Joshua · Chapter 4

"And GOD said to Joshua." But it was already said before, "And Joshua said to the children of Israel, come here," and likewise, "And Joshua called..." is connected with "And it came to pass, when all the nation had finished crossing the Jordan" — meaning that Joshua would say to the children of Israel, "Take for yourselves," and commanded them.

Twelve men. Those mentioned above to be ready.

And to publicize this wonder, He commanded twelve men, whom He prepared from the children of Israel, one from each tribe, to lift each one stone upon his shoulder, so that this would be a sign among them to remind them of this wonder.

Questions (A–B): I have already explained that the plain sense of the verse "And the Lord said" implies that He spoke to him just now. And it is difficult to understand: how did Joshua take twelve men at first on his own initiative? — At first (3:12) it says "to the tribe" with a lamed, and here it says "from the tribe" with a mem? “Take for yourselves”: In addition to the twelve men that Joshua took (above 2:12) to serve as witnesses to the miracle, the Lord commanded him to take twelve men. Now, Joshua took one man per tribe, as the usage of the lamed indicates that each one would stand in place of his tribe, and it was therefore necessary to choose the tribal prince, as stated above. But the Lord said, “Take for yourselves from the people,” indicating that they need not be princes, since only one man from each tribe is required; the usage of the mem indicates that each one would be from a specific tribe, rather than serving as a general representative standing in place of his tribe as a whole. (And therefore above it said “a man,” and here it says “men,” for there the singular denotes their equality in leadership and greatness, as explained in the commentary on the Torah everywhere.)

And ye shall carry them over with you. By the command of Moses (Deuteronomy 27) to build an altar on Mount Ebal and write upon them the words of the law. And on that very day they came to Mount Ebal and built with them the altar and offered burnt offerings and peace offerings, and they ate and drank, and they folded them and came and lodged at Gilgal.

"From within the Jordan." He commanded them to return to the bank of the Jordan after they had emerged from it. From their standing place: from the location where the priests stand, prepared and arranged, for they have lifted their feet and taken the stones that were beneath them.

"And He commanded them, saying, 'Take for yourselves from this.'" This means that they were shown, with a finger, the place from which they would take [the stones], and there were two conditions: 1) From within the Jordan, not from the side near the bank. 2) From the standing place of the priests' feet, meaning beneath their feet. And he commanded that they carry them across the Jordan with them and place them in the lodging place.

"Which he designated": To stand near the Ark, to see that immediately upon the priests' feet resting, the waters would be cut off, as it is written above (3:13).

"And he called." And after Joshua had already appointed twelve men of his own accord, he called them to engage in this commandment as well, since each one was from a tribe, meaning from a specific tribe, as the LORD had said:

Pass over before the ark of the Lord, etc. Enter now in the Jordan and cross until before the priests.

They passed before the Ark of the Lord. It appears that Joshua crossed the Jordan last, and he caused the entire people to pass before him, so that they would be more secure, knowing that the waters would remain standing like a wall until he himself had crossed. And once they had all crossed, he called to those twelve men whom he had prepared and who were with him, and he told them to pass before the Ark, which was in the midst of the Jordan, from the bank from which they had emerged. And he told them that each man should lift his stone upon his shoulder and carry them with them.

"Into the Jordan." For they had already emerged from it, as stated (verse 1).

וְהֵרִימוּ (ve-h'erimu, and take up). And lift high.

"Pass over." For when they stood at the bank of the Jordan, He said to them: "Let them pass over to the other side of the Ark, into the midst of the Jordan" (and certainly He showed them that they should take [the stones] from beneath the standing place of the priests). "And lift for yourselves." In the words of the Lord, who said, "Take for yourselves twelve stones," one could interpret that all of them should take the twelve stones together and carry them on poles, for in this manner they would be able to carry heavier stones (as stated in Sotah 34a: "It is a known tradition that any load a person hoists onto his own shoulders..."). And Joshua clarified the matter, that each one should lift a specific stone and carry it on his shoulder (see my commentary on Torat Kohanim [Sifra], on the verse (Leviticus 1:2), "You shall bring your offering"). And he explained the reason, that there should be twelve in number, corresponding to the tribes, for each tribe is a distinct entity in its own right.

Sign. A symbol for remembrance: "Tomorrow." This means, after a period of time:

