Kreuzberg Kollel 4.2

There are three main sections of our learning today: The Mishnah, the explanatory Gemara, and what I will call 'the thematic Gemara.'

The Mishnah, which we also saw last week, deals with the question as to the relative holiness of items. A question to consider: Do you think that, in terms of priorities and levels of holiness, that they got it right? Is a Torah scroll truly the holiest? Is an ark holier than a synagogue? How would you reprioritize?

מגילה כ״ה ב:כ׳-כ״ו א:ג׳

בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת בֵּית הַכְּנֶסֶת לוֹקְחִין תֵּיבָה תֵּיבָה לוֹקְחִין מִטְפָּחוֹת מִטְפָּחוֹת יִקְחוּ סְפָרִים סְפָרִים לוֹקְחִין תּוֹרָה אֲבָל אִם מָכְרוּ תּוֹרָה לֹא יִקְחוּ סְפָרִים סְפָרִים לֹא יִקְחוּ מִטְפָּחוֹת מִטְפָּחוֹת לֹא יִקְחוּ תֵּיבָה תֵּיבָה לֹא יִקְחוּ בֵּית הַכְּנֶסֶת בֵּית הַכְּנֶסֶת לֹא יִקְחוּ אֶת הָרְחוֹב וְכֵן בְּמוֹתְרֵיהֶן:

Megillah 25b:20-26a:3

MISHNA: Residents of a town who sold the town square. They may therefore purchase a synagogue with the proceeds of the sale. If they sold a synagogue, they may purchase an ark in which to house sacred scrolls. If they sold an ark, they may purchase wrapping cloths for the sacred scrolls. If they sold wrapping cloths, they may purchase scrolls of the Prophets and the Writings. If they sold scrolls of the Prophets and Writings, they may purchase a Torah scroll. However, the proceeds of a sale of a sacred item may not be used to purchase an item of a lesser degree of sanctity. Therefore, if they sold a Torah scroll, they may not use the proceeds to purchase scrolls of the Prophets and the Writings. If they sold scrolls of the Prophets and Writings, they may not purchase wrapping cloths. If they sold wrapping cloths, they may not purchase an ark. If they sold an ark, they may not purchase a synagogue. If they sold a synagogue, they may not purchase a town square. And similarly, the same limitation applies to any surplus funds from the sale of sacred items.

This next short section is what I would call the explanatory Gemara. This is a cool moment! The Gemara is reading the Mishnah, hundreds of years later new Rabbis are looking at the same statement, and they are asking themselves a question: why is public space holy? They answer the question, but they answer it with a disagreement! Whose opinion presented below better reflects your view of public space?

מגילה כ״ו א:ד׳-ה׳

גְּמָ׳ בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן זוֹ דִּבְרֵי רַבִּי מְנַחֵם בַּר יוֹסֵי סְתִומְתָּאָה אֲבָל חֲכָמִים אוֹמְרִים הָרְחוֹב אֵין בּוֹ מִשּׁוּם קְדוּשָּׁה וְרַבִּי מְנַחֵם בַּר יוֹסֵי מַאי טַעְמֵיהּ הוֹאִיל וְהָעָם מִתְפַּלְּלִין בּוֹ בְּתַעֲנִיּוֹת וּבְמַעֲמָדוֹת וְרַבָּנַן הַהוּא אַקְרַאי בְּעָלְמָא:

Megillah 26a:4-5

GEMARA: The mishna states: Residents of a town who sold the town square may purchase a synagogue with the proceeds. Concerning this mishna, Rabba bar bar Ḥana said that Rabbi Yoḥanan said: This is the statement of Rabbi Menaḥem bar Yosei, cited unattributed. However, the Rabbis say: The town square does not have any sanctity. Therefore, if it is sold, the residents may use the money from the sale for any purpose. And Rabbi Menaḥem bar Yosei, what is his reason for claiming that the town square has sanctity? Since the people pray in the town square on communal fast days and on non-priestly watches, it is defined as a place of prayer and as such has sanctity. And the Rabbis, why do they disagree? They maintain that use of the town square is merely an irregular occurrence. Consequently, the town square is not to be defined as a place of prayer, and so it has no sanctity.

