במדבר רבה 23

הֲלָכָה מִי שֶׁהָיָה נִרְדָּף מִן הַגּוֹיִם אוֹ מִן הַלִּסְטִים מַהוּ שֶׁיְחַלֵּל אֶת הַשַּׁבָּת, כָּךְ שָׁנוּ רַבּוֹתֵינוּ מִי שֶׁהָיָה נִרְדָּף מִן הַגּוֹיִם אוֹ מִן הַלִּסְטִים מְחַלֵּל אֶת הַשַּׁבָּת בִּשְׁבִיל לְמַלֵּט אֶת נַפְשׁוֹ, וְכָךְ אָנוּ מוֹצְאִין בְּדָוִד כְּשֶׁבִּקֵּשׁ שָׁאוּל לְהָרְגוֹ, בָּרַח מִמֶּנּוּ וְנִמְלַט. אָמְרוּ רַבּוֹתֵינוּ מַעֲשֶׂה שֶׁבָּאוּ לִגְדוֹלֵי צִפּוֹרִי כְּתָבִים רָעִים מִן הַמַּלְכוּת, הָלְכוּ וְאָמְרוּ לְרַבִּי אֶלְעָזָר בֶּן פַּרְטָא, רַבִּי, כְּתָבִים רָעִים בָּאוּ לָנוּ מִן הַמַּלְכוּת, מָה אַתָּה אוֹמֵר, נִבְרַח, וְהָיָה מִתְיָרֵא לוֹמַר לָהֶם בִּרְחוּ, וְאָמַר לָהֶם בְּרֶמֶז, וְלִי אַתֶּם שׁוֹאֲלִים, לְכוּ וְשַׁאֲלוּ אֶת יַעֲקֹב וְאֶת משֶׁה וְאֶת דָּוִד, מַה כְּתִיב בְּיַעֲקֹב (הושע יב, יג): וַיִּבְרַח יַעֲקֹב, וְכֵן בְּמשֶׁה (שמות ב, טו): וַיִּבְרַח משֶׁה, וְכֵן בְּדָוִד (שמואל א יט, יח): וְדָוִד בָּרַח וַיִּמָּלֵט, וְכֵן הוּא אוֹמֵר (ישעיה כו, כ): לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכָאֵלּוּ כָּל גְּדוֹלֵי עוֹלָם יָרְאוּ וּבָרְחוּ מִן שׂוֹנְאֵיהֶם, כָּל אוֹתָן אַרְבָּעִים שָׁנָה שֶׁעֲשִׂיתֶם בַּמִּדְבָּר לֹא הִנַּחְתִּי אֶתְכֶם לִבְרֹחַ, אֶלָּא הָיִיתִי מַפִּיל שׂוֹנְאֵיכֶם לִפְנֵיכֶם בַּמֶּה שֶׁהָיִיתִי עִמָּכֶם, וְלֹא עוֹד אֶלָּא כַּמָּה נְחָשִׁים וְכַמָּה שְׂרָפִים וְכַמָּה עַקְרַבִּים הָיוּ שָׁם, שֶׁנֶּאֱמַר (דברים ח, טו): נָחָשׁ שָׂרָף וְעַקְרָב, וְלֹא הִנַּחְתִּי אוֹתָם לְהַזִּיק אֶתְכֶם, לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כְּתֹב אֶת הַמַּסָּעוֹת שֶׁנָּסְעוּ יִשְׂרָאֵל בַּמִּדְבָּר, כְּדֵי שֶׁיִּהְיוּ יוֹדְעִים מַה נִסִּים שֶׁעָשִׂיתִי לָהֶם, מִנַיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן (במדבר לג, א): אֵלֶּה מַסְעֵי.

“These are the journeys of the children of Israel, who departed from the land of Egypt according to their hosts, at the hand of Moses and Aaron” (Numbers 33:1).
Halakha – one who is being pursued by gentiles or by robbers, what is the ruling; may he desecrate Shabbat? This is what our Rabbis taught: One who is being pursued by gentiles or by robbers may desecrate Shabbat in order to save his life. So we find regarding David when Saul sought to kill him; he fled from him and escaped.¹The Etz Yosef cites a source that says that David fled on Shabbat. Our Rabbis said: There was an incident where evil edicts from the empire came to the prominent leaders of Tzippori.²On Shabbat. They went and said to Rabbi Elazar ben Parta: Rabbi, evil edicts have come to us from the empire. What do you say; shall we flee? He was afraid to say to them: Flee, so he said it to them as an allusion: ‘Are you asking me? Go and ask Jacob, Moses, and David. What is written regarding Jacob? “Jacob fled” (Hosea 12:13); and likewise regarding Moses: “Moses fled” (Exodus 2:15); and likewise regarding David: “David fled and escaped” (I Samuel 19:18). Likewise it says: “Go, my people, enter your chambers [and close your door behind you; hide for a brief moment, until fury passes]”’ (Isaiah 26:20). The Holy One blessed be He said to them: ‘All the prominent leaders of the world feared and fled from their enemies. All those forty years that you spent in the wilderness, I did not allow you to flee, but rather, I would topple your enemies before you by virtue of My accompanying you. Moreover, how many serpents, fiery serpents, and scorpions were there, as it is stated: “Serpent, fiery serpent, and scorpion” (Deuteronomy 8:15), but I did not allow them to harm you.’ Therefore, the Holy One blessed be He said to Moses: ‘Write the journeys that Israel traveled in the wilderness, so that they will know what miracles I performed on their behalf.’ From where is it derived? It is from what we read regarding the matter of: “These are the journeys.”

זֶה שֶׁאָמַר הַכָּתוּב (תהלים עז, כא): נָחִיתָ כַצֹּאן עַמֶּךָ בְּיַד משֶׁה וְאַהֲרֹן, מַה נָחִיתָ, נוֹטָרִיקוֹן הוּא, נָחִיתָ, רַבִּי אֱלִיעֶזֶר אוֹמֵר נִ'סִּים עָשִׂיתָ עִמָּהֶם, חַ'יִּים נָתַתָּ לָהֶם, יָ'ם קָרַעְתָּ לָהֶם, תּ'וֹרָה נָתַתָּ לָהֶם, וְעַל יְדֵי מִי עַל יְדֵי משֶׁה וְאַהֲרֹן. דָּבָר אַחֵר, נָחִיתָ, רַבִּי יְהוֹשֻׁעַ אָמַר נִ'פְלָאוֹת עָשִׂיתָ לָהֶם, חֵ'רוּת נָתַתָּ לָהֶם, יְ'מִינְךָ הוֹשִׁיעַ אוֹתָם, תְּ'לוּי רֹאשׁ נָתַתָּ לָהֶם, עַל יְדֵי משֶׁה וְאַהֲרֹן. וְרַבּוֹתֵינוּ אוֹמְרִים, נָחִיתָ, נְ'בִיאִים הֶעֱמַדְתָּ מֵהֶם, חֲ'סִידִים הֶעֱמַדְתָּ מֵהֶם, יְ'שָׁרִים הֶעֱמַדְתָּ מֵהֶם, תְּ'מִימִים הֶעֱמַדְתָּ מֵהֶם, עַל יְדֵי משֶׁה וְאַהֲרֹן. דָּבָר אַחֵר, נָחִית, רַבִּי עֲקִיבָא אוֹמֵר, נ'וֹרָאוֹת עָשִׂיתָ בְשׂוֹנְאֵיהֶם, חֲ'רוֹן אַף שָׁלַחְתָּ בָּהֶם, יָ'דְךָ הֻלְחַמָּה אוֹתָם, תְּ'הוֹמוֹת כִּסִּיתָ עֲלֵיהֶם, עַל יְדֵי מִי עַל יְדֵי משֶׁה וְאַהֲרֹן. דָּבָר אַחֵר, נָחִיתָ כַצֹּאן עַמֶּךָ, מַהוּ כַּצֹּאן, אֶלָּא מַה הַצֹּאן הַזֶּה אֵין מַכְנִיסִין אוֹתָהּ לְצֵל הַקּוֹרָה, כָּךְ יִשְׂרָאֵל כָּל אַרְבָּעִים שָׁנָה שֶׁעָשׂוּ בַּמִּדְבָּר לֹא נִכְנְסוּ לְצֵל הַקּוֹרָה, לְכָךְ נִמְשְׁלוּ כַּצֹּאן. דָּבָר אַחֵר, נָחִיתָ כַצֹּאן עַמֶּךָ, מַה הַצֹּאן אֵין כּוֹנְסִין לָהּ אוֹצָרוֹת אֶלָּא רוֹעִים אוֹתָהּ בַּמִּדְבָּר, כָּךְ יִשְׂרָאֵל כָּל אַרְבָּעִים שָׁנָה שֶׁהָיוּ בַּמִּדְבָּר נִזּוֹנוּ בְּלֹא אוֹצָרוֹת, לְכָךְ נִמְשְׁלוּ כַּצֹּאן. דָּבָר אַחֵר, נָחִיתָ כַצֹּאן, מַה הַצֹּאן כָּל הֵיכָן שֶׁהָרוֹעֶה מַנְהִיגָהּ הִיא נִמְשֶׁכֶת אַחֲרָיו, כָּךְ יִשְׂרָאֵל כָּל מָקוֹם שֶׁהָיוּ משֶׁה וְאַהֲרֹן מַסִּיעִים אוֹתָם הָיוּ נוֹסְעִים אַחֲרֵיהֶם, שֶׁנֶּאֱמַר: אֵלֶּה מַסְעֵי בְנֵי יִשְׂרָאֵל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: נָחִיתָ כַצֹאן עַמֶּךָ.

That which the verse said: “You led [naḥita] Your people like a flock in the hands of Moses and Aaron” (Psalms 77:21) – what is “naḥita”? It is an acronym. Rabbi Eliezer says: Nun – miracles [nisim] You performed for them; ḥet – life [ḥayim] You gave them; yod –the sea [yam] You split for them; tav – Torah You gave them. By means of whom? It is by means of Moses and Aaron.
Another matter: “Naḥita” (Psalms 77:21) – Rabbi Yehoshua said: Nun – wonders [niflaot] You performed on their behalf; ḥet – freedom [ḥerut] You gave them; yod – Your right [yeminekha] saved them; tav – elevation [tilui rosh] You gave to them, by means of Moses and Aaron.
Our Rabbis say: “Naḥita” (Psalms 77:21) – Nun – prophets [neviim] You established from among them; ḥet – pious ones [ḥasidim] You established from among them; yod – upright ones [yesharim] You established from among them; tav – faultless ones [temimim] You established from among them, by means of Moses and Aaron.
Another matter: “Naḥita” (Psalms 77:21) – Rabbi Akiva says: Nun – awesome deeds [noraot] You performed against their enemies; ḥet – enflamed wrath [ḥaron af] You sent against them; yod –Your hand [yadekha] waged war against them; tav – depths [tehomot] with which You covered them. By means of whom? By means of Moses and Aaron.
Another matter: “You led Your people like a flock” (Psalms 77:21) – what is “like a flock”? It is, that just as this flock, one does not take it into a roofed building, so, Israel, all forty years that they spent in the wilderness they did not enter a roofed building. That is why they were likened to a flock.
Another matter: “You led Your people like a flock” (Psalms 77:21) – just as the flock, one does not collect for it in storehouses of food, but rather, one herds it in the wilderness, so, Israel, all forty years that they were in the wilderness they were sustained without storehouses. That is why they were likened to a flock.
Another matter: “You led [Your people] like a flock” (Psalms 77:21) – just as the flock, everywhere that the shepherd leads it, it is drawn after him, so too, Israel, everywhere that Moses and Aaron would transport them, they would travel after them, as it is stated: “These are the journeys of the children of Israel” – to realize what is stated: “You led Your people like a flock.”