Questions (6–7): Why is there a repetition in “that this may be a sign among you,” and “these stones shall be for a memorial to the children of Israel forever”? Moreover, it implies that the sign will be “among you,” i.e., in this generation, whereas the memorial will be “forever”? And why did Joshua repeat these words a second time (verses 21–23)? Here he says, “When your children ask in time to come,” implying that they will ask you in this generation; and likewise he says, “What do these stones mean to you?” Whereas in verse 21 it says, “When your children ask their fathers,” implying future generations, and he does not use the word “to you.” Here he says, “And you shall say to them,” whereas in verse 22 it says, “And you shall make known to them.” Here he says, “For the waters of the Jordan were cut off before the ark of the Lord,” whereas there he says, “For the Jordan was dried up before you,” and does not state that it was because of the ark. There, the book of the event is recorded at length: “Israel crossed over on dry ground,” etc., whereas here he is brief in his words? "For the sake of." He also added to explain the purpose of taking the stones, so that they would serve as a sign. Now, this statement is repeated (in verses 21–22), and there it says: “When your children ask their fathers in the future, ‘What do these stones mean?’ you shall tell your children, ‘Israel crossed this Jordan on dry ground.’” These are two distinct statements. Here it says, “When your children ask tomorrow,” implying that the children of this generation will ask you. As stated, “What do these stones mean to you?” it is clear that here it speaks of the inquiry of this generation. Later, it speaks of the inquiry of future generations; therefore, the word “to you” is not said. The matter is that these stones served as a sign and a remembrance. The sign was to serve as a marker for this generation, and the remembrance was that it would be recalled by later generations. For this generation, who saw the miracle with their own eyes, did not need a remembrance, only a sign—meaning, lest they think that the splitting of the Jordan was by their own power and merit. The stones, which they took from beneath the standing place of the feet of the priests bearing the Ark, came as a sign that the Jordan was split by the power of the Ark and the sanctity of the Tablets of the Covenant contained within it. And this is what it says: “When your children ask tomorrow, ‘What do these stones mean to you?’” For they will ask you: “Why do you need a remembrance, since you saw this with your own eyes?”

And these stones shall be. At Gilgal for this remembrance.

"When he passed over the Jordan." In some manuscripts, the ayin [in the word 'be'ovro'], with a ga'ya (secondary stress mark), is vocalized with a broad qamats, and this is one of the variant vocalizations.

"And you shall say to them." (Here it did not say "and you shall inform them" (as it is stated below, 22), for they and their sons know the matter; rather, you shall tell them that they require a sign, so that we may know that the cutting off of the waters of the Jordan was not because of us, but because of the Ark of the Covenant of the Lord and by His power. And the proof is that when it crossed the Jordan, the waters of the Jordan were cut off; and this is a sign that it was because of Him. And besides what will be for this generation as a sign, and the stones will be a memorial for the children of Israel forever, besides this, it will be forever, meaning in future generations who did not see the miracle, it will be a remembrance of the miracle itself (and this second matter, that it will be a remembrance in later generations, Joshua will explain (below, 21, until the end of the section), as will be explained there):

Questions (8): Why is there a duplication in the phrase “when Joshua commanded,” when it says “when the Lord spoke to Joshua”? "And they did so." This is because there was a difference between the language in which God commanded Joshua and the language in which Joshua commanded the people. For in God's words, it was not explicitly stated that each man should carry one stone individually, and in Joshua's words, it was not stated that they should bring them with them to the camp. Therefore, it is said that they did "as" Joshua commanded, and they took twelve stones—meaning that they carried them in the manner that Joshua commanded, each man carrying one stone on his shoulder—and likewise they did as God had spoken to Joshua, etc., and they brought them with them to the camp.

And twelve other stones. Joshua set up others in the midst of the Jordan.

Joshua set up. Even though we did not see that God commanded him regarding these stones, after he had done so we know that he did so by the commandment of God, blessed be He. "Under their position." [This means] the place of their standing, not "under their feet," for they did not move from there until all that was required of them was completed, as it is written: "until all the matter was finished."

And it is further mentioned that Joshua set up twelve stones in the midst of the Jordan, in the place where the priests' feet stood, and it was revealed to them that near their place the waters of the Jordan stood in one heap.

"And two, etc." – These were others (Sotah 35b), "until this day," meaning, until eternity. For whoever reads this verse in his time says "until this day." And this is a great general rule in the words of the Prophets.

תַּחַת (tachat, under). In place of.

And twelve stones. After the stones were removed from beneath the feet of the priests, He set up others in their place, and they too remained as a memorial in the spot where the miracle had occurred.

Until all the matter is ended. As we learned in Sotah (34a): while they were still in the Jordan, Joshua said to them: know why you are crossing the Jordan, on the condition that you dispossess all the inhabitants of the land, etc.

“Until all the matter was completed.” This refers to the setting up of the stones in the Jordan and the bringing of the other stones to the lodging place. "As the Lord commanded Joshua." As it is written above: "Just as Moses commanded Joshua." Just as it is written in the Torah: "And it shall come to pass on the day that you cross over the Jordan." "And they hastened." The setting up of the stones and their carrying over, and only afterward did they cross over.

"To speak to the people." Our Sages of blessed memory said (Sotah 34a) that God commanded him to speak to the people, saying: Know that you are crossing the Jordan on dry land with the purpose of driving out all the inhabitants of the land, and that very same thing Moses commanded him. "And they hastened." On account of the honor of the Ark, which remained standing until they had crossed over.

