Midrasch zu Jehoschua 17:78

(Fol. 36) GEMARA: How is the word (Josh. 8, 33) V'hachetzyo (and the other half of them) to be explained? Said R. Cahana: "This means that just as they were divided here at Mts. Gerizim and Ebal so were they also divided in the same manner upon the stones of the Ephod. An objection was raised from the following Baraitha: Two precious stones were fixed upon the shoulders of the High-priest, one stone on one shoulder and the other stone on the other shoulder. The names of the twelve tribes were inscribed, thereon, six on one stones and six on the other stone, as it is said (Ex. 28, 10) Six of the names on one stone and the remaining six names on the other stone, according to their birth. This means that the second stone was according to their birth, but the first stone was not according to their birth, because Juda preceded the others. Fifty letters were there altogether, of them twenty-five were on one stone and twenty-five on the other. R. Chanina b. Gamliel says (Ib. b) "They were placed upon the Ephod not in accordance with their division mentioned (Num. 1, 5), but they were placed in an Ephod in accordance with their division mentioned in (Ex. 1, 1-5). How so? The children of Leah were placed in accordance with their age. Then came the children of Rachel, one on one stone, and the other on the other stone. The children of the hand-maids were placed in the middle. As to the question how can the passage, According In their order of birth, be upheld? We must explain it that it was inscribed with the names as they were called by their father and not with the names they were called by Moses — Reuben but not Reubeni, Shimon but not Shimoni, Dan but not Dani, Gad but not 'Gadi.' Hence this will refute the above statement of R. Cahana, [because none of the above opinions is in accordance with the arrangements of the Ephod]. The refutation is indeed sustained. If so, then what is the meaning of V'hachezyo? We are taught in a Baraitha that the half that was placed opposite Mt. Gerizim was more than the half placed opposite Mt. Ebal, for, the Levites were below the hill. On the contrary, since the Levites were below the hill, hence the number of tribes facing Mt. Gerizim was less? We must therefore say; Although the tribe of Levi were below the hill, nevertheless the sons of Joseph were with thim, and completed the amount, as it is said (Josh. 17, 14) And the children of Joseph spoke unto Joshua, saying 'Why hast thou given me, but one lot ... ... ... and Joshua said unto them, if thou art a numerous people, then get up to the wood country, etc. He said to them, "Go and hide yourselves in the forest so that no covetous eye may afflict you." Whereupon they answered him, "We are the descendants of Joseph whom a covetous eye cannot afflict, as it is written (Gen. 29, 22) Joseph is a fruitful bough by a spring, and R. Abahu explains thus: "Do not read Aleh Ayin (by a spring), but read it Ole Ayin (above the covetous eye.'" R. Jose b. Chanina said: "From this it may be inferred that Joseph's children are not subject to the affliction of a covetous eye, (Ib., 48, 16) And let them grow into a multitude in the midst of the earth. This [the word grow used by Jacob which has the derivation of Dog (fish) is to mean that just as the fishes in the sea because of their being covered by water, no eye can afflict them, so also are the children of Joseph not subject to the affliction of a covetous eye." But how do you say above that there were fifty letters in the inscription of the Ephod. Behold there were only fifty letters less one? Said R. Isaac: "The fiftieth letter was used as an extra letter to the name of Joseph, as it is said (Ps. 81, 6) He appointed it in Joseph for a testimony, when he went out over the land of Egypt." R. Nachman b. Isaac raised an objection: "The passage says that it was in accordance with the names of birth, and this is not so." We must therefore say that the extra letter was inserted in the name of Benjamin, which is spelled in the entire Torah with only one Yud, but here in the Ephod, Benjamin, is spelled with two Yuds, as it is written (Ex. 25, 18) But his father called him Benjamin [with two Yuds]. R. Chama b. Bizna said, in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." What happened with Joseph? as written (Gen. 39, 11). And it came to pass on a certain day ... ... ... We are taught in a Baraitha, Joseph was destined to produce twelve tribes, just as they were by his father Jacob, as it is said (Gen. 37, 2) These are the generations of Jacob, Joseph, however, they were produced through his brother, Benjamin. They were nevertheless called after the name of Joseph, as it is said (Ib. 46, 21) And the sons of Benjamin, Bela, Mecher, Ashbel, Gera, Na'aman, Achi, V'rosh, Muppim, Chuppim and Ard; i.e., Bela because Joseph was swallowed (lost) among the other nations; Mechcr, because he was the first born of his mother; Ashbel, because he was captured with the consent of God; Gera, because he lived in inns (having no settled home); Na'aman because he was very sweet Achi V'rosh, because he was my brother and leader; and Chuppim, because he did not see my wedding canopy nor did I see his; and Ard, according to some because he was driven among idolatrous nations, and according to others because his face was like a rose.

