוּ כְּתוּבִים בְּסֵפֶר הַתּוֹרָה. <b>תַּחַת הָאַלָּה</b> (תַּרְגּוּם:) תְּחוֹת אַלְּתָא, הִיא מְזוּזוֹת הַפֶּתַח, כְּמוֹ שֶׁנֶּאֱמַר (מלכים א ו לא): הָאַיִל מְזוּזוֹת חֲמִשִׁית, וּמִדָּה אַחַת לָאֵלִים, וְיֵשׁ אוֹמְרִים זוֹ הָאֵלָה אֲשֶׁר עִם שְׁכֶם, שֶׁכָּתוּב בְּיַעֲקֹב (בראשית לה ד): וַיִּטְמֹן אֹתָם יַעֲקֹב תַּחַת הָאֵלָה. <b>אֲשֶׁר בְּמִקְדַּשׁ ה'</b> כְּלַפֵּי שֶׁהֵבִיאוּ שָׁם אֶת הָאֲרוֹן, כְּמָה שֶׁנֶּאֱמַר לְמַעְלָה (פסוק א): וַיִּתְיַצְּבוּ לִפְנֵי הָאֱלֹהִים. <b>הָאֶבֶן הַזֹּאת תִּהְיֶה בָּנוּ לְעֵדָה וגו'</b> (תַּרְגּוּם:) הָא אַבְנָא הָדָא תְּהֵי לָנָא כִּתְרֵין לוּחֵי אֶבֶן דִּקְיָימָה אֲרֵי יָתָהּ עֲבַדְנָא לְסַהֲדוּ אֲרֵי פִּתְגָּמַיָּא דִּכְתִיבִין עֲלָהּ מֵעֵין כָּל פִּתְגָמַיָא דַּה' דְּמַלֵיל עִמָּנָא. וְגַם יֵשׁ לְפוֹתְרוֹ כְּמַשְׁמָעוֹ, כִּי הִיא שָׁמְעָה אֶת הַדְּבָרִים אֲשֶׁר דִּבַּרְתִּי לָכֶם בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם. <b>בְּתִמְנַת סֶרַח</b> כָּךְ שְׁמָהּ, וּבְמָקוֹם אַחֵר (שופטים ב ט) הוּא קוֹרֵא אוֹתָהּ 'תִּמְנַת חֵרֶס', עַל שֵׁם שֶׁהֶעֱמִידוּ תְּמוּנַת הַחַמָּה עַל קִבְרוֹ (של יהושע), לוֹמַר זֶה הוּא שֶׁהֶעֱמִיד הַחַמָּה, וְכָל הָעוֹבֵר עָלֶיהָ אוֹמֵר חֲבָל עַל זֶה שֶׁעָשָׂה דָּבָר גָּדוֹל כָּזֶה וָמֵת. וְיֵשׁ אוֹמְרִים, תִּמְנַת חֵרֶס שְׁמָהּ, וְלָמָּה נִקְרָא שְׁמָהּ תִּמְנַת סֶרַח, עַל שֵׁם שֶׁפֵּירוֹתֶיהָ מַסְרִיחִין מֵרוֹב שֻׁמָּנַן. <b>לְהַר גָּעַשׁ</b> מְלַמֵּד שֶׁרָעַשׁ עֲלֵיהֶם הָהָר לְהוֹרְגָם לְפִי שֶׁלֹּא הִסְפִּידוּהוּ כָּרָאוּי. <b>הֶאֱרִיכוּ יָמִים</b> יָמִים הֶאֱרִיכוּ, שָׁנִים לֹא הֶאֱרִיכוּ, שֶׁנֶּעֶנְשׁוּ. <b>קָבְרוּ בִּשְׁכֶם</b> מִשְּׁכֶם גְּנָבוּהוּ, לִשְׁכֶם הֶחֱזִירוּהוּ. <b>בְּגִבְעַת פִּינְחָס בְּנוֹ</b> מֵהֵיכָן הָיָה לוֹ לְפִינְחָס חֵלֶק בָּאָרֶץ, שֶׁיָּרַשׁ מֵאִשְׁתּוֹ.",
"text": "<b>And after the death of Moshe.</b> This is connected to the chapter of the Torah<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The spirit of prophecy did not rest upon Yehoshua until the thirty day mourning period for Moshe was over. It was then that God began to speak to him and command him to begin the conquest of Eretz Yisroel. Yehoshua was in a state of sadness and the spirit of propecy does not rest upon a person who is sad. There are other <i>Seforim</i> in <i>Tanach</i> such as Ruth, Esther, Yonah that begin with the word וַיְהִי, and it was, that are not connected to any previous event. But here the beginning is definitely connected with the conclusion of <i>Sefer Devorim</i> where the death of Moshe is related.</i> which concluded with the passing of Moshe;<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Devorim 34:5,6,7,8.</i> and this (Seifer Yehoshua) is connected to it.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Devorim 34:9.</i> <b>Moshe, My servant is dead.</b> But if he were alive,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">According to <i>Rashi,</i> this is connected to what follows: Since he is dead, you must arouse yourself and cross this Jordan.</i> I would have wanted him [as the leader].<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">According to <i>Metsudas Dovid,</i> Hashem said that if Moshe was still alive, you would be unable to cross the Jordon because of the decree preventing him from crossing the Jordon. See Bamidbar 20:12; Ibid 27:12,13.</i> Our Sages explain [that this passage is a reference] [to the three thousand laws that were forgotten] during the period of mourning for Moshe. Yehoshua then came and asked.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">When the Bnei Yisroel realized that they had forgotten so many laws of the Torah, they came to Yehoshua and asked him to teach them the laws, but he too had forgotten many of them. He wanted Hashem to reveal those forgotten laws to him.</i> the Holy One blessed is He, said to him: “Moshe, My servant is dead, and the Torah is called on his name, which is like telling you that it is impossible.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Since the Torah is referred to as תּוֹרַת משֶׁה, the Torah of Moshe, and Moshe is dead, these laws cannot be reenacted.</i> Go and burden them with battles.”<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">God told Yehoshua to get the people occupied with conquering the land. He told him to begin preparations to cross the Jordan and this would cause them to forget about the laws that were lost to them. This refers to the battles of conquest that were required to capture the land.</i> <b>Every place upon which the sole of your feet will tread.</b> This is similar to what was said to Moshe. Regarding this, we learned in the <i>Sifre.</i> ‘If [this verse] is to teach us about the boundaries of Eretz Yisroel, the Torah has already stated:<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Devorim 11:24.</i> From the wilderness and the Lebanon etc.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Therefore we know the boundaries of Eretz Yisroel from the Torah.</i> If so, why is it said here: <b>Every place upon which the sole will tread?</b> This includes the lands outside Eretz Yisroel. After you have conquered the land, everything you conquer outside the land will be sacred and will belong to you.’ <b>From the wilderness and this Lebanon.</b> The wilderness refers to the wilderness of Kodeish, the wilderness of Tzin, which was adjacient to Edom which was to the south east, the direction from which they entered the land, as it is said: And behold we are in Kodeish.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Bamidbar 20:16.</i> How do we know that it was southeast? It is said: ‘Your southern flank will be from the <i>Tzin</i> wilderness along Edom.’<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Bamidbar 34:3.</i> <b>To the great river, the Euphrates river.</b> This refers to its width from south to north. This includes all the land of the Chitim. <b>To the Great Sea [westward].</b> This refers to its length from east to west. <b>Be strong and courageous.</b> In the physical sense, as He states: “For you will lead this people to inherit the land.” <b>Just be very strong and courageous.</b> This was said in reference to the Torah, as He states: ‘To preserve, to act in accordance with all the laws of the Torah.’ תַּשְּׁכִּיל—You will be successful.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">People consider that a successful person is a smart person. That is why the word תַּשְׂכִּיל—is associated with the word תַּצְלִיחַ. (<i>Metsudas Tzion</i>).</i> <b>This Sefer Torah.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">This <i>Sefer Torah</i> implies a specific Book of the Torah. Which one? Thus <i>Rashi</i> comments that it refers to Sefer Devorim that was before Him.</i></b> The <i>Sefer Devorim</i> was before Him. <b>And you shall meditate in it.</b> Every expression of הִגָיוֹן in the Torah refers to the [meditation] of the heart,<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"><i>Metsudas Tzion</i> says that הִגָיוֹן sometimes refers to speech as it is written: And my tongue will speak (תֶּהְגֶה) of Your righteousness (Tehillim 35:28).</i> as it is said, ‘And the thoughts of my heart before you;’<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Tehillim 19:15.</i> ‘Your heart will give forth fearful thoughts.’<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Yeshayahu 33:18.</i> <b>I have already commanded you to be stong and courageous.</b> This was said in reference to actual war, as it is said: ‘Have no fear or trepidation.’ Where was he commanded this? He was so commanded in the time of Moshe, as it is said: ‘and command Yehoshua son of Nun etc.’<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Devorim 31:23.</i> <b>And Yehoshua commanded.</b> He did this on the day that completed the days of mourning for Moshe.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Moshe died on the seventh day of Adar and he was mourned for thirty days. See Devorim 34:8.</i> <b>Prepare your travel needs.</b> [Prepare] everything necessary for (traveling) and weapons for the [upcoming] battle, he said to them. You cannot say the צֵדָה refers to food and drink<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"><i>Metsudas Dovid</i> maintains that while they still ate of the <i>manna,</i> they bought other varieties of food from the non-Jewish merchants, and it was these foods that they were commanded to prepare.</i> for they had sufficient <i>manna</i> in their vessels to last them untill the sixteenth of Nissan, and so it is said:<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Chapter 5:12.</i> ‘The manna ceased on the morrow.’ <b>After three days.</b> At the end of three days. When you will have been here three days; then you will cross [the Jordan]. <b>All who are mighty warriors</b> among you shall cross over armed [for battle]. <b>The sun rises.</b> Refering to the eastern side of the Jordan. <b>Rebels</b>—who challenge your words. <b>And Yehoshua sent.</b> I am forced to say that it was during the mourning for Moshe that he sent them, since at the end of three days following the conclusion of the mourning for Moshe, they crossed the Jordan, and it was from this fact that we learned that Moshe died on the seventh day of Adar, by counting back thirty three days from the day they came up from the Jordan which was the tenth day of the first month.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The month of Nissan.</i> And you must say that from the time the spies were sent they did not cross the Jordan until the fifth day, as it is said: they remained there three days until the pursuers returned.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">See verse 22.</i> That same night they crossed [the Jordan] and came back to Yehoshua ben Nun. Yehoshua rose early that morning and they departed from Shittim.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See Chapter 3:1.</i> That was the fourth day. They spent the night there before crossing. Therefore they did not cross the Jordan until the fifth day. <b>Secret.</b> In secret—this is the translation of <i>Targum Yonason.</i> He said to them: “Pretend to be deaf-mutes so they will not conceal their activities from you.” Another explanation: translate חֶרֶשׁ as חֶרֶשׂ or חֶרֶס, [חֶרֶס means pottery [in other words] “Load yourselves with pots in order to look like pottery salesmen.” <b>And view the land and Yericho.</b> Wasn’t Yericho part of the land? Why then was it mentioned specifically? To indicate that it was as strong [fortified] as the entire land combined, because it was situated on the border. There are other such verses: Among the servants of David that were missing were nineteen men and Asaheil.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">II Shmuel, 2:30.</i> Wasn’t Asaheil included among the nineteen? [Why then was he mentioned specifically?] Because he was as strong as all of them. Another example: ‘And King Solomon was enamoured of many foreign wives and of Pharaoh’s daughter.’<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">I Kings, 11:1.</i> Wasn’t Pharaoh’s daughter included among them? Why then was she mentioned specifically? Because he loved her as much as all of them. And also because of the sin involved since she caused him to sin more than all of them. This was taught in Sifre.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Bamidbar, 31:6.</i> <b>A lady innkeeper.</b> According to <i>Targum Yonasson,</i> an innkeeper who sold various kinds of foodstuff. <b>To scout.</b> To search, and similarly it is said: ‘There he searched for food.’<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Eyov, 39:29.</i> <b>And she hid them.</b><sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The word וַתִּצְפְנוֹ is singular but the verse is said regarding the two men and should be plural.</i> There are scriptural verses that speak of the plural as if it were singular. Since she was in a hurry to hide them and she hid them in a narrow place<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">She hid them in a place that normally would have sufficed for one person.</i> it was as though they were one person. The Midrash of Rabbi Tanchuma states ‘That these two men were Pinchos and Caleiv, and Pinchos stood before them<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Before the pursuers.</i> but they did not see him because he was [invisible] like an angel.’<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Therefore there was no need to hide him and thus she actually hid only one man.</i> Another interpretation: She hid each of them separately.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Therefore it is correct to say: she hid <i>him.</i></i> We find a similar verse: ‘Oil and incense gladden the heart’<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Mishlei, 27:9.</i> and it does not say יְשַׂמְחוּ לֵב, in the plural. <b>Stalks of flax.</b> with their pods. <b>To the fords.</b> These were places for crossing the water,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">There were a number of crossing places linking both sides of the Jordan.</i> for the pursuers thought they had turned back to return to the plains of Moav and the Jordan was between them. <b>And the shut the gate.</b> The gatekeepers shut the gate.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">According to <i>Metsudas Dovid</i> this refers to the gate of the city. The pursuers suspected that the spies were still in the city and by shutting the gates, they would be locked in and they would be able to find them.</i> <b>And there was no longer any spirit.</b> [The men had no spirit (desire)] even to lie with a woman. It was said by the Sages: There was no prince or ruler who had not had [sexual] relationships with Rochav, the harlot. She was ten years old when the Bnei Yisroel went out of Egypt, and she engaged in harlotry for forty years. <b>A true sign.</b> You create the sign, so that when you come and capture the city, you will recognize the sign and keep me alive. <b>Then she lowered them down with the rope.</b> With the same rope and through the same window her admirers would use to come up to her. She said: “Master of the World with these I have sinned, with these forgive me.” <b>Until the pursuers return.</b><sup class=\"footnote-marker\">16</sup><i class=\"footnote\">How could she possibly have known that the pursuers would be coming back after three days?</i> She must have had Divine inspiration to know they would return after three days.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"><i>Radak</i> maintains that she reasoned that it was a day’s journey from Yericho to the Jordan. They would spend a day searching for the spies and then return to Yericho making a total of three days.</i> <b>We will be free.</b> We are holding you responsible for this, we depend on you to make this sign. <b>The line of red string.</b> תִּקְוַת means a line or rope. <b>His blood is on his own head.</b> The guilt of his killing is on his own head, for he will have caused his own death. <b>His blood is on our heads.</b> The guilt of his killing will be upon us. <b>And crossed over.</b> The Jordan river. <b>And follow it.</b> This journey was different than other journeys. During Moshe’s lifetime, the Pillar of Clouds would head the procession, and show them the way, and the Ark<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The ark is here referred to as the Ark of the <i>Bris</i> or Covenant but it is also referred to in Scripture as the אַרוֹן הָעֵדוּת, the Ark of Testimony (see Chapter 4:16) because of the Two Tablets inscribed with the Ten Commandments that were placed in the Ark.</i> would [first begin to] move after two divisions [lit. flags]<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The twelve tribes of the Bnei Yisroel were divided into four divisions or units, three tribes to a unit. When they travelled in the wilderness, two divisions of six tribes would depart the camp, to be followed by the Ark: and the other two divisions would then follow the Ark. Thus the Ark was always amidst the Bnei Yisroel.