By an ambush set behind the city Joshua takes Ai and hangs its king; then on mount Ebal he builds an altar of whole stones and reads all the words of the Torah before the whole assembly of Israel.
Tap any Hebrew word to reveal its root, value, and meanings.
And Hashem said to Joshua: ‘Fear not, neither be you dismayed; take all the people of war with you, and arise, go up to Ai; see, I have given into your hand the king of Ai, and his people, and his city, and his land.
verse value 7059
Insights
Verse structure: 21 words, 94 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. Verse gematria: 7059 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "take" (קַ֣ח, 2 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֙עַ֙, 7 letters). Words sharing gematria 85: Ai, Ai. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "take" (קַ֣ח), "all·with" (כׇּל־עַ֣ם), "and·arise" (וְק֖וּם). The root איל appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua); "and·excitement" (root עיר, 138x in Joshua). The etnachta (major mid-verse pause) falls on 'Ai', dividing the verse into phrases of 13 and 8 words.
Ralbag
And it is mentioned that after this, divine providence returned upon Israel, and God commanded that they make war with trickery against the men of Ai, for it was already possible to devote them in this way without performing another wonder, for they would consent to go out from the city to pursue after the children of Israel, for in the first time they defeated them. And God does not perform a wonder without need.
Metzudat David
"Do not fear." Since they had already fallen in this place, he was afraid to approach again; therefore, He said to him, "Do not fear."
"Kol am" – He commanded to make all these preparations and stratagems in order to deceive the nations, so that they would think that all their victory was due to the multitude of the people and the stratagems, and not that the hand of the Lord had done this. And because of this, they will all gather together, so that they too would be a great multitude, and to sweeten the counsel and stratagems through the abundance of advisors. And through this it will be good for Israel, for they [Israel] will strike them all at once, without needing to go from city to city to strike them.
And you shall do to Ai and her king as you did to Jericho and her king; only the spoil thereof, and the cattle thereof, shall you take for a prey to yourselves; set you an ambush for the city behind it.’
verse value 5528
Insights
Verse structure: 15 words, 71 letters. The shortest word is "to·Ai" (לָעַ֜י, 3 letters) and the longest is "and·to·her·king" (וּלְמַלְכָּ֗הּ, 6 letters). Words sharing gematria 264: to·Jericho, from·after·it. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·you·shall·make" (וְעָשִׂ֨יתָ), "only·her·spoil" (רַק־שְׁלָלָ֥הּ), "and·her·cattle" (וּבְהֶמְתָּ֖הּ). The root עשה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "to·the·city" (root עיר, 138x in Joshua); "and·to·her·king" (root מלך, 102x in Joshua). First appearance of the root בהמה ("and·her·cattle") in Joshua. First appearance of the root בזז ("you·will·spoil") in Joshua. The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 11 and 4 words.
Rashi
You shall take the spoil for yourselves. And do not consecrate the spoil to destruction anymore.
Radak
Just as you did to Jericho and its king, for all were slain by the sword.
"You shall plunder it for yourselves." This means that it shall not be devoted to destruction like Jericho, but rather you shall plunder it for yourselves for all your needs, so that it shall not become part of the treasury of the Lord.
Metzudat David
"Behind it." Not from the side from which you will come to it:
Metzudat Zion
אֹרֵב (orev, lying in wait). Sitting in hiding, in an ambush.
Malbim
"And you shall do." [This teaches that one is] to burn the city and to kill all its inhabitants.
"Only its spoil." The spoil of Jericho was given to the treasury of the Lord.
"And its cattle." There, at Jericho, he devoted them [the cattle] to the ban; now, they shall be plundered by you, for here the conquest will not be entirely miraculous, as was the fall of the walls of Jericho, which is why the spoil was consecrated. Rather, it will be achieved through military strategy; therefore, set an ambush for the city.
So Joshua arose, and all the people of war, to go up to Ai; and Joshua chose out thirty thousand men, the mighty men of valour, and sent them forth by night.
verse value 3924
Insights
Verse structure: 15 words, 68 letters. Verse gematria: 3924 is divisible by 18, the value of chai ('life'). The shortest word is "Ai" (הָעָ֑י, 3 letters) and the longest is "battle" (הַמִּלְחָמָ֖ה, 6 letters). Words sharing gematria 391: Joshua, Joshua. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·chose" (וַיִּבְחַ֣ר), "night" (לָֽיְלָה). The root יהושע appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "and·all·people·of" (root כל, 96x in Joshua); "man" (root איש, 68x in Joshua). First appearance of the root בחר ("and·chose") in Joshua. The etnachta (major mid-verse pause) falls on 'Ai', dividing the verse into phrases of 6 and 9 words.
Malbim
The Questions (3): Why did he send this ambush two days before the second ambush?
"And he arose." Just as the Lord had commanded him: a) he was at their head, b) and all the people of war. "And he chose." To fulfill what was stated: "Set for yourself an ambush."
"And He sent them away at night." This was two days before the conquest, as the reason will be explained in verse 9:
And he commanded them, saying: ‘Behold, you shall lie in ambush against the city, behind the city; go not very far from the city, but be you all ready.
verse value 4505
Insights
Verse structure: 15 words, 67 letters. The shortest word is "them" (אֹתָ֜ם, 3 letters) and the longest is "do·not·go·far" (אַל־תַּרְחִ֥יקוּ, 8 letters). Words sharing gematria 441: them, you. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "lying·in·wait" (אֹרְבִ֤ים), "do·not·go·far" (אַל־תַּרְחִ֥יקוּ), "and·you·shall·be" (וִהְיִיתֶ֥ם). The root עיר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "and·you·shall·be" (root היה, 150x in Joshua); "saying" (root אמר, 140x in Joshua); "to·the·city" (root עיר, 138x in Joshua). The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 12 and 3 words.
Metzudat David
They are fit to go quickly, at the time of need:
Malbim
"See, you are lying in wait for the city." The meaning is that there are found several types of ambushers, as you will see in the incident of Abimelech (Judges 9:43). 1) One who lies in wait for the men of the city to fall upon them suddenly when they go out from the city gate; this ambusher must stand before the city, not behind it, namely on the side where the gate is, to be ready for the people going out from the gate. 2) The ambusher in the field, like (ibid., 25) "And the men of Shechem set an ambush against him on the tops of the mountains, and they robbed all who passed by them on the way"; and this one must distance himself greatly from the city, so that the robbed ones will not return and inform the city, and they will guard against them. 3) The ambusher against both together, like (ibid., 43–44) where Abimelech divided his people into three groups, and two groups lay in wait for the people going out in the field, and one group stood at the entrance of the city gate so that they would not return to the city; and in this manner the ambushers will sometimes stand even behind the city if the field where the people gather is behind the city, and likewise if the place of assembly is distant from the city, they will lie in wait there; but in this case not all of them will be ready, for only the ambushers in the field are ready to ambush, but those nearby will stand at the post merely to capture the fugitives. And behold, in all three of these manners they are not lying in wait against the city itself, but against the men of the city; therefore it said, "See, you are lying in wait for the city," meaning for the city itself, not against the men of the city as in all three manners mentioned above; therefore, lie in wait: 1) from behind the city, not like the ambusher of the first manner. 2) Do not distance yourselves greatly from the city, not like the ambusher of the second manner. 3) And you shall all be ready, not like the ambusher of the third manner.
And I, and all the people that are with me, will approach to the city; and it shall come to pass, when they come out against us, as at the first, that we will flee before them.
verse value 4234
Insights
Verse structure: 13 words, 64 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "to·meet·us" (לִקְרָאתֵ֙נוּ֙, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "we·will·come·near" (נִקְרַ֖ב), "when·they·come·out" (כִּֽי־יֵצְא֤וּ), "to·meet·us" (לִקְרָאתֵ֙נוּ֙). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua); "to·the·city" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'to·the·city', dividing the verse into phrases of 6 and 7 words. Full calculation: וַאֲנִ֗י [and·I] (67) + וְכׇל־הָעָם֙ [and·all·the·people] (171) + אֲשֶׁ֣ר [that] (501) + אִתִּ֔י [with·me] (411) + נִקְרַ֖ב [we·will·come·near] (352) + אֶל־הָעִ֑יר [to·the·city] (316) + וְהָיָ֗ה [and·it·shall·be] (26) + כִּֽי־יֵצְא֤וּ [when·they·come·out] (137) + לִקְרָאתֵ֙נוּ֙ [to·meet·us] (787) + כַּאֲשֶׁ֣ר [as] (521) + בָּרִֽאשֹׁנָ֔ה [at·the·first] (558) + וְנַ֖סְנוּ [and·we·will·flee] (172) + לִפְנֵיהֶֽם [before·them] (215) = 4234.
Metzudat David
"And we will flee." In order to mislead them:
Metzudat Zion
וְנָסְנוּ (ve-nasnu, we will flee). From the words flight and escape.
Malbim
And I: I will stand against those who go out to the field of battle.
"As at the first [time]." This means: since they went out the first time, all the more so will they go out now.
And they will come out after us, till we have drawn them away from the city; for they will say: They flee before us, as at the first; so we will flee before them.
verse value 3994
Insights
Verse structure: 14 words, 67 letters. The shortest word is "until" (עַ֣ד, 2 letters) and the longest is "behind·us" (אַחֲרֵ֗ינוּ, 6 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "we·have·drawn·them·away" (הַתִּיקֵ֤נוּ), "fleeing" (נָסִ֣ים), "before·us" (לְפָנֵ֔ינוּ). The root נוס appears 2 times in this verse. 12 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "they·will·say" (root אמר, 140x in Joshua); "from·the·city" (root עיר, 138x in Joshua). The etnachta (major mid-verse pause) falls on 'at·the·first', dividing the verse into phrases of 12 and 2 words. Full calculation: וְיָצְא֣וּ [and·they·will·go·out] (113) + אַחֲרֵ֗ינוּ [behind·us] (275) + עַ֣ד [until] (74) + הַתִּיקֵ֤נוּ [we·have·drawn·them·away] (571) + אוֹתָם֙ [them] (447) + מִן־הָעִ֔יר [from·the·city] (375) + כִּ֣י [for] (30) + יֹֽאמְר֔וּ [they·will·say] (257) + נָסִ֣ים [fleeing] (160) + לְפָנֵ֔ינוּ [before·us] (226) + כַּאֲשֶׁ֖ר [as] (521) + בָּרִֽאשֹׁנָ֑ה [at·the·first] (558) + וְנַ֖סְנוּ [and·we·will·flee] (172) + לִפְנֵיהֶֽם [before·them] (215) = 3994.