"And the priests stood." This means that they remained standing on the eastern bank of the Jordan until the completion of the entire matter. It appears that this is what is stated (Deuteronomy 31:14 and following): "Summon Joshua, and present yourselves at the Tent of Meeting," etc., and the Lord said to Moses, "Behold, you are about to lie down with your fathers," and the entire passage, and the Lord commanded Joshua to speak this to the people.

And it came to pass, when all the people were completely gone over, and the ark of the Lord passed over, etc. Not in the manner in which the others crossed, but as explained below concerning 'the soles of the priests' feet drew back to the dry land,' to the bank on which they had entered, beside which they had been standing, and the waters returned behind them to flow as yesterday and the day before. Thus: the ark and its bearers were on one side, and all Israel on the other side. The ark lifted its bearers and crossed. Before the people. Before the eyes of the people.

“And it came to pass, when all the people had completely crossed, that the ark of the Lord and the priests crossed over before the people.” The explanation is that the Ark and the priests, who had been before the people prior to their completion of the crossing, crossed after the people had crossed; or its explanation is that when all the people had finished crossing, they waited on the bank of the Jordan until the Ark crossed and went before the people, and they went after it; or its explanation may be “before the people” meaning “in the sight of the people.” And our Sages of blessed memory explained this entire matter in another way, and they explained: “To the edge of the waters of the Jordan” means “in the Jordan, stand at the edge from which they entered.” And there the priests and the Ark stood until the people had crossed. And they explained: “When the soles of the priests’ feet were detached” means detached from the dry ground to the dry ground that was beside them, which is the bank from which they had entered, and they returned backward to the dry ground. And this is what it says, “And they went up out of the Jordan,” meaning they went up from the Jordan to the bank, so that the waters might return to their place before the Ark crossed, in order to show them another miracle. Thus, the Ark and the priests were found on one side, and Israel on the other side, and the Jordan was full between them. The Ark bore its bearers and crossed, as it is said, “And the ark of the Lord crossed over before the people.” And I am astonished by this interpretation: What need did they have for this regarding these verses, since we have already explained them all according to our understanding? And even if we accept their explanation that “the edge of the waters of the Jordan” refers to the bank from which they entered, when all the people had finished crossing, the Ark crossed after them on dry land; and when the soles of the priests’ feet were detached to the dry ground on the other side, the waters returned to their place. Where did they see that the Ark was on this side and Israel on that side? And what need was there for the Ark to bear its bearers and cross? And if such a miracle had occurred, the verse would not have explained that the Ark bore its bearers above the waters. And even for those who interpret their words literally, explaining “to the edge of the waters of the Jordan” as the edge from which they exited, as we interpret, and explaining “the Ark on this side and Israel on that side” because they were all from the bank from which they exited, but rather the explanation of “on this side” is that the Ark was on the bank of the Jordan and Israel was before it at a distance, and this is like “on another side,” if so, how can it say “and it crossed over before the people” when the Ark was after the people? Rather, the Ark bore its bearers and crossed before the people. Nevertheless, who required this miracle? Is it difficult to explain that Israel waited for it until it crossed before them, as we explained? Or that “before the people” means “in the sight of the people,” as we explained? They are those who said, “They knew what they said,” for their understanding is broader than ours.

And it is mentioned that the people hastened to cross more than the usual custom. And it appeared that they did this in order that the level of Joshua be revealed to them in this wonder. For if the time of the standing of the waters of the Jordan were limited to the time that was fitting for the people to cross according to the usual custom, then when they hastened to cross, the waters of the Jordan would have remained so for some time after they passed. And he related that as soon as the people finished crossing, the ark of the LORD passed before the people, and immediately the waters of the Jordan returned to their place. And this too was by the command of God, in order to publicize to Israel the magnitude of this wonder -- that is to say, that God commanded Joshua to command the priests carrying the ark to ascend from the Jordan as soon as the people passed.

"And the ark of the Lord passed over." After Joshua commanded the priests to ascend from the Jordan, as it is written below (3:6), "Then the ark passed over to go before the people."

Questions (11–18): After it stated, "And the ark of the LORD and the priests passed over," and concluded the matter, why does it go back again and say, "Command the priests, that they go up from the Jordan"? Had they not already crossed it? Furthermore, since the meaning of the verses is that the priests stood on the eastern bank of the Jordan, as it is written, "When you come to the brink of the waters of the Jordan, you shall stand still in the Jordan," and similarly it stated explicitly (3:15), then it should have said, "And they crossed the Jordan," for the definition of "ascending" is when one ascends from the place where he stands to the bank adjacent to him, whereas the definition of "crossing over" is that one passes from one end to the other. [And for this reason our Sages of blessed memory stated (Sotah 35a) that indeed He commanded them to ascend to the eastern bank, and what is stated initially, "And the ark of the Lord passed over," this occurred afterwards through a miracle, as they flew through the air. And according to this, there is a chronological inversion here. But our intention is to smooth out the difficulty according to the simple meaning.] After it mentioned that all the people crossed with the ark, how does it return to relate that the children of Reuben and the children of Gad crossed, whereas they had gone before the people? According to the language, it indicates that what is stated (verse 18), "The soles of the priests' feet were drawn up onto the dry ground," is the predicate of the sentence, meaning that it was only then that they were drawn up (for otherwise it should have said, "And it came to pass, when [the priests bearing the ark] came up, etc., and [their feet] were drawn up, etc., the waters of the Jordan returned [to their place]"). And how can this verse be explained? And the ark of the Lord passed over. Then the ark passed from the eastern bank, where it had stood until now, to the western bank (for the language of “passing over” applies to one who traverses from one end to the other, even though they did not depart from there until afterward, as stated in verse 16, “And they went up from the Jordan,” which occurred afterward, when they ascended from the western bank). And what is stated, “before the people,” means: in the sight of the people.

