I. JOSHUA. Vol. IV, (pp. 1-17). 1 Esther R., introduction; Abba Gorion 2. 3 Rab Pe‘alim, 12a, giving as source a Midrash quoted by the Kabbalist R. Nathan (t. e., R. Nathan Shapiro, author of mpmy but the published writings of this Kabbalist do not to my knowledge contain this form of the Oedipus legend, nor is it found in any other Jewish source. The reference to rmfyo 'D of R. Nissim Gaon by the editor of Rab Pe'alim is a poor guess, as this narrative does not occur in that book. The name of Joshua’s father, Nun, “fish”, is hardly sufficient to account for this legend, though it is given as an explanation thereof. With regard to Joshua’s parents, the abovecited source relates the following details: They were very pious, but for a long time they were not blessed with children. After many prayers and supplications, Nun’s wife became pregnant. But instead of rejoicing at the approaching fulfilment of his great desire, Nun kept on weeping and lamenting day and night. Pressed by his wife to explain his strange behavior, he informed her of the revelation made to him from heaven that his own child would cut his head off .To prevent this, Joshua’s mother exposed him immediately after his birth. The infant was swallowed by a whale and subsequently carried out what heaven had decreed against his father. The insultihg name hurled at Joshua by the spies (comp, note 526 on vol. Ill, p. 272) was “ cutter of heads ”, alluding to his having been the official executioner, and as such having cut off his father ’s head.
Very strange is the statement that Joshua’s father lived in Jerusalem; yet the king who had him executed (read "U’tacnp “quaestionarius”, instead of ntmD) is described as king of Egypt. On the view that Palestine was an Egyptian dependency in pre-Mosaic times; see note lOon vol. Ill, 8. Comp, note 33. a Yelammedenu in Yalkut II, 959 on Prov. 21 (towards the end) Midrash Tannaim 227; Alphabet R. Akiba II, 16; 2 ARN 11, 28 and 18.39; Likkutim, IV, 76b, and V, 106a. Comp. vol. Ill, pp. 398-399. The Kabbalists describe the charms applied by Moses for the strengthening of J oshua ’s intellect ; comp., e. g. , Raziel (nitron 'D) , 3 la. * Mekilta Amalek 1, 55a. Friedmann, ad loc., calls attention to the view of several Tannaim, according to which the war against 169 5-9] The Legends of the Jews Amalek took place towards the end of Israel’s journey through the wilderness, when it was decreed that Moses should not enter the Holy Land. s Zohar II, 66a; comp. PK 3, 22a; Luria’s note 28 on PRE 44; note 144 on vol. Ill, p. 60. 6 Sifre N., 140; Baba Batra 75a; Zohar 114b; vol. Ill, pp. 400, 441. The metaphorical description of Joshua as the moon gave rise to the popular belief, common among Jews of Eastern Europe, that Joshua is the man in the moon; comp. Perez, Schriften III, 75 (English translation 155) Mandllin Urquell IV, 122; Dahnhard, Natursagen, I. 319. On the legend concerning the plant Arum ( = Aaron ’s rod) discussed by Dahnhardt, loc.
cit., see vol. Ill, p. 269, according to which Moses gave the spies his rod to protect them against the attacks of the Canaanites (the legend very frequently confuses, or identifies, the rod of Moses with that of Aaron; see Index, s. v. “Aaron, Rod of”). On the man in the moon, see note 35 on vol. I, p. 317, and Index, s. v. 7 Temurah 16a; comp. vol. Ill, pp. 451-452; vol. IV, p. 29. Joshua is the ideal type of the “disciple of the wise”, and hence the talmudic phrase “even if Joshua the son of Nun had told me, etc.” Comp. Hullin 124a; Yebamot 45a; Berakot 24b (comp, the reading given by Rabinovicz, note 50); Yerushalmi Yebamot 4,6a, where ntPDD hptP is perhaps to be read instead of n^D1? TlIPp; Epstein, Eldad. 88. See also Yerushalmi Peah 1, 15a, which reads: Joshua by means of deep reasoning succeeded in establishing laws which were revealed to Moses on Sinai. 8 Temurah 16a. The revelation of the Torah to Moses was final and could not be abrogated nor altered by the prophets who succeeded him; comp. Chajes, Torat Nebiim, passim. See further note 97 on vol. IV, p. 40; note 42 on p. 64 and note 13 on p. 197. 9 BR 6.9. On the designation of Deuteronomy as “the book of the Law” minn nsD, see Ginzberg, R.E.J., LXVII, 135 (= Compte Rendu 21 ). On Joshua as the ideal type of the scholar, see note 7. According to ps.-Philo, 20; 20D, God spoke to Joshua after the death of Moses, saying: “take the garments of his wisdom (those worn by Moses?) and put them on thee, and gird thy loins with the girdle of his knowledge; then shalt thou be changed and become another man.” And it came to pass when he put them on, that his mind was kindled, and his spirit was stirred up.
