여호수아 1:18의 미드라쉬

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’”⁴This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2. [The verse refers] to whoever sings in a mahanaim dance (mahol),⁵As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het. and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’”⁶Cf. PRK 26:2–3. Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict⁷Gk.: apophasis. [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”].⁸PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2. She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel.⁹According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10. Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son,¹⁰PRK 26:2; Lev. R. 20:2. and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”

How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a < helping > hand and said (in Josh. 1:18): ANYONE WHO DISOBEYS YOUR COMMAND… < SHALL BE PUT TO DEATH >. < Such an honor was > something of which Moses our master was not worthy. Still he (i.e., Joshua) did not remain in his happiness but died childless. It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.

Rabbi Huna interpreted the verse regarding the Jordan. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that crossed the Jordan crossed only due to the merit of Jacob our patriarch. That is what is written: “You shall inform your children, saying: Israel crossed [this Jordan] on dry land” (Joshua 4:22). Rabbi Huna said: Israel the patriarch.³⁵The fact that the verse mentions Israel instead of the more common term for the nation, “children of Israel,” is meant to hint to the fact that they crossed in the merit of Israel, i.e., Jacob. Rabbi Yudan [said] in the name of Rabbi Yoḥanan: We find in three places, in the Torah, in the Prophets, and in the Writings, that Israel crossed the Jordan due only to the merit of Jacob our patriarch. In the Torah: “For with my staff I crossed this Jordan” (Genesis 32:11); in the Prophets: “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the patriarch; in the Writings: “What is it, sea, that makes you flee? The Jordan, [that you turn back?]” (Psalms 114:5). [It retreats] “from before the God of Jacob” (Psalms 114:7).
“That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered it a memorial for the nations of the world. Which is this? This is the Jordan. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – the plunder of Siḥon and Og.³⁶The midrash understands the reference to ordered ewes as referring to the rows of soldiers who fought against Siḥon and Og (Etz Yosef). This occurred before the Israelites crossed the Jordan.
“That have come up from bathing” (Song of Songs 4:2) – Rabbi Elazar said: The land of Canaan was conquered with sixty thousand.³⁷Commentaries struggle to explain how this is derived from the phrase of the verse cited here. Some suggest that the text should read “like a flock of ordered ewes” (Song of Songs 4:2). Rabbi Elazar then states that if this is an allusion to the army that conquered Canaan, they must have been sixty thousand, because if there were more they would not have been “ordered” and organized (Yefei Kol). This is the opinion of Rabbi Elazar, as Rabbi Elazar said: Every war that involves more than sixty thousand is a war of pandemonium. Rabbi Yehuda said in the name of Ḥizkiya: Wherever it states about ten, about twenty, about thirty, about forty, it is saying either more or less. There it is stated: “About forty thousand, the vanguard of the army” (Joshua 4:13), and here it is stated: “Forty-four thousand seven hundred and sixty” (I Chronicles 5:18). Rabbi Aḥa said: They were complete thousands, and the rest perished on the way.³⁸Forty-five thousand soldiers actually went out to battle, but forty-four thousand seven hundred and sixty returned. The verse in Joshua refers to this number as forty thousand. Those fifteen thousand, where are they?³⁹The total number that went out to battle was forty-five thousand, whereas Rabbi Elazar said they would go out with sixty thousand. [Rabbi Elazar] said to them: They were guards of the equipment, and the verse did not include them in the tally. “That are all paired [matimot]” (Song of Songs 4:2) – as they were in the middle [metuamim] between the vanguard and the rearguard. That is what is written: “And the vanguard goes […and the rearguard goes]” (Joshua 6:9). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Joshua: “Everything that you commanded us we will perform…” (Joshua 1:16). “Your speech is lovely” (Song of Songs 4:3) – as they said to him: “Anyone who will defy your word…will die” (Joshua 1:18). At that moment, Joshua began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with Torahs like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Your neck is like the tower of [kemigdal] David” – how did David elevate [gidel] you in his book: “Who smote great kings” (Psalms 136:17)! “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who crossed the Jordan and I defended them. I defended them only because of the merit of the one who came after one thousand generations.⁴⁰Moses You relied not only upon him, but rather, “all the shields of the mighty” – anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; their entire generation depends upon them. Due to whom did Israel cross the Jordan? It was due to “your two breasts” (Song of Songs 4:5) – these are Joshua and Elazar.