Now we will get into the biggest chunk of our Gemara, which deals with a central question: Can one even really own a synagogue? The Gemara is going to take us on a journey involving purity and impurity, ownership and non ownership, Jerusalem and the Temple versus the everything else. Can we ever really OWN a synagogue?

מגילה כ״ו א:ו׳-ז׳

בֵּית הַכְּנֶסֶת לוֹקְחִין תֵּיבָה אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן לֹא שָׁנוּ אֶלָּא בֵּית הַכְּנֶסֶת שֶׁל כְּפָרִים אֲבָל בֵּית הַכְּנֶסֶת שֶׁל כְּרַכִּין כֵּיוָן דְּמֵעָלְמָא אָתוּ לֵיהּ לָא מָצוּ מְזַבְּנִי לֵיהּ דְּהָוֵה לֵיהּ דְּרַבִּים אָמַר רַב אָשֵׁי הַאי בֵּי כְנִישְׁתָּא דְּמָתָא מַחְסֵיָא אַף עַל גַּב דְּמֵעָלְמָא אָתוּ לַהּ כֵּיוָן דְּאַדַּעְתָּא דִּידִי קָאָתוּ אִי בָּעֵינָא מְזַבֵּינְנָא לַהּ

Megillah 26a:6-7

§ The mishna states: If they sold a synagogue, they may purchase an ark. The Gemara cites a qualification to this halakha: Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: They taught this only with regard to a synagogue of a village, which is considered the property of the residents of that village. However, with regard to a synagogue of a city, since people come to it from the outside world, the residents of the city are not able to sell it, because it is considered to be the property of the public. Rav Ashi said: This synagogue of Mata Meḥasya, although people from the outside world come to it, since they come at my dis cretion, as I established it, and everything is done there in accordance with my directives, if I wish, I can sell it.

מגילה כ״ו א:ח׳

מֵיתִיבִי אָמַר רַבִּי יְהוּדָה מַעֲשֶׂה בְּבֵית הַכְּנֶסֶת שֶׁל טוּרְסִיִּים שֶׁהָיָה בִּירוּשָׁלַיִם שֶׁמְּכָרוּהָ לְרַבִּי אֱלִיעֶזֶר וְעָשָׂה בָּהּ כׇּל צְרָכָיו וְהָא הָתָם דִּכְרַכִּים הֲוָה הָהִיא בֵּי כְנִישְׁתָּא זוּטֵי הֲוָה וְאִינְהוּ עַבְדוּהּ

Megillah 26a:8

The Gemara raises an objection to Rabbi Shmuel bar Naḥmani’s statement, from a baraita: Rabbi Yehuda said: There was an incident involving a synagogue of bronze workers [tursiyyim] that was in Jerusalem, which they sold to Rabbi Eliezer, and he used it for all his own needs. The Gemara asks: But wasn’t the synagogue there one of cities, as Jerusalem is certainly classified as a city; why were they permitted to sell it? The Gemara explains: That one was a small synagogue, and it was the bronze workers themselves who built it. Therefore, it was considered exclusively theirs, and they were permitted to sell it.

מגילה כ״ו א:ט׳

מֵיתִיבִי בְּבֵית אֶרֶץ אֲחוּזַּתְכֶם אֲחוּזַּתְכֶם מִיטַּמָּא בִּנְגָעִים וְאֵין יְרוּשָׁלָיִם מִיטַּמָּא בִּנְגָעִים אָמַר רַבִּי יְהוּדָה אֲנִי לֹא שָׁמַעְתִּי אֶלָּא מְקוֹם מִקְדָּשׁ בִּלְבַד

Megillah 26a:9

The Gemara raises an objection from another baraita: The verse states with regard to leprosy of houses: “And I put the plague of leprosy in a house of the land of your possession” (Leviticus 14:34), from which it may be inferred: “Your possession,” i.e., a privately owned house, can become ritually impure with leprosy, but a house in Jerusalem cannot become ritually impure with leprosy, as property there belongs collectively to the Jewish people and is not privately owned. Rabbi Yehuda said: I heard this distinction stated only with regard to the site of the Temple alone, but not with regard to the entire city of Jerusalem.