</i> had left, but now the Ark would travel first. <b>The <i>Kohanim,</i> the Levites.</b> Since they all descended from Levi who was the father of Amram, they [the <i>Kohanim</i>] are called Levites,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">While it is true that all <i>Kohanim</i> were Levites, the Levites were not <i>Kohanim,</i> because the <i>Kehunah</i> was confined to the descendants of Aharon.</i> as our Sages explain in <i>Breishis Rabbah,</i> ‘That there are forty eight places where the <i>Kohanim</i> are referred to as Levites.’ <b>But there must be a distance.</b> This was mandated out of respect for Hashem. <b>And it.</b> [Even though the word וּבֵינָו is read as וּבֵינָיו ] [which usually indicates the plural] nevertheless here, <i>it</i> refers to the Ark. Similarly, ‘Yisroel will rejoice in its Maker.’<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Tehillim 149:2. In this verse too, the word בִעשָׂיו would seem to indicate a plural, yet it is singular, i.e., its Maker.</i> Another explanation: there were actually two Arks,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Accordingly the word וּבֵינָיו correctly indicated a plural, i.e., the two Arks.</i> there Ark of the Divine Presence, and the Ark containing the bones of Yosef, which travelled together. <b>Two thousand Amos.</b> To permit them to go and to pray before the Ark on Shabbos.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Two thousand <i>Amos</i> was the limit permitted for a Jew to walk outside his domain on Shabbos.</i> This is the explanation of Midrash Tanchumah, for Yehoshua knew that eventually they would beseige Yericho on Shabbos. <b>So that you will know</b><sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Certainly this cannot be the reason why they were commanded them to keep a distance from the Ark.</i> This refers to the last words of verse 3, “and follow it.” <b>For you have never travelled this route.</b> You have never travelled in this fashion until now. <b>And Yehoshua said.</b> This was on the third day, and the thirtieth day of mourning [for Moshe] was on the first of the three days. הִתְקַדָשׁוּ usually means sanctify yourselves, but here it means prepare yourselves. <b>For tomorrow</b> when you cross the Jordan. <b>Wonders.</b> This translation follows that of <i>Targum Yonasan.</i> <b>And Yehoshua said to the Kohanim.</b> He said this on the next day. <b>Carry the Ark of the Covenant.</b> Until now it was carried by the Levites, but today it was to be carried by the <i>Kohanim.</i> <b>When you reach the edge of the waters of the Jordan.</b> When you enter within its edge. <b>Remain standing in the Jordan.</b> Until all the people cross over to the other side [of the river.] <b>Move closer.</b> He compressed all of them between the two poles of the Ark. This is one of the places where a small space was able to hold<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">This was obviously a Divine miracle.</i> a large amount [of people.] <b>With this you will know.</b> By virtue of actually seeing that all of you are compressed here. <b>The covenant of the Master of all the earth.</b> The covenant of the Holy One, blessed is He, Who is the Master of all the earth. Do not wonder about the letter ה of the word הַבְּרִית<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">It should have been written בְּרִית אָדוֹן, without the ה.</i> for there are many Scriptual words that are so constructed, such as: ‘הַמִסְגְּרוֹת הַמְכוֹנוֹת, the borders of the foundation.’<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">II Malachim 16:17. It should have been written מִסְגְרוֹת הַמְכוֹנוֹת without the ה'.</i> הָעֵמֶק הַפְּגָרִים, the valley of the corpses.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Yirmeyahu 31:39. It should have been written עֵמֶק הַפְגָרִים without the ה.</i> <b>Will cross over before You.</b> It will go before you to enter into the Jordan. <b>Take for yourselves twelve men.</b> Prepare them to be available to fulfil that which I will command them when you finally cross the Jordan. <b>The waters that descend from above.</b> Coming down from the heights which is the way of all flowing rivers. <b>And will stand in one massive mound.</b> As the water flows down to the place where it will be cut off, it will be unable to flow further downstream, but will be gathered and piled up, and grow higher, layer upon layer. <b>Mound.</b> Similar to: ‘He gathers like a mound,’<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Tehillim 33:7.</i> ‘a mound of harvest.’<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Yeshayahu 17:11.</i> These are expressions of height, and so did Menachem connect them.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Menachem was an authority on Grammar often quoted by Rashi.</i> <b>Its banks.</b> This is an expression of a high edge. <b>During the entire harvest time.</b> The days of Nissan coincide with the harvest.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">The crossing of the Jordan took place during the month of Nissan. <i>Metsudas Dovid</i> says this increase of the flood level of the Jordan naturally increased the magnitude of the miracle of its waters being cut off.</i> <b>A great distance</b> from the place they stood. There the waters were cut off. <b>From Odom.</b> [Adom] was the name of the city. <b>Descended.</b> Those waters that had descended from above that had previously flowed downstream. <b>Were completely cut off.</b> They continued flowing on their course<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">This refers to those waters that had flowed toward the Salt Sea before the cut off of the upper waters.</i> as do all the streams that flow into the sea, which ended their course. <b>And the Kohanim remained standing.</b> They remained standing at the edge of the Jordan. <b>In the midst of the Jordan.</b> So long as they remained standing, the upper waters did not descend below, and during this time all the people were crossing on dry land. <b>Firmly</b> They were placed firmly, exactly opposite each other. <b>Twelve men.</b> These were the men mentioned previously,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">See Rashi 3:12.</i> who were told to be prepared. <b>And cross them over with you.</b> To fulfil the command of Moshe to build with them an Altar on Mt. Eivel, and to write upon them the words of Torah. On that same day they came to Mt. Eivel and built with them the Altar. They offered up burnt-offerings and peace-offerings, and they ate and drank. They then scraped the stones, and came and lodged in Gilgal. <b>Pass before the Ark.</b> Enter into the Jordan now and cross over until you are in front of the <i>Kohanim.</i> <b>And these stones will be</b> in Gilgal as a commemoration of this. <b>Twelve stones.</b> These were different stones<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Obviously these were not the stones mentioned in the previous verse.</i> that Yehoshua set up in the midst of the Jordan. <b>Until the the completion of everything.</b> This is as we learn in <i>Masches Sotah,</i> 34a: While they were standing in the Jordan, Yehoshua said to them, “You must know the purpose for which you are crossing the Jordan. It is on the condition that you drive away all the inhabitants of the land.” <b>And it was when all the people had finished crossing and the Ark crossed.</b> The Ark did not cross as the others did, but in the manner explained below:<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Verse 18.</i> ‘The soles of the feet of the <i>Kohanim</i> were lifted and they were moved back to the dry land, on the bank from which they initially entered. They were standing next to it and the waters were returned to their course to flow as they did before. The result of all this was that the Ark and its bearers were on this side and all the Bnei Yisroel were on the other (lit. this) side. The Ark then lifted its bearers and crossed over.’ <b>In the people’s presence.</b> Before the eyes of the people. <b>Command the <i>Kohanim.</i></b> Here is where Scripture explains what was mentioned before<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Verse 11.</i> how the Ark of Adonoy and the <i>Kohanim</i> crossed in the people’s presence. <b>Have them come up out of the Jordan.</b> It is not written, ‘have them cross’ but rather ‘have them come up.’ From this we learn that from the bank upon which they were standing did they come up. And it is impossible to claim that they were standing beside the western bank of the Jordan, for it is said previously, ‘that the feet of the <i>Kohanim</i> were immersed in the edge of the water.’<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Chapter 3:15.</i> And there it is said, ‘And the <i>Kohanim</i> remained standing— and all the Bnei Yisroel crossed over.’<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Ibid 16. Obviously since the Bnei Yisroel crossed the Jordan from East to West, and the <i>Kohanim</i> remained standing at the point of entrance, they were on the Eastern bank of the Jordan.</i> <b>The soles of the feet of the <i>Kohanim</i> were lifted.</b> [They were lifted] from the water to the dry land next to them, and the water returned to their place. The result of this was that the Ark was on this [eastern] side and the Bnei Yisroel were on this [the western] side. Thus the Ark lifted its carriers and crossed over. It was regarding this that Uzzah was punished ‘when he took hold of the Ark,’<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">II Shmuel, VI: 6,7.</i> for if the Ark carried its carriers, it certainly was able to carry itself.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Thus by taking hold of the Ark, Uzzah manifested his fear that the Ark was going to fall off the wagon.</i> <b>Yehoshua set up in Gilgal.</b> This was the lodging place where they spent that night. <b>Who were on the western side of the Jordan.</b> On the side to which Bnei Yisroel crossed, which is the western side, since they had been on the eastern side. <b>Sharp knives.</b> As translated by Targum, sharp knives. Similarly, ‘You also turned back the sharp edge of his sword.’<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Tehillim 89:44.</i> When the sharp edge is turned sideways it does not cut well. ‘Similarly, ‘Every weapon that is sharpened against you?’<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Yeshayahu 54.</i> <b>The second time.</b> For there had already been a circumcision— on the night of their departure from Egypt a large assembly were collectively circumcised, and this was the second time; because during the entire forty years that they were in the wilderness the north wind did not blow for them, and they did not have a suitable day to circumcise themselves, as we learned in <i>Maseches Yevamos.</i><sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Yevomos 71b. Certain atmospheric conditions were beneficial for the healing of the wound caused by circumcision. The north wind created this condition. These winds were withheld during the forty years in the wilderners in order that the “Clouds of Glory” that led and protected the people would not disperse.</i> Our Sages said, “The second time refers to exposing the corona at circumcision. [This particular aspect of circumcision] was not commanded to our Patriarch, Avrohom. <b>Gival Ha-orlos.</b> [Lit. Hill of the foreskins] It was so called, because of the event, [i.e., the mass of foreskins that were circumcised] which were made into a hill. <b>And this is the reason.</b> [Lit. and this is the thing] After this speech he circumcised them. He said to them. “Do you think you will inherit this land while you are yet uncircumcised? Was it not said to Avrohom, ‘And you will preserve My covenant etc.’ ‘and I will give you and your descendants after you, the land of your sojournings.’”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Bereishis 17:8,9. Thus the inheritance of the land was dependent on their preserving the covenant, which was the rite of circumcision.</i> <b>All the people that went out.</b> Not one of them was here for they had all died, and they had all been circumcised, as it is said, ‘for they were circumcised.’<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Next verse.</i> <b>Were not circumcised.</b> As I have previously explained, the north wind had not blown.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">See Rashi to verse 2.</i> It was these who were now to be circumcised. <b>And their children whom He brought up in place of them.</b> And their children whom He brought up in place of them, they were born in the wilderness it was them whom Yehoshua circumcised. <b>They remained in their places.</b> They remained in their places and they did not besiege the city. <b>Until they were healed</b> from their wounds. <b>I have removed.</b> (Lit. I have rolled) I have removed the ridicule of the Egyptians who had said [when they were leaving], “See that ‘<i>Raah</i>’ is before you.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Shemos, 10:10.</i> There is a star named <i>Raah,</i> which is a symbol of blood. We see it overpowering you in the wilderness.”<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">The Egyptians intimated that Bnei Yisroel would meet with disaster if they left Egypt because they would be under the power of the star of blood.</i> This is what Moshe referred to in the wilderness [when he said,] “Why should the Egptians speak, saying, ‘With <i>Raah,</i> He took them out.’” But they did not know that [the blood they saw] was the blood of circumcision. And now when they were circumcised in the days of Yehoshua, and the blood of circumcision appeared, that ridicule was removed; for the mixed multitude that went up with them [from Egypt] were still taunting them. This is the way R’ Moshe, Ha Darshan explained [this passage.] <b>I have removed.</b> [Lit. I have rolled] This is similar to: ‘Remove from me humiliation and contempt;’<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Tehillim 119:22.</i> ‘and he rolled off the stone.’<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Bereishis 29:10.</i> <b>From the day after the Pesach.</b> This was the day of waving the <i>Omer,</i> for they sacrificed the <i>Omer</i> first.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">They could not have eaten from the new grain of Eretz Yisroel until after they brought the Omer sacrifice. See Vayikroh 23:14.</i> From the seventh day of Adar, the day when Moshe died, when the <i>manna</i> stopped falling, they were sufficiently supplied with the <i>manna</i> which was in their vessels which they gathered on the seventh of Adar, as it is said, ‘They ate the <i>manna</i> for forty years.’<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Shemos 16:35.</i> But these forty years lacked thirty days— for the <i>manna</i> began to fall on the fifteenth day of Iyar.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Shemos 161, 13. See Rashi’s comments there.</i> We must say therefore that in the [matzo] cakes the Bnei Yisroel took with them from Egypt, they tasted the taste of <i>manna.</i> <b>No longer did the Bnei Yisroel have <i>manna</i>.</b> Therefore they ate of the grain of the land. If they would have had <i>manna</i> they would not have eaten of the grain, for the <i>manna</i> was agreeable to them. There is a parable for this: One says to a child, “Why are you eating barley bread?” “Because I have no wheat bread.” That is why it is said, ‘no longer did etc.’ <b>When Yehoshua was in Yericho.</b> From here we can learn that the outskirts of a city are considered part of the city itself, for it impossible to say that Yoshua was actually inside Yericho.