(Ib., ib. 30) And Benayahu brought the king word again, saying: Thus hath Joab spoken, and thus he answered me. Joab said to Benayahu thus: "Go and tell the king: You cannot do two things with me. If you wish to slay me, you must accept for yourself the curses with which your father cursed me. And if you will not accept them, you will then have let me live." (Ib.) Then said the king unto him: Do as he hath spoken, and fall upon him, and bury him." R. Juda said in the name of Rab: "All the curses with which David cursed Joab fell on the descendants of David. They were (11 Sam. 3, 29) And may there not fail from the house of Joab one that falleth by the sword, or that lacketh bread, or that hath an issue, or that is a leper, or that leaneth on a crutch. The first fell on Rehoboam, for it is written (I Kings 12, 18) Therefore King Rehoboam made speed with all his might to get up into his chariot (Merkaba), to flee to Jerusalem; and it is written (Lev. 15, 7) And what sadadle (Merkaba) whoever has the issue may ride upon shall be unclean. Leprosy on Uzziyahu, as it is written (II Chr. 26, 9) The leprosy even broke out on his forehead. Or that leaneth on a crutch — on King Assa of whom it reads (I Kings, 15, 23) Nevertheless, in the time of his old age he became disseased in his feet." And R. Juda in the name of Rab said: "Podagra caught him (gout in his feet)." Mar Zutra b. Nachman said to R. Nachman: "What kind of a sickness is this?" And he answered: "It pains like a needle piercing in raw flesh." Wherefrom did he know this? If you wish, I say that he himself suffered from this sickness. And if you wish, I say that he had it by tradition from his teachers. And if you wish, I say (Ps. 25, 14) The secret counsel of the Lord is for those that fear him; and his covenant, to make it known to them. Falleth by a sword — [was fulfilled] on Josiah, as it is written (II. Chron. 35, 23) And the archers shot at King Josiah; and the King said to his servants, "Carry me away, for I am sorely wounded." And R. Juda said in the name of Rab: "They made his body like a sieve." Lacketh bread — fell on Jechonyah, as it is written (II Kings, 25, 30) And his allowance was a continual allowance, etc. R. Juda said in the name of Rab: "This is what people say (Fol. 49) Be cursed rather than cursing." Joab was brought before the court to justify himself for the killing of Abner; and he answered that he was the revenger of the blood of Asahel. But was not Asahel a Rodeph? [Hence Abner had the right to kill him in self-defense]. And he said: "He could have saved himself by injuring one of the members of his (Abner's) body." And to the question: "Perhaps he could not do so?" he answered: "Since he was able to determine to strike him exactly in the fifth rib, as it is written (II Sam. 2, 35) On the fifth rib, to which R. Jochanan said, where the bile and the liver are attached, how could he not do so with another member?" The court then said: "Let us not consider Abner. But why did you kill Amassa?" And he answered: "He was a rebel to the king, as it is written (Ib. 20, 5) So Amassa . . he remained longer that the set time." And he was answered: Amassa was not a rebel, as he had a good reason for his delay because of their study. But you are indeed a rebel, because you were inclined to Adoniyahu against David's will, as it is written (I Kings 2, 28) And the report came to Joab; for Joab had turned after Adoniyahu, though he had not turned after Abshalom. Why is though he had not turned, mentioned? R. Juda said: "This means that he was inclined to turn, but did not." And why did he not finally turn? "Because," said R. Elazar, the vitality of David was still hearty." And R. Jose b. Chanina said: "Because the active force of David were still in their strength, as R. Juda said in the name of Rab that David had four hundred children, and all of these were born to him by handsome captive women. They had long locks and went with the chiefs of the armies. And these were David's men of power."