יהושע ז׳

עם בית און. אצל בית און:

Adjacent to Beis Aven. Near Beis Aven.

מקדם לבית אל. ממזרח לבית אל:

To the east of Beis Eil. From the east of Beis Eil.

עד השברים. עד דתברונון:

Until Shevarim, until they were broken.¹The place was called Shevarim lit. broken.

ולו הואלנו. הלואי נמלכנו לשבת בעבר הירדן מזרחה, בארץ סיחון ועוג שנכבשה כבר:

We should have been content. 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.

ומה תעשה לשמך. המשותף בשמנו, זהו מדרשו ופשוטו, ומה תעשה לשם גבורתך שיצא כבר, ועתה יאמרו תשש כחו:

And what will you do for Your Name, which is associated with our name?²God’s Name, אֵל is part of our name יִשְׂרָאֵל. 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.

קום לך. קם לך כתיב, עמד לך מה שהתפללת לפני והזכרת דבר אחר: עמדת לך במחנה ולא יצאת עמהם, ואני אמרתי (במדבר כז יז): אשר יוציאם ואשר יביאם, כי אתה תביא את בני ישראל, ואנכי אהיה עמך, (שם ג כח): כי הוא יעבור לפני העם הזה והוא ינחיל אותם, אם תלך אתה לפניהם יצליחו, ואם לאו לא יצליחו. דבר אחר: קום לך, בשבילך זאת להם, לא אמרתי לך להקדיש שלל העיר:

Get yourself up. [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.³Your prayers and everything you said have accomplished their purpose. I will not permit the people to be defeated. Another explanation: you stood yourself in the camp and did not go out with them,⁴When you sent the men to capture the city of Ai, you remained at the camp and did not lead them. and I had said, ‘Who will take them out [to war] and who will bring them [back].’⁵Bamidbar 27:17. ‘For you will bring the Bnei Yisroel— and I will be with you.’⁶Devorim 31:23. ‘For he will cross over before this people, and he will spur them on to inherit.’⁷Devorim 3:28. If you go before them, they will succeed, and if not, they will not succeed. Another explanation: Get yourself 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.

לבתים. יש במשפחה אחת הרבה בתי אבות:

Households. In one family grouping there can be many individual households.

לגברים. לראשי גולגולת, כל אנשי הבית יבאו לגורל:

Men Individualy, man by man. Each man of the household was to come to the choosing of lots.

(תוספת) ישרף באש. האהל והמטלטלין:

Burned with fire. His tent and movable property [shall be burned].

אתו ואת כל אשר לו. כדין המפורש למטה (להלן פסוק כה) אותו והבהמה בסקילה, והזקף שהוא על 'באש' מוכיח, שהוא נפרד מ'אותו', שכן מצינו מקראות שהטעם מחלקן, כמו (דברים יא ל): אחרי דרך מבוא השמש, ש'אחרי' מופלג מ'דרך' על ידי הטעם, וכן פתרונו, הנלכד בחרם, ישרף באש הראוי לישרף, כמו שמפרש למטה:

He and all that he possesses. [This should be understood] according to the law explained below— he and his livestock [are put to death] by stoning.⁸See below v. 25. The zakeif 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’⁹Devorim 11:30. See Rashi and Sifsei Chachomim there. (Far past the Jordan, the direction in which the sun sets). The word אַחַרֵי is separated from the word דֶרֶך by virtue of the [pashta] 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.¹⁰V. 25.

אותו ואת כל אשר לו. כדין האמור למטה, וזה מקרא קצר, ודומה לו (שמואל ב ה ח): כל מכה יבוסי ויגע בצנור, לא פירש מה יהיה לו, ובדברי הימים (א יא ו) פירש: יהיה לראש, אף כאן לא פירש מה יהיה באותו וכל אשר לו, ולמטה פירש:

He and all that he possesses. [This should be understood.] According to the law explained below.¹¹Ibid. This is an abbreviated verse, and there is a similar verse to it: ‘Whoever strikes the Jebusites and reaches the tower.’¹²II Shmuel 5:8. The verse does not explain what will be done to him,¹³We are not told what reward will be given to the one who reaches the tower. but in Sefer Divrei Ha Yomim,¹⁴I Divrei Hayumim 11:5. 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.¹⁵V. 25.

ויקרב את ישראל. לפני החשן, מקום שהשבטים כתובים, ומסר לו הקדוש ברוך הוא סימן שהשבט שחטא, אבנו כהה, וכהתה אבנו של יהודה:

And brought the Bnei Yisroel near. He brought them in front of the Choshen¹⁶The Choshen was one of the sacred garments worn by the Kohein Gadol. The Divine decisions were given through the letters inscribed on the Choshen. 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.

