Yalkut Shimoni on Nach Reader

"By the word of the LORD they gave him the city" (Joshua 19:50). The land of Israel was divided only by lot, as it is said, "only by lot" (Numbers 26:55). [But] Joshua and Caleb did not take their portion by lot; rather, "by the word of the LORD they gave him the city that he asked, Timnath-serah" (Joshua 19:50). It is written "serah" and it is written "heres" (Judges 2:9). Rabbi Eleazar said: At first its fruits resembled earthenware [heres, hard and poor], and in the end its fruits would rot [masrihin] from the abundance of their richness. And if you wish, say the reverse: at first they would rot from the abundance of their richness, and in the end they resembled earthenware.

"These are the inheritances which Eleazar the priest [and Joshua son of Nun and the heads of the fathers' houses of the tribes of the children of Israel distributed]" (Joshua 19:51). Rabbi Yitzhak said: From where do we know that property declared ownerless by the court is [validly] ownerless? As it is said, "and whoever would not come within three days, according to the counsel of the princes and the elders, all his substance would be forfeited [yehoram], and he himself separated from the congregation of the exiles" (Ezra 10:8). Rabbi Eleazar said: From here — "these are the inheritances which Eleazar the priest and Joshua son of Nun and the heads of the fathers' houses [distributed] by lot to the children of Israel." Now what have the "heads" to do beside the "fathers"? To tell you: just as fathers bequeath to their children whatever they wish, so too the heads [of the court] may apportion to the people whatever they wish.

"And the LORD spoke to Joshua, saying: Speak to the children of Israel, saying, Assign for yourselves the cities of refuge of which I spoke to you by the hand of Moses" (Joshua 20:1-2). Rabbi Aha bar Hanina said: Why is the passage of the killers stated in harsh language ["dabber," speak sternly]? Because they are of the Torah. Does this mean that every "speaking [dibbur]" is harsh language, as it is written, "the man, the lord of the land, spoke roughly to us" (Genesis 42:30)? But it is also written, "then they who feared the LORD spoke [nidberu] one to another" (Malachi 3:16), and likewise it says, "He subdues [yadber] peoples under us" (Psalms 47:4). [The answer:] "dabber" is one thing and "yadber" is another. Rabbi Yehudah and the Rabbis differ on this: one said it is because [the cities] were delayed [in being designated], and one said it is because they are of the Torah.

"That the manslayer who kills any person unwittingly may flee there" (Joshua 20:3). We learned there [in the Mishnah]: These are the ones who are exiled — one who kills a person unwittingly. If he was pressing with a roller and it fell upon someone and killed him, [or] he was descending a ladder and fell upon someone and killed him, this one is exiled. But if he was pulling the roller [upward] and it fell upon someone and killed him, [or] he was raising [a vessel] with a pulley and the rope snapped and the barrel fell upon someone and killed him, this one is not exiled. This is the rule: in any case where the death occurred in the course of a downward motion, he is exiled; not in the course of a downward motion, he is not exiled. If the iron [axe-head] slipped from its handle and killed, Rabbi says he is not exiled, and the Sages say he is exiled. [If a chip flew] from the wood being split, Rabbi says he is exiled, and the Sages say he is not exiled.

One who throws a stone into the public domain and kills, this one is exiled. Rabbi Eliezer ben Yaakov says: If after the stone left his hand the other person put out his head and received it, he is exempt. If he threw the stone into his own courtyard and killed: if the injured party had permission to enter there, he is exiled; and if not, he is not exiled, as it is said, "and he who goes with his fellow into the forest" (Deuteronomy 19:5) — just as a forest, where both the injured and the injuring party have permission to enter [is included], so is excluded the courtyard of a householder, where the injured party has no permission to enter. Abba Shaul says: Just as wood-chopping is an optional act, so [the law applies to] any optional act — excluding the father who strikes his son, the teacher who disciplines his pupil, and the agent of the court. Rabbi Yose bar Rabbi Yehudah says: At the outset, both the unwitting killer and the deliberate killer hasten to the cities of refuge, and the court sends and brings him back from there: whoever is liable to death they put to death, and whoever is not liable to death they release; whoever is liable to exile they return to his place, as it is said, "and the congregation shall restore him to his city of refuge" (Numbers 35:25). And they assign him two scholars, lest [the blood-avenger] kill him on the way, and they speak to him. Rabbi Meir says: He himself pleads on his own behalf, as it is said, "and this is the matter [word] of the manslayer" (Deuteronomy 19:4). A manslayer who was exiled to a city of refuge, and the people of the city wished to honor him, must say, "I am a manslayer." And if they say, "even so," he may accept from them, as it is said, "and this is the word of the manslayer."