אֵלֶּה מַסְעֵי, מָשָׁל לְמֶלֶךְ שֶׁהָיָה בְּנוֹ חוֹלֶה הוֹלִיכוֹ לְמָקוֹם אֶחָד לְרַפְּאוֹתוֹ, כְּשֶׁחָזְרוּ הִתְחִיל אָבִיו מוֹנֶה כָּל הַמַּסָּעוֹת, וְאוֹמֵר כָּאן יָשַׁנְּנוּ, כָּאן הוֹקַרְנוּ, כָּאן חָשַׁשְׁתָּ אֶת רֹאשְׁךָ. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, מְנֵה לָהֶם כָּל הַמְּקוֹמוֹת הֵיכָן הִכְעִיסוּנִי, לְכָךְ נֶאֱמַר: אֵלֶּה מַסְעֵי.

“These are the journeys” – this is analogous to a king whose son was ill. He took him to a certain place to cure him. When they returned, his father began enumerating all of the journeys, and says: Here we slept, here we cooled ourselves, here you had a headache. So the Holy One blessed be He said to Moses: Enumerate all the places where they angered Me. That is why it is stated: “These are the journeys.”

דָּבָר אַחֵר, אֵלֶּה מַסְעֵי, לָמָּה זָכוּ לִכָּתֵב בַתּוֹרָה כָּל הַמַּסָּעוֹת הָאֵלּוּ, עַל שֶׁקִּבְּלוּ אֶת יִשְׂרָאֵל, וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן שְׂכָרָן, דִּכְתִיב (ישעיה לה, א ב): יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת, פָּרֹחַ תִּפְרַח וְתָגֵל וגו', וּמַה מִּדְבָּר עַל שֶׁקִּבֵּל יִשְׂרָאֵל, כָּךְ, הַמְקַבֵּל תַּלְמִידֵי חֲכָמִים לְתוֹךְ בֵּיתוֹ עַל אַחַת כַּמָּה וְכַמָּה. אַתְּ מוֹצֵא עָתִיד הַמִּדְבָּר לִהְיוֹת יִשּׁוּב וְהַיִּשּׁוּב עָתִיד לִהְיוֹת מִדְבָּר, וּמִנַּיִן שֶׁעָתִיד הַיִּשּׁוּב לִהְיוֹת מִדְבָּר, שֶׁנֶּאֱמַר (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי וָאָשִׂים אֶת הָרָיו שְׁמָמָה, וּמִנַּיִן שֶׁהַמִּדְבָּר עָתִיד לִהְיוֹת יִשּׁוּב, שֶׁנֶּאֱמַר (ישעיה מא, יח): אָשִׂים מִדְבָּר לַאֲגַם מַיִם. אַתְּ מוֹצֵא עַכְשָׁו אֵין אִילָנוֹת בַּמִּדְבָּר וְעָתִיד לִהְיוֹת שָׁם, שֶׁנֶּאֱמַר (ישעיה מא, יט): אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וַהֲדַס וְעֵץ, וְעַכְשָׁו אֵין דֶּרֶךְ בַּמִּדְבָּר שֶׁכֻּלּוֹ חוֹל, וְעָתִיד לִהְיוֹת שָׁם דֶּרֶךְ, שֶׁנֶּאֱמַר (ישעיה מג, יט): אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת, וְאוֹמֵר (ישעיה לה, ח): וְהָיָה שָׁם מַסְלוּל וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ לֹא יַעַבְרֶנּוּ טָמֵא וְהוּא לָמוֹ הֹלֵךְ דֶּרֶךְ וֶאֱוִילִים לֹא יִתְעוּ.

“These are the journeys” – why did all these journeys merit to be written in the Torah? It is because they³The destinations. received Israel, and the Holy One blessed be He is destined to give their reward, as it is written: “Wilderness and wasteland will be glad; the desert will rejoice and blossom like the lily. It will blossom and rejoice…” (Isaiah 35:1–2). If it is so for the wilderness because it received Israel, for one who receives Torah scholars in his home, all the more so.
You find that the wilderness is destined to become a settlement, and the settlement is destined to become wilderness. From where is it derived that the settlement is destined to become wilderness? It is as it is stated: “But I hated Esau, and I rendered his mountains desolation” (Malachi 1:3). From where is it derived that the wilderness is destined to become a settlement? It is as it is stated: “I will render the wilderness a pond of water” (Isaiah 41:18). You find that now there are no trees in the wilderness, but they are destined to be there, as it is stated: “I will put cedar, acacia, myrtle and [pine] trees in the wilderness” (Isaiah 41:19). Now there is no path in the wilderness, as it is all sand, but there is destined to be a path there, as it is stated: “I will place a path in the wilderness, rivers in the desert” (Isaiah 43:19). And it says: “There will be a way and a path, and it will be called the path of holiness; the impure will not cross it. It is for them; wayfarers and fools will not go astray” (Isaiah 35:8).

צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה (במדבר לד, ב), מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה כָּל מַה שֶּׁהָיָה וְעָתִיד לִהְיוֹת, הֶרְאָה לוֹ מִדָּן עוֹמֵד שִׁמְשׁוֹן, וּבָרָק בֶּן אֲבִינֹעַם מִנַּפְתָּלִי, וְכֵן כָּל דּוֹר וָדוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וְשׁוֹפְטָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, דּוֹר דּוֹר וּפוֹשְׁעָיו, דּוֹר דּוֹר וְצַדִּיקָיו, שֶׁנֶּאֱמַר (דברים לד, ד): וַיֹּאמֶר ה' אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָה הֶרְאִיתִיךָ בְעֵינֶיךָ, מְלַמֵּד שֶׁהֶרְאָהוּ גֵּיהִנֹּם, אָמַר משֶׁה מִי נִדּוֹנִין בּוֹ, אָמַר לוֹ הָרְשָׁעִים וְהַפּוֹשְׁעִים בִּי, שֶׁנֶּאֱמַר (ישעיה סו, כד): וְיָצְאוּ וְרָאוּ בְּפִגְרֵי הָאֲנָשִׁים וגו', הִתְחִיל משֶׁה מִתְיָרֵא מִן גֵּיהִנֹּם, אָמַר לוֹ: הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר, וּמַהוּ זֹאת הָאָרֶץ לֵאמֹר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לָהֶם לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב שְׁבוּעָה שֶׁנִּשְׁבַּעְתִּי לָכֶם קִיַּמְתִּי לִבְנֵיכֶם, לְכָךְ נֶאֱמַר לֵאמֹר.

“Command the children of Israel, and say to them: For you are coming to the land of Canaan; this will be the land that will fall to you as an inheritance, the land of Canaan according to its borders” (Numbers 34:2).
“Command the children of Israel, and say to them: For you are coming to the land of Canaan; this will be the land that will fall to you as an inheritance” – it teaches that the Holy One blessed be He showed Moses everything that had been and is destined to be. He showed him that Samson would emerge from Dan; Barak son of Avinoam, from Naphtali; and likewise, each and every generation and its expounders, each and every generation and its judges, each and every generation and its leaders, each and every generation and its transgressors, each and every generation and its righteous men, as it is stated: “The Lord said to him: This is the land regarding which I took an oath to Abraham, to Isaac, and to Jacob, saying: To your descendants I will give it; I have let you see it with your eyes” (Deuteronomy 34:4) – it teaches that He showed him Gehenna.⁴See Sifrei, Devarim 357, which states that God showed Moses Gehenna. Moses said: ‘Who is sentenced in it?’ He said to him: ‘The wicked and those who betray Me,’ as it is stated: “They will emerge, and they will see the corpses of the people [who betray Me]” (Isaiah 66:24). Moses began fearing Gehenna. He said to him: “I have let you see it with your eyes, but you will not cross into there” (Deuteronomy 34:4). What is, “this is the land [regarding which I took an oath to Abraham, to Isaac, and to Jacob], saying”? The Holy One blessed be He said to him: ‘Go and say to Abraham, Isaac, and Jacob: The oath that I took to you, I have fulfilled for your descendants.’ That is why “saying” is stated.

זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה, וְכִי הָאָרֶץ נוֹפֶלֶת, וַהֲלוֹא כְתִיב (קהלת א, ד): וְהָאָרֶץ לְעוֹלָם עֹמָדֶת, אֶלָּא כְּשֶׁבָּאוּ הַמְרַגְּלִים וְהוֹצִיאוּ דִּבָּה עַל הָאָרֶץ, כָּעַס עֲלֵיהֶם משֶׁה, אָמְרוּ לוֹ כָּל יִשְׂרָאֵל, משֶׁה רַבֵּנוּ אִלּוּ הָיוּ הַמְרַגְּלִים שְׁנַיִם שְׁלשָׁה, בְּדִין הוּא שֶׁנַּאֲמִין, שֶׁנֶּאֱמַר (דברים יט, טו): עַל פִּי שְׁנֵי עֵדִים אוֹ שְׁלשָׁה עֵדִים, הֲרֵי הֵן עֲשָׂרָה, (דברים א, כח): אָנָה אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת לְבָבֵנוּ לֵאמֹר עַם גָּדוֹל וָרָם מִמֶּנּוּ, כִּבְיָכוֹל אֵין בַּעַל הַבַּיִת יָכוֹל לְהוֹצִיא כֵלָיו מִשָּׁם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נָטַל שַׂר הָאָרֶץ וּכְפָתוֹ וְהִפִּילוֹ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (דברים א, כא): רְאֵה נָתַן ה' אֱלֹהֶיךָ לְפָנֶיךָ אֶת הָאָרֶץ, וְכִי לִפְנֵיהֶם הָיְתָה, אֶלָּא שֶׁהִפִּיל שָׂרָהּ וְאָמַר לָהֶם (דברים א, כא): עֲלֵה רֵשׁ אַל תִּירָא וְאַל תֵּחָת, לֹא מִן הַנְּפִילִים וְלֹא מִן עַם רָב. כְּתִיב (יחזקאל מה, א): וּבְהַפִּילְכֶם אֶת הָאָרֶץ, זֶה שֶׁאָמַר הַכָּתוּב (תהלים טז, ו): חֲבָלִים נָפְלוּ לִי בַּנְעִמִים אַף נַחֲלָת שָׁפְרָה עָלָי, חֲבָלִים נָפְלוּ לִי, אֵלּוּ שְׁנֵים עָשָׂר שְׁבָטִים, לְפִי שֶׁנִּתְחַלְּקָה הָאָרֶץ לִשְׁנֵים עָשָׂר שְׁבָטִים, שֶׁנֶּאֱמַר (יחזקאל מז, יג): גֵּה גְבוּל אֲשֶׁר תִּתְנַחֲלוּ אֶת הָאָרֶץ לִשְׁנֵי עָשָׂר שִׁבְטֵי יִשְׂרָאֵל. בַּנְעִמִים, בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי כב, יח): כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ יִכֹּנוּ יַחְדָּו עַל שְׂפָתֶיךָ, יֵשׁ אָדָם שֶׁהוּא נָאֶה וּלְבוּשׁוֹ כָּעוּר, הוּא כָּעוּר וּלְבוּשׁוֹ נָאֶה, וְיִשְׂרָאֵל הֵם נָאִים לָאָרֶץ וְהָאָרֶץ נָאָה לָהֶם, לְכָךְ כְּתִיב: אַף נַחֲלָת שָׁפְרָה עָלָי. וְכֵן הוּא אוֹמֵר (איוב כט, יד): צֶדֶק לָבַשְׁתִּי וַיִּלְבָּשֵׁנִי. כְּתִיב (יהושע ז, יט): וַיֹּאמֶר יְהוֹשֻׁעַ אֶל עָכָן בְּנִי שִׂים נָא כָבוֹד לַה' אֱלֹהֵי יִשְׂרָאֵל. אָמַר לוֹ עָכָן בִּשְׁבִיל דָּבָר זֶה שֶׁאַתָּה אוֹמֵר אֲנִי מֵת, כֵּיוָן שֶׁרָאָה עָכָן כָּךְ אָמַר בְּלִבּוֹ עַכְשָׁו אֲנִי נִלְכַּד בַּגּוֹרָל, אֵינִי מַאֲמִין וְנֶחְשָׁב כַּזְּבָן לִפְנֵי יְהוֹשֻׁעַ, בְּאוֹתָהּ שָׁעָה אָמַר לוֹ עָכָן לָמָּה תַפִּיל גּוֹרָלוֹת בֵּינִי וּבֵין בְּנֵי בֵיתִי, אֲנִי אַפִּיל הַגּוֹרָל בֵּינְךָ וּבֵין פִּינְחָס, אִם לֹא יַעֲלֶה הַגּוֹרָל עַל שְׁנֵיכֶם אַף אֲנִי מַאֲמִין, בְּאוֹתָהּ שָׁעָה אָמַר יְהוֹשֻׁעַ: בְּנִי שִׂים נָא כָבוֹד לַה' אֱלֹהֵי יִשְׂרָאֵל תֵּן לוֹ תּוֹדָה וְהַגֶּד נָא לִי מֶה עָשִׂיתָ אַל תְּכַחֵד מִמֶּנִּי, אָמַר לִיהוֹשֻׁעַ אַף אַתָּה הַגֶּד נָא לִי מֶה עָשִׂיתָ. מִיָּד נָפַל מַחְלֹקֶת בְּיִשְׂרָאֵל וְעָמְדוּ שֵׁבֶט יְהוּדָה בִּמְרִיבָה וְהָרְגוּ מִיִּשְׂרָאֵל כִּתּוֹת כִּתּוֹת, כֵּיוָן שֶׁרָאָה עָכָן כָּךְ, אָמַר בְּלִבּוֹ כָּל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא, וַאֲנִי עַל יָדִי נֶהֶרְגוּ כַּמָּה אֲנָשִׁים מִיִּשְׂרָאֵל, אֲנִי חוֹטֵא וּמַחְטִיא, מוּטָב אֲנִי אוֹדֶה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְלִפְנֵי יְהוֹשֻׁעַ וְאַל תָּבוֹא תַּקָּלָה עַל יָדִי, מֶה עָשָׂה עָכָן עָמַד וְהִשְׁמִיעַ קוֹלוֹ לְכָל הַקָּהָל, וְהַסּוּ כָּל הַקָּהָל לְפָנָיו, וְאָמַר לִיהוֹשֻׁעַ (יהושע ז, כ): אָמְנָה אָנֹכִי חָטָאתִי לַה' אֱלֹהֵי יִשְׂרָאֵל וְכָזֹאת וְכָזֹאת עָשִׂיתִי לֹא זֹאת בִּלְבָד אֶלָּא כְּבָר מָעַלְתִּי בַּאֲחֵרוֹת, אָמַר לוֹ יְהוֹשֻׁעַ: וַאֲנִי כָּךְ הָיִיתִי יוֹדֵעַ שֶׁהַדָּבָר תָּלוּי בְּךָ אֶלָּא הַגֶּד נָא וְאַל תְּכַחֵד מִמֶּנִּי, אָמַר לוֹ (יהושע ז, כא): וָאֵרֶא בַשָּׁלָל. אָמַר הִסְתַּכַּלְתִּי מַה שֶּׁכָּתוּב בַּתּוֹרָה (דברים כ, יד): וְאָכַלְתָּ אֶת שְׁלַל אֹיְבֶיךָ, (יהושע ז, כא): אַדֶּרֶת שִׁנְעָר אַחַת טוֹבָה וּמָאתַיִם שְׁקָלִים כֶּסֶף וּלְשׁוֹן זָהָב אֶחָד חֲמִשִּׁים שְׁקָלִים מִשְׁקָלוֹ וָאֶחְמְדֵם וָאֶקָּחֵם, וְאַל תֹּאמַר שֶׁאֲנִי עָנִי וְהָיִיתִי צָרִיךְ, שֶׁאֵין בַּשֵּׁבֶט עָשִׁיר מִמֶּנִּי, מִיָּד (יהושע ז, כב): וַיִּשְׁלַח יְהוֹשֻׁעַ מַלְאָכִים וַיָּרֻצוּ הָאֹהֱלָה וְהִנֵּה טְמוּנָה בְּאָהֳלוֹ וְהַכֶּסֶף [טמון] תַּחְתֶּיהָ. מִפְּנֵי מָה שָׁלַח יְהוֹשֻׁעַ כְּדֵי שֶׁלֹא יִגְנְבוּ אוֹתָם שֵׁבֶט יְהוּדָה וְלֹא יוֹסִיפוּ בְּמַחְלֹקֶת, לְפִיכָךְ שָׁלַח יְהוֹשֻׁעַ מְהֵרָה (יהושע ז, כג): וַיְבִאוּם אֶל יְהוֹשֻׁעַ וְאֶל כָּל בְּנֵי יִשְׂרָאֵל וַיַּצִּקֻם לִפְנֵי ה', מַהוּ וַיַּצִּקֻם, שֶׁחֲבָטָן לִפְנֵי הַמָּקוֹם וְאָמַר יְהוֹשֻׁעַ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם בִּשְׁבִיל אֵלּוּ כָּעַסְתָּ עַל בָּנֶיךָ, הֲרֵי הֵם נְתוּנִים לְפָנֶיךָ, מִיָּד (יהושע ז, כד): וַיִּקַּח יְהוֹשֻׁעַ אֶת עָכָן בֶּן זֶרַח וְאֶת הַכֶּסֶף וְאֶת לְשׁוֹן הַזָּהָב וְאֶת בָּנָיו וְאֶת בְּנֹתָיו כְּדֵי לְרַדּוֹתָן, (יהושע ז, כד): וְאֶת שׁוֹרוֹ וְאֶת חֲמֹרוֹ וְאֶת צֹאנוֹ וְאֶת אָהֳלוֹ וְאֶת כָּל אֲשֶׁר לוֹ לִשְׂרֵפָה, (יהושע ז, כד): וְכָל יִשְׂרָאֵל עִמּוֹ לִרְאוֹת בְּדִינוֹ, כְּדֵי שֶׁלֹא יִהְיוּ רְגִילִים לַעֲשׂוֹת, (יהושע ז, כד כה): וַיַּעֲלוּ אֹתָם עֵמֶק עָכוֹר, וַיֹּאמֶר יְהוֹשֻׁע מֶה עֲכַרְתָּנוּ יַעְכָּרְךָ ה' בַּיּוֹם הַזֶּה, בַּיּוֹם הַזֶּה אַתָּה עָכוּר וְאִי אַתָּה עָכוּר לָעוֹלָם הַבָּא, וְיֵשׁ לְךָ חֵלֶק בּוֹ, (יהושע ז, כה): וַיִּרְגְּמוּ אֹתוֹ כָל יִשְׂרָאֵל אֶבֶן הוּא לְבַדוֹ, (יהושע ז, כה): וַיִּשְׂרְפוּ אֹתָם בָּאֵשׁ בְּמָמוֹנוֹ הַכָּתוּב מְדַבֵּר, שֶׁכֵּן נֶאֱמַר לוֹ מִפִּי הַגְּבוּרָה (יהושע ז, טו): וְהָיָה הַנִּלְכָּד בַּחֵרֶם יִשָֹּׂרֵף בָּאֵשׁ אֹתוֹ וְאֶת כָּל אֲשֶׁר לוֹ, אִם כֵּן מַה תַּלְמוּד לוֹמַר וַיִּרְגְּמוּ אֹתוֹ וְאֶת כָּל אֲשֶׁר לוֹ, מְלַמֵּד שֶׁהוֹדָה עָכָן שֶׁבְּשַׁבָּת גָּנַב וְהוֹצִיאָם מִירִיחוֹ וְהִטְמִין בְּתוֹךְ אָהֳלוֹ, וְנִסְקַל עַל חִלּוּל שַׁבָּת, וְנִשְׂרַף עַל שֶׁמָּעַל בַּחֵרֶם, וּמִנַּיִן אַתְּ מוֹצֵא שֶׁכֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לִיהוֹשֻׁעַ (יהושע ו, ב ד): רְאֵה נָתַתִּי בְיָדְךָ אֶת יְרִיחוֹ וְאֶת מַלְכָּהּ גִּבּוֹרֵי הֶחָיִל, וְסַבֹּתֶם אֶת הָעִיר כֹּל אַנְשֵׁי הַמִּלְחָמָה הַקֵּיף אֶת הָעִיר פַּעַם אֶחָת כֹּה תַעֲשֶׂה שֵׁשֶׁת יָמִים, וְשִׁבְעָה כֹהֲנִים יִשְׂאוּ שִׁבְעָה שׁוֹפְרוֹת הַיּוֹבְלִים וגו', לְלַמֶּדְךָ שֶׁבְּשַׁבָּת נִכְבְּשָׁה חוֹמַת הָעִיר, דָּבָר זֶה עָשָׂה יְהוֹשֻׁעַ מִדַּעְתּוֹ וְהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יָדוֹ, אָמַר יְהוֹשֻׁעַ הַשַּׁבָּת קֹדֶשׁ, דִּכְתִיב (שמות לא, יד): וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם, וְכָל מַה שֶּׁכָּבַשְׁנוּ יְהֵא קֹדֶשׁ, שֶׁנֶּאֱמַר (יהושע ו, יט): וְכֹל כֶּסֶף וְזָהָב וּכְלֵי נְחשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַה' אוֹצַר ה' יָבוֹֹא, וּמִנַּיִן שֶׁהִסְכִּימוּ עַל יָדוֹ, שֶׁנֶּאֱמַר (יהושע ו, יז): וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל אֲשֶׁר בָּהּ לַה', בְּאוֹתָהּ שָׁעָה (יהושע ז, כו): וַיָּשָׁב ה' מֵחֲרוֹן אַפּוֹ, עָלָיו נֶאֱמַר (משלי טז, יד): חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת וְאִישׁ חָכָם יְכַפְּרֶנָה, זֶה יְהוֹשֻׁעַ שֶׁהֵשִׁיב חֲרוֹן אַף ה' מִיִּשְׂרָאֵל.

