ציטירנדיקער פּירוש אויף יהושע 7:21

the valuation of animate things This involves a case where someone takes a vow, saying, “If God will do such-and-such for me, I will redeem my soul with its valuation” (or his son’s valuation, or the valuation of an animal, etc). All the grammarians agree that the khaf is extraneous, and that the word means “valuation”. One opinion, however, holds that the khaf indicates the second person masculine singular possessive and denotes the kohen. “As the valuation of the kohen” [:12] would then be explained to read, “as your valuation, of you”, and the heh would be classified as a vocative heh . Similarly, “the valuation” [:23] must perforce be an irregular word, like “within my tent” [literally: within the my tent] [Joshua 7:21]. In my opinion, however, the latter word means, “the tent, which was my tent”. The same argument can apply to “the your valuation”.

In the latter [version of the Ten Commandments], it says “you shall not desire” instead of “you shall not covet.” Know that Ibn Ezra wrote that coveting [chamdah] also refers to the theft of the coveted object, as it is written They covet fields and seize them (Micah 2:2). And it is written I coveted them and took them (Joshua 7:21). And Maimonides agreed with him, saying that one does not transgress the commandment of you shall not covet until one takes the object which he coveted. But desire [ta’avah] is only in the heart alone.
Ibn Ezra endeavored to explain that a person has the power, through habit, to control the prohibitions against coveting and desiring, even in the heart. This happens when a person accustoms himself to the trait of being content with what he has. According to his words, it makes perfect sense why you shall not desire was specifically stated in the latter version of the Ten Commandments, which pertains only to Israel, because they had become accustomed to the trait of contentment during the poverty of Egypt, and they were capable of accepting and fulfilling this commandment.
However, the nations that were not accustomed to the trait of contentment — how could they accept the commandment of you shall not desire? For this matter is not within a person’s power to fulfill, as one’s heart is not under one’s control, and the wicked are under the control of their hearts. Therefore, He only mentioned the coveting that leads to theft.
For this reason, the first version of the Ten Commandments did not mention “his field,” because land generally cannot be stolen and always remains in the possession of its owner. But regarding the desire in the heart, it also mentioned his field.

Unto him that smiteth them. Unto God, because in truth it is He that smote; the word המכהו has two determinations, like האהלי (Jos. 21:7), my tent.¹⁴The two determinations are: the definite article and the possessive pronoun. Nouns with pronominal suffixes have usually no article, because they are sufficiently determined by the pronoun contained in the suffix.

אשר על ידו השני THAT HAD THE SHINING RED THREAD UPON HIS HAND — The word יד is written here four times corresponding to the four acts of sacrilege which Achan, who was a descendant of Zarah, committed with his hand. Others say these correspond to the four things which he took with his hand of the spoil of Jericho: a Babylon garment, two hundred shekels, and a wedge of gold (Genesis Rabbah 85:14).