Questions (2–4) What did Joshua intend by this introduction? What significance is there in stating that Terah was the father of Nahor? How was Abraham’s begetting Ishmael an act of increasing his offspring or a particular benefit? And likewise, what benefit was there in Isaac’s begetting Esau?

Thus says Hashem. From Adam until Abraham, the chosen quality and the Divine influence rested only upon individuals. They constituted the heart and fruit, while the rest of humanity was like husks. From the time that the sun of Abraham’s righteousness began to shine, however, Hashem desired that the Divine influence rest upon a multitude: first the tribes, then the seventy souls, and afterward an entire nation with whom Hashem spoke face to face. The patriarchs and their descendants therefore had to undergo numerous processes of refinement and trials, so that the dregs would be purified, the husks removed, and the whole would become heart, fruit, and the choicest oil, as the Kuzari explains at length. This is what Joshua explains here. He told them: Your ancestors were not inherently fit for the Divine influence. They were unfit because of their location, for “your fathers dwelt beyond the River,” whereas the only place suited to producing grapes and sacred, praiseworthy fruit is the Holy Land. They were also unfit by lineage and origin, for “Terah was the father of Abraham and the father of Nahor.” Abraham was surrounded by thorns: beside him stood Nahor, and at his root stood Terah. Nor were they fit through their own spiritual preparation, for “they served other gods.”

And I took. Scripture first explains the effort Hashem made to prepare Abraham for the Divine influence with respect to his location, corresponding to the statement, “They dwelt beyond the River.” When the owner of a garden sees a choice sapling planted in barren soil amid a field of stones, he removes it from its place and replants it upon a fertile hillside. Likewise, “I took Abraham from beyond the River and led him throughout all the land of Canaan,” a place suited to Divine Providence and prophecy. Through his journeys throughout the land, Abraham was also tested, refined in the crucible of trials, and proven worthy. Regarding the second matter—his purification from the defects of his ancestry and lineage, corresponding to “Terah was the father of Abraham”—Hashem accomplished this through the words, “and I multiplied his offspring.” Through this, the dregs and impurities were separated into Ishmael, while Isaac emerged as pure gold. Thus, “I gave him Isaac,” for Isaac alone was designated as Abraham’s sacred and praiseworthy fruit. Yet Isaac too contained a measure of impurity, which was separated through Esau. Thus, Scripture continues:

And I gave Jacob and Esau to Isaac. Through this, Esau absorbed all the impurity. Therefore, “I gave Mount Seir to Esau,” for it was suited to his portion.

But Jacob and his children. From then on, they were prepared for the great Divine influence, but they still required refinement in the third respect mentioned above: they had to become worthy through their own spiritual preparation, corresponding to the statement, “They served other gods.” Therefore, they went down to Egypt, which served as an iron furnace that purified their material nature through the harshness of their servitude. Through this, they were prepared to become the people of Hashem, so that henceforth the Divine Presence would rest not merely upon individuals but upon multitudes, and not intermittently but continually.

And I sent. Scripture now recounts the Exodus, when the Divinely appointed time arrived for this awesome influence to rest upon Israel. First, Hashem chose emissaries worthy of accomplishing this great event: Moses and Aaron. Second, He chose means suited to this purpose: “and I afflicted Egypt” through wonders, signs, and miracles. Thus, He says, “according to what I did in its midst.” And afterward—that is, after all the wonders through which Israel recognized Hashem’s power and might—“I brought you out.”

And I brought out. I desired to perform still more miracles so that you would have no doubt whatsoever concerning My power and Providence. Therefore, even after I brought your fathers out of Egypt, you came to the sea so that the Egyptians would pursue you. All this was brought about by Me so that you would believe in Me, as it is written, “Israel saw,” etc., “and they believed in Hashem” (Exodus 14:31).

And He placed darkness. Until they descended into the sea. This produced two contrasts. First, you were saved while they drowned. Second, darkness covered them, whereas your eyes saw. The term ma’afel, “darkness,” differs from ofel: it denotes something that darkens and conceals the light—namely, the cloud and darkness that obscured the Egyptians’ vision while illuminating the night for Israel. Yet although your eyes saw what I did in Egypt, you still did not believe in Me with complete faith. Consequently, you dwelt in the wilderness for many days. I had to lead you about in the wilderness for forty years in order to cleanse you from the impurity of Egypt, as it is written: “I led you forty years in the wilderness,” etc.; “but Hashem did not give you a heart to know,” etc., “until this day” (Deuteronomy 29:3–4).

And I brought you to the land of the Amorites. Two types of warfare were then waged against you. First came warfare through human strength: “They fought against you, and I delivered them into your hand.” Second came warfare through means beyond nature, as Scripture proceeds to say:

And Balak arose and waged war against Israel. Scripture explains that his warfare was not conducted with sword and spear, but by the fact that he sent for Balaam and summoned him to curse you.

But I was unwilling to listen to Balaam. Through this, I delivered you from that form of warfare as well.