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Since the Bnei Yisroel had not yet captured Yericho, he could not have been in the city itself.</i> <b>Are you with us?</b> Have you come to support us? <b>I have now come.</b>—“to help you, for it is impossible for man to battle against it [Yericho] and capture it, to knock down the wall. However in the days of your master, Moshe, I came, but he did not want my presence, as it is said, ‘If your Presence [Adonoy] does not go, etc.’”<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Shemos 33:15.</i> <b>The officer of Adonoy’s host.</b> This refers to Bnei Yisroel, who are Adonoy’s host. The officer mentioned here is the Angel, Michoeil, as it is said, ‘Michoeil, your officer.’<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Daniel 10:21.</i> <b>Shut and barred.</b> [Lit. closed and closed] Targum translates: ‘Closed with iron gates and reinforced with bars of copper.’ <b>Rams’ horns</b> the horns of rams. <b>A long blast.</b> When the final blast is sounded, and the blower extends the sound. <b>In its very place</b> [Lit. under itself] In its place. <b>And the warriors.</b> These were the men of the tribes of Reuvein and Gad who went before them, because the men of Gad were mighty warriors and they would smite with a strong arm, as it is said, ‘And he rips off the shoulder and the head.’<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Devorim 33:20.</i> <b>The rearmost.</b> This refers to the tribe of Dan that traveled last and gathered all those who lagged behind. <b>On the seventh day.</b> This was on the Shabbos.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">They were permitted to wage war and to kill on Shabbos by the Divine command, that instructed them to lay siege to the city according to the word of God, as told to Yehoshua. See verses 2-5, this chapter.</i> <b>And the city shall be consecrated.</b> It shall be sacred, for that day was the holy Shabbos,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See Rashi to verse 15. <i>Radak</i> maintains that Yehoshua issued this edict by Divine ordination, but also mentions that the Sages were of the opinon that Yehoshua issued this edict on his own.</i> and it was therefore fitting that all the booty that was taken be holy. <b>And bring disturbance.</b> This is an expression of disturbed waters. <b>And the lads who were the spies went in.</b><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">In verse 22 they are referred to as men. In verse 17 they are referred to as מַלְאָכִים (Lit angels) and here they are referred to as lads. Rashi seeks to explain why they were described in these terms.</i> This mission required speed, thus they performed like speedy lads. However on the first night<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">This refers to the night they arrived at the house of Rochov at the beginning of their mission.</i> they were like angels, guarding themselves from sinning with Rochov, the harlot, therefore they were referred to as angels. Therefore they were referred to as men, as angels and as lads. <b>[The death of] his first born etc.</b> [the death of] his youngest son etc. When he begins laying the foundation upon which he is building it [the city], his first born son will die and he will bury him, and he will continue doing so<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">He will continue burning his sons.</i> until the youngest son dies at the completion of the work which is the setting of its portals. <b>Adjacent to Beis Aven.</b> Near Beis Aven. <b>To the east of Beis Eil.</b> From the east of Beis Eil. <b>Until Shevarim,</b> until they were broken.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The place was called Shevarim lit. broken.</i> <b>We should have been content.</b> We should have decided to dwell on the eastern side of the Jordan, in the land of Sichon and Og which has already been captured. <b>And what will you do for Your Name, which is associated with our name?<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">God’s Name, אֵל is part of our name יִשְׂרָאֵל.</i></b> This is the Aggadic interpretation. The simple meaning is, What will you do for your mighty Name, that has already achieved such fame; and now they will be able to say, His strength has become lessened. <b>Get yourself up.</b> [Even though we read the word as קֻם], it is written קם [which could be read קָם]. [The explanation therefore would be as follows]: Your prayers to Me have stood up for you, and [everything] you mentioned.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Your prayers and everything you said have accomplished their purpose. I will not permit the people to be defeated.</i> Another explanation: you stood yourself in the camp and did not go out with them,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">When you sent the men to capture the city of Ai, you remained at the camp and did not lead them.</i> and I had said, ‘Who will take them out [to war] and who will bring them [back].’<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Bamidbar 27:17.</i> ‘For you will bring the Bnei Yisroel— and I will be with you.’<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Devorim 31:23.</i> ‘For he will cross over before this people, and he will spur them on to inherit.’<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Devorim 3:28.</i> If you go before them, they will succeed, and if not, they will not succeed. Another explanation: Get <i>yourself</i> up, it is your fault [because of you] that this has happened to them. I did not tell you to sanctify the booty of the city. <b>Households.</b> In one family grouping there can be many individual households. <b>Men</b> Individualy, man by man. Each man of the household was to come to the choosing of lots. <b>Burned with fire.</b> His tent and movable property [shall be burned]. <b>He and all that he possesses.</b> [This should be understood] according to the law explained below— he and his livestock [are put to death] by stoning.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">See below v. 25.</i> The <i>zakeif</i> accent, appearing over the word, בָּאֵשׁ indicates that the word בָּאֵשׁ (with fire) is separated from the word אוֹתוֹ, (he). We find other verses in which the accent divides the verse, such as, ‘אַחַרֵי דֶרֶך מְבוֹא הַשֶׁמֶשׁ’<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Devorim 11:30. See Rashi and Sifsei Chachomim there.</i> (Far past the Jordan, the direction in which the sun sets). The word אַחַרֵי is separated from the word דֶרֶך by virtue of the [<i>pashta</i>] accent. Thus the interpretation of our verse is: He who is convicted [by the Ark] because of his taking of the condemned, shall be burned with fire, [which means] that which is fit to be burned [shall be burned], as is explained below.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">V. 25.</i> <b>He and all that he possesses.</b> [This should be understood.] According to the law explained below.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Ibid.</i> This is an abbreviated verse, and there is a similar verse to it: ‘Whoever strikes the Jebusites and reaches the tower.’<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">II Shmuel 5:8.</i> The verse does not explain what will be done to him,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">We are not told what reward will be given to the one who reaches the tower.</i> but in Sefer Divrei Ha Yomim,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">I Divrei Hayumim 11:5.</i> it is explained ‘that he will become a leader.’ Here too, it is not explained what will be done to him ‘and to all that he possesses,’ but everything is explained below.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">V. 25.</i> <b>And brought the Bnei Yisroel near.</b> He brought them in front of the <i>Choshen</i><sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The <i>Choshen</i> was one of the sacred garments worn by the <i>Kohein Gadol.</i> The Divine decisions were given through the letters inscribed on the <i>Choshen.</i></i> on which the names of the tribes were inscribed. The Holy One, blessed is He, gave him a sign— the stone of the sinning tribe will fade, and the stone inscribed with Yehudah’s name, faded. <b>And when he brought near the family of Yehudah.</b> To the initial casting of lots he brought the heads of families near, one man from each family, and they cast lots [to see] on whom it would fall. Afterwards lots were cast on each household— one man from each household came to the casting of lots, and then came all the men of that particular household. <b>I beseech you, give honor.</b> Ochan began to defame the casting of lots.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">As a means of establishing guilt.</i> He said to Yehoshua, “On the basis of casting lots, Are you accusing me? You and Elozer, the <i>Kohein,</i> are the greatest of the generation. If a lot was cast between you, it would certainly fall on one of you.”<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Therefore lots are not a definitive method of reaching a decision.</i> Yehoshua then said to him, ‘I beseech you, give honor, (etc).’ “I ask you, please do not defame the method of casting lots, for this is the way the land will ultimately be divided.”<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">You are therefore casting doubt on the division of the land.</i> <b>And Ochan answered.</b> He saw the men of [the tribe of] Yehudah assembling for war,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">They were prepared to go to war to protect Ochan, who was one of their tribe.</i> and he said, “It is better that I alone should die rather than have many thousands of Bnei Yisroel killed.”<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">There would have been a civil war between the tribe of Yehudah and the other tribes. This would have caused thousands of casualties.</i> <b>And I have done the following.</b> (Lit. and this and this have I done)<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The implication was that this was not the only time he had sinned regarding sacred things.</i> I also sinned regarding other sacred things, during the days of Moshe, as it is said, ‘I will sanctify their cities.’<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Bamidbar 21:2. This occurred when the Bnei Yisroel took revenge against Midian and declared that some of the booty be considered sacred.</i> <b>I saw amidst the spoils</b>—I gave thought to what is written in the Torah,<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"><i>Rashi</i> understands וָאֵרֶה as referring to intellectual comprehension.</i> ‘and you shall consume, [the booty] etc.’<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Devorim 20:14. Ochan took this verse as a command to consume the booty captured from the enemy.</i> <b>A Babylonian garment.</b> This is translated according to the Targum. Any king who did not possess a palace in Eretz Yisroel, was not content with his kingship, as it is said, ‘And I will give you a desired land, and inheritance desired by many nations.’<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Yirmiahu 3:19. The verse obviously refers to Eretz Yisroel, which is the land desired many kings.</i> The king of Babylonia had a palace in Yericho, and when he visited here he would wear them.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">This explains how a Babylonian garment was found in Yericho.</i> <b>And they ran to [his] tent.</b> They wanted to get there before the tribe of Yehudah had a chance to remove the articles and deny the accuracy of the lots. <b>And they spread them out.</b> The Targum renders וַיַצִקָם as וְאַתִּיכוּנוּן [which implies, and they melted them] Our Sages said, ‘He [Yehoshua] came and cast them before the Omnipresent. He said before him, “Master of the universe, for these, shall the bulk of Sanhedrin fall?’”<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Because of these insignificant items, will You punish them.</i> <b>His sons etc., and all of Yisroel.</b><sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Why was it necessary to bring all of Yisroel? Rashi therefore explains—to witness his downfall.</i> To witness his downfall, and to be forewarned against doing as he did. <b>His ox(en) and his mule(s)</b> to destroy them, as it was said, ‘And he who is convicted by [his guilt in taking of] the sacred things, shall be burned with fire, he and all that he possesses.’<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">See Verse 15 above, and Rashi’s commentary there.</i> <b>And [they] stoned him.</b><sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Why this particular death? Rashi answers. he desecrated the Shabbos.</i> He had desecrated the Shabbos. <b>And they burned them.</b> This refers to the tent, and all other movable objects. <b>And they stoned them.</b> This refers to the ox(en) and other animals. <b>Take for yourselves as booty.</b> You shall no longer consecrate the spoils. <b>Until we have drawn them.</b> הַתִּיקֵנוּ is an expression of תִּיק, a pocket, i.e., until we have drawn them from the pocket of the city.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The city provided them with protection, as a pocket protects its contents.</i> Defaurer in old french. We may also explain it as an expression of נְתִּיקָה, drawing out similar to ‘Draw them out like sheep to the slaughter.’<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Yirmiahu 12:3.</i> <b>And drive out.</b><sup class=\"footnote-marker\">3</sup><i class=\"footnote\">This is translated according to the Targum who renders the word הוֹרַשְׁתֶם as תְתַרְכוּן which means to drive out.</i> <b>To the west of Ai.</b> Ai was east of Beis-eil and Beis-eil was west of Ai. <b>And Yehoshua rested—in the midst of the people.</b> To be ready early in the morning. <b>And he went up.</b> He fulfilled that which God had said to him, “If he goes at their head, they will cross, and if not, they will not cross.” <b>He took about five thousand men.</b> One ambush contingent following the other each approaching nearer to the city than its fellow.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">The question is, what was the purpose of this second ambush party? Some suggest that these five thousand men were not to enter the city. Their task was to attack the army of Ai from behind, as they were pursuing the main army of Bnei Yisroel. When Yehoshua and his army would turn and attack, the army of Ai would be caught between them.</i> <b>The people positioned.</b> This positioning expresses readiness to wage war near the [city] wall. This is similar to what is said regarding Ben-Hadad, in I Melachim 20:12, (who said to his servants:) “Position yourselves against the city and they positioned themselves.” <b>And their ambush party</b> their ambushers this word עַקֵבוֹ is similar to וַיעֲקְבֵנִי.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Bereishis 27:36. Eisov said regarding Yaakov, וַיַעְקְבֵנִי זֶה פַּעֲמַיִם “He has deceived me twice.” An ambush implies cunning and trickery.</i> <b>That night, Yehoshua walked through the valley </b> Our Sages have said that he lodged in the depth of the law.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Our Sages interpreted the word עֵמֶק as an expression of depth, and they say he spent the night studying Torah. After all the preparations were made and orders given, Yehoshua had time to return to the study of Torah, which is the real protection in time of crisis. He remembered the rebuke of the angel on the night before the fall of Yericho.</i> <b>At the appointed time.