“This will be the land that will fall [tipol] to you as an inheritance” – Does land fall? But is it not written: “The earth stands forever” (Ecclesiastes 1:4)? Rather, when the spies came and disseminated slander about the land, Moses was angry at them. All Israel said to him: ‘Had the spies been two or three, by right we should believe them, as it is stated: “According to two witnesses or [according to] three witnesses” (Deuteronomy 19:15). They are ten.’ “Where are we ascending? Our brethren have melted our heart, saying: A people greater and taller than we” (Deuteronomy 1:28). As it were, the homeowner is unable to remove his vessels from there.⁵Even if God, the homeowner of the world, had handed over his vessels for safeguarding there, He would not be able to reclaim them (Rashi, Sota 35a). What did the Holy One blessed be He do? He took the angel of the land, bound him, and cast him down [vehipilo] before them, as it is stated: “See, the Lord your God has placed the land before you” (Deuteronomy 1:21). Was it before them? It is, rather, that He cast down [shehipil] its angel and said to them: “Ascend, take possession…do not fear, and do not be frightened” (Deuteronomy 1:21) – not from the giants and not from the great number of people. It is written: “When you allot [uvhapilekhem]⁶The plain understanding is when you cast lots to allot the land. It is expounded as a reference to casting down the angel of the land. the land” (Ezekiel 45:1).
That which the verse said: “The regions that have fallen to me are pleasant; my inheritance is indeed lovely” (Psalms 16:6): “The regions have fallen to me” – these are the twelve tribes, as the land was divided among twelve tribes, as it is stated: “This is the border according to which you shall allocate the land to the twelve tribes of Israel” (Ezekiel 47:13). “Are pleasant” – due to the merit of the Torah, as it is stated: “For it is pleasant if you keep them in your belly; they shall be fixed together on your lips” (Proverbs 22:18). There is a person who is fair but his garment is ugly, [and one that] he is ugly and his garment is fair. But Israel, they are fitting for the land, and the land is fitting for them. That is why it is written: “My inheritance is indeed lovely.” And likewise it says: “I donned righteousness, and it clothed me” (Job 29:14).
It is written: “Joshua said to Akhan: My son, please give glory to the Lord, God of Israel, (Joshua 7:19) – Akhan said to him: ‘Because of this matter that you say, will I die?’ When Akhan saw that it was so⁷That Joshua was about to cast the lots on his family., he said in his heart: Now I will be apprehended by the lots.⁸In which case everybody will know that I am guilty. I will proclaim my disbelief,⁹I will proclaim my disbelief in the lot before it is cast, and will be considered a liar only by Joshua. and I will be considered a liar only before Joshua. At that moment, Akhan said to him: ‘Why are you casting lots between me and the members of my household? I will cast lots between you and Pinḥas. If the lot does not fall on both of you, I will believe in it.’ At that moment, Joshua said to him: “My son, please give glory to the Lord, God of Israel, and confess to Him; tell me now what you have done; do not withhold from me” (Joshua 7:19). He said to Joshua: ‘You too, please tell me what you have done.’ Immediately, a dispute fell among Israel, and the tribe of Judah arose in quarrel and killed various factions in Israel. When Akhan saw that it was so, he said in his heart: Anyone who preserves a single life in Israel it is as though he preserved an entire world; and I, that several people of Israel were killed through me, I am a sinner and have caused others to sin. It is preferable that I confess before the Holy One blessed be He and before Joshua, and let a mishap not come about because of me. What did Akhan do? He arose and sounded his voice to the entire assembly, and the entire assembly was silenced before him. He said to Joshua: ‘“Indeed, I have sinned against the Lord, God of Israel; this and that I have done” (Joshua 7:20). Not only this, but I already misused other proscribed property.’
Joshua said to him: ‘I knew this already; however, since the matter is dependent only upon you, “tell me now” (Joshua 7:19) and “do not withhold from me”’ (Joshua 7:19). He said to him: “I saw among the spoils” (Joshua 7:21) – he said: ‘I looked at what is written in the Torah: “You shall consume the spoils of your enemies” (Deuteronomy 20:14). “A fine mantle from Shinar, and two hundred shekels of silver, and one wedge of gold, its weight fifty shekels; I coveted them, and took them” (Joshua 7:21). Do not say that I am poor and I was in need, as there is no one in the tribe wealthier than I am.’ Immediately, “Joshua sent messengers, and they ran to the tent, and, behold, it was hidden in his tent, and the silver was beneath it” (Joshua 7:22). Why did Joshua send them? It was so the tribe of Judah would not steal them and would not perpetuate the dispute. That is why Joshua sent them quickly.
“They brought them to Joshua and to all the children of Israel, and placed them [vayatzikum] before the Lord” (Joshua 7:23). What is vayatzikum? It is that he cast them before the Holy One blessed be He. Joshua said before the Holy One blessed be He: ‘Due to these You were angry at Your children? They are placed before You.’ Immediately, “Joshua took Akhan son of Zeraḥ, and the silver…and the wedge of gold, and his sons, and his daughters (Joshua 7:24) – to intimidate them; “his ox, his donkey, his flock, his tent, and all that was his” (Joshua 7:24) – for burning; “and all Israel with him” (Joshua 7:24) – to witness his trial, so they would not become accustomed to doing [like Akhan]. “They took them up to the Valley of Akhor. Joshua said: How you have tainted us. May the Lord taint you on this day” (Joshua 7:24–25) – this day you are tainted [akhur] but you are not tainted for the World to Come, and you have a portion in it. “All Israel stoned him [with] stones” (Joshua 7:25) – him alone. “They burned them in fire” (Joshua 7:25) – the verse is speaking of his property, as so it was said to him from the mouth of the Almighty: “It shall be that he who is apprehended with the proscribed spoils will be burned in fire, he and all that is his” (Joshua 7:15). If so, why does the verse state: “They stoned him”? Does it not say: “[burned in fire,] he and all that is his”? It teaches that Akhan confessed that he stole on Shabbat, and he took them out of Jericho, and hid them in his tent. He was stoned for desecration of Shabbat, and was burned for misuse of the proscribed items.
From where do you find that it was so?¹⁰That it was Shabbat. The Holy One blessed be He said so to Joshua: “See, I have delivered Jericho into your hand, and its king, its mighty warriors. You shall circle the city, all the men of war, circle the city once. So you shall do six days. Seven priests shall carry seven shofars of rams [before the ark, and on the seventh day¹¹This is interpreted as referring also to the seventh day of the week, Shabbat. you shall circle the city seven times, and the priests shall sound the shofars]” (Joshua 6:2–4). It is to teach you that the city wall was conquered on Shabbat. This matter Joshua performed at his own initiative, and the Holy One blessed be He consented with him. Joshua said: Shabbat is sacred, as it is written: “You shall observe the Sabbath, as it is sacred for you” (Exodus 31:14), and everything that we conquered shall be holy, as it is stated: “All silver and gold, and bronze and iron vessels, are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). From where is it derived that they¹²The supernal court. consented with him? It is as it is stated: “The city shall be proscribed; it and everything that is in it is for the Lord” (Joshua 6:17). At that moment, “the Lord withdrew from His enflamed wrath” (Joshua 7:27). In his regard it is stated: “The fury of a king is messengers of death, and a wise man will placate it” (Proverbs 16:14) – this is Joshua, who caused the enflamed wrath of the Lord to be withdrawn from Israel.

כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן (במדבר לד, ב), הֲלָכָה עַד שֶׁלֹא נִכְנְסוּ לָאָרֶץ כֵּיצַד הָיוּ מְבָרְכִין עַל הַמָּזוֹן, שָׁנוּ רַבּוֹתֵינוּ עַד שֶׁלֹא נִכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל הָיוּ מְבָרְכִין בְּרָכָה אַחַת הַזָּן אֶת הַכֹּל, מִשֶּׁנִּכְנְסוּ לְאֶרֶץ יִשְׂרָאֵל, הָיוּ מְבָרְכִין עַל הָאָרֶץ וְעַל הַמָּזוֹן. מִשֶּׁחָרְבָה, הוֹסִיפוּ בּוֹנֵה יְרוּשָׁלָיִם, מִשֶּׁנִּקְבְּרוּ הֲרוּגֵי בֵּיתָר, הוֹסִיפוּ הַטּוֹב וְהַמֵּטִיב, הַטּוֹב שֶׁלֹא הִסְרִיחוּ וְהַמֵּטִיב שֶׁנִּתְּנוּ לִקְבוּרָה. וְאֵין לְךָ חֲבִיבָה מִכֻּלָּם יוֹתֵר מִבִּרְכַּת עַל הָאָרֶץ וְעַל הַמָּזוֹן, שֶׁכָּךְ אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל מִי שֶׁאֵינוֹ מַזְכִּיר בְּבִרְכַּת הַמָּזוֹן עַל הָאָרֶץ וְעַל הַמָּזוֹן אֶרֶץ חֶמְדָה וּבְרִית וְתוֹרָה וְחַיִּים, לֹא יָצָא יְדֵי חוֹבָתוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חֲבִיבָה עָלַי אֶרֶץ יִשְׂרָאֵל יוֹתֵר מִן הַכֹּל, לָמָּה, שֶׁאֲנִי תַּרְתִּי אוֹתָהּ, וְכֵן הוּא אוֹמֵר (יחזקאל כ, ו): בַּיּוֹם הַהוּא נָשָׂאתִי יָדִי לָהֶם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֶל אֶרֶץ אֲשֶׁר תַּרְתִּי לָהֶם זָבַת חָלָב וּדְבַשׁ צְבִי הִיא לְכָל הָאֲרָצוֹת, וְכֵן הוּא אוֹמֵר (ירמיה ג, יט): וְאֶתֶּן לָךְ אֶרֶץ חֶמְדָה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם. אַתְּ מוֹצֵא כְּשֶׁהָרַג יְהוֹשֻׁעַ אוֹתָם הַמְּלָכִים אָמַר רַבִּי יַנַּאי הַכֹּהֵן שִׁשִּׁים וּשְׁנַיִם הָיוּ שָׁם, שְׁלשִׁים וְאֶחָד בִּירִיחוֹ שְׁלשִׁים וְאֶחָד בִּימֵי סִיסְרָא כְּשֶׁהָלַךְ לְהִלָּחֵם עִם יִשְׂרָאֵל נֶהֶרְגוּ אַף הֵם עִמּוֹ, לָמָּה, שֶׁהָיוּ מִתְאַוִּים לִשְׁתּוֹת מַיִם מִן אֶרֶץ יִשְׂרָאֵל וּבִקְּשׁוּ מִן סִיסְרָא וְאָמְרוּ לוֹ בְּבַקָּשָׁה מִמְּךָ נָבוֹא עִמְּךָ לַמִּלְחָמָה, כָּל מֶלֶךְ שֶׁהָיָה מְבַקֵּשׁ לַמִּלְחָמָה הָיָה מְשַׁלֵּם וְשׂוֹכֵר פּוֹעֲלִים בְּכֶסֶף שֶׁיַּעַזְרוּ אוֹתוֹ, אָמְרוּ לְסִיסְרָא אֵין אָנוּ מְבַקְּשִׁין מִמְּךָ כְּלוּם אֶלָּא נָבוֹא עִמְּךָ בְּחִנָּם, שֶׁאָנוּ מִתְאַוִּים לְמַלְאוֹת כְּרֵסֵינוּ מִן מַיִם שֶׁל אוֹתָהּ הָאָרֶץ, שֶׁנֶּאֱמַר (שופטים ה, יט): בָּאוּ מְלָכִים נִלְחָמוּ אָז נִלְחֲמוּ מַלְכֵי כְנַעַן בְּתַעְנַךְ עַל מֵי מְגִדּוֹ בֶּצַע כֶּסֶף לֹא לָקָחוּ. לְהוֹדִיעֲךָ שֶׁאֵין חֲבִיבָה כְּאֶרֶץ יִשְׂרָאֵל. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הֵן הָאָרֶץ חֲבִיבָה עָלַי, שֶׁנֶּאֱמַר (דברים יא, יב): אֶרֶץ אֲשֶׁר ה' אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד. וְיִשְׂרָאֵל חֲבִיבִין עָלַי, שֶׁנֶּאֱמַר (דברים ז, ח): כִּי מֵאַהֲבַת ה' אֶתְכֶם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי אַכְנִיס אֶת יִשְׂרָאֵל שֶׁהֵן חֲבִיבִין עָלַי, לְאֶרֶץ שֶׁחֲבִיבָה עָלַי, שֶׁנֶּאֱמַר: כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן,

“For you are coming to the land of Canaan” – halakha: Before they entered the land, how would they recite the Grace after Meals? Our Rabbis taught: Before they entered the Land of Israel, they would recite one blessing: Who feeds all. When they entered the Land of Israel, they would recite the blessing: For the land and for the food. When it was destroyed, they added: Builder of Jerusalem. When those killed in Beitar were buried, they added: Who is good and who does good – who is good, because they did not decompose, and who does good, that they were brought to burial.
There is none more beloved than the blessing: For the land and for the food, as our Rabbis, of blessed memory said: Anyone who does not mention in the Grace after Meals: For the land and for the food, the desirable land, covenant,¹³The covenant of circumcision. Torah, and life does not fulfill his obligation. The Holy One blessed be He said: The Land of Israel is more beloved to me than everything. Why? It is because I scouted it. Likewise it says: “On that day I raised My hand to them to take them out of the land of Egypt to the land that I scouted for them, flowing with milk and honey; it is the most magnificent of all the lands” (Ezekiel 20:6). And likewise it says: “I gave you a desirable land, a magnificent inheritance of the hosts of nations” (Jeremiah 3:19).
You find that when Joshua killed those kings, Rabbi Yannai HaKohen said: There were sixty-two there, thirty-one in Jericho and thirty-one in the days of Sisera. When he went to wage war with Israel, they too were killed with him. Why? It is because they desired to drink water from the Land of Israel. They requested of Sisera and said to him: ‘We implore you, let us come with you to war.’ Each king that would request to go to war would pay and hire laborers for money who would assist him. They said to Sisera: ‘We are not asking anything from you. We will come with you for free, as we desire to fill our bellies with the water of that land,’ as it is stated: “Kings came, they waged war, then the kings of Canaan made war in Taanakh by the water of Megiddo; they took no money” (Judges 5:19). It is to inform you that there is nothing as beloved as the Land of Israel.
The Holy One blessed be He said to Moses: ‘The land is beloved to Me,’ as it is stated: “A land that the Lord your God seeks, always” (Deuteronomy 11:12), ‘and Israel is beloved to Me,’ as it is stated: “Rather, it is due to the Lord’s love for you” (Deuteronomy 7:8). The Holy One blessed be He said: I will take Israel, who are beloved to Me, into the land that is beloved to me, as it is stated: “For you are coming to the land of Canaan.”

כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן, זֶה שֶׁאָמַר הַכָּתוּב (במדבר כג, יט): לֹא אִישׁ אֵל וִיכַזֵּב. דָּבָר אַחֵר, לֹא אִישׁ אֵל, [לא] אִישׁ עוֹשֶׂה לָאֵל שֶׁיְכַזֵּב, לֹא בֶּן עַמְרָם עָשָׂה אוֹתוֹ לְהִנָּחֵם, הוּא שֶׁהוּא אוֹמֵר (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם. עָמַד בֶּן עַמְרָם וְעָשָׂה אוֹתוֹ לְהִתְנַחֵם, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה. דָּבָר אַחֵר, לֹא אִישׁ אֵל וִיכַזֵּב, כְּשֶׁהוּא אוֹמֵר לְהָבִיא טוֹבָה עַל יִשְׂרָאֵל אַף עַל פִּי שֶׁדּוֹר חַיָּב אֵינוֹ מְאַחֵר, וּכְשֶׁהוּא אוֹמֵר לְהָבִיא רָעָה, חוֹזֵר בּוֹ (במדבר כג, יט): הַהוּא אָמַר וְלֹא יַעֲשֶׂה, תֵּדַע אָמַר לְאַבְרָהָם (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ, וְעָשָׂה כֵן, שֶׁנֶּאֱמַר (דברים א, י): ה' אֱלֹהֵיכֶם הִרְבָּה אֶתְכֶם וְהִנְכֶם הַיּוֹם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב, אָמַר לוֹ (בראשית טו, יג): יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ וגו', וְלֹא עָשׂוּ אֶלָּא מָאתַיִם וְעֶשֶׂר שָׁנִים, הֱוֵי: לֹא אִישׁ אֵל וִיכַזֵּב, בְּטוֹבָה, אֲבָל בְּרָעָה הַהוּא אָמַר וְלֹא יַעֲשֶׂה, אָמַר לְיִשְׂרָאֵל (הושע א, ט): כִּי אַתֶּם לֹא עַמִּי, וְחָזַר וְאָמַר (הושע ב, כה): וְאָמַרְתִּי לְלֹא עַמִּי עַמִּי אַתָּה. הַהוּא אָמַר וְלֹא יַעֲשֶׂה, אָמַר לְאַבְרָהָם (בראשית כו, ג): כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן, וְלֹא חָזַר בּוֹ, שֶׁנֶּאֱמַר: כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן, וְהִכְנִיסָם לָאָרֶץ.

“For you are coming to the land of Canaan” – this is what the verse said: “God is not a man, that He will deceive” (Numbers 23:19). Alternatively, “God is not a man” – does man not cause God to deceive; did the son of Amram not make Him reconsider? It is He who said: “Let Me be, and I will destroy them” (Deuteronomy 9:14). The son of Amram, arose and caused Him to reconsider, as it is stated: “The Lord reconsidered the evil” (Exodus 32:14).
Another matter: “God is not a man, that He will deceive” (Numbers 23:19) – when He says that He will bring good upon Israel, [then] even though the generation has incurred liability, He does not delay; but when He says to bring evil, He retracts it.
“Will He say and not perform?” (Numbers 23:19) – know that he said to Abraham: “Look now toward the heavens, and count the stars, if you could count them. He said to him: So shall be your descendants” (Genesis 15:5). He did so, as it is stated: “The Lord your God has multiplied you, and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10).
He said to him: “Know, that your descendants will be a stranger [in a land that is not theirs, and they shall be enslaved to them, and they shall oppress them, four hundred years]” (Genesis 15:13), but they did only two hundred and ten years. That is, “God is not a man, that He will deceive” (Numbers 23:19) – for good;¹⁴God does not deceive regarding predictions of good matters. but regarding evil, “will He say and not perform?” (Numbers 23:19).¹⁵The Hebrew phrase can be read “That One said and did not perform” rather than as a question. He said to Israel: “For you are not My people” (Hosea 1:9), and then He said: “I will say to Not My People: You are My people” (Hosea 2:25).
“Will He say and not perform?” (Numbers 23:19) – He said to Abraham: “For I will give [all these lands] to you, and to your descendants” (Genesis 26:3), and He did not retract it, as it is stated: “For you are coming to the land of Canaan,” and He took them into the land.

כִּי אַתֶּם בָּאִים (במדבר לג, נב): וְהוֹרַשְׁתֶּם אֶת כָּל ישְׁבֵי הָאָרֶץ מִפְּנֵיכֶם. זֶה שֶׁאָמַר הַכָּתוּב (איוב לה, יא): מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ, מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לִמְּדוּ מִפָּרוֹ שֶׁל אֵלִיָּהוּ, שֶׁבְּשָׁעָה שֶׁאָמַר אֵלִיָּהוּ לְעוֹבְדֵי הַבַּעַל (מלכים א יח, כה): בַּחֲרוּ לָכֶם הַפָּר הָאֶחָד וַעֲשׂוּ רִאשׁוֹנָה כִּי אַתֶּם הָרַבִּים, נִתְקַבְּצוּ אַרְבַּע מֵאוֹת וַחֲמִשִּׁים נְבִיאֵי הַבַּעַל וְאַרְבַּע מֵאוֹת וַחֲמִשִּׁים נְבִיאֵי הָאֲשֵׁרָה, וְלֹא יָכְלוּ לָזוּז אֶת רַגְלָיו מִן הָאָרֶץ, רְאֵה מַה כְּתִיב שָׁם (מלכים א יח, כג): וְיִתְּנוּ לָנוּ שְׁנַיִם פָּרִים וְיִבְחֲרוּ לָהֶם הַפָּר הָאֶחָד וִינַתְּחֻהוּ וְיָשִׂימוּ עַל הָעֵצִים וְאֵשׁ לֹא יָשִׂימוּ וַאֲנִי אֶעֱשֶׂה אֶת הַפָּר הָאֶחָד וַאֲנַתְּחֵהוּ (מלכים א יח, כג): וְאֵשׁ לֹא אָשִׂים. מֶה עָשָׂה אֵלִיָּהוּ, אָמַר לָהֶם בַּחֲרוּ שְׁנֵי פָּרִים תְּאוֹמִים מֵאֵם אַחַת, הַגְּדֵלִים עַל מִרְעֶה אֶחָד וְהַטִּילוּ עֲלֵיהֶם גּוֹרָלוֹת אֶחָד לַשֵּׁם וְאֶחָד לְשֵׁם הַבַּעַל. וּבָחֲרוּ לָהֶם הַפָּר הָאֶחָד, וּפָרוֹ שֶׁל אֵלִיָּהוּ מִיָּד נִמְשַׁךְ אַחֲרָיו, וְהַפָּר שֶׁעָלָה לְשֵׁם הַבַּעַל נִתְקַבְּצוּ כָּל נְבִיאֵי הַבַּעַל וּנְבִיאֵי הָאֲשֵׁרָה וְלֹא יָכְלוּ לָזוּז אֶת רַגְלוֹ. עַד שֶׁפָּתַח אֵלִיָּהוּ וְאָמַר לוֹ לֵךְ עִמָּהֶם, הֵשִׁיב הַפָּר וְאָמַר לוֹ לְעֵינֵי כָל הָעָם, אֲנִי וַחֲבֵרִי יָצָאנוּ מִבֶּטֶן אַחַת, מִפָּרָה אַחַת, וְגָדַלְנוּ בְּמִרְעֶה אֶחָד, וְהוּא עָלָה בְּחֶלְקוֹ שֶׁל מָקוֹם וּשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְקַדֵּשׁ עָלָיו, וַאֲנִי עָלִיתִי בְּחֵלֶק הַבַּעַל לְהַכְעִיס אֶת בּוֹרְאִי. אָמַר לוֹ אֵלִיָּהוּ פָּר פָּר אַל תִּירָא לֵךְ עִמָּהֶם וְאַל יִמְצְאוּ עֲלִילָה, שֶׁכְּשֵׁם שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְקַדֵּשׁ עַל אוֹתוֹ שֶׁעִמִּי, כָּךְ מִתְקַדֵּשׁ עָלֶיךָ. אָמַר לוֹ וְכָךְ אַתָּה מְיַעֲצֵנִי, שְׁבוּעָה אֵינִי זָז מִכָּאן עַד שֶׁתִּמְסְרֵנִי בְּיָדָם, שֶׁנֶּאֱמַר (מלכים א יח, כו): וַיִּקְחוּ אֶת הַפָּר אֲשֶׁר נָתַן לָהֶם, וּמִי נָתַן לָהֶם, אֵלִיָּהוּ, וְאַתָּה לָמֵד מֵאֵלִיָּהוּ שֶׁאָמַר לָהֶם וְיִתְּנוּ לָנוּ שְׁנַיִם פָּרִים. וְעוֹד אָמַר לָהֶם (מלכים א יח, כה): בַּחֲרוּ לָכֶם הַפָּר הָאֶחָד וַעֲשׂוּ רִאשֹׁנָה, וּלְבַסוֹף כְּתִיב וַיִּקְּחוּ אֶת הַפָּר אֲשֶׁר נָתַן לָהֶם, לְכָךְ כְּתִיב מַלְפֵנוּ מִבַּהֲמוֹת אָרֶץ. וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִמְּדוּ מִן הָעוֹרְבִים שֶׁהָיוּ מְכַלְכְּלִין אֶת אֵלִיָּהוּ, שֶׁנֶּאֱמַר (מלכים א יז, ד): וְאֶת הָעֹרְבִים צִוִּיתִי לְכַלְכְּלֶךָ שָׁם. וּמֵהֵיכָן הָיוּ מְבִיאִין לוֹ לֶחֶם וּבָשָׂר בַּבֹּקֶר וְלֶחֶם וּבָשָׂר בָּעֶרֶב, מִשֻּׁלְחָנוֹ שֶׁל יְהוֹשָׁפָט, וְלֹא הָיוּ רוֹצִים אוֹתָם עוֹרְבִים לִכָּנֵס בְּבֵיתוֹ שֶׁל אוֹתוֹ רָשָׁע אַחְאָב לְהוֹצִיא מִשֻּׁלְחָנוֹ כְּלוּם בִּשְׁבִיל אוֹתוֹ צַדִּיק, מִפְּנֵי שֶׁהָיָה בְּבֵיתוֹ עֲבוֹדַת כּוֹכָבִים. הֱוֵי מֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִמְּדוּ מִפָּרוֹ שֶׁל אֵלִיָּהוּ וּמִן הָעוֹרְבִים וְאַל תִּפְנוּ אֶל הָאֱלִילִים לְהִסְתַּכֵּל בָּם, מִנַּיִן מִמַּה שֶּׁקָּרְאוּ בָּעִנְיָן: וְהוֹרַשְׁתֶּם אֶת כָּל ישְׁבֵי הָאָרֶץ מִפְּנֵיכֶם.