מגילה כ״ו א:י׳

הָא בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת מִיטַּמְּאִין אַמַּאי הָא דִּכְרַכִּין הָווּ אֵימָא אָמַר רַבִּי יְהוּדָה אֲנִי לֹא שָׁמַעְתִּי אֶלָּא מְקוֹם מְקוּדָּשׁ בִּלְבַד

Megillah 26a:10

The Gemara explains: From Rabbi Yehuda’s statement, it is apparent that only the site of the Temple cannot become ritually impure, but synagogues and study halls in Jerusalem can become ritually impure. Why should this be true given that they are owned by the city? The Gemara answers: Emend the baraita and say as follows: Rabbi Yehuda said: I heard this distinction stated only with regard to a sacred site, which includes the Temple, synagogues, and study halls.

מגילה כ״ו א:י״א-ט״ו

בְּמַאי קָמִיפַּלְגִי תַּנָּא קַמָּא סָבַר לֹא נִתְחַלְּקָה יְרוּשָׁלַיִם לִשְׁבָטִים וְרַבִּי יְהוּדָה סָבַר נִתְחַלְּקָה יְרוּשָׁלַיִם לִשְׁבָטִים וּבִפְלוּגְתָּא דְהָנֵי תַנָּאֵי דְּתַנְיָא מָה הָיָה בְּחֶלְקוֹ שֶׁל יְהוּדָה הַר הַבַּיִת הַלְּשָׁכוֹת וְהָעֲזָרוֹת וּמָה הָיָה בְּחֶלְקוֹ שֶׁל בִּנְיָמִין אוּלָם וְהֵיכָל וּבֵית קׇדְשֵׁי הַקֳּדָשִׁים וּרְצוּעָה הָיְתָה יוֹצֵאת מֵחֶלְקוֹ שֶׁל יְהוּדָה וְנִכְנֶסֶת בְּחֶלְקוֹ שֶׁל בִּנְיָמִין וּבָהּ מִזְבֵּחַ בָּנוּי וְהָיָה בִּנְיָמִין הַצַּדִּיק מִצְטַעֵר עָלֶיהָ בְּכׇל יוֹם לְבוֹלְעָהּ שֶׁנֶּאֱמַר חוֹפֵף עָלָיו כׇּל הַיּוֹם לְפִיכָךְ זָכָה בִּנְיָמִין וְנַעֲשָׂה אוּשְׁפִּיזְכָן לַשְּׁכִינָה וְהַאי תַּנָּא סָבַר לֹא נִתְחַלְּקָה יְרוּשָׁלַיִם לִשְׁבָטִים דְּתַנְיָא אֵין מַשְׂכִּירִים בָּתִּים בִּירוּשָׁלַיִם מִפְּנֵי שֶׁאֵינָן שֶׁלָּהֶן רַבִּי אֶלְעָזָר (בַּר צָדוֹק) אוֹמֵר אַף לֹא מִטּוֹת לְפִיכָךְ עוֹרוֹת קָדָשִׁים בַּעֲלֵי אוּשְׁפִּיזִין נוֹטְלִין אוֹתָן בִּזְרוֹעַ