Rashi
Till we have drawn them out. A term of a pouch [tik], that we bring them out of the city's pouch, 'dishpurir' in Old French. And some explain it as a term of extraction, as (Jeremiah 12:3): 'hatikem' — draw them out like sheep to the slaughter.
Radak
The word התיקנו. Its root is נתק, meaning: until we draw them away from the city, as they pursue us.
Metzudat David
"And they went out." And then they went out to pursue us:
"Until we have drawn them away." This means that the flight would be effective only until they were dislodged from the city to pursue us, for they would say that indeed, out of fear, they fled, just as in the first war.
"And we will flee." We will continue to flee further, to draw them further away from the city:
Metzudat Zion
הַתִּיקֵנוּ (hattikeinu, we will draw away). A matter of removal and taking away.
Malbim
Questions (6-8): What is the reason for the verse stating, "for they will say, 'they are fleeing'"? And why is the phrase "we will flee before them" repeated? And what is the reason for the verse stating, "See, I have commanded you"?
"When they will say." This means that certainly they will not perceive that we are fleeing by stratagem, for they will attribute it to the fact that after we fled the first time, our hearts melted before them, and therefore we are now fleeing a second time. And the order of his words is in parallel clauses: what he said, "until we have brought them out of the city," answers to what he said, "and we will flee from before them"; and what he said, "for they will say, 'They are fleeing from before us,'" answers to what he said, "and they will go out after us."
"And we will flee." And we will continue fleeing and going, even as they are drawn away from the city, until we draw them into the wilderness, so that the ambush will have time to set the city on fire and expose the southern side to them, as will be explained.
And you shall rise up from the ambush, and take possession of the city; for Hashem your God will deliver it into your hand.
verse value 3609
Insights
Verse structure: 9 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "and·you" (וְאַתֶּ֗ם, 4 letters) and the longest is "and·you·shall·take·possession·of" (וְהוֹרַשְׁתֶּ֖ם, 7 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "you·will·rise" (תָּקֻ֙מוּ֙), "that·lies·in·wait" (מֵהָ֣אוֹרֵ֔ב), "and·you·shall·take·possession·of" (וְהוֹרַשְׁתֶּ֖ם). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "the·city" (root עיר, 138x in Joshua); "and·will·give·it" (root נתן, 86x in Joshua). The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 5 and 4 words. Full calculation: וְאַתֶּ֗ם [and·you] (447) + תָּקֻ֙מוּ֙ [you·will·rise] (546) + מֵהָ֣אוֹרֵ֔ב [that·lies·in·wait] (254) + וְהוֹרַשְׁתֶּ֖ם [and·you·shall·take·possession·of] (957) + אֶת־הָעִ֑יר [the·city] (686) + וּנְתָנָ֛הּ [and·will·give·it] (511) + יְהֹוָ֥ה [Hashem] (26) + אֱלֹהֵיכֶ֖ם [your·God] (106) + בְּיֶדְכֶֽם [in·your·hand] (76) = 3609.
Rashi
And ye shall dispossess. Targum: 've'titrekhun' — and you shall drive them out.
Radak
"And you shall arise from the ambush." [The word] is a noun, like "the ambush" (hama'arav), and similarly, a noun of this pattern is accented on the final syllable (milra). And regarding "and we devoted to destruction the remainder," the shuruk vowel misleads him.
"And you shall dispossess the city." You shall drive out the inhabitants of the city and destroy them.
Metzudat David
From the ambush. From the place where you will lie in wait:
"The city." The ones remaining in the city:
Metzudat Zion
וְהוֹרַשְׁתֶּם (ve-horash'tem, you will dispossess). A matter of dispossession.
Malbim
"And you shall stand." While we are fleeing, by means of your seeing the sign of the spear.
“From the ambush.” This means: from the place of the ambush.
And it shall be, when you have seized upon the city, that you shall set the city on fire; according to the word of Hashem shall you do; see, I have commanded you.’
verse value 5679
Insights
Verse structure: 12 words, 54 letters. Notable word values: "and·it·shall·be" (וְהָיָ֞ה) = 26, the value of the divine name Hashem. The shortest word is "in·the·fire" (בָּאֵ֔שׁ, 3 letters) and the longest is "when·you·seize" (כְּתׇפְשְׂכֶ֣ם, 6 letters). Words sharing gematria 686: the·city, the·city. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·you·seize" (כְּתׇפְשְׂכֶ֣ם), "you·shall·set·on·fire" (תַּצִּ֤יתוּ), "you·will·do" (תַּעֲשׂ֑וּ). The root עיר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua); "the·city" (root עיר, 138x in Joshua). The etnachta (major mid-verse pause) falls on 'you·will·do', dividing the verse into phrases of 9 and 3 words. Full calculation: וְהָיָ֞ה [and·it·shall·be] (26) + כְּתׇפְשְׂכֶ֣ם [when·you·seize] (860) + אֶת־הָעִ֗יר [the·city] (686) + תַּצִּ֤יתוּ [you·shall·set·on·fire] (906) + אֶת־הָעִיר֙ [the·city] (686) + בָּאֵ֔שׁ [in·the·fire] (303) + כִּדְבַ֥ר [as·word·of] (226) + יְהֹוָ֖ה [Hashem] (26) + תַּעֲשׂ֑וּ [you·will·do] (776) + רְא֖וּ [see] (207) + צִוִּ֥יתִי [I·commanded] (516) + אֶתְכֶֽם [you] (461) = 5679.
Radak
"When you have seized [it]." [It is] an infinitive form with a kaf [prefix].
"As the Lord has commanded you, so shall you do." For He said to him: "Just as you did to Jericho" — and Jericho, they burned it with fire.
"See, I have commanded you." That is to say, that you should be diligent.
Metzudat David
"As the Lord commanded." That He commanded to burn it, as it is written above (verse 2): "And you shall do to it as you did to Jericho."
“See, I have commanded.” This means: “Be careful and do not transgress My command.”
Metzudat Zion
תַּצִּיתוּ (tatzitu, you shall set fire). You shall ignite, like (Lamentations 4:11) "and He kindled a fire in Zion."
Malbim
"See, I have commanded you." This means: Do not say that since the Lord permitted you to plunder its spoils, as it is stated, "Only its spoil and its cattle you shall plunder for yourselves," you should hasten to save the spoil before burning the city. Therefore, He said, "See, I have commanded you," thereby teaching you the intent of the Lord's words:
And Joshua sent them forth; and they went to the ambushment, and abode between Beth-el and Ai, on the west side of Ai; but Joshua lodged that night among the people.
verse value 3442
Insights
Verse structure: 17 words, 74 letters. The shortest word is "between" (בֵּ֧ין, 3 letters) and the longest is "to·the·ambush" (אֶל־הַמַּאְרָ֔ב, 7 letters). Words sharing gematria 391: Joshua, Joshua. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·the·ambush" (אֶל־הַמַּאְרָ֔ב), "and·lodged" (וַיָּ֧לֶן). The root יהושע appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "that" (root הוא, 77x in Joshua); "Beth-el" (root בית, 65x in Joshua). The etnachta (major mid-verse pause) falls on 'to·Ai', dividing the verse into phrases of 11 and 6 words.
Rashi
West of Ai. For Ai is east of Bethel, and Bethel is west of Ai.
And Joshua lodged among the people. To be ready for the rising of the morning.
Radak
Joshua spent that night among the people. In the midst of the camp he spent that night, in order to hasten them all to rise early in the morning and to prepare for battle.
Metzudat Zion
מִיָּם (mi-yam, from the west). From the west.
Malbim
The Questions (9): How is it possible that they [the ambush] were positioned west of the city, and yet the men of Bethel, who came to aid Ai from the west, did not encounter them? Furthermore, did it not say (verse 14) that they lay in wait behind the city, which is in the south, since the face of the city was to the north, as stated (verse 11)?
"And He sent them." The reason He sent this ambush two days before the day of battle is that the combat troops encamped north of Ai, while the ambush stood far from Ai on the southern side, as will be explained. In order to reach that place without anyone noticing their movement, they needed to take a long detour of several parasangs from the city through fields and deserts so that they would not be seen.
And he lodged. To be prepared for tomorrow:
"Between Bethel and Ai." It is impossible to say that they sat on the west side of the city, in the area between Bethel and Ai, for if so, how did the men of Bethel, who came to the aid of Ai, not see them, as it is stated (verse 17)? Furthermore, this ambush sat behind the city, as it is stated (verse 4 and verse 14), which is on the south side, since the gate of Ai was on the north side — for that is where the camp was stationed, as it is stated (verse 11) — hence, "behind the city" is necessarily to the south. Therefore the ambush sat in the southwest corner, such that on the side extending southward it was behind the city, and on the side extending westward it was also west of the city. Hence the men of Bethel, who proceeded straight, did not encounter them, for the ambush was positioned to their side.
And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai.
verse value 2999
Insights
Verse structure: 12 words, 51 letters. The shortest word is "he" (ה֜וּא, 3 letters) and the longest is "and·rose·early" (וַיַּשְׁכֵּ֤ם, 5 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·he·appointed" (וַיִּפְקֹ֖ד). 12 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua); "to·face·of" (root פנים, 91x in Joshua). The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 5 and 7 words. Full calculation: וַיַּשְׁכֵּ֤ם [and·rose·early] (376) + יְהוֹשֻׁ֙עַ֙ [Joshua] (391) + בַּבֹּ֔קֶר [in·the·morning] (304) + וַיִּפְקֹ֖ד [and·he·appointed] (200) + אֶת־הָעָ֑ם [the·people] (516) + וַיַּ֨עַל [and·went·up] (116) + ה֜וּא [he] (12) + וְזִקְנֵ֧י [and·the·elders·of] (173) + יִשְׂרָאֵ֛ל [Israel] (541) + לִפְנֵ֥י [to·face·of] (170) + הָעָ֖ם [the·people] (115) + הָעָֽי [Ai] (85) = 2999.
