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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 ...


14

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 ...


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 ...


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.


11

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 ...


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

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 ...


9

Rashi translates this as Deuteronomy (Devarim).


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.


8

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 Tefilin"...


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-...


8

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

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

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

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,...


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

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

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.


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

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, ...


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

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)...


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