“For you are coming” – “you shall dispossess all the inhabitants of the land from before you” (Numbers 33:52). This is what the verse said: “Who teaches us through the animals of the earth and makes us wiser from the birds of the heavens” (Job 35:11). “Who teaches us through the animals of the earth” – the Holy One blessed be He said to them: ‘Learn from Elijah’s bull, as when Elijah said to the Baal worshippers: “Choose one bull for yourselves, and prepare it first, as you are many, [and call in the name of your god, but do not place fire.]” (I Kings 18:25), four hundred and fifty prophets of the Baal and four hundred and fifty prophets of the Ashera gathered, but they were unable to move its legs from the ground.’ See what is written there: “Let them give us two bulls, and let them choose one bull for themselves and cut it into pieces, and place it on the wood, but let them not place fire, and I will prepare one bull” (I Kings 18:23), and I will cut it into pieces, “and I will not place fire” (I Kings 18:23). What did Elijah do? He said to them: Select two identical bulls from one mother that grew in one pasture, and cast lots upon them, one to the Lord and one to the Baal. All the prophets of the Baal and the prophets of the Ashera gathered. But they could not move its feet until Elijah began and said to it: ‘Go with them.’
The bull answered and said to him before the eyes of the entire people: ‘I and my counterpart emerged from one womb, from one cow, and we grew in one pasture, but its lot was to be the portion of the Omnipresent, and the name of the Holy One blessed be He is sanctified through it, and my lot is to be the portion of the Baal, to anger my Creator.’ Elijah said to it: ‘Bull, bull, have no fear. Go with them, so they will not find a pretext, as, just as the name of the Holy One blessed be He is sanctified upon the one that is with me, so it is sanctified upon you.’ It said to him: ‘This is what you counsel me? I take an oath that I will not move from here until you deliver me into their hand,’ as it is stated: “They took the bull that he gave them” (I Kings 18:26). Who gave it to them? It was Elijah. You learn from Elijah, who said to them: “Let them give us two bulls” (I Kings 18:23), and he also said to them: “Choose one bull for yourselves, and prepare it first” (I Kings 18:25), but ultimately it is written: “They took the bull that he gave them” (I Kings 18:26) – that is why it is written: “Who teaches us through the animals of the earth” (Job 35:11).
“And makes us wiser from the birds of the heavens” (Job 35:11) – the Holy One blessed be He said: Learn from the ravens that provided for Elijah, as it is stated: “I have commanded the ravens to provide for you there” (I Kings 17:4). From where did they bring him bread and meat in the morning, and bread and meat at night? It was from the table of Yehoshafat. Those birds did not want to enter the house of that wicked one, Ahab, to take anything out from his table for that righteous one, because there were idols in his house. That is, “and makes us wiser from the birds of the heavens.” The Holy One blessed be He said: Learn from Elijah’s bull and from the ravens, and “do not turn to false gods” (Leviticus 19:4) to look at them. From where is it derived? It is from what is written regarding this matter: “You shall dispossess all the inhabitants of the land from before you…[and destroy all their molten images]” (Numbers 33:52).

כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן. זֶה שֶׁאָמַר הַכָּתוּב (ירמיה ב, לא): הַדּוֹר אַתֶּם רְאוּ דְּבַר ה' הֲמִדְבָּר הָיִיתִי לְיִשְׂרָאֵל, אַל תְּהִי קוֹרֵא הֲמִדְבָּר, אֶלָּא הַמְדַבֵּר הָיִיתִי לְיִשְׂרָאֵל, (ירמיה ב, לא): מַאְפֵּלְיָה, מַהוּ מַאְפֵּלְיָה, שֶׁמָּא אָמַרְתִּי לְהַכְנִיס אֶתְכֶם לָאָרֶץ וְהִלְקַשְׁתִּי אֶתְכֶם, שֶׁאֵין מַאְפֵּלְיָה אֶלָּא לְשׁוֹן הַלְקָשָׁה, כְּעִנְיָן שֶׁנֶּאֱמַר (שמות ט, לב): וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ וגו'. הֲרֵי אַתֶּם נִכְנָסִים לְתוֹכָהּ. כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן, מַהוּ כְּנָעַן, אֶרֶץ שֶׁל פְּרַקְמַטְיָא שֶׁבָּהּ סְחוֹרָה, כְּשֵׁם שֶׁאַתָּה אוֹמֵר (ישעיה כג, ח): אֲשֶׁר סֹחֲרֶיהָ שָׂרִים כִּנְעָנֶיהָ נִכְבַּדֵּי אָרֶץ.

“For you are coming to the land of Canaan” – this is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness [hamidbar] for Israel?” (Jeremiah 2:31) – do not read it as hamidbar, but rather: Have I spoken [hamedaber] to Israel?¹⁶Did I merely speak but not fulfill? (Matnot Kehuna). “Pitch darkness [mapeleya]” (Jeremiah 2:31) – what is mapeleya? Did I, perhaps, say that I would take you into the land, and I took you in late? Mapeleya is nothing other than an expression of lateness, like the matter that is stated: “But the wheat and the spelt were not struck, [as they are late ripening [afilot]]” (Exodus 9:32). You are entering into it, “for you are coming to the land of Canaan.” What is Canaan? It is a land of merchandise in which there is trade – just as it says: “Whose merchants are princes, its peddlers [kinaneha] the eminent of the land” (Isaiah 23:8).

זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה (במדבר לד, ב), מַהוּ לָכֶם, לָכֶם הִיא רְאוּיָה, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ עֲבָדִים וּשְׁפָחוֹת, וְהָיָה מַשִֹּׂיא לַעֲבָדָיו שְׁפָחוֹת מִן אוּסְיָא אַחֶרֶת, וּלְשִׁפְחוֹתָיו עֲבָדִים מִן אוּסְיָא אַחֶרֶת, עָמַד הַמֶּלֶךְ וְחָשַׁב בְּדַעְתּוֹ, אָמַר, הָעֲבָדִים שֶׁלִּי וְהַשְּׁפָחוֹת שֶׁלִּי, מוּטָב שֶׁאַשִֹּׂיא עֲבָדַי לְשִׁפְחוֹתַי, שֶׁלִּי לְשֶׁלִּי. כָּךְ כִּבְיָכוֹל אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הָאָרֶץ שֶׁלִּי, שֶׁנֶּאֱמַר (תהלים כד, א): לַה' הָאָרֶץ, וְאוֹמֵר (ויקרא כה, כג): כִּי לִי הָאָרֶץ, וְיִשְׂרָאֵל שֶׁלִּי הֵם, שֶׁנֶּאֱמַר (ויקרא כה, נה): כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים, מוּטָב שֶׁאַנְחִיל אַרְצִי לַעֲבָדַי, שֶׁלִּי לְשֶׁלִּי. לְכָךְ נֶאֱמַר: זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה.

“This will be the land that will fall to you [lakhem] as an inheritance” – what is “lakhem”? It is fitting for you [lakhem]. This is analogous to a king who had slaves and maidservants, and he would marry maidservants from another estate to his slaves, and [marry] slaves from another estate to his maidservants. The king stood and considered. He said: The slaves are mine, and the maidservants are mine; it would be preferable for me to marry my slaves to my maidservants, mine to mine. So, as it were, the Holy One blessed be He said: The land is Mine, as it is stated: “The earth is the Lord’s” (Psalms 24:1), “As the land is Mine” (Leviticus 25:23), and Israel is Mine, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55). It is preferable that I bequeath My land to My servants, Mine to Mine. That is why it is stated: “This will be the land that will fall to you as an inheritance.”

זֶה שֶׁאָמַר הַכָּתוּב (תהלים קיא, ו): כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, יָכוֹל הָיִיתִי לִבְראוֹת לָכֶם אֶרֶץ חֲדָשָׁה, אֶלָּא בִּשְׁבִיל לְהַרְאוֹת לָכֶם אֶת כֹּחִי אֲנִי הוֹרֵג אֶת שׂוֹנְאֵיכֶם מִפְּנֵיכֶם וְנוֹתֵן לָכֶם אֶת אַרְצָם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם.

That which the verse said: “The power of His deeds He told to His people” (Psalms 111:6) – the Holy One blessed be He said to Israel: ‘I could have created a new land for you. However, in order to show you My power, I will kill your enemies from before you and give you their land,’ to realize what is stated: “The power of His deeds He told to His people, in giving them the inheritance of nations” (Psalms 111:6).