Questions (11) Did the inhabitants of Jericho not refrain from fighting altogether, as is evident from Scripture?

And you crossed over. Miraculously.

And you came. Miraculously.

And they fought. Afterward, the lords of Jericho fought against you. This designation refers to the kings who subsequently assembled to avenge Jericho, as related above (chapter 9). The Girgashite is not listed there but is listed here because the Girgashite initially joined the assembly, but afterward became afraid, withdrew, and departed for Africa, as will be explained.

And I delivered. That is, I delivered some of them into your hand—namely, all those enumerated except the Girgashite—while others, namely the Girgashite:

Questions (12) This verse appears out of sequence. Joshua is now speaking about Israel’s entry into the land, whereas he already discussed the war against Sihon in verse 8.

And I sent the hornet, and it drove them out before you. This refers to the Girgashites’ departure for Africa. Scripture explains what this “hornet” was: “the two kings of the Amorites—not by your sword,” etc. That is, the report that you had conquered the two Amorite kings not by your sword or bow but through Hashem’s deliverance acted like a hornet: they became terrified by this report and fled from their land to Africa.

Questions (14) Why does Joshua say, “Serve Hashem,” twice?

And now, fear Hashem. After all these acts of kindness, fear Hashem, etc. Joshua commanded them to fear Hashem with awe of His exaltedness, not merely fear of punishment, and to serve Him in sincerity and truth: not with false service, which is the opposite of truth, and not in expectation of reward, as in the teaching, “Do not be like servants who serve the master on condition of receiving a reward” (Pirkei Avot 1:3), which is the opposite of sincerity. He therefore stipulated, “and remove the gods,” because it is impossible to serve Hashem in partnership with another; one must serve Him alone. Thus, he again says, “and serve Hashem,” meaning Him alone, without associating any other with Him, for one who associates another with Hashem does not truly serve Him.

And if it is displeasing in your eyes to serve Hashem. If your hearts produce poison and wormwood, leading you to believe that certain matters are governed by nature and the celestial order, and you therefore desire to engage in other forms of worship that, in your opinion, will assist you in attaining natural or astrologically determined success:

Choose for yourselves today. That is, if so, you must abandon Hashem entirely, for it is impossible to serve Him together with another. You must then choose between two alternatives. Either you believe that the celestial order governs you according to your ancestral origin beyond the River; if so, serve the gods that your fathers served beyond the River. Or you believe that the celestial order governs you according to its influence upon the land in which you dwell; if so, serve the gods of the Amorites, in whose land you dwell. But as for me and my household, we will serve Hashem, for we believe that we are subject to no angelic prince, constellation, star, or force of nature, but to Hashem alone.

And the people answered. They declared that they would not forsake Hashem and gave four reasons. First, because of the obligation resting upon them: “For Hashem our God is the One Who brought us and our fathers up,” etc. Through this, He acquired ownership of their very persons, making them His servants, for they had been slaves in Egypt, and one who redeems a slave from his master’s house acquires him for himself. This is why the Exodus from Egypt is given as the reason for many of the commandments: through it, Israel became subject to the Master Who brought them out of the house of bondage. Second, because of awe of His exaltedness: “Who performed before our eyes these great signs.” Through them, they recognized His power and ability to overturn the celestial order. Third, because of the benefit they received, as they said, “He protected us throughout all the way that we traveled.” He guarded them both by supplying their needs in the wilderness and during their wars against the nations, as a man guards his son. Why, then, should they forsake the Source of living waters? Fourth, because of fear of harm, as they continued:

And Hashem drove out all the peoples, etc., the inhabitants of the land, from before us. Consequently, if we behave like those peoples, the land will likewise vomit us out, as it is written: “Let not the land vomit you out when you defile it, as it vomited out the nation that preceded you” (Leviticus 18:28). Their answer also corresponded directly to Joshua’s alternatives. Against his suggestion that they serve the gods worshiped beyond the River and in Egypt, they replied that Hashem had brought them out of Egypt, while Egypt’s gods had not saved their worshipers. Against his suggestion that they serve the gods of the Amorites, they replied that Hashem had driven out the Amorite people as well.

Questions (19) What did Joshua mean when he told them that they would be unable to serve Hashem? What was the substance of their dispute, which on its surface appears devoid of reason or meaning? What did the people add in their second response beyond what they had said initially, causing Joshua then to accept their words and say, “You are witnesses against yourselves that you have chosen Hashem”? Had they not already chosen Him in their first response?

For you will forsake, etc., and He will turn and harm you and destroy you after He has benefited you. The very good that you hoped to obtain through your worship will readily become the source of sickness and affliction. Joshua also said that precisely because Hashem had benefited them through His Providence, which was closely attached to them, this itself required that He turn and harm them through that same Providence if they forsook Him. This would not have been so had He never benefited them and had they remained subject merely to nature. Thus, it is written: “You alone have I known from all the families of the earth; therefore, I will visit upon you all your sins” (Amos 3:2). Hashem’s intimate knowledge and particular Providence attached to His people necessarily entail providential punishment as well.

