## Rashi on Joshua Chapter 5

###### Rashi on Joshua 5:1:1
[Rashi on Joshua 5:1:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:1:1)

**אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה** לְצַד שֶׁעָבְרוּ בְּנֵי יִשְׂרָאֵל, הוּא צַד שֶׁל מַעֲרָבִי, וְעַד עַכְשָׁיו הָיוּ בְּעֵבֶר מִזְרָחִי.

**The Book of Joshua, Metsudah Publications, 1997:**
**Who were on the western side of the Jordan.** On the side to which Bnei Yisroel crossed, which is the western side, since they had been on the eastern side.


###### Rashi on Joshua 5:2:1
[Rashi on Joshua 5:2:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:2:1)

**חַרְבוֹת צֻרִים** כְּתַּרְגּוּמוֹ: אִזְמְלָוָן חֲרִיפִין, וְכֵן (תהלים פט מד): אַף תָּשִׁיב צוּר חַרְבּוֹ, כְּשֶׁהַחֲרִיפוּת נֶהְפָּךְ לַצְּדָדִין וְאֵינוֹ חוֹתֵךְ יָפֶה, וְכֵן (ישעיהו נד יז): כָּל כְּלִי יוּצַר עָלַיִךְ.

**The Book of Joshua, Metsudah Publications, 1997:**
**Sharp knives.** As translated by Targum, sharp knives. Similarly, ‘You also turned back the sharp edge of his sword.’¹ When the sharp edge is turned sideways it does not cut well. ‘Similarly, ‘Every weapon that is sharpened against you?’²

footnotes:
¹ Tehillim 89:44.
² Yeshayahu 54.


###### Rashi on Joshua 5:2:2
[Rashi on Joshua 5:2:2](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:2:2)

**שֵׁנִית** שֶׁמָּלוּ כְּבָר בְּלֵיל יְצִיאָתָם מִמִּצְרַיִם קָהָל גָּדוֹל יַחַד, וְזוֹ פַּעַם שֵׁנִית, שֶׁכָּל הָאַרְבָּעִים שָׁנָה שֶׁהָיוּ בַּמִּדְבָּר לֹא נָשְׁבָה לָהֶם רוּחַ צְפוֹנִית וְלֹא הָיָה לָהֶם יוֹם נוֹחַ לָמוּל, כְּמוֹ שֶׁשָּׁנִינוּ בִּיבָמוֹת (עא ב). וְרַבּוֹתֵינוּ אָמְרוּ (שם): שֵׁנִית זוֹ פְּרִיעַת מִילָה שֶׁלֹּא נִתְּנָה לְאַבְרָהָם אָבִינוּ.

**The Book of Joshua, Metsudah Publications, 1997:**
**The second time.** For there had already been a circumcision— on the night of their departure from Egypt a large assembly were collectively circumcised, and this was the second time; because during the entire forty years that they were in the wilderness the north wind did not blow for them, and they did not have a suitable day to circumcise themselves, as we learned in *Maseches Yevamos.*³ Our Sages said, “The second time refers to exposing the corona at circumcision. [This particular aspect of circumcision] was not commanded to our Patriarch, Avrohom.

footnotes:
³ Yevomos 71b. Certain atmospheric conditions were beneficial for the healing of the wound caused by circumcision. The north wind created this condition. These winds were withheld during the forty years in the wilderners in order that the “Clouds of Glory” that led and protected the people would not disperse.


###### Rashi on Joshua 5:3:1
[Rashi on Joshua 5:3:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:3:1)

**גִּבְעַת הָעֲרָלוֹת** עַל שֵׁם הַמְּאוֹרָע נִקְרָא, שֶׁנַּעֲשָׂה כְּמִין גִּבְעָה.

**The Book of Joshua, Metsudah Publications, 1997:**
**Gival Ha-orlos.** [Lit. Hill of the foreskins] It was so called, because of the event, [i.e., the mass of foreskins that were circumcised] which were made into a hill.