Of a famous teacher of the Mishnah it is said that he ascribed his learning to the fact that he used a staff 170 Joshua [10-13 which belonged to the great master R. Meir; see Yerushalmi Nedarim 9, 41b and comp. 1 Kings 19.19-20. 10 Tan. B. IV, 62; Tan. Shelah 1; BaR 16.1. According to another opinion, the spies were Perez and Zerah, the sons of Judah; comp, vol. II, pp. 36-39. Ps-Philo 20, 21, is of the opinion that the two spies were Kenaz and Seenamias (the Hebrew original had either yotP or ytPD; comp. 1 Chron. 2.42 and 43), the two sons of Caleb, whom Joshua admonished “to do like unto their father”, and not to follow the example of the other spies, who slandered the Holy Land. 11 Kinat Setarim 31c and 44d. Owing to the ambiguity of the word Enn in Josh. 2.1, the opinions in the Midrashim differ as to how the spies succeeded in avoiding the suspicion of the inhabitants of Jericho. According to some, the spies pretended to be deaf and dumb (P^n is reads as ®nD), while others say that they disguised themselves as merchants of pottery (Enn is read as Dm) ; still others say that they were disguised as carpenters (Enn is read as ^10); comp. Sifre Z., 74; Ruth R. 1.1; Tan. E. IV, 62; Tan. Shelah 1; BaR 16.1; Yelammedenu in ‘Aruk, s. v. Din; Likkutim IV, 27a 12 Sifre N., 78; Sifre Z., 75; BaR 8 (end); Megillah 14b; EZ 22, 37 (here it is said that Rahab’s descendants were seven kings and eight prophets); PR 40, 167b; Midrash Aggada Num.
167 (below). Comp. vol. Ill, p. 443; vol. IV, p. 282. The eight prophets and priests are: Jeremiah and his father Hilkiah, Seraiah and his grandfather Mahseiah (Jer. 51.59), Baruch and his father Neriah, as well as Hananel and Shallum, Jeremiah 's cousin, or according to some (comp. Rashi and Kimhi on Jerem. 32.12) his uncle. According to some authorities, Ezekiel and his father Buzi (who, too, was a prophet) were likewise descendants of Rahab. As to the immoral life led by Rahab until the time of her conversion, see, in addition to the sources cited above, also Mekilta Yitro 57a; Mekilta RS, 85; Zebahim 116b. In the last passage it is asserted that she led an immoral life from the age of ten years until fifty. The legend paints Rahab in very black colors to bring out the effect of repentance; but it has in Josh. 2.1 biblical authority for that. It is true that Josephus, Antiqui., V. 1.2, and Targumadfuc. interpret rfiffto mean “ keeper of an inn ” (fromjt “he fed ”), but comp. Kimhi, a d loc., and Biichler, Priester und Cultus, 63-64 who call attention to the identity of Nn’ptllD with nilf; comp, note 106 on vol. IV, 43. ■3 Tan. B. IV, 62; Tan. Shelah 1; BaR 16.1; WR 1.1. As to the 171 14-17] The Legends of the Jews miracle of becoming invisible, see also vol. II, p. 261, vol. IV, pp. 25, 391The medieval legends frequently allude to the miracle of invisibilityi and know of the charms which render one invisible; see Raziel, at the end of 'T HINl.