Megillah 26a:11-15

With regard to what principle do the first tanna and Rabbi Yehuda disagree? The first tanna holds that Jerusalem was not apportioned to the tribes, i.e., it was never assigned to any particular tribe, but rather it belongs collectively to the entire nation. And Rabbi Yehuda holds: Jerusalem was apportioned to the tribes, and it is only the site of the Temple itself that belongs collectively to the entire nation. The Gemara notes: They each follow a different opinion in the dispute between these tanna’im: One tanna holds that Jerusalem was apportioned to the tribes, as it is taught in a baraita: What part of the Temple was in the tribal portion of Judah? The Temple mount, the Temple chambers, and the Temple courtyards. And what was in the tribal portion of Benjamin? The Entrance Hall, the Sanctuary, and the Holy of Holies. And a strip of land issued forth from the portion of Judah and entered into the portion of Benjamin, and upon that strip the altar was built, and the tribe of Benjamin, the righteous, would agonize over it every day desiring to absorb it into its portion, due to its unique sanctity, as it is stated in Moses’ blessing to Benjamin: “He covers it throughout the day, and he dwells between his shoulders” (Deuteronomy 33:12). The phrase “covers it” is understood to mean that Benjamin is continually focused upon that site. Therefore, Benjamin was privileged by becoming the host [ushpizekhan] of the Divine Presence, as the Holy of Holies was built in his portion. And this other tanna holds that Jerusalem was not apportioned to the tribes, as it is taught in a baraita: One may not rent out houses in Jerusalem, due to the fact that the houses do not belong to those occupying them. Rather, as is true for the entire city, they are owned collectively by the nation. Rabbi Elazar bar Tzadok says: Even beds may not be hired out. Therefore, in the case of the hides of the renter’s offerings that the innkeepers take in lieu of payment, the innkeepers are considered to be taking them by force, as they did not have a right to demand payment.

מגילה כ״ו א:ט״ז

אָמַר אַבָּיֵי שְׁמַע מִינַּהּ אוֹרַח אַרְעָא לְמִישְׁבַּק אִינָשׁ גּוּלְפָּא וּמַשְׁכָּא בְּאוּשְׁפִּיזֵיהּ

Megillah 26a:16

Apropos the topic of inns, the Gemara reports: Abaye said: Learn from this baraita that it is proper etiquette for a person to leave his wine flask and the hide of the animal that he slaughtered at his inn, i.e., the inn where he stayed, as a gift for the service he received.

זבחים נ״ג ב:ח׳-נ״ד א:א׳

מ"ט אמר ר' אלעזר לפי שלא היתה בחלקו של טורף דאמר רב שמואל בר רב יצחק מזבח אוכל בחלקו של יהודה אמה אמר רבי לוי בר חמא אמר רבי חמא ברבי חנינא רצועה היתה יוצאה מחלקו של יהודה ונכנסה בחלקו של בנימין והיה בנימין הצדיק מצטער עליה בכל יום לנוטלה שנאמר (דברים לג, יב) חופף עליו כל היום לפיכך זכה בנימין הצדיק ונעשה אושפיזכן להקב"ה שנאמר (דברים לג, יב) ובין כתפיו שכן

Zevachim 53b:8-54a:1

The Gemara asks: What is the reason that there was no base on the southeast corner of the altar? Rabbi Elazar says: Because it was not in the portion of land of the one who tears, i.e., the tribe of Benjamin, as he is described in the following manner: “Benjamin is a wolf that tears apart; in the morning he devours the prey, and in the evening he divides the spoil” (Genesis 49:27). As Rav Shmuel, son of Rav Yitzḥak, says: The altar would consume, i.e., occupy, one cubit of the portion of Judah. The part of the altar in Judah’s portion was the southeast corner of the base, and therefore there was no base on that corner. Rabbi Levi bar Ḥama says that Rabbi Ḥama, son of Rabbi Ḥanina, says: A strip of land emerged from the portion of Judah and entered into the portion of Benjamin, and the southeast corner of the base was on that strip. And the tribe of Benjamin the righteous would agonize over it every day, desiring to take it into its portion, due to its unique sanctity. As it is stated in Moses’ blessing to the tribe of Benjamin: “He covers it throughout the day, and He dwells between his shoulders” (Deuteronomy 33:12). The term “covers it” is understood to mean that Benjamin is continually focused upon that site. Therefore, Benjamin the righteous was privileged and became the host of the Holy One, Blessed be He, as the Holy of Holies was built in his portion. As it is stated: “And He dwells between his shoulders.”