"And they passed over." Until now, the sons of Reuben and the sons of Gad traveled in the order of the banners; from now on, they began to pass over before the people at their head, as it is stated, "You shall pass over armed before your brothers" (Deuteronomy 3:18). "Armed" refers to the fact that their custom was to divide into companies of fifty men each, with a captain of fifty over them. "Pioneers" refers to the fact that they separated themselves from the rest of their brothers to go to war, for not all of them went; only the sons of Reuben and Gad alone, whose number was more than eighty-three thousand.

“About forty thousand.” This kaf is a kaf of approximation [i.e., it indicates an approximate figure].

"Before the Lord." This means: in the service of the Lord.

חֲלוּצֵי (chalutzei, armed). From the word for armed, as in (Deuteronomy 3:18): "You shall cross over armed." עֲרָבוֹת (aravot, plains/steppes). Its meaning is like that of a desert (midbar).

"Before the Lord for battle." For this too was among the conditions (that He stipulated in the chapter of Matot) that they pass before the Lord, meaning, for His sake, and not relying on their own might, as I explained in my commentary [there]:

“The Lord exalted [Joshua].” [Meaning] that He split the Jordan before him, just as He split the sea before Moses.

"GOD exalted Joshua." For they saw that the primary miracle was on account of Joshua (as stated above, 3:7).

"And the Lord said to Joshua, etc.: 'Command the priests.' And it had already been stated, for it was said above, 'The ark of the Lord crossed over.' Now, the text relates how it crossed, for the Holy One, blessed be He, had previously told Joshua to command the priests to ascend from the Jordan."

He charged the priests. Here the verse explains what was said above, how the ark of the Lord and the priests crossed before the people, etc. And they came up out of the Jordan. 'They crossed' is not written here, but 'they came up,' teaching us that they came up on the bank on which they were standing. And it is impossible to say they were standing by the bank of the Jordan that is in the west, for it is said above (3:15): the priests' feet were dipped at the edge of the waters, and there it says: and the priests stood and all Israel crossed.

"And they went up." This means that they ascended from the western bank of the Jordan onto the dry land; therefore it is stated "and they went up" and not "and they crossed over." The reason is that, since He had told them, "You shall stand in the Jordan," they were not permitted to leave on their own without permission.

The soles of the priests' feet drew back. From the waters to the dry land beside them, and the waters returned to their place. Thus: the ark was on one side, and Israel on the other side. The ark lifted its bearers and crossed. And for this Uzzah was punished (II Samuel 6:7) when he caught hold of the ark: its bearers it lifted; itself, all the more so.

“And it came to pass when the priests went up” – it is written with a bet and read with a kaf, and the meaning is the same. "And the waters of the Jordan returned to their place, as before, flowing over all its banks." This comes to inform us that when the waters returned to their place, they likewise did not all come at once, for [had they done so] they would have swept beyond the banks of the Jordan in their descent and departure. Rather, the lower waters came down together with some of the upper waters, and so on, little by little, until they returned as before, flowing over all its banks.

נִתְּקוּ (nitku, they were removed/detached). They were displaced and turned away from their place.

"And it came to pass, when the priests..." The text recounts three miracles that occurred here: A] There is a distinction between *cherbah* (a place that had water and has since dried) and *yavashah* (dry land). *Cherbah* can refer to a place where there was water initially, even though it has now dried up completely. Thus, the verse states, "And all Israel crossed over on the *cherbah*" (even though the Jordan had dried up completely, as stated in 4:22: "Israel crossed the Jordan on the *yavashah*"), which is in the category of the drying-up (*chorev*) of the waters that were there initially. Alternatively, a place that never had water can also be called *cherbah* if it is not completely dry, but rather moist and muddy. Now, the Jordan in which the miracle occurred dried up absolutely. However, the bank of the Jordan, which is always moist and in which no miracle occurred, was called *cherbah*, meaning a moist place. This is what the text says: "And it came to pass, when the priests... lifted their feet to the *cherbah*," meaning that as they ascended, their feet moved from the *yavashah*—the middle of the Jordan, which was dry—to its bank, which was *cherbah* and somewhat moist. B] Immediately upon their ascent, the waters of the Jordan returned to their place. C] "And they went as they had gone yesterday and the day before." This implies that after the waters had piled up heap upon heap, it would have been necessary that when the miracle ceased, they would flood all at once and spread out in width beyond their banks. The miracle was that they receded gradually, until things returned to as they had been yesterday and the day before.

