Perek Yomi - Joshua

Chapter 1

Why is there no indication of the location, the time of day, or the mode of address in the very first sentence of Joshua?
How is the initial contact with Joshua different from the initial contact with Mosheh; and why is there no element of surprise in the response of Joshua? Had he been "spoken to" prior thereto?
There is a repeated refrain in verses 6 and 7 -- the imperative to be "strong and resolute". Why the repetition? And is it really a repetition in terms of what it is that constitutes "being resolute"?
Does verse 8 imply that by Joshua's time the Torah had been committed to writing? Or is this a poetic reference?
How does the response of the Reubenites/Gadites and the Menasheh families indicate that Joshua's assumption of responsibility is with promise?
How does the author of the text (in the closing verse of the first chapter) reaffirm the basic theme of the charge to Joshua?

Chapter 2

Why do the commentators at times translate "isha zonah" not as a prostitute but as one who "dispenses mazon," that is, "restauranteur"? What makes them "restive"?
How does verse 9 clearly indicate that the role of the woman is not that of a "menial" but represents a crucial actor/character/ personality in the unfolding of sacred history?
How does one have a residence "within the wall" and what does that teach about the construction of ancient cities and, as well, the location of certain types of "enterprises"?
How does the report of the "spies" (23/24) compare with the report of the 12 that had been sent by Mosheh -- in intent, and in "style"?

Chapter 3

Does the verb "to awaken early" resonate in terms of the Five Books of Moses and, if so, with what personality (or personalities)?
The terminology in verse 3 mentions "the ark of God's covenant." Is there some reason why it is not referred to as the "ark of the Ten Statements"?
Why is a distance mandated between the Ark and those who would follow it (save for the kohanim)?
In verse 5 the Hebrew term is "hitkadashu" usually rendered as "make yourself holy." How does one make oneself "holy"? Or does the term have some other implication -- perhaps in terms of "uniqueness" or "readiness" -- especially in this context?
Where does Divinity speak to Joshua in verse 7? And, does this verse indicate a parity in significance between Mosheh and Joshua?
What does verse 13 call to mind in terms of an earlier event involving "bodies of water?

Chapter 4

Is the symbolism of the 12 stones directed toward history or toward performance mandate (there were 12 stones which were prominent in the closing chapters of D'varim as well)?
Verse 14 synopsizes the experience. Does it stress the miraculous or does it stress the impact upon the "leadership"? And, the verb construct "Va'yiru" can be translated either as "feared? or "were in awe of." Would this make any difference in terms of the relationship to Joshua?
What is the tenth day of the first month?
The verses beginning with 20 indicate the avowed significance of the "12 stones" and show a relationship with the earlier "water experience" -- and indicate Who is the Hero, in the final analysis.

Chapter 5

Why is it necessary to provide for a second circumcision operation?
And, how does verse 2 relate to verse 4, since the former makes reference to "a second time" and verse 4 would seem to indicate that this would be "the first time"?
Does verse 5 resolve this tension? Why does the word "brit? not appear in this particular narration?
What is the significance of the phrase "to remove the shame of Egypt from you"? Is this a physiological observation or is it an observation dealing with the relationship of the people, one circumcised to freedom, and independent? Or, to neither?
According to verses 10 and 11, how long did the Passover last at this time?
In verse 13 the action of Joshua would indicate what characteristic?
Why, in verse 14 is the answer, first, "no"? And, what is "an officer of God's army"? How does the instruction given to Joshua parallel the instruction given to Mosheh in Exodus?
And what, indeed, is the answer to Joshua's observation at the end of verse 14: "What does my Lord have to say to His servant?" Other than the instruction to remove the sandals -- is there any other communication?
Or is the communication actually set down in verse 2 of chapter 6?

Chapter 6

Who determined the strategy for the conquest of Jericho?
Is the conquest to be effected by way of "military strength" or through some other means?
In verse 6 there is a reference to an Ark. How is ft different from the earlier reference to same in terms of nomenclature -- or is it the same?
In verse 17 what is the definition of the word "herem" -- and what is the exception to same and for what reason? (Note that the reference here is not to spies but, rather, to "messengers.?) Does this have any significance in terms of the emphasis desired by the author of this phrase?
The "herem" has a prohibitional element. What is it -- and why? Is anything to be saved and, if so, for what purpose?
Why is it necessary to repeat what happened to Rahab in verse 23 and again in verse 25; is there any difference between the two versions? And, if so, does the difference have anything to do with the view towards the conversion of the non-Jew and acceptability into the Jewish community?

