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Nach YomiJudges · שופטיםChapter 1

Judges 1

שופטים פרק א׳

Section: נביאים · נביאים ראשונים | Book: Judges | Chapter: 1 of 21 | Day: 25 of 742

Date: March 8, 2026

קלאוד על הנ״ך

Judges chapter 1 opens with a deceptively hopeful question — “After the death of Joshua, the Israelites inquired of God: Who shall go up first against the Canaanites?” — but by its end reveals a nation already unraveling. The chapter functions as a bridge between the triumphant conquest narratives of the book of Joshua and the cyclical decline that defines the period of the Judges. Its literary structure is a study in progressive deterioration: it begins with Judah’s decisive victories in the south and ends with tribe after tribe confessing its failure to dispossess the land’s inhabitants. The opening verse’s phrase “after the death of Joshua” (acharei mot Yehoshua) signals not merely a chronological marker but a theological crisis — the loss of centralized, divinely authorized leadership.

The first half of the chapter (verses 1-20) presents Judah and Simeon as models of cooperation and military success. God designates Judah to lead, and Judah immediately forges a mutual-aid pact with Simeon. Together they defeat the Canaanites and Perizzites at Bezek, capture and mutilate the tyrant Adoni-bezek — who himself acknowledges divine justice in his punishment — and proceed to conquer Jerusalem, Hebron, and Debir. The Caleb and Othniel narrative (verses 12-15), in which Caleb offers his daughter Achsah as a reward for capturing Kiriath-sepher, introduces Othniel ben Kenaz, who will later become Israel’s first judge. Achsah’s bold request for springs of water alongside her Negev land shows a practical wisdom that contrasts sharply with the passivity of the tribes catalogued later. This southern campaign, with its emphasis on fulfilling God’s command completely, establishes the standard against which every subsequent tribe will be measured.

The chapter’s turning point comes at verse 21, where the text notes that Benjamin “did not dispossess the Jebusites” from Jerusalem. From here the narrative shifts into a catalog of failure that grows progressively worse with each tribe. The House of Joseph captures Bethel through intelligence from a local informant — a success tainted by Rashi’s remarkable observation that Micah’s idol (pesel Mikha) was already among the Ephraimites, yet God still aided them. Manasseh fails to drive out five major Canaanite cities. Ephraim leaves Gezer unconquered. Zebulun compromises by subjecting the Canaanites to forced labor (mas) rather than expelling them. The language itself tracks the decline: for most tribes, the Canaanites dwell “in their midst” (bekirbo), but for Asher the formulation is devastatingly reversed — Asher dwelt “in the midst of the Canaanites” (bekerev haKenaani), indicating they had become the minority in their own territory.

The chapter’s final verses (34-36) describe the Amorites pressing the tribe of Dan back into the hill country, denying them access to the coastal plain altogether. Dan’s situation is the most extreme failure in the catalogue and foreshadows their eventual migration northward in chapters 17-18. The closing note about the Amorite border “from the Ascent of Akrabbim onward” draws a geographical line marking the limits of Israelite control — a sobering contrast to the sweeping promises of the book of Joshua. Taken as a whole, Judges 1 is not merely a military report but a theological diagnosis. The recurring phrase “did not dispossess” (lo horish) echoes God’s explicit command in Numbers 33:52 to drive out all the land’s inhabitants, and each tribe’s failure to do so plants the seeds of the idolatry, intermarriage, and oppression that will dominate the rest of the book.

פרק א׳ · Chapter 1

פסוק א׳ · Verse 1

Hebrew:

וַֽיְהִ֗י אַֽחֲרֵי֙ מ֣וֹת יְהוֹשֻׁ֔עַ וַֽיִּשְׁאֲלוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל בַּיהֹוָ֖ה לֵאמֹ֑ר מִ֣י יַעֲלֶה־לָּ֧נוּ אֶל־הַֽכְּנַעֲנִ֛י בַּתְּחִלָּ֖ה לְהִלָּ֥חֶם בּֽוֹ׃

English:

After the death of Joshua, the Israelites inquired of GOD, “Which of us shall be the first to go up against the Canaanites and attack them?”

After Joshua's death, Israel consults God through the Urim and Thummim to determine which tribe should lead the campaign to conquer the territories already allocated by lot but not yet captured. The question benefits all tribes, since whichever tribe prevails first will demoralize the remaining Canaanites.
▶Commentaries (1)
רש״יRashi
מִי יַעֲלֶה לָּנוּ אֶל הַכְּנַעֲנִי. עַל מְקוֹמוֹת שֶׁהִפַּלְנוּ בְּגוֹרָל וַעֲדַיִן לֹא נִכְבְּשׁוּ:
Who shall go up for us against the Canaanites? To the territories for which lots were cast1By Yehoshua, Elazar, and the tribal chieftains (Yehoshua, 14:1,2). Chapters 14–19 (there) list in detail the territories alloted to the various tribes when the lots were cast. but are as yet unconquered.

פסוק ב׳ · Verse 2

Hebrew:

וַיֹּ֥אמֶר יְהֹוָ֖ה יְהוּדָ֣ה יַעֲלֶ֑ה הִנֵּ֛ה נָתַ֥תִּי אֶת־הָאָ֖רֶץ בְּיָדֽוֹ׃

English:

GOD replied, “Let [the tribe of] Judah go up. I now deliver the land into their hands.”

God designates Judah as the leading tribe in the conquest, promising to deliver the land into their hands. Judah's primacy here foreshadows their broader leadership role in Israel's history, and their initial success is meant to inspire courage in all the other tribes.
▶Commentaries (1)
רש״יRashi
יְהוּדָה יַעֲלֶה. שֵׁבֶט יְהוּדָה יַעֲלֶה תְּחִלָּה לִכְבֹּשׁ אֶת גּוֹרָלוֹ:
Let Yehudah go up. Let the tribe of Yehudah go up first2The tribesmen of Yehudah were first in many instances; they entered the water first at the splitting of the sea, their banner was the first to proceed when the Yisroelites journeyed in the wilderness, they went up first in the Book of Shoftim. Indeed, at the coming redemption, their tribesman Dovid will reign as the first of his countrymen. (Yalkut, 37:a. See Yalkut to Beshalach, 234) to conquer their alloted territory.

