19

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 ...


17

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 ...


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 Yonasan'...


8

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

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

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 ...


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

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 ...


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 ...


5

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

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

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

Rashi indeed says that the 7th day of encircling Yericho was on Shabbos. Rashi on Yehoshua 6:15: "ביום השביעי" - שבת היה This siege was permitted on Shabbos for the Sake of Milchemes Mitzva (Conquering Eretz Yisroel in the time of Yehshua) as the pasuk says "Until the city Falls"(Devarim 20:20) which means as long as it takes to ...


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

Schechem was chosen likely because it was a large city in the left middle third of Eretz Yisrael. Look up a map of the 6 cities. They are spaced out. Just because is was a city of refuge doesn't make it not a city of Efraim, just as Hebron being a one doesn't make it not a city of Judah.


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

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 ...


3

I don't know about 7 days of circling the alter on sukkot. But on the last day of sukkot the alter is circled 7 times that is meant to resemble the 7 circles around the walls of Jericho. And some say that the 7 circles on a wedding is to break the wall between the bride and the groom. So that may be the link between all three. All link back to breaking the ...


3

I heard from a relative of R' Yaakov Kaminetzky that R' Yaakov pointed out that we don't say "מתחילה אבותיהו היו עובדי עבודה זרה / at first our forefathers were idolaters," but rather "מתחילה עובדי עבודה זרה היו אבותינו / at first idolaters were our forefathers." Originally, idolaters were at the top of our family tree. But then, Hashem spiritually ...


3

Art Scroll on Matos 32:18 cites Haamek Hadavar that this was in order to allay suspicion that they would want to take advantage of their privileged position (having already received their land) to settle down earlier than the rest of the tribes. Matos 32:22 you shall be freed [of your obligation] from the Lord and from Israel, and this land will ...


3

Daas Soferim on 21:38 suggests that when the cities were being allotted, there weren't suitable ones in Reuven's territory. (There are various criteria for them, listed in Makkos 10a and codified from there in Rambam, Hil. Rotzeach 8:8 - not too big or too small, in commercial areas, etc.) So the Leviim got, in effect, an IOU from Reuven to build four such ...


3

The Talmud (Sanhedrin 91b) proves "resurrection of the dead" from this seemingly grammatical error: It has been taught: R. Meir said, Whence do we know resurrection from the Torah? From the verse, Then shall Moses and the children of Israel sing this song unto the Lord: not sang but shall sing is written: thus resurrection is taught in the Torah. ...


2

The phrase used is כֹּל גִּבּוֹרֵי הַחַיִל Logic would seem to imply that "garrison troops" or those who were not up the the full standards of כֹּל גִּבּוֹרֵי הַחַיִל would be able to stay behind and defend the fortified cities that had been built. Also, the "children who were just under twenty would also have been capable of fighting. Consider that the U.S. ...


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