Chapter 7

From what tribe does the violator of the instruction regarding the herem derive? Would one have expected it to have been from another tribe?
The number of casualties at Ai (verses 2 through 5) is 36. Some 3,000 were in the force. Does this seem disproportionate in terms of the "melting of the courage of the people" and their courage "turning to water"? Or does "shloshet alafim" possibly mean three contingents rather than 3,000 (from the term aluf) and might this have some significance in terms of numbering in various Biblical texts?
Is the reaction of Joshua understandable in terms of the recent victory at Jericho? What is his stated reason for the overwhelming concern?
What is the significance of the Divine response: "Why are you prostrate before Me?" To whom or what does Divinity direct Joshua's attention?
How is this a dialogue comparable to Moses calling out at the Reed Sea and the response of Divinity at this time? Is this consistent?
What is the solution to the "military problem" of the Israelites?
The closing refrain of the chapter indicates a sobering (to put it temperately) punishment not only to him who took from the herem but for his entire family. Does the punishment fit the crime?

Chapter 8

Why, in the light of preceding events, would Chapter 8 begin with the reassuring statement to Joshua?
Does text indicate where, at what time or in what mode the communication took place with Divinity?
What is the response of Joshua -- and is it oral or "action"?
The text elaborates upon the military strategy which Joshua employed. But, at one point, the strategy moves to the "Divine level." This is reflected in verse 18. How does it relate to the overall narrative? What is its purpose?
What will explain the policy of total devastation -- including men, women, children?
How does verse 26 echo an experience in the Five Books involving Moses?
Verse 28 makes reference to "to this very day." Which is the "very day"?
Why, precisely at this juncture, does Joshua then build an altar and, as well, erect stones which set forth the "Torat Mosheh"? And what was the Torah which Mosheh (according to this verse) actually wrote "in the presence of the Israelites"?
Verse 34 makes reference to "Sefer HaTorah." To what does this refer?
How does the term "K?hal Yisrael? (verse 3 5) dfffer (or parallel) Am Yisrael?
In verse 33 there is reference to "hakohanim hal'viim." Is the word hal'viim, in the context a proper noun, a noun, or a verb?

Chapter 9

What is the response of the residents of Canaan after having heard what became of Ai? (And as a matter of fact, does the first verse indicate that this was the report that they heard, or is this an assumption?)
Does it appear that the acceptance by Joshua of the "claim" of the Gibeonites is "naive"? What would the information sources available to Joshua have been at that time?
According to verse 18, what reason is given for not attacking the Gibeonites? And, why should the "aydah" (note: no reference is made to B?nai Yisrael) complain about thisparticular action?
And as verse 27 indicates, the Gibeonites were menial workers "to this very day." As previously noted -- "what is this very day"?
What is the meaning of the very last four words in verse 27 "at the place which He will choose"?

Chapter 10

What leads King Adoni Tzedek to attack Gibeon and what is the literal translation of "Adoni Tzedek"? Is there any echo of this particular name in the Five Books and in the Abraham story where an alliance of kings also narrated?
Is there any reference to a "natural phenomenon" in the victory of Joshua (over and above his own strategy of a night attack) -- and, if so, how does the author of Joshua consider this event and to what source does he ascribe it?
Verse 12 and verse 13 deal with another "unusualness in nature" -- this, at the specific request of Joshua. Is it, indeed, correct that not before this day or subsequent thereto "Divinity listened to the request of a human being"?
And, the phrase "because Adonai is fighting for Israel," does this appear for the first time in the Tanakh?
What is the "psychological element" in Joshua's suggesting to the officers of the "army" that they "put their feet on the necks of the five kings"?
And, why, at the end of the day, having hung the cadavers, are they removed at sunset? Is there a mitzvah involved here? Does it have a biblical root or specification?
The balance of the chapter deals with one total eradication after another. To what "imperative" may these actions be ascribed?

Chapter 11

How is the alliance described in the opening section of Chapter 11 different from the earlier alliance which marched against the Gibeonites? Is there any reference to a different type of military resources (see verse 6) which might have elicited some new concerns on the part of the Israelites?
How does verse 15 serve as an encapsulating refrain/justification/ explanation of the total eradication approach?
Verse 20 echoes a refrain from the Egyptian experience, Pharaoh and Divinity. What is this refrain?
In verse 21 there is a reference to "Anakim." Does this term necessarily mean "giants"? Does "Anak" have any other meaning? And why does Onkelos translate this term as "gibara?ya"?
How does verse 23 indicate that the closing mandates for the distribution of the conquered land were observed by Joshua?
Is the impression communicated that, with the end of this chapter, the conquest of the land is over?

