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10

The statement "all the words of the Law" is modified by the next phrase "the blessing and the curse". The simple meaning of the verses is that Joshua explained benefits of keeping the law and vice versa. Not necessarily all commandments. There are interpretations of the verse that all commandments were taught, but your question is based on a literal ...


10

Rashi understands it to be referring specifically to the Book of Deuteronomy. Metzodot David understands that it refers to the Law mentioned in the previous verse which the Malbim explicitly states refers to the entire Pentateuch. The Targum also implies that and I think it is the most straightforward read of the verses.


8

There is a difference between Moshe's intention in sending spies and Yehoshua's intention. Moshe's intention was to persuade the people and "boost their confidence" so that they should be willing and ready to enter the land without complaint. He wanted spies that would scope the land and its inhabitants and return to tell the people, who would listen to and ...


8

Rashi translates this as Deuteronomy (Devarim).


8

Even if as the others noted the actual book referred to is Deuteronomy or even all five books of the Pentateuch, the Talmud (Menachot 99B) understands the reference to refer at least symbolically to everything which is considered Torah.


7

The Gemara at Megillah 14b says that she converted, married Joshua, and that eight prophets who were also kohanim descended from her: Neriyah, Baruch, Serayah, Machsiyah, Yirmeyahu, Chilkiyah, Chanma'el and Shalom. According to the Gemara, Rachav and Joshua had no sons, but they did have daughters. Given that history alone, the stain of her ...


7

The division of the land included, among other steps: sending out commissioners to survey it (Josh. 18:4ff) ...and to evaluate the worth of the individual regions and plots of land, to make sure that the division would be equitable (Rashi to Num. 26:54) designating which roads would be private vs. public, depending on their grade (Eruvin 22b) assigning a ...


7

It looks like a lot of them are common nouns that became names of cities. For example, העי literally means "the ruins"; הגדרה, "the fence"; החרמה, "the destruction"; and so forth. Probably each of them was named for some prominent local feature or historical event. So perhaps indeed any such place became known with the prefixed ה (so as to distinguish, for ...


7

Evidence for an oral torah: In addition to what Hacham Gabriel said, the written torah itself provides evidence that it is incomplete, e.g. in D'varim 12:21 God tells Moshe to slaughter animals "as I have commanded you", but nowhere in the written torah is how to do that discussed. Thus, there must have been some supplementary instruction that Moshe ...


7

Joshua tought the oral law as well. Just because it doesn't specify the MILLIONS of Halachot it doesn't mean he didn't teach them. The Torah is the basic outline for the commandments, but without the Oral Torah we are clueless. Like it says "don Tefilin." What are Tefilin? What shape? What color? How does it stay on my head? He didn't just say "put ...


6

Jews are obligated to attempt to make peace with any peoples they come against. We must offer the nation the option of accepting the Seven Noahide laws and being subject to a tax and subservience to us. Violent action is only taken if this treaty is not accepted. In most cases, all adult males are killed, while women and children are spared. Exceptions to ...


5

It is not inconsistent to say that Joshua read only the written Torah yet read every word that was commanded (in the written Torah). It's like a student who gets a C on a test for not including in the answers very basic information that was expected, and then complains to his professor, "But I memorized the textbook that you yourself wrote, and I wrote down ...


5

Perhaps indeed for this reason, Rashbam (13:2) understands the phrase כל נשיא בהם to mean simply "from among those who volunteer (נשא אותם לבם) for this mission." Such people would, of course, have been strong and fearless types, but it is quite possible that they were unknowns up to this point. Following the usual explanation, that they were indeed ...


4

The Gemora (Sanhedrin 41a) writes (cited partially by Rashi to Yehoshua 6:10) : ויאמר ה' אל יהושע קום לך . . אתה גרמת להם והיינו דקאמר ליה בעי ועשית לעי ולמלכה כאשר עשית ליריחו ולמלכה וגו' And Hashem said to Yehoshua, "Get up." . . Hashem said to him, You have brought [guilt] upon them. For that reason He said to him with reference to Ai: "And you ...


4

According to Talmud (Yevamot 71-72) the reason circumcision was not practiced in the desert is: Because of the hardships of the way - a 40 year journey is no joke. Since is would have been dangerous for someone right after circumcision to get on the road, and they had no choice but to be on the road, they waited until the trek was over. Because there was ...