Rashi
And he went up. As the Omnipresent said to him: if he goes before them they go over, and if not they do not go over.
Radak
"And he took account." He watched over them and kept his eye upon them, to see how they were prepared for war.
Metzudat David
"And He took a census." He inspected them to see whether they were ready for war.
Metzudat Zion
וַיִּפְקֹד (va-yifkod, he mustered). A matter of oversight [attending to/inspecting the troops].
Malbim
"And he mustered [the troops]." He was the commander of the army, who mustered and led the people at that time.
"And he went up" – according to the two conditions that Hashem told him: [1] He shall be at their head.
And all the people, even the men of war that were with him, went up, and drew nigh, and came before the city, and pitched on the north side of Ai—now there was a valley between him and Ai.
verse value 2706
Insights
Verse structure: 15 words, 66 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·between·Ai" (וּבֵין־הָעָֽי, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·the·valley" (וְהַגַּ֖י), "between" (בֵּינָ֥ו), "and·between·Ai" (וּבֵין־הָעָֽי). The root בין appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "the·city" (root עיר, 138x in Joshua); "and·all·the·people" (root כל, 96x in Joshua). First appearance of the root צפון ("north") in Joshua. First appearance of the root גיא ("and·the·valley") in Joshua. The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 9 and 6 words.
Radak
"And all the people of war" — [the phrase] lacks the construct noun [in its expected form]; rather, the construction is that "ha'am" (the people) stands together with "hamilchamah" (the war) [in apposition], just as "ha'aron" (the ark) [stands] with "habrit" (the covenant).
Metzudat Zion
וְהַגַּי (ve-hagai, and the valley). And the valley.
Malbim
Questions (11-12): What was the second ambush that was placed there? The plain meaning of the verse indicates that it too was west of the city, and is that not where the first ambush stood? And we do not know what was the task of the second one. Is there no explanation for the verse "and the people placed…"? And why does it call this ambush by the name "its rear guard" (akeivo)? Moreover, the term "its rear guard" seems to refer to the camp. Why did Joshua go through the valley?
b] “And all the people went up”: They came opposite the city. The gate of the city was in the north, and therefore they encamped north of Ai.
And the valley (ha-gai). A valley separated between them and the city:
And he took about five thousand men, and set them in ambush between Beth-el and Ai, on the west side of Ai.
verse value 3428
Insights
Verse structure: 13 words, 50 letters. The shortest word is "man" (אִ֑ישׁ, 3 letters) and the longest is "about·five" (כַּחֲמֵ֥שֶׁת, 5 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "about·five" (כַּחֲמֵ֥שֶׁת). The root בין appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·the·city" (root עיר, 138x in Joshua); "man" (root איש, 68x in Joshua); "Beth-el" (root בית, 65x in Joshua). The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 4 and 9 words. Full calculation: וַיִּקַּ֕ח [and·took] (124) + כַּחֲמֵ֥שֶׁת [about·five] (768) + אֲלָפִ֖ים [thousand] (161) + אִ֑ישׁ [man] (311) + וַיָּ֨שֶׂם [and·put] (356) + אוֹתָ֜ם [them] (447) + אֹרֵ֗ב [lying·in·wait] (203) + בֵּ֧ין [between] (62) + בֵּֽית־אֵ֛ל [Beth-el] (443) + וּבֵ֥ין [and·between] (68) + הָעַ֖י [Ai] (85) + מִיָּ֥ם [from·sea] (90) + לָעִֽיר [to·the·city] (310) = 3428.
Rashi
And he took about five thousand men. Ambush behind ambush, one closer to the city than his companion.
Radak
"And he took about five thousand men." That they too should lie in wait, perhaps there he placed them closer to the city than the first group.
Metzudat David
“And he set them as an ambush.” He set yet another ambush, closer to the city.
Malbim
"And he took about five thousand men." There was a great difference between this ambush and the first ambush, for the first ambush stood in the southwest corner, distant from the city (even though it was not very distant, as it is stated, "Do not go very far"), and it was hidden from the men of the city (as stated above in verse 9). Not so was this ambush; it stood near the camp which was positioned north of the city, only that it extended toward the west, until the camp stood on the north side with the ambush which went out from it toward the west, like an inverted letter dalet. Therefore, in the subsequent verse, this ambush is called by the name of its "heel" (akeiv), for the pursuer is the one who goes around, and the purpose of this pursuit was to surround the enemy from both sides, as is the manner of warfare. And this ambush was not hidden at all, for the men of the city saw it, since it was near the camp, close to the city. And this is what the text says:
So the people set themselves in array, even all the host that was on the north of the city, their rear lying in wait on the west of the city; and Joshua went that night into the midst of the vale.
verse value 4302
Insights
Verse structure: 15 words, 70 letters. Verse gematria: 4302 is divisible by 18, the value of chai ('life'). The shortest word is "the·people" (הָעָ֜ם, 3 letters) and the longest is "all·the·camp" (אֶת־כׇּל־הַֽמַּחֲנֶ֗ה, 9 letters). Words sharing gematria 310: to·the·city, to·the·city. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "all·the·camp" (אֶת־כׇּל־הַֽמַּחֲנֶ֗ה), "and·heel" (וְאֶת־עֲקֵב֖וֹ). The root עיר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "to·the·city" (root עיר, 138x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'to·the·city', dividing the verse into phrases of 9 and 6 words.
Rashi
And the people drew up. This 'sima' is a term of preparation near the wall to fight, as it is said concerning Ben-Hadad (I Kings 20:30): draw ye up against the city, and they drew up.
And its rearward. And its ambush, as (Genesis 27:36): 'va-ye'akeveni' (and he supplanted me).
And Joshua went that night into the midst of the valley. Our Sages said (Sanhedrin 44b): he lodged in the depth of the law.
Radak
“And they encamped.” The ambush and the camp positioned themselves and drew nearer to the city than they had been before. And so it says regarding the war of Ben-Hadad against Samaria: “And he said, ‘Position yourselves,’ and they positioned themselves against the city.”
"And its rear [lit. 'its heel']." As the Targum renders it: "veyat kamanei" [and its ambush] — that is, its ambush [force] — from [the word] "vaya'akveni" [he has supplanted/tricked me] (cf. Genesis 27:36), for an ambush is [an act of] cunning.
“And Joshua went in that night through the valley.” This means that he went, along with others with him, through the valley where the camp was stationed, to observe the sentries of the camp and see whether they were awake or asleep, lest the men of Ai suddenly come out against them and strike them down.
Ralbag
"And Joshua went that night into the midst of the valley." I think this: that his thought and his effort were not directed that night except toward guiding the people in this matter of the war. And in order to make their heart more secure, and so that their heart would not grow faint over the fact that they had been defeated the first time, Joshua and the elders of Israel went up before the people. And for this reason Joshua and the elders were in the most dangerous place. And he mentioned, together with this, for this very reason, according to what I think, that Joshua had already spent that night in the midst of the valley, for the valley is the lowest place, and it is the most dangerous of places in a matter of war. And behold, Joshua took, from the thirty thousand that he had chosen, five thousand men, who lay in ambush between Israel and Ai, west of the city. And they were in a place near to Joshua's place, such that it would be possible for them to see when Joshua would stretch out his hand with the javelin -- which is the spear on which was the signal. And the rest were near them, in such a way that they all gathered at that time, and they came to the city and captured it.
Metzudat David
"And the people set in array." The people themselves prepared the camp for battle, etc., and they also prepared his rear, which is the ambush.
Within the valley. To approach the city:
Metzudat Zion
"וישימו" (And they placed). A matter of preparation for war, as it is written (1 Kings 20:12): "Take your positions against the city" (שימו אל העיר).
"His heel." Its Targumic translation is "his ambush," and it is from the language of (Genesis 27:36) "he has supplanted me these two times," which pertains to the matter of cunning/deceit.
Malbim
"And the people placed." This means that, in order to capture the city, they arranged the camp that was to the north, and its rear guard, which consisted of the five thousand men stationed to encircle the enemy. These men stood beside the camp, west of the city, in the northwest corner. Thus, the camp was positioned in two rows: one row in the north, and another row extending from it, consisting of five thousand men on the western side, like this [in the source there is a diagram]. And this was done openly before the men of Ai. Afterwards, the great stratagem he devised in this arrangement became apparent.
"And Joshua went." This means that although they had encamped before the valley on the day, at night Joshua and his men began to walk within the valley that was between the camp and Ai, so that the men of Ai would see that they were approaching the city, and this is what the verse states:
And it came to pass, when the king of Ai saw it, that the men of the city hastened and rose up early and went out against Israel to battle, he and all his people, at the time appointed, in front of the Arabah; but he knew not that there was an ambush against him behind the city.
verse value 5408
Insights
Verse structure: 21 words, 105 letters. Notable word values: "and·he" (וְהוּא֙) = 18, chai, 'life'. Verse gematria: 5408 is divisible by 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·meet·Israel" (לִקְרַֽאת־יִ֠שְׂרָאֵ֠ל, 10 letters). Words sharing gematria 31: and·it·was, not. 8 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·seeing" (כִּרְא֣וֹת), "king·Ai" (מֶלֶךְ־הָעַ֗י), "and·they·rose·early" (וַיַּשְׁכִּ֡ימוּ). The root הוא appears 2 times in this verse. 19 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "the·city" (root עיר, 138x in Joshua); "king·Ai" (root מלך, 102x in Joshua). First appearance of the root מועד ("to·the·meeting") in Joshua. The etnachta (major mid-verse pause) falls on 'the·arabah', dividing the verse into phrases of 14 and 7 words.
Rashi
At the set time. At the time of the day they had consulted together yesterday, at that hour we will come out, for they were divining and reading omens.
Radak
“Lemo’ed.” As its Targum renders it: “lazmana dmetqan leih,” that is to say, that the king prepared and said, “At such-and-such a time, we shall all be ready to go out to war.”
