It's like peeling back the layers of an onion – the deeper you go, the more you discover.
Today, we're diving into Bamidbar Rabbah 14, a section of the Bamidbar Rabbah, which itself is a Midrash, a collection of rabbinic interpretations of the Book of Numbers. It focuses on a seemingly simple verse from (Numbers 7:48): "On the seventh day, the prince of the children of Ephraim, Elishama son of Amihud..." But from this one verse, the Rabbis unpack a whole world of ideas about redemption, repentance, and divine justice. Get ready, because this is going to be a wild ride!
The jumping-off point is the verse in (Psalms 60:9): "Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver." This verse becomes a key to unlocking hidden meanings and connections. The Rabbis, in their ingenious way, see these geographical locations as allusions to specific figures from Jewish history, both righteous and wicked.
Now, things get interesting. The text brings up the question of who has a share in the World to Come – the Olam Ha-Ba (the World to Come), that ultimate reward in Jewish tradition. It mentions a list of kings and commoners who, according to some, are excluded from this privilege: Yerovam, Ahab, Menashe, Bilam, Do’eg, Aḥitofel, and Geḥazi. Pretty heavy stuff!
But here's where the rabbinic debate kicks in. Rabbi Yehuda, for example, argues that King Menashe does have a share in the World to Come, citing II (Chronicles 33:13), which describes Menashe's repentance and restoration to his kingdom. The other rabbis concede that he was restored to his kingdom, but not necessarily to life in the World to Come. It shows how the Rabbis wrestled with concepts of repentance and divine forgiveness. Can even the most wicked be redeemed?
The text even recounts a dramatic scene where the Great Assembly – a pivotal group of Jewish leaders – tried to add King Solomon to the list of those excluded from the World to Come. Imagine the scene: a likeness of King David prostrates itself before them, fire erupts from the Holy of Holies, and even a Divine Voice (a Bat Kol) speaks out in Solomon's defense, reminding them of his dedication to building the Temple (Proverbs 22:29). Yet, they initially ignore these signs! Finally, they are rebuked with a quote from Job (34:33) and relent.
The Midrash then dives deeper into the verse from Psalms, associating each region with a specific individual. "Gilead is mine" is linked to Ahab, who died in Ramot Gilead. "Manasseh is mine" is, in its plain sense, associated with Menashe. "Ephraim is my stronghold" refers to Yerovam. And "Judah my lawgiver" points to Aḥitofel.
But what about the others on the list? "Moav is my washbasin" is connected to Geḥazi, who was afflicted because of his involvement in the story of Naaman (II Kings 5). "I will cast my shoe at Edom" is linked to Do’eg the Edomite. It's a complex web of associations, drawing connections between biblical figures and geographical locations to illustrate a deeper theological point.
A fascinating idea emerges: God will ensure that these figures, despite their wickedness, are "comrades with one another." Why? Because King David cursed Do’eg, wishing him no share in the World to Come (Psalms 55:24). To reconcile this, God will "search [lefalesh] for good deeds for them" and bring them together. This highlights the tension between divine justice and the desire for even the wicked to find some measure of redemption.
The text then shifts to a discussion about the "anointed ones," the future redeemers of Israel. Some say there will be seven, others eight, citing (Micah 5:4). But (Zechariah 2:3-4) points to four "craftsmen": Elijah, the Messianic king, the one anointed for war, and the great redeemer from the line of David. Even when these redeemers arrive, God says, "I will not come and assist them until the Moavites come with them," referring to the Messiah's lineage through Ruth the Moabitess.
The Midrash continues, drawing parallels between God's past battles with Pharaoh, Amalek, and others, and the future vengeance against Edom. "I will cast My shoe at Edom" (Psalms 60:10) signifies God's ultimate triumph over evil.
Then, the focus shifts again, this time on David and his reign. Even though Avner supported Saul's son, Ish Boshet, to be king over Gilead, Yizre'el, and Ephraim, David declares, "Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver." It's a declaration of David's divinely ordained kingship over all Israel.
The text also explores how David, while fleeing from Saul, entrusted his parents to the king of Moav, due to his lineage from Ruth. Sadly, the king of Moav killed them, leading David to wage war against Moav.