"And they encamped at Gilgal." This is the lodging place where the Lord commanded that the stones be placed, and there Joshua set them up. On that very day that they crossed over, they came to Gilgal, as it is stated, "in the lodging place where you lodged that night." And our Sages of blessed memory said that the distance they walked on that day from the Jordan to Gilgal was more than sixty mil. And by a miracle, men, women, and children traveled that distance—more than sixty mil—on that same day.

And it is mentioned that the people ascended from the Jordan on the tenth day of the first month, and they encamped at Gilgal. And Joshua set up there the twelve stones that the twelve whom he prepared from the children of Israel lifted, so that this would be a reminder for the children of Israel forever. And this indicates that they placed them in the place of the Sanctuary, as in the matter of the jar of manna and Aaron's rod, as was explained in the Torah that they were placed before the Tabernacle of the Lord for safekeeping. And behold the Tabernacle was established at Gilgal for some time, as will be related: that the children of Israel performed the Passover there on the fourteenth day of the month. And it would not have been possible for them to perform it there if the Tabernacle were not there.

“And the people”: The Book of Joshua also records that this miracle occurred on the tenth of Nisan. Now, the verses elaborate in their language regarding the clarification of the place and time of the miracle and all its details, in order to remove from the hearts of the deniers who might claim that it was the season when the waters recede, or that Joshua knew how to calculate the time of the rising and falling of the waters, known as (ebb and flow). Therefore, it informs us of the time, that the miracle occurred on the tenth of the month, when it is customary for the Jordan to be full. And the place, which is still recognizable today by the stones, is such that there the waters never recede, nor do they rise and fall with the rising and setting of the moon. Furthermore, it proved this from the aspect of the continuity of the miracle, which occurred at a precise moment, namely, when the soles of the priests’ feet were resting, and it ceased at that very moment. And we cannot say that he calculated the time that the priests remained in the Jordan, for it states, “And the people hastened and crossed over.” Thus, the people preceded them in crossing, and nevertheless, everything was synchronized at that precise moment. From this they knew that the hand of the Lord had done this. "And they encamped at Gilgal." According to the opinion of our Sages of blessed memory (Sotah 36a), they traveled on that day a distance of sixty mil.

Joshua set up at Gilgal. It is the inn at which they lodged that night.