Before the plain. Before the plain that was opposite the city:
Ralbag
And it is mentioned that the men of the city had already gone out to meet Israel for battle at the appointed time before the Arabah. He says 'at the appointed time' to indicate that in the same time of the day that they went out to meet them the first time, they went out now -- for this is what strengthens the hearts of the inhabitants of Ai, and they think that just as they defeated then, so they will defeat now. And he says 'before the Arabah' because in that place, according to what I think, they were defeating in the first time. Or I say 'before the Arabah' because from that place it is possible that they could not see the ambush that was behind the city. And with this clever stratagem they defeated them easily. For when they saw the smoke of the city ascending to heaven, in which their children and women were, no strength remained to them, nor the desire of estimation and calculation to fight with Israel in a fitting way. And this is very clear.
Metzudat David
“Lemoed.” To the time when they went out in the first war:
Metzudat Zion
לַמּוֹעֵד (lamo'ed). At the appointed time, like (Genesis 18:14) I will return to you at the appointed time.
Malbim
Questions (14): Why did the king of Ai not see them [Israel] until the day after? And what is the meaning of "to the meeting place"? And why did he go toward the Arabah, and not toward the city gate or the valley?
"And it came to pass when he saw." When the king of Ai saw that they had drawn near and were going through the valley.
"And they hastened and rose early and went out to meet Israel." They did not wait until they would ascend from the valley and approach until before the gate, as in the first instance; for since in the first instance they struck them in the descent, namely in this very valley, they thought that now too they would strike them there.
"למועד" – Joshua set a limited time with the ambush that he had sent two days prior, that on the third day at a specified hour he would lay siege to the city, so that they might be prepared at that time; and at that appointed time the battle commenced.
"Before the plain of Jericho." This refers to the plains of Jericho, which were located in the east. Since the camp of Israel was arranged in the shape of the [Greek] letter Gamma (a right angle), along the north and west sides, it was not possible for them to approach that side, lest they be surrounded from two directions. Therefore, they were compelled to incline toward the corner opposite to that side, toward the east. Joshua understood that they would inevitably be stationed there, and there he would capture them with his wisdom, as will be explained below.
"And he did not know that there was an ambush [waiting] for him behind the city." Although he saw the ambush that was before the city and guarded himself against it by turning to the east, he did not know of the first ambush of thirty thousand who stood behind the city.
And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness.
verse value 1955
Insights
Verse structure: 7 words, 38 letters. The shortest word is "way" (דֶּ֥רֶךְ, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֖ל, 8 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·were·touched" (וַיִּנָּ֥גְע֛וּ). 7 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "and·all·Israel" (root כל, 96x in Joshua); "before·them" (root פנים, 91x in Joshua). The etnachta (major mid-verse pause) falls on 'before·them', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיִּנָּ֥גְע֛וּ [and·they·were·touched] (145) + יְהוֹשֻׁ֥עַ [Joshua] (391) + וְכׇל־יִשְׂרָאֵ֖ל [and·all·Israel] (597) + לִפְנֵיהֶ֑ם [before·them] (215) + וַיָּנֻ֖סוּ [and·they·fled] (132) + דֶּ֥רֶךְ [way] (224) + הַמִּדְבָּֽר [the·wilderness] (251) = 1955.
Rashi
And they were struck. A term of being struck (as its translation:) and they were broken. They showed themselves as if they were being struck before them.
Radak
"And they were struck down." They made themselves appear as though struck down and fleeing before them, and they were indeed struck down as well; for it is impossible that they were fleeing before them without actually having been struck by them. And had they not actually been struck down, but had merely made themselves appear struck down, the text would have said "vayitnage'u" [and they made themselves appear struck], from the hitpa'el conjugation, for that is the rule.
“On the way through the wilderness.” A place where livestock graze is called a wilderness, whether it is near a city or far from a city. Therefore, it says, “and lambs shall graze as is their custom,” “like a flock in the midst of its pasture.” And the Targum translates it as “and they drove,” using the word “pasture,” because the shepherd drives his flock to that place.
Metzudat David
"And they were routed." They presented themselves as if they were afflicted with a skin disease, meaning, struck and weakened.
Malbim
"And they were routed" [lit. 'stricken'] — They made themselves as though they were stricken, and it may be said that this is from the hitpa'el conjugation, like (Leviticus 18:24) "Do not defile yourselves with any of these," according to Ibn Ezra, and it indicates a feigned action, like "pretending to be rich," "pretending to be poor."
"And they fled by way of the wilderness." This refers to the wilderness of Beth-aven mentioned below (18:12), which was situated between Jericho and Bethel, opposite Ai on the northern side (for Ai was near Beth-aven, as stated above 7:2). Thus, the camp of Israel returned backward toward the north, also in a straight line, forming a shape like an inverted letter "dalet."
And all the people that were in Ai were called together to pursue after them; and they pursued after Joshua, and were drawn away from the city.
verse value 3670
Insights
Verse structure: 12 words, 58 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·they·were·cried" (וַיִּזָּעֲק֗וּ, 6 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·were·cried" (וַיִּזָּעֲק֗וּ), "to·be·behind" (לִרְדֹּ֖ף), "and·were·drawn·away" (וַיִּנָּתְק֖וּ). The root עיר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "in·the·city" (root עיר, 138x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'after·them', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיִּזָּעֲק֗וּ [and·they·were·cried] (199) + כׇּל־הָעָם֙ [all·the·people] (165) + אֲשֶׁ֣ר [that] (501) + (בעיר) [in·the·city] (282) + בָּעַ֔י [in·Ai] (82) + לִרְדֹּ֖ף [to·be·behind] (314) + אַחֲרֵיהֶ֑ם [after·them] (264) + וַֽיִּרְדְּפוּ֙ [and·they·pursued] (306) + אַֽחֲרֵ֣י [after] (219) + יְהוֹשֻׁ֔עַ [Joshua] (391) + וַיִּנָּתְק֖וּ [and·were·drawn·away] (572) + מִן־הָעִֽיר [from·the·city] (375) = 3670.
Radak
And they cried out. They gathered together to pursue them. And since the gathering and assembling of the people is accomplished by means of a cry, therefore it is stated in this wording.
"Whoever is in the city." Thus it is written [as “in the city”] and read [as “in Ai”]. The written form indicates that all those remaining in the city cried out to pursue them, while the read form indicates “who were in Ai and its border.” And similarly it is written: “And there remained no man in Ai and in Beth-El.”
Metzudat David
And they cried out. They were gathered together from the cry of the gatherer.
Malbim
"And they cried out." And then also the people who remained in the city to guard it pursued after them, and also the men of Bethel, and the city they left open:
And there was not a man left in Ai or Beth-el, that went not out after Israel; and they left the city open, and pursued after Israel.
verse value 5181
Insights
Verse structure: 15 words, 69 letters. The shortest word is "God" (אֵ֔ל, 2 letters) and the longest is "and·not·remained" (וְלֹא־נִשְׁאַ֣ר, 7 letters). Words sharing gematria 541: Israel, Israel. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·not·remained" (וְלֹא־נִשְׁאַ֣ר), "not·went·out" (לֹא־יָצְא֖וּ), "and·they·forsook" (וַיַּעַזְב֤וּ). The root אחר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "the·city" (root עיר, 138x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root שאר ("and·not·remained") in Joshua. First appearance of the root פתח ("open") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 9 and 6 words.
And Hashem said to Joshua: ‘Stretch out the javelin that is in your hand toward Ai; for I will give it into your hand.’ And Joshua stretched out the javelin that was in his hand toward the city.
verse value 3433
Insights
Verse structure: 15 words, 75 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֗עַ, 7 letters). Words sharing gematria 92: in·the·javelin, in·the·javelin. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "that·in·your·hand" (אֲשֶׁר־בְּיָֽדְךָ֙), "to·Ai" (אֶל־הָעַ֔י), "I·will·give·it" (אֶתְּנֶ֑נָּה). The root איל appears 3 times in this verse. 10 unique roots are used. Frequent roots: "that·in·your·hand" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua). First appearance of the root נטה ("stretch·out") in Joshua. First appearance of the root כידון ("in·the·javelin") in Joshua. The etnachta (major mid-verse pause) falls on 'I·will·give·it', dividing the verse into phrases of 10 and 5 words.
Rashi
He held out the spear. It was a sign to the ambush to come out of the hiding place, when they saw the spear held out toward the city. Spear: 'fidu' in the vernacular [Old French].
Radak
“With a spear.” As its Targum renders it: “With a spear.”
Metzudat David
“Hold out the javelin.” To make a sign for the ambushers to come into the city:
Metzudat Zion
בַּכִּידוֹן (bakidon, with his spear). With his spear.
Malbim
“With a spear.” As a sign to the ambushers who stood in the southwest corner and from there captured the city.
And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand, and entered into the city, and took it; and they hastened and set the city on fire.
verse value 3834
Insights
Verse structure: 14 words, 69 letters. Verse gematria: 3834 is divisible by 18, the value of chai ('life'). The shortest word is "arose" (קָם֩, 2 letters) and the longest is "and·captured·it" (וַֽיִּלְכְּד֑וּהָ, 7 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·that·lies·in·wait" (וְהָאוֹרֵ֡ב), "from·his·place" (מִמְּקוֹמ֤וֹ), "and·they·ran" (וַיָּר֙וּצוּ֙). The root מהר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "the·city" (root עיר, 138x in Joshua); "and·they·came" (root בוא, 58x in Joshua); "his·hand" (root יד, 26x in Joshua). The etnachta (major mid-verse pause) falls on 'and·captured·it', dividing the verse into phrases of 10 and 4 words. Full calculation: וְהָאוֹרֵ֡ב [and·that·lies·in·wait] (220) + קָם֩ [arose] (140) + מְהֵרָ֨ה [haste] (250) + מִמְּקוֹמ֤וֹ [from·his·place] (232) + וַיָּר֙וּצוּ֙ [and·they·ran] (318) + כִּנְט֣וֹת [as·he·stretched·out] (485) + יָד֔וֹ [his·hand] (20) + וַיָּבֹ֥אוּ [and·they·came] (25) + הָעִ֖יר [the·city] (285) + וַֽיִּלְכְּד֑וּהָ [and·captured·it] (81) + וַֽיְמַהֲר֔וּ [and·they·hastened] (267) + וַיַּצִּ֥יתוּ [and·set·on·fire] (522) + אֶת־הָעִ֖יר [the·city] (686) + בָּאֵֽשׁ [in·the·fire] (303) = 3834.