###### Rashi on Joshua 5:4:1
[Rashi on Joshua 5:4:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:4:1)

**וְזֶה הַדָּבָר** עַל יְדֵי דִּבּוּר מָל אוֹתָם, אָמַר לָהֶם: סְבוּרִים אַתֶּם לִירַשׁ אֶת הָאָרֶץ עֲרֵלִים, לֹא כָּךְ נֶאֱמַר לְאַבְרָהָם (בראשית יז ט): וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר וְגוֹמֵר (שם שם ח), וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ.

**The Book of Joshua, Metsudah Publications, 1997:**
**And this is the reason.** [Lit. and this is the thing] After this speech he circumcised them. He said to them. “Do you think you will inherit this land while you are yet uncircumcised? Was it not said to Avrohom, ‘And you will preserve My covenant etc.’ ‘and I will give you and your descendants after you, the land of your sojournings.’”⁴

footnotes:
⁴ Bereishis 17:8,9. Thus the inheritance of the land was dependent on their preserving the covenant, which was the rite of circumcision.


###### Rashi on Joshua 5:4:2
[Rashi on Joshua 5:4:2](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:4:2)

**כָּל הָעָם הַיּוֹצֵא** לֹא הָיָה אֶחָד מֵהֶם כָּאן, שֶׁכֻּלָּם מֵתוּ, וְהֵם הָיוּ מוּלִים, שֶׁנֶּאֱמַר: כִּי מֻלִים הָיוּ.

**The Book of Joshua, Metsudah Publications, 1997:**
**All the people that went out.** Not one of them was here for they had all died, and they had all been circumcised, as it is said, ‘for they were circumcised.’⁵

footnotes:
⁵ Next verse.


###### Rashi on Joshua 5:5:1
[Rashi on Joshua 5:5:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:5:1)

**לֹא מָלוּ** כְּמוֹ שֶׁפֵּירַשְׁתִּי, שֶׁלֹּא נָשְׁבָה רוּחַ צְפוֹנִית, וְהֵם שֶׁמָּלוּ עַכְשָׁיו.

**The Book of Joshua, Metsudah Publications, 1997:**
**Were not circumcised.** As I have previously explained, the north wind had not blown.⁶ It was these who were now to be circumcised.

footnotes:
⁶ See Rashi to verse 2.


###### Rashi on Joshua 5:7:1
[Rashi on Joshua 5:7:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:7:1)

**וְאֶת בְּנֵיהֶם הֵקִים תַּחְתָּם** וְאֶת בְּנֵיהֶם שֶׁהֵקִים תַּחְתֵּיהֶם, הֵם הַיִּלּוֹדִים בַּמִּדְבָּר, אוֹתָם מָל יְהוֹשֻׁעַ.

**The Book of Joshua, Metsudah Publications, 1997:**
**And their children whom He brought up in place of them.** And their children whom He brought up in place of them, they were born in the wilderness it was them whom Yehoshua circumcised.


###### Rashi on Joshua 5:8:1
[Rashi on Joshua 5:8:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:8:1)

**וַיֵּשְׁבוּ תַּחְתָּם** (תַּרְגּוּם:) בַּאֲתַרְהוֹן, וְלֹא צָרוּ עַל הָעִיר.

**The Book of Joshua, Metsudah Publications, 1997:**
**They remained in their places.** They remained in their places and they did not besiege the city.


###### Rashi on Joshua 5:8:2
[Rashi on Joshua 5:8:2](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:8:2)

**עַד חֲיוֹתָם** מִן הַמַּכָּה.

**The Book of Joshua, Metsudah Publications, 1997:**
**Until they were healed** from their wounds.


###### Rashi on Joshua 5:9:1
[Rashi on Joshua 5:9:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:9:1)

**גַּלּוֹתִי** הֲסִירוֹתִי אֶת חֶרְפַּת מִצְרַיִם, שֶׁהָיוּ אוֹמְרִים: רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם, כּוֹכָב אֶחָד יֵשׁ שֶׁשְּׁמוֹ 'רָעָה' וְהוּא סִימָן שֶׁל דָּם, רוֹאִין אָנוּ אוֹתוֹ עֲלֵיכֶם בַּמִּדְבָּר, וְהוּא שֶׁאָמַר משֶׁה בַּמִּדְבָּר (שמות לב יב): לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם, וְהֵם אֵינָם יוֹדְעִים שֶׁהוּא דַּם מִילָה, וּכְשֶׁמָּלוּ בִּימֵי יְהוֹשֻׁעַ וּבָא אוֹתוֹ הַדָּם הוּסְרָה אוֹתָהּ הַחֶרְפָּה שֶׁעֲדַיִין עֵרֶב רַב שֶׁעָלוּ עִמָּהֶם הָיוּ מוֹנִים לָהֶם, כָּךְ דָרַשׁ רַבִּי משֶׁה הַדַּרְשָׁן.