And it appears that these stones were not placed before the Testimony, as in the matter of the jar of manna and Aaron's rod, for two reasons. The first is that this is not mentioned in this place, but it is mentioned that Joshua set them up at Gilgal. The second is that it is fitting that there be an extreme difference between Moses' wonders and the wonders of another, as is mentioned at the end of the Torah. And for this it is not fitting that these things, which were reminders of these wonders, be joined in one place. And also, these stones would need a large place, and that place could not contain them. And furthermore, there would already be an extreme difference between the jar of manna and Aaron's rod, and these stones. And that is: the jar of manna had the wonder continuously, so that what would melt in the heat of the sun would remain and endure this long time. And so was the matter with Aaron's rod with the almonds -- it budded. And these matters too, what the wonder does in them, is the wonder itself. But the stones did not have in themselves anything strange or wonderful, nor was what was done in them the wonder, but they were a cause in some way to remember this wonder, as is mentioned in this place. And for this it was sufficient that they be in a place where the Tabernacle would be, for there Israel would come in their entirety three times a year, and these stones would remind them of this wonder forever. And for this it does not say in this place that Joshua set these stones before the Lord, but that he set them up at Gilgal. For it is sufficient to remember this wonder in this manner. And from this place it appears that these stones were always in a place common to all Israel, so that they would be a continuous reminder for all of them, as is mentioned here. And our Sages of blessed memory learned from what is mentioned here that on the seventh of Adar Moses died. And it appears that they agreed that that Adar was of thirty days, for then they sanctified the month according to the sighting. And on the very day that Moses died, the counting of the thirty days of mourning for him began. And the sixth day of Nisan was the thirtieth day. And since part of a day is like the whole, Joshua sent the spies on that very day. And on that very day he said to the officers of Israel that in three days they would cross the Jordan. And at the end of the ninth day of Nisan they lodged by the Jordan. And on the tenth day they crossed the Jordan and encamped at Gilgal. But if in that year Adar was of twenty-nine days, then we would have to say that on the sixth of Adar Moses died. And since Moses said on the day of his death, 'This day I am one hundred and twenty years old,' we learned that on the very day he died he was born. And afterward it is mentioned that this wonder added demoralization to all the kings of the Amorites and the Canaanites. And this wonder was publicized to all of them, from what they saw that the waters of the Jordan were cut off, which were near them for some time, for the waters of the Jordan were cut off from the place of the priests' feet until the day. And when they investigated this, they found that the cause was that God dried up the waters of the Jordan because of the entrance of Israel until they passed. And it is mentioned in this place that what Joshua did of these things to publicize this wonder was according to what Moses commanded Joshua. And for this it appears that Moses commanded him in detail how to do this when the waters of the Jordan were cut off through him, in order that this possible benefit reach all Israel from it. And it is fitting that we investigate here to resolve a doubt: what is not a little that happens in this wonder that is mentioned here? And that is: our Sages established that nothing new is created in wonders. And for this it was difficult for Rava what is said, 'If the Lord creates a new thing in the earth' -- because it is written, 'there is nothing new under the sun.' And the resolution of this doubt is when he said that this wonder was to hasten the time of the earth opening its mouth. And the explanation is that it happens to the earth, when much time passes, that vapors accumulate in its belly, as was explained in the Book of Signs. And the wonder was to do in an unperceived time what nature does in a long time. And so the matter is with the rod turning into a snake. But God does not create something new in all existents. And for this it is not possible that He make from the rod a snake, and it be a rod and a snake at the same time. And similarly, it is not described in the making of a thing what its existence contradicts itself -- as if you say, making a square whose diagonal equals its side, or making a triangle of straight lines whose angles are less or more than two right angles, or making cold fire, and what is similar to this from what its existence contradicts its soul. And when the matter is so, and the nature of waters, when they are waters in actuality, is that they seek the lower place, then it appears that the wonder would be in things that would not be attributed to God to perform this wonder in such a manner. And if someone says that as was explained in the matter of the fiery furnace into which Hananiah, Mishael, and Azariah entered and were not harmed -- that it was not hot and it was fire -- we say to him that the wonder was not that the heat was removed from the fire while it was fire. Do you not see that the men who threw them there died from the intensity of the heat? But this wonder was either that God removed by wonder the fiery nature from the place into which Hananiah and his companions entered, as appears from some words of our Masters of blessed memory; or that He gave them a nature that they not be harmed by the fire, for the physicians mentioned that there are some things there, when one anoints a limb of his limbs with them, the fire does not harm him. And the wonder was to do this without its causes, as in the matter of the opening of the earth. And when the matter is so, then how was the matter in this -- who would give and I would know. And we say that it already appears that one should say that the standing of waters without flowing is not a new thing. For it already happens to the waters when there is something preventing their movement. And perhaps God created by wonder in the air near those waters a thick sapphire-like body preventing the waters from descending, or this was by God creating a strong wind there by wonder, pushing the waters to that place and not letting them descend, as in the matter of the splitting of the Red Sea, as we explained in our commentary on the words of the Torah: that God inclined toward what joins to the existence of wonders, causes that reduce the strangeness in those wonders. And for this you will find that Isaiah commanded to apply fig paste to Hezekiah's boil, for it has some merit in this. And although it is impossible by it to heal the boil in so short a time. And similarly you will find what Elisha commanded Naaman to wash seven times in the Jordan, for washing in cold waters has some merit in this, as is well known. But the healing would not be completed by this manner without a wonder being joined to it. And this matter in nature is like the matter in the Torah commandments, for all is arranged by God. And for this, when God needs to change nature because of something that is better at that time than what nature arranges, He distances Himself from it as little as possible, for God does not change the natural order, for He created it. And so the matter is with the Torah -- that is to say, when it is better at that time to turn from its words, there is permission for a prophet or the court to turn from some of its words then, as in Elijah's act on Mount Carmel. And when this is so, it is fitting that they turn then from the words of the Torah as little as possible. And for this you will find that one who is seized by bulimia [ravenous hunger] is fed the light food first. And here this doubt is resolved. But the benefits derived from this narrative are twelve. The first benefit is in study: that prophecy comes to a prophet for the providence over the people to whom he is sent. And for this it is necessary from this that if the people do not need this information to come to them through another man worthy of prophecy, because of its coming to them through a prophet more perfect than him, then prophecy should not come to that first man worthy of prophecy concerning the affairs of the people. And for this it relates that Joshua prophesied only after the death of Moses, for they did not need to guide this information to them through Joshua, since it was already completed for them in a more perfect way through Moses. The second is in morals: that a student who seeks to learn human perfection from a teacher suitable for this should stand before him always and serve him, for then it is possible for him to learn from him in general all the things he desires, whether from theoretical philosophy or political philosophy or from Torah matters. And for this you will find that Joshua described his reaching prophecy in that he was Moses' servant -- as if to say that from this side he came to the perfection that made him worthy of prophecy. The third is to inform that the cause of Moses not crossing the Jordan was the sin of the people. And this we learned because of two things from this narrative. The first is that in this place, where it is explained that God did not consent that Moses cross the Jordan, and for this He gave a reason in what He commanded Joshua to cross the Jordan after Moses was dead, you will find that He called Him His servant. And this indicates that this was not because of his sin. And for this it says in Deuteronomy, 'The Lord was also angry with me because of you.' And if it is difficult in