</b> At the time of day they had astrologically predicted previously, saying “at that time we will go out,” for they were sorcerers and diviners. <b>Pretended to be stricken.</b> This is an expression of נֶגַע, plague, or beating. They gave the appearance of being beaten before them. <b>Stretch out the spear.</b> This was the signal to the ambush party.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">This signal was for the second, smaller ambush party of 5000 men. The 30,000 men were too far away to see Yehoshua give the signal to attack. The second troop was in a closer position and would be able to see his signal.</i> They were to leave the ambush when they saw the spear stretched out toward the city. כִּידוֹן is espida, a sword. <b>יָדַיִם</b> hands, here refers to strength. <b>The people who fled to the desert.</b> The Bnei Yisroel who had fled to the desert, as stated above (v.15) turned back to battle the pursuers. <b>And the others came out of the city.</b> The “others” refers to the ambush party that had set fire to the city. <b>Then [Yehoshua] built.</b> This <i>parasha</i> is not in chronoligical order, [for Yehoshua built the altar] on the day they crossed the Jordan river.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Since the following verse states that he built the altar as Moshe had commanded them, we must conclude that this verse describes events that occured before the conquest of Yericho.</i> <b>And there he wrote on the stones.</b><sup class=\"footnote-marker\">9</sup><i class=\"footnote\">There are different opinions as to what Yehoshua wrote on the stones. Some say that he wrote only Seifer Devorim which is itself the repetition of the Torah, as Moshe taught the Bnei Yisroel in the last year of the forty years in the wilderness—Seifer Devorim is referred to as מִשְׁנֵה תּוֹרָה, which means the repetition or copy of the Torah, which are the exact words used in this verse. Others say that he only wrote the Ten Commandments as they are recorded in Seifer Devorim (5:6-18). Most commentators maintain that Yehoshua wrote the entire Torah from beginning to end, and that it was a literal copy of the Torah.</i> There are the same stones mentioned above.(4:20) After the altar was built, they scraped off the whitewash<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">There are different opinions concerning <i>how </i>it was written. According to Rabbi Yehudah it written directly on the stones, and later whitewashed as the verse states, “you are to write on them—and coat them with whitewash.” (Devorim 27:3,4.) Rabbi Shimon said that if they were whitewashed on top of the writing no one would be able to read it, which would defeat the purpose of the commandment. According to him the whitewash was put on first, to make the stones easier to write on and easier to read. (See Maseches Sotah 35).</i> and brought them to Gilgal.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">See Devorim 27:2 and Rashi’s comments there.</i> <b>To bless the people of Yisroel first.</b> To pronounce the blessings before the curses,<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">When all the tribes were assembled (as described in Devorim 27:12,13,) the <i>Levi’im</i> began to recite the blessings and the curses. Although the Torah mentions only the curses, each curse was actually preceded by a corresponding blessing. (See Rashi to Devorim 27:12).</i> “Blessed is the man who will not make a statue or a molten image.” <b>And they too<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Our verse indicates that others had also practiced deception but does not tell us who it was. Rashi proceeds to tell us who else had deceived them.</i> proceded with deception</b> just as the sons of Yaakov dealt with trickery with Chamor, the father of Shechem, who was a Chivite.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The Givonim were a branch of Chivites, who were related Shechem who had raped Dinah the daughter of Yaakov. They remembered how their relatives were tricked by the sons of Yaakov and were subsequently killed by the two son of Yaakov. Thus the Gevonim felt justified in perpetrating their deception. (See Bereishis 34:1-26).</i> The people of Givon were descendents of the Chivites, as it is said in this context. <b>They presented themselves as envoys.</b> They made themselves look like messengers. The word יִצְטַיָרוּ messenger, is from, צִיר “וְצִיר בַּגוֹיִם שְׁלַח” (Ovadiah 1:1) [and a messenger was sent among the nations.] Every word whose root begins with a “צ” (צַדִי ), when used as a reflexive either in the form of מִתְפַּעֵל or נִתְפַּעֵל, is constructed with a “ט” (טֶית) in the middle and separates the root letters of the word,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Rashi thus explains why the letter “ט” was inserted in the word יִצְטַיָרוּ.</i> like מַה נִצְטַדָק, (how can we justify ourselves).<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See Bereishis 44:16.</i> the root of נִצְטַדָק is צֶדֶק (justice) which he says as נִצְטַדָק. Similarly, וּמִטַל שְׁמַיָא גִשְׁמֵה יִצְטַבַע [His body was wet from the dew of Heaven)<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Daniel 6:21.</i> The root of יִצְטַבַע is צֶבַע. <b>Worn-out sacks.</b> To give the appearance that they were coming from a distant land. <b>And tied together.</b> מְצרָרִים is another expression of מְבוּקָעִים (split), which is an Aramaic expression, “The cleft of the wheat.”<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">See Pesachim 40A. Rabbi Yoseph said: A man must not scald two grains of wheat together, lest one becomes wedged in the <i>cleft</i> of the other, so that the water does not cover it on all sides and it will cause fermentation.</i> “Which makes the wine-skin burst.”<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">See Avodah Zara 30A. There is a type of wine which is considered “strong wine,” and it is known to make the wine-skin burst. According to most commentaries however, the word מְצרָרִים is translated tied up.</i> <b>Moldy.</b> “Arson” in old French is an expression of מוֹקֵד, fire or heat.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Rashi explains that נִקֻדִים indicates that the bread was not merely dry but burned as toast which would preserve it over a long period. He therefore would reject the translation of נְקֻדִים as moldy.</i> Targum Yonasan also translates נִקֻדִים as כִּסְנִין. <b>Maybe you really live in our midst.</b> Perhaps you are of those who dwell in the land.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The Torah explicitly states that the inhabitants of the land of Canaan were to be totally destroyed. It was forbidden to make any sort of treaty with them, as it is said “Do not make a treaty with them or with their gods.” (Shemos 23:32). The men of Givon therefore attempted to portray themselves as people who were not of Canaan and therefore not included in the destruction that was to befall all those who were inhabitants of the land. The verse states וַיאמְרוּ אִישׁ, and <i>they</i> said, but it is read וַיאמַר אִישׁ “the <i>man</i> of Yisroel said.” They all spoke together as a single person who had doubts about the truth of their presentation.</i> <b>We prepared.</b> The word הִצְטַיַדְנוּ is from צֵדָה provision. When we took [the bread] as provisions for our journey. <b>And the men took of their provisions.</b> They accepted their words. They trapped them with their mouths,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">The men of Yisroel were taken in by their trick.</i> as it is said, “But if he did not set an ambush.”<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Shemos 21:13.</i> <b>Then [Yehoshua] spoke.</b> He said a song [of praise to God]<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">According to Rashi, Yehoshua sang a song of praise, and the word יְדַבֵּר which is usually translated as spoke, in this context is an expression of שִׁירָה.</i> in place of the sun, for he had said “Let the sun stop.” [meaning] that he silenced it from reciting its song.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">According to Rambam and other commentaries, the sun, the moon and other heavenly spheres are living beings and possess intelligence. They hear and speak, and thus they interpret these verses literally: “The heavens recount the glory of the Almighty.” (Tehillim 19:2), and Praise Him, sun and moon, praise Him, all the stars of light. (Tehillim 148:3). They actually verbalize the praises of God in the same manner as do human beings and angels.</i> During the time it was silent it stood still without moving [on its Orbit,] for during every moment of its orbital movement it recites a song of praise.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Every moment of its orbit is a source of praise to God who created it in such a miraculous manner.</i> The plain meaning of the verse is that the word דוֹם is an expression of waiting as stated, “If they say to us wait,”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">I Shmuel 14:9.</i> and similarly, “Wait for Adonoy,”<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Tehillim 37:7.</i> <b>And the moon in the valley of Ayalon.</b> At that moment the moon stood opposite the valley of Ayalon which is a distance from Givon, for Givon is within the border of Binyomin<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Binyomin’s portion was in the south.</i> and Ayalon is within the border of Don.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Don’s portion was in the north.</i> <b>Is it not written [in the Seifer Ha Yoshor.]</b> This subject is recorded in the Torah,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">What is the Seifer Ha Yoshor that is mentioned in this verse? We do not have any book that is called by that name. Rashi identifies the Seifer Ha Yoshor with Seifer Bereishis. It is so called because Yoshor means upright, and this refers to our righteous forefathers, Avrohom, Yitchok and Yaakov.</i> for Yaakov had said to Yosef, regarding the descendents of Ephraim “The fame of his descendants will fill the nations.”<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Bereishis 48:19.</i> When did this occur? On the day the sun stood still for Yehoshua, the entire world was filled with the fame of Yehoshua.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Yehoshua was a descendant of the tribe of Ephraim.</i> The sun stood still half-way in the sky<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">It stood still half-way through its orbit in the sky.</i> and did not hasten to set for a complete day. <b>Roll.</b> Roll large stones to the mouth of the cave.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Rashi explains that the word גָלוּ has the same meaning as גַלגְלוּ which means roll.</i> <b>Not one person sharpened.</b> This is an abbreviated verse.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Since the verse does not identify the subject, it is considered an abreviated verse.</i> No sharp [tongued] person, sharpened his tongue against a single person of Bnei Yisroel. חָרֶץ indicates the speech of the tongue. Similarly, “A dog will not sharpen its tongue.”<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Shemos 11:7 [see Rashi there].</i> Similarly “Then you will utter a sharp word.”<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">II Shmuel 5:24.</i> You will call, you will cry out a battle shout. <b>The river valleys.</b> The place where the water of the hills rush down. <b>From Kadush-barnea to Gaza.</b> This refers to the south side of Eretz Yisroel going from east to west, but he did not conquer the entire boundary, leaving unconquered the area from Gaza to the [Mediterranean] Sea. This is what is stated below, “This is the land that remained [unconquered], the Gazites and the Ashdodites”<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Chapter 13:2,3</i> <b>South of Kinros.</b>— South of Ginosar.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Genosar is an area near Tiberias, around Lake Kinneres.</i> <b>The region of Dor.</b>—The districts of Dor. Contree in French. מִיָם—on the west. <b>מִשְׂרְפוֹת מַיִם<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">From the word שְׂרֵפָה, fire or burning. Thus the Targum proceeds to explain: the burning of water, מַיִם.</i></b> Targum Yonasan translates, sea-ditches. They dug ditches and the sea water would flow into them, and the water would be burned [evaporate] from the heat of the sun and would turn into salt. <b>Remained with their walls intact.</b> Their walls were not destroyed like Yericho, whose walls fell, and similarly Ai, as it is said, “[And Yehoshua burned Ai] and made it into a mound forever, a ruin.”<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See Chapter 8:28 above.</i> <b>The only exception was Chatzor.</b> He burned it because of a traditional command. Moshe so commanded and transmitted it to him. This is found in Bereishis Rabba on the Sidrah of “And Yaakov sent.”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">This command to destroy Chatzor is not written in the Torah. Moshe received this command orally on Mount Sinai and transmitted it to Yehoshua, who fulfilled it.</i> <b>The bare, divided mountain.</b> A smooth mountain.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">It was so called because there were no trees on it. It was divided between Yaakov and Eisov. The part belonging to Yaakov was bare and smooth as Yaakov himself. See Bereishis 27:11.</i> This was a bare (smooth) mountain to Baal-gad, which was on the eastern border. During his lifetime, Yehoshua, was unable to conquer the entire eastern border to the north. <b>Baal-gad</b>—the plain of gad. <b>For many days did Yehoshua.</b> This verse was said to criticize Yehoshua, who intended to delay the conquest of the land, in order to lengthen his days, for it is said, “And you will apportion it to them.”<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">It took seven years for Yehoshua to conquer the whole land. Our Sages say that he could have conquered the land more quickly. It did not have to take seven years. Yehoshua was reluctant to complete the conquest of the land and divide it between the tribes. He was afraid that once he completed it, he would die. He knew his mission in life was to bring Bnei Yisroel into Eretz Yisroel and settle them there. Once his mission was completed, his life would have no further purpose. See <i>Devorim 31:7</i> Because he was reluctant to complete the conquest, God punished him, and as soon as the apportioning of the land was completed he died. He was then one hundred and ten years old. Were it not for this, he would have lived ten more years, till one hundred and twenty as did his master, Moshe.</i> From <i>Midrash Tanchumah.</i> <b>That the Bnei Yisroel struck.</b> In the days [lifetime] of Moshe. <b>To the Yabok river,</b> which was the border of the land of the Bnei Amon, the end of the territory of the land of Bnei Amon. From there [the Yabok River] and further the Bnei Amon had dominion. <b>Half of the Gilod, the boundry of Sichon.</b> That was the border of Sichon’s domain, as we said above,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">See Verse 2.</i> that half of Gilod was his, and this second half was Og’s. <b>The Dor region. The provinces of Dor.</b> <b>A great deal of the land remains—</b> Of the land I promised to Avrohom, much remains to be possessed [as an inheritance], for it has not been conquered.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">And since you are old, you will not be able to do so in your lifetime.</i> <b>Borders.</b> Marche in old French. <b>From Shichor.</b> This is the Nile River, which is also referred to as the Egyptian brook. It is close to the southwestern border of Eretz Yisroel, as it is said in Parshas, “These are the journeys.”