(Fol. 118) (Joshua 17, 14) And the children of Joseph spoke unto Joshua saying Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, for as much as the Lord hath blessed me thus. This passage serves the purpose of conveying good advice to mankind; in effect, that one shall take care not to be afflicted by a covetous eye. And this is what Joshua said to the children of Joseph (Ib., ib. 85) "If thou art a numerous people, then get thee up to the wood country," which means, Go and hide thyself in the forest that no covetous eye may afflict thee (Ib. b) But they answered: "We are the descendants of Joseph, whom a covetous eye cannot afflict, as it is written (Gen. 49, 22) A son of grace is Joseph, a son of grace even beyond the reach of an eye." And R. Abahu explained thus: "Do not read it Aley ayin (upon the eye), but read it Olei ayin (above the fear of an eye)." R. Joseph b. Chanina said: "We infer it from here (Ib. 47, 16) And let them grow a multitude in the midst of the earth; i.e., just as the fishes multiply in the water and no covetous eye may afflict them, so also shall the children of Joseph not be afflicted by a covetous eye.

Another interpretation (of Numb. 27:5), “Moses brought their cause [before the Lord]”: R. Simeon ben Laqish said, “Our master Moses knew this judgment, but they first came before chiefs of tens. They said to them, ‘It is a judgment concerning inheritance, and this is not for us but for those greater than us.’ They came before the chiefs of fifties. [When] they saw that the chiefs of ten had shown them honor, the chiefs of fifty said, ‘[In our case] also there are those greater than us.’ So also [they came before] the chiefs of hundreds, the chiefs of thousands, and the princes. They all responded to them in a similar way, because they did not want to open their mouths before one who was greater than them. Moses said, ‘If I tell them the decision, I shall be appropriating all their dignity.’ He said to them, ‘In my case also there is One greater than I.’ Therefore (in Numb. 27:5), ‘Moses brought their cause [before the Lord].’” He answered him with (in vs. 7), “The daughters of Zelophehad speak correctly.” Thus the Holy One, blessed be He, acknowledged their utterance. (Numb. 27:7, cont.:) “You shall indeed grant them [possession of an inheritance among the brothers of their father].” Give them [also] chattel and their father's birthright in the assets of Hepher. They took three portions: The portion of their father, who was among those who had come out from Egypt; his portion with his brothers in the assets of Hepher; and since he was the first born, he took two portions. Another interpretation (of Numb. 27:7), “you shall indeed grant them [possession of an inheritance among the brothers of their father]”: After they [already] received [their share] on the other side of the Jordan, they came before Joshua in the land of Canaan, as stated (in Josh. 17:4), “Now they (i.e., the daughters of Zelophehad) came before Elazar the priest, Joshua ben Nun, and the princes [and said, ‘The Lord commanded Moses to give us an inheritance along with our male kin’].” Moreover, our ancestor Jacob also knew that they were receiving [an inheritance] on this side [of the Jordan] as well as on that side, since it is stated (in Gen. 49:22), “daughters¹⁸English versions generally read “boughs” or the like. step over a wall.” This [wall] is the Jordan, which became a wall [for Moses] so that he would not enter the land. Thus Jacob said to Joseph, “Your daughters shall receive a share on this [side of the Jordan] as well as on that [side].” (Numb. 27:7, cont.:) “And you shall transfer to them the inheritance of their father.” With reference to [standard] inheritance it is stated (in vs. 9), “and you shall give,” but with reference to a daughter, [it says (in vs. 8),] “and you shall transfer.”¹⁹The Hebrew is slightly different here from what is written in vs. 7. There the word you is singular while here the “you” is plural, as in vs. 8. Thus she may transfer an inheritance from tribe to tribe.²⁰So BB 109b. (Numb. 27:11:) “And it shall be a statutory judgment for the Children of Israel.” [The word judgment] teaches that inheritances [can only] be carried out through judges. (Numb. 27:12:) “Then the Lord [said] unto Moses, saying, ‘Go up on this mountain of Abarim.’” What reason did he have [for it] to be written after the parashah about inheritance?²¹Numb. R. 21:10. It was simply that when Moses heard from the mouth of the Holy One, blessed be He, (in Numb. 27:7), “you shall indeed grant them,” he thought that the Holy One, blessed be He, had been reconciled to him.²²Numb. R. 21:13. He said, “Here I am entering with Israel.” [Hence] the Holy One, blessed be He, said to him, “My decree remains in place; (Numb. 27:12-13) ‘Go up into the mountain of Abarim […] and you shall be gathered to your people…’ You are no better than your brother [in this].’”