פסוק ג׳ · Verse 3

Hebrew:

וַיֹּ֣אמֶר יְהוּדָה֩ לְשִׁמְע֨וֹן אָחִ֜יו עֲלֵ֧ה אִתִּ֣י בְגֹרָלִ֗י וְנִֽלָּחֲמָה֙ בַּֽכְּנַעֲנִ֔י וְהָלַכְתִּ֧י גַם־אֲנִ֛י אִתְּךָ֖ בְּגוֹרָלֶ֑ךָ וַיֵּ֥לֶךְ אִתּ֖וֹ שִׁמְעֽוֹן׃

English:

Judah then said to their brother-tribe Simeon, “Come up with us to our allotted territory and let us attack the Canaanites, and then we will go with you to your allotted territory.” So Simeon joined them.

Judah forges a mutual-aid pact with Simeon: help me conquer my territory and I will help you conquer yours. The commentators note an alternative tradition identifying 'Judah' and 'Simeon' here as individuals — Othniel ben Kenaz (also called Ya'avetz) and his brother — rather than entire tribes.
▶Commentaries (1)
רש״יRashi
לְשִׁמְעוֹן אָחִיו. לְשֵׁבֶט שִׁמְעוֹן: עֲלֵה אִתִּי. וְעָזְרֵנִי לִכְבּוֹשׁ אֶת מַה שֶׁנָּפַל בְּגוֹרָלִי וְיֵשׁ פּוֹתְרִין: יְהוּדָה יַעֲלֶה, הוּא עָתְנִיאֵל, הוּא יַעְבֵּץ, שֶׁאָנוּ אוֹמְרִים בְּמַסֶּכֶת תְּמוּרָה (טז א): מַה שְּׁמוֹ, יְהוּדָה אֲחִי שִׁמְעוֹן שְׁמוֹ, וּלְשִׁמְעוֹן אָחִיו אָמַר שֶׁיֵּלֵךְ אִתּוֹ:
To his brother Shimon. To the tribe of Shimon. Go up with me and assist me in conquering my alloted portion. Some interpret "Let Yehudah go up" as a reference to Asniel,3Asniel ben Kenaz, the first of the Shoftim to lead Yisroel after the death of Yehoshua. (Below, 3:9–11) also known as Ya'avetz;4Ya’avetz is listed among the tribesmen of Yehudah, and described as “revered over his brethren.” (Divrei Hayamim 1, 4:9) for it is remarked, in tractate Temurah,5 "What was his name? His name was Yehudah, brother of Shimon."6This was his true name. His surnames were Asniel and Ya’avetz. Asniel is a contraction of ‘anah El’, ‘Adonoy answered’ [Divrei Hayamim 1, 4:10, relates that Adonoy answered his prayer]. Ya’avetz is a contraction of ‘ya’atz v’herebetz’, ‘he counseled and disseminated [Torah]’. (Temurah, 16:a) He7Not the tribe of Yehudah, but the individual Yehudah, otherwise known as Asniel or Ya’avetz. told his brother Shimon8The individual Shimon, brother of Yehudah / Asniel. Accordingly, the inquiry “Who shall go up first?” [v.1] did not concern the tribe which would engage in battle first, but the individual who would lead the people into battle. Adonoy answered [v.2] that Yehudah, also known as Asniel or Ya’avetz, would lead. to accompany him.

פסוק ד׳ · Verse 4

Hebrew:

וַיַּ֣עַל יְהוּדָ֔ה וַיִּתֵּ֧ן יְהֹוָ֛ה אֶת־הַכְּנַעֲנִ֥י וְהַפְּרִזִּ֖י בְּיָדָ֑ם וַיַּכּ֣וּם בְּבֶ֔זֶק עֲשֶׂ֥רֶת אֲלָפִ֖ים אִֽישׁ׃

English:

When Judah advanced, GOD delivered the Canaanites and the Perizzites into their hands, and they defeated ten thousand of them at Bezek.

Judah advances and God delivers the Canaanites and Perizzites into their hands at Bezek, where they strike down ten thousand men. The victory demonstrates that God's promise in the previous verse is immediately fulfilled.
▶Commentaries (1)
רש״יRashi
בְּבֶזֶק. שֵׁם מָקוֹם:
At Bezek. The name of a place.9‘Bezek’ may also be translated as ‘shard’, meaning a broken piece of pottery. Here, however, the reference is to a place named ‘Bezek’. (Yoma, 22:b)

פסוק ה׳ · Verse 5

Hebrew:

וַֽ֠יִּמְצְא֠וּ אֶת־אֲדֹנִ֥י בֶ֙זֶק֙ בְּבֶ֔זֶק וַיִּֽלָּחֲמ֖וּ בּ֑וֹ וַיַּכּ֕וּ אֶת־הַֽכְּנַעֲנִ֖י וְאֶת־הַפְּרִזִּֽי׃

English:

At Bezek, they encountered Adoni-bezek, engaged him in battle, and defeated the Canaanites and the Perizzites.

The Israelites find and engage Adoni-bezek, the local ruler of Bezek, defeating him along with the Canaanite and Perizzite forces in the area.

פסוק ו׳ · Verse 6

Hebrew:

וַיָּ֙נׇס֙ אֲדֹ֣נִי בֶ֔זֶק וַֽיִּרְדְּפ֖וּ אַחֲרָ֑יו וַיֹּאחֲז֣וּ אוֹת֔וֹ וַֽיְקַצְּצ֔וּ אֶת־בְּהֹנ֥וֹת יָדָ֖יו וְרַגְלָֽיו׃

English:

Adoni-bezek fled, but they pursued him and captured him; and they cut off his thumbs and his big toes.

Adoni-bezek flees but is captured, and the Israelites cut off his thumbs and big toes — a punishment that mirrors the mutilation he himself inflicted on conquered kings, as the next verse reveals.

פסוק ז׳ · Verse 7

Hebrew:

וַיֹּ֣אמֶר אֲדֹֽנִי־בֶ֗זֶק שִׁבְעִ֣ים ׀ מְלָכִ֡ים בְּֽהֹנוֹת֩ יְדֵיהֶ֨ם וְרַגְלֵיהֶ֜ם מְקֻצָּצִ֗ים הָי֤וּ מְלַקְּטִים֙ תַּ֣חַת שֻׁלְחָנִ֔י כַּאֲשֶׁ֣ר עָשִׂ֔יתִי כֵּ֥ן שִׁלַּם־לִ֖י אֱלֹהִ֑ים וַיְבִיאֻ֥הוּ יְרֽוּשָׁלַ֖͏ִם וַיָּ֥מׇת שָֽׁם׃ {פ}

English:

And Adoni-bezek said, “Seventy kings, with thumbs and big toes cut off, used to pick up scraps under my table; as I have done, so God has requited me.” They brought him to Jerusalem and he died there.