4

The Malbim explains that the first 12 men were from the leaders of the tribes, and their purpose was to witness the miracle close up and see that the river miraculously split the exact moment when the feet of the Kohanim stepped into it, in order to publicize it to the future generations. Therefore, they had to be trustworthy leaders. The second set of men ...


4

According to Rashi they were not killed. In his commentary to Joshua 7:24, Rashi writes that they were taken to see in order that they not copy his actions. Verse 25 says "וירגמו אותו" - they stoned him, in singular. "וישרפו אותם", they burned them, in plural, Rashi says refers to the tent and other property. "ויסלקו אותם" - they stoned them in plural, ...


4

Gersonides (Ralbag) is puzzled by this. He offers two answers. The first is that the children were minors, and that they consequently came under the category of Achen's property, with regard to the punishment. We must then say that the verse in Deuteronomy takes apllies only once the child becomes an adult by Jewish Law. This would appear consistent with the ...


4

Malbim explains (and M'tzudas David alludes) that Terach and Nachor served idols, so that Avraham was surrounded on all sides, so to speak, by idolators: both his father and his brother. The sequel, describing his leaving that environment, is all the greater then. I suppose that either Haran didn't worship idols or, with one of Avraham's brothers mentioned, ...


3

The Alshich HaKodosh explains that the first set of twelve men, like the Malbim and the Metzudos Dovid explain, were in order to observe up close that the river split immediately after the Kohanim stepped into the river, since it was impossible for all of Yisrael to observe this. Afterwards, Hashem commanded Yehoshua to select twelve men to take the stones, ...


3

As far as conquest, see Exodus 23:29–30 (JPS translation): I will not drive them [=the inhabitants] out from before thee in one year, lest the land become desolate, and the beasts of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased, and inherit the land. I guess conquest took ...


3

Ralbag explains that the reason for the silence was so the inhabitants not hear them. Thus, presumably, they could speak quietly, and the "וְלֹא יֵצֵא מִפִּיכֶם דָּבָר" was overly emphatic in order to make sure they didn't speak loudly. (Note that that command to be quiet was not noted as having been fulfilled, and I have no reason to think that the entire ...


3

See Megilla 14b that Rachav converted to Judaism. The Malbim to 2:11 therefore explains that she was exempt for the command to be killed.


3

To judge by Tevuos Haaretz's identifications of these cities (Hebrew text here, English translation here), it looks like the division is between the eastern and western areas of the territory. This also seems to be borne out by the map on this page at Wikiyeshiva, and at the bottom of the page they say so explicitly.


3

Perhaps he holds she was both: Abarbanel does, suggesting that female foodmongers were prostitutes or vice versa (he makes both suggestions). A reason to explain 2:1 as meaning "foodmonger" is, perhaps, that it's best to assume the pasuk is speaking of something clean. But this is all pure conjecture.


3

In Addition to the answer here which is all correct. Regarding your first question, about if the Canaanites did anything evil to the Jews prior. No they did not. Regarding your second question about it simply being the will of Gd. Yes it was the will of Gd, No, it was not "simple". In the book of Bereshit (Genesis) Abraham tells his children not to ...


3

Rashi comments on verse 15 that God’s instruction that he “he shall be burnt with fire” refers to Achan’s tent and movable property. In verse 25 he explains that “all Yisrael stoned him with stones” because he had violated the Shabbos (the looting of Jericho took place on the Shabbos). Rashi seems to understand that God’s instruction to burn did not refer ...


3

The Malbim in Sefer HaKarmel says that חפר is a more focused mission, an in-depth investigation into one location, as opposed to לתור, which is a scouting mission which sees the whole land but is not as in-depth. Malbim does not explain this in connection with the success and failure of the missions, but perhaps the failure of the first mission was that ...


2

The point in the first case is that the spies did not go to a zonah for help, but thought she was just a shopkeeper. Later, her other profession is revealed.


2

The Maskil LeDavid on Bereshit 8:22 says that even though the sun did not rise or set Noach had signs to recognize and distinguish between day and night, since he needed to know this for many reasons. Also, not all the animals ate at the same time, and Noach needed to know when to feed the animals. According to this we can say that the dates were marked by ...



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