"And they sanctified Kedesh in Galilee in the hill country of Naphtali" (Joshua 20:7). Our Rabbis taught: Three cities did Moses set apart beyond the Jordan, and corresponding to them Joshua set apart [three] in the land of Canaan. And they were aligned like two rows in a vineyard: Hebron in Judah corresponding to Bezer in the wilderness; Shechem in the hill country of Ephraim corresponding to Ramoth in Gilead; Kedesh in the hill country of Naphtali corresponding to Golan in Bashan. "And the three" (Deuteronomy 19:9) — that they be evenly spaced [meshulashot], so that the distance from the south to Hebron equals that from Hebron to Shechem, and from Hebron to Shechem equals that from Shechem to Kedesh, and from Shechem to Kedesh equals that from Kedesh to the north. Three beyond the Jordan and three in the land of Israel. Abba Shaul said: In Gilead murderers were common, as it is written, "Gilead is a city of evildoers, tracked with blood" (Hosea 6:8). Rabbi Eleazar said: they would lie in ambush to shed blood. And why are those on this side and that side far apart, while the middle ones are close together? Abba Shaul said: In Shechem too murderers were common, as it is written, "and as troops of robbers wait for a man, so the company of priests murder in the way toward Shechem" (Hosea 6:9). What is "the company of priests"? Rabbi Eleazar said: they would band together to shed blood, like those priests who band together to divide the heave-offering at the threshing floors. And are there no more? Is it not written, "and besides them you shall give forty-two cities" (Numbers 35:6)? Abba Shaul said: These [six] give protection whether [the killer entered] knowingly or unknowingly, while those [forty-two] give protection knowingly but not unknowingly. And was Kedesh a city of refuge? But is it not written [it was a fortified city] (Joshua 19:35-37)? And it was taught: These cities are not to be made into small towns nor into great cities, but into middling towns; and they are settled only in a place of population, and if the population decreased they add to it; if its inhabitants decreased they bring there priests, Levites, and Israelites; and one may not sell to them weapons of war or hunting gear — the words of Rabbi Nehemiah; and the Sages permit it. And both agree that one may not spread nets within them nor twist ropes within them, so that the feet of the blood-avenger not be found there. Rabbi Yitzhak said: What is the verse? "And he shall flee to one of these cities and live" (Deuteronomy 4:42) — provide him something by which he may have life. Rabbi Yosef said: There were two [places named] Kedesh. "And beyond the Jordan by Jericho eastward they assigned Bezer in the wilderness, in the plain, of the tribe of Reuben" (Joshua 20:8). The Holy One, blessed be He, said to Moses: Make the sun shine for the murderers. Rabbi Tanhum bar Hagilai said: Why did Reuben merit to be counted first among those who save [by being listed first]? Because he was first to open with saving, as it is said, "and Reuben heard it and delivered him out of their hand" (Genesis 37:21).

"And Joshua blessed them and sent them away" (Joshua 22:6). Rabbi Yitzchak, Rabbi Yochanan, and Rabbi Yudan the convert went to hear Torah from Rabbi Shimon bar Yochai. Some say it was the chapter on property, and some say the chapter on vows. They took leave of him, then waited there one more day, saying, "We must take leave of him a second time." One of them expounded and said to them: It is already written, "And Joshua blessed them and sent them away, and they went to their tents" (Joshua 22:6). Why then does Scripture also say, "Moreover, when Joshua sent them away to their tents and blessed them" (Joshua 22:7)? Rather, while Israel was conquering and dividing the Land, the tribes of Reuben and Gad were with them, and they spent fourteen years there conquering and dividing the Land. After fourteen years they took leave of Joshua to go to their tents, lingered there a few more days, returned, and took leave of him a second time. That is why it says "Moreover, when Joshua sent them away." Rabbi Yudan said: The tribes of Reuben and Gad were Joshua's escort, and accompanied him as far as the Jordan; and when they saw that his escort had grown small, they turned back and accompanied him as far as his house. The last blessing was greater than the first. As it is written, "And he spoke to them, saying, Return to your tents with great riches and with very much cattle, with silver and gold" (Joshua 22:8). Another one expounded: "On the eighth day he sent the people away, and they blessed the king" (1 Kings 8:66). Why does Scripture say, "On the twenty-third day of the seventh month he sent the people away" (2 Chronicles 7:10)? Rather, they took leave of him, waited there a few more days, and took leave a second time. The last blessing was greater than the first, as it says, "On the eighth day he sent the people away, and they went to their tents" (1 Kings 8:66), for they found their wives in a state of purity; joyful, for they had benefited from the radiance of the Divine Presence; and glad of heart, for the wife of each one of them conceived a male child; and over all the goodness, a heavenly voice went forth and said to them, "You are all destined for the life of the world to come." Another one expounded: It is already written, "And she went from him" (2 Kings 4:5). Why does Scripture say, "And she came and told the man of God" (2 Kings 4:7)? Rather, the oil rose in price, and she came to ask him whether to sell it or not. The last blessing was greater than the first, as it says, "And you and your sons shall live on the rest" (2 Kings 4:7), until the dead are revived. And when Rabbi Shimon saw that these were settled, civilized men, he sent with them a pair of Torah scholars to learn what they would expound on the road. One of them expounded: It is already written, "And the angel of God who went before the camp of Israel moved and went behind them" (Exodus 14:19). Why does Scripture say, "And the pillar of cloud moved from before them and stood behind them"? Rather, that attribute of strict justice that had been stretched out against Israel, the Holy One, blessed be He, turned and stretched out against Egypt. And another expounded: It is already written, "And the rainbow shall be in the cloud, and I will look upon it to remember the everlasting covenant between God" (Genesis 9:16). "Between God" is the attribute of justice above; "and every living creature" is the attribute of justice below. The attribute of justice above is severe, and the one below is mild. And another expounded: One verse says, "All things [chafatzim] cannot be compared to her" (Proverbs 3:15), and another verse says, "And all your desirable things [chafatzecha] cannot be compared to her" (Proverbs 8:11). "All things" [chafatzim]: these are commandments and good deeds. "Your desirable things" [chafatzecha]: these are precious stones and pearls. And some say: A father said to his son, "These men are people of distinguished form; go to them and let them bless you." He went and found them debating verses. It is written, "Weigh carefully the path of your foot" (Proverbs 4:26), and it is written, "Lest you weigh the path of life" (Proverbs 5:6). There is no difficulty: here it speaks of a commandment that can be performed by others; there of a commandment that cannot be performed by others. As they sat again, this matter troubled them: It is written, "And all your desirable things cannot be compared to her" (Proverbs 8:11), implying that matters of Heaven can be compared to her, yet it is written, "All things cannot be compared to her" (Proverbs 3:15). There is no difficulty: here it speaks of a commandment that can be performed by others, and so forth. They said to him, "What do you want here?" He said, "My father told me to come so that you would bless me." They said to him: May it be His will that you sow and not reap, that you bring in and not take out, that you take out and not bring in, that your house be destroyed and your lodging-place be settled, that your table be confused, and that you not see the new year. When he came to his father he said, "Not only did they not bless me, they actually distressed me." He said, "What did they say to you?" He said, "This and this they said to me." He said to him: These are all blessings! "That you sow and not reap": that you beget children and they not die. "That you bring in and not take out": that you bring in a daughter-in-law and your sons not die so that she goes out. "That you take out and not bring in": that you bring out daughters in marriage and their husbands not die so that they return to you. "That your house be destroyed and your lodging-place be settled": for this world is a lodging-place and the world to come is a house. "That your table be confused": with sons and daughters. "That you not see the new year": that your wife not die and you not take another wife.