וְהִקְרִיתֶם לָכֶם עָרִים (במדבר לה, יא), זֶה שֶׁאָמַר הַכָּתוּב (תהלים כה, ח): טוֹב וְיָשָׁר ה' עַל כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶךְ. (תהלים כה, ו): זְכֹר רַחֲמֶיךָ ה' וַחֲסָדֶיךָ, אָמַר דָּוִד רִבּוֹנוֹ שֶׁל עוֹלָם אִלּוּלֵי חֲסָדֶיךָ שֶׁקָּדְמוּ לְאָדָם הָרִאשׁוֹן לֹא הָיָה לוֹ עֲמִידָה, שֶׁנֶּאֱמַר (בראשית ב, יז): כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת. וְלֹא עָשִׂיתָ לוֹ כֵן אֶלָּא הוֹצֵאתָ אוֹתוֹ מִגַּן עֵדֶן וְחָיָה תְּשַׁע מֵאוֹת וּשְׁלשִׁים שָׁנָה, וְאַחַר כָּךְ מֵת. מֶה עָשִׂיתָ לוֹ, גֵּרַשְׁתָּ אוֹתוֹ מִגַּן עֵדֶן, שֶׁנֶּאֱמַר (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם. וְלָמָּה נִתְגָּרֵשׁ עַל שֶׁהֵבִיא מִיתָה עַל הַדּוֹרוֹת וְהָיָה חַיָּב לָמוּת מִיָּד, אֶלָּא שֶׁרִחַמְתָּ עָלָיו וְגֵרַשְׁתּוֹ, כְּדֶרֶךְ הָרוֹצֵחַ בִּשְׁגָגָה שֶׁגּוֹלֶה מִמְּקוֹמוֹ לְעָרֵי מִקְלָט, לְכָךְ נֶאֱמַר: זְכֹר רַחֲמֶיךָ ה' וַחֲסָדֶיךָ וגו', כֵּיוָן שֶׁעָמַד משֶׁה וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִקְרִיתֶם לָכֶם עָרִים, אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם, זֶה שֶׁהָרַג נֶפֶשׁ בִּשְׁגָגָה בַּצָּפוֹן אוֹ בַּדָּרוֹם, מִנַּיִן יוֹדֵעַ הֵיכָן עָרֵי מִקְלָט שֶׁיְהֵא בּוֹרֵחַ לְשָׁם, אָמַר לוֹ (דברים יט, ג): תָּכִין לְךָ הַדֶּרֶךְ, תְּכַוֵּן לְךָ הַדֶּרֶךְ שֶׁלֹא יִהְיוּ טוֹעִים וְיִמְצָא אוֹתוֹ גּוֹאֵל הַדָּם וְיַהַרְגֵּהוּ (דברים יט, ו): וְלוֹ אֵין מִשְׁפַּט מָוֶת. עוֹד אָמַר לוֹ, הֵיאַךְ, אָמַר לוֹ הַעֲמֵד לָהֶם אִיסְטְלָיוֹת מְכֻוָּנוֹת לְעָרֵי מִקְלָט, שֶׁיְהֵא יוֹדֵעַ לֵילֵךְ שָׁם, וּבְכָל אִיסְטְלָיוֹת רְשֹׁם עָלֶיהָ רוֹצֵחַ לְעָרֵי מִקְלָט, שֶׁנֶּאֱמַר תָּכִין לְךָ הַדֶּרֶךְ. לְכָךְ אָמַר דָּוִד: טוֹב וְיָשָׁר ה' עַל כֵּן יוֹרֶה חַטָּאִים בַּדָּרֶךְ. אִם לְרוֹצְחָנִין עֲשֵׂה שְׁבִיל וְדֶרֶךְ שֶׁיִּבְרְחוּ וְיִנָּצְלוּ, לַצַּדִּיקִים עַל אַחַת כַּמָּה וְכַמָּה, (תהלים כה, ט): יַדְרֵךְ עֲנָוִים בַּמִּשְׁפָּט וִילַמֵּד עֲנָוִים דַּרְכּוֹ. (במדבר לה, יא): וְנָס שָׁמָּה רֹצֵחַ מַכֵּה נֶפֶשׁ בִּשְׁגָגָה, וְלֹא בְזָדוֹן, וְאִם יַהֲרֹג בְּזָדוֹן וְיֹאמַר בִּשְׁגָגָה הָרַגְתִּי וִיהֵא בּוֹרֵחַ לְעָרֵי מִקְלָט, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ בּוֹרֵחַ וְנִכְנַס בַּמִּזְבֵּחַ שֶׁלִּי הִרְגּוּ אוֹתוֹ, שֶׁנֶּאֱמַר (שמות כא, יד): וְכִי יָזִד אִישׁ עַל רֵעֵהוּ וגו', וּמִי הָיָה זֶה שֶׁבָּרַח לַמִּזְבֵּחַ וְנֶהֱרַג, יוֹאָב, שֶׁנֶּאֱמַר (מלכים א ב, כח): וְהַשְּׁמֻעָה בָּאָה עַד יוֹאָב וגו' אֶל אֹהֶל ה', וְאוֹמֵר (שמואל ב כג, ח): תַּחְכְּמֹנִי רֹאשׁ הַשָּׁלִשִׁי, לֹא הָיָה יוֹדֵעַ שֶׁכָּתוּב בַּתּוֹרָה וְכִי יָזִד אִישׁ עַל רֵעֵהוּ וגו', שֶׁהָלַךְ וְהֶחֱזִיק בְּקֶרֶן הַמִּזְבֵּחַ. אֶלָּא אָמַר הֲרוּגֵי בֵּית דִּין אֵין נִקְבָּרִין בְּקִבְרוֹת אֲבוֹתֵיהֶם אֶלָּא הֵם לְעַצְמָן, מוּטָב לִי שֶׁאָמוּת כָּאן וְאֶקָּבֵר בְּקִבְרוֹת אֲבוֹתַי (מלכים א ב, ל לא): וַיָּשֶׁב בְּנָיָהוּ אֶת הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּה דִּבֶּר יוֹאָב וַיֹּאמֶר לוֹ הַמֶּלֶךְ עֲשֵׂה כַּאֲשֶׁר דִּבֶּר וּפְגַע בּוֹ וּקְבַרְתּוֹ וַהֲסִירֹתָ דְּמֵי חִנָּם אֲשֶׁר שָׁפַךְ יוֹאָב מֵעָלַי וּמֵעַל בֵּית אָבִי, וְלָמָּה נֶהֱרַג, שֶׁכֵּן צִוָּהוּ דָּוִד אָבִיו (מלכים א ב, ה): וְגַם אַתָּה יָדַעְתָּ אֵת אֲשֶׁר עָשָׂה לִי יוֹאָב בֶּן צְרוּיָה אֲשֶׁר עָשָׂה לִשְׁנֵי שָׂרֵי צִבְאוֹת יִשְׂרָאֵל לְאַבְנֵר בֶּן נֵר וְלַעֲמָשָׂא בֶן יֶתֶר וַיַּהַרְגֵּם. מֶה עָשָׂה לוֹ אַתְּ מוֹצֵא בְּשָׁעָה שֶׁכָּתַב דָּוִד לְיוֹאָב (שמואל ב יא, טו): הָבוּ אֶת אוּרִיָּה אֶל מוּל פְּנֵי הַמִּלְחָמָה הַחֲזָקָה וְשַׁבְתֶּם מֵאַחֲרָיו וְנִכָּה וָמֵת, עָשָׂה כָּךְ וְנֶהֱרַג, נִתְקַבְּצוּ כָּל רָאשֵׁי הַחַיָּלִים עַל יוֹאָב לְהָרְגוֹ, שֶׁהָיָה רֹאשׁ הַגִּבּוֹרִים, שֶׁכָּךְ כְּתִיב בּוֹ (שמואל ב כג, לט): אוּרִיָּה הַחִתִּי כֹּל שְׁלשִׁים וְשִׁבְעָה, הֶרְאָה לָהֶם אֶת הַכְּתָב, לְפִיכָךְ כְּתִיב אֵת אֲשֶׁר עָשָׂה לִי יוֹאָב בֶּן צְרוּיָה אֲשֶׁר עָשָׂה וגו', הָיוּ סְבוּרִין כָּל יִשְׂרָאֵל שֶׁדָּוִד צִוָּהוּ לְהָרְגוֹ, שֶׁהָיָה אַבְנֵר בֶּן דּוֹדוֹ שֶׁל שָׁאוּל, לְפִיכָךְ כְּתִיב (שמואל ב ג, כט): וְאַל יִכָּרֵת מִבֵּית יוֹאָב זָב וּמְצֹרָע. עָמַד דָּוִד וְקִלֵּל אֶת יוֹאָב וְיָדְעוּ כָּל יִשְׂרָאֵל שֶׁלֹא הָיָה מִדָּוִד, וְנִתְפַּיְסוּ. וְצִוָּה לִשְׁלֹמֹה בְּנוֹ שֶׁיַּהֲרֹג אוֹתוֹ, שֶׁהָיָה יוֹאָב בֶּן אֲחוֹתוֹ שֶׁל דָּוִד וְהָיָה מְבַקֵּשׁ לַהֲבִיאוֹ לָעוֹלָם הַבָּא, כֵּיוָן שֶׁבִּקֵּשׁ שְׁלֹמֹה לַהֲרֹג אוֹתוֹ אָמַר יוֹאָב לִבְנָיָהוּ לֵךְ אֱמֹר לִשְׁלֹמֹה אַל תְּדִינֵנִי בִּשְׁנֵי דִינִין, אִם תַּהַרְגֵנִי טֹל מֵעָלַי הַקְּלָלוֹת שֶׁקִּלְּלַנִי דָּוִד אָבִיךָ, אִם לָאו הַנַּח אוֹתִי בַּקְּלָלוֹת. מִיָּד וַיֹּאמֶר לוֹ הַמֶּלֶךְ עֲשֵׂה כַּאֲשֶׁר דִּבֶּר וּפְגַע בּוֹ וּקְבַרְתּוֹ. אָמַר רַבִּי יְהוּדָה כָּל הַקְּלָלוֹת שֶׁקִּלֵּל דָּוִד אֶת יוֹאָב נִתְקַיְּמוּ בְּזַרְעוֹ שֶׁל דָּוִד, זָב, מֵרְחַבְעָם בֶּן שְׁלֹמֹה, שֶׁנֶּאֱמַר (מלכים א יב, יח): וְהַמֶּלֶךְ רְחַבְעָם הִתְאַמֵּץ לַעֲלוֹת הַמֶּרְכָּבָה, וּכְתִיב בְּזָב (ויקרא טו, ט): וְכָל הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא. מְצֹרָע, מֵעֻזִיָּהוּ, שֶׁנֶּאֱמַר (דברי הימים ב כו, כא): וַיְהִי עֻזִּיָּהוּ הַמֶּלֶךְ מְצֹרָע עַד יוֹם מוֹתוֹ וַיֵּשֶׁב בֵּית הַחָפְשִׁית. וּמַחֲזִיק בַּפֶּלֶךְ, מֵאָסָא, דִּכְתִיב (מלכים א טו, כג): רַק לְעֵת זִקְנָתוֹ חָלָה אֶת רַגְלָיו, שֶׁאֲחָזַתּוּ פֹּלַאגְרָה. (שמואל ב ג, כט): וְנֹפֵל בַּחֶרֶב, מִיֹּאשִׁיָּהוּ, שֶׁנֶּאֱמַר (דברי הימים ב לה, כג): וַיֹּרוּ הַיֹּרִים לַמֶּלֶךְ יֹאשִׁיָּהוּ, וְאָמַר רַב יְהוּדָה אָמַר רַב נָעֲצוּ בוֹ לוּלְיָנוֹת שֶׁל בַּרְזֶל עַד שֶׁעֲשָׂאוּהוּ כִּכְבָרָה. וַחֲסַר לָחֶם, מִיְּהוֹיָכִין, שֶׁנֶּאֱמַר (מלכים ב כה, ל): וַאֲרֻחָתוֹ אֲרֻחַת תָּמִיד נִתְּנָה לּוֹ מֵאֵת הַמֶּלֶךְ דְּבַר יוֹם בְּיוֹמוֹ כֹּל יְמֵי חַיָּו, מִשֻׁלְחָנוֹ שֶׁל אֱוִיל מְרֹדַךְ, אַתְּ מוֹצֵא כָּל זְמַן שֶׁהָיָה יְהוֹיָדָע קַיָּם הָיָה יוֹאָשׁ עוֹשֶׂה רְצוֹן בּוֹרְאוֹ, שֶׁנֶּאֱמַר (מלכים ב יב, ג): וַיַּעַשׂ יְהוֹאָשׁ הַיָּשָׁר בְּעֵינֵי ה' כָּל יָמָיו אֲשֶׁר הוֹרָהוּ יְהוֹיָדָע הַכֹּהֵן (דברי הימים ב כד, יז): וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ, אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם, שֶׁקִּבֵּל עָלָיו לַעֲשׂוֹת אֱלוֹהַּ. לְפִיכָךְ (דברי הימים ב כד, כד): וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים. וּמִפְּנֵי מָה נֶהֱרַג אַבְנֵר, מִפְּנֵי שֶׁעָשָׂה דָּמָן שֶׁל נְעָרִים שְׂחֹק, שֶׁנֶּאֱמַר (שמואל ב ב, יד): וַיֹּאמֶר אַבְנֵר אֶל יוֹאָב יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ וגו', רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהִקְדִּים שְׁמוֹ לִשְׁמוֹ שֶׁל דָּוִד, שֶׁנֶּאֱמַר (שמואל ב ג, יב): וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּו לֵאמֹר לְמִי אָרֶץ. וַחֲכָמִים אוֹמְרִים עַל שֶׁלֹא הִנִּיחַ לְשָׁאוּל לְהִתְפַּיֵּס מִדָּוִד, וְהָיָה סִפֵּק בְּיָדוֹ לִמְחוֹת בְּנוֹב עִיר הַכֹּהֲנִים וְלֹא מִחָה.