And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way; and the people that fled to the wilderness turned back upon the pursuers.
verse value 3769
Insights
Verse structure: 21 words, 90 letters. The shortest word is "Ai" (הָעַ֨י, 3 letters) and the longest is "upon·the·pursuer" (אֶל־הָֽרוֹדֵֽף, 7 letters). Words sharing gematria 66: and·behold, and·behold. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·turned" (וַיִּפְנ֣וּ), "heaven" (הַשָּׁמַ֔יְמָה), "hand" (יָדַ֛יִם). The root נוס appears 2 times in this verse. 19 unique roots are used. Frequent roots: "and·there·was·not" (root היה, 150x in Joshua); "the·city" (root עיר, 138x in Joshua); "upon·the·pursuer" (root איל, 135x in Joshua). First appearance of the root עשן ("smoke") in Joshua. The etnachta (major mid-verse pause) falls on 'and·behold', dividing the verse into phrases of 16 and 5 words.
Rashi
Hands. Strength.
And the people fleeing to the wilderness. Israel who fled to the desert as said above, turned to fight against the pursuer.
Radak
Hands. A place, as in "[the donkeys] were grazing beside them" (Job 1:14), or as in "strength," according to its Targumic rendering, *chila*.
“Toward the pursuer.” Israel, who had been fleeing toward the wilderness, turned [and became the pursuer] against the men of Ai, who had been pursuing them.
Metzudat David
"to the pursuer." They are the men of Ai, who from the beginning were pursuing the Israelites.
Metzudat Zion
יָדַיִם (yadayim, a place). A place, like (II Samuel 18:18) the pillar of Absalom.
Malbim
Questions (20–22): After it stated, "And the people fleeing [to the wilderness] turned against the pursuer," why does it repeat a second time, "and Joshua…," etc., "and all Israel…," etc., "and they returned…," etc.? And it is astonishing: how did they [the men of Ai] come to be surrounded in the midst by Israel? Were they not encircled only from the north and from the south, and could they not still have fled to the east or to the west?
"And they turned back, etc., and there were no hands among them, etc." Initially, at the time when Joshua stretched out his hand with the javelin, the fleeing men stood and turned their faces toward the enemy. And the enemy was terrified, for he saw the smoke of the city behind him and the camp before him. They stood terrified, not knowing what to do. And after some time, when Joshua perceived that the ambushers could exit the city to trap the enemy so that not a single fugitive would escape, they returned, and he began to strike the men of the city.
And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned back, and slew the men of Ai.
verse value 4238
Insights
Verse structure: 14 words, 63 letters. Notable word values: "and·for" (וְכִ֥י) = 36, double chai. Verse gematria: 4238 is divisible by 26, the value of the divine name Hashem. The shortest word is "saw" (רָא֗וּ, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֜ל, 8 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "that·lies·in·wait" (הָאֹרֵב֙), "men·of" (אֶת־אַנְשֵׁ֥י). The root עיר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "the·city" (root עיר, 138x in Joshua); "and·Joshua" (root יהושע, 125x in Joshua); "and·all·Israel" (root כל, 96x in Joshua). The etnachta (major mid-verse pause) falls on 'the·city', dividing the verse into phrases of 10 and 4 words. Full calculation: וִיהוֹשֻׁ֨עַ [and·Joshua] (397) + וְכׇל־יִשְׂרָאֵ֜ל [and·all·Israel] (597) + רָא֗וּ [saw] (207) + כִּֽי־לָכַ֤ד [that·had·taken] (84) + הָאֹרֵב֙ [that·lies·in·wait] (208) + אֶת־הָעִ֔יר [the·city] (686) + וְכִ֥י [and·for] (36) + עָלָ֖ה [went·up] (105) + עֲשַׁ֣ן [smoke] (420) + הָעִ֑יר [the·city] (285) + וַיָּשֻׁ֕בוּ [and·they·returned] (324) + וַיַּכּ֖וּ [and·they·smote] (42) + אֶת־אַנְשֵׁ֥י [men·of] (762) + הָעָֽי [Ai] (85) = 4238.
And the other came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side; and they smote them, so that they let none of them remain or escape.
verse value 4719
Insights
Verse structure: 17 words, 78 letters. Notable word values: "these" (אֵ֥לֶּה) = 36, double chai. Verse gematria: 4719 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "these" (אֵ֥לֶּה, 3 letters) and the longest is "leave·to·him" (הִשְׁאִֽיר־ל֖וֹ, 7 letters). Words sharing gematria 52: from·here, from·here. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·refugee" (וּפָלִֽיט). The root אלה appears 3 times in this verse. 14 unique roots are used. Frequent roots: "and·they·were" (root היה, 150x in Joshua); "from·the·city" (root עיר, 138x in Joshua); "to·Israel" (root ישראל, 112x in Joshua). First appearance of the root בלה ("until·not") in Joshua. First appearance of the root שריד ("survivor") in Joshua. The etnachta (major mid-verse pause) falls on 'from·here', dividing the verse into phrases of 11 and 6 words.
Rashi
And these came out of the city. The ambush that set fire to the city.
Metzudat David
And these. The men of the ambush:
Metzudat Zion
"Within." In the middle, as it is stated (Numbers 35:5) "and the city within":
Sarid. A remnant and residue, as in (Jeremiah 31:1) "the remnant of the sword."
And "falit." It too is a matter of a remnant, as it says (Ezra 9:8): "to leave us a remnant."
Malbim
And these. And then the ambush came out against them, for they wanted to flee to the city.
"And they were to the Israelites in the midst" — it is found that they were now surrounded on all four sides. For Joshua's camp encircled them from the north and from the west, in the shape of the [Greek] letter Gamma (a right angle), and the ambush came against them from the south, while the open eastern side faced Jericho, which was already under the dominion of Israel. From this you may perceive the wisdom of Joshua, for this is the principle in the strategies of warfare: to surround the enemy on all sides.
And the king of Ai they took alive, and brought him to Joshua.
verse value 2539
Insights
Verse structure: 7 words, 31 letters. Notable word values: "living" (חָ֑י) = 18, chai, 'life'. The shortest word is "living" (חָ֑י, 2 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻֽׁעַ, 7 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "they·caught" (תָּ֣פְשׂוּ). 7 unique roots are used. Frequent roots: "to·Joshua" (root איל, 135x in Joshua); "and·king" (root מלך, 102x in Joshua); "and·brought" (root קרב, 34x in Joshua). The etnachta (major mid-verse pause) falls on 'living', dividing the verse into phrases of 4 and 3 words. Full calculation: וְאֶת־מֶ֥לֶךְ [and·king] (497) + הָעַ֖י [Ai] (85) + תָּ֣פְשׂוּ [they·caught] (786) + חָ֑י [living] (18) + וַיַּקְרִ֥בוּ [and·brought] (324) + אֹת֖וֹ [him] (407) + אֶל־יְהוֹשֻֽׁעַ [to·Joshua] (422) = 2539.
And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, even in the wilderness wherein they pursued them, and they were all fallen by the edge of the sword, until they were consumed, that all Israel returned to Ai, and smote it with the edge of the sword.
verse value 6426
Insights
Verse structure: 21 words, 95 letters. Verse gematria: 6426 is divisible by 18, the value of chai ('life'). The shortest word is "in·him" (בּ֔וֹ, 2 letters) and the longest is "all·inhabitants·of" (אֶת־כׇּל־יֹשְׁבֵ֨י, 8 letters). Words sharing gematria 330: they·pursued·them, by·the·edge·of·the·sword, by·the·edge·of·the·sword. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·kill" (לַהֲרֹג֩), "in·the·field" (בַּשָּׂדֶ֗ה), "they·pursued·them" (רְדָפ֣וּם). The root עי appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·it·was" (root היה, 150x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root כלה ("as·finishing") in Joshua. First appearance of the root הרג ("to·kill") in Joshua. The etnachta (major mid-verse pause) falls on 'until·they·were·consumed', dividing the verse into phrases of 15 and 6 words.
Radak
"In the field, in the wilderness." The term "field" includes both the place of sowing and cultivation and the place of grazing for livestock. Therefore, it specifies "in the wilderness," where they pursued them.
And all that fell that day, both of men and women, were twelve thousand, even all the men of Ai.
verse value 2685
Insights
Verse structure: 12 words, 49 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "all·the·fallen" (כׇל־הַנֹּ֨פְלִ֜ים, 8 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "all·the·fallen" (כׇל־הַנֹּ֨פְלִ֜ים). The root איש appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "all" (root כל, 96x in Joshua); "in·the·day" (root יום, 79x in Joshua). The etnachta (major mid-verse pause) falls on 'thousand', dividing the verse into phrases of 9 and 3 words. Full calculation: וַיְהִי֩ [and·it·was] (31) + כׇל־הַנֹּ֨פְלִ֜ים [all·the·fallen] (265) + בַּיּ֤וֹם [in·the·day] (58) + הַהוּא֙ [that] (17) + מֵאִ֣ישׁ [from·man] (351) + וְעַד־אִשָּׁ֔ה [and·until·woman] (386) + שְׁנֵ֥ים [two] (400) + עָשָׂ֖ר [ten] (570) + אָ֑לֶף [thousand] (111) + כֹּ֖ל [all] (50) + אַנְשֵׁ֥י [man] (361) + הָעָֽי [Ai] (85) = 2685.
For Joshua drew not back his hand, wherewith he stretched out the javelin, until he had utterly destroyed all the inhabitants of Ai.
verse value 3118
Insights
Verse structure: 12 words, 48 letters. The shortest word is "until" (עַ֚ד, 2 letters) and the longest is "and·Joshua" (וִיהוֹשֻׁ֙עַ֙, 6 letters). Words sharing gematria 501: that, that. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "has·not·withdrawn" (לֹא־הֵשִׁ֣יב). The root אשר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·Joshua" (root יהושע, 125x in Joshua); "all·the·inhabitants·of" (root ישב, 51x in Joshua). The etnachta (major mid-verse pause) falls on 'in·the·javelin', dividing the verse into phrases of 6 and 6 words.