ויקרב את משפחת יהודה. לגורל אחד קרב ראשי המשפחות, אדם אחד מכל המשפחה והטילו גורל על מי יפול, ואחר כך על כל בתי אבות של אותה משפחה, ובא אדם אחד מכל בית אב לגורל, ואחר כן באו כל אנשי אותה הבית:

And when he brought near the family of Yehudah. 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.

שים נא כבוד. התחיל להוציא לעז על הגורל, אמר לו: בגורל אתה בא עלי, אתה ואלעזר הכהן גדולי הדור אתם, הטל הגורל על שניכם, ויפול על האחד. אמר לו: שים נא כבוד, בבקשה ממך, אל תוציא לעז על הגורלות שבו עתידה הארץ ליחלק:

I beseech you, give honor. Ochan began to defame the casting of lots.¹⁷As a means of establishing guilt. He said to Yehoshua, “On the basis of casting lots, Are you accusing me? You and Elozer, the Kohein, are the greatest of the generation. If a lot was cast between you, it would certainly fall on one of you.”¹⁸Therefore lots are not a definitive method of reaching a decision. 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.”¹⁹You are therefore casting doubt on the division of the land.

ויען עכן. ראה בני יהודה נאספים למלחמה, אמר מוטב שאמות אני לבדי ואל יהרגו כמה אלפים מישראל:

And Ochan answered. He saw the men of [the tribe of] Yehudah assembling for war,²⁰They were prepared to go to war to protect Ochan, who was one of their tribe. and he said, “It is better that I alone should die rather than have many thousands of Bnei Yisroel killed.”²¹There would have been a civil war between the tribe of Yehudah and the other tribes. This would have caused thousands of casualties.

וכזאת וכזאת עשיתי. גם בחרמים אחרים בימי משה, שנאמר (במדבר כא ב): והחרמתי את עריהם:

And I have done the following. (Lit. and this and this have I done)²²The implication was that this was not the only time he had sinned regarding sacred things. I also sinned regarding other sacred things, during the days of Moshe, as it is said, ‘I will sanctify their cities.’²³Bamidbar 21:2. This occurred when the Bnei Yisroel took revenge against Midian and declared that some of the booty be considered sacred.

וארא בשלל. התבוננתי במה שכתוב בתורה (דברים כ יד): ואכלת [ את שלל ] וגו':

I saw amidst the spoils—I gave thought to what is written in the Torah,²⁴Rashi understands וָאֵרֶה as referring to intellectual comprehension. ‘and you shall consume, [the booty] etc.’²⁵Devorim 20:14. Ochan took this verse as a command to consume the booty captured from the enemy.

אדרת שנער. תרגומו: איצטלא (דמילתא) בבלי, שכל מלך שלא קנה לו פלטרין בארץ ישראל לא נתקררה דעתו במלכותו, שנאמר (ירמיהו ג יט): ואתן לך ארץ חמדה נחלת צבי צבאות גוים, והיה למלך בבל פלטרין ביריחו, וכשהיה בא לכאן לובש אותם:

A Babylonian garment. 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.’²⁶Yirmiahu 3:19. The verse obviously refers to Eretz Yisroel, which is the land desired many kings. The king of Babylonia had a palace in Yericho, and when he visited here he would wear them.²⁷This explains how a Babylonian garment was found in Yericho.

וירצו האהלה. שלא יקדימו שבט יהודה ויטלוה משם להכחיש את הגורל:

And they ran to [his] tent. They wanted to get there before the tribe of Yehudah had a chance to remove the articles and deny the accuracy of the lots.

ויצקם. ואתיכונון, ורבותינו אמרו (סנהדרין מד א): בא וחבטן לפני המקום, אמר לפניו רבונו של עולם על אלו יפלו רובן של סנהדרין:

And they spread them out. 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?’”²⁸Because of these insignificant items, will You punish them.

ואת בניו וגו' וכל ישראל. לראות ברדויו ויוסרו מלעשות כמוהו:

His sons etc., and all of Yisroel.²⁹Why was it necessary to bring all of Yisroel? Rashi therefore explains—to witness his downfall. To witness his downfall, and to be forewarned against doing as he did.

ואת שורו ואת חמורו. לאבדם, כמה שנאמר (לעיל פסוק טו): והיה הנלכד בחרם ישרף באש אותו וכל אשר לו:

His ox(en) and his mule(s) 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.’³⁰See Verse 15 above, and Rashi’s commentary there.

וירגמו אותו אבן. שחלל את השבת

And [they] stoned him.³¹Why this particular death? Rashi answers. he desecrated the Shabbos. He had desecrated the Shabbos.

וישרפו אותם. האהל והמטלטלין:

And they burned them. This refers to the tent, and all other movable objects.

ויסקלו אותם. השור והבהמה:

And they stoned them. This refers to the ox(en) and other animals.