Another interpretation (of Numb. 27:7): YOU SHALL INDEED GRANT THEM <POSSESSION OF AN INHERITANCE AMONG THE BROTHERS OF THEIR FATHER>. When they received <their share> on the other side of the Jordan, they came before Joshua and Eleazar in the land of Canaan, as stated (in Josh. 17:4): NOW THEY (i.e., the daughters of Zelophehad) CAME BEFORE ELEAZAR THE PRIEST, JOSHUA BEN NUN, AND THE PRINCES <AND SAID: THE LORD COMMANDED MOSES TO GIVE US AN INHERITANCE ALONG WITH OUR MALE KIN>. Moreover, our ancestor Jacob also knew that they were receiving <an inheritance> on this side <of the Jordan> as well as on that side, since it is stated (in Gen. 49:22): DAUGHTERS³⁶English versions generally read “boughs” or the like. STEP OVER A WALL. This <wall> is the Jordan, which became a wall for Moses so that he would not enter the land. Thus [Jacob] said to [Joseph]: Your daughters shall receive a share on this side <of the Jordan> as well as on that side.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

12 And it is written (in Numb. 27:5) “Moses brought their cause [before the Lord]”: Some say that [God] made this become too hard for Moses, as there are righteous people that become [overly] proud in matters of a commandment, and [so] the Holy One, blessed be He, weakens their ability. You find that David said (in Ps. 119:54), “Your statutes were songs for me,” [meaning] they are light and customary for me like songs. The Holy One, blessed be He, said to him, “By your life, your end will be to err about something that [even] the schoolchildren know about.” At the time that he brought up the ark, he erred and put in on a cart, as stated (in II Sam. 6:3),” They loaded the ark of God onto a new cart.” [So God] suspended the ark in the air and the oxen became dislodged from under it. [Then] Uzzah approached to support it, but (according to II Sam. 6:7,) “God struck him down on the spot,” as an error in study is considered as wanton. Immediately (in II Sam. 6:8), “David was distressed because the Lord had inflicted a breach upon Uzzah.” [So] the Holy One, blessed be He, said to him, “Did you not say, ‘Your statutes were songs for me?’ Did you not learn (in Numb. 7:9), ‘But to the Kohathites he did not give; since theirs was the service of the [most] sacred objects, their porterage was by shoulder?’” [So David] began to ponder and say (in I Chron. 15:13), “The Lord our God burst out against us, for we did not seek Him like the law.” And so too, [this happened] with Moses. Because he said (in Deut. 1:17), “But the case which is too hard for you, you shall bring unto me and I will hear it,” [the Holy One, blessed be He,] weakened his ability.¹³ Sifre to Deut. 1:17 (17); Sanh. 8a. The matter is comparable to a moneychanger who said to his student, “If coins come to you to be exchanged, exchange them, but if pearls should come to you, bring them to me.” [When] a ring of baubles came to him, [the student] brought it to [this] teacher. [But] then the teacher went and showed it to another [money changer]. So too here. Moses said (in Deut. 1:17), “The case which is too hard for you, [you shall bring unto me and I will hear it].” [But] when the daughters of Zelophehad came to him, [God] made it too hard for him. (Numb. 27:5-7) “And Moses brought their cause before the Lord. [And the Lord said…,] ‘The daughters of Zelophehad speak correctly,’” such is the law. The Holy One, blessed be He, said to him, “Did you not say (ibid.), ‘The case which is too hard for you, [you shall bring unto me]?’ In the case of the judgment which you do not know, [see that even] the women determine it.” 13 Another interpretation (of Numb. 27:5), “Moses brought their cause [before the Lord]”: R. Simeon ben Laqish said, “Our master Moses knew this judgment, but they first came before chiefs of tens. They said to them, ‘It is a judgment concerning inheritance, and this is not for us but for those greater than us.’ They came before the chiefs of fifties. [When] they saw that the chiefs of ten had shown them honor, the chiefs of fifty said, ‘[In our case] also there are those greater than us.’ So also [they came before] the chiefs of hundreds, the chiefs of thousands, and the princes. They all responded to them in a similar way, because they did not want to open their mouths before one who was greater than them. [So] they went in front of Elazar. He said to them, Behold there is Moses our teacher’ These and those came in front of Moses. Moses said, ‘If I tell them the decision, I shall be appropriating the greatness.’ He said to them, ‘In my case also there is One greater than I.’ Therefore (in Numb. 27:5), ‘Moses brought their cause [before the Lord].’” He answered him with (in vs. 7), “The daughters of Zelophehad speak correctly.” Thus the Holy One, blessed be He, acknowledged their utterance. (Numb. 27:7, cont.) “You shall indeed grant them [possession of an inheritance among the brothers of their father]”: Give them [also] chattel and their father's birthright in the assets of Hepher. They took three portions: The portion of their father, who was among those who had come out from Egypt; his portion with his brothers in the assets of Hepher; and since he was the first born, he took two portions. Another interpretation (of Numb. 27:7), “you shall indeed grant them [possession of an inheritance among the brothers of their father]”: After they [already] received [their share] on the other side of the Jordan, they came before Joshua and Elazar in the land of Canaan, as stated (in Josh. 17:4), “Now they (i.e., the daughters of Zelophehad) came before Elazar the priest, Joshua ben Nun, and the princes and said, ‘The Lord commanded Moses [to give us an inheritance along with our male kin’].” Moreover, our ancestor Jacob also knew that they were receiving [an inheritance] on this side [of the Jordan as well as on that side], since it is stated (in Gen. 49:22), “daughters¹⁴English versions generally read “boughs” or the like. step over a wall.” This [wall] is the Jordan, which became a wall [for Moses] so that he would not enter the land. Thus Jacob said to Joseph, “Your daughters shall receive a share on this [side of the Jordan] as well as on that [side].” (Numb. 27:7, cont.) “And you shall transfer to them the inheritance of their father”: With reference to inheritance of a son it is stated (in vs. 9), “and you shall give,” but with reference to a daughter, [it says (in vs. 8),] “and you shall transfer.”¹⁵The Hebrew is slightly different here from what is written in vs. 7. There the word you is singular while here the “you” is plural, as in vs. 8. Thus she may transfer an inheritance from tribe to tribe.¹⁶So BB 109b. (Numb. 27:11) “And it shall be a statutory judgment for the Children of Israel”: [The word judgment] teaches that inheritances [can only] be carried out through judges.

"The angel who has redeemed me from all harm[...]" (Genesis 48:16) Rabbi Yosei son of Chalafta said, sustenance is doubly difficult, like birth. Of birth it is written (Genesis 3:16) "In pain [עצב] shall you bear children", and of sustenance it is written (Genesis 3:17) "By toil [עצבון] shall you eat of it [the ground] all the days of your life." Rabbi Elazar and Rabbi Shmuel son of Nachman, Rabbi Elazar said, redemption is deduced from sustenance and sustenance from redemption. Just as redemption is doubled, so too is sustenance doubled. Just as sustenance is daily, so too is sustenance daily. Rabbi Shmuel son of Nachman said, and [sustenance] is greater than redemption, for redemption comes at the hand of an angel and sustenance at the hand of the Holy Blessed One. Redemption by the hand of an angel, "the angel who redeemed me" (Genesis 48:16), and sustenance by the hand of the Holy Blessed One, "open Your hand and satisfy all that lives" (Psalms 145:16). Rabbi Yehoshua son of Levi said, the victuals of man are as difficult as the splitting of the Sea of Reeds, as it says "to the One Who split the Sea of Reeds asunder" (Psalms 136:13) and it is written later "Who gives food to all flesh" (Psalms 145:25). "Bless the lads" (Genesis 48:16), these are Yehoshua and Gidon, for there it says "And it was when Yehoshua was in Yericho, and he lifted up his eyes and saw, and behold, a man stood over him... and he [the man] said 'No, but I am captain of the LORD's host and have just arrived...'" (Joshua 5:13-14). Rabbi Yehoshua in the name of Rabbi Chanina son of Yitzchak, he cried out from within his toenails, as it says "And he said, 'I am a captain of the LORD's host'" (ibid.) - a captain of the Lofty Ones am I, and every place that I am seen, the Holy Blessed One is seen. This is a