Tafsiran yang Mengutip untuk Hakim-hakim 2:9

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.

And with this explanation, it seems to me to resolve what our Sages of blessed memory said (Shabbat 105b): “Anyone who is lazy in eulogizing a Torah scholar deserves to be buried while still alive, as it is stated: And they buried him in the border of his inheritance in Timnat-Serah, which is on the north side of Mount Gaash (Joshua 24:30), teaching that the mountain raged [gaash] against them to bury them.” But how do they know to say this? Perhaps some other sin caused the mountain to rage against them.
Now, regarding Timnat-Serah, Rashi explains it as “the image of the sun” [temunat cheres], and in Judges (2:9) it is written as Cheres instead of Serah. Following Rashi’s approach, it seems to me that Timnat refers to “image,” but Cheres seems to mean “earthenware vessel [kli cheres].” This suggests that they did not treat Joshua with the respect due to a Torah scholar by eulogizing him properly, but rather buried him in the manner of an unlearned person [am haaretz], who is compared to a broken earthenware vessel that can never be cleansed of its filth from his blemish. Therefore, in Judges it says Cheres instead of Serah, because the Serach, meaning the filth [sirachon] of his deeds, makes him comparable to an earthenware vessel that cannot be purified of its blemish and filth except through breaking.
But this is not the case with Torah scholars, for our Sages said (Berachot 19a): “If you see a Torah scholar committing a sin at night, do not think ill of them the next day, for they have certainly repented.” This is because they presumably engage in Torah study, which serves as their atonement to cleanse their sin, and it is “scoured and rinsed” inside and out with the waters of Torah.
Although a typical Torah scholar is compared to a gold vessel, which can easily have a bit of dust and slight blemish removed from it, nevertheless, when they sin and follow the counsel of the serpent, they are compared to a copper vessel, for the word [nachash — serpent] corresponds to the word [nechoshet — copper]. This is because their forehead became like copper in their brazenness toward their Creator, and then it must be scoured and rinsed as mentioned. And from this verse we also learn the laws of purging vessels — that its purification corresponds to how it was used.

In Simnas-serach. This was its actual name. Elsewhere it is called Simnas-cheres²⁵See Shoftim 2:9. because they erected a figure of the sun upon his grave,²⁶See Shoftim 8:13 where חָרֶס refers to the sun. Also See Shoftim 14:18. to indicate that he is the one that caused the sun to stand still, and all who pass by it say, “Woe for the loss of this one, who did such a great thing and died.” Others say its actual name was Simnas-cheres, and why was it called Simnas- serach? because its fruit would rot because of their abundant richness.