Kommentar zu Schoftim 2:26

Adonoy's emissary went up. We learn in Seder Olam that this was Pinchos.¹ Son of Elazar, grandson of Aharon Hakohen. (Bemidbar, 25:11.)² Why is Pinchas entitled מַלְאַךְ ה׳, lit. “an angel of Adonoy”? Because, when visited by the sacred spirit, he was enflamed with radiance. (Vayikra Rabah, A. See Rashi to Yehoshua, 2:4).

To Bochim. The name of a place.³Not literally “weeping”. See vs.4,5.

I took you up. This was My original intent,⁴The future tense, אַעֲלֶה, literally “I shall take”, indicates the intent which preceded the actual taking. See Rashi to Shemos, 15:1. to take you up from Mitzrayim—and I did so—with the stipulation that My enemies be ousted.⁵ As indicated by the warning against covenants [v.2].

Now I have also declared. At present I have declared, in My fury.⁶This is not part of the original intent stated in vs.1,2, but is a new declaration, made now because they sinned.

At your flanks. They will harass your flanks with bandits and troops, pillaging and plundering.

Yehoshua dismissed, etc. This incident had taken place previously, but, as Scripture intends to relate that they acted wickedly [v.11], it begins with the following statement: at Yehoshua's death, when they resolved, in his presence, to serve Adonoy, he dismissed them, each man to his ancestral property. They served Adonoy throughout his days and the days of the elders. Afterward, "The Bnei Yisroel acted wickedly."

Whose days extended. Their 'days' extended⁷In contentment. However, their lives were short. (Shabbos, 105:b.-See Rashi there). but not their 'years', as they neglected to eulogize him.⁸Scripture omits any mention of a mourning period for Yehoshua, as with Aharon (Bemidbar 20:29) and Moshe (Devarim 34:8). This indicates that they were remiss in eulogizing him and mourning for him. (Tosafos to Shabbos, 105:b). Thus it is said, "…of Mount Ga'ash"—⁹“They buried him (Yehoshua)…at Mount Ephraim, north of Ga’ash.” [v.9] Mount Ephraim was better known than G’ash. Why, then, does Scripture identify the famous Mountain by its proximity to the obscure Ga’ash? Evidently, “Ga’ash” is not an identifying landmark, but is intended as a homiletical allusion to “ra’ash”, “storm”, teaching that the mountain stormed against them. (Maharsha to Shabbos, ibid.). the mountain stormed at them¹⁰Shabbos, ibid. to slaughter them.

At Timnas Cheres. So entitled because a likeness of the sun¹¹‘Timnas Serach’ is literally translated as ‘The likeness of the sun’. was placed over his grave, as if to say, "Alas, that a man who halted the sun¹²Yehoshua ordered the sun to stand still, and the sun obeyed. (Yehoshua, 10:12,13.) lies in the grave."

Wherever they went, the hand of Adonoy was destructive to them. This refers to Elimelech, Machlon, and Chilyon—¹³Naomi’s husband and two sons, mentioned in the opening passages of the Book of Rus. They were punished with poverty and then death. See Rashi to Megilas Rus, ch.1. Seder Olam.

Adonoy established judges. Continuously, in successive generations, as enumerated in this book, judge succeeding judge.

When He would establish—This describes an ongoing process—'When He would establish judges for them, and Adonoy would visit with the judge, etc.'

For He would recant. He would recant, concerning them, from the destruction.¹⁴Which He had intended to rain upon them. Accordingly, יְנַחֵם is not understood as ‘would find comfort,’ but as ‘would recant.’ See Rashi to Bereishis, 6:6, second interpretation. This is Yonasan's rendition.

From the outcry—As a result of their cry that went up to Him because of their tormentors

They fell nothing short. They omitted nothing deserving of the reproach inherent in everything that befell them.

AND IT WAS WHEN THE JUDGE DIED: It wants to teach that the repentance did not last, because it was from the rebuke of the judge. And immediately the judge died, and there was no one to rebuke them, they returned and corrupted their path, the way of their forefathers that they were evilly doing before that judge.

THEY DID NOT OMMIT: They did not lessen from the misdeeds and paths of their forefathers that was difficult and evil

ויחר: Anger

יען: Because of

FOR MY PART: Just as they acted, so too I will repay them

TO WIPE OUT: To drive out

THAT JOSHUA LEFT FOR THEM: It wants to teach, he (Joshua) left them intentionally in their place and then he died. He did not want to expel all of them in his life time, as the pasig says in Shemot 23: 30, slowly, slowly I will expel them.

TO Leave: to allow/leave alone

Whether they observe. The letter ה is vocalized with the abridged pasach,¹⁵This vocalization is used to express inquiry. as it expresses the inquiry involved in testing.

IN ORDER TO TEST: It wants to teach that because of this, Hashem chose this punishment, and not others in order to test Israel if they will serve their GD or if not. And this is why its written "if they will guard."

TO TEST: from the language of test

AND HE (HASHEM) LEFT: Because of this, Hashem chose this as the punishment and He left these nation, that are listed below

...WITHOUT EXPELLING THEM QUICKLY: It wants to teach that in His wisdom he decreed not to expel them quickly, rather very slowly, and to "not immediately hand them over to Joshua." And Because of the punishment "in order to test them" He let them be all over, and He did not continue to expel a person from now on