And they said, “No.” That is, we do not intend to serve Hashem for the sake of reward or punishment; rather, “we will serve Hashem” for His own sake. Therefore, they did not now say, “We will serve Hashem our God,” as they had initially. The possessive expression “our God” denotes His relationship with His creatures—benefiting or harming them according to their deeds—as I have explained elsewhere. They now clarified that they would serve Him for His own sake, not on condition of receiving a reward.

And Joshua said, “You are witnesses against yourselves that you have chosen Hashem for yourselves.” That is, you have chosen Him through rational and deliberate choice, not from unrestrained personal desire—for one who serves because of reward or punishment does not act through rational choice, as I have explained elsewhere. Their choice was “Hashem, to serve Him,” not to serve themselves. One who serves for reward or from fear of punishment does not truly serve Hashem, but himself; you, however, have chosen primarily to serve Him, not to obtain personal benefit.

And now. Since you have undertaken to serve Him because of His exaltedness:

Remove the “foreign gods” that are among you. That is, remove every idolatrous thought from your hearts.

And incline your hearts toward Hashem. Because He is the God of Israel—that is, because He exercises Providence over Israel. Therefore, they are the portion of His inheritance and are not subject to any angelic prince or star. I have established that whenever the name “God” appears with a possessive relationship to Israel, it denotes the bond and attachment He has with Israel, through which He watches over them with particular Providence. For this reason, they are forbidden to associate any other power with Him in worship, although the descendants of Noah were not prohibited from doing so, because Israel is uniquely His portion. Thus, although Joshua had initially told them not to serve Him for the purpose of reward or punishment on account of His being “the God of Israel”—the One Who rewards and punishes—they must nevertheless serve Him because of this relationship. Since He exercises particular Providence over them, they may not associate the worship of any other being with Him.

And the people said. Therefore, they declared, “We will serve Hashem our God” without associating any other power with Him.

And we will obey His voice. Without expectation of reward or fear of punishment, but solely to obey whatever He commands because it is the commandment of God. (25) And he made. Joshua made a covenant with them because they willingly undertook to serve Hashem perfectly, without ulterior motive.

And he established for them a statute and an ordinance. Joshua instituted regulations and laws for them according to the needs of the land, as the Sages described regarding the ordinances enacted by Joshua (Berakhot 48b; Eruvin 17a).

And he wrote. Joshua recorded these matters as part of his book, as the Sages said, “Joshua wrote his book” (Bava Batra 14b), and joined it to the Book of God’s Torah so that it would become part of the Holy Scriptures.

And he took a large stone. Since the Torah scroll was kept with the Ark—either inside it or beside it, according to the respective views of Rabbi Meir and Rabbi Judah (Bava Batra 14b)—Joshua wished to designate a place in the Sanctuary for his own book. He therefore erected a large hollow stone to serve as a chest and repository for it, and set it up beneath the terebinth that was in the Sanctuary at Shiloh.

Questions (27) Why did Joshua designate the stone as a witness?

And Joshua said, etc., “Behold, this stone.” That is, the stone together with the book contained within it.

Shall be a witness among us. As Moses said, “Take this Book of the Torah and place it beside the Ark of the Covenant of Hashem, and it shall be there as a witness against you” (Deuteronomy 31:26). Joshua likewise designated his book, deposited within the stone, as a witness concerning two matters. First, “among us,” thereby including himself together with them:

For it has heard all the words of Hashem. That is, within it were contained all the words that Hashem had spoken to us—the words of Hashem recorded throughout this book—as well as Joshua’s present address, which began, “Thus says Hashem.” Second, “it shall be a witness against you, lest you deny”, like one who summons a witness so that the other party will be unable to deny the matter in his presence. Although they were then in Shechem, Joshua fashioned the hollow stone there and placed his book within it; from there, he transported it to the Sanctuary at Shiloh and set it up. The terebinth was certainly outside the Sanctuary, since it is forbidden to plant any tree within the Sanctuary precincts. This indicated that Joshua’s book did not possess the same status as the Torah scroll in every respect. Alternatively, this “terebinth” was made of stone in the form of a tree, like the stone projections described in Ezekiel 40:9, and stood within the Sanctuary itself. For this reason, the noun’s vocalization changes from a tzere to a patach, as in “for you shall be like a terebinth” (Isaiah 1:30).

And the bones of Joseph, etc., became an inheritance for the children of Joseph. The children of Joseph took possession of the righteous man’s remains, which became an inheritance to them. They regarded it as a precious inheritance that they had merited to have the righteous Joseph buried within their portion. They likewise endeavored to have Eleazar buried within their territory. When Eleazar died, they consecrated the Hill of Phinehas as a devoted field, which by law belonged to the priest serving in that watch; it therefore fell to Phinehas, enabling him to bury Eleazar there. Thus, both Joseph’s grave and Eleazar’s grave were situated within the inheritance of Joseph’s descendants in the hill country of Ephraim.