The Midrash then offers another layer of interpretation, connecting "Gilead is mine" to Elijah, who came from Gilead and brought the dead back to life. "Manasseh is mine" is linked to Menashe, who repented and was forgiven. "Ephraim is my stronghold" points to Elkana, who was from the Ephraim highlands, and whose wife Hannah was remembered by God after being barren. And "Judah my lawgiver" refers to Ḥananya, Mishael, and Azarya, who were rescued from the fiery furnace.
It's a powerful reminder that even in the face of death, repentance, barrenness, and fire, God's power and mercy endure.
The text goes on to discuss those who sacrificed offerings during the prohibition of improvised altars (bamot): Elijah, Gideon, Joshua, and David. It acknowledges that they seemingly violated the Torah's command to offer sacrifices only in the designated place (Deuteronomy 12:13-14), but argues that they did so at God's command.
Finally, the Midrash returns to the original verse about Elishama, the prince of Ephraim, who presented his offering on the seventh day, which, according to the Rabbis' calculations, was Shabbat (the Sabbath). While individual offerings don't override Shabbat, Elishama's offering was part of a larger, divinely mandated sequence, justifying his actions.
So, what can we take away from this deep dive into Bamidbar Rabbah 14? It's a reminder that the Torah is not a static text, but a living document that invites interpretation, debate, and constant re-evaluation. It reveals the Rabbis' profound belief in the power of repentance, the enduring nature of divine justice, and the hope for redemption, even for those who seem lost. It reminds us that even seemingly simple verses can unlock a universe of meaning, if we're willing to dig deep and explore the layers of tradition. And ultimately, it's a testament to the enduring power of Jewish storytelling to illuminate the complexities of faith and the human experience.
“On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” (Numbers 7:48). “On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” – that is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). We learned there: Three kings and four commoners do not have a share in the World to Come. Three kings: Yerovam, Ahab, and Menashe. Rabbi Yehuda says: Menashe has a share in the World to Come, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). They said: To his kingdom He restored him, but He did not restore him to life in the World to Come. Four commoners: Bilam, Do’eg, Aḥitofel, and Geḥazi. Who enumerated them? Rav said: The members of the Great Assembly enumerated them. They sought to add Solomon with them, and the image of David’s likeness came and prostrated itself before them, but they paid it no heed. Fire emerged from the Holy of Holies and ignited a fire around them, but they paid it no heed. A Divine Voice emerged and said to them: ‘“Have you seen a man quick in his work…?” (Proverbs 22:29). One who gave precedence to My Temple before his house, moreover, he built My Temple in seven years and built his house in thirteen years, shall he stand before darkness? No, rather, “he will stand before kings; he will not stand before darkness” (Proverbs 22:29)’; but they paid it no heed. It then said to them: “Is it because of you that He will repay? For you rejected; will it be you who chooses and not I? What do you know, that you speak?” (Job 34:33). Immediately they refrained from adding him to them. Those who engage in interpretating difficult passages say: All of them have a share in the World to Come except for Bilam. What is the source? “Gilead is mine, and Manasseh is mine, [and Ephraim is my stronghold, Judah my lawgiver.] Moav is my washbasin; [I will cast my shoe at Edom; Philistia will be crushed because of me]” (Psalms 60:9–10). “Gilead is mine” – this is Ahab, king of Israel, who died in Ramot Gilead. “Manasseh is mine” – in its plain sense; this is Menashe son of Hezekiah. “Ephraim is my stronghold” – this is Yerovam son of Nevat of the tribe of Ephraim. “Judah my lawgiver” – this is Aḥitofel, who descended from Judah. “Moav is my washbasin” – this is Geḥazi, who was stricken through bathing.1Due to his behavior in the incident of Naaman, the Aramean general, who immersed himself in the Jordan River to cure his leprosy. The connection to Moav will be explained later in this section. “I will cast my shoe at Edom” – this is Do’eg the Edomite. Israel said before the Holy One blessed be He: ‘What can we do?2How can we let him enter the World to Come if King David cursed Do’eg that he should not have a share in the World to Come? A king of Israel curses them: “Men of bloodshed and deceit will not live out half their days”’ (Psalms 55:24). The Holy One blessed be He said: ‘It is incumbent upon Me to render them comrades with one another.’ That is what is written: “Philistia [Peleshet] will be crushed because of me” – I must search [lefalesh] for good deeds for them, and render them comrades with one another. There3In Babylon. they said: It is written: “Philistia will be crushed because of me”; the ministering angels said before the Holy One blessed be He: ‘If the one who killed the Philistine [hapelishti] and possessed Gat for your children will come, what will You do to him?’4What will you do to him to calm him? He said to them: ‘It is incumbent upon Me to render them comrades with one another.’ Another matter: “Gilead is Mine, and Manasseh is Mine” (Psalms 60:9) – because there is a great dispute regarding the anointed.5The ones who will redeem Israel in the future. Some say: Seven, as it is stated: “We will raise seven shepherds against it” (Micah 5:4). Some say: Eight – “and eight princes of men” (Micah 5:4). But there are only four that are explicit, as it is stated: “The Lord showed me four craftsmen. I said: What are these coming to do? He said, saying: These, the horns that scattered [Judah]…” (Zechariah 2:3–4). These are the four craftsmen: David came and explains: “Gilead is Mine” – this is Elijah, who was a resident of Gilead. “Manasseh is Mine” – this is the messianic king, who will stand from Manasseh, as it is stated: “[Rouse Your might] before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). “Ephraim is My stronghold” (Psalms 60:9) – this is the [one] anointed for war, who comes from Ephraim, as it is stated: “A firstborn bull is his majesty, [and his horns are the horns of the wild-ox…they are the myriads of Ephraim]” (Deuteronomy 33:17). “Judah My lawgiver” (Psalms 60:9) – this is the great redeemer, who comes from the descendants of the sons of David. “Moav is My washbasin” (Psalms 60:10) – what is “Moav is My washbasin”? God said: Even when these redeemers come, I will not come and assist them until the Moavites come with them.6Referring to the Messiah, descendant of David, who in turn descended from Ruth the Moavite. “I will cast My shoe at Edom” (Psalms 60:10) – what will I do? I will remove My shoes and tread on them and trample them with My heels. Likewise, it says: “[Who is coming from Edom.… why are Your clothes red?...] I have trodden a winepress alone…” (Isaiah 63:1–3). They stated a parable: To what is this matter analogous? It is to a king of flesh and blood who built four palaces in four provinces. He entered the first, ate and drank, but did not remove his shoe, and the same is true of the second, and the same is true of the third. When he came to the fourth, he ate and drank and removed his shoe. He said: ‘Go out and bring me all the prominent people who are in this province and have them set food before me.’7I will eat with them. They said to him: ‘Why, when you entered the first, you ate and drank but did not remove your shoe, but in this one, you removed your shoe and ate and drank?’ He said to them: ‘When I entered the first, my mind was not settled, and the same is true of the second, and the same is true of the third. The whole time I was saying: When will I see that moment when I can enter the last one. Now that I entered, immediately, my mind settled.’ So too, the Holy One blessed be He waged war against Pharaoh, Amalek, Sisera, Sennacherib, Nebuchadnezzar, Haman, and the Greek kings, but He will not be placated until He takes vengeance against Edom itself. That is, “I will cast My shoe at Edom” (Psalms 60:10). “Philistia [Peleshet] will be crushed because of me” (Psalms 60:10) – I will knock down the foundations [apil shatoteha]8According to the interpretation of the midrash, Philistia [Peleshet] is not being interpreted as the name of a nation. of Edom and engender your redemption. Likewise it says: “They will build, and I will demolish.… Your eyes will see…” (Malachi 1:4–5). Another matter: “Gilead is mine, and Manasseh is mine…” (Psalms 60:9) – it is speaking of David. When Saul died, Avner son of Ner stood and crowned Ish Boshet son of Saul king over Gilead, over Yizre’el, and over Ephraim, just as it says: “Avner son of Ner, the commander of the army for Saul, took Ish Boshet son of Saul…” (II Samuel 2:8), and it says: “He crowned him king over the Gilad, over Ashur,9Although Ashur usually refers to Assyria, here it probably refers to a geographic area in or near the Land of Israel. over Yizre’el, over Ephraim…” (II Samuel 2:9). Yizre’el belonged to Manasseh, as it is written: “The children of Joseph said: The highlands will not be sufficient for us, and there are iron chariots among all the Canaanites who live in the land of the valley, those who are in Beit She’an and its environs, and those who