your eyes what the Torah explained that this was because they rebelled against the word of the Lord to sanctify Him in the matter of the waters of strife, we say to you that this does not contradict what is said, 'The Lord was also angry with me because of you.' And that is: perhaps Israel would have drawn from this sanctification some benefit in faith in God, by which they would be worthy for the inheritance of the land to come to them in the most perfect way through Moses. The fourth is in morals: that it is fitting for one who is in a day of good fortune to endeavor in bringing it with haste and not delay in this -- that is to say, he should not know if the coming days will be as good as these, or death will separate him. And for this you will find that after God promised Joshua and was with him as He was with Moses, until no man would stand against him, He warned him to do this with haste, so that the inheritance of the land be completed for Israel through him. For God does not withhold from giving good in the most perfect way possible. And even though Joshua was already known for his divine wisdom, that Joshua would delay in this -- nevertheless, with all this He warned him to endeavor in this with diligence, for the human choice rules over this, as we explained in the third book of The Wars of God. And for this He said to him, 'Be strong and courageous, for you shall cause them to inherit.' The fifth is to inform that the persistence in studying the perfect Torah and following it is a cause for the success of a person's ways, and for the completion in study that is a cause for the success of a person's ways. And for this He says, 'Only be strong and very courageous, to observe to do according to all the Torah' -- for then you will succeed and then you will be wise -- as if God made Himself wise to do good to Israel in the matter of this inheritance in a way that they be worthy for it to come to them in a perfect way. And we explained 'and then you will be wise' from the matter of understanding. And I am known that if it were from the matter of success, saying 'and then you will be wise' would be superfluous, there would be no need for it. The sixth is in morals: that whoever needs to do one action for some benefit, and it is possible that other benefits come from that action when done in a certain way, it is fitting that he not withhold from bringing that action all the possible benefits, and this is when he does it in a way that derives from it the other benefits. And all the more so it is fitting for him when the preservation of the intended benefit in this action derives from the other benefits in the most perfect way possible. And for this you will find that Joshua, when he needed to cut off the waters of the Jordan so that the people could cross in ease and without danger, joined to it what would draw from it many benefits. And for this He informed them first that in three days this action would happen, so that they prepare for themselves in these three days provisions for the way they are going, which is to go and inherit the land -- a work not for one day or two years, but for a long time. And this also adds to Israel's faith in Joshua when they see the fulfillment of what He promised them at the time He set for it. And He informed them that when the soles of the priests' feet rest in the Jordan, its waters would be cut off, and that after the people pass, the priests carrying the ark would immediately ascend from the Jordan, and the waters of the Jordan would return to their place. For this is what guides the people to draw near to the service of God, who rules over such great wonders, and to obey the commands of Joshua their prophet. For all of this guides the people for the inheritance of the land to come to them in a perfect way. And to publicize this great wonder, Joshua set up the stones under the soles of the priests' feet so that all Israel would see them, as we mentioned. And He commanded the twelve men whom He prepared to prepare twelve stones to remember this wonder in Israel forever, so that they would always see them and this would be a cause for them to lengthen their days on the good land that God gives them, which He brought them to inherit. And this also is a cause for the inheritance of the land to come to them in a perfect way, as we explained. And He desired with this that this wonder be in the day, so that this wonder be publicized to all the kings of the Amorites who are beyond the Jordan westward, and to all the kings of the Canaanites who are by the sea, and their heart would melt before the children of Israel. For all of this helps in their defeat and the coming of the inheritance of the land upon Israel in perfection. And for this reason Joshua sent spies to strengthen the heart of Israel when they know that their fear has fallen upon all those nations with whom they are coming to fight, as we explained in what preceded. And it is mentioned in this narrative that Joshua did this as Moses commanded him, for Moses guided him to do this matter in this perfect way, as we mentioned in what preceded. The seventh, and it is in morals: that it is fitting for one who wants to save a man from the hand of another to appear in his words as if he desires that the man fall into the hand of his pursuer, for in this he will find his intended goal in saving him. And that is: the pursuer will rely on his words, and it will be possible for him with trickery to save the pursued. And for this you will find that when the king of Jericho sent to Rahab the innkeeper to bring out the men to him from the children of Israel, she said after she had hidden them: 'True, it is so, but you have not sinned in this' -- as if to say that had she known they were from the children of Israel, she would have revealed this to the kings and the people in order to seize them. And she related that they had already gone out after the darkness of night arrived, and she did not know where they went. And she gave advice that they pursue quickly after them, for they would overtake them. And this showed them that she desired they fall into their hands. And for this they believed her words more, and the salvation of the spies, which was intended, was completed. The eighth, and it is in morals: that it is fitting for one who wants to save a man in the mentioned manner to guard that he not lie in his trickery in a way that detection would overtake him. And for this you will find that Rahab did not say that the men from the children of Israel did not come to her, for this is what would cause detection of her lie easily, and this would be a cause for not achieving the goal intended. And when she said they had already gone out from there, she mentioned for this a statement of excuse for herself if this statement of hers were found false in all or in part, and that is: she already said that this was at the time when the gate was closing in the darkness. And it is possible because of the darkness that it appeared to her that both went out, but only one went out, or both remained, for this is possible to happen because of the darkness. The ninth, and it is in morals: that when it comes that there is danger to men whom a person desires to save, it is fitting to arrange for them to be in different places, so that if one is found, perhaps the other will be saved. And for this you will find, even though her words allow that perhaps only one went out and it appeared to her in the darkness that both went out, and behold one of them remained near the door and she did not notice -- and for this her words help to save the other. And for this you will find in Rahab that she hid each of these men in a special place, so that if one were found, perhaps the other would be saved. The tenth, and it is in morals: that a person should not withhold from saving what is possible for him to save when not all of what there is can be saved in his saving. But it is fitting that he endeavor to save what is possible to save, whether much or little. And for this you will find that when Rahab saw that it was impossible for her to save her people in general from within the city, she endeavored to save her father's house. And indeed she saw that it was impossible for her to save her people in any way, for this was from her, either in the capture of the spies or when she would ask them for this and send them in peace. But in the capture of the spies, this would not be completed for her, for Israel could already fight against them without spying the land, from what was revealed to her of the great power of the God of Israel who changes the custom of nature for Israel's sake. And if she ask them for the salvation of all her people, it is clear that this would not be acceptable to them in any way, even though it is such a great people without the land. And for this she endeavored to save the spies as much as was possible for her to save herself and her father's house, and she made them swear in the name of the God of Israel on this before she parted from them. The eleventh, and it is in morals: that it is fitting for a man to do all his actions with wisdom, and even in the time of fear he should settle in what he does, so that regret does not overtake him for it. And for this you will find in the spies how they were meticulous in these conditions with Rahab, in a way that they not be overtaken by this with what would overtake them with regret afterward, as we explained. The twelfth is in morals: that it is not fitting to sow jealousy among men, to give advantage to one man over the other in what they are equally worthy of, in the same way. And for this you will find that Joshua chose one man in lots, in a way that there would be twelve according to the number of the tribes of the children of Israel, to prepare the stones that were limited to be a reminder for the children of Israel.