תוספות על מגילה כ״ו א:י״ד:א׳

ורצועה יוצאה מחלק יהודה לחלק בנימין ובה היה מזבח בנוי - קשה דהא בפרק איזהו מקומן (זבחים דף נג:) אמר דבקרן דרומית מזרחית לא היה יסוד לפי שלא היה יסוד אלא בחלקו של טורף בנימין דכתיב בנימין זאב יטרף (בראשית מ״ט:כ״ז) אלמא שכל המזבח בנוי בחלקו של בנימין וי"ל אותו קרן דרומית מזרחית שלא היה בו יסוד שהיה בחלק יהודה על זה היה מצטער בנימין לבולעה כדי שיהא כל המזבח בחלקו:

Tosafot on Megillah 26a:14:1

In Zevachim (53b) it says that in the southeast corner there was no Yesod, for the Yesod is only in the portion of Toref, i.e. Binyamin, for it says "Binyamin Ze'ev Toref"

Inference: The entire Mizbe'ach was built in the portion of Binyamin!

Answer: The southeast corner, which had no Yesod, was in the portion of Yehudah;

Binyamin was pained [and longed] to swallow it, in order that the entire Mizbe'ach would be in his portion.

From Division to Unification

Molly Morris

Chapter 18 begins with us learning that all the Israelites gathered at Shiloh to build the first non-mobile Tabernacle (Mishkan), one that lasted for 369 years until the Beit HaMikdash was built in Jerusalem.

Immediately following a very short verse about erecting the Mishkan, Joshua chastises the seven tribes who have not yet conquered their portions of land. The 15th century commentator Abarbanel explains why these tribes were delaying their mission. They feared that as long as the borders remained undefined the Israelites would be united, but once clearly defined, an each-tribe-for-themselves mentality might emerge.

So, the timing of building the Mishkan now, instead of what seems more logically to be after all the land is conquered, is no accident. Even with nearly half of the tribes already having established their portions, all the Israelites came together in unity to build the Mishkan. Now the Israelites had a center for communal spiritual expression, and private offerings to God were no longer allowed. Our sages tell us that this spiritual focus would empower the remaining tribes to conquer their land with the knowledge that they are already unified, regardless of territorial division.

It’s an odd set of instructions Joshua gives to these seven tribes: appoint men to traverse the land, describe their inheritance in writing, bring that book back to Joshua, and he will then proceed with the prophetic lottery ritual, at the Mishkan, to confirm their inheritance. Why is this lottery even necessary? The details of the land inheritance were clearly demarcated already in the book of Deuteronomy.

The definition of boundaries for the portions of land was never meant to be a purely legalistic division of property. True ownership comes from what they do with their inheritance. It is only after they have collectively claimed their portions, built a nation and established unity and spiritual ownership, that their inheritance is complete and the multitude of laws pertaining to the land of Israel take effect. The lottery doesn’t define the borders. If that were the case then it would only be required for 11 tribes, as the 12th portion is clearly whatever remains, yet later we’ll see that portion detailed as well.

The lottery is about the integrity of the process, and the internalization that this land is for all of Israel, from God, given to them as a unified nation, and for a holy purpose.

Image: Joshua assisted by Eleazar casts lots and assigns to each of the tribes a certain part of Canaan. Joseph Mulder, Gerard Hoet , 1720 – 1728. Rijksmuseum.

יהושע ט״ו:א׳-ה׳

(א) וַיְהִ֣י הַגּוֹרָ֗ל לְמַטֵּ֛ה בְּנֵ֥י יְהוּדָ֖ה לְמִשְׁפְּחֹתָ֑ם אֶל־גְּב֨וּל אֱד֧וֹם מִדְבַּר־צִ֛ן נֶ֖גְבָּה מִקְצֵ֥ה תֵימָֽן׃ (ב) וַיְהִ֤י לָהֶם֙ גְּב֣וּל נֶ֔גֶב מִקְצֵ֖ה יָ֣ם הַמֶּ֑לַח מִן־הַלָּשֹׁ֖ן הַפֹּנֶ֥ה נֶֽגְבָּה׃ (ג) וְ֠יָצָא אֶל־מִנֶּ֜גֶב לְמַעֲלֵ֤ה עַקְרַבִּים֙ וְעָ֣בַר צִ֔נָה וְעָלָ֥ה מִנֶּ֖גֶב לְקָדֵ֣שׁ בַּרְנֵ֑עַ וְעָבַ֤ר חֶצְרוֹן֙ וְעָלָ֣ה אַדָּ֔רָה וְנָסַ֖ב הַקַּרְקָֽעָה׃ (ד) וְעָבַ֣ר עַצְמ֗וֹנָה וְיָצָא֙ נַ֣חַל מִצְרַ֔יִם והיה [וְהָי֛וּ] תֹּצְא֥וֹת הַגְּב֖וּל יָ֑מָּה זֶה־יִהְיֶ֥ה לָכֶ֖ם גְּב֥וּל נֶֽגֶב׃ (ה) וּגְב֥וּל קֵ֙דְמָה֙ יָ֣ם הַמֶּ֔לַח עַד־קְצֵ֖ה הַיַּרְדֵּ֑ן וּגְב֞וּל לִפְאַ֤ת צָפ֙וֹנָה֙ מִלְּשׁ֣וֹן הַיָּ֔ם מִקְצֵ֖ה הַיַּרְדֵּֽן׃