Adoni-bezek acknowledges divine justice: he had mutilated seventy kings and forced them to scavenge under his table, and now God has repaid him in kind. Rashi notes that his wealth and cruelty illustrate the power of the Canaanite rulers, even those not counted among the major kings.
▶Commentaries (1)
רש״יRashi
שִׁבְעִים מְלָכִים וְגוֹ׳. מִכָּאן אַתָּה לָמֵד מַה גְּדוּלָּתָן וְעָשְׁרָן שֶׁל מַלְכֵי כְּנַעַן, שֶׁהֲרֵי אֲדֹנִי בֶזֶק לֹא הָיָה כְּדַאי לִמְנוֹת (יהושע יב) עִם מַלְכֵי כְּנַעַן בְּשֵׁם ׳מֶלֶךְ׳, וְכָתוּב בּוֹ כֵּן: וַיְבִיאֻהוּ יְרוּשָׁלִַם. שֶׁהָלְכוּ מִשָּׁם לְהִלָּחֵם עַל יְרוּשָׁלַיִם:
Seventy kings. From here we learn of the eminence and affluence of the Canaanite potentates, for Adoni-bezek was not worthy of being listed among the Canaanite monarchs10Yehoshua 12: 7–24 lists the thirty one Canaanite kings. Adoni bezek is not among them. by the title "king", yet this is written of him.11Yalkut, 37:a. They brought him to Yerushalayim. They proceeded from there to do battle at Yerushalayim.

פסוק ח׳ · Verse 8

Hebrew:

וַיִּלָּחֲמ֤וּ בְנֵֽי־יְהוּדָה֙ בִּיר֣וּשָׁלַ֔͏ִם וַיִּלְכְּד֣וּ אוֹתָ֔הּ וַיַּכּ֖וּהָ לְפִי־חָ֑רֶב וְאֶת־הָעִ֖יר שִׁלְּח֥ו�� בָאֵֽשׁ׃

English:

The Judahites attacked Jerusalem and captured it; they put it to the sword and set the city on fire.

Judah captures Jerusalem, puts its inhabitants to the sword, and burns the city. Radak notes this may refer back to an earlier conquest under Joshua, with the text recapping Judah's military achievements together in one passage.
▶Commentaries (1)
רש״יRashi
שִׁלְּחוּ בָאֵשׁ. שִׁלְּחוּ אֵשׁ בְּכֻלָּהּ:
They set [literally 'sent'] fire. They sent the fire12By igniting it. This follows the literal meaning of שׇלְחוּ, ‘thy sent’. (Metzudas Tzion) Afterward, the B’nei Yehudah went down to wage war with the Canaanites dwelling in the hills, the Negev, and the lowlands. throughout it.

פסוק ט׳ · Verse 9

Hebrew:

וְאַחַ֗ר יָֽרְדוּ֙ בְּנֵ֣י יְהוּדָ֔ה לְהִלָּחֵ֖ם בַּֽכְּנַעֲנִ֑י יוֹשֵׁ֣ב הָהָ֔ר וְהַנֶּ֖גֶב וְהַשְּׁפֵלָֽה׃

English:

After that the Judahites went down to attack the Canaanites who inhabited the hill country, the Negeb, and the Shephelah.

פסוק י״ · Verse 10

Hebrew:

וַיֵּ֣לֶךְ יְהוּדָ֗ה אֶל־הַֽכְּנַעֲנִי֙ הַיּוֹשֵׁ֣ב בְּחֶבְר֔וֹן וְשֵׁם־חֶבְר֥וֹן לְפָנִ֖ים קִרְיַ֣ת אַרְבַּ֑ע וַיַּכּ֛וּ אֶת־שֵׁשַׁ֥י וְאֶת־אֲחִימַ֖ן וְאֶת־תַּלְמָֽי׃

English:

The Judahites marched against the Canaanites who dwelt in Hebron, and they defeated Sheshai, Ahiman, and Talmai. (The name of Hebron was formerly Kiriath-arba.)

Judah — specifically Caleb and his men — marches against Hebron (formerly Kiriath-arba) and defeats the three Anakite giants: Sheshai, Ahiman, and Talmai. The commentators explain this battle actually took place during Joshua's lifetime, but is recounted here to present all of Judah's conquests together.

פסוק י״א · Verse 11

Hebrew:

וַיֵּ֣לֶךְ מִשָּׁ֔ם אֶל־יוֹשְׁבֵ֖י דְּבִ֑יר וְשֵׁם־דְּבִ֥יר לְפָנִ֖ים קִרְיַת־סֵֽפֶר׃

English:

From there they marched against the inhabitants of Debir (the name of Debir was formerly Kiriath-sepher).

From Hebron they advance against Debir, formerly called Kiriath-sepher ('City of the Book'). Radak notes that in Persian, a book is called 'debir,' explaining the city's renaming.

פסוק י״ב · Verse 12

Hebrew:

וַיֹּ֣אמֶר כָּלֵ֔ב אֲשֶׁר־יַכֶּ֥ה אֶת־קִרְיַת־סֵ֖פֶר וּלְכָדָ֑הּ וְנָתַ֥תִּי ל֛וֹ אֶת־עַכְסָ֥ה בִתִּ֖י לְאִשָּֽׁה׃

English:

And Caleb announced, “I will give my daughter Achsah in marriage to the man who attacks and captures Kiriath-sepher.”

פסוק י״ג · Verse 13

Hebrew:

וַֽיִּלְכְּדָהּ֙ עׇתְנִיאֵ֣ל בֶּן־קְנַ֔ז אֲחִ֥י כָלֵ֖ב הַקָּטֹ֣ן מִמֶּ֑נּוּ וַיִּתֶּן־ל֛וֹ אֶת־עַכְסָ֥ה בִתּ֖וֹ לְאִשָּֽׁה׃

English:

His younger kinsman,akinsman Or “brother.” Othniel the Kenizzite,bKenizzite Cf. Josh. 14.6, 14. captured it; and Caleb gave him his daughter Achsah in marriage.