The Christian legends are also acquainted with this idea; comp. Acts of Matthew, towards the middle; see Index, s. v. “ Invisibility”. 14 Sotah Tosefta 8.1-4; Babli 33b-34a; Yerushalmi 7, 21d-22a; comp. vol. Ill, p. 400. The division of the waters of the Jordan is said to have taken place as a reward for the good deeds of Abraham (Yelammedenu in Yalkut II, 15); according to others, for the good deeds of Jacob (BR 76.5; Shir 4.4; comp. Vol. V, p. 275). Still others think that it was on account of Joseph (comp. vol. II, p, 3, bottom). 15 Sotah, Mishnah 7.5; Tosefta 8.5-11; Babli 34a, 35b— 37b ; Yerushalmi 7, 22a; Seder ‘Olam 9; Sifre D., 55-57; Midrash Tannaim 56, 57-58; Mekilta Deut., 189-190 (line 5 read D’nrcn instead of D’inDm, and comp. Mekilta Bahodesh 2, 62b, top as well as Seder ‘Olam, loc. cit.; nDD rD means “in proper order ”) ; Targum Yerushalmi Deut. 27.9 and 25. According to Josephus, Antiqui., V, 1.19, the ceremonies on the mountains Gerizim and Ebal took place after the conquest of the Holy Land, and not on entering it. R. Ishmael (Midrash Tannaim 58) is of the same view. On the miracle that the narrow space contained all the people, see BR 5.7, and parallel passages cited by Theodor as well as vol. Ill, p. 180. On the ark moving by itself, see ShR 36.4; BaR 4.20 (27b); vol. Ill, p. 395. As to what part of the Torah was written upon the stones, see Mekilta Deut., loc cit.; Ginzberg, R.E.J., LXVII,35 ( = Compte Rendu 21) ; vol.
Ill, pp. 350-351, note 9. As to the conditions under which Israel was willing to refrain from attacking the heathens, see vol. IV, p. 9. 16 Yebamot 7lb-72a; Midrash Shir 15a-15b; Shir 4.6. See also Midrash Aggada Gen. 17.8, which reads: Israel would never have been able to enter the Holy Land, had not Joshua circumcised those born in the wilderness, since this land was promised the patriarchs on the condition that their descendans would observe the rite of circumcision; comp. BR 46.9; vol. Ill, p. 282; note 196 on vol. II, p. 358. The statement of Josephus, Antiqui., V, 1.11 that Gilgal means “liberty” is a haggadic rendering of Josh. 5.9, and perhaps presupposes the view quoted above that by performing the rite of circumcision at that place they definitely won their liberty. 17 Tosefta Sotah 11.2 (the manna which came down on the last day sufficed them for the following thirty-nine days); Seder ‘Olam 172 Joshua [18-21 10; Mekilta Wa-Yassa‘ 5, 51b (where different views are given as to how long they ate manna after the death of Moses; one authority is quoted to the effect that the last manna sufficed them for “ the fourteen years of the conquest and the dividing of the Holy Land”); Kiddushin 38a. An allegorical explanation of Josh. 1.11 is found in ER 18, 101, and reads as follows: Joshua’s command to Israel to prepare victuals did not refer to the preparation of food to eat (for there was no need for that as long as the manna came down) ; but he urged them to prepare spiritual food, to repent from their sins, that they might be found worthy to enter the Holy Land.