Artaban sent our teacher a priceless pearl. He said to him, "Send me something valuable in return." Rabbi Judah sent him a single mezuzah. Artaban said to him, "I sent you something that has no price, and you have sent me something worth one small coin?" He replied, "Your desirable things and my desirable things cannot be compared to her" (compare Proverbs 8:11). "And not only that, but you sent me something that I must guard, while I sent you something that, when you lie down, guards you, as it is said, 'When you walk it shall lead you'—in this world; 'when you lie down it shall watch over you'—at the hour of death; 'and when you awake it shall talk with you' (Proverbs 6:22)—in the world to come."

"God, God, the LORD, God, God, the LORD, He knows, and Israel shall know" (Joshua 22:22). What did the children of Gad and the children of Reuben see, that they invoked these three names twice, "God, God, the LORD"? With these the world was created, as it is said, "God, God, the LORD has spoken and summoned the earth" (Psalms 50:1); and with these the Torah was given to Israel, as in "For I am the LORD your God, a jealous God" (Exodus 20:5)—corresponding to the three attributes by which the world was created: with wisdom, with understanding, and with knowledge, as it is said, "The LORD by wisdom founded the earth, He established the heavens by understanding; by His knowledge the depths were broken open" (Proverbs 3:19-20). The heretics asked Rabbi Simlai: What is the meaning of what is written, "God, God, the LORD, He knows" (Joshua 22:22)? He said to them: It is not written here "they know," but "He knows." His disciples said to him, "To these you have given a mere brush-off; what do you answer us?" He said to them: The three of them are one name, like a man who says, "Basileus, Caesar, Augustus." They came back and asked him: What is the meaning of "God, God, the LORD has spoken and summoned the earth" (Psalms 50:1)? He said to them: It is not written here "they spoke and summoned," but "He has spoken and summoned the earth." They said, "To these you have brushed aside with a reed; what do you answer us?" He said: The three of them are one name, like a man who says, "Craftsman, builder, architect." They came back and asked about "In the beginning God created" (Genesis 1:1), and "For ask now of the days" (Deuteronomy 4:32), and "Let us make man" (Genesis 1:26), and "Come, let us go down" (Genesis 11:7), and "For there were revealed" (Genesis 35:7), and "where God walked" (compare Genesis 35:7), and so forth. He answered: it is written afterward, "Thrones were set up, and the Ancient of Days sat" (Daniel 7:9).

"Your fathers dwelt beyond the River in old time" (Joshua 24:2). This is one of three things that returned to their original place: exile, silver, and the writing of heaven. Exile, as it is written, "Your fathers dwelt beyond the River," and it is written, "This house he destroyed, and the people he exiled to Babylon" (Ezra 5:12). Silver, as it is written, "And they plundered Egypt" (Exodus 12:36), and it returned to Egypt, as it is written, "And it came to pass in the fifth year of King Rehoboam that Shishak king of Egypt came up" and so forth (1 Kings 14:25). The writing of heaven, as it is written, "Will you set your eyes upon it? It is gone" (Proverbs 23:5).

"And you crossed the Jordan and came to Jericho, and the lords of Jericho fought against you" (Joshua 24:11). Rabbi Shmuel bar Nachmani said: Jericho was the bolt of the Land of Israel. They said: If Jericho is conquered, immediately the whole land is conquered. Therefore they entered into it.

"For He is a holy God" (Joshua 24:19). The heretics asked Rabbi Simlai: How many divine powers created the world? He said to them: I and you, let us ask the Torah. "For ask now of the former days that were before you, since the day that God created man upon the earth" (Deuteronomy 4:32)—it is not written here "since the day they created [bar'u] man," but "since the day He created [bara] man." They said to him: But it is written, "For what great nation is there that has a God [elohim] near to it" (Deuteronomy 4:7)—here are two powers! He said to them: Read the end of the verse: "like the LORD our God whenever we call upon Him" (Deuteronomy 4:7) [the verb is singular].

Rabbi Berakhiah said in the name of Rabbi Abba the Edomite: What is the meaning of "holy ones" [kedoshim] (Joshua 24:19)? That He is holy in every kind of holiness. Rabbi Acha said in the name of Rabbi Chanina: His way is in holiness, as it is said, "O God, Your way is in holiness" (Psalms 77:14). His going is in holiness, as it is said, "They have seen Your goings, O God, the goings of my God, my King, in the sanctuary" (Psalms 68:25). He is seen in holiness, "So I have looked upon You in the sanctuary" (Psalms 63:3). His speech is in holiness, "God has spoken in His holiness" (Psalms 60:8). The baring of His arm is in holiness, as it is said, "The LORD has bared His holy arm" (Isaiah 52:10). He is lovely and majestic in holiness, as it is said, "Who is like You among the gods, O LORD" and so forth (Exodus 15:11). Thus, "For He is a holy God," that He is holy in every kind of holiness.