are in the Yizre’el Valley” (Joshua 17:16). David began saying: Even though Avner supports Saul’s son to crown him king over those tribes, the Holy One blessed be He will make me king over all of them. That is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). Likewise it says: “[In Hebron he reigned over Judah for seven years and six months,] and in Jerusalem he reigned thirty-three years over all Israel and Judah” (II Samuel 5:5). “Moav is My washbasin [sir raḥatzi]” (Psalms 60:10) – because when David fled from before Saul, he took his father and mother to the king of Moav, because he feared Saul. He trusted them because he descended from Ruth the Moavite; that is what is written: “David went from there to Mitzpe of Moav, and he said to the king of Moav: Please, let my father and my mother go with you until I know what God will do to me” (I Samuel 22:3). And it says: “He led them before the king of Moav, and they remained with him all the days that David was in the citadel” (I Samuel 22:4). That is why it is called sir; just as meat is cooked in a pot [sir], so too, they were consumed there, as the king of Moav killed them. From among them only one brother of David escaped, who fled to Naḥash king of Amon. The king of Moav sent after him, but he [Naḥash] did not want to hand him [David’s brother] over. That is the kindness that Naḥash performed for David; therefore, he waged war with the Moavites. That is what is written: “He smote Moav, and he measured them with a rope, laying them on the ground. He measured two ropes to put to death, and one rope length to keep alive. The Moavites became servants and bearers of tribute to David” (II Samuel 8:2). “I will cast My shoe at Edom” (Psalms 60:10) – just as it says: “For Yoav and all Israel had stayed there six months, until he eliminated every male in Edom” (I Kings 11:16). And it is written: “All the Edomites became servants to David” (II Samuel 8:14). “Philistia will be crushed because of me” (Psalms 60:10) – just as it says: “It was thereafter that David smote the Philistines and subdued them, and David took Meteg Ama from the possession of the Philistines” (II Samuel 8:1). Another matter: “Gilead is Mine…” (Psalms 60:9) – Soma bar Ketava said in the name of Rabbi Shimon ben Lakish: God said: Were a person to say to you that the dead do not live, you say to him: Elijah, who came from Gilead, as it is stated: “Elijah the Tishbite, of the residents of Gilad, said” (I Kings 17:1), he will attest that I already brought the dead to life, the son of the woman from Tzarefat, through him in this world; that is, “Gilad is Mine.” “Manasseh [Menashe] is Mine” (Psalms 60:9) – if a person comes to say that God does not receive penitents, Menashe son of Hezekiah will come and attest. As there was no creature in the world who was as wicked as he had been, but when he repented, I received him, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). “And Ephraim is My stronghold” (Psalms 60:9) – if a person were to say to you that God does not remember the barren, [then] Elkana, who was from the Ephraim highlands, attests that I remembered Hannah, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). “Judah My lawgiver” (Psalms 60:9) – if a person comes to say to you that God does not rescue from fire, Ḥananya, Mishael, and Azarya attest that I rescued them from the fire, as it is stated: “Who sent His angel, and rescued His servants…” (Daniel 3:28). Another matter: “Judah my lawgiver” (Psalms 60:9) – if a person were to say to you that the Holy One blessed be He does not rescue from wild beasts, Daniel, who was from Judah, attests that I rescued him from the lions, just as it says: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). “Moav is My washbasin” (Psalms 60:10) – if a person were to say to you that the Holy One blessed be He does not heal the leper, Naaman will come and attest that I healed him by bathing in the Jordan, and I removed the leprosy, just as it says: “He went down and immersed himself seven times in the Jordan in accordance with the word of the man of God, and his flesh returned like the flesh of a small lad, and he was cleansed” (II Kings 5:14). Why did he call Naaman Moav? It is because he heeded the counsel of his servants, just as it says: “His servants approached and spoke with him, and said: My father [avi], had the prophet spoken to you to perform a difficult matter, would you not do it?…” (II Kings 5:13)? That is why he is called Moav, after avi. Another matter: “Moav is My washbasin” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the water, let Moses, who is called avi, just as it says: “And his Judean wife bore Yered father [avi] of Gedor…[these are the sons of Bitya daughter of Pharaoh]” (I Chronicles 4:18), attest, as I removed him from drowning by means of the bathing of Pharaoh’s daughter, just as it says: “Pharaoh’s daughter went down to bathe in the Nile.