Here is presupposed that the manna continued to come down after the death of Moses, and only ceased after they had crossed the Jordan. Comp. vol. Ill, p. 41, which gives a similar legend concerning the bread which the Israelites took with them from Egypt. That the manna was given to Israel as a reward for the good deeds of Moses is a widespread haggadah, comp. ps-Philo, 21A (end); vol. Ill, pp. 48-49 and 246. 18 ER 18, 101-102. 19 ‘Erubin 63b, and parallel passages on the margin; Aggadat Esther 80. In these sources Joshua is further reproached for having kept the warriors in camp (separated from their wives) when there was no need for it. Comp, note 526 on vol. Ill, p. 273; Yerushalmi Ketubot 5, 30a-30b. Joshua is also blamed for having married Rahab (comp, vol. IV, p. 5), and for not having prayed to God on entering the Holy Land to have the ‘‘evil inclination removed from Israel”; see Pa‘ aneah, Haazinu (end). Comp. Index, s. v. “Joshua”. 30 BR 97.3; Tan. B. II, 87; Tan. Mishpatim 18; Aggadat Bereshit 32, 64—65. On the view that Moses refused the help of an angel and insisted on God’s direct guidance for Israel, see also Midrash Tannaim 222; ShR 32.3-8; Tehillim 90, 390; Philo, Quaestiones, Exod. II, 13; vol. Ill; pp. 131-132 and 347. 31 Aggadat Bereshit 32.64; Zerubbabel (Jellinek’s edition, 55; Wertheimer’s edition, 10); R. Hananel as quoted by R. Bahya, Exod. 23.20; Lekah and Midrash Aggada on Exod.
loc. cit.; BR 97.3, where the text is to be emended in accordance with ShR 2.5. That the angel who appeared to Joshua was Michael is also asserted by Aphraates, 57. In Tan. B. I. 17, Michael is declared to be the “angel of the face”, whereas in Sanhedrin 38b the angel whose services Moses refused, and who is none other than the “angel of the face" (comp. Tan. Mishpatim 18), is identified with Metatron. The identity of Michael with Metatron in Zerubbabel, loc. cit., is due to an attempt at harmoni173 22 ] The Legends of the Jews zation. Comp. Index, s. v. “Angel of the Face ”, “ Michael ”, “ Metatron”. 11 Tan. B. IV, 42; Tan. Naso 28; BaR 14.1. That the fall of Jericho took place on the Sabbath is frequently stated in rabbinic literature; comp. Seder ‘Olam 11; Yerushalmi Shabbat 1, 4a-4b; BR 47.9 and 70.15; Tan. B. IV, 9 and 163; Tan. Bemidbar 9 and Mass'e 5; BaR 2.9 and 23.6. Among the Church Fathers it is Tertullian who attempts at great length to explain this desecration of the Sabbath by Joshua; comp. Adversus Marc., 2.21 and 12. In Adversus Judaeos, 4, the abrogation of the Mosaic law is argued from this incident and this is a further proof that this work is wrongly ascribed to Tertullian. It is very likely that this Christian (and Karaitic; comp. Hadassi, Eshkol, 45b) polemic prompted Sa'adya Gaon, Emunot we-De‘ ot, 3, 95, to assert that Jericho was not captured on the Sabbath.
According to a Midrash quoted by Sabba1 Wa-Yehi, 59a-59d, Joshua would not even allow the trumpets to be blown on the Sabbath (the production of music on the Sabbath is forbidden by the Rabbis only; see Rosh ha-Shanah 29b) before he heard the sounding of the heavenly trumpets. Just as the first of all the products of the earth belong to the Lord, even so did Joshua consecrate unto Him the first city conquered; comp, the sources cited at the beginning of this note. See also note 648 on vol. Ill, p. 33; Josephus, Antiqui., V, 1.15. The statement of Josephus that Jericho fell on the seventh day of Passover is not in agreement with the view of the Rabbis, according to whom this event took place after the festival; see Seder ‘Olam 11. — Not only Rahab and the members of her family escaped the fate of the inhabitants of Jericho, but all the families allied to her by marriage; Yerushalmi Berakot 4, 8, Sanhedrin 10, 28c; BR 1.1; Koheleth 5.6; Ruth R. 1.1. Israel was forced to spare the lives of all those inhabitants of Jericho in compliance with the oath given by the two spies to Rahab. However, there was no j ustification for the spies to grant Rahab ‘s request, and as a punishment for this it was a descendant of Rahab, the prophet Jeremiah (see note 12), who was charged to prophesy about the destruction of the Temple and the exile of Israel; PK 13.112a; Ekah Z., 75. According to some authorities, Rahab did not belong to one of the “seven nations”, whose extermination God had commanded.