"If it is evil in your eyes to serve the LORD" (Joshua 24:15). Joshua did not rebuke Israel until close to his death. And for four reasons one does not rebuke a person except close to death: so that he not have to rebuke him and then rebuke him again; so that his fellow not see him and be shamed before him; so that he not bear it against him in his heart; and so that the one rebuked may depart in peace, for rebuke brings about peace. And so you find with Abraham, "And Abraham rebuked Abimelech" (Genesis 21:25). And so it says of Isaac, "Why have you come to me" (Genesis 26:27). And so you find with Jacob, "And Jacob called to his sons" (Genesis 49:1); to Reuben he says, in effect: For what reason did I not rebuke you all these years? So that you would not leave me and cling to Esau my brother. And so you find with Moses, "And it came to pass in the fortieth year, in the eleventh month" and so forth (Deuteronomy 1:3). And so you find with Samuel, as it is said, "Here I am, testify against me before the LORD and before His anointed" (1 Samuel 12:3). And so you find with David, that he did not rebuke Solomon except close to death, as it is said, "And the days of David drew near that he should die, and he charged Solomon his son, saying" and so forth (1 Kings 2:1).

"And Joshua said, You are witnesses against yourselves this day" (Joshua 24:22). Rabbi Meir used to say: When Israel were worthy, they testified about themselves, as it is said, "And Joshua said, You are witnesses against yourselves." When they corrupted themselves, as it is said, "Ephraim has surrounded Me with lies, and the house of Israel with deceit" (Hosea 11:12), the tribes of Judah and Benjamin testified against them, as it is said, "And now, O inhabitant of Jerusalem, and man of Judah, judge, I pray you, between Me and My vineyard" (Isaiah 5:3). When the tribes of Judah and Benjamin corrupted themselves, He called the prophets to testify against them, as it is said, "And the LORD testified against Israel and against Judah by the hand of all His prophets" (2 Kings 17:13). When they corrupted the prophets, as it is said, "But they mocked the messengers of God and despised His words and scoffed at His prophets" (2 Chronicles 36:16), He called the heavens to testify against them, as it is said, "I call heaven to witness against you this day" (Deuteronomy 30:19). When they corrupted matters with the heavens, as it is said, "The children gather wood... to make cakes for the queen of heaven" (Jeremiah 7:18), He called the earth to testify against them, as it is said, "Hear, O earth, behold, I bring evil" (Jeremiah 6:19). When they corrupted matters with the earth, "Their altars also are as heaps in the furrows of the field" (Hosea 12:11), He called the roads to testify against them, as it is said, "Stand by the ways and see" (Jeremiah 6:16). When they corrupted the roads, "You have built your high place at the head of every way" (Ezekiel 16:25), He called the nations to testify against them, as it is said, "Therefore hear, O nations" (Jeremiah 6:18). When they corrupted matters with the nations, "But they mingled with the nations and learned their works" (Psalms 106:35), He called the mountains to testify against them, as it is said, "Hear, O mountains, the controversy of the LORD" (Micah 6:2). When they corrupted the mountains, "They sacrifice upon the tops of the mountains" (Hosea 4:13), He called the cattle to testify against them, as it is said, "The ox knows its owner" (Isaiah 1:3). When they corrupted matters with the cattle, "And they exchanged their glory for the likeness of an ox" (Psalms 106:20), He called the beast to testify against them, as it is said, "Even the stork in the heaven knows her appointed times" (Jeremiah 8:7). When they corrupted matters with the beast, "So I turned and looked, and behold, every form of creeping thing and beast" (Ezekiel 8:10), He called the fish to testify against them, as it is said, "Or speak to the earth and it shall teach you, and the fish of the sea shall declare to you" (Job 12:8). When they corrupted matters with the fish, "And You make man as the fish of the sea" (Habakkuk 1:14), He called the ant to testify against them, as it is said, "Go to the ant, you sluggard; consider her ways and be wise" (Proverbs 6:6). Rabbi Shimon ben Elazar says: How contemptible is this man who must learn from the ant! Had he learned and acted, he would already be contemptible; how much more so when he must learn her ways and does not even learn.

"And Joshua wrote these words in the book of the Torah of God" (Joshua 24:26). Rabbi Yehudah and Rabbi Nehemiah differ about this. One said: these are the last eight verses of the Torah. And one said: these are the cities of refuge. What is meant by "in the book of the Torah of God"? This is what he meant: And Joshua wrote these words among the writings in the book of the Torah of God.

"And it came to pass after these things that Joshua died" (Joshua 24:29). Joshua led Israel thirty-eight years. In that same period Elazar the priest died, as it is said, "And Elazar the son of Aaron died." "And Israel served the LORD all the days of the elders who prolonged days" (compare Joshua 24:31): they prolonged days, but not years.