… She opened it and she saw the child…” (Exodus 2:5–6). “I will cast My shoe at Edom” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the gallows, let Mordekhai come and attest, as I rescued him from the gallows that Haman, who was an Amalekite, from the offspring of Edom, prepared for him, and I caused his wickedness to recoil upon his own head: “And they hanged him and his sons on the gallows” (Esther 9:25). That is why it is stated: “I will cast My shoe at Edom” – at Haman the Edomite I cast my shoe [naali]; I killed him by strangulation with the constricting of [ne’ilat] his throat. “Philistia will be crushed because of me” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue the weak from the powerful without a sword and without a spear, let David come and attest, just as it says: “And all this assembly will know that neither with sword nor with spear will the Lord rescue, for the war is the Lord’s” (I Samuel 17:47), just as it says: “The men of Israel and Judah rose, and they shouted, and they pursued the Philistines.… [The Philistines’ slain fell…]” (I Samuel 17:52). Another matter: “Gilead is mine…” (Psalms 60:9) – it is speaking of four who sacrificed offerings during the prohibition of improvised altars [bamot]. “Gilead is mine” – God said: Let no person come and suspect Elijah from Gilead, as he sacrificed offerings during the prohibition of bamot, built an altar on Mount Carmel, and sacrificed an offering on it. The Temple was in existence, and the Torah prohibited it for him, as it is stated: “Beware, lest you offer up your burnt offerings [in any place that you see]. Rather, in the place [that the Lord will choose…there you shall offer up your burnt offerings]” (Deuteronomy 12:13–14). The Holy One blessed be He said: It is I who said to him to do so, as it is stated: “At Your word I performed [all these matters]” (I Kings 18:36). That is, “Gilead is mine.” “Manasseh is mine” (Psalms 60:9) – let no person say and suspect Gideon son of Yoash, who was from Manasseh, as it is stated: “Behold, my family is the most impoverished [in Manasseh]” (Judges 6:15), who sacrificed offerings during the prohibition of bamot. Rabbi Abba bar Kahana said: Gideon violated seven transgressions at that moment. He sacrificed and he was a non-priest and the son of an idolatrous priest, he sacrificed at night, with the wood of an ashera,10A tree designated for idol worship. it was a bull designated for idol worship, a bull that was worshipped, and during the prohibition of bamot, as the Tabernacle was in Shilo. God said: Let no man suspect him; he did it in My name, and it is I who said it to him, as it is stated: “It was on that night that the Lord said to him: Take your father’s large bull…[and cut down the ashera that is next to it]. Build an altar to the Lord your God atop this massive rock, in an appropriate place…and offer up a burnt offering with the wood of the ashera that you will cut down” (Judges 6:25–26). That is, “And Manasseh is mine.” “And Ephraim is my stronghold” (Psalms 60:9) – this is Joshua son of Nun, who descended from Ephraim, as it is stated: “For the tribe of Ephraim, Hoshe’a son of Nun” (Numbers 13:8). Were a person to come and say: Why did he build an altar on Mount Eval, just as it says: “Then Joshua built an altar to the Lord, God of Israel, on Mount Eval” (Joshua 8:30); but was the Tabernacle not there, and it is written in the Torah: “Any man from the house of Israel, who shall slaughter…[outside the camp]…” (Leviticus 17:3). God said: It is I who said to him: “As Moses servant of the Lord had commanded the children of Israel, as it is written in the book of the Torah of Moses; it was an altar of whole stones, on which no one had wielded iron; they offered up burnt offerings…” (Joshua 8:31). That is, “and Ephraim is my stronghold.” “Judah my lawgiver” (Psalms 60:9) – this is David, who descended from Judah. Were a person to say to you: Why did David sacrifice during the prohibition of bamot, as it is stated: “See, the cattle is for the burnt offering…” (II Samuel 24:22); God said: It is I who said to him, as it is stated: “Establish an altar to the Lord [on the threshing floor of Aravna the Yevusite]” (II Samuel 24:18). “Moav is My washbasin” (Psalms 60:10) – these three nations, the Holy One blessed be He prohibited Israel to possess their lands when they entered the land. From where is it derived? It is as it is stated: “Do not besiege Moav…” (Deuteronomy 2:9). Likewise Edom, as it is written: “Do not provoke them” (Deuteronomy 2:5). The land of the Philistines, from where is it derived? It is as it is