sign that in every place that Rabbi Yosei was set[?], so too Rabbi would appear. "Now I have come" (ibid.) -- with Moshe your teacher I have come, rather that he was praying and said "Unless You go in the lead..." (Exodus 33:15) - I was unable to ascend above, but now that I have not done my mission, I was not able to descend below, that now I pray and say "Unless You go in the lead." Rather, be warned that you should not do as Moshe your teacher did with me, and I was swayed. "And may they be teeming multitudes [וידגו לרב] on the earth..." (Genesis 48:16). Just as the eye does not penetrate/rule over to see these fish [דגים], so your sons will not be seen/ruled over by the [evil] eye. So it is written, "The sons of Yosef spoke to Yehoshua... [saying, 'Why have you assigned as our portion a single allotment and a single district, seeing that we are a numerous people...']" (Joshua 17:14). He said to them, 'Are you not afraid of the [evil] eye?' [i.e. how can you boast of your numbers?]. They responded, 'This was our father's blessing for us, "they shall be teeming multitudes on the earth" (Genesis 48:16).' Just as these fish are only caught in the throat, so your sons will only be caught in the throat. "And they said to him, please say 'shibolet,' and he said 'sibolet'." (Judges 12:6). Just as these fish grow in water, and when one drop descends from above they accept it with thirst like one who had never tasted water in their life, so too Israel grow in the water of Torah, and when they hear one new word of Torah they accept it with thirst as one who had never heard a word of Torah in their life. Rabbi Levi said, the women of Israel became impregnated with sixty thousand foetuses in one night, and all were sent to the Nile, and they ascended [out of the Nile?] in the merit of Moshe, since Moshe said "Six hundred thousand are my feet of the people that I am within" (Numbers 11:21) -- they all went up to my feet. Rabbi Zacai....

(Bamidbar 26:54) "To the (more) numerous (tribe) you shall increase its inheritance, and to the less (numerous) you shall decrease its inheritance." If one had five sons when he left Egypt, and ten sons when he entered the land, I apply to them "To the numerous you shall increase its inheritance." If he had ten sons when he left Egypt, and five when he entered the land, I apply to them "and to the less you shall decrease its inheritance." "To a man": to exclude women, tumtumim, and hermaphrodites. "according to its numbers": We are hereby taught that Eretz Yisrael was apportioned to each tribe according to its (head-count). And thus is it written (Joshua 17:14-15) "And the children of Joseph said to Joshua: Why have you given me a single allotment as an inheritance, when we are a great multitude whom the L-rd had thus far blessed? And Joshua said to them: If you are a great multitude, go up to the forest country and clear an area for yourselves there in the land of the Perizzi and the Rephaim, the mountain of Ephraim constricting you." "shall his inheritance be given": I would understand this to mean (that each tribe took) indiscriminately. It is, therefore, written (55) "by allotment." If "by allotment," I would understand, by themselves (i.e., by their own lottery.) It is, therefore, written (56) "By the word (of the lottery"), whereby we are apprised that Eretz Yisrael was apportioned by the Holy Spirit. I might think, by himself (i.e., the high-priest, by means of the urim vetumim). It is, therefore, written "shall its inheritance be divided," (connoting in the presence of the entire tribe).

"Jacob is the chevel of His inheritance": "chevel" is a lot, as it is written (Psalms 16:5) "chavalim have fallen to me in pleasant places," and (Joshua 17:5) "And the lots of Menasheh fell — ten." (Ibid. 19:9) "From the chevel of the children of Judah was the inheritance of the children of Shimon": Just as a chevel (a rope) is three-fold, so Jacob was the third of the fathers, and he received reward over and against all of them. When Abraham was born, what is written? (Proverbs 17:17) "And a brother (Abraham) is born for affliction" (see beginning of # 311). When Israel was born, what is written? (Koheleth 4:9) "Better the two than the one." When Jacob was born, what is written (Ibid. 4:12) "And the three-fold cord is not soon sundered."