18

Targum Yonassan followed by Rashi (2:1) explain that she was an inkeeper (that "zona" in this context relates to the word "mazon" for bread). Radak explains that she was actually a prostitute and that even Targum agrees, and that sometimes Targum uses the term for innkeeper to mean harlot. Abarbanel writes that the two explanation arent mutually exclusive ...


15

The Talmud Bavli (Zevachim 116b, top) states quite plainly that she was a harlot: דאמר מר: אין לך כל שר ונגיד שלא בא על רחב הזונה. אמרו: בת י' שנים היתה כשיצאו ישראל ממצרים, וזנתה [כל] מ' שנה שהיו ישראל במדבר, אחר נ' שנה נתגיירה, אמרה: יהא מחול לי בשכר חבל חלון ופשתים. [A]s a master said, There was no prince or ruler who had not possessed Rahab the ...


12

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.


12

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 ...


10

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 ...


10

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 ...


10

Rashi's source is a Gemara in Sotah (35a): נמצא ארון ונושאיו וכהנים מצד אחד וישראל מצד אחד נשא ארון את נושאיו ועבר שנאמר (יהושע ד, יא) ויהי כאשר תם כל העם לעבור ויעבור ארון ה' והכהנים לפני העם ועל דבר זה נענש עוזא שנאמר (דברי הימים א יג, ט) ויבאו עד גורן כידון וישלח עוזא את ידו לאחוז את הארון אמר לו הקב"ה עוזא נושאיו נשא עצמו לא כל שכן It follows ...


10

This is not a euphemism for prostitution. Your link is to a text which abridges Rashi's commentary. The full text of Rashi is available (in Hebrew) here, and (in English) here. אשה זונה • ת ״י פונדקייתא • מוכרת מני מזונות : Inkeeper: זונה. Targum Jon. renders: Innkeeper, one who sells various foodstuffs (מזונות). Rashi's point, in following Targum ...


9

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.


9

Rashi translates this as Deuteronomy (Devarim).


8

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 pre-...


7

This is an excellent question, and is asked in many places such as here, here, here, here, and many other places. By far the best set of answers are found in the second link above, from Daf-yomi.com, with my rough summary below: א. דבר ה' ליהושע היה בגילוי נבואה, והיא מדרגה עליונה של דבקות בקדושה. רק על גילוי נבואה נאמר שאין בו פחיתות ערך של דילטורין. ...


6

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 leaders,...


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 ...


6

Authorship is a biggie. The Torah was given to us, through Moshe, directly by God. That Torah that was given had specific contents. The Torah isn't the only divine revelation, but these five books are the only divine revelation in this category. Thus, it does not make sense to add to it. This doesn't mean that Joshua isn't an important book; it's very ...


5

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, ...


5

The masoretic treatise Kitāb al-Khilaf (ספר החילופים) by Misha'el ben `Uzziel records the differences (and similarities) between the famous masoretes Ben Asher and Ben Naftali. The book records that the dagesh in בן-נּון is the opinion of Ben Naftali, against that of Ben Asher, whose opinions formed the Biblical textus receptus following Rambam. Thus 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, ...


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

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

There is a basic idea that whenever we have an opportunity to say good about a good person, we will. Likewise whenever there is the opportunity to say bad about a bed person we will. Rachav was a nice lady, professed a deep belief in and fear of God. She endangered herself to save the Jewish spies. As such she qualifies for chazzal and our mipharshim to find ...


4

Ralbag notes this in his commentary to Melachim 12:23, and he writes that the verse does mention יתר העם in addition the tribes of Yehudah and Binyamin, which is meant to be a reference to Shimon. From Divrei Hayamim I 4:31 it appears that at least some of the members of Shimon had movd out, with their cities being given over to the tribe of Yehudah (see ...


4

Throughout his various commentaries, Radak used the word מקור dozens of times in explicit reference to the Hebrew infinitive. He does not appear to have discriminated between the infinitive construct and the infinitive absolute, which differentiation only seems to have appeared centuries later in the pedagogical Classical Hebrew grammars by the 19th Century ...


4

Minchas Shai there quotes various versions which were changed in order to answer your other question about style of the surrounded Pesukim, but seems to agree that there were not many old manuscripts that contained this (he does note that some old printings have these additions). Daat Mikra also notes that they were copied into some Sefarim, but defers to ...


4

Why this must be wrong The Gemara Zevachim 118b derives from Kalev’s statement that he was 40 when he was a spy (Joshua 14:7), 85 when he said those words (v. 10), and 78 when they crossed the Jordan (40+38=78) that the Jews fought for 7 years (85-78). Based on a complicated algebra regarding when the Temple was destroyed (which comes from Seder Olam itself)...


3

The Hebrew word translated as "read" here is "קָ֣רָא" which doesn't only mean "read." In fact, if you look throughout the entire Tanakh, it about 95% of the time doesn't mean "read" but instead "called" or "proclaimed": https://biblehub.com/hebrew/kara_7121.htm Therefore, here it should be translated as (paraphrased) "there was not a word of all that Moses ...


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

Exodus 6:25 seems to speak of the birth of Pinchas before the Exodus. In terms of entering the land of Israel, the Ohr haChaim writes that the decree of death extended from people who were age 20-60, not the ones younger and not the ones older. So Pinchas may have been a young lad at the time of the spies, and the decree would not have extended to him.


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