Othniel ben Kenaz, Caleb's younger kinsman (half-brother through their mother, according to Rashi), captures Kiriath-sepher and earns Caleb's daughter Achsah as his wife. Othniel later becomes Israel's first judge after Joshua.
▶Commentaries (1)
רש״יRashi
אֲחִי כָלֵב. מֵאִמּוֹ:
Coleiv's …brother. Maternally.13Coleiv is referred to as “the Kenizite” (Yehoshua, 14:6), rather than ‘son of Kenaz’. This indicates that he was not Kenaz’ biological son, but his stepson. (Sotah, 11:b, 12:a).

פסוק י״ד · Verse 14

Hebrew:

וַיְהִ֣י בְּבוֹאָ֗הּ וַתְּסִיתֵ֙הוּ֙ לִשְׁאֹ֤ל מֵֽאֵת־אָבִ֙יהָ֙ הַשָּׂדֶ֔ה וַתִּצְנַ֖ח מֵעַ֣ל הַחֲמ֑וֹר וַיֹּֽאמֶר־לָ֥הּ כָּלֵ֖ב מַה־לָּֽךְ׃

English:

When she came [to him], she induced him to ask her father for some property. She dismounted from her donkey, and Caleb asked her, “What is the matter?”

Upon arriving at her new husband's home, Achsah persuades Othniel to request land from her father Caleb. She then dismounts her donkey and prostrates herself before Caleb — a sign of deep respect and urgency — prompting him to ask what she needs.
▶Commentaries (1)
רש״יRashi
וַתְּסִיתֵהוּ. (תרגום:) וְאַמְלָכְתֵּיהּ, לְשׁוֹן נִמְלָךְ, שֶׁמְּיַעֲצִין הָאָדָם וּמַשִּׂיאִין לִבּוֹ לְדָבָר אַחֵר, נִרְאֶה לִי: וַתִּצְנַח. (תרגום:) וְאִתְרְכִינַת, לִיפּוֹל לְרַגְלֵי אָבִיהָ:
She cajoled him. She advised him, as in "he took counsel";14Rather than ‘she tempted him’, as in Devarim, 13:7. one counsels a person, and directs his thinking to an alternative. This is my opinion. She lowered herself. "She lowered herself"15This is a quotation from Targum Yonasan. as if falling at her father's feet.

פסוק ט״ו · Verse 15

Hebrew:

וַתֹּ֨אמֶר ל֜וֹ הָֽבָה־לִּ֣י בְרָכָ֗ה כִּ֣י אֶ֤רֶץ הַנֶּ֙גֶב֙ נְתַתָּ֔נִי וְנָתַתָּ֥ה לִ֖י גֻּלֹּ֣ת מָ֑יִם וַיִּתֶּן־לָ֣הּ כָּלֵ֗ב אֵ֚ת גֻּלֹּ֣ת עִלִּ֔ית וְאֵ֖ת גֻּלֹּ֥ת תַּחְתִּֽית׃ {פ}

English:

She replied, “Give me a present, for you have given me away as Negeb-land; give me springs of water.” And Caleb gave her Upper and Lower Gulloth.cWhen she came … Gulloth Cf. Josh. 15.18–19 and notes.

Achsah asks Caleb for a blessing of well-watered land, since the Negev territory she received is arid. Rashi offers an allegorical reading: Othniel was 'arid' of material wealth because he devoted himself entirely to Torah, so Achsah sought productive land to support their household. Caleb grants her both upper and lower springs.
▶Commentaries (1)
רש״יRashi
אֶרֶץ הַנֶּגֶב. אָדָם שֶׁבֵּיתוֹ מְנֻגָּב מִכָּל טוּב, שֶׁאֵין בּוֹ אֶלָּא תּוֹרָה: גֻּלֹּת מָיִם. שְׂדֵה בֵּית הַבַּעַל, (תרגום:) אֲתַר בֵּית שָׁקְיָא דְמַיָּא:
Arid land. A man barren of anything gainful, as he contains nothing but Torah.16Temurah, 16:a. Streams of water. Wetland, "territory supplied abundantly with water."

פסוק ט״ז · Verse 16

Hebrew:

וּבְנֵ֣י קֵינִי֩ חֹתֵ֨ן מֹשֶׁ֜ה עָל֨וּ מֵעִ֤יר הַתְּמָרִים֙ אֶת־בְּנֵ֣י יְהוּדָ֔ה מִדְבַּ֣ר יְהוּדָ֔ה אֲשֶׁ֖ר בְּנֶ֣גֶב עֲרָ֑ד וַיֵּ֖לֶךְ וַיֵּ֥שֶׁב אֶת־הָעָֽם׃

English:

The descendants of the Kenite, the father-in-law of Moses, went up with the Judahites from the City of Palms to the wilderness of Judah; and they went and settled among the peopledpeople Meaning of Heb. uncertain. Emendation yields “Amalekites”; cf. 1 Sam. 15.6. in the Negeb of Arad.