<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Bamidbar 34:5.</i> From here we learn that in Yehoshua’s lifetime, he did not conquer the entire southern border except from the wilderness of Tzin, which is synonymous with the bare, divided mountain<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See above 11:17.</i> that goes up to Seir; to the Nile. This is the boundry of Gaza mentioned above, “From Kodeish-Barneia to Gaza.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See above 10:41.</i> <b>To the border of Ekron, to the north.</b> The Ekronites lived near the Sea, and they spread out northward further than the others. <b>Which is considered the territory of Canaan.</b> It is of the land of Canaan that I gave to Avrohom [as an inheritance]. <b>The territory of the five Philistine rulers.</b> This is the territory from the end of the border to the Great [Mediterranean] Sea, westward. <b>The Azites, the Ashdodites, the Ashkelonites.</b> There are six rulers counted in the verse and he previously called them five [rulers]. Said Rav Yochanan, “Five of them were prominent. There were five prominent rulers [that were counted], for the Avites were not counted among the prominent rulers.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Maseches Chulin 60b.</i> It can be explained in an other way: The five Philistine rulers were: the Azites, the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites. These are the five [rulers mentioned]. The land of the Avites remained unconquered for they were not of the Philistine people. <b>From the south, all the land of Canaanites.</b> The preceding verse described the southern border going from east to west, and this verse describes the width of that area that remained to be conquered; describing how much there was from south to north. <b>From the south, all the land of the Canaanites.</b> From the south which is Gaza belonging to the Sidonites, to Apheik, to the Emorites. <b>The land of the Givlites and the entire Lebanon eastward foward the rising sun.</b> And on the eastern border, the northern end remained unconquered, [including] the entire Lebanon, from Baal-gad, to the end of the border; and in the width from east to west to Levo-Chamos. This is the entire northern border, for Levo-Chamos is at the northwestern corner, as stated in Parshas “These are the journeys.”<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Bamidbar 34:7,8.</i> <b>I will evict them—</b> after your death. <b>Cast lots to divide it as an inheritance to Bnei Yisroel—</b> and later they will conquer, each tribe [will conquer] that area which fell in its lot. <b>With him, the tribes of Reuvein and Gad.</b> With the first half of the tribe of Menashe, the tribes of Reuvein and Gad took their inheritance. <b>From Aroreir, which is on the bank etc.</b> He procedes to describe the entire land on the other side of the Jordan. Then he explains the boundry of each tribe; [as stated], “And Moshe gave”<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Below V. 15.</i>—i.e., he gave to each tribe [their territory]. <b>From the remnant of the giants—</b> who were slain by Kedorlaomeir and the kings who were aligned with him, as it is said, “And they struck the Rephaim in Ashteros Karnayim.”<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Bereishis 14:5.</i> <b>On the Mountain of the valley.</b> The mountain of the plain. <b>And half the land of the Bnei Amon.</b> Half the land they conquered from the Bnei Amon and from Sichon. <b>The Jordan and its border.</b> The Jordan and its boundary, [including] the cities which are on its bank. <b>The cities and their villages.</b> Referring to cities surrounded by walls. <b>And their villages.</b> The open cities without walls. <b>That were apportioned to them.</b> They caused them to inherit [their portions]. <b>The descendants of Yoseif were two tribes.</b> In place of the tribe of Levi.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Moshe and Yehoshua were commanded that the <i>Levi’im</i> were not to be given a portion of the land. The land was to be divided only among the other eleven tribes. The children of Menashe and Ephraim were counted as two tribes so that the land would be divided by twelve tribes. This came about through the will of Yaakov, who told Yoseif that his two sons, Ephraim and Menashe, would be considered as his own two son, Reuven and Shimon. (See Bereishis 48:7) This is mentioned here to explain how Yehoshua was to divide the land among nine and half tribes, when without Levi, there would be only eight and a half. We are told therefore that Menashe and Ephraim were counted as two tribes, thus this would compensate for the omission of Levi.</i> <b>As was in my heart.</b> But not as it was in my mouth, for the spies were united in their scheme and Caleiv was afraid to tell them that he would not say as they would.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">It is difficult to resist group pressure. As long as he was with the other spies, he hid his true feelings, because he wanted them to think that he agreed with them. Otherwise, he was afraid that they would harm him.</i> But when he returned [to Moshe] he contradicted them.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">By the time Caleiv returned to Moshe, he said with all his heart, “The land through which we passed to scout it, that land is very, very good. If Adonoy desires us, He will bring us into the land and give it to us.” (Bamidbar 13:7,8).</i> This is what is stated there, “Because he possesed in him a different spirit,”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Bamidbar 14:24.</i> for what he said to them by mouth was not what was in his heart. <b>It is now forty five years.</b> From this we learn that it took seven years to conquer the land, for it was in the second year<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">After they went out of Egypt.</i> that Moshe sent the spies.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">To spy out the land.</i> After that, there remained thirty eight years during which they traveled through the wilderness, and seven years to conquer the land, which add up to forty five years. <b>The greatest man among the giants.</b> The father of Achimon, Sheishai, and Talmai was Arba.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Chevron was the home of these four famous giants, the three brothers and their father.</i> Another explanation: [It was called Kiryas-arba, the city of four]<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">There are other interpretations regarding what the “four” refers to. Some say it refers to the burial place of four great men and their wives: Odom and Chava, Avrohom and Soroh, Yitzchok and Rivkoh, and Yaakov and Leah.</i> because of the father and the three sons, for they are referred to as the offspring of the “Anak,” [the giant].<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">See Bamidbar 13:22.</i> <b>And the land had respite from war.</b> This refers back to the previous subject.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See above 11:23. The conclusion of the verse does not seem connected to the subject matter of Caleiv’s receiving Chevron as his inheritance. Rashi, therefore comments that indeed, it refers to the earlier topic discussed in the previous chapter.</i> After the seven years of conquest, the Emorites were humbled and they no longer gathered for war against them. Therefore they began to be occupied in the division of the land [among the tribes] the Midrash Aggadah comments that the greatest man among giants refers to our father, Avrohom. Because of him, the land [of the Canaanite people,] had respite from war during the forty years [that Bnei Yisroel] lingered in the wilderness. They were so rewarded because they honored the Patriarch in Kiryas-arba, when they said to him, “You are a prince of God in our midst.”<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Bereishis 23:6.</i> <b>To the border of Edom.</b> Close to the boundary of Edom. <b>Southward.</b> Referring to the southern boundary of Eretz Yisroel.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The wilderness of Tzin borders the territory of Yehudah on the south.</i> <b>The extreme southern end.</b> Referring to the very end of the boundary. <b>And their southern border was.</b> Referring to the southern border of Yehudah. <b>From the end of the Salt (Dead) Sea.</b> Referring to the southeastern corner of Eretz Yisroel as stated in <i>Parshas</i> אֵלֶה מַסְעֵי<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">See Bamidbar 34:12.</i> <b>From the bay</b>—of the sea. <b>And it extended southward to Maalei-Akrabim.</b> The words: וְיָצָא, and it extended, וְנַסֵּב, and it encircled, and וְתָּאַר, and it encompassed, are used only in the place where the boundary line bulges outward, or is indented inward, and does not follow a straight line, and here it bulges outward and reaches to the south of Maalei-Akrabim, in the south of Maalei Akrabim. Thus Maalei-Akrabim is within the line, and [the line] passed it and continued westward, <b>To Tzin.</b> (צִנָה) is the same as לְצִין , to Tzin. Every word that requires a <i>lamed</i> as, a prefix will have a <i>hei</i> as a suffix. <b>And went up.</b> Whatever rises eastward towards <i>Yerushalayim</i> goes up higher; and from Yerushalayim and further it descends. From this we learn that Yerushalayim is higher than any place in Eretz Yisroel. Yerushalayim is actually not mentioned in the boundary since it was in the northern boundary of Yehudah<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">These verses discuss the southern boundary.</i> as is stated later in this chapter.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See below verse 8.</i> <b>And went up from the south to Kodeish-barneia.</b> The line went from the south of Kodeish-barneiah; thus, Kodeish is within the [boundary] line. <b>And it passed Chetzron.</b> He continues counting (the cities) westward until “and its boundary extended to the sea.”<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See next verse.</i> <b>Extended.</b> The end of the border was at the Great Sea,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">The Mediterranean Sea.</i> which is the western border of all of Eretz Yisroel. Thus the boundary of Yehudah occupies the entire length of Eretz Yisroel from east to west and is located in the south of Eretz Yisroel. <b>The eastern boundary.</b> Referring to the boundary line that stretches along the eastern border of Yehudah. <b>The Salt (Dead) Sea.</b> It is located at the south eastern corner of the land, as stated in Parshas אֵלֶה מַסְעֵי<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Bamidbar 34:12.</i> <b>To the end of the Jordan.</b> The width of the boundary of Yehudah is only that which is opposite the Dead Sea to the place where the Jordan empties into the Dead Sea, for the Jordan itself is also on the eastern border of the land of Canaan, as stated in Parshas אֵלֶה מַסְעֵי<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Ibid.</i> regarding the eastern border. The boundary descended to the Jordan and it extended to the Dead Sea, which is at the corner. <b>And the boundary of the north side.</b> The border line stretching along the northern border from east to west goes from the bay of the Dead Sea, from the place where the Jordan empties into it, as we have said that the width of the eastern boundary ends there; and it goes up westward to Beis Chogloh, and then the boundary line passes to the north of Beis HaArovoh which is the south of Eretz Yisroel. Beis HaArovo therefore is included in the boundary of Yehudah within the boundary line. <b>The boundary went up to Even bohan.</b> As the border line goes toward Yerushalayim, it becomes elevated<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">See Rashi to Verse 3. There is a difference of opinion regarding the name of the the place. According to <i>Radak,</i> the city was called <i>Even,</i> and the ruler of the city was a man by the name of Bohan, son of Reuvein. According to <i>Metzudos Tzion,</i> the city itself was called <i>Even Bohan,</i> and its ruler was a man called ben Reuvein.</i> <b>The boundary went up to Devir from the Valley of Ochor.</b> The Valley of Ochor was between Even Bohan and Devir. <b>And it turned northward to Gilgol.</b> When it reached Gilgol, the boundary widens, and the borderline extends northward to Gilgol which is opposite Maalei-adumim, whose elevation [Maalei] is south of the Valley. The valley therefore is outside the borderline and is not within the boundary of Yehudah. <b>South of the Valley.</b> It was a steep incline without water.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">נַחַל is usually translated as a river, but since as Rashi comments, there was no water, he translates it as a valley.</i> <b>To Ein-rogel</b> A spring where laundry was washed, which is translated by Targum Yonason, עֵין קַצְרָה. In Scripture a launderer is called רגֵל because he treads woolen clothes with his feet, (רֶגֶל). folos in old French. <b>The boundary went up to the valley of Ben-hinom.</b> It continued going up somewhat until it reached Ein-itim and from there on it descends. This is what our Rabbis, of blessed memory, said in the chapter of שְׁחִיטַת קָדְשִׁים:<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">See Maseches Zevachem 54b.</i> They considered building [the Beis Ha Mikdosh] in Ein-itim which is a bit higher than Yerushalayim.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Since the verse states, “וּבֵין כְּתֵפָיו שָׁכֵן, and He resides between his shoulders,” (Devorim 33:12), they remarked, “Let us descend a little, because the shoulders are below the head.” The verse states that the Almighty will reside between the shoulders of the boundary of Binyomin, i.e., that the Beis Ha Mikdosh which is the resting place of the Shechina, will be built in the area of the Tribe of Binyomin. King David thought it should be built at Ein-itim which is twenty-three <i> amohs</i> higher than <i>Yerushalayim</i>, but they said, “There is nothing more pleasing about the ox than his shoulders.</i> <b>To the southern side of the Yevusi.</b> Yerushalayim is outside the boundary line, and is not in the boundary of Yehudah, but within the boundary of Binyomin which is to the north of Yehudah. <b>And it encompassed.</b> This is an expression of circling, similar to, “and with a compass, he circles it.”<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Yeshayahu 44:13.</i> Targum Yonasan translates them all, and he encircled. <b>And extended to the cities of Mount Efron.</b> The boundary line extended northward, and the boundary widens to encompass the cities of Mount Efron. <b>And the boundary circled to Baaloh.</b> This is not in a westerly direction, but its projection was to the north. <b>The boundary turned from Baaloh westward.</b> Now he reverts to his previous description [of the cities] from the east to the west. <b>To the side of Mount Yearim to the north.</b> The borderline was to the north of Mount Yearim. Thus Mount Yearim was within the boundary of Yehudah, within the borderline. <b>The boundary went out</b>— Referring to the end of the boundary. <b>Toward the sea.</b> Referring to the Great Sea [the Mediteranean] which is the western boundary [of Eretz Yisroel]. <b>According to the word of Adonoy to Yehoshua.</b> As the Holy one, blessed is He, said to Yehoshua.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">See above 14:9,10. Even though the city of Chevron had been promised to Caleiv (see Rashi to Bamidbor 14:24), it was not clear within the territory of which tribe it would be located. It was Divinely ordained that Chevron would fall within the territory of the tribe of Yehudah, so that Caleiv would not be separated from his fellow tribesmen.