(R. Chanah citing R. Yirmeyah citing R. Chiyah): In the future, ha'Kadosh Baruch Hu will make shade (reward) for Ba'alei Mitzvah like the shade of Ba'alei Torah. What is the source? "Ki b'Tzel ha'Chachmah b'Tzel ha'Kesef", and it says "Etz Chayim Hi la'Machazikim Bah."

Question: Why does it say [in Sefer Yehoshua] "veha'Chetzyo" (half was opposite Har Gerizim, and the half was opposite Har Eival)?

Answer: (This alludes to the more important half.) This teaches that the minority were on Har Gerizim, and the majority were on Har Eival.

Question: Why [do you say that the minority were on Har Gerizim? Based on the census in Bamidbar 26, there were 307,930 men in the Shevatim on Har Eival, and 316,800 in the Shevatim on Har Gerizim!]

Answer #1: It is because not all of Shevet Levi was there (on Har Gerizim, for some were in the middle). If all of Shevet Levi were there, they would be called equal.

Note: If all 23,000 Leviyim counted were on Har Gerizim, they would be the majority! However, this included males above one month. Normally, such babies cannot answer Amen; it is reasonable that only men above 20 stood on the mountain, similar to the other Shevatim. If almost 9,000 of the Leviyim were below 20, the numbers would be exactly equal, even without Zekenim in the middle. Alternatively, if all of Levi was there, they would be called equal because there were six full Shevatim on each, even if the number of people was not equal. (PF)

Answer #2 (R. Shmuel bar Nachman citing R. Yonason): [Even] if all of Shevet Levi were there, they would not be equal. What is the reason? Already 24,000 of Shimon died [in the plague after Ma'ase Zimri] in Shitim. (TOSFOS 36a asks that the plague was before the count in Parshas Pinchas, so it does not affect the calculation based on that census! Perhaps R. Shmuel holds that more than 9000 of the Leviyim were below 20; since Yosef is like two Shevatim, there were six Shevatim on Har Gerizim plus adult Leviyim; they should have been the majority, if not for the plague in Shitim. Alternatively, this is a mere Dichuy; perhaps of the 22,200 Bnei Shimon counted, many fell sick due to the plague and died after the census (PF).)

(R. Yosi bei R. Bun): If all of Shevet Levi were there, they would be equal. What is the reason? Only [about] 40,000 men proper to fight came from Reuven and Gad [and half of Menasheh, and crossed the Yarden - Yehoshua 4:12-13. The rest of them stayed in Ever ha'Yarden, and did not stand on Har Eival.]

Note: We do not know how many of the 40,000 were from Gad and Reuven. If we assume that half of Menasheh (26,350) received in Ever ha'Yarden, about 35% of those in Ever ha'Yarden came to fight. If the same fraction came from each of the two and a half Shevatim there, about 9,000 of the 40,000 were from Menasheh. If so, about 53,000 were missing from Gad and Reuven, and