The spies were therefore justified in granting her request; comp. Tosafot Megillah 14b (bottom); Kimhi, Josh. 6.25; Halakot Gedolot (Venice edition, 108b; Hildesheimer’s edition, 443). In the last-named source KnX’pHDn means “foreigner” ( =rustica ?) and not farmer, as maintained by Perles, Etymologische Studien, 84. Another view is also quoted in Torn Joshua [23-26 safot to the effect that since Rahab had adopted Judaism before the Israelites entered the Holy Land, the laws relating to the “seven nations” did not apply to her; comp, however Sifre N., 78; Sifre Z., 75. The victory over Jericho was of very great importance, as the inhabitants of that city were valiant warriors, so that Israel’s first victory equalled all the later victories put together (Sifre D., 52, and Midrash Tannaim 45) which were won by an army of seventy thousand Jewish warriors; Shir 6.4. Comp, also Josephus, V. 125. The great miracle which happened at Jericho was not that the walls fell, but that they disappeared in the bowels of the earth; Berakot 54a, 54b; Targum Joshua 6.20. 33 WR 11.7; Baba Batra 121b; Yerushalmi Sotah 7, 22a (top); Alphabet of Ben Sira 2a-2b. In the last source it is said that when Abraham journeyed in Ai it was announced to him that all his descendants, with the exception of one (Jair), would fall in the battle of Ai. He then prayed that this misfortune should be averted from Israel, and his prayer was granted.
In the battle of Ai the Jewish army suffered only one casualty, the death of Jair. A somewhat different version of this legend is found in BR 39.16, and Sanhedrin 44b. The prominence of those slain at Ai is also emphasized by Josephus, Antiqui., V, 1.12. Joshua is responsible for this defeat, because he remained in camp and did not march at the head of the army as he had been commanded by God. Comp. vol. Ill, p. 397. Others say that Joshua’s sin which caused this defeat consisted in his having delayed to erect the stones and write the Torah upon them. Instead of doing so immediately after the crossing of the Jordan, he waited till he was sixty miles away from the river. Another opinion blames Joshua for having declared Jericho devoted to the Lord and thereby led the Israelites to temptation; comp. Sifre D., 29; Mekilta RS, 26; ER 18, 102; Sanhedrin 44a; vol. IV, p. 6. On Jair, comp. 2 Alphabet of Ben Sira 27a, where it is said that he declared the raven ( = any = y, the first letter of ’y, Ai) clean, but the dove ( = nil’ =’, the second letter of ’y, Ai) unclean. This wishes to convey that he was of such a keen mind that he could by clever dialectics demonstrate the exact oposite of the law; comp. Sanhedrin 17a-17b, and 101a (top). 34 Sanhedrin 43b; Yerushalmi 6, 23b; BR 85 (end); Tan. B. IV, 163; Tan. Mass' e 5; BaR 23.6. 35 Sanhedrin 44a; Tan. B. IV, 163; Tan. Mass'e 5; BaR 23.6.
The crime of which he is accused are: unchastity with a betrothed woman, desecration of the Sabbath, and epispasmos. 3 6 Sanhedrin 43b (below) ; Shebuot 39a (this is the locus classicus 175 27-3i] The Legends of the Jews of the statement that all Jews are responsible for one another); Yerushalmi Sotah 7.22 (top). Comp, also WR 1.10, and Shir 2.3. That Achan stole an idol is asserted in PRE 38 and Tan. Wa-Yesheb 2. Comp, note 33. Sanhedrin 43b, and Yerushalmi 6, 23b; ER 18, 102. Joshua’s prayer and God’s reply to it (Josh. 7, seq.) are embellished with many additional passages in the Haggadah; comp. Sanhedrin 44a; Yerushalmi Ta’anit 1, 65d; Tan. B. IV, 163; Tan. Mass'e 5; BaR 23.6; ER, loc. cit .; Josephus, Antiqui., V, 1.13. The Rabbis, as well as Josephus, emphasize the fact that “Joshua used freedom with God”. See also ps.-Philo, 21B. 28 PRE 38; Tan. Wa-Yesheb 2; comp. vol. Ill, 455, and vol. IV, p. 566. An unknown Midrash quoted by Kimhi on Josh. 8.3, reads: Joshua caused the people to pass before the ark; the sinners remained rooted to the soil, without being able to move a step; comp, vol. IV, p. Ill (top) and note 861 on vol. Ill, p. 413. 29 Sanhedrin 43b, and Yerushalmi 6, 23b; Tan. B. IV, 163; Tan. Mass’e 5; BaR 23.6; ER 18, 102. 3° Tan. B. IV, 163; Tan. Mass’e 5; BaR 23.6. 31 Sanhedrin Mishnah 6.2; Tosefta 9.5; Yerushalmi 6, 23b; PRE 38; Tan. Wa-Yesheb 2.