</i> <b>And Caleiv drove out from there.</b> This happened after the death of Yehoshua, for during the days of Yehoshua Chevron had not yet been captured, as it is said in the book of <i>Shoftim.</i><sup class=\"footnote-marker\">15</sup><i class=\"footnote\">See Shoftim 1:20.</i> It was recorded here only because of its relationship to the division of the land [among the tribes.] <b>Kiryas Seifer.</b> Our Rabbis said, “These are the laws that were forgotten during the days of mourning for Moshe, which Osniel, son of Kenaz, rediscovered through his brilliant dialectic scholarship.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The Hebrew name for Devir was Kiryas Seifer, which means the city of the Book. The Talmud, Maseches, Temurah 16A, relates the following: Rav Yehudah said in the name of Rav, “When Moshe was about to leave this world, he said to Yehoshua, ‘Do you have any questions regarding the laws of the Torah? Ask me about them and I will teach them to you now.’ Yehoshua replied, ‘Rebbe! Did I leave your presence even for an hour? Did I ever travel to another place? Did you yourself not write about me in the Torah, “But his servant Yehoshua, son of Nun, a young man never departed from the Tabernacle.’” (Shemos 33:11) Thus Yehoshua implied that since he served Moshe faithfully for forty years and had studied Torah diligently, there was nothing that he did not know. This was considered a sin for Yehoshua and as a result, he immediately forgot three hundred laws, and seven hundred additional laws became unclear to him. During the month of mourning for Moshe, the Bnei Yisroel forgot many more laws. A total of three thousand laws were forgotten during this period. Rav Avahu said, “Nevertheless they were brought back by Osniel, son of Kenaz through his dialectic scholarship, as it is said, “And Osniel, son of Kenaz, conquered it (Kiryas Seifer).” After Caleiv conquered Chevron he approached the scholars in the Beis Midrash who were called יוֹשְׁבֵי דְבִיר, those who sit in Devir, because they sat all day studying דִבְרֵי תוֹרָה, the <i>words</i> of Torah, and challenged them to rediscover the forgotten laws. He announced that the one who would overcome, וּלְכָדָה (conquer) these problems would be worthy to become his son-in-law.</i> <b>He [Osniel] was the brother of Caleiv.</b> He was his brother from his mother.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">After Caleiv’s father, Yefuneh, died, his mother married Kenaz and she gave birth to Osniel.</i> <b>She leaned [off the donkey].</b> According to Targum, וְאִתְרְכִינַת, she leaned. She bent herself to fall at his feet.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">According to the Talmud, Maseches Temurah, 16A, Achsoh, rode to her wedding on a donkey to hint to her father that just as a donkey begins to bray when there is no food in his stall, so a woman complains when there is no food in the house. When she saw that her father did not take the hint, she fell off the donkey at his feet. Caleiv then realized that something was wrong.</i> <b>Give me a blessing.</b> Give me sustenance.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">In asking her father for a blessing, she asked for a portion of land from which she and her husband could support themselves.</i> <b>Dry land.</b> חַרֵבָה —dry,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">The verse states אֶרֶץ הַנֶגֶב, which would usually be translated as a <i>southern</i> land. Rashi therefore explains why it can be translated also as a dry land.</i> which is similar to “The surface of the ground had dried,”<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">See Bereishis 8:13.</i> and there Onkelos translates חָרְבוּ as נְגִיבוּ. <sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Thus the word נֶגֶב also implies חֲרֵבָה which means dry. The southern portion of Eretz Yisroel is referred to as the נֶגֶב, because it is the driest part of the land.</i> In French it is rendered sec. [Achsoh said to Caleiv, “You gave me dry land”] I.e., a house that is “dry” of all good, a man who desires only Torah.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Achsoh actually complimented her husband, Osniel, who was totally dedicated to God and Torah, and had no desire to enjoy the pleasures of this world. See Maseches Temurah, 16A.</i> <b>You have given me.</b> The word נְתַתָּנִי is the same as נָתַתָּ לִי, as in: (the preposition לִי is missing and seems to be like a direct object. Rashi will offer similar examples of this structure.) They could not speak speak to him peacefully.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">See Bereishis 37:4. There too the word דַבְּרוֹ is the same as דַבֵּר אֵלָיו, speak to him.</i> ‘My children have gone away from me.’<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See Yismiyahu 10:20. There too the word יְצָאְנִי is the same as יָצְאוּ מִמֶנִי.</i> ‘He cooked for them.’<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">See I Melachim 19:21. There too the word בִשְׁלָם is the same as בִשֵׁל לָהֶם.</i> <b>גֻלת—springs.</b> <b>The most remote cities of the tribe of the descendants of Yehudah.</b> Referring to the border of the tribe of Yehudah. This is what our Sages stated, “Yehoshua only counted the towns that were on the borders.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Obviously there were many more cities within the borders. These cities are mentioned to show the courage and bravery of the tribe of Yehudah. They were not afraid to live near the border of Edom, even though there was always the danger that the Edomites would attack them.</i> <b>Altogether there were twenty nine cities.</b> If you count them however you will find that there were thirty eight. The extra nine cities were taken by the tribe of Shimon, from the portion of the descendants of Yehudah, and they are mentioned in the inheritance of Shimon:<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">See chapter 19.</i> Beer-sheva, Molodoh, Chatzar-shual, Etzem, Eltodad, Chormoh, Tziklag Ayin and Rimon. These are the extra nine cities counted here. <b>Fourteen cities.</b> If you count them however you will find fifteen. I say [therefore] that Tapuach and Einom are one, and this its explanation: Tapuach and its spring (עַיִן). This is Ein-Tapuach that is mentioned in the inheritance of Menashe ‘To the inhabitants of Ein-Tapuach.’<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">See chapter 17:7.</i> <b>The Great Sea was the border.</b> The islands in the sea.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Rashi teaches that the islands near the coast line were also part of the inheritance of Yehudah.</i> <i>Isles</i> in old French. <b>The descendants of Yehudah were unable to expel them.</b> We learned in Sifri: “Rabbi Yehoshua be Korcho says, ‘They were really able [to expel them] but they were not permitted to do so because of the oath that Avrohom had sworn to Avimelech.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">See Bereishis 21:23. These Yevusim were descendants of Avimelech, whom Avrohom had sworn not to harm. Avimelech witnessed all the miracles that God performed on Avrohom’s behalf, and he asked him to swear that he would not harm him or his descendants for three generations and Avrohom agreed.</i> These Yevusim Were not part of the Yevusi nation,<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Why then were they called Yevusim? Rashi goes on to explain that they were actually of the Philishtim and thus protected by Avrohom’s oath.</i> but the Tower of David which was in <i>Yerushalayim</i> was named Yevus, and those who lived in that vicinity were of the Philishtim. Thus when the descendants of Yehudah conquered Yerushalayim, they did not expel the inhabitants of that vicinity. <b>The lot for the descendants of Yoseif came out</b> at the northern border which marked the end of Yehoshua’s conquest. There, the lot fell for them, as stated below, “And the house of Yoseif will remain in their boundary on the north.”<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">See chapter 18:5.</i> Much of the land [of Eretz Yisroel] lay between [the border of] the descendants of Yehudah, [and the border of] the descendants of Yoseif. The other tribes took their inheritance from this area, as we find below regarding the tribe of Binyomin, “And the boundary of their lot was between the descendants of Yehudah [to the south] and the descendants of Yoseif [to the north.] <b>From the Jordan at Yericho to the waters of Yericho to the east.</b> This is where the eastern border begins. <b>To the desert that goes up from Yericho.</b> The boundary goes up from Yericho to the desert and comes westward to Beis-eil. <b>On the east was Atros-addor.</b> The eastern boundary starts from Atros-Addor and from there the border widens to Beis-choron. This is its width. <b>The boundary then went out westward.</b> Its length was westward to Michmesos; the boundary line continued north of Michmesos. <b>The boundary turned.</b> The width of the border spread northward, and the border-line bulged outward to the east of Taanis-Shiloh.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">See chapter 18:11. Even though in verse 4, Menashe is mentioned before Ephraim, the portion of Ephraim is described first in verse 5. Verse 4 mentions them in the order of their birth and Menashe was the oldest, but when Yaakov blessed them, he placed Ephraim first, because he knew that Ephraim would be the greater of the two. Therefore when the lots were drawn, the lot of Ephraim came out first.</i> <b>And passed by it.</b> The boundary passed by Taanis-shiloh,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">This refers to Shiloh, where the Mishkan was to be built. This new Mishkan was built with walls of stone and was more permanent than the Mishkan that Moshe built with wooden walls. This Mishkan remained standing in Shiloh for 369 years. In many ways it was similar to the Beis HaMikdash that was built in Yerushalayim. Many of the <i>korbonas</i> were permitted to be sacrificed and eaten in Shiloh, such as: <i>Shelamin,</i> (peace-offerings) <i>Todah,</i> (thanksgiving-offerings) the <i>korban Pesach,</i> (the paschal lamb) and the first-born offerings. Various tithes (maasir) could also be brought to the Mishkan at Shiloh. After the Mishkan at Shiloh was destroyed, the people mourned as they would at the destruction of the Beis Hamikdosh in Yerushalayim. Whenever they passed by its ruins they wood weep and mourn. It was therefore known as Taanis-Shiloh, which implies the mourning of Shiloh.</i> and the boundary line passed east of Yonoach. This was all included in the bulge of the width, which terminated at the Jordan, and there was a city named Tapuach. From there the boundary line turned to the measure of the length of the westward boundary to the brook of Konnoh <b>The separated cities.</b> These too were included in the inheritance of Ephraim. They had cities that were separated from their portion and were incorporated within the boundary of the inheritance of Menashe.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">These cities actually belonged to Ephraim but were located within the boundaries of Menashe, and were not connected to the portion of Ephraim.</i> <b>To Mochir, the firstborn of Menashe.</b> Since he was the firstborn, he was the first to take a portion in the days of Moshe, on the other side of the Jordan, and thus Gilod and Boshon were his portion. <b>Ten portions of land fell to Menashe.</b> Six portions went to the family divisions mentioned above, and four went to the daughters of Tselophchod, not because each of them was considered an individual family division but rather because they took <i>these</i> four portions: the portion of their father who was one of those who went out of Egypt; since according to the number of those who went out of Egypt was the land divided; the portion their father shared with his brothers in the property of their father, Cheifer, since he too was one of those who went out of Egypt; and since their father, Tselophchod, was the firstborn, he received two portions [of Cheifer’s property]; and an additional portion from their father’s brother who died in the wilderness, without children and they received the inheritance of his share. This was stated by our Sages in <i>Bava Basra.</i><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Maseches Bava Basra 119A.</i> It was unnecessary for Scripture to relate to us the number of the daughters’ share, except to teach us that they took the share of the firstborn, and to inform us that Eretz Yisroel was an actual inheritance to them [since it was considered] the actual possession of their fathers, for the firstborn does not receive an extra portion in potential property as he does in actual property.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">A firstborn receives a double portion only of the property that actually belonged to his father, but not of the property that was only potentially his father’s. Regarding the inheritance of Eretz Yisroel, the portions that were destined for them were considered their actual possession and not just potential property. The daughters of Tzelophechod, therefore, were able to inherit that extra portion of their father.</i> <b>And the land of Gilod</b>— that was on the other side of the Jordan belonged to the remaining sons of Menashe. <b>The land of Tapuach.</b> The villages and the towns [belonged to Menashe], but the city of Tapuach itself belonged to the descendants of Ephraim. <b>On Menashe’s boundary.</b> It was located on the border of Menashe, toward the end of his boundary. <b>These cities—</b> from Tapuach to the stream of Kanoh belonged to Ephraim, but were located among the cities of Menashe. <b>The southern side belonged to Ephraim:</b> Ephraim took his share from the south, facing the land between the descendants of Yehudah and the rest of the tribes. <b>The northern side belonged to Menashe.</b> Menashe took the land to the north. <b>These were three regions.</b> [as the Targum], Three provinces. The three regions mentioned here consisted of Dor and Ein dor, as stated above in this Seifer:<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Above 12:23.</i> “The king of Dor of the Dor region,” and in another verse it states:<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Above 11:2.</i> “In the region of Dor on the west,” and here it is stated: “The inhabitants of Dor and its towns.” These are three regions that belonged to her. <b>Resolved</b>—were willing.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The tribe of Menashe set a bad precedent by taxing the Canaanites instead of destroying them as the Torah commanded. This evil practice was soon adopted by the other tribes. Even though the tribe of Ephraim also did not drive out the Canaanites (see above 16:10), they at least forced them into slave labor, whereas the tribe of Menashe demanded only a money tax. This was considered a graver sin as it allowed these Canaanites the ability to influence the Jews much more than those who were actually enslaved.</i> <b>And the descendants of Yoseif spoke.</b> Referring specifically to the descendants of Menashe.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">According to Rashi even though the tribe of Ephraim was part of the “descendants of Yoseif”, they did not join the tribe of Menashe in their complaint. The reason being, as Rashi later explains, was that while the tribe of Menashe had experienced a sharp increase of their population, the tribe of Ephraim experienced a decrease in its population, and were therefore quite satisfied with their portion of inheritance. This is based on the opinion that the size of the individual tribe’s inheritance was determined by their number at the time they left Egypt. During the years in the desert Menashe grew faster than any other tribe. When they left Egypt their number was 32,200 and when they entered Eretz Yisroel it was 52,700, an increase of 20,500. They were given land for 32,200 portions but they had to divide it among all 52,700 members of their tribe, and this was the basis of their complaint.