"And they buried him in the border of his inheritance in Timnath-serah" (Joshua 24:30). Rav Yehudah said in the name of Rav: Whoever is lazy in eulogizing a sage deserves to be buried alive, as it is said, "And they buried him in the border of his inheritance in Timnath-serah, which is in Mount Ephraim, on the north side of the mountain of Gaash." What is Mount Gaash? It teaches that the mountain quaked over them to slay them. Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: Whoever is lazy in eulogizing a sage does not prolong his days, measure for measure. Rabbi Hiyya bar Abba raised an objection to Rabbi Yohanan: "And Israel served the LORD all the days of Joshua, and all the days of the elders who prolonged days." He said to him: they prolonged days, but not years. But if so, "that your days may be multiplied" (Deuteronomy 11:21) would mean days and not years? A blessing is different. Israel were lazy in performing acts of kindness for Joshua. At that hour the Land of Israel was being divided, and the division was excessively dear to them, and Israel were busy with their work: this one busy with his field, this one with his vineyard, this one with his house, and this one with his boundary. Therefore the Holy One, blessed be He, sought to shake the whole world upon its inhabitants, as it is said, "Then the earth shook and quaked" (2 Samuel 22:8). This is Mount Gaash.

"And the bones of Joseph, which the children of Israel brought up" (Joshua 24:32). The verses contradict one another, for it is written, "And Moses took the bones of Joseph with him" (Exodus 13:19), and it is written, "And the bones of Joseph, which the children of Israel brought up out of Egypt." Rabbi Hama bar Hanina said: Whoever begins a matter and does not complete it, Scripture regards him as though he had not done it. Rabbi Elazar said: He is even brought down from his greatness, as it is written, "And it came to pass at that time that Judah went down" (Genesis 38:1). Rabbi Shmuel bar Nahmani said: He even buries his wife and his sons, as it is said, "And in process of time the daughter of Shua, Judah's wife, died" (Genesis 38:12), and it is written, "And Er and Onan died." And why was he buried specifically in Shechem? Rabbi Yose bar Rabbi Hanina said: They said, From Shechem we stole him, to Shechem let us return his limbs. They tell a parable: to what may the matter be compared? To robbers who entered a wine cellar and took one jug of wine and drank it. The owner of the cellar caught sight of them and said to them: May it be pleasant for you, may it be sweet for you, you have drunk the wine; now return the jug to its place. So too the Holy One, blessed be He, said to the tribes: You sold Joseph; now return his bones to their place. Another interpretation: Joseph said to them, I adjure you that from the place you stole me, there you shall return me.

"And Elazar the son of Aaron died" (Joshua 24:33). Rabbi Abbahu said in the name of Rabbi Yohanan in the name of Rabbi Yannai, and some report it in the name of Rabbi Yehoshua ben Korhah: From where do we know that a husband does not inherit property that is merely expected as he inherits property already held? As it is said, "And Segub begot Jair, and he had twenty-three cities in the land of Gilead" (1 Chronicles 2:22). From where do we know that these belonged to Jair and not to Segub? This teaches that Segub married a woman who died in the lifetime of those from whom she would inherit, and then those from whom she would inherit died, and Jair inherited them. And it says, "And Elazar the son of Aaron died, and they buried him in the hill of Phinehas his son, which was given to him in Mount Ephraim" (Joshua 24:33). From where do we know that this hill belonged to Phinehas and not to Elazar? This teaches that Elazar married a woman who died in the lifetime of those from whom she would inherit, and Phinehas inherited it. Why "and it says" a second proof? Should you say that it was Jair who married the woman who died, come and hear, "And Elazar the son of Aaron died." And should you say it fell to him from a field of devoted property, come and hear, "And they buried him in the hill of his son, which was given to him as an inheritance," an inheritance properly due to him, and Phinehas inherited it.

"A husband inherits from his wife." From where do we learn this? Learn it from “And he shall inherit it,” (Numbers 27:11) with the word “it” written in the feminine “otah,” which can also be translated as: Her. This teaches that a husband inherits from his wife; this is the statement of Rabbi Akiva.

But Rabbi Yishmael says: This derivation is not necessary, as the verse states, “And Elazar, the son of Aharon, died [and they buried him in the Hill of Pinehas his son, which was given him in Mount Ephraim]” (Joshua 24:33). And from where did Pinehas have land that his father, Elazar, did not have? Rather, this teaches that Pinehas married a woman [who possesed land, perhaps from her own father], and she died and he inherited from her [so Pinehas had his own land].

And a [similar] verse says: “And Seguv begot Yair, who had twenty-three cities in the land of Gilead” (I Chronicles 2:22). And from where did Yair have land that his father, Seguv, did not have? Rather, this teaches that Yair married a woman, and she died and he inherited from her. Why "And a verse says"?

And if you would say it was Elazar, his father, who married a woman who died, and her son Pinehas inherited from her - come and hear a proof from the verse: “And Seguv begot Yair” (I Chronicles 2:22). And if you would say: That is the case there as well [that it was Yair who inherited it from his deceased mother], if so, why do I need two verses? Rav Pappa said to Abaye: I could actually say to you: A husband does not inherit [from his wife], and the verses are concerned about the son, as we explained.

And Yair? He purchased it [from a third party, with no inheritance]. And Pinehas? He purchased it from a third party.

You cannot say [that Pinehas purchased the land where he buried his father], as if so, the field would return to its original owner in the Jubilee Year, and it would be found that this righteous man, i.e., Elazar, is buried in a grave in land that is not his. Rather, say that [in his capacity as a priest] Pinehas came into possession of this land as a dedicated field.

Rabbi Aha bar Hanina said: Had Israel not sinned, they would have been given only the Five Books of the Torah and the book of Joshua, because it sets forth the arrangement of the Land of Israel, as it is said, "For in much wisdom is much grief" (Ecclesiastes 1:18). It is written, "And he broke them beneath the mountain" (Exodus 32:19). Moses gazed at the tablets and saw that the writing had flown off from them, and he cast them from his hands; immediately he was struck dumb and could not answer a word. At that hour a decree was issued upon Israel that they would study Torah amid pain, amid servitude, amid wandering, amid confusion, amid distress, and amid lack of sustenance. And in return for that suffering with which they are afflicted, the Holy One, blessed be He, is destined to repay them their reward in the days of the Messiah, doubled and redoubled, as it is said, "The Lord GOD will come with strength, and His arm shall rule for Him; behold, His reward is with Him" (Isaiah 40:10). And it says, "Who has preceded Me, that I should repay him? Whatever is under the whole heaven is Mine" (Job 41:3): For My benefit the leg of my cow was broken, so that my wages might be paid in full.