The descendants of Jethro (Moses' father-in-law) leave the City of Palms (Jericho), where they had been granted fertile land as a reward for Jethro's kindness to Israel, and settle in the wilderness of Judah near Arad. Rashi identifies the scholars among them as going to study Torah under Othniel/Ya'avetz, illustrating how God preserved the reward for Jethro's descendants across generations.
▶Commentaries (1)
רש״יRashi
מֵעִיר הַתְּמָרִים. הִיא יְרִיחוֹ, שֶׁנִּתַּן לָהֶם דּוּשְׁנָהּ שֶׁל יְרִיחוֹ לְאָכְלָהּ עַד שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, וּמִי שֶׁיִּבְנֶה בֵּית הַבְּחִירָה בְּחֶלְקוֹ יִטְּלֶנָּה, כְּדֵי שֶׁיְּהֵא לְכָל יִשְׂרָאֵל חֵלֶק בְּבֵית הַבְּחִירָה, וּנְתָנוּהָ לִבְנֵי יִתְרוֹ אַרְבַּע מֵאוֹת אַרְבָּעִים שָׁנָה, וְהַתַּלְמִידִים שֶׁבָּהֶם הִנִּיחוּהָ וְהָלְכוּ אֵצֶל עָתְנִיאֵל בֶּן קְנַז הוּא יַעְבֵּץ בְּמִדְבַּר יְהוּדָה אֲשֶׁר בְּנֶגֶב עֲרָד לִלְמוֹד תּוֹרָה: וַיֵּשֶׁב אֶת הָעָם. עִם הַתַּלְמִידִים הַיּוֹשְׁבִים לְפָנָיו הוּא בִּקֵּשׁ מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּזְמִין לוֹ תַּלְמִידִים הֲגוּנִים, שֶׁנֶּאֱמַר (דברי הימים א ד:י) וַיִּקְרָא יַעְבֵּץ לֵאלֹהִים וְגוֹ׳, וְזִמֵּן לוֹ הַחֲסִידִים הַלָּלוּ:
From the city of dates. This refers to Yericho, as the fertile tract of Yericho17An area outside the city, measuring five hundred amohs by five hundred amohs. (Yalkut, 38.) was given to them for their consumption until the Beis HaMikdosh would be built. The one in whose portion the Beis HaMikdosh would be built18The tribe of Binyomin. (Ibid). would then receive it,19In return for the Beis Hamikdosh territory, which would become the property of all the tribes. so that all of Yisroel could share in the Beis HaMikdosh. It was given to the descendants of Yisro for four hundred and forty years.20From the conquest of Eretz Yisroel by Yehoshua, until the construction of the Beis Hamikdosh by King Solomon. (See Melachim 1,6:1.) The scholars among them departed, and went to Asniel, the son of Kenaz, also known as Ya'avetz, to the wilderness of Yehudah south of Arad to study Torah.21Yalkut, ibid. He settled with the people. With the disciples who sat before him. He requested of the Holy One, blessed is He, that He furnish him with suitable disciples, as it said, "Ya'avetz cried out to Elohim…etc."22“…of Yisroel, saying: If You bless me by broadening my boundary, and Your hand shall be with me…”. (Divrei Hayamim 1, 4:10. See fn.6) He furnished him with these pious men.23Yalkut, ibid.

פסוק י״ז · Verse 17

Hebrew:

וַיֵּ֤לֶךְ יְהוּדָה֙ אֶת־שִׁמְע֣וֹן אָחִ֔יו וַיַּכּ֕וּ אֶת־הַֽכְּנַעֲנִ֖י יוֹשֵׁ֣ב צְפַ֑ת וַיַּחֲרִ֣ימוּ אוֹתָ֔הּ וַיִּקְרָ֥א אֶת־שֵׁם־הָעִ֖יר חׇרְמָֽה׃

English:

And Judah with its brother-tribe Simeon went on and defeated the Canaanites who dwelt in Zephath. They proscribed it, and so the town was named Hormah.eHormah I.e., “Proscribed.” Cf. notes at Num. 21.2–3.

פסוק י״ח · Verse 18

Hebrew:

וַיִּלְכֹּ֤ד יְהוּדָה֙ אֶת־עַזָּ֣ה וְאֶת־גְּבוּלָ֔הּ וְאֶֽת־אַשְׁקְל֖וֹן וְאֶת־גְּבוּלָ֑הּ וְאֶת־עֶקְר֖וֹן וְאֶת־גְּבוּלָֽהּ׃

English:

And Judah capturedfAnd Judah captured Septuagint reads “But Judah did not capture Gaza….” Gaza is in the coastal plain referred to in v. 19. Gaza and its territory, Ashkelon and its territory, and Ekron and its territory.

פסוק י״ט · Verse 19

Hebrew:

וַיְהִ֤י יְהֹוָה֙ אֶת־יְהוּדָ֔ה וַיֹּ֖רֶשׁ אֶת־הָהָ֑ר כִּ֣י לֹ֤א לְהוֹרִישׁ֙ אֶת־יֹשְׁבֵ֣י הָעֵ֔מֶק כִּי־רֶ֥כֶב בַּרְזֶ֖ל לָהֶֽם׃

English:

GOD was with Judah, so that they took possession of the hill country; but they were not able to dispossess the inhabitants of the plain, for they had iron chariots.

God assists Judah in conquering the hill country, but they cannot dispossess the valley inhabitants who possess iron chariots. The commentators explain this was not simply a military limitation — Targum Yonatan says it was because they sinned, and Metzudat David argues God deliberately left the valley-dwellers to test Israel, while helping with the harder hill conquest so Israel would recognize divine aid.
▶Commentaries (1)
רש״יRashi
כִּי לֹא לְהוֹרִישׁ. תִּרְגֵּם יוֹנָתָן: בָּתַר כֵּן דְּחָבוּ, לָא יְכִילוּ לְתָרְכָא יָת יָתְבֵי מֵישְׁרָא:
However, he could not oust. [Targum] Yonasan interprets: Afterward, as they had sinned, they could not oust the valley dwellers.

פסוק כ׳ · Verse 20

Hebrew:

וַיִּתְּנ֤וּ לְכָלֵב֙ אֶת־חֶבְר֔וֹן כַּאֲשֶׁ֖ר דִּבֶּ֣ר מֹשֶׁ֑ה וַיּ֣וֹרֶשׁ מִשָּׁ֔ם אֶת־שְׁלֹשָׁ֖ה בְּנֵ֥י הָעֲנָֽק׃

English:

They gave Hebron to Caleb, as Moses had promised; and he drove the three Anakites out of there.

פסוק כ״א · Verse 21

Hebrew:

וְאֶת־הַיְבוּסִי֙ יֹשֵׁ֣ב יְרוּשָׁלַ֔͏ִם לֹ֥א הוֹרִ֖ישׁוּ בְּנֵ֣י בִנְיָמִ֑ן וַיֵּ֨שֶׁב הַיְבוּסִ֜י אֶת־בְּנֵ֤י בִנְיָמִן֙ בִּיר֣וּשָׁלַ֔͏ִם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ {פ}

English:

The Benjaminites did not dispossess the Jebusite inhabitants of Jerusalem; so the Jebusites have dwelt with the Benjaminites in Jerusalem to this day.