Comp. ARN 45, 126, which reads: Three men, by their confessions, lost this world, and gained the world to come: the gatherer of wood on the Sabbath (comp. vol. Ill, p. 240); the blasphemer (comp. vol. Ill, p. 239-240); Achan. See further WR 9.1. That Achan by his confession gained the world to come is also presupposed in ps.-Philo, 25.7; see the quotation therefrom in vol. IV, p. 22 (top). On the question whether the members of his family were executed with him, as Scripture seems to indicate (comp. Josh. 8.24-25), or not, see Sanhedrin 44a; PRE loc. cit.; Neweh Shalom 75-76. According to the Talmud only Achan was executed, but his execution took place in the presence of the members of his family, and that is how Josh. 8.24 is to be understood. The Midrashim, on the other hand, maintain that, together with Achan, all the members of his family were executed, because they had not informed the authorities of the crime committed by him. The statement of Josephus, Antiqui., V, 1.14, that Achan was buried at night in a disgraceful manner, suitable for a condemned criminal, is in harmony with the regulations concerning the burial of criminals described in Sanhedrin 6.5, and Babli 46b (top). According to Sanhedrin 44b and WR 9.1, this Achan is identical with Zimri mentioned in 2 Chron. 2.6, and the different names borne 176 Joshua [32-34 by this sinner are explained haggadically.
The derivation of the name Achan, py, from Kl’Dy “serpent” (Greek vos) is also given by ps. -Jerome on 2 Chron. 2.7. 3 2 On the reason for the defeat at Ai, see note 23. Yerushalmi Shebi'it 7, 36c; WR 17.6; DR 5.14. On foreign kings who acquired possessions in Palestine, see also vol. Ill, pp. 443,444. In connection with the story of Achan this legend is employed to explain how it came about that he found in Jericho a Babylonian garment (see Josh. 7.21). Comp. Sifre D., 37; BR 85 (end); Tan. Mishpatim 17 and Re ’eh 8; Shir 8.11; Tan. B. II, 86-87, and IV, 86 (this is the source of Makiri, Ps. 84.61); Yelammedenu (?) in Yalkut II, 271, on Jer. 3; ShR 32.3; Tehillim 5, 51. Most of these sources state that the Palestinian viceroy of the king of Babylon resided in Jericho. The former used to send to his overlord Palestinian dates, in exchange for which he would receive articles manufactured in Babylon, like garments and similar things. It is hardly likely that the Haggadah has preserved reminiscences of the time when Palestine stood in political and commercial relations with Babylon, as maintained by Jastrow, Zeitschrift fur Assyriologie, VII, 1-7. On the relations of Palestine with Egypt, according to the Haggadah, see note 2; note 12 on vol. II, p. 251, and note 10 on vol. Ill, p. 8 — The large number of kings in such a small country as Palestine is explained by the Haggadah by assuming that they were representatives of the foreign kings, who were desirous of owning possessions in the Holy Land.