So Joshua burnt Ai, and made it a heap for ever, even a desolation, to this day.
verse value 2957
Insights
Verse structure: 9 words, 40 letters. The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "and·made·it" (וַיְשִׂימֶ֤הָ, 6 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·burned" (וַיִּשְׂרֹ֥ף), "and·made·it" (וַיְשִׂימֶ֤הָ), "mound·long duration" (תֵּל־עוֹלָם֙). 9 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "day" (root יום, 79x in Joshua); "this" (root זה, 51x in Joshua). The etnachta (major mid-verse pause) falls on 'Ai', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיִּשְׂרֹ֥ף [and·burned] (596) + יְהוֹשֻׁ֖עַ [Joshua] (391) + אֶת־הָעָ֑י [Ai] (486) + וַיְשִׂימֶ֤הָ [and·made·it] (371) + תֵּל־עוֹלָם֙ [mound·long duration] (576) + שְׁמָמָ֔ה [devastation] (385) + עַ֖ד [until] (74) + הַיּ֥וֹם [day] (61) + הַזֶּֽה [this] (17) = 2957.
Metzudat Zion
תֵּל (tel, a mound). Full of mounds and hillocks, so that it will be so forever without being leveled, and it is an expression of exaggeration and hyperbole.
And the king of Ai he hanged on a tree until the eventide; and at the going down of the sun Joshua commanded, and they took his carcass down from the tree, and cast it at the entrance of the gate of the city, and raised thereon a great heap of stones, to this day.
verse value 7442
Insights
Verse structure: 25 words, 113 letters. The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "carcass" (אֶת־נִבְלָת֣וֹ, 7 letters). 9 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "hanged" (תָּלָ֥ה), "upon·the·tree" (עַל־הָעֵ֖ץ), "until·time" (עַד־עֵ֣ת). The root על appears 2 times in this verse. 23 unique roots are used. Frequent roots: "the·city" (root עיר, 138x in Joshua); "to·opening" (root איל, 135x in Joshua); "Joshua" (root יהושע, 125x in Joshua). First appearance of the root תלה ("hanged") in Joshua. First appearance of the root שלך ("and·they·cast") in Joshua. The etnachta (major mid-verse pause) falls on 'the·evening', dividing the verse into phrases of 6 and 19 words.
Radak
"And when the sun goes down." Just as it is written, "His corpse shall not remain on the tree overnight" (Deuteronomy 21:23); for everything that is hanged in the Land of Israel, it is a biblical commandment [to remove it].
Ralbag
And the king of Ai was hanged, and his corpse was not left on the tree overnight, as the Torah warned also in the executed of the court, not to rot the air. And they raised over him a heap of stones at the gate of the city, so that this be publicized to the rest of the idolatrous kings, and they fear to fight with Israel. But the benefits derived from this narrative are fourteen. The first benefit is in commandments: what is mentioned in the matter of circumcision. And from this place we learned that whoever delayed doing a commandment from what is fitting, he should fulfill it as soon as he finds a place where he can fulfill it. And for this you will find that as soon as Israel found a place where it was possible that they encamp there until their circumcision wound healed, they were commanded in the circumcision. But after the mourning for Moses passed, it was revealed to them that within three days they would journey to cross the Jordan, as is mentioned in what preceded. And from this place it becomes clear that whoever did not circumcise on the eighth day for any reason, it is not fitting for him to wait for it after he finds a place for its doing. The second is in morals: that it is fitting when a matter brings one to do a painful action, that he do it in a way that brings him a little less pain. And for this the command came to Joshua to make flint knives and circumcise with them the children of Israel. The third is in commandments: when danger to the infant follows from performing the circumcision, it should be prevented from him. And for this it is related that they were prevented from circumcising in the wilderness because of their wandering in the wilderness for forty years, and they encamped by the word of the Lord and journeyed by the word of the Lord. And for this they did not know when the command to journey would come to them, for when the cloud rose they would need to go, for they journey by the word of the Lord. And for this it is possible that if they circumcised, perhaps the command to journey would come to them before the healing of the circumcision wound, and there would be danger to the infant and to the circumcised. And for this reason it is also mentioned in this place that the children of Israel sat under their tents until they healed. The fourth, and it is concerning the benefit of the commandments: to teach us that the commandment of circumcision has an impression in the persistence of providence over Israel, until they were entering the inheritance of the land. And for this it is mentioned that he preceded the commandment of circumcision before they endeavor in the matter of war. And for this also he said, 'This day I have rolled away the reproach of Egypt,' according to the last explanation we mentioned in it. And we lengthened the discourse on how this benefit comes from this commandment in our commentary on the words of the Torah. The fifth is in commandments: to add explanation to what is said in the Torah in the waving of the omer, that it is 'the day after the Sabbath' -- he did not mean by it the Sabbath of Creation [the ordinary weekly Sabbath], as the Sadducees would say. The sixth is in study: that God does not perform a wonder without need. And for this He says that as soon as they could eat from the produce of the land, the manna ceased. The seventh is in study: that the prophet should prepare himself for the prophecy he will need, and that is when he occupies his thought there. And for this it is mentioned that Joshua was already at Jericho when that prophecy came to him -- that is to say, his thought was already wandering there, for he was not yet at Jericho. The eighth, and it is in study: to inform that in the mixing of the matter of imaginal perceptions, it happens in some of the things that come in the prophetic vision that they be according to the imaginations in which his thought wandered. And this is a great foundation to stand on many of the things in which the narrative came concerning prophecies. And for this it is mentioned in this place that Joshua was at first imagining this man as being from the men of war, either his own or those against him. The ninth is to guide Israel that they believe in God and fear Him, for all of this brings them to their spiritual success, and in this they are guided in this success for which they are now endeavoring. The tenth is in morals: that it is not fitting that the reward of any creature be withheld, but it is fitting that the recompense be completed for every good deed. And for this you will find that Joshua commanded to save Rahab and all who are with her in the house. And he gave the reason for this: that she hid the messengers whom Joshua sent. And he did not give the reason in this: the oath of the spies to her -- for Israel were not bound in this because of their oath to her, for they did not have permission for this from Israel, nor were they heads of the people who would bind the people by their oath. And so he related at the end of the matter that Rahab and all who are with her Joshua saved, and she dwelt in the midst of Israel, because she hid the messengers whom he sent. And after his consent was already to save Rahab and all who are with her in the house because of the good she did for the spies, Joshua consented to do this through the spies, so that they fulfill their oath to her. The eleventh is in morals: that it is fitting for every united group to prevent some men from sinning against God, for the whole group will be harmed by the sin of the individual. Do you not see that Achan trespassed in the devoted things, and upon the whole congregation was wrath? And for this reason the Torah commands, 'You shall surely reprove your neighbor.' The twelfth is in morals: that it is not fitting for a ruler to do with his power what is possible that a claim fall, that he not do with justice. And although He commanded in this from the mouth of the Almighty, it is fitting that he make wise to remove that claim in a way that strife and quarrel not arise from this, for perhaps much loss comes from this. And in this he fulfills what the commandment came to him from God. And for this you will find that Joshua made wise that Achan confess his sin, to remove the claim and the dispute from upon him. And even though it was already possible for him to complete God's command without a confession of his mouth, for there was no power for any of the children of Israel to transgress the word of the prophet, as they said to him, 'Every man who defies your word' -- for this reason Joshua also commanded his messengers to run to Achan's tent, so that they find what he confessed. And then this would be publicized to Israel. And for this reason they displayed them and scattered them before the Lord, so that it be publicized to all that it was already revealed in what the messengers of Joshua brought from those things that Achan confessed. The thirteenth, and it is in morals: that it is fitting for every one endeavoring in doing a present action not to withhold from finding the causes that bring the goal he intends, and from removing all the causes that prevent that goal. And for this you will find that Joshua arranged the matter of the war with the inhabitants of Ai in all these wonderful stratagems. And that is: Israel were already appearing to the king of Ai in the valley. And for this the inhabitants of Ai would trust to go out against them for war, for they were in the utmost weakness because of that place they were in -- that is to say, because of their being in the valley. And their heart was also strengthened because of this being at the same appointed time and place where Israel were defeated before the inhabitants of Ai the first time. And their heart was also strengthened to pursue them all after them in a way that they left the city open, for they saw them all fleeing through the wilderness. And they did not know that part of the force was behind them. And in this the entrance of the ambush into the city and the setting of the city on fire was completed for them easily, and it was very easy in the matter of their destruction [putting them under the ban]. For when they saw the smoke of the city, they were terrified because of the death of their children and women and the loss of their possessions. And this closed for them the doors of endeavoring in the matter of their war, that they conduct it in a fitting way. And for this they all died easily. And for this reason they hanged the king of Ai and raised over him a great heap of stones, to frighten the rest. The fourteenth, and it is in opinions: that God does not change the nature of existence and His custom to perform a wonder, unless some necessity brings to this. And for this you will find that because it was possible to devote the inhabitants of Ai easily with such stratagems, from what happened in the first war that Israel were defeated before them, God did not consent to do this by way of wonder.
Metzudat Zion
נִבְלָתוֹ (nivlato, his carcass). Even the body of a dead man is called carcass.
Then Joshua built an altar to Hashem, the God of Israel, in mount Ebal,
verse value 1485
Insights
Verse structure: 9 words, 36 letters. The shortest word is "then" (אָ֣ז, 2 letters) and the longest is "Joshua" (יְהוֹשֻׁ֙עַ֙, 5 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "will·build" (יִבְנֶ֤ה), "Ebal" (עֵיבָֽל). 9 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 217x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root מזבח ("altar") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 2 words. Full calculation: אָ֣ז [then] (8) + יִבְנֶ֤ה [will·build] (67) + יְהוֹשֻׁ֙עַ֙ [Joshua] (391) + מִזְבֵּ֔חַ [altar] (57) + לַֽיהֹוָ֖ה [to·Hashem] (56) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֑ל [Israel] (541) + בְּהַ֖ר [in·mountain·of] (207) + עֵיבָֽל [Ebal] (112) = 1485.