“You shall designate cities for you, cities of refuge they shall be for you, and the murderer who smites a person unwittingly shall flee there” (Numbers 35:11).
“You shall designate cities for you” – this is what the verse said: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). “Remember Your mercy, Lord, and Your kindnesses, [for they are eternal]” (Psalms 25:6) – David said: Master of the universe, had it not been for Your kindnesses that preceded Adam the first man, he would not have survived, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17). But You did not do so to him, but rather, You took him out of the Garden of Eden, and he lived nine hundred and thirty years, and then he died. What did You do to him? You banished him from the Garden of Eden, as it is stated: “He banished the man”’ (Genesis 3:24). Why was he banished? It is because he brought death upon the generations. He incurred liability to die immediately, but You had mercy upon him and banished him in the manner of the unwitting murderer, who is exiled from his place to the cities of refuge. That is why it is stated: “Remember Your mercy, Lord, and Your kindnesses [for they are eternal].”
When Moses stood and the Holy One blessed be He said to him: “You shall designate cities for you,” Moses said: ‘Master of the universe, one who unwittingly killed a person in the north or in the south, from where does he know where the cities of refuge are so he could flee there?’ He said to him: ‘“Prepare the way for you” (Deuteronomy 19:3) – direct the way for you, so that they will not be mistaken and the blood redeemer will find him and kill him; “there is no death sentence for him”’ (Deuteronomy 19:6). He said to Him: ‘How?’ He said to him: ‘Position stone markers directing to the cities of refuge so he will know how to go there. On each marker, inscribe on it: Murderer, to the city of refuge,’ as it is stated: “Prepare the way for you.” That is why it is stated: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). If for murderers he made a path and a way for them to flee and be saved, for the righteous, all the more so: “He guides the humble with justice, and He teaches the humble His way” (Psalms 25:9).
“And the murderer who smites a person unwittingly shall flee there” – but not intentionally. If one kills intentionally and says: I killed unwittingly, and flees to cities of refuge, the Holy One blessed be He said: Even if he flees and enters upon My altar, kill him, as it is stated: “If a man acts intentionally against his neighbor [to kill him…you shall take him from My altar to die]” (Exodus 21:14). Who was it who fled to the altar and was killed? It was Yoav, as it is stated: “The tidings came to Yoav…[Yoav fled] to the Tent of the Lord [and grasped the corners of the altar]” (I Kings 2:28). And it says: “A Taḥkemonite, head of the officers” (II Samuel 23:8).¹⁷A reference to Yoav, indicating that he was wise, as Taḥkemonite is an expression of wisdom [ḥokhma]. Did he not know that it is written in the Torah: “If a man acts intentionally against his neighbor…” that he went and grasped the corners of the altar? Rather, he said: Those executed by the court are not buried in the graves of their ancestors, but rather by themselves. It is preferable for me that I die here and be buried in the graves of my ancestors. “Benayahu brought back word to the king, saying: So said Yoav.… The king said to him: Do as he said: Strike him down, and bury him, and remove the innocent blood that Yoav shed from upon me and from upon my father’s house” (I Kings 2:30–31).
Why was he killed? It is because David his father commanded him so: “You too know what Yoav son of Tzeruya did to me, what he did to the two commanders of the armies of Israel, to Avner son of Ner and to Amasa son of Yeter; he killed them” (I Kings 2:5). What did he do to him?¹⁸What did Yoav do to David? You find when David wrote to Yoav: “Place Uriya at the front of the fierce battle, and retreat from behind him, and he will be smitten and die” (II Samuel 11:15); he [Yoav] did so and he died. All the heads of the army gathered around Yoav to kill him, as he [Uriya] had been the head of the mighty, as it is written in his regard: “Uriya the Hittite. Thirty-seven in all” (II Samuel 23:39). He showed them the letter. That is why it is written: “What Yoav son of Tzeruya did to me.” “What he did …[ to Avner son of Ner… he killed them]”: All of Israel thought that David had commanded to kill him¹⁹Avner son of Ner. because Avner was the son of Saul’s uncle. That is why it is written: “May there not be eliminated from the house of Yoav one who suffers from discharge [zav] or a leper” (II Samuel 3:29). David stood and cursed Yoav, and all Israel knew that it²⁰The decision to kill Avner. had not been from David, and they reconciled.²¹David and the tribes of Israel reconciled.
He commanded his son Solomon to kill him, as Yoav was the son of David’s sister and he [David] sought to ensure his entry into the World to Come.²²Yoav's death at the hands of Solomon would serve to atone for his sin of killing Avner. When Solomon sought to kill him, Yoav said to Benayahu: ‘Go and say to Solomon: Do not sentence me to two sentences; if you kill me, remove the curses that your father David cursed me from upon me. If not, leave me with the curses.’ Immediately, “the king said to him: Do as he said: Strike him down and bury him” (I Kings 2:30–31).
Rabbi Yehuda said: All the curses that David cursed Yoav were fulfilled in David’s descendants. “Zav” – on Reḥavam son of Solomon, as it is stated: “King Reḥavam hastened to mount the chariot [hamerkava]” (I Kings 12:18), and it is written regarding the zav: “Any saddle [hamerkav] on which the zav will ride will be impure” (Leviticus 15:9). “Leper” – on Uziyahu, as it is stated: “King Uziyahu was a leper until the day of his death. He lived in the isolation house” (II Chronicles 26:21). “Leaners on crutches” (II Samuel 3:29) – on Asa, as it is written: “However, in his old age he ailed in his feet” (I Kings 15:23) – he suffered from gout. “One who falls by the sword” (II Samuel 3:29) – on Josiah, as it is stated: “The archers shot King Josiah” (II Chronicles 35:23). Rav Yehuda said that Rav said: They stabbed him with iron spears until they rendered him like a sieve. “One who lacks food” (II Samuel 3:29) – on Yehoyakhin, as it is stated: “His allotment, a regular allotment, was given to him from the king, each day’s portion on its day, all the days of his life” (II Kings 25:30) – from the table of Evil Merodakh.²³He was dependent on somebody else for his food.
You find that as long as Yehoyada was alive, Yoash performed the will of his Creator, as it is stated: “Yehoash did what was right in the eyes of the Lord all his days, as Yehoyada the priest instructed him” (II Kings 12:3). “After the death of Yehoyada the princes of Judah came and prostrated themselves to the king. Then the king heeded them” (II Chronicles 24:17) – he accepted to render himself a god. Therefore, “they administered punishments to Yoash” (II Chronicles 24:24).
Why was Avner killed? It is because he made the lads’ blood a game, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Yehoshua ben Levi said: It is because he had his name precede David’s name, as it is stated: “Avner sent messengers to David from his place [taḥtav],²⁴Obviously he sent it from his place. The word taḥtav is expounded to mean that he placed David’s name beneath [taḥat] his own. saying: Whose is the land?” (II Samuel 3:12). The Sages say: It is because he did not allow Saul to reconcile with David, and because he had the ability to object to Saul regarding Nov, but he did not object.

וְהִקְרִיתֶם לָכֶם עָרִים, וּכְתִיב (במדבר לה, יג יד): שֵׁשׁ עָרֵי מִקְלָט, אֵת שְׁלשׁ הֶעָרִים, שָׁלשׁ שֶׁבְּאֶרֶץ יִשְׂרָאֵל בְּמַעֲרָב, וְשָׁלשׁ שֶׁבְּעֵבֶר הַיַּרְדֵּן בְּמִזְרָח, בְּנֵי רְאוּבֵן וּבְנֵי גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה, שֶׁנֶּאֱמַר (דברים ד, מג): אֶת בֶּצֶר בַּמִּדְבָּר בְּאֶרֶץ הַמִּישֹׁר לָראוּבֵנִי וְאֶת רָאמֹת בַּגִּלְעָד לַגָּדִי וְאֶת גּוֹלָן בַּבָּשָׁן לַמְנַשִּׁי, הֲרֵי שָׁלשׁ בַּמִּזְרָח וְשָׁלשׁ בַּמַּעֲרָב, חֶבְרוֹן מִשֶּׁל יְהוּדָה וּשְׁכֶם בְּהַר אֶפְרַיִם, זֶהוּ נַפּוֹלִין וְקֶדֶשׁ בַּגָּלִיל מִשֵּׁבֶט נַפְתָּלִי. משֶׁה חִלֵּק לִרְאוּבֵן וּלְגָד וְלַחֲצִי שֵׁבֶט הַמְנַשֶּׁה וְהִבְדִּיל מֵהֶם שָׁלשׁ עָרִים, שֶׁנֶּאֱמַר (דברים ד, מא): אָז יַבְדִּיל משֶׁה שָׁלשׁ עָרִים, אֲבָל יְהוֹשֻׁעַ חִלֵּק לְכָל הַשְּׁבָטִים וְנָתַן לְשֵׁבֶט הַלֵּוִי אַרְבָּעִים וּשְׁמֹנֶה עִיר וְנָטְלוּ הַכֹּהֲנִים שְׁלשׁ עֶשְׂרֵה, וְהַשְּׁאָר לַלְוִיִם, שָׁלשׁ עָרֵי מִקְלָט נָטְלוּ בְּגוֹרָלָם, וְשֵׁבֶט הַלֵּוִי לֹא נָטְלוּ בָּאָרֶץ, לָמָּה (דברים יח, א): אִשֵּׁי ה' וְנַחֲלָתוֹ יֹאכֵלוּן, אַתָּה מוֹצֵא סַנְחֵרִיב הִגְלָה אוֹתָן שָׁלשׁ גָּלֻיּוֹת, גָּלוּת רִאשׁוֹנָה הִגְלָה לָראוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט הַמְנַשֶּׁה, וְהַשְּׁנִיָּה שֵׁבֶט זְבֻלוּן וְשֵׁבֶט נַפְתָּלִי, שֶׁנֶּאֱמַר (ישעיה ח, כג): כָּעֵת הָרִאשׁוֹן הֵקַל אַרְצָה זְבֻלוּן וְאַרְצָה נַפְתָּלִי, הַשְּׁלִישִׁית הִגְלָה לִשְׁאָר שְׁבָטִים, שֶׁנֶּאֱמַר (ישעיה ח, כג): וְהָאַחֲרוֹן הִכְבִּיד, הִכְבִּידָן כִּבְמַכְבֵּד. נְבוּכַדְנֶצַּר אַף הוּא הֶגְלָן בְּשְׁלשׁ גָּלֻיּוֹת מִן שֵׁבֶט יְהוּדָה וּבִנְיָמִין, בָּרִאשׁוֹנָה הִגְלָה יְהוֹיָקִים, וּבַשְּׁנִיָּה יְהוֹיָכִין, מֶה עָשָׂה קָשַׁר אוֹתוֹ בְּקוֹרָכִין שֶׁלּוֹ מְיֻקָּר, שֶׁנֶּאֱמַר: כִּי הִנְנִי מְשַׁלֵּחֲךָ כַּגְּבִירָה, מַה הַגְּבִירָה הַזֹּאת אָדָם מְיַקֵּר אוֹתָהּ, כָּךְ עָשָׂה לוֹ נְבוּזַרְאֲדָן הֶגְלָה לְצִדְקִיָהוּ, וַהֲרֵי שָׁלשׁ גָּלֻיּוֹת. וּמִנַּיִן שֶׁהָיָה סַנְחֵרִיב קוֹזְמוֹקְרָטוֹר, שֶׁהָיָה מַגְלֶה אֵלּוּ לְכָאן וְאֵלּוּ לְכָאן, וְהֶגְלָה אֶת יִשְׂרָאֵל לְבָבֶל וְהֵבִיא אֵלּוּ שֶׁבְּבָבֶל לְכָאן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה עַל יְדֵי עֲוֹנוֹת גָּלוּ וְנִתְפַּזְּרוּ בְּשַׁעֲרֵי הָאָרֶץ, אֲבָל לֶעָתִיד לָבוֹא (דברים ל, ד): אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ ה' אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ, (ישעיה יא, יב): וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ, וְכֵן יְשַׁעְיָה אוֹמֵר (דברים לה, י): וּפְדוּיֵי ה' יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָה וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִֹּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה.

“You shall designate cities for you” – and it is written: “Six cities of refuge.… three cities […and three cities]” (Numbers 35:13–14) – three in the Land of Israel in the west, and three across the Jordan in the east. The children of Reuben, the children of Gad, and half of the tribe of Manasseh, as it is stated: “Betzer in the wilderness, in the land of the plain, for the Reubenite; Ramot in Gilad for the Gadite; and Golan in the Bashan for the Manassite” (Deuteronomy 4:43) – these are the three in the east. And three in the west: Hebron from Judah, Shekhem in the Ephraim highlands, which is Neopolis, and Kedesh in the Galilee from the tribe of Naphtali. Moses distributed [land] for Reuben, Gad, and half the tribe of Manasseh, and designated from them three cities, as it is stated: “Then, Moses designated three cities” (Deuteronomy 4:41). But Joshua distributed for all the tribes and gave the tribe of Levi forty-eight cities. The priests took thirteen, and the rest was for the Levites. They took three cities of refuge in their allotted portion. But the tribe of Levi did not take a portion of the land. Why? It is because “the fire offerings of the Lord and His inheritance they shall eat” (Deuteronomy 18:1).
You find that Sennacherib exiled them [in] three exiles. The first exile, he exiled the Reubenite, the Gadite, and half the tribe of Manasseh. The second, the tribe of Zebulun and the tribe of Naphtali, as it is stated: “Like the first time he was lenient with the land of Zebulun and the land of Naphtali” (Isaiah 8:23).²⁵This second exile was lighter, like the first exile, since only a small number of tribes were exiled (see Radak, Isaiah 8:23). The third, he exiled the rest of the tribes, as it is stated: “But with the last he was severe [hikhbid]” (Isaiah 8:23) – he swept [hikhbidan] them away as with a broom.
Nebuchadnezzar, too, exiled them in three exiles from the tribe of Judah and Benjamin. In the first, he exiled Yehoyakim, and in the second, Yehoyakhin. What did he do? He bound them in his honored royal chariot, as it is stated: “Behold, I am sending you away like the queen mother”²⁶There is no such verse. It is unclear what the intended verse is. – just as the queen mother, a person honors her, so he did to him. Nevuzaradan²⁷Nevuzaradan was a high official of Nebuchadnezzar and was in charge of the actual destruction of the Temple and Jerusalem, and also the exile which followed. exiled Zedekiah. These are three exiles. From where is it derived that Sennacherib was the ruler of the world? It is because he would exile these to there and those to here, and he exiled Israel to Babylon and brought those in Babylon to here.
The Holy One blessed be He said: In this world, due to iniquities, they were exiled and scattered in the cities of the world. But in the future: “If your banished will be at the ends of the heavens, from there the Lord your God will gather you, and from there He will take you” (Deuteronomy 30:4). “He will assemble the scattered of Judah from the four corners of the earth” (Isaiah 11:12). Likewise, Isaiah says: “The redeemed of the Lord will return, and they will come to Zion with song and everlasting joy on their heads; gladness and joy they will attain, and sorrow and sighing will flee” (Isaiah 35:10).