34 Yerushalmi Shebi'it 7, 36c; WR 17.6; DR 5.14; BaR 17.3; Mekilta Bo 18, 21b-22a; Tosefta Shabbat 7(8). 25. In the tannaitic sources it is the Canaanites, or, to be more accurate, the Amorites, who emigrated to Africa, and this is very likely the haggadic way of stating that the Phenicians (=]yio) founded Carthage in Africa. Procopius, II, 20, p. 135, and Suidas, s. v. yjxv 35-43] The Legends of the Jews person”. Superstitious practices are designated in tannaitic, as well as in amoraic texts, as the ‘ ‘ ways of the Amorites ” (comp. , e. g., Shabbat, Mishnah 6, end; Tosefta 7[8], passim; Babli 67a-67b). This indicates that the Amorites were considered as magicians and sorcerers. The Apocalypse of Baruch 60.1 and ps.- Philo, 25.10, 26, (bottom) share this opinion with regard to the Amorites. — In the legend concerning the emigration of the Girgashites, the place where they are alleged to have settled is perhaps not Africa (Np’ISN), but the land of the Iberians (Np’“QN = T/Srypt/o)) in Caucasia; comp. Krauss in Monatsschrift, XXXIX, 2, seq.; Harkavy, Ha-Me’assef, 1912, 470; Munk, Palestine, 81; vol. Ill, p. 269; note 45. 35 Gittin 46a. Comp. Tosafot (beginning ]VD). Josephus, Antiqui., V, 1.17, dwells upon the inviolability of an oath, as illustrated by the way Israel dealt with the Gibeonites. 36 Yerushalmi Kiddushin 10, 65c; Shemuel 28, 134; BaR 8.4. Comp.
vol. IV, p. 110. 37 BaR 8.4; Shemuel 18.133; comp. vol. Ill, p. 64, and vol. IV, p. 110. 38 Berakot 54b; Tan. Wa-Era 16; Ephraem I, 210F. Comp, vol. II, p. 357. 39 PRE 52. On the “seven great miracles”, of which the standstill of the sun is one, see note 272 on vol. I, p. 291. 40 PRE 52, and comp. vol. Ill, p. 61. Opinions differ as to how long the sun stood still; see ‘Abodah Zarah 25a; Targum Hab. 3.11, according to the reading of Mahzor Vitry 171; Shu'aib, Bereshit (end) . The miracle took place on a summer’s day in the month of Tammuz; comp. Seder ‘Olam 11; Aggadat Esther 29. 41 Tan. B. Ill, 68; Tan. Ahare 9; BR 6(end). Comp. vol. Ill, pp. 18-19. Opinions differ as to what is meant by the “ Book of Yashar” of which Joshua spoke on that occasion (Josh. 10.13). Gen., Num., Deut., and Jud. are named by one authority or another as the book to which Joshua referred; comp. BR, loc. cit.-, ‘Abodah Zarah 25a; Yerushalmi Sotah 1, 17; Targum 2 Sam. 1.18 (here the “ Book of Yashar ” — Pentateuch); Jerome, Is. 44.2 and Ezek. 18.4. Comp. Ginzberg, Haggada bei den Kirchenv., 39-41. 44 Tan. B. Ill, 68; Tan. Ahare 9; BR 6(end). 43 Tan. B. Ill, 68; Tan. Ahare 9. On the conception that the praise of God rendered by the pious might take the place of the song chanted by nature to the glory of God, see DR 11.5, and note 947 on vol. Ill, p. 471. 178 Joshua [44-50 44 Yashar Joshua, 135b-136a.
As during the war for the defence of the Gibeonites a great miracle was wrought for Joshua, so also later in his war against the united kings of Canaan (see Josh. 11), when the enemies of Israel at the prayer of Joshua “became still as a stone”; Mekilta Shirah 9, 43a. Comp, note 515 on vol. Ill, p. 269. Shulam in his appendix to his edition of Zacuto’s Yuhasin, following a Samaritan chronicle ( = Chronicon Samaritanum, ed. Juynboll, XXVI-XXXII); see also Yalkut Reubeni, Debarim (end), which follows Shulam. That the Canaanites fleeing from J oshua settled in Armenia is asserted also by Moses Choronensis (comp. p. 53) ; but it is not unlikely that the original form of the legend spoke of Arameans and not of Armenians. Observe the name of the hero Shobah, which is identical with that of an Aramean general; see 2 Sam. 10.16 and 18. There is perhaps also some connection between this legend and the one concerning the emigration of the Girgashites (comp. vol. IV, p. 10, top), if we accept the hypothesis that in the latter legend the Georgians (Tewpycoi) in the Caucasus are identical with the biblical Girgashites; comp, references to Krauss, Harkavy, and Munk, in note 34. 46 Seder ‘Olam 11; Mekilta Wa-Yassa‘ 5, 51b; Zebahim 118b, and in many more talmudic and midrashic passages, where the “seven years of conquest ” and “seven years of division ” are spoken of. Josephus, Antiqui., V, 1.19, and the Assumption of Moses 2.3 maintain that the war of conquest lasted only five years.