The Benjaminites fail to drive out the Jebusites from Jerusalem, who remain there 'to this day.' Rashi explains these were descendants of the Philistine king Abimelech, protected by Abraham's oath of non-aggression toward Abimelech's children and grandchildren — an oath that remained binding until David's era when the last grandson had died.
▶Commentaries (1)
רש״יRashi
וְאֶת הַיְבוּסִי יֹשֵׁב יְרוּשָׁלִַם. מָחוֹז הָיָה בִּירוּשָׁלַיִם שֶׁשְּׁמוֹ יְבוּסִי (פרקי דרבי אליעזר לו), וּמִבְּנֵי אֲבִימֶלֶךְ הָיוּ, וְלֹא הוֹרִישָׁם מִפְּנֵי הַשְּׁבוּעָה (בראשית כא:כג-כד) עַד שֶׁבָּא דָוִד (שמואל ב ה:ו-ז), לְפִי שֶׁעֲדַיִן הָיָה נֶכְדּוֹ קַיָּם, וְהוּא נִשְׁבַּע לוֹ וּלְנִינוֹ וּלְנֶכְדּוֹ:
But the Yevusi dwellers of Yerushalayim. There was a section of Yerushalayim24The reference here is not to members of the Yevusite nation, as Rashi explains that they were descendants of the Pelishte king Avimelech. Cf.Rashi to Yehoshua, 16:63, and Shmuel 2, 5:6. entitled Yevusi. They were descendants of Avimelech,25The Pelishite king (Bereishis, 21:32, 26:8). The patriarch Avrohom swore that he would deal kindly with him and his children and grandchildren. (Ibd, 21:23). Avrohom’s descendants were obligated by the oath as well. Cf.Midrash Rabah, Bereishis, 54:2. and they could not oust them because of the oath—until the arrival of Dovid26When Avimelech’s grandchildren no longer survived. (Rashi to Shmueil 2, 5:8)—as his27Avimelech’s grandson. grandson still lived, and he28Avrohom had sworn. had sworn to him, his son, and his grandson.

פסוק כ״ב · Verse 22

Hebrew:

וַיַּעֲל֧וּ בֵית־יוֹסֵ֛ף גַּם־הֵ֖ם בֵּֽית־אֵ֑ל וַיהֹוָ֖ה עִמָּֽם׃

English:

The House of Joseph, for their part, advanced against Bethel, and GOD was with them.

The House of Joseph (Ephraim and Manasseh) advances against Bethel with God's support. Rashi makes a striking observation: despite Micah's idol already being in their possession — a serious transgression — God still aided them in battle, demonstrating divine compassion even when Israel is undeserving.
▶Commentaries (1)
רש״יRashi
בֵּית אֵל. שֶׁנָּפַל בְּגוֹרָלָם (יהושע טז:א), וְאַף עַל פִּי שֶׁפֶּסֶל מִיכָה עִמָּהֶם, שֶׁהֲרֵי מִיכָה מִשֵּׁבֶט אֶפְרַיִם (שופטים יז:א), נֶאֱמַר כָּאן ׳וַה׳ עִמָּם׳, הוּא שֶׁאָמַר דָּנִיֵּאל (דניאל ט:ז): לְךָ ה׳ הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים:
Beis El which was part of their ancestral allotment. Although Michah's idol29Chapter 17, v.4 [below] relates that Michah of Mount Ephraim made a graven image and kept it at his home, where it was worshiped. Although the incident is not mentioned earlier in the text, Rashi asserts that the idol was already in existence during the conquest of Eretz Yisroel. See Rasi to 17:1. was in their possession—for Michah was from the tribe of Ephraim—it is said here, "and Adonoy was with them." Concerning this, Daniel said, "Yours, O Adonoy, is benevolence—ours is the face of humiliation."30Daniel, 9:7.

פסוק כ״ג · Verse 23

Hebrew:

וַיָּתִ֥ירוּ בֵית־יוֹסֵ֖ף בְּבֵֽית־אֵ֑ל וְשֵׁם־הָעִ֥יר לְפָנִ֖ים לֽוּז׃

English:

While the House of Joseph were scouting at Bethel (the name of the town was formerly Luz),

The House of Joseph sends scouts to reconnoiter Bethel, formerly called Luz. The city's entrance was hidden through a cave concealed behind a hollow tree, making conventional assault difficult and requiring intelligence from inside.
▶Commentaries (1)
רש״יRashi
וַיָּתִירוּ. עַל יְדֵי אֲחֵרִים, (תרגום:) וּשְׁלָחוּ מְאַלְּלִין, וְיָתוּרוּ אֶת אֶרֶץ (במדבר יג:ב) נֶאֱמַר בַּמְרַגְּלִים עַצְמָן, וְאֵלּוּ שֶׁשָּׁלְחוּ מְרַגְּלִים נֶאֱמַר בָּהֶם וַיָּתִירוּ:
Sent spies. Through others, they sent spies.31This is Targum Yonasan’s translation. "They spied the land"32 Bamidbar, 13:21. This refers to the spies sent by Moshe in the wilderness. is said concerning the spies themselves. However, concerning these who sent spies it is said, "they sent spies."

פסוק כ״ד · Verse 24

Hebrew:

וַיִּרְאוּ֙ הַשֹּׁ֣מְרִ֔ים אִ֖ישׁ יוֹצֵ֣א מִן־הָעִ֑יר וַיֹּ֣אמְרוּ ל֗וֹ הַרְאֵ֤נוּ נָא֙ אֶת־מְב֣וֹא הָעִ֔יר וְעָשִׂ֥ינוּ עִמְּךָ֖ חָֽסֶד׃

English:

their patrolsgpatrols Lit. “watchmen.” saw someone leaving the town. They said to him, “Just show us how to get into the town, and we will treat you kindly.”

The Israelite watchmen intercept a man leaving the city and promise to spare him in exchange for showing them the secret entrance. According to Rashi and Radak, the city was accessible only through a hidden cave behind a luz (hazelnut) tree, which is why no one could find the way in without help.
▶Commentaries (1)
רש״יRashi
אֶת מְבוֹא הָעִיר. שֶׁהָיוּ נִכְנָסִים לָהּ דֶּרֶךְ הַמְּעָרָה, וְלוּז אֶחָד עוֹמֵד עַל פִּי הַמְּעָרָה וְנִכְנָסִים דֶּרֶךְ הַלּוּז לַמְּעָרָה:
The entrance to the city. It was entered through a cave. A hazelnut tree stood at the mouth of the cave, and they passed through the tree33The tree was hollow. They passed through the hollow section into the cave, then through the cave into the city. (Bereishis Rabah, 69:8) into the cave.