Chapter 12

This chapter reads very much like a listing and nothing more, but:

Does the conquest as listed here include only Joshua's "victories"?
Are the listings in verses 7 through 24 specified in the earlier chapters?
Is the conquest of Jerusalem given any special note?
And, if every city conquered was destroyed, was Jerusalem destroyed as well?
What is set down as the sum total of kings having been conquered/destroyed west of the Jordan?

Chapter 13

How does the beginning of this chapter seem to take issue with verse 23 at the close of chapter 11?
Are the boundaries set forth in verses 2 through 6 boundaries which coincide with earlier definitions of the confines of Israel's conquest?
How does verse 7 (and those which follow) relate to verse 23 at the end of chapter 11?
In verse 22, Bilaam is given an adjectival descriptive. Is that the same description which appears in the Five Books?
Where, prior to verse 33 in this chapter, is there any reference to the "sheyvet Levi" or to "l'viim"?

Chapter 14

What is the relationship of verse 4 to verse 33 in the prior chapter?
What is the claim of Kalev ben Y'funeh? With different vowelization, what would Kalev possibly sound like -- and what is a dominant characteristic of that particular domestic animal?
Once again, the phrase "to this very day" is encountered (verse 14); to what time does the phrase refer?
In verse 15, there is the refrain that "the land was quiet." Is there any reference to warfare since the earlier appearance of this refrain?
In overall terms, what is the theme that characterizes the content of these seven chapters in relationship to the Five Books and to Mosheh and, most especially, to Divinity?

Chapter 15

What type of "map" would the author have had available in order to decline the borders, as he has, in such detail?
And was this description (possibly) true of the time when the author was writing or of the time regarding which he was writing -- namely, the time of the "conquest"?
In verse 2 we find reference to the "Salt Sea." What does that tell us regarding the "natural characteristics" of the land thousands of years ago?
In verse 4 there is reference to the "Nahal Mitzrayim." Does this have anything to do with the Nile?
The term "yamah" means seaward. What direction is this and, when text refers to "yam," what body of water does it invariably have in mind?
Why, in verse 8 is it necessary to add the sub-explanation "it is Jerusalem" and, further, what is "gey-hinom" and what has it come to mean subsequently?
Why, adjunctive to the description of the boundaries of the Judea "portion," do we immediately follow with that for Kalev ben Y'funeh?
In verse 15, there is a reference to the "city of the book." What would this imply about that particular location?
In verse 18, what happened with the newly married couple and who takes the initiative -- bride or groom?
In verse 51, there is a reference to the place named Goshen. Is this the same location as that which appears in the Egypt narrative?
Verse 63 confirms that the Jebusites dwell among the Judeans in Jerusalem "to this very day." What might be derived from this particular passage?

Chapter 16

Does the description of the various geographic confines of tribal property follow any particular order?
Why is verse 4 stated and how does it relate to verse 1?
Verse 10 notes another "exception" to the conquest -- namely Gezer. However, what is the difference between the Jebusites and those who dwelt in Gezer?

Chapter 17

In verse 3, are the names of the daughters of Tzlafhad identical with those set down in the Five Books?
What do verses 4 through 6 indicate about property rights of women at the time when this particular section was being written?
Verse 12 indicates that there were other exceptions to the conquest. Which particular geographic expressions are included in the exception?
What is the significance of verse 13 in describing that the "Canaanites were made to serve" (as it were) but they were not conquered? How will this presently relate to the tensions as set forth in the other historic books of the Tanakh?
What is the complaint of the Josephites (verse 14)?
What is Joshua's ruling in terms of the claim of the Josephites? (And, how does this reflecton the numbers of the Judeans in the previous chapter?)

Chapter 18

According to the opening passages, how many of the tribes, at this juncture, had not yet selected/settled on their assigned locations?
How does the number of "unassigned" come to 7 (see verse 7)?
According to verse 10, the "casting of lots" took place at Shilo. Why that location?
And, why were lots not cast for the portions of Judah and Joseph (Menasheh and Efra'yim)?
Verse 13 indicates that it is necessary to define Luz as Bet El. What does this tell us about the readers (or auditors) of this text and their familiarity with this geographic expression?
According to chapter 18, which was the "next tribe" whose boundaries were determined?
According to 21, was Jericho totally destroyed?