**The Book of Joshua, Metsudah Publications, 1997:**
**I have removed.** (Lit. I have rolled) I have removed the ridicule of the Egyptians who had said [when they were leaving], “See that ‘*Raah*’ is before you.⁷ There is a star named *Raah,* which is a symbol of blood. We see it overpowering you in the wilderness.”⁸ This is what Moshe referred to in the wilderness [when he said,] “Why should the Egptians speak, saying, ‘With *Raah,* He took them out.’” But they did not know that [the blood they saw] was the blood of circumcision. And now when they were circumcised in the days of Yehoshua, and the blood of circumcision appeared, that ridicule was removed; for the mixed multitude that went up with them [from Egypt] were still taunting them. This is the way R’ Moshe, Ha Darshan explained [this passage.]

footnotes:
⁷ Shemos, 10:10.
⁸ The Egyptians intimated that Bnei Yisroel would meet with disaster if they left Egypt because they would be under the power of the star of blood.


###### Rashi on Joshua 5:9:2
[Rashi on Joshua 5:9:2](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:9:2)

**גַּלּוֹתִי** הֲסִירוֹתִי, כְּמוֹ: (תהלים קיט כב), גַּל מֵעָלַי חֶרְפָּה: (בראשית כט י), וַיָּגֶל אֶת הָאֶבֶן.

**The Book of Joshua, Metsudah Publications, 1997:**
**I have removed.** [Lit. I have rolled] This is similar to: ‘Remove from me humiliation and contempt;’⁹ ‘and he rolled off the stone.’¹⁰

footnotes:
⁹ Tehillim 119:22.
¹⁰ Bereishis 29:10.


###### Rashi on Joshua 5:11:1
[Rashi on Joshua 5:11:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:11:1)

**מִמָּחֳרַת הַפֶּסַח** יוֹם הֲנָפַת הָעוֹמֶר, שֶׁהִקְרִיבוּ עוֹמֶר תְּחִלָּה וּמִז' בַּאֲדָר שֶׁמֵּת משֶׁה, שֶׁפָּסַק הַמָּן, הָיוּ מִסְתַפְּקִין עַד עַכְשָׁיו מִמָּן שֶׁבִּכְלֵיהֶם שֶׁלָּקְטוּ בְּשִׁבְעָה בַּאֲדָר, שֶׁנֶּאֱמַר (שמות טז לה): אֶת הַמָּן אָכְלוּ אַרְבָּעִים שָׁנָה, וַהֲלֹא מ' שָׁנָה חָסֵר שְׁלשִׁים יוֹם, שֶׁהֲרֵי תְּחִלַּת יְרִידַת הַמָּן בְּט"ו בְּאִיָיר, אֱמוֹר מֵעַתָּה, בַּחֲרָרָה שֶׁהוֹצִיאוּ יִשְׂרָאֵל מִמִּצְרַיִם טָעֲמוּ טַעַם מָן.

**The Book of Joshua, Metsudah Publications, 1997:**
**From the day after the Pesach.** This was the day of waving the *Omer,* for they sacrificed the *Omer* first.¹¹ From the seventh day of Adar, the day when Moshe died, when the *manna* stopped falling, they were sufficiently supplied with the *manna* which was in their vessels which they gathered on the seventh of Adar, as it is said, ‘They ate the *manna* for forty years.’¹² But these forty years lacked thirty days— for the *manna* began to fall on the fifteenth day of Iyar.¹³ We must say therefore that in the [matzo] cakes the Bnei Yisroel took with them from Egypt, they tasted the taste of *manna.*

footnotes:
¹¹ They could not have eaten from the new grain of Eretz Yisroel until after they brought the Omer sacrifice. See Vayikroh 23:14.
¹² Shemos 16:35.
¹³ Shemos 161, 13. See Rashi’s comments there.