"And it came to pass after the death of Joshua" (Judges 1:1). This is what Scripture says: "The sun also rises, and the sun goes down" (Ecclesiastes 1:5). Rabbi Simon said: Wherever "after" is stated, it means a considerable interval. "And the LORD said, Judah shall go up" (Judges 1:2). This is what Scripture says: "Judah, you, your brothers shall praise you; your hand shall be on the neck of your enemies" (Genesis 49:8). In every place Judah is first. First at the going down into the sea, as it is said, "When Israel went out of Egypt... Judah became His sanctuary" (Psalms 114:1-2). First among the banners, "And the standard of the camp of the children of Judah set forward first" (Numbers 10:14). First among the judges, "And the LORD said, Judah shall go up." And even in the time to come, "And David My servant shall be prince over them forever" (Ezekiel 37:25).

"And Adoni-Bezek said: Seventy kings, etc." (Judges 1:7). Because the wealth of the Canaanites had not been spelled out, Scripture teaches by saying, "And Adoni-Bezek said: Seventy kings, their thumbs and big toes cut off, used to gather scraps under my table." Now is this not an argument from the lesser to the greater [a fortiori]? If Adoni-Bezek, who was not even worthy to be counted among the kings of Canaan, nonetheless had seventy kings with their thumbs and big toes cut off gathering scraps beneath his table, come and learn and see how great the wealth of the Canaanites must have been.

"And the children of the Kenite, Moses' father-in-law, went up from the city of palm trees" (Judges 1:16). Jethro was called by seven names: Jether, Jethro, Heber, Hobab, Reuel, Putiel, and Kenite. Jether [from yeter, "added"], because through him an additional passage was added to the Torah. Jethro [yitro, "his excess"], because he abounded in good deeds. Heber ["joined"], because he joined himself to the Holy One, blessed be He. Hobab [from chaviv, "beloved"], because he was beloved to the Holy One, blessed be He. [Some add: ben, "son," because he was like a son to the Holy One.] Reuel [from rea, "friend"], because he was like a friend to the Holy One. Putiel [read as nifter, "departed"], because he departed from idolatry.

Another interpretation: [he was called Putiel] because at first he fattened [pittem] calves for idols. Kenite [from kanah, "acquired"], because he acquired Heaven for himself and acquired Torah for himself.

Another interpretation: [Putiel] because he separated himself from idolatry, as it is said, "They have moved Me to jealousy with that which is no-god" (Deuteronomy 32:21), and it says, "where was the seat of the image of jealousy" (Ezekiel 8:3). "They went up from the city of palm trees" (Judges 1:16): they left behind the rich land of Jericho and came before Jabez at Arad to study Torah, as it is said, "And Jabez called, etc., and God granted that which he asked" (1 Chronicles 4:10) -- pious ones came to study beside a pious one. For when they apportioned the land, they set aside the rich land of Jericho, five hundred cubits by five hundred cubits. They said: whoever has the Chosen House [the Temple] built in his portion shall take the rich land of Jericho. They gave it to the descendants of Jonadab son of Rechab, who ate from it for four hundred and forty years until the House was built. And once the Divine Presence rested in the portion of Benjamin, the descendants of Benjamin came and cleared them out. "And he went and dwelt with the people" (Judges 1:16) -- "people" here means wisdom, as it is said, "Truly you are the people, and wisdom shall die with you" (Job 12:2). They went and settled beside Jabez, as it is said, "and the families of the scribes who dwelt at Jabez" (1 Chronicles 2:55). "Tirathites": because they shaved [their hair in mourning]. "Tirathites": because they sat at the gates of Jerusalem. "Tirathites": because they cried out [hetriu] and were answered. "Shimeathites": because they heard [shameu] the sound of the trumpet-blast at Sinai. "Suchathites": because they did not anoint themselves [sachu] with oil. "Suchathites": because they dwelt in booths [sukkot]. They said: since this House is destined to be destroyed, we regard it as though it were already destroyed from now on, as it is said, "And we have dwelt in tents and have obeyed and done according to all that Jonadab our father commanded us" (Jeremiah 35:10). Rabbi Nathan says: greater is the covenant cut with Jonadab son of Rechab than the covenant cut with David. For the covenant cut with David was made only on condition, as it is said, "If your children keep My covenant" (Psalms 132:12) -- and if not, "I will visit their transgression with the rod" (Psalms 89:33). But the covenant cut with Jonadab son of Rechab was not made on condition, as it is said, "Therefore thus says the LORD: Jonadab son of Rechab shall not lack a man to stand before Me all the days" (Jeremiah 35:19). Rabbi Jonathan says: do converts then enter the Sanctuary? Why, even Israelites do not enter the Sanctuary, but rather they sit in the Sanhedrin and teach words of Torah. And some say: their daughters were married to priests, and their grandchildren offered sacrifices upon the altar. And how do we know that the descendants of Jonadab son of Rechab were descendants of Jethro? As it is said, "These are the Kenites who came from Hammath, the father of the house of Rechab" (1 Chronicles 2:55). Now if these, who drew themselves near, were so drawn near by the Holy One, blessed be He, then Israel, who do the will of the Omnipresent, how much more so!