Chapter 19

Verse 1 indicates that the Simeonites had their portion "in the midst of the portion of Judah." What would this mean?
In verse 5, there is a reference to "Bet Hamarkavot." What did that reflect in terms of this particular location?
Does the description of Simeon's "property" indicate a substantial domain?
And, what does it imply as to the numbers and influence of the Simeonites at the time that this passage was written?
Verse 49 indicates that the family of Joshua, as such, was given a "portion" as an independent political entity. Why would this have been done?
In verse 51, in describing the "authorities" who supervise the distribution of the land, to whom/what office is priority given? And, according to this passage, where was the "tent of meeting" positioned?

Chapter 20

What is the concept of the "blood redeemer"? Was there no judiciary? No "police force"? Why would a "guiltless person" (that is, one who caused the death of another entirely in error) be compelled to flee from the "blood redeemer"?
According to verse 6, how long did the killer by error (note the term "rotzayah" which implies murder, irrespective of the accidental nature of same) -- remain in the city of sanctuary? Was it until judgment? Or was it until the death of the "high priest"?
And, according to this chapter, were the cities of refuge only for the Israelites or could others take advantage of their protection?

Chapter 21

In what sequence were the Kohanic families given their "cities" and why would the distribution begin with Kehatites?
Why, according to verse 13, would descendants of Aharon receive a "refuge city"?
In this distribution, then, are the Levites and the Kohanim considered to be identical? (Note, it does not say Shevet Levi but rather, in verse 1, "Hal'viim.")
Verse 41 would seem to be a "summation." Who/what is the "hero" in the final analysis? And, does this particular text take into account the cities/tenitories which were not conquered (as noted earlier in the conquest portion for the various groupings)?

Chapter 22

What is the "unfinished business" that is addressed in the opening portions of this chapter? Is his done with any "tension" or with a sense of relaxed satisfaction by both parties?
But, there is a rapid change -- when the two and a half tribes build a "mizbay'ah." Why?
The representatives (verse 16) indicate that the building of an altar was a "rebellion against God." Why? How is this a rebellion?
Verse 19 indicates that no altar should be built "save for the altar of Adonai our God." Where was that altar?
How is the transgression of Akhan in taking from the prohibited property of the destruction akin -- in the minds of those who so state -- to what the Reubenites, the Gadites had done?
What is the response of the accused groups? Do they in any way draw back from fealty or loyalty?
What special function do they see for the item which they have built -- is it intended to be used in the same fashion as (for example) the mizbay'ah close onto the Tent of Meeting?
Is the argument advanced accepted by the representatives of the westernmost groupings? What seems to be missing from verse 34?
The portent of this chapter in terms of multiple sites of worship would seem to have a very specific message. What did it mean to communicate to the reader (or the auditor)?

Chapter 23

How does the final peroration of Joshua compare to the final statement of Mosheh (aside, of course, from the overall length of the remarks) in terms of content?
Do his remarks indicate that "work remains to be done"?
What does Joshua fear might lead to the "desertion" of the Israelites by Divinity and what will ensure that this desertion will not take place?
How specific is Joshua in terms of conduct mandates (mitzvot) either apodictic or casuistic?

Chapter 24

Where do verses 2 through 4 appear in one of the classic texts of our faith?
What elements of "sacred history" does Joshua stress in this particular statement?
What particular portion of the Five Books do the sentences in 24 echo with a very firm resonance (vide: "hatzirah," "a land for which you labored not and vineyards which you planted not")?
Does verse 14 imply that there were still alien (pagan) worship practices obtaining at the end of Joshua's tenure?
What is the basic fear and basic mitzvah violation which course through the exchange between Joshua and the Israelites?
Would verse 23 confirm that, indeed, there had been "supplementary deities" that were considered significant?
Verse 26 refers to the writing of "these words" in the book of "God's Torah." What book is that? And, where did he erect the "large stone" -- and why underneath a tree -- and what is "mikdash Adonai" and did it, indeed, have a tree within it?
And, indeed, where is mikdash Adonai? Was it "the portable worship center"?
Why, following what appears to be the logical conclusion of the Book of Joshua -- with his death and with the sequitur of the elders who followed in his way -- does the text include a reference to the burial of Joseph?
In sum, then, what is the "message" of the Book of Joshua in religious terms and does it constitute a unit in itself or, rather, a transition between migration and ultimate settlement -- or a transition of some other kind?