###### Rashi on Joshua 5:12:1
[Rashi on Joshua 5:12:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:12:1)

**וְלֹא הָיָה עוֹד לִבְנֵי יִשְׂרָאֵל מָן** לְפִיכָךְ: וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ, אִם הָיָה לָהֶם מָן לֹא הָיוּ אוֹכְלִים מִן הַתְּבוּאָה, שֶׁהַמָּן הָיָה נוֹחַ לָהֶם, מָשָׁל אוֹמֵר לַתִּינוֹק: מִפְּנֵי מָה אַתָּה אוֹכֵל פַּת שְׂעוֹרִין, לְפִי שֶׁאֵין לִי פַּת חִטִּין, לְכָךְ נֶאֱמַר: וְלֹא הָיָה עוֹד וְגוֹ'.

**The Book of Joshua, Metsudah Publications, 1997:**
**No longer did the Bnei Yisroel have *manna*.** Therefore they ate of the grain of the land. If they would have had *manna* they would not have eaten of the grain, for the *manna* was agreeable to them. There is a parable for this: One says to a child, “Why are you eating barley bread?” “Because I have no wheat bread.” That is why it is said, ‘no longer did etc.’


###### Rashi on Joshua 5:13:1
[Rashi on Joshua 5:13:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:13:1)

**בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ** מִכָּאן לְעִיבּוּרָהּ שֶׁל עִיר שֶׁהִיא מִן הָעִיר, שֶׁאִי אֶפְשָׁר לוֹמַר בְּתוֹךְ יְרִיחוֹ.*

**The Book of Joshua, Metsudah Publications, 1997:**
**When Yehoshua was in Yericho.** From here we can learn that the outskirts of a city are considered part of the city itself, for it impossible to say that Yoshua was actually inside Yericho.¹⁴

footnotes:
¹⁴ Since the Bnei Yisroel had not yet captured Yericho, he could not have been in the city itself.


###### Rashi on Joshua 5:13:2
[Rashi on Joshua 5:13:2](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:13:2)

**הֲלָנוּ אַתָּה** (תַּרְגּוּם:) הַלְמִסְעַדְנָא אֲתֵיתָא.

**The Book of Joshua, Metsudah Publications, 1997:**
**Are you with us?** Have you come to support us?


###### Rashi on Joshua 5:14:1
[Rashi on Joshua 5:14:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:14:1)

**עַתָּה בָאתִי** לְעֶזְרָתְךָ, שֶׁאֵין אָדָם יָכוֹל לְהִלָּחֵם עָלֶיהָ וּלְתוֹפְשָׂהּ לְהַפִּיל הַחוֹמָה, אֲבָל בִּימֵי משֶׁה רַבָּךְ בָּאתִי וְלֹא חָפֵץ בִּי, שֶׁנֶּאֱמַר (שמות לג טו): אִם אֵין פָּנֶיךָ הֹלְכִים וְגוֹ'.

**The Book of Joshua, Metsudah Publications, 1997:**
**I have now come.**—“to help you, for it is impossible for man to battle against it [Yericho] and capture it, to knock down the wall. However in the days of your master, Moshe, I came, but he did not want my presence, as it is said, ‘If your Presence [Adonoy] does not go, etc.’”¹⁵

footnotes:
¹⁵ Shemos 33:15.


###### Rashi on Joshua 5:15:1
[Rashi on Joshua 5:15:1](https://torahapp.org/share/book/Rashi%20on%20Joshua/r/5:15:1)

**שַׂר צְבָא ה'** יִשְׂרָאֵל שֶׁהוּא צָבָא לַה', וּמִיכָאֵל הָיָה, שֶׁנֶּאֱמַר (דניאל י כא): מִיכָאֵל שַׂרְכֶם.

**The Book of Joshua, Metsudah Publications, 1997:**
**The officer of Adonoy’s host.** This refers to Bnei Yisroel, who are Adonoy’s host. The officer mentioned here is the Angel, Michoeil, as it is said, ‘Michoeil, your officer.’¹⁶

footnotes:
¹⁶ Daniel 10:21.