For its elders. These were the Sanhedrin.

And for its heads. The heads of the tribes.

And for its judges and its officers. Those appointed in each and every city.

And he said to them. The substance of Joshua’s address was this: After seeing that many peoples whom Israel had not dispossessed still remained in the land, Joshua recognized two possible courses. Israel could either make covenants and intermarry with them until they became one nation, thereby eliminating the hostility between them, or wage war against them until they dispossessed them; otherwise, it would be impossible for Israel to dwell peacefully in the land. He feared that after his death Israel would be afraid to provoke war against them and would choose the first course. He therefore came to warn them against this with sound reason and understanding. Thus, he said, “I have grown old” and can no longer go out to war. Nevertheless, it was not I who conquered them through my own strength, for:

And you have seen all that Hashem your God did to all these nations. He performed great signs and wonders, through which you clearly recognized that it was not my own power that achieved this victory for you, but that Hashem your God is the One Who fights for you. He is eternal and will not die. Therefore:

Questions (4) According to the commentators’ explanations, this passage contains several repetitions and presents its ideas in a disorderly sequence. The specific difficulties will become evident from the commentary.

See, I have allotted to you. I have already fulfilled the responsibility that depended upon me: allotting the inheritance so that each person would know his portion. Thus, Hashem had said, “You shall cause this people to inherit” (above, chapter 1), and, “I Myself will dispossess them before the children of Israel; only divide it as an inheritance” (above, 13:6). Joshua then specifies the territories he had allotted: first, from the Jordan, including all the nations that I cut off—those dwelling in the southeastern region near the Jordan, whom he conquered during his lifetime; and second, the territory extending to the Great Sea, etc., which he had not conquered, as explained above (chapter 13).

And Hashem your God, etc. That is, once I have allotted the land as an inheritance, only the conquest remains. Even after my death, your God lives, and He will drive them away, etc., as He promised you. Joshua says, “He will drive them away,” concerning the nations he had already conquered, some of whom had abandoned their lands, such as the Girgashites: Hashem would drive them away so that they would never return. He says, “and He will dispossess them,” concerning those whom he had not yet conquered. This, however, required the condition that Israel observe the Torah. Thus, he says:

And you shall be very strong to observe. This refers to the negative commandments.

And to perform. This refers to the positive commandments, etc. It is the same command that Hashem gave Joshua above (chapter 1) as a condition of the conquest. Now that you will conduct the warfare, this command rests upon you.

So as not to. By observing the words of the Torah, you will necessarily take care not to associate or intermarry with “these” remaining nations, concerning whom the Torah issued its prohibition. The word “these” is repeated because it refers to two groups: the nations that had been conquered and those remaining unconquered, as explained above (verses 4–5). Therefore, verse 12 says, “the remnant of these nations—these that remain.” I have explained the distinction between yeter, “remnant,” and she’er, “that which remains.” Yeter denotes what was left incidentally; this refers to the conquered nations, some of whose people happened to survive. She’er denotes what was intentionally left; this refers to the nations that had not been conquered, whom Hashem deliberately left to test Israel, as stated in Judges 3:1.

And by the name. That is, by refraining from intermarriage with them, you will avoid progressing to increasingly severe prohibitions: first, mentioning the names of their gods; more seriously, swearing by their names; still more seriously, worshiping them; and most seriously, bowing down to them, one of the four forms of idolatrous service punishable by death. Joshua’s essential point is that the negative command implies its converse: if Israel intermarries with them, they will first mention the names of their gods, afterward swear by them, then worship them, and finally bow down to them.

Questions (8–10) According to the commentators, who interpret the words “but rather” as meaning “only,” the statement “and Hashem dispossessed,” etc., has no connection with what precedes it. Likewise, the statement “one man pursued a thousand” has no relationship to the passage. And according to their interpretation, the verb “pursued” is in the future tense but must be understood as referring to the past.

For. Joshua now begins to explain the benefit or harm that would result from the two alternatives described above. Lest they say to themselves, “Why should we continually provoke wars? Would it not be better to make a covenant with these nations?” he says: Know that if you cling to Hashem your God—the word “if” introduces a condition—as you have done to this day, continuing to cling to Him as before, then just as you have seen with your own eyes the benefit that He dispossessed great and mighty nations before you, so it will be in the future: one man among you will pursue a thousand, because Hashem your God is the One Who fights for you. This is the benefit you will receive if you cling to Hashem, which includes refraining from intermarriage with the nations He prohibited.

And you shall take great care. Joshua now explains the harm that would result from the second course. You must guard yourselves carefully against the danger it will bring, and thereby take care to love Hashem. For perfect love requires one to hate those who hate the one he loves, as it is written, “Do I not hate those who hate You, O Hashem?” (Psalms 139:21).

For if you indeed turn back. From loving Him.

And you cling to the remnant of these nations. This is impossible so long as you love Hashem. Twofold harm will then come upon you: first through natural causes, and second through Divine Providence. Joshua begins by explaining the natural harm:

Know for certain. That is, you can recognize for yourselves that Hashem will no longer dispossess them. Therefore, know that they will become a snare and a trap for you in matters of religion and faith.

And scourges in your sides. When an enemy attacks you from the side, these nations will turn against you.

And thorns in your eyes. Even in times of peace, they will pierce your eyes through jealousy, hatred, and hostility.

Until you perish. Through natural causes, for it is impossible that perfect love and a faithful covenant should exist between you and them.

And behold. Joshua now explains the harm that will come upon them through Divine Providence, for Hashem will punish them for this conduct. He first presents evidence from the favorable promises that had already been fulfilled. Thus, he says, “Behold, I am going the way of all the earth.” Nevertheless, you will remain under Hashem’s Providence, both for good and for harm, because Hashem’s promises will not cease to operate with my death. Now infer the fulfillment of the adverse warnings from that of the favorable promises already fulfilled. Thus, he says, “You know today with all your heart that not one thing has failed of all the good things” Hashem promised. He repeats the idea to convey two points. First, “all have come upon you”: not one promised benefit was absent. Second, “not one thing has failed from them”: every benefit came in all its particulars, not merely in part. In other words, they all came in their full number, and each one came in its complete quality.

And it shall be. You should therefore understand from this that just as every good thing has come upon you, so will He bring upon you every harmful thing when you transgress the covenant of Hashem. Even if, according to the natural order, you ought to endure, Hashem’s anger will then burn against you, and He will punish you through Divine Providence.

And you shall perish quickly. Through Hashem’s hand and His punishment, which are not bound by time, nature, or their causal processes. Therefore, corresponding to his earlier statement, “until you perish,” meaning naturally over an extended period, Joshua now adds two points: first, “until He destroys you,” through providential devastation and annihilation; and second, “you shall perish quickly.” He also teaches another distinction between the arrival of good and the arrival of evil. When Hashem promises good, He declares it decisively, so that His utterance itself completes the matter; the good comes of itself, for “He spoke, and it came to be.” His decree of evil, however, is not absolute but conditional upon their failure to repent. It must therefore be actively brought upon them, since it does not come of itself. Thus, Scripture says: “Just as every good thing has come upon you” of itself, “so Hashem will bring upon you every harmful thing,” because the latter will not come of itself.