written: “God did not guide them via the land of the Philistines, for it was near” (Exodus 13:17) – the oath that Abraham took to Avimelekh was near: “Now take an oath to me here by God that you will not deceive me, or my son, or my son’s son” (Genesis 21:23), and his grandson was still alive. But in the future, the Holy One blessed be He will permit the three of them to Israel, as it is stated: “They will fly shoulder to shoulder against the Philistines to the west” (Isaiah 11:14), which is translated:11In Yonatan ben Uziel’s Aramaic translation. They will join together shoulder to shoulder to eradicate the Philistines. That is why it is stated: “Philistia will be crushed because of me” (Psalms 60:10). “Their onslaught will be against Edom and Moav” (Isaiah 11:14) – just as it says: “Moav is My washbasin,” “I will cast My shoe at Edom” (Psalms 60:10). Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – this is Samuel son of Elkana, who was an Ephraimite12Samuel was a Levite who lived in the portion of Ephraim. and sacrificed during the prohibition of a bama, as it is stated: “Samuel took one suckling lamb and offered it up in its entirety as a burnt offering to the Lord” (I Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were performed regarding Samuel’s lamb: It with its hide,13Normally the hide of a sacrifice is removed before the animal is placed on the altar. its time had not yet come,14An animal can be sacrificed only if it is at least eight days old. and he was a Levite. From where is it derived that the Holy One blessed be He accepted his offering? It is as it is stated: “Samuel cried to the Lord on behalf of Israel, and the Lord answered him” (I Samuel 7:9). That is, “and Ephraim is my stronghold.” Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of Joshua, who was from the tribe of Ephraim, and he waged war on Shabbat, as it is stated: “It was on the seventh day, and they rose early at dawn, and circled the city…” (Joshua 6:15). From where is it derived that it was Shabbat? It is, as there are never seven days without Shabbat. Because the day that they conquered Jericho was Shabbat, that is why he proscribed Jericho sacred to the Lord, just as it says: “The city shall be proscribed; it and everything that is in it are for the Lord” (Joshua 6:17). Joshua said: Shabbat is entirely sacred, and everything that is conquered on Shabbat shall be sacred to the Lord. Likewise it says: “All silver and gold, and vessels of bronze and iron are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). Rabbi Berekhya HaKohen said: He rendered it like an idolatrous city, and benefit from an idolatrous city is prohibited, as it is stated: “You shall burn the city and all its spoils in fire, [completely, to the Lord your God, and it shall be an eternal mound; it shall not be rebuilt]” (Deuteronomy 13:17). Likewise it says: “They destroyed everything that was in the city, both man and woman, both youth and old man, and ox, sheep, and donkey, by sword” (Joshua 6:21). Rabbi Yuda HaLevi bar Shalom said: He taught Israel what the Holy One blessed be He had said: “The first of your kneading basket you shall separate as a loaf as a gift” (Numbers 15:20); Joshua said: Since we conquered it first, we will consecrate all its spoils to the Most High. Were a person to say to you: ‘How could it be that Joshua desecrated the Shabbat,’ say to him: ‘He did so according to the Holy One blessed be He, as it is stated: “The Lord said to Joshua: See, I have delivered [Jericho into your hand].… You shall circle the city…[So you shall do six days].… and on the seventh day you shall circle the city [seven times]”’ (Joshua 6:2–4). It is impossible for there to be seven days without Shabbat. That is, “and Ephraim is my stronghold.” Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of the prince of Ephraim, who presented his offering for the dedication of the altar on Shabbat day, as it is stated: “On the seventh day, prince of the children of Ephraim…” From where is it derived that it was Shabbat day? It is as we said that the day that the princes began was Sunday. From here you derive that the seventh day of presenting the offering was Shabbat. Do not say: How could he have desecrated the Shabbat; after all, an individual offering does not override Shabbat but he presented his offering on Shabbat? The Holy One blessed be He said: He did not do so of his own accord, as I said to Moses: “One prince on each day, one prince on each day, they shall present their offering for the dedication of the altar” (Numbers 7:11). With no interruption they shall present their offering, one after another. That is, “and Ephraim is my stronghold.” That is why it is stated: “On the seventh day, prince of the children of Ephraim…”
