Yehoshua 17 יהושע י״ז

למכיר בכור מנשה. לפיכך נטל תחלה בימי משה בעבר הירדן, ויהי לו הגלעד והבשן:

To Mochir, the firstborn of Menashe. 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.

ויפלו חבלי מנשה עשרה. ששה לששה בתי אבות המנויים למעלה, וארבע לבנות צלפחד, לא שתהא כל אחת בית אב לעצמה, אלא שנטלו ארבעה חלקים, חלק של אביהם שהיה מיוצאי מצרים, ולפי מנין היוצאים ממצרים נתחלקה הארץ, וחלקו עם אחיו בנכסי חפר אביו שהיה גם הוא מיוצאי מצרים, ושהיה בכור ונטל שני חלקים, ועוד היה להם חלק אחי אביהם שמת במדבר בלא בנים, ונטלו נחלה בחלקו, כך אמרו רבותינו בבבא בתרא (קיח א), ולא הוזקק הכתוב להשמיענו מנין חלקי הבנות, אלא ללמד שנטלו חלק בכורה, ולהודיע שארץ ישראל חלק ירושה להם מוחזקת מאבותיהם, שאילולי כן אין הבכור נוטל בראוי כבמוחזק:

Ten portions of land fell to Menashe. 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 these 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 Bava Basra.¹Maseches Bava Basra 119A. 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.²A 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.

וארץ הגלעד. שבעבר הירדן היתה לבני מנשה הנותרים:

And the land of Gilod— that was on the other side of the Jordan belonged to the remaining sons of Menashe.

ארץ תפוח. הכפרים והחצרים, ותפוח עצמה העיר היתה לבני אפרים:

The land of Tapuach. The villages and the towns [belonged to Menashe], but the city of Tapuach itself belonged to the descendants of Ephraim.

אל גבול מנשה. על מצר מנשה לסוף גבולו:

On Menashe’s boundary. It was located on the border of Menashe, toward the end of his boundary.

ערים האלה. מתפוח עד נחל קנה, לאפרים היו בתוך ערי מנשה:

These cities— from Tapuach to the stream of Kanoh belonged to Ephraim, but were located among the cities of Menashe.

נגבה לאפרים. אפרים נטל חלקו מדרום לצד הארץ שבין בני יהודה לשאר השבטים:

The southern side belonged to Ephraim: Ephraim took his share from the south, facing the land between the descendants of Yehudah and the rest of the tribes.

וצפונה למנשה. מנשה נטל לצד צפון:

The northern side belonged to Menashe. Menashe took the land to the north.

שלשת הנפת. תלתא פלכין, ושלשת הנפת הנזכרים כאן, של דאר ושל עין דור היו, כמו שאמור למעלה בספר זה (יב כג): מלך דור לנפת דור, ובפסוק אחר אומר (לעיל יא ב): לנפת דאר מים, וכאן כך הוא אומר: ואת יושבי דאר ובנותיה, שלשת הנפת שהיו לה:

These were three regions. [as the Targum], Three provinces. The three regions mentioned here consisted of Dor and Ein dor, as stated above in this Seifer:³Above 12:23. “The king of Dor of the Dor region,” and in another verse it states:⁴Above 11:2. “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.

ויואל. ויאבה:

Resolved—were willing.⁵The 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.

וידברו בני יוסף. שבט מנשה:

And the descendants of Yoseif spoke. Referring specifically to the descendants of Menashe.⁶According 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.

עד אשר עד כה ברכני ה'. עד אשר ראית שנתרבה מנינו ממנין ראשון למנין שני עשרים אלף וחמש מאות כמנין 'כה' בגימטריא, במנין ראשון אתה מוצא במנשה בספר במדבר (א לד): שנים ושלשים אלף ומאתים, ובפנחס (שם כו לד): שנים וחמשים אלף ושבע מאות. דבר אחר: עד אשר עד כה, ברכה נאמרה לאברהם (בראשית טו ה): כה יהיה זרעך, נתקיימה בי. ולפי פשוטו, עד אשר עד כה, עד אשר כך, כאשר אתה רואה:

For until now so much has Adonoy blessed me. 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,⁷Parshas Bamidbar 1:35. to be thirty two thousand, two hundred, and in Parshes Pinchos⁸ Bamidbar 26:34. 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.”⁹Bereishis 15:5. 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.

אם עם רב אתה. יש בך כח לכרות יערות ולפנותה כעין שקורין אישרטי"ר בלע"ז, ושם תבנה ערים:

If you are indeed such a multitude of people— 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.¹⁰Yehoshua 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.

ובראת. לשון כריתה, כמו (יחזקאל כג מז): וברא אתהן בחרבותם, אישרטרא"ש בלע"ז:

And cut out— This is an expression of cutting, as stated, “And they will cut them down with their swords,”¹¹Yechezkeil 23:47. essarteras-in Old French,

אץ. דחוק:

Crowded—dense [or stress].

לא ימצא לנו ההר. כי אץ הוא לנו כאשר אמרת:

The mountain will not be sufficient for us. For it is too crowded for us as you [just] said.

לא ימצא. לא יספיק:

It will not be sufficient. It will not be enough.

ורכב ברזל. ומה שאתה אומר לעלות היערה ולכבוש בארץ הפרזי והרפאים, עם חזק הוא אותו כנעני ורכב ברזל לו, ואל תתמה אם קראו לפרזי ורפאים, כנעני, כי כולם בני כנען היו:

Iron chariots. ‘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.¹²The original Canaan was the grandson of Noach, who was cursed by Noach. See Bereishis 9:25.

כי הר יהיה לך. אותו שאמרתי לך עלה לך היערה:

For the mountain will be yours. The mountain of which I said to you “Go up to the forest.”

כי יער הוא ובראתו. כי יער הוא ואינו ראוי אלא לעם רב ויבראוהו ויפנוהו:

For it is a forest and you will cut it down. For it is a forest and it is only fitting for a multitude of people, that will cut it down and clear it.

ובראתו. אתה שאתה עם רב:

And you will cut it down. You who are a multitude of people.

והיה לך תוצאותיו כי תוריש את הכנעני. על ידי שאתה עם רב:

And as far as it extends will be yours. For you will drive out the Canaanites. Because you are a multitude of people.

כי רכב ברזל לו. ואין אחד משאר השבטים כדאי להלחם בו:

Even though they possess iron chariots. None of the other tribes have sufficient man power to fight them.

כי חזק הוא. ואתה יש בך היכולת ותורישנו ורבותינו פירשו (בבא בתרא קיח א): עלה לך היערה, החביאו עצמכם ביערות שלא תשלוט בכם עין הרע:

Even though they are stong. 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.’¹³ 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.