פסוק כ״ה · Verse 25

Hebrew:

וַיַּרְאֵ��֙ אֶת־מְב֣וֹא הָעִ֔יר וַיַּכּ֥וּ אֶת־הָעִ֖יר לְפִי־חָ֑רֶב וְאֶת־הָאִ֥ישׁ וְאֶת־כׇּל־מִשְׁפַּחְתּ֖וֹ שִׁלֵּֽחוּ׃

English:

He showed them how to get into the town; they put the town to the sword, but they let the man and all his relatives go free.

The man discreetly points out the entrance with his finger, and the Israelites conquer and destroy the city but honor their promise by releasing him and his entire family. The Talmud derives from this that if a mere gesture of help merited such reward, how much more so does actively assisting others.
▶Commentaries (1)
רש״יRashi
וַיַּרְאֵם. בְּאֶצְבָּעוֹ:
He showed them with his finger.34If this heathen, by the mere flick of a finger, saved himself and his progeny, then certainly one who actively escorts others. (Sotah, 46:b)

פסוק כ״ו · Verse 26

Hebrew:

וַיֵּ֣לֶךְ הָאִ֔ישׁ אֶ֖רֶץ הַחִתִּ֑ים וַיִּ֣בֶן עִ֗יר וַיִּקְרָ֤א שְׁמָהּ֙ ל֔וּז ה֣וּא שְׁמָ֔הּ עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ {פ}

English:

The man went to the Hittite country. He founded a city and named it Luz, and that has been its name to this day.

The spared man travels to Hittite territory and founds a new city called Luz, which tradition says was never conquered by Sennacherib or destroyed by Nebuchadnezzar. The city's endurance is seen as a lasting reward for the man's act of cooperation with Israel.
▶Commentaries (2)
רש״יRashi
לוּז. שֶׁגָּדְלוּ בּוֹ אֱגוֹזִים דַּקִּים, קולדר״א בְּלַעַ״ז: הוּא שְׁמָהּ עַד הַיּוֹם. לֹא בִּלְבְּלָה סַנְחֵרִיב, וְלֹא הֶחֱרִיבָהּ נְבוּכַדְנֶצַּר:
Luz. Small nuts grow on this. "Coudre" in old French. It is so entitled to this day. Sancheriv did not "jumble" it,35Sancheriv “jumbled” all the nations of the world by transporting the inhabitants of one country to another. (Yadayim, 4:3, Yeshaya, 10:13). He did the same to the inhabitants of Eretz Yisroel (Melachim 2, 17:6, 23, 24) but not to the inhabitants of Luz. and Nevuchadnetzar did not devastate it.36Sotah, 46:b.
רד״קRadak
ארץ החתים. אינו החתים משבע אומות: הוא שמה עד היום הזה. לפי שקרא לה שם העיר האחרת אמר כי באותו השם שקרא לה קוראים לה עד היום הזה לוז ובדרש היא שמה עד היום הזה תניא היא לוז שצובעין בה תכלת היא לוז שבא סנחריב ולא בלבלה בא נבוכד נצר ולא החריבה ואף מלאך המות אין לו רשות לעבור בתוכה אלא זקנים שבה בזמן שדעתם קצה להם מוציאין אותם חוץ למחנה והם מתים:
The land of the Hittim. These aren't the Hittim from the 7 nations.

פסוק כ״ז · Verse 27

Hebrew:

וְלֹֽא־הוֹרִ֣ישׁ מְנַשֶּׁ֗ה אֶת־בֵּית־שְׁאָ֣ן וְאֶת־בְּנוֹתֶ֘יהָ֮ וְאֶת־תַּעְנַ֣ךְ וְאֶת־בְּנֹתֶ֒יהָ֒ וְאֶת־[יוֹשְׁבֵ֨י] (יושב) ד֜וֹר וְאֶת־בְּנוֹתֶ֗יהָ וְאֶת־יוֹשְׁבֵ֤י יִבְלְעָם֙ וְאֶת־בְּנֹתֶ֔יהָ וְאֶת־יוֹשְׁבֵ֥י מְגִדּ֖וֹ וְאֶת־בְּנוֹתֶ֑יהָ וַיּ֙וֹאֶל֙ הַֽכְּנַעֲנִ֔י לָשֶׁ֖בֶת בָּאָ֥רֶץ הַזֹּֽאת׃

English:

Manasseh did not dispossess [the inhabitants of] Beth-shean and its dependencies, or [of] Taanach and its dependencies, or the inhabitants of Dor and its dependencies, or the inhabitants of Ibleam and its dependencies, or the inhabitants of Megiddo and its dependencies. The Canaanites persisted in dwelling in this region.

The narrative shifts to Manasseh's failures: they do not drive out the Canaanites from Beth-shean, Taanach, Dor, Ibleam, or Megiddo. Rashi emphasizes that Scripture is criticizing them here, as they began to betray God's explicit command to dispossess all the land's inhabitants.
▶Commentaries (1)
רש״יRashi
וְלֹא הוֹרִישׁ מְנַשֶּׁה. סִפֵּר הַכָּתוּב בִּגְנוּתוֹ, שֶׁהִתְחִילוּ לִמְעוֹל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁצִּוָּה אוֹתָם (במדבר לג:נב): וְהוֹרַשְׁתֶּם אֶת כָּל יוֹשְׁבֵי הָאָרֶץ וְגוֹ׳:
Menashe did not oust. Scripture censures them, as they began betraying the Holy One, blessed is He, Who commanded them: "Oust all those dwelling in the land, etc."37Bemidbar, 33:52.

פסוק כ״ח · Verse 28

Hebrew:

וַֽיְהִי֙ כִּֽי־חָזַ֣ק יִשְׂרָאֵ֔ל וַיָּ֥שֶׂם אֶת־הַֽכְּנַעֲנִ֖י לָמַ֑ס וְהוֹרֵ֖ישׁ לֹ֥א הוֹרִישֽׁוֹ׃ {ס}        

English:

And when Israel gained the upper hand, they subjected the Canaanites to forced labor; but they did not dispossess them.

When Israel eventually grows stronger, rather than expelling the Canaanites as commanded, they merely subject them to forced labor. This compromise — choosing economic benefit over obedience to God's command — sets the stage for the recurring failures described throughout Judges.