47 Baba Batra 122a, and, in a somewhat different form, Yerushalmi Yoma 4, 41b, where it is stated that the division of the land was carried out by lot, the decision of the Urim and Tummim, and the valuation of the different kinds of the soil allotted. On the last point, see also Josephus, Antiqui., V, 1.21, and vol. Ill, p. 391. The small stones used in casting the lots proclaimed aloud the share allotted to each tribe, crying out: “This is the share of the tribe of Judah, etc.” Comp. vol. Ill, p. 391. Comp. Ma'asiyyot (Gaster’s edition, 114); Yalkut Reubeni, Gen. 1.1, quoting Sode Raza as his authority, whereas in Num. 26.56 Hakam ha-Razin is given as the source. Comp. Raziel 1 la-1 lb; note 70 on vol. IV, p. 96. 4 8 On this plant ( = urginea maritima ) and its use, see Low, in Lewy- Festschrift, 47-53, and Ginzberg, R.E.J., LXVII, 139-140 ( Compte Rendu, 26). 45 Baba Batra 56a; Bezah 25b; Yerushalmi Peah 2, 16d; Tehillim 87, 377. 50 Baba Kamma 81a, where several other ordinances are as179 51-56] The Legends of the Jews cribed to Joshua by some authorities; Tosefta Baba Mezi'a 11.32; Yerushalmi Baba Batra 5, 15a (top). Comp. Bloch, Sha'are Torat ha-Takkanot I, 54-68. The second benediction of Grace after Meal is said to have been composed by Joshua; Berakot 48b; comp. vol. III, p. 50. On Joshua as the author of ‘ Alenu, see note 53 on vol. IV, p. 361. 51 Seder ‘Olam 11.
Comp, note 46. 5 3 BR 98.15. Comp. vol. Ill, p. 222. The rabbinic Haggadah has nothing to add to the biblical narrative concerning the erection of the altar by the two and a half tribes (Josh. 22.9, seq.), whereas ps.-Philo, 22: 22D, seq. embellishes this story with many new details. In the days of Joshua the Israelites “took upon themselves the kingdom of heaven” with love, and as a reward God treated them for three hundred years (the period of the judges) with love and patience as a father deals with his children, not as a teacher with his disciples; ER 17, 86. 53 Seder ‘Olam 12; Comp. Ratner, ad loc., and Ginzberg, Haggada bei den Kirchenv., 1-2. s< To commemorate his great victories, the coins struck by Joshua bore the figure of a bullock on the obverse, and a wild ox (Re ’em) on the reverse, in allusion to Moses ’ blessing to his tribe (comp. Deut. 33.17); thus his fame spread through all the world; BR 39.11; Baba Kamma 97b. Comp, note 46 on vol. I, p. 206. 53 Septuagint Josh. (end). 3 6 An unknown Midrash quoted by Rashi, Josh. 24.30. Comp, also Kimhi, ad loc. According to Zohar 1, 53a, Joshua was one of the few mortals who “died free from sin”; comp., to the contrary, vol. Ill, pp. 407-408, and notes 19, 23. 57 Shabbat 105b; Shemuel 23, 114; Ruth R., introduction; Koheleth 7.1. The high priest Eleazar died not long after Joshua, but not before he had completed the Book of Joshua, to which he added the report about the author's (Joshua’s) death; see Baba Batra 15a; Seder ‘Olam 12.
Comp. Ginzberg, Unbekannte Sekte, 27 On the burial place of Eleazar, see Midrash Tannaim 107. 180
← Ad Fontes Library