Questions (20–24): What is written, "Joshua set up [the stones] at Gilgal," is not understood, since it was already stated (verse 8), "And he placed them there"? And the other discrepancies between [what is stated] here and what Joshua said above (verses 5–7), we have already mentioned above. Joshua set them up at Gilgal. In verse 8, it is stated that those who carried the stones placed them in their resting place in a disordered manner, whereas here it is stated that Joshua set them up one upon another in height, raising them as a monument. And we have already explained that these stones served as a sign and a memorial: a sign for this generation, so that they would know the miracle, and a memorial for future generations, so that they would remember the miracle, as it is written (verses 6–7). Those who carried them placed them for the purpose of the sign, and Joshua set them up as a memorial for future generations.

"Which your children shall ask you" – the small ones who are born, and those who will be born.

"And He said": This means that in addition to serving as a sign in this generation, it is also a remembrance for future generations, should your children ask in the future.

"And you shall make known." Through the remembrance, you shall make known to them that the Children of Israel crossed the Jordan (and here it does not come to scrutinize the cause of the miracle (as in verses 6–7), but rather to commemorate the miracle itself, that although it occurred by virtue of the merit of the Ark, nevertheless it was for the sake of Israel):

“Who dried up the waters of the Jordan before you”: These are the words of Joshua to the Children of Israel, addressing those who went out from Egypt and those born in the wilderness: “He dried it up before us, we who went out from Egypt.”

“Which He dried up.” Just as He dried up the waters of the Sea of Reeds for our sakes (that is to say, for the sake of Joshua, who was among those who left Egypt), so too did He dry up the waters of the Jordan for your sakes, you who are entering the Land. For both miracles were performed in a wondrous manner, and both were for the sake of two purposes. 1]:

"You shall fear." It is conjugated according to the pattern of *pa'al*, for "you shall fear" is conjugated according to the pattern of *pa'al*, and it is a past tense form used in place of a future tense, like "you shall fear," and there are many such instances.

"למען יראתם" (so that you may fear) – [to be understood] as though it were written "ולמען יראתם" (and so that you may fear), the vav being omitted; there are many such instances [in Scripture].

“For the sake of knowing.” That the nations will recognize the hand of the Lord and fear Him with the fear of punishment. [2] That Israel will recognize His wonders and fear Him with the fear of majesty. And this also means: therefore the miracle was doubled at the Jordan—the miracle that had already occurred at the Sea—[1] so that even the nations of this land, who had not seen the splitting of the Sea of Reeds, would know the hand of the Lord. [2] So that they would fear Him all the days; and therefore He continues to show His hand and His might in every single generation. And the word yeratem [“you shall fear”] is written with a qamats under the resh, contrary to the usual pattern. And according to Radak in the Mikhlol, it belongs to the paradigm of the pa'al [regular verb] pattern, and it is a past-tense form used in place of the future.