"And the watchers saw a man coming out of the city" (Judges 1:24). Rabbi Meir used to say: one compels a person to escort a departing guest, for the reward of escorting has no fixed measure, as it is said, "And the watchers saw a man coming out of the city, and they said to him: Show us, we pray, the entrance to the city, and we will deal kindly with you," and it is written, "And he showed them the entrance to the city" (Judges 1:24-25). How did he show them? Hezekiah said: he twisted his mouth toward it for them. But Rabbi Yochanan said: he pointed it out with his finger; and a baraita was taught in accordance with Rabbi Yochanan. And what kindness did they do for him? That whole city they put to the sword, but that man and his family they sent away. "And the man went to the land of the Hittites and built a city and called its name Luz; that is its name to this day" (Judges 1:26). It was taught: this is the Luz where they dye sky-blue [tekhelet]. This is the Luz that Sennacherib came and did not throw into confusion, that Nebuchadnezzar came and did not destroy. And even the Angel of Death has no permission within it; rather, when its elders grow weary of life, they go outside the wall and there they die. Now is this not an argument from the lesser to the greater [a fortiori]? If this Canaanite, who neither spoke with his mouth nor walked with his feet, brought about deliverance for himself and his offspring to the end of all generations, then one who performs the escorting of a guest fully, with his mouth and his feet, how much more so! Rabbi Joshua said: whoever walks on the road and has no one to escort him should occupy himself with Torah, as it is said, "For they shall be a graceful garland [livyat chen, also "escort of grace"] for your head" (Proverbs 1:9).

Rabbi Abba bar Kahana said: why was its name called Luz? Because everyone who entered it sprouted commandments and good deeds like an almond tree [luz]. The rabbis said: just as a luz [almond, or hazelnut] has no opening, so no person could find the opening to the city's gate. Rabbi Ishmael says: a luz tree stood at the entrance of the city. Rabbi Elazar in the name of Rabbi Pinchas says: a luz tree stood at the entrance of a cave, and the luz was hollow, and they would enter through the luz into the cave and through the cave into the city, as it is written, "Show me, I pray, the entrance to the city" (Judges 1:25).

"Zebulun did not drive out the inhabitants of Kitron" (Judges 1:30). Zeiri said: Kitron is Sepphoris. And why was it called Sepphoris [Tzippori]? Rav Papa said: because it sits on the top of the mountain like a bird [tzippor]. Now Kitron is Sepphoris, and Kitron was in the portion of Zebulun, as it is written, "Zebulun did not drive out the inhabitants of Kitron," and Zebulun used to complain about his allotted portion, as it is written, "Zebulun is a people that jeopardized its life to the death" (Judges 5:18), and what was the reason? Because "Naphtali was upon the high places of the field" (Judges 5:18). Zebulun said before the Holy One, blessed be He: Master of the Universe, to my brothers You gave fields and vineyards, and to me You gave mountains and hills. The Holy One, blessed be He, said to him: they all need you, by means of the chilazon [the sea-snail of the blue dye], as it is said, "and the hidden treasures concealed in the sand" (Deuteronomy 33:19). Rav Yosef taught: "hidden" [shefunei] -- this is the chilazon; "treasures concealed" [temunei] -- this is the tunny fish; "sand" [chol] -- this is white glass. He said before Him: who will let me know this? He said to him: "there they shall offer sacrifices of righteousness" (Deuteronomy 33:19). He said to him: let this be a sign for you, that whoever takes anything from you without payment will gain no benefit at all from his merchandise. And if it should enter your mind that Kitron is Sepphoris, why was Zebulun complaining about his portion? He had Sepphoris, which is far superior! And should you say that it does not flow with milk and honey -- but did not Rabbi Shimon ben Lakish say: I myself saw the milk-and-honey land of Sepphoris, and it was sixteen mil by sixteen mil! Even so, fields and vineyards were better for him.

"And an angel of the LORD came up from Gilgal to Bochim" (Judges 2:1). But was it not Phinehas? Rabbi Simon said: At the hour when the holy spirit rested upon him, his face would blaze like torches [so that he was called an angel]. And the Rabbis say: What did the wife of Manoah say to him? "A man of God came to me, and his appearance was like the appearance of an angel of God" (Judges 13:6) - she supposed him to be a prophet, yet he was only an angel. And similar to this: "And Haggai, the messenger of the LORD, spoke in the LORD's message" (Haggai 1:13) [where a prophet is called a messenger]. And similar to this: "And He sent a messenger and brought us out of Egypt" (Numbers 20:16). And similar to this: "But they mocked the messengers of God" (2 Chronicles 36:16) [in each case a human prophet is named a messenger or angel].

"And these are the nations that the LORD left, to test Israel by them" (Judges 3:1). A parable: to what may this be compared? To a king who planted a vineyard, and within it were great cedars and thorns. The king went and cut down the cedars and left the thorns. His servants said to him: "Our lord the king, you have left the thorns that catch our garments, and you have cut down the cedars?" He said to them: "If I had cut down the thorns, with what would I have hedged my vineyard?" So Israel is the vineyard of the Holy One, blessed be He, as it is said, "For the vineyard of the LORD of hosts is the house of Israel" (Isaiah 5:7). He brought them into the land and cut down the cedars that were in it, as it is said, "Yet I destroyed the Amorite before them, whose height was like the height of the cedars" (Amos 2:9). And He left their sons, so that Israel would keep the Torah, as it is said, "These are the nations that He left" (Judges 3:1). And when the vineyard stands firm in its place through the keeping of the Torah, then "the peoples shall be burnings of lime, thorns cut up that are burned in the fire" (Isaiah 33:12).