Rashi
Then Joshua built, etc. This section is written out of order, for from the day they crossed the Jordan he did so.
Radak
Then he built. “Then” refers to the time when the Israelites crossed the Jordan. There is no chronological order in the Torah, as it is written in the Book of the Torah of Moses: “And it shall be, on the day that you cross the Jordan...” and “You shall take for yourselves large stones and plaster them with plaster, and you shall build there an altar...” At that time, the high places were permitted for as long as they were at Gilgal. And our Sages of blessed memory said: On that very day they crossed the Jordan and came to Mount Gerizim and Mount Ebal, and they brought the stones and plastered them with plaster, and they wrote upon them all the words of the Torah, and they built an altar and offered burnt offerings and peace offerings, and they ate and drank and rejoiced, and they blessed and praised, and they rolled up the stones and rested. And they said: A high place is not permitted except through a prophet, as it is said: “Then Joshua built.” The word “yivneh” (he will build) is used in the future tense in place of the past tense, and this comes with the conjunction of the word “then” in many places, such as: “Then Moses sang,” “Then Israel sang,” “Then Moses separated,” “Then Joshua spoke,” “Then Solomon built,” “Then two women came,” “Then Solomon assembled.”
Ralbag
Then Joshua built an altar to the Lord. Until 'and the land was at rest from war' -- it is mentioned that Joshua built an altar to the Lord, God of Israel, on Mount Ebal.
Malbim
Questions (30–32): In this mitzvah, our Sages of blessed memory have three absurdities, and all of them are difficult to reconcile with the simple meaning of the verses. For since the Torah commanded (in the portion of Ki Tavo) that on the day they cross the Jordan, they shall set up stones and plaster them with plaster, and build from them an altar, and write upon them all the words of the Torah; and in the Book of Joshua it is mentioned in chapter 4 that he set up the stones at Gilgal; and here it is mentioned that he built the altar on Mount Ebal. Therefore, there is one opinion (an anonymous Mishnah in Sotah 32a) that on the very day they crossed the Jordan, they came to Mount Ebal and built the altar, wrote the Torah on the stones, and peeled off the plaster, and returned on that same day and lodged at Gilgal. And on this, Abarbanel raised many questions: A) If so, it would have been a miracle to go and return sixty mil in one day, and to write on that day all the words of the Torah, and to build the altar. And why did the verses not mention these miracles? B) Why was this story not mentioned in its proper place? The second opinion is in the Jerusalem Talmud (there, Chapter 7, Halakha 3), the opinion of Rabbi Eliezer, that there were two hills near Gilgal, one of which they called Mount Gerizim and the other Mount Ebal. And even regarding this, it is strange why this event was not written in its proper place, particularly in a place where we might err and think that he acted contrary to the Torah, which commanded that the building of the altar and the writing of the Torah be done immediately on the day of crossing. The third opinion, in Sanhedrin (page 44): Rav Shila said, the Lord said to Joshua, "Arise, go." You caused this for yourself. I said, "It shall be on the day that you cross the Jordan, and you shall set up for yourself large stones," and you went a distance of sixty mil. After he [Rav Shila] departed, Rav had an amora stand over him and expound, "As the Lord commanded Moses, so Joshua did." According to this, according to the opinion of Rav Shila, this event took place days after crossing the Jordan, and all the difficulties are resolved, except that it will be difficult to explain how Joshua transgressed the words of Moses. And it is strange how Rav smoothed out the difficulty by expounding, "As the Lord commanded... so Joshua did," when in fact he did not do so. And he should have explained his words that there was a miracle, as in the first opinion, or hills, as in the second opinion?
“Then he built.” According to the simple meaning, he performed this deed after the war against Ai, and in accordance with the order of the verses. Now, in the Torah it states (Deuteronomy 27:2–8): “And it shall be, on the day that you cross over the Jordan... that you shall set up for yourself great stones and plaster them with plaster, and you shall write on them all the words of this law when you cross over... And it shall be, when you cross over the Jordan, that you shall set up these stones, which I command you this day, on Mount Ebal, and you shall plaster them with plaster. And you shall build there an altar to the Lord your God, an altar of stones... and you shall offer upon it burnt offerings... and you shall write on the stones all the words of this law.” And one must understand why the commandment regarding setting up the stones, plastering them, and writing the words of the Torah is repeated twice; and why it first says “on the day that you cross over” and then says “and it shall be, when you cross over”; why it first says “you shall set up for yourself” without specifying that they should be set up on Mount Ebal, and only afterwards states that they should be on Mount Ebal; and why it says “and you shall write on them all the words of this law when you cross over,” since the word “when you cross over” appears superfluous.
Accordingly, it is clarified that these are two commandments at two different times. First, it says, “And it shall be, on the day that you cross over the Jordan, that you shall set up for yourself great stones.” This is the first commandment, with which they were commanded to act on that very day that they crossed the Jordan, without delay. And indeed, Joshua did so, setting up great stones at Gilgal on that very day, as mentioned (above 4:8 and there 4:20), and they served as a sign and a memorial to the miracle that was performed for them at the Jordan. And He said to them, “and you shall plaster them... and you shall write... when you cross over.” This means that afterwards, when you have crossed over (not on the day of crossing, but after you have crossed), you shall perform another commandment with these stones: you shall plaster them with plaster and write upon them the words of the Torah. Since this was mentioned incidentally and briefly, He subsequently explained the second commandment and how it should be performed. This is what He says: regarding what I said, “and you shall write... when you cross over,” you shall conduct yourselves thus: “And it shall be, when you cross over the Jordan” (meaning some days afterwards, for here it does not say “on the day of your crossing”), then you shall set up the stones on Mount Ebal. You shall take them from the place where you set them up at the encampment and set them up on Mount Ebal. There you shall fulfill the second commandment and its details: to plaster them with plaster, to build an altar from them, and to write upon them the words of the Torah, and that the writing be done clearly and properly.
Accordingly, Joshua did not omit anything from the commandments of his Master. For what was stated first, “on the day that you cross over,” applies only to setting up the stones. And what was stated, “and you shall plaster and write,” means that the stones should be prepared so that you will be able to write upon them the Torah “when you cross over,” which refers to a later time. Our explanation aligns with the opinion of Rabbi Shila in Sanhedrin (44a), who stated that this narrative occurred after the war against Ai, and with the opinion of Rav (ibid.), who derived that Joshua did not alter the words of Moses, and it alludes to what we have written (and not according to the words of Tosafot (s.v. Ve’atem) there).
as Moses the servant of Hashem commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings to Hashem, and sacrificed peace-offerings.
verse value 7490
Insights
Verse structure: 23 words, 104 letters. The shortest word is "commanded" (צִוָּה֩, 3 letters) and the longest is "the·servant·of·Hashem" (עֶֽבֶד־יְהֹוָ֜ה, 7 letters). Words sharing gematria 345: Moses, Moses. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "as·the·written" (כַּכָּתוּב֙), "complete" (שְׁלֵמ֔וֹת), "not·lifted·up" (לֹא־הֵנִ֥יף). The root אשר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "the·servant·of·Hashem" (root יהוה, 217x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root שלם ("complete") in Joshua. First appearance of the root זבח ("and·they·sacrificed") in Joshua. The etnachta (major mid-verse pause) falls on 'iron', dividing the verse into phrases of 17 and 6 words.
Ralbag
As Moses commanded, etc. Stones whole on which no iron tool has been lifted, as the Torah commanded. And this indicates that what is said in the Torah, 'if you make an altar of stones for Me,' is a commandment, not merely permission, since the commandment had already come in the building of the altar on Mount Ebal. And he mentioned that he wrote there, on the stones of the altar, a copy of the Torah of Moses, which he had written before the children of Israel. And it was already explained in the Torah that they had plastered them with lime so that a clear script could be written there. And I think that what he wrote there was this blessing and curse that they recited in this place, as written in the Torah of Moses. And this is [the meaning of] what is said, that he had already recited there all the words of the Torah, the blessing and the curse. And this is a sign that what was written there was nothing but this. And if it is impossible except that we concede that he wrote there the whole Torah, this is not very strange at all, all the more so if the altar were large and high. And in general, if it were the size of the altar of the Second Temple, according to what our Sages of blessed memory related of it, it would contain this in a moderate script. And this is what appears to me, meaning, that what was written there was the whole of the Torah. And it is not possible to say that the copy of the Torah of Moses is [merely] an allusion to the Ten Commandments, such that we would say he wrote there only the Ten Commandments -- for he mentioned that Moses had already written them before the children of Israel, and what Moses wrote there before the children of Israel was the whole of the Torah, not the Ten Commandments alone. And some of the commentators said that he had already written there brief allusions to the six hundred and thirteen commandments, as in the matter of the Azharot which we are accustomed to reciting on the festival of Shavuot, in which there are brief allusions to the six hundred and thirteen commandments. And this is far-fetched in my eyes, since it is already mentioned in the Torah, 'and you shall write on the stones all the words of this Torah very plainly,' and this indicates that what was written in the Torah was clear in a complete manner. And he mentioned that they did there as Moses commanded concerning the blessing and the curse -- not a thing fell short of what is mentioned of this in the portion of Ki Tavo.
Malbim
"As Moses commanded." This means that he plastered them with plaster, and that the altar was made of the stones that he had set up at the encampment, as Moses had commanded. And it means that the commandment was stated in the Book of Deuteronomy, which is attributed to Moses.
"As it is written in the Book of the Torah of Moses." This refers to what follows, that they were whole stones — which is also mentioned in the Book of the Torah of Moses, namely in the Book of Exodus (Ve'eleh Shemot), at the end of Parashat Yitro (20:22).
And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel.
verse value 4829
Insights
Verse structure: 11 words, 46 letters. The shortest word is "Moses" (מֹשֶׁ֔ה, 3 letters) and the longest is "upon·stone" (עַל־הָאֲבָנִ֑ים, 8 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·he·wrote·there" (וַיִּכְתׇּב־שָׁ֖ם), "upon·stone" (עַל־הָאֲבָנִ֑ים), "double" (מִשְׁנֵה֙). The root כתב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "son" (root בן, 156x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'upon·stone', dividing the verse into phrases of 2 and 9 words.