פסוק כ״ט · Verse 29

Hebrew:

וְאֶפְרַ֙יִם֙ לֹ֣א הוֹרִ֔ישׁ אֶת־הַֽכְּנַעֲנִ֖י הַיּוֹשֵׁ֣ב בְּגָ֑זֶר וַיֵּ֧שֶׁב הַֽכְּנַעֲנִ֛י בְּקִרְבּ֖וֹ בְּגָֽזֶר׃ {ס}        

English:

Nor did Ephraim dispossess the Canaanites who inhabited Gezer; so the Canaanites dwelt in their midst at Gezer.

פסוק ל׳ · Verse 30

Hebrew:

זְבוּלֻ֗ן לֹ֤א הוֹרִישׁ֙ אֶת־יוֹשְׁבֵ֣י קִטְר֔וֹן וְאֶת־יוֹשְׁבֵ֖י נַהֲלֹ֑ל וַיֵּ֤שֶׁב הַֽכְּנַעֲנִי֙ בְּקִרְבּ֔וֹ וַיִּֽהְי֖וּ לָמַֽס׃ {ס}        

English:

Zebulun did not dispossess the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt in their midst, but they were subjected to forced labor.

פסוק ל״א · Verse 31

Hebrew:

אָשֵׁ֗ר לֹ֤א הוֹרִישׁ֙ אֶת־יֹשְׁבֵ֣י עַכּ֔וֹ וְאֶת־יוֹשְׁבֵ֖י צִיד֑וֹן וְאֶת־אַחְלָ֤ב וְאֶת־אַכְזִיב֙ וְאֶת־חֶלְבָּ֔ה וְאֶת־אֲפִ֖יק וְאֶת־רְחֹֽב׃

English:

Asher did not dispossess the inhabitants of Acco or the inhabitants of Sidon, Ahlab, Achzib, Helbah, Aphik, and Rehob.

פסוק ל״ב · Verse 32

Hebrew:

וַיֵּ֙שֶׁב֙ הָאָ֣שֵׁרִ֔י בְּקֶ֥רֶב הַֽכְּנַעֲנִ֖י יֹשְׁבֵ֣י הָאָ֑רֶץ כִּ֖י לֹ֥א הֽוֹרִישֽׁוֹ׃ {ס}        

English:

So the Asherites dwelt in the midst of the Canaanites, the inhabitants of the land, for they did not dispossess them.

Asher's situation is notably worse than the other tribes: the text says Asher dwelt 'in the midst of the Canaanites' rather than the Canaanites dwelling among Asher. Metzudat David explains this inversion means the Canaanites were the true masters of the land, and Asher was the minority population — a consequence of failing to drive them out when they had the chance.

פסוק ל״ג · Verse 33

Hebrew:

נַפְתָּלִ֗י לֹֽא־הוֹרִ֞ישׁ אֶת־יֹשְׁבֵ֤י בֵֽית־שֶׁ֙מֶשׁ֙ וְאֶת־יֹשְׁבֵ֣י בֵית־עֲנָ֔ת וַיֵּ֕שֶׁב בְּקֶ֥רֶב הַֽכְּנַעֲנִ֖י יֹשְׁבֵ֣י הָאָ֑רֶץ וְיֹשְׁבֵ֤י בֵֽית־שֶׁ֙מֶשׁ֙ וּבֵ֣ית עֲנָ֔ת הָי֥וּ לָהֶ֖ם לָמַֽס׃

English:

Naphtali did not dispossess the inhabitants of Beth-shemesh or the inhabitants of Beth-anath. But they settled in the midst of the Canaanite inhabitants of the land, and the inhabitants of Beth-shemesh and Beth-anath had to perform forced labor for them.

Naphtali also fails to drive out the inhabitants of Beth-shemesh and Beth-anath, settling among the Canaanites instead. While some of the local population was subjected to forced labor, Metzudat David suggests the arrangement may have been ambiguous — with some non-Canaanite residents paying tribute to Naphtali, but the Canaanites themselves remaining independent.

פסוק ל״ד · Verse 34

Hebrew:

וַיִּלְחֲצ֧וּ הָאֱמֹרִ֛י אֶת־בְּנֵי־דָ֖ן הָהָ֑רָה כִּי־לֹ֥א נְתָנ֖וֹ לָרֶ֥דֶת לָעֵֽמֶק׃

English:

The Amorites pressed the Danites into the hill country; they would not let them come down to the plain.

Dan's situation is the most dire: the Amorites actively press them into the hill country and refuse to let them descend into the more fertile and strategically important plain. Unlike other tribes who merely failed to expel the Canaanites, Dan is the one being pushed back.

פסוק ל״ה · Verse 35

Hebrew:

וַיּ֤וֹאֶל הָאֱמֹרִי֙ לָשֶׁ֣בֶת בְּהַר־חֶ֔רֶס בְּאַיָּל֖וֹן וּבְשַׁעַלְבִ֑ים וַתִּכְבַּד֙ יַ֣ד בֵּית־יוֹסֵ֔ף וַיִּהְי֖וּ לָמַֽס׃

English:

The Amorites also persisted in dwelling in Har-heres, in Aijalon, and in Shaalbim. But the hand of the House of Joseph bore heavily on them and they had to perform forced labor.

The Amorites persist in holding Har-heres, Aijalon, and Shaalbim, but the neighboring House of Joseph (whose territory bordered Dan's) comes to Dan's aid and subjugates the Amorites to forced labor. Yet even this assistance falls short of full expulsion, and Radak notes the remaining Amorites became 'thorns and thistles' to Israel.

פסוק ל״ו · Verse 36

Hebrew:

וּגְבוּל֙ הָאֱמֹרִ֔י מִֽמַּעֲלֵ֖ה עַקְרַבִּ֑ים מֵהַסֶּ֖לַע וָמָֽעְלָה׃ {פ}

English:

The territory of the AmoriteshAmorites Some Septuagint mss. read “Edomites.” extended from the Ascent of Akrabbim—from Sela—onward.

The chapter closes by noting the Amorite border extended from the Ascent of Akrabbim and Sela onward — territory that also remained unconquered. Both Metzudat David and Radak connect this to the preceding verses, indicating the House of Joseph could only impose forced labor on these Amorites but never fully drive them out.

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