"And these are the nations that the LORD left, to test Israel by them" (Judges 3:1). This is what is written: "You have given a banner to those who fear You, to be raised up" (Psalms 60:6) - a refuge, so that Israel may be saved from the judgment of Gehinnom. Why? "Because of truth, selah" (Psalms 60:6) - in order to give them their reward in truth, as it is said, "And I will give their recompense in truth" (Isaiah 61:8). But the wicked have no refuge, as it is said, "And the eyes of the wicked shall fail, and refuge shall perish from them" (Job 11:20). Come and see the difference between the earlier ones and the later ones: the earlier ones were tested by the hand of the Holy One, blessed be He - "And God tested Abraham" (Genesis 22:1); and so too the generation of the wilderness, "that I may test them" (Exodus 16:4), and "in order to test you" (Deuteronomy 8:16). But the later ones were tested by the hand of the nations, as it is said, "These are the nations that the LORD left to test Israel" - to know who does His will in truth, because of truth, selah. And so you find with Daniel and his companions: when they were exiled, the Holy One, blessed be He, had decreed and said, "So shall the children of Israel eat their bread unclean among the nations" (Ezekiel 4:13). Nebuchadnezzar arose and fulfilled the matter; he began to say, "Let it be decreed that they eat of my provision," as it is said, "And the king appointed for them a daily portion" (Daniel 1:5). Daniel did not accept it upon himself. The Holy One, blessed be He, said: He seeks to test us, who are the children of the children of Abraham our father, who was tested with ten trials - perhaps his merit will stand for us. He began to say to the chief of the eunuchs, "Test, please, your servants ten days" (Daniel 1:12) - did the king not already find us tenfold, as it is said, "And he found them ten times better" (Daniel 1:20)?

"And the children of Israel served Cushan-Rishathaim" (Judges 3:8). It is taught: He is Beor, he is Cushan-Rishathaim, he is Laban the Aramean. "Beor" - because he came upon his beast [in the manner of beasts, a play on be'ir, "beast"]. "Cushan-Rishathaim" - because he did two wicked deeds [rish'atayim, "two wickednesses"]: one in the days of Jacob and one in the days of the Judges.

Another interpretation: "two wickednesses" - that he enslaved Israel, and that he transgressed against the oath. And what was his name? Laban the Aramean was his name.

"Othniel the son of Kenaz" sustained Israel forty years; subtract from them the eight years of the servitude of Cushan-Rishathaim. In the days of Cushan was the carved image of Micah, as it is said, "And they set up for themselves the carved image" (Judges 18:31). In his days occurred the [outrage of the] concubine at Gibeah (Judges 19).

"And the children of Israel again did what was evil in the eyes of the LORD, and they served the Baalim" and so forth, "and they forsook the LORD and did not serve Him" (Judges 2:11-13) (this is written in remez 457).

From the implication of what is said, "and they forsook" (Judges 2:13), do I not know that they did not serve Him? Then what does the text teach by saying "and they did not serve Him"? Rabbi Eleazar said: The Holy One, blessed be He, said: My children did not make Me even like this lupine, which one boils seven times and eats as a dessert at the end of the meal. "Let not the priestess be as the innkeeper's wife" [that is, one of high standing should not behave like one of low standing].

"He gathered to himself the children of Ammon and Amalek, and went and smote Israel, and they took possession of the City of Palms" (Judges 3:13). Four good deeds Lot should have counted to the credit of Abraham our father: "And Abram went as the LORD had spoken to him, and Lot went with him" (Genesis 12:4); "And Lot also, who went with Abram, had flocks and herds"; "And he brought back all the goods, and also Lot" (Genesis 14:16); "And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham and sent Lot out of the midst of the overthrow" (Genesis 19:29). Corresponding to these, the sons of Lot were obliged to repay us good. Not only did they not repay good, they repaid evil. This is the meaning of "And he sent messengers to Balaam son of Beor" (Numbers 22:5). "He gathered to himself the children of Ammon" (Judges 3:13); "And it came to pass after this, that the children of Ammon and the children of Moab came against Jehoshaphat" (II Chronicles 20:1); "The adversary has spread out his hand upon all her precious things" (Lamentations 1:10). Their sin is written in four places: "An Ammonite or a Moabite shall not enter [the assembly of the LORD], because they did not meet you [with bread and water]" (Deuteronomy 23:4-5); "For they did not meet the children of Israel with bread and with water"; "My people, remember now what Balak counseled" (Micah 6:5). Four prophets arose and sealed their sentence, and these are they: Isaiah, Jeremiah, Ezekiel, and Zephaniah. Isaiah said, "The burden of Moab: because in a night Ar of Moab is laid waste" (Isaiah 15:1). Jeremiah said, "Therefore, behold, the days come, that I will cause an alarm of war to be heard in Rabbah of the children of Ammon" (Jeremiah 49:2). Ezekiel said, "To the men of the east, against the children of Ammon, and I will give it for a possession, that the children of Ammon may not be remembered among the nations; and upon Moab I will execute judgments" (Ezekiel 25:10-11). Zephaniah said, "Therefore as I live, says the LORD, surely Moab shall be as Sodom, and the children of Ammon as Gomorrah" (Zephaniah 2:9).

"And Ehud made himself a sword, and it had two edges" (Judges 3:16) [literally, "two mouths"]. This teaches that he was occupied with the Torah, which is called "a two-edged sword" [literally, "a sword of mouths," as in "and a two-edged sword in their hand" (Psalms 149:6)]. "And it had two mouths," for those who study Torah eat in this world and in the world to come.