Rashi
And he wrote there upon the stones. These are the stones mentioned above. After this act, they peeled the plaster off of them and brought them to Gilgal.
Radak
The Mishneh Torah of Moses. From the verse “And you shall teach them to your children,” even though it is not from its root, its meaning is in the language of the Torah, and its interpretation is in a general manner. And our teacher Saadia Gaon, of blessed memory, wrote that they inscribed in them the number of the commandments as they are recorded in the Halakhot [legal compendia] and in the Azharot [liturgical enumerations of the commandments]. And he spoke well, for it is not possible that they wrote in them the entire Torah, but only what is necessary in a general manner. And our Sages, of blessed memory, disagreed concerning them: some said that they wrote it upon the stones and then plastered them with plaster; and others said that they first plastered the stones and wrote the Torah upon the plaster. And they said that they wrote those words of the Torah in seventy languages, as it is stated in the Torah, “clearly explained,” so that every nation and language that would see them would understand them.
Metzudat David
"A copy of the Teaching of Moses." The Book of "Deuteronomy" is called "Mishneh Torah" (Repetition of the Torah), because in it is repeated what was stated in the four preceding books:
And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covenant of Hashem, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of Hashem had commanded at the first, that they should bless the people of Israel.
verse value 8477
Insights
Verse structure: 30 words, 151 letters. The shortest word is "from·here" (מִזֶּ֣ה, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֡ל, 8 letters). Words sharing gematria 107: in·front·of, in·front·of. 12 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·his·elders" (וּזְקֵנָ֡יו), "and·officialing" (וְשֹׁטְרִ֣ים), "and·their·judges" (וְשֹׁפְטָ֡יו). The root זה appears 2 times in this verse. 26 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "the·servant·of·Hashem" (root יהוה, 217x in Joshua); "in·front·of" (root איל, 135x in Joshua). First appearance of the root שפט ("and·their·judges") in Joshua. First appearance of the root לוי ("the·Levites") in Joshua. The etnachta (major mid-verse pause) falls on 'mount·Ebal', dividing the verse into phrases of 22 and 8 words.
Rashi
To bless the people of Israel at first. To precede the blessings before the curses: 'Blessed is the man who does not make a graven or molten image.'
Radak
"Half of them." Six tribes ascended Mount Gerizim: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; and six ascended Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. The priests, the Levites, and the Ark stood below. The priests surrounded the Ark, and the Levites surrounded the priests, while the people of Israel stood on this side and on that. The Levites turned their faces toward Mount Gerizim and began with the blessing, as it is stated: "to bless the people of Israel at first." And so it is explicitly stated in the Torah: "the blessing on Mount Gerizim and the curse on Mount Ebal." First came "If you shall heed," and afterward "If you shall not heed." They began and said: "Blessed is the man who does not make a carved or molten image," etc., and both groups responded, "Amen." Then they turned their faces toward Mount Ebal and began with the curse: "Cursed is the man who makes a carved image," etc., and both groups responded, "Amen." They continued in this order until they completed all the blessings and curses. Thus did our Sages of blessed memory arrange the order. They raised a difficulty and said: How can we say that the Levites were below, when Levi was above? For he was one of the six tribes that were on Mount Gerizim. The explanation is that the elders of the priesthood and the Levites were below, while the rest were above. And from among them, those fit for the service were below, and the rest were above.
And the half. Like [the words] "ha'oholi" and "ha'arekkha," and others similar to them that come with two [markings of] the definite article, and our Sages of blessed memory derived from it that the letter Heh came to exclude, for there were fewer in the number of the half of Mount Ebal than in the half of Mount Gerizim. And although Levi was below, it was because Joseph was with them, as it is said of them, "And I am a great people, etc." And what it says, "Opposite Mount Gerizim, opposite Mount Ebal," means that they did not stand on the mountain itself, but on the slope of the mountain. And regarding Mount Gerizim and Mount Ebal, there is a dispute in the words of our Sages of blessed memory. "Are they not beyond the Jordan?" Beyond the Jordan and onward, these are the words of Rabbi Yehuda. "After the way of the entrance of the sun," meaning the place where the sun rises, near the Oaks of Moreh. And it is stated further on, "And Abram passed through the land as far as the place of Shechem, to the Oak of Moreh." Just as the Oak of Moreh mentioned further on is Shechem, so too the Oak of Moreh mentioned here is Shechem. And this is Mount Gerizim and Mount Ebal, which are among the Samaritans. Rabbi Eliezer says: These are not Mount Gerizim and Mount Ebal that are among the Samaritans. Are they not beyond the Jordan, near the Jordan, in the direction of the entrance of the sun, meaning the place where the sun sets, in the land of Canaan? But that is nothing other than the land of the Hivite, who dwells in the Arabah. And do they not dwell between mountains and hills? Opposite Gilgal? But they did not see Gilgal. And in the Jerusalem Talmud, according to the words of Rabbi Eliezer, what are Mount Gerizim and Mount Ebal? Two mounds were made; one was called Mount Gerizim, and one was called Mount Ebal.
Metzudat David
“Opposite the priests, the Levites.” The priests, who are the sons of Levi, who stood with the Ark in the middle and pronounced the blessing and the curse.
Half of them. Six tribes:
"To bless, etc., at first." (Mishnah Sotah 7:5) Initially, they began and said: "Blessed is the man who does not make a carved image, etc." After this, they said: "Cursed is the man, etc." And so it is with all the curses.
Metzudat Zion
“Like a native-born.” This refers to a full-fledged Israelite by birth.
Mol. Opposite:
Malbim
"To bless the people." According to the opinion of Ibn Ezra in his commentary on the Torah, six tribes on Mount Gerizim would recite the blessings, and six tribes on Mount Ebal would recite the curses, and the Levites who stood below would only recite the curses written there. And so it says (Deuteronomy 27:12-14): "These shall stand to bless... and these shall stand for the curse..." and the Levites shall answer. Therefore, it says that Israel stood opposite the levitical priests (for the Levites began with the curse, and there was no need to state this here, since it is known that they acted according to the Torah). And the meaning of the verse is: "Israel to bless the people at first," meaning that Israel preceded in the blessing at first, unlike the Levites who began with the curse. And the word "Israel" refers to the one who blesses, and its meaning is: "To bless the people, Israel were at first" (for according to the commentators, it is strange here for the definite article heh of "the people" to appear, and it is also strange to say "people of Israel" [without the article]). And what is written, "and half of it," with the pronominal suffix, refers to the half that is specified in the Torah as being designated to recite the curses, for "half" unspecified falls upon an unspecified half, whatever it may be.
And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law.
verse value 3748
Insights
Verse structure: 9 words, 51 letters. The shortest word is "called" (קָרָא֙, 3 letters) and the longest is "all·words·of" (אֶת־כׇּל־דִּבְרֵ֣י, 8 letters). Words sharing gematria 616: law, law. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·after·so" (וְאַחֲרֵי־כֵ֗ן), "all·words·of" (אֶת־כׇּל־דִּבְרֵ֣י), "blessing" (הַבְּרָכָ֖ה). The root תורה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "all·words·of" (root דבר, 68x in Joshua); "and·after·so" (root אחר, 43x in Joshua). The etnachta (major mid-verse pause) falls on 'curse', dividing the verse into phrases of 6 and 3 words. Full calculation: וְאַחֲרֵי־כֵ֗ן [and·after·so] (295) + קָרָא֙ [called] (301) + אֶת־כׇּל־דִּבְרֵ֣י [all·words·of] (667) + הַתּוֹרָ֔ה [law] (616) + הַבְּרָכָ֖ה [blessing] (232) + וְהַקְּלָלָ֑ה [curse] (176) + כְּכׇל־הַכָּת֖וּב [as·all·the·written] (503) + בְּסֵ֥פֶר [in·the·book·of] (342) + הַתּוֹרָֽה [law] (616) = 3748.
Radak
And afterwards, etc., “the blessing and the curse.” This is what they said: “Blessed is the man, cursed is the man.” Or alternatively, it is an explanation of the verses: “And it shall come to pass, if you shall hearken, and it shall come to pass, if you shall not hearken.”
Metzudat David
He read. Joshua was the one who read, as it is written in the verse that follows:
"Every matter of the Torah." And it repeats and explains that he read the blessing and the curse as all that is written in the Torah, and they are the portion (Deuteronomy 28:1) "And it shall come to pass, if you shall hearken diligently" etc., and "And it shall come to pass, if you will not hearken" etc., which are stated in the parashah of Ki Tavo, and those similar to them.
Malbim
"And afterwards he read." The blessings and the curses that are in the portion (ibid., 26), "And it shall come to pass, if you will hearken diligently," etc., and "And it shall come to pass, if you will not hearken," — this Joshua read himself.
There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them.
verse value 4430
Insights
Verse structure: 16 words, 69 letters. The shortest word is "word" (דָבָ֔ר, 3 letters) and the longest is "that·commanded" (אֲשֶׁר־צִוָּ֣ה, 6 letters). 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "not·was" (לֹא־הָיָ֣ה), "not·proclaimed" (לֹֽא־קָרָ֜א), "all·assembly" (כׇּל־קְהַ֤ל). The root אשר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that·commanded" (root אשר, 271x in Joshua); "not·was" (root היה, 150x in Joshua); "Joshua" (root יהושע, 125x in Joshua). First appearance of the root קהל ("all·assembly") in Joshua. The etnachta (major mid-verse pause) falls on 'Moses', dividing the verse into phrases of 5 and 11 words.
Radak
It was not a single matter. It appears from the verse that after the Levites had recited the blessing and the curse, Joshua opened and read in their hearing all the commandments, both positive commandments and negative commandments.
"And the stranger who walks among them." Just as it is written in the Torah in the portion of the Assembly: "and your stranger who is within your gates," yet here it says "who walks," indicating that they were converting from the nations during all their journeys, on account of the wonders which they heard and saw.
Metzudat David
It was not a matter. From the blessing and the curse:
"Which He commanded." This means that which is stated in the Torah:
Malbim
There was no matter. All the commandments, both positive and negative:
Ralbag
Metzudat David