</i> <b>For until now so much has Adonoy blessed me.</b> For you have seen that my population has increased from the first counting to the second counting by twenty thousand, five hundred, which is the numerical equivilent of כּה (25). In the first counting you found the number of Menashe, stated in Seifer Bamidbar,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Parshas Bamidbar 1:35.</i> to be thirty two thousand, two hundred, and in Parshes Pinchos<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Bamidbar 26:34.</i> their number was fifty two thousand, seven hundred. Another explanation is: until now, until כּה referring to the blessing that was said to Avrohom, “So (כּה) shall be your seed.”<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Bereishis 15:5.</i> This blessing has been fulfilled in my tribe. And according to its plain meaning, until now-as I am now— until I am the multitude you see now. <b>If you are indeed such a multitude of people—</b> then you have the strength to cut down forests and to clear them, as expressed in old French, essarter, and there you will be able to build cities.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Yehoshua obviously could not change the portion that had been alloted to them in accordance with the method with which the Ribono Shel Olam had commanded him to distribute the land. He therefore suggested that they clear the forest in the mountains, which would give them sufficient land to settle their families and to build cities for them. This land was unclaimed and could be theirs after clearing it and settling there.</i> <b>And cut out—</b> This is an expression of cutting, as stated, “And they will cut them down with their swords,”<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Yechezkeil 23:47.</i> essarteras-in Old French, <b>Crowded</b>—dense [or stress]. <b>The mountain will not be sufficient for us.</b> For it is too crowded for us as you [just] said. <b>It will not be sufficient.</b> It will not be enough. <b>Iron chariots.</b> ‘And that what you say, go up to the forest and conquer the land of the Perezzites and the Rephaim [is not so simple] because the Canaanites are a mighty people, and they possess iron chariots.’ Do not wonder if Scripture refers to the Perezzites and Rephaim as Canaanites for they were all descendants of the original Canaan.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">The original Canaan was the grandson of Noach, who was cursed by Noach. See Bereishis 9:25.</i> <b>For the mountain will be yours.</b> The mountain of which I said to you “Go up to the forest.” <b>For it is a forest and you will cut it down.</b> For it is a forest and it is only fitting for a multitude of people, that will cut it down and clear it. <b>And you will cut it down.</b> You who are a multitude of people. <b>And as far as it extends will be yours.</b> For you will drive out the Canaanites. Because you are a multitude of people. <b>Even though they possess iron chariots.</b> None of the other tribes have sufficient man power to fight them. <b>Even though they are stong.</b> You have the ability and will drive them out. Our Rabbis explained [the meaning of] ‘Go up to the forest— Hide yourselves in the forest and the “evil eye” will have no power over you.’<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Yehoshua implied that the forest would protect them against the “evil eye.” Because they were so numerous and multiplied so rapidly, they would invoke jealousy from their neighbors. It was therefore to their advantage to live in a forest area where they would not be so visible. If they would live in the cities of the plains, everyone would see how numerous they were, but in the forest they would not be as visible.</i> <b>And there they made a dwelling place for the Tent of Meeting.</b> [This refers to the Tent of Meeting] that they had constructed in the wilderness.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Since Scripture does not identify the Tent of Meeting, Rashi explains that it is the same one they had constructed in the wilderness.</i> It did not have a roof, but it was a stone structure on the bottom and was covered with curtains above.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Zevachim 24b. During the fourteen years since they entered Eretz Yisroel, the <i>Mishkan</i> remained at Gilgal. They had been too occupied with conquering and dividing the land to establish a permanent dwelling place for the Tent of Meeting. Once they began settling in the land, they established a House of God. The walls of the House were made of stone, and instead of a roof it was covered with curtains of cloth and skins, as it had been when it was constructed in the wilderness.</i> This we learned in Maseches Zevachim. <b>And the land had been conquered before them.</b> Once the <i>Mishkon</i> was established, it became easier for them to conquer the land.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The land had actually not been conquered at that point in time, but even though the conquest had not been completed, they had faith that in the merit of the <i>Mishkan,</i> they would be blessed with continued victory in the remaining battles of conquest.</i> <b>Seven tribes.</b> [For the following tribes] had already received their portions: Reuvein, Gad, and the half tribe of Menashe had received their inheritance in the days of Moshe on the other side of the Jordan. In the land of Canaan itself, the lot had already fallen for Yehudah, Ephraim and the half tribe of Menashe. These five tribes were provided for. <b>Timid</b>—weak. <b>For each tribe.</b> For each of the remaining seven tribes. <b>According to their inheritance.</b> Into seven parts but not equal ones, but according to the tribes appropriate portions— to the large tribe according to its largeness, and to the small tribe according to its smallness, as it is said, ‘To the large [tribe], increase their inheritance.’<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Bamidbar 26:54.</i> <b>And they will divide it into seven parts.</b> Including that which was already conquered and that which was destined to be conquered. <b>Yehudah will remain at his boundary in the south</b>— of Eretz Yisroel, for there fell to his lot the entire southern boundary. <b>And the house of Yoseif—in the north.</b> The north of the land already conquered. There is however much more to be conquered: the side of the boundary from Baal-gad to Levo-chamos which is near Hor hoHor in the northern boundary. The seven tribes will divide [the land] between Yehudah and Yoseif, and [the land] which remains to be conquered. <b>I will cast.</b>—I will throw, similar to, ‘He threw into the sea.’<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Shemos 15:4.</i> <b>Their northern boundary.</b> Their northern boundary was the Jordan, since the border started from the east and went up alongside Yericho from the north. It went from there westward alongside Yericho and the border line is drawn on the northside of Yericho. Thus Yericho is within the border line in the portion of Binyomin. <b>To the wilderness of Beis-Oven.</b> To the wilderness of Beis-Oven.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Rashi explains that the text מִדְבְּרָה בֵּית אָוֶן is the same as לַמִדְבַּר שֶׁל בֵּית אָוֶן.</i> <b>From there the boundary passed</b>—westward. <b>To Luz, the southside of Luz which is Beis El.</b> [This is the city] that Yaakov called [Beis-el.] It is not the Beis-el which is near Ai, for it is said about the boundary of Yoseif: ‘And it extended from Beis-el to Luz.’<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Chapter 16:2.</i> Thus we learn that there were two [Beis-els]. Luz was not in the portion of Binyomin; for the boundary line was from Luz and within; as it is said: ‘To the southside of Luz.’ the boundary line goes south of Luz, thus Luz is outside the boundary line, and is within the inheritance of the Bnei Yoseif. Beis-el is in the portion of Binyomin; as it said later in this section.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">See Verse 22.</i> <b>And the boundary circled and went around the western side southward.</b> At Atros-ador, the length of the northern boundary ended; it went from east to west. From there the boundary line encircled the western boundary of Binyomin to go southward from north to south. The western boundary line, extended from the mountain which was opposite Beis-choron— south of the mountain— which was south of Beis-choron; that was the beginning of the northwest corner of Binyomen’s [portion,] and the boundary line went from north to south. <b>It extended—</b> From its south-western corner to Kiryas-yearim which belonged to Yehudah. Thus the width of Binyomin’s boundary occupies the entire width of the land between Yehudah and Ephraim. His [Binyomin’s] southern boundary meets with the northern boundary of Yehudah, which was the location of <i>Yerushalayim</i>, as is said later in this chapter.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">V. 28.</i> Thus both tribes had a share in it.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">The major portion of Yehudah’s territory was to the south, but there was one strip of land that extended north and bordered the portion of Binyomin. It extended to the city of the Yevusim which later became <i>Yerushalayim</i>. (See v. 28) The city and the <i>Beis ha Mikdosh</i> were situated right on the border of the two tribes. There are various opinions regarding the exact location of the Altar itself. Some say that it was in Binyomin’s portion, while others maintain that it was in the portion of Yehudah.</i> The Northern boundary of Binyomin and the sourthern boundary of Ephraim meet, and Shiloh was located there in the portion of Ephraim, as it is said, ‘And He abandoned the Mishkan of Shiloh, etc., and He abhorred the tent of Yoseif, and the tribe of Ephraim He did not choose.’<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Tehillim 78:60,67.</i> Binyomin too had a share in it [Shiloh], and so we learned in Maseches Zevachim, ‘In three places the Divine Presence rested in Eretz Yisroel: in Shiloh, in Nov and in the Beis ha Mikdosh; and of all of them, it rested only in the portion of Binyomin:<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">From the time the land was divided, the Divine Presence (שְׁכִינָה) rested within the portion of Binyomin. Initially the Divine Presence rested in the Mishkon at Shiloh. After its destruction, the Mishkon was established at Nov, which was also within Binyomin’s portion. It was moved from there to Givon and afterwards to <i>Yerushalayim</i> where the Beis ha Mikdosh was built. The reason for the pre-eminence of Binyomin in this respect, was the blessing Moshe gave to him, as it is said: “Adonoy’s friend, let him live secure with Him. He hovers protectively over him throughout the day, and He resides between his shoulders.” (Devorim 33:12) The <i> Shechina,</i> Divine Presence, resided in Shiloh for many years, and for a short time it <i>hovered</i> over Nov and Givon, and finally a permanent, eternal dwelling place for the <i>Shechina</i> was established in <i>Yerushalayim</i>. Thus in his blessing, Moshe alluded to the places within the territory of Binyomin in which the Divine Presence would reside. (See Rashi there).</i> <b>This was the western side—</b> the west side extending from Atros-ador to Kiryas-yearim. <b>And the southern side—</b> Referring to the southern border of Binyomin which is identical with the northern border of Yehudah. All the borders that are listed here are listed relative to the north of Yehudah, and every place described here as descending, is described in reference to Yehudah as going up because here he is listing [boundaries] from west to east and there he lists them from east to west. <b>And the boundary extended to the sea—</b> to a sea, but I do not know which sea it is. <b>To the bay of the Salt Sea to the north.</b> To the north of the bay. Thus the entire bay was in the portion of Yehudah. <b>[To the southern] end of the Jordan.</b> Referring to the place where the Jordan falls [empties into] the Dead Sea. This was listed as the north-eastern edge [of the territory] of Yehudah. And here it is listed as the south-eastern edge [of the territory] of Binyomin. <b>The Jordan borders it on the east.</b> The Jordan was the eastern boundary of Binyomin; as the Jordan goes along the width of his entire boundary to the east. <b>Tzeilah, Eleph and Yevusi which is <i>Yerushalayim</i>.</b> Each of these are individual cities. Similarly, Givas and Kiryas [are individual cities]. Thus five cities are mentioned in this verse. <b>The second lot came out.</b> It was second to that of Binyomin, for Binyomin’s lot was the first of the seven tribes whose representatives Yehoshua spoke to [saying]: “And they will divide it into seven parts,” for Yehudah and Yoseif had previously received [their inheritance] as it is said there: “Yehudah will remain at his boundary in the south,” [and the house of Yoseif will remain at their boundary in the north].”<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">See above 18:5.</i> From here he goes on to list the seven lots. <b>Was too large for them.</b> It was more than was their due.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Various reasons are presented why Shimon was given part of their inheritance in the midst of Yehudah’s territory. Some say that Shimon helped Yehudah conquer their land and therefore merited to receive some of it as their own. Others maintain that this was because Yaakov had said: “Shimon and Levi are brothers, instruments of violence are their wares. I will disperse them throughout Yaakov and scatter them throughout Israel.” (Bereishis 49:5,7) Shimon was given a portion within Yehudah and Levi was scattered throughout many cities in the land.</i> <b>Kislos-tovor.</b> I say that [כִּסְלוֹת] is an expression of flanks, כְּסָלִים, flancs in old French. This is similar to what is stated in Vayikro 3:4. It is not at its highest point and not at its bottom, but on its slope, near the middle, closer to the rear, than the front, like the flanks of an animal. [Thus in this verse it reads the flanks of Mt. Tabor]. However when Scripture states, Oznos-Tavor, it refers to a place near its top, the place where the ears are situated. <b>East of Gitoh-cheifer.</b> To the east of Gat-hacheifer which is the name of the city of [the prophet] Yonah ben Amtai. <b>Ittoh-kotzin.</b> This was the name of the city. <b>It circled around to Neioh.</b> [From Rimmon] it circled to Neioh. In other words, from there, the boundary circled around to Neioh. Targum Yonason also explains it this way: “It extended to Rimmon, and from there it circled to Neioh.”<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Rashi goes to great pain to refute those who say that the word הַמְתאָר is connected to רִמוֹן and thus translate, Rimon-misoar as though this was the name of the city.</i> <b>Fortified city of the Rock.</b> Cities of fortress, cities of might. <b>Rock</b>—צוּר means a rock. <b>From the lot of Achziv.</b> [חֶבֶל means a rope of Achziv] but here it refers to the lot of Achziv. <b>Fortified cities—</b> which belonged to Naftoli were Tzidim, Tzeir, etc. <b>Tzoroh, Eshtaeil.</b> These were cities in the portion of Yehudah, and the lot of Bnei Don fell near them. <b>The boundary of Bnei Don extended from them.