Joshua 15:1-5

(1) The portion that fell by lot to the various clans of the tribe of Judah lay farthest south, down to the border of Edom, which is the Wilderness of Zin. (2) Their southern boundary began from the tip of the Dead Sea, from the tongue that projects southward. (3) It proceeded to the south of the Ascent of Akrabbim, passed on to Zin, ascended to the south of Kadesh-barnea, passed on to Hezron, ascended to Addar, and made a turn to Karka. (4) From there it passed on to Azmon and proceeded to the Wadi of Egypt; and the boundary ran on to the Sea. That shall be your southern boundary. (5) The boundary on the east was the Dead Sea up to the mouth of the Jordan. On the northern side, the boundary began at the tongue of the Sea at the mouth of the Jordan.

יהושע ט״ו:ס״ג

(סג) וְאֶת־הַיְבוּסִי֙ יוֹשְׁבֵ֣י יְרֽוּשָׁלִַ֔ם לֹֽא־יוכלו [יָכְל֥וּ] בְנֵֽי־יְהוּדָ֖ה לְהֽוֹרִישָׁ֑ם וַיֵּ֨שֶׁב הַיְבוּסִ֜י אֶת־בְּנֵ֤י יְהוּדָה֙ בִּיר֣וּשָׁלִַ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ (פ)

Joshua 15:63

(63) But the Judites could not dispossess the Jebusites, the inhabitants of Jerusalem; so the Judites dwell with the Jebusites in Jerusalem to this day.

במדבר ב׳:א׳-ג׳

(א) וַיְדַבֵּ֣ר יְהוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ (ב) אִ֣ישׁ עַל־דִּגְל֤וֹ בְאֹתֹת֙ לְבֵ֣ית אֲבֹתָ֔ם יַחֲנ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל מִנֶּ֕גֶד סָבִ֥יב לְאֹֽהֶל־מוֹעֵ֖ד יַחֲנֽוּ׃ (ג) וְהַחֹנִים֙ קֵ֣דְמָה מִזְרָ֔חָה דֶּ֛גֶל מַחֲנֵ֥ה יְהוּדָ֖ה לְצִבְאֹתָ֑ם וְנָשִׂיא֙ לִבְנֵ֣י יְהוּדָ֔ה נַחְשׁ֖וֹן בֶּן־עַמִּינָדָֽב׃

Numbers 2:1-3

(1) The LORD spoke to Moses and Aaron, saying: (2) The Israelites shall camp each with his standard, under the banners of their ancestral house; they shall camp around the Tent of Meeting at a distance. (3) Camped on the front, or east side: the standard of the division of Judah, troop by troop. Chieftain of the Judites: Nahshon son of Amminadab.

במדבר ב׳:י״ח-כ״ד

(יח) דֶּ֣גֶל מַחֲנֵ֥ה אֶפְרַ֛יִם לְצִבְאֹתָ֖ם יָ֑מָּה וְנָשִׂיא֙ לִבְנֵ֣י אֶפְרַ֔יִם אֱלִישָׁמָ֖ע בֶּן־עַמִּיהֽוּד׃ (יט) וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם אַרְבָּעִ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֽוֹת׃ (כ) וְעָלָ֖יו מַטֵּ֣ה מְנַשֶּׁ֑ה וְנָשִׂיא֙ לִבְנֵ֣י מְנַשֶּׁ֔ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר׃ (כא) וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם שְׁנַ֧יִם וּשְׁלֹשִׁ֛ים אֶ֖לֶף וּמָאתָֽיִם׃ (כב) וּמַטֵּ֖ה בִּנְיָמִ֑ן וְנָשִׂיא֙ לִבְנֵ֣י בִנְיָמִ֔ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי׃ (כג) וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם חֲמִשָּׁ֧ה וּשְׁלֹשִׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃ (כד) כָּֽל־הַפְּקֻדִ֞ים לְמַחֲנֵ֣ה אֶפְרַ֗יִם מְאַ֥ת אֶ֛לֶף וּשְׁמֹֽנַת־אֲלָפִ֥ים וּמֵאָ֖ה לְצִבְאֹתָ֑ם וּשְׁלִשִׁ֖ים יִסָּֽעוּ׃ (ס)

Numbers 2:18-24

(18) On the west: the standard of the division of Ephraim, troop by troop. Chieftain of the Ephraimites: Elishama son of Ammihud. (19) His troop, as enrolled: 40,500. (20) Next to it: The tribe of Manasseh. Chieftain of the Manassites: Gamaliel son of Pedahzur. (21) His troop, as enrolled: 32,200. (22) And the tribe of Benjamin. Chieftain of the Benjaminites: Abidan son of Gideoni. (23) His troop, as enrolled: 35,400. (24) The total enrolled in the division of Ephraim: 108,100 for all troops. These shall march third.

יהושע י״ז:י״ד-י״ח

(יד) וַֽיְדַבְּרוּ֙ בְּנֵ֣י יוֹסֵ֔ף אֶת־יְהוֹשֻׁ֖עַ לֵאמֹ֑ר מַדּוּעַ֩ נָתַ֨תָּה לִּ֜י נַחֲלָ֗ה גּוֹרָ֤ל אֶחָד֙ וְחֶ֣בֶל אֶחָ֔ד וַֽאֲנִ֣י עַם־רָ֔ב עַ֥ד אֲשֶׁר־עַד־כֹּ֖ה בֵּֽרְכַ֥נִי יְהוָֽה׃ (טו) וַיֹּ֨אמֶר אֲלֵיהֶ֜ם יְהוֹשֻׁ֗עַ אִם־עַם־רַ֤ב אַתָּה֙ עֲלֵ֣ה לְךָ֣ הַיַּ֔עְרָה וּבֵרֵאתָ֤ לְךָ֙ שָׁ֔ם בְּאֶ֥רֶץ הַפְּרִזִּ֖י וְהָֽרְפָאִ֑ים כִּֽי־אָ֥ץ לְךָ֖ הַר־אֶפְרָֽיִם׃ (טז) וַיֹּֽאמְרוּ֙ בְּנֵ֣י יוֹסֵ֔ף לֹֽא־יִמָּ֥צֵא לָ֖נוּ הָהָ֑ר וְרֶ֣כֶב בַּרְזֶ֗ל בְּכָל־הַֽכְּנַעֲנִי֙ הַיֹּשֵׁ֣ב בְּאֶֽרֶץ־הָעֵ֔מֶק לַֽאֲשֶׁ֤ר בְּבֵית־שְׁאָן֙ וּבְנוֹתֶ֔יהָ וְלַֽאֲשֶׁ֖ר בְּעֵ֥מֶק יִזְרְעֶֽאל׃ (יז) וַיֹּ֤אמֶר יְהוֹשֻׁ֙עַ֙ אֶל־בֵּ֣ית יוֹסֵ֔ף לְאֶפְרַ֥יִם וְלִמְנַשֶּׁ֖ה לֵאמֹ֑ר עַם־רַ֣ב אַתָּ֗ה וְכֹ֤חַ גָּדוֹל֙ לָ֔ךְ לֹֽא־יִהְיֶ֥ה לְךָ֖ גּוֹרָ֥ל אֶחָֽד׃ (יח) כִּ֣י הַ֤ר יִֽהְיֶה־לָּךְ֙ כִּֽי־יַ֣עַר ה֔וּא וּבֵ֣רֵאת֔וֹ וְהָיָ֥ה לְךָ֖ תֹּֽצְאֹתָ֑יו כִּֽי־תוֹרִ֣ישׁ אֶת־הַֽכְּנַעֲנִ֗י כִּ֣י רֶ֤כֶב בַּרְזֶל֙ ל֔וֹ כִּ֥י חָזָ֖ק הֽוּא׃ (פ)

Joshua 17:14-18

(14) The Josephites complained to Joshua, saying, “Why have you assigned as our portion a single allotment and a single district, seeing that we are a numerous people whom the LORD has blessed so greatly?” (15) “If you are a numerous people,” Joshua answered them, “go up to the forest country and clear an area for yourselves there, in the territory of the Perizzites and the Rephaim, seeing that you are cramped in the hill country of Ephraim.” (16) “The hill country is not enough for us,” the Josephites replied, “and all the Canaanites who live in the valley area have iron chariots, both those in Beth-shean and its dependencies and those in the Valley of Jezreel.” (17) But Joshua declared to the House of Joseph, to Ephraim and Manasseh, “You are indeed a numerous people, possessed of great strength; you shall not have one allotment only. (18) The hill country shall be yours as well; true, it is forest land, but you will clear it and possess it to its farthest limits. And you shall also dispossess the Canaanites, even though they have iron chariots and even though they are strong.”

יהושע י״ח:י״א-י״ג

(יא) וַיַּ֗עַל גּוֹרַ֛ל מַטֵּ֥ה בְנֵֽי־בִנְיָמִ֖ן לְמִשְׁפְּחֹתָ֑ם וַיֵּצֵא֙ גְּב֣וּל גּֽוֹרָלָ֔ם בֵּ֚ין בְּנֵ֣י יְהוּדָ֔ה וּבֵ֖ין בְּנֵ֥י יוֹסֵֽף׃ (יב) וַיְהִ֨י לָהֶ֧ם הַגְּב֛וּל לִפְאַ֥ת צָפ֖וֹנָה מִן־הַיַּרְדֵּ֑ן וְעָלָ֣ה הַגְּבוּל֩ אֶל־כֶּ֨תֶף יְרִיח֜וֹ מִצָּפ֗וֹן וְעָלָ֤ה בָהָר֙ יָ֔מָּה והיה [וְהָיוּ֙] תֹּֽצְאֹתָ֔יו מִדְבַּ֖רָה בֵּ֥ית אָֽוֶן׃ (יג) וְעָבַר֩ מִשָּׁ֨ם הַגְּב֜וּל ל֗וּזָה אֶל־כֶּ֤תֶף ל֙וּזָה֙ נֶ֔גְבָּה הִ֖יא בֵּֽית־אֵ֑ל וְיָרַ֤ד הַגְּבוּל֙ עַטְר֣וֹת אַדָּ֔ר עַל־הָהָ֕ר אֲשֶׁ֛ר מִנֶּ֥גֶב לְבֵית־חֹר֖וֹן תַּחְתּֽוֹן׃

Joshua 18:11-13

(11) The lot of the tribe of the Benjaminites, by their clans, came out first. The territory which fell to their lot lay between the Judites and the Josephites. (12) The boundary on their northern rim began at the Jordan; the boundary ascended to the northern flank of Jericho, ascended westward into the hill country and ran on to the Wilderness of Beth-aven. (13) From there the boundary passed on southward to Luz, to the flank of Luz—that is, Bethel; then the boundary descended to Atroth-addar [and] to the hill south of Lower Beth-horon.

בראשית ל״ז:כ״ו

(כו) וַיֹּ֥אמֶר יְהוּדָ֖ה אֶל־אֶחָ֑יו מַה־בֶּ֗צַע כִּ֤י נַהֲרֹג֙ אֶת־אָחִ֔ינוּ וְכִסִּ֖ינוּ אֶת־דָּמֽוֹ׃

Genesis 37:26

(26) Then Judah said to his brothers, “What do we gain by killing our brother and covering up his blood?