Commentary for Joshua 18:34

And there they made a dwelling place for the Tent of Meeting. [This refers to the Tent of Meeting] that they had constructed in the wilderness.¹Since Scripture does not identify the Tent of Meeting, Rashi explains that it is the same one they had constructed in the wilderness. It did not have a roof, but it was a stone structure on the bottom and was covered with curtains above.²Zevachim 24b. During the fourteen years since they entered Eretz Yisroel, the Mishkan remained at Gilgal. They had been too occupied with conquering and dividing the land to establish a permanent dwelling place for the Tent of Meeting. Once they began settling in the land, they established a House of God. The walls of the House were made of stone, and instead of a roof it was covered with curtains of cloth and skins, as it had been when it was constructed in the wilderness. This we learned in Maseches Zevachim.

And the land had been conquered before them. Once the Mishkon was established, it became easier for them to conquer the land.³The land had actually not been conquered at that point in time, but even though the conquest had not been completed, they had faith that in the merit of the Mishkan, they would be blessed with continued victory in the remaining battles of conquest.

Seven tribes. [For the following tribes] had already received their portions: Reuvein, Gad, and the half tribe of Menashe had received their inheritance in the days of Moshe on the other side of the Jordan. In the land of Canaan itself, the lot had already fallen for Yehudah, Ephraim and the half tribe of Menashe. These five tribes were provided for.

Timid—weak.

For each tribe. For each of the remaining seven tribes.

According to their inheritance. Into seven parts but not equal ones, but according to the tribes appropriate portions— to the large tribe according to its largeness, and to the small tribe according to its smallness, as it is said, ‘To the large [tribe], increase their inheritance.’⁴Bamidbar 26:54.

And they will divide it into seven parts. Including that which was already conquered and that which was destined to be conquered.

Yehudah will remain at his boundary in the south— of Eretz Yisroel, for there fell to his lot the entire southern boundary.

And the house of Yoseif—in the north. The north of the land already conquered. There is however much more to be conquered: the side of the boundary from Baal-gad to Levo-chamos which is near Hor hoHor in the northern boundary. The seven tribes will divide [the land] between Yehudah and Yoseif, and [the land] which remains to be conquered.

I will cast.—I will throw, similar to, ‘He threw into the sea.’⁵Shemos 15:4.

Their northern boundary. Their northern boundary was the Jordan, since the border started from the east and went up alongside Yericho from the north. It went from there westward alongside Yericho and the border line is drawn on the northside of Yericho. Thus Yericho is within the border line in the portion of Binyomin.

To the wilderness of Beis-Oven. To the wilderness of Beis-Oven.⁶ Rashi explains that the text מִדְבְּרָה בֵּית אָוֶן is the same as לַמִדְבַּר שֶׁל בֵּית אָוֶן.

From there the boundary passed—westward.

To Luz, the southside of Luz which is Beis El. [This is the city] that Yaakov called [Beis-el.] It is not the Beis-el which is near Ai, for it is said about the boundary of Yoseif: ‘And it extended from Beis-el to Luz.’⁷Chapter 16:2. Thus we learn that there were two [Beis-els]. Luz was not in the portion of Binyomin; for the boundary line was from Luz and within; as it is said: ‘To the southside of Luz.’ the boundary line goes south of Luz, thus Luz is outside the boundary line, and is within the inheritance of the Bnei Yoseif. Beis-el is in the portion of Binyomin; as it said later in this section.⁸See Verse 22.

And the boundary circled and went around the western side southward. At Atros-ador, the length of the northern boundary ended; it went from east to west. From there the boundary line encircled the western boundary of Binyomin to go southward from north to south. The western boundary line, extended from the mountain which was opposite Beis-choron— south of the mountain— which was south of Beis-choron; that was the beginning of the northwest corner of Binyomen’s [portion,] and the boundary line went from north to south.

It extended— From its south-western corner to Kiryas-yearim which belonged to Yehudah. Thus the width of Binyomin’s boundary occupies the entire width of the land between Yehudah and Ephraim. His [Binyomin’s] southern boundary meets with the northern boundary of Yehudah, which was the location of Yerushalayim, as is said later in this chapter.⁹V. 28. Thus both tribes had a share in it.¹⁰The major portion of Yehudah’s territory was to the south, but there was one strip of land that extended north and bordered the portion of Binyomin. It extended to the city of the Yevusim which later became Yerushalayim. (See v. 28) The city and the Beis ha Mikdosh were situated right on the border of the two tribes. There are various opinions regarding the exact location of the Altar itself. Some say that it was in Binyomin’s portion, while others maintain that it was in the portion of Yehudah. The Northern boundary of Binyomin and the sourthern boundary of Ephraim meet, and Shiloh was located there in the portion of Ephraim, as it is said, ‘And He abandoned the Mishkan of Shiloh, etc., and He abhorred the tent of Yoseif, and the tribe of Ephraim He did not choose.’¹¹Tehillim 78:60,67. Binyomin too had a share in it [Shiloh], and so we learned in Maseches Zevachim, ‘In three places the Divine Presence rested in Eretz Yisroel: in Shiloh, in Nov and in the Beis ha Mikdosh; and of all of them, it rested only in the portion of Binyomin:¹²From the time the land was divided, the Divine Presence (שְׁכִינָה) rested within the portion of Binyomin. Initially the Divine Presence rested in the Mishkon at Shiloh. After its destruction, the Mishkon was established at Nov, which was also within Binyomin’s portion. It was moved from there to Givon and afterwards to Yerushalayim where the Beis ha Mikdosh was built. The reason for the pre-eminence of Binyomin in this respect, was the blessing Moshe gave to him, as it is said: “Adonoy’s friend, let him live secure with Him. He hovers protectively over him throughout the day, and He resides between his shoulders.” (Devorim 33:12) The Shechina, Divine Presence, resided in Shiloh for many years, and for a short time it hovered over Nov and Givon, and finally a permanent, eternal dwelling place for the Shechina was established in Yerushalayim. Thus in his blessing, Moshe alluded to the places within the territory of Binyomin in which the Divine Presence would reside. (See Rashi there).

This was the western side— the west side extending from Atros-ador to Kiryas-yearim.

And the southern side— Referring to the southern border of Binyomin which is identical with the northern border of Yehudah. All the borders that are listed here are listed relative to the north of Yehudah, and every place described here as descending, is described in reference to Yehudah as going up because here he is listing [boundaries] from west to east and there he lists them from east to west.

And the boundary extended to the sea— to a sea, but I do not know which sea it is.

to the side – which stood on the southern side of the Jebusites. If so then the Jebusites means Jerusalem, which was located in the inheritance of Benyamin.

To the bay of the Salt Sea to the north. To the north of the bay. Thus the entire bay was in the portion of Yehudah.

[To the southern] end of the Jordan. Referring to the place where the Jordan falls [empties into] the Dead Sea. This was listed as the north-eastern edge [of the territory] of Yehudah. And here it is listed as the south-eastern edge [of the territory] of Binyomin.

The Jordan borders it on the east. The Jordan was the eastern boundary of Binyomin; as the Jordan goes along the width of his entire boundary to the east.

Tzeilah, Eleph and Yevusi which is Yerushalayim. Each of these are individual cities. Similarly, Givas and Kiryas [are individual cities]. Thus five cities are mentioned in this verse.