</b> At this point they took only a small portion, but the lot also fell for them in another place which was a distance from their boundary, and thus the other tribes intervened between them.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Others explain the words, וַיֵצֵא גְבוּל בְנֵי־דָן מֵהֶם to mean, “the boundary of the Bnei Don was too small for them,” and they went out to capture the city of Leshem to make room for their population.</i> <b>They fought against Leshem.</b> This took place later in the time of Osniel, the son of Kenaz, in the days of the graven image of Michoh, as it is said in the Book of Shoftim.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Shoftim 17:3,4. 18:2. (See Rashi to 17:1.)</i> <b>Leshem</b> This is the city of Layish, that is mentioned in the Book of Shoftim.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Shoftim 18:7,14.</i> <b>That were divided for inheritance.</b> They caused them to inherit. <b>Until he stands, etc. for judgement.</b> If he is acquited from exile, he is discharged. If he is sentanced to exile, he is returned to the city of his refuge, and he must reside there until the death of the <i>Kohein-godol.</i> <b>And on the other side of the Jordan, from Yericho eastward.</b> [These cities were set aside] during the days of Moshe, as it is said, “Betzer in the wilderness.”<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Devorim 4:43.</i> <b>That were set aside.</b> They were prepared and set aside for this. <b>And the remaining descendants of Kehos.</b> They were the descendants of Moshe, the descendants of Yitzhar, Chevron and Uzziel.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Shemos 6:18.</i> <b>From the families of the tribe of Ephraim.</b> From the inheritance of the tribe of the descendants of Ephraim, these cities were alloted to them. They received cities from the portion of each tribe, as it is said: “Take more from a larger [portion], and less from a smaller [portion]; each person according to his inheritance, shall give of his cities to the <i>Levi’im.</i><sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Bamidbar 35:8.</i> <b>That will be mentioned by name.</b> Since he had not mentioned earlier the names of the cities that were given to them, and he enumerates their names later, he therefore states [now], “these cities that <i>will</i> be mentioned by name.” <b>And Almon.</b> In Sefer Divrei haYomim it is rendered: and Olemes this is similar to Bachurim which Yonason translates as Alomos.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Both words בַחוּרִים and עַלָמוֹת refer to youth.</i> <b>and their open spaces around it.</b> Two thousand <i>amos</i> on each side. <b>Furthermore, when Yehoshua sent them off.</b> He sent off the half-tribe of Menashe in the same manner as he sent off the Bnei Reuvein and the Bnei Gad. <b>[Divide the spoils] with your brothers—</b> Referring to Bnei Gad and Bnei Reuvein. There are some who interpret “brothers” in referrence to those who remained behind to guard the cities and the women and children. [Even though] they did not cross the Jordan— with the armed division, nevertheless they received a share of the spoils.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This practice was instituted by Avrohom. See Bereishis 14:24. Rashi comments there that Dovid learned from Avrohom’s action and established this as a tradition.</i> <b>To go up against them to war.</b> [They were prepared to do this] because בָּמוֹת were prohibited<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The term בָּמוֹת is used to describe any type of altar used for sacrifices except the altar of the <i>Mishkan</i> or the <i>Beis ha Mikdosh.</i> These בָּמוֹת were permitted during the period before the establishment of the Mishkan, but were prohibited so long as the Mishkan was intact. They were considered a threat to the unity of the Klal Yisroel and to the centrality of the Mishkan.</i> once the <i>Mishkan</i> was established at Shiloh. <b>If the land of Your posession is impure.</b> Since the Holy blessed is He, did not choose to rest His Presence there. <b>Do not rebel against us.</b>—וְאוֹתָנוּ אַל תִּמְרדוּ This is the same as—וּבָּנוּ אַל תִּמְרדוּ <b>Almighty God is Adonoy.</b> He is God over all divine beings. He is Adonoy, Who knows that our intent was not rebellion etc. By repeating this declaration twice, [they declared] that He is God in this world and in the World to Come. <b>Do not save us this day.</b> They said this to His Divine Presence. <b>Let Him prosecute</b>—Let him punish us. <b>Our anxiety of this.</b> Because of anxiety, and the fear of insulting words, have we done this, as is further explained in the Scripture: ‘Lest tomorrow your children will say,’ Lest they insult our children— when they go to bring sacrifices in the <i>Mishkan</i> at Shiloh— lest they say to them, ‘What have you to do with Adonoy?’ Did he not set a boundary between us and you, namely, the Jordan. This was our fear and thus we made it. Every word, דְּאָגָה, found in Scripture expresses fear, similar to, “I am concerned [fear] that the Jews etc.” [These were the words] of Tzidkiahu.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See Yirmiahu 38:19. King Tzidkiahu was concerned that the Jews that had been captured by the Kasdim would betray him and he too would fall into their hands.</i> <b>Rather it will bear witness</b> that we have not withdrawn ourselves from the law governing the altar. <b>And they the Bnei Yisroel blessed God.</b> The Bnei Yisroel thanked Adonoy.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Rashi here quotes Targum Yonasan, who feels that it is more appropriate to say that they thanked God, rather than blessed Him.</i> <b>And the Bnei Reuvein and Bnei Gad called the altar, for it is a witness.</b> This is one of the shortened verses. One more word should have been added: And the Bnei Reuven and Bnei Gad called the altar ‘<i>witness,</i>’ [for it is etc.] <b>You have seen how I have alloted to you.</b> By means of the lot for your inheritance. <b>The remainder of these nations—</b> that remain to be conquered. <b>And a goad in your sides.</b><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Rashi takes the word לְשׁטֵט as an expression of prowing rather than as an expression of a rod or goad as do other commentaries.</i> They will prowl around you to loot and ransack. <b>And thorns.</b> This is an expression of camps. Similarly: “And they will come upon you with camps,”<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Yechezkeil 23:24.</i> like a shield (צִנָה) that surrounds a person on three sides, as it is said, “As a shield, you encompass him with favor,”<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Tehillim 5:13.</i> תַּעְטְרֶנוּ meaning תְּסוֹבְבֶנוּ, surrounding, similar to “And Shaul and his men surrounded David and his men.”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">I Shmuel 23:26.</i> עוֹטְרִים meaning סוֹבְבִים, surrounding. <b>I multiplied his descendants.</b> The word אַרְבֶּ in the text lacks the letter ה,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The word should have been written אַרְבֶּה.</i> [from which we infer:]<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> The root of ארב would be רִיב which means to quarrel.</i> “How many troubles and tests<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Avrohom was tested a total of 10 times, the tenth being the binding of Yitchok on the altar.</i> did I bring upon him before I gave him a descendant.” <b>And He brought the sea upon “him.”</b><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Why is the singular עָלָיו, upon him used in the text? Rashi goes on to explain its significance.</i> He brought the sea upon each individual among them. If it happened that one of them ran away, in order not to enter the sea, a sea-wave would pursue him and catch him. <b>The people of Yericho went to war against you. As did the Emorites, the Perezites etc.</b><sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Why were these nations involved in the battle of Yericho?</i> All these seven nations are mentioned here because Yericho is on the border, and was the bolt and lock of Eretz Yisroel. Therefore, all these seven nations were gathered there, represented by their elite soldiers. <b>A holy God.</b><sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Why is this Name of God always in the plural form אל־הים instead of א־ל.</i> In most places, every expression of rulership is found in the plural form, such as: “the ruler of the Land,”<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Bereishis 42:30. “The <i>man</i> the <i>master</i> of the land, אַדנֵי הָאָרֶץ spoke to us.” Here too, it should have been written אַדוֹן הָאֶָרֶץ in the singular.</i> “the ruler of Yoseif,”<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Bereishes 39:20.</i> “if his master is with him,”<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Shemos 22:14. Here too it should have said אִם בַּעַל עִמוֹ in the singular referring to the owner.</i> that God went to redeem<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">II Shmuel 7:23.</i>. The reason for this is because this name is the name of power. <b>You are witnesses against yourselves.</b> Yehoshua foresaw that in the future, they would undermine [the covenant] in the days of Yechezkeil and say, “We want to be like the [other] nations,” and therefore he was so hard on them now. Therefore it was said to them in the days of Yechezkeil, “The thought you entertain will never come to pass etc., As I live says Adonoy, God, I will rule over you with a strong hand etc.”<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> See Yechezkeil 20:32,33.</i> You have already accepted upon yourselves [the covenant] in the days of Yehoshua. And you can not say “We only accepted it upon ourselves in the days of Moshe because we wanted [God’s help] to enter the land,” since in the days of Yehoshua you had already entered the land, and [yet] you accepted the covenant. <b>And he established it as a statute and an ordinance at Shechem.</b> He set in order for them there the statutes of the Torah and they accepted them upon themselves. <b>And Yehoshua wrote, etc.</b><sup class=\"footnote-marker\">12</sup><i class=\"footnote\">What were the words that Yehoshua wrote and where did he write them? It might be inferred that he wrote the words of his admonishment to the people and inserted them in the Sefer Torah of Moshe, but we know this is not true.</i> According to Targum Yonasan— And Yehoshua wrote these words, and concealed them in the Sefer Torah of God.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">According to Targum Yonasan, He merely placed them where the Sefer Torah was kept, which was in the Ark.</i> In Maseches Makos,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> 11a.</i> two <i>Amoraim</i> argue [about what Yehoshua wrote]. One says that it refers to the eight verses from ‘And Moshe died’ until ‘in view of all of Yisroel,’ for the Sefer Torah was incomplete and he [Yehoshua] completed it.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">See Devorim 34:5-12. These verses describe the passing of Moshe. Could Moshe have written them himself? How could he have written them while he was alive when they were not yet true? Moshe could not have written that he had died when it had not yet happened. This <i>Amora</i> says therefore that the final eight verses were written by Yehoshua.</i> The other one says that this refers to the chapter of the cities of refuge<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">See above, Chapter 20.</i> which he wrote in his book [Sefer Yehoshua] as they were written in the Sefer Torah. <b>Under the doorpost.</b> This is translated according to Targum Yonasan, תְּחוֹת אַלְתָא. הָאַלָה refers to the door post of the entrance, as it is said,<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">I. Melachim 6:31.</i> “the doorposts were a fifth, and<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Yechezkeil 40:10.</i> the doorposts had one measure.” Other say that [הָאַלָה means ‘the oak tree’] and it refers to the oak near Shechem which is written regarding Yaakov,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">See Bereishis 35:4. As Yaakov was preparing to return to his father, Yitzchok, in the Holy Land, he instructed that all idols and earrings were to be given to him and he buried them under the oak tree near Shechem.</i> “And Yaakov hid them beneath the oak.” <b>Which is in the Sanctuary of Adonoy.</b><sup class=\"footnote-marker\">20</sup><i class=\"footnote\">But the Sanctuary had not yet been built.</i> Since the Ark was brought there [it is referred to as the Sanctuary] as it stated above,<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Verse 1.</i> ‘And they stood before God. <b>Behold this stone will be witness against us, etc.</b><sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The question is, how could the stone hear? Another problem: the verse states that it heard “all the words of Adonoy that He spoke to us,” and yet there is no mention of Adonoy having spoken to them.</i> [Here Rashi quotes from Targum Yonasan]: This stone will be for us as the two stone tablets of the covenant,<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Yehoshua compared it to the two tablets of the Ten Commandments which were witness to the covenant at Mount Sinai, and are therefore always referred to as the לוּחוֹת הָעֵדוּת, the Tablets of Testimony.</i> for we have made it for a witness,<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">It would stand as a silent witness to the covenant they had made on that day.</i> since the words written on it [the stone] are almost similar to all the words of God that He spoke to us. This verse can also be explained according to its plain meaning: for it [the stone] has heard the words that I have spoken to you, on behalf of the Omnipresent. <b>In Simnas-serach.</b> This was its actual name. Elsewhere it is called Simnas-cheres<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See Shoftim 2:9.</i> because they erected a figure of the sun upon his grave,<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">See Shoftim 8:13 where חָרֶס refers to the sun. Also See Shoftim 14:18.</i> to indicate that he is the one that caused the sun to stand still, and all who pass by it say, “Woe for the loss of this one, who did such a great thing and died.” Others say its <i>actual</i> name was Simnas-cheres, and why was it called Simnas- serach? because its fruit would rot because of their abundant richness. <b>The Storming Mountain</b> It was so named to teach us that the hill stormed [shook] and threatened to kill them, because the people did not eulogize him properly.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The verse merely states that “they buried him” and no mention is made of them having eulogized him, or mourned for him.</i> <b>Lived on after</b> [Lit. they had length of days.] Their days were lengthened but their years were not lengthened for they were punished. <b>They buried in Shechem.</b> From Shechem he was stolen [kidnapped]<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">See Bereishis 37:14.</i> and to Shechem they returned him. <b>In the hill of his son, Pinchos.</b><sup class=\"footnote-marker\">29</sup><i class=\"footnote\">These words seem to imply that the hill belonged to Pinchos even during his father’s lifetime. But if he did not inherit it from Elozor, from where could he have gotten it? There are others who say that Pinchos did inherit the land from Elozor, and since inheritance takes effect immediately, it already belonged to Pinchos before Elozor was buried.</i> From where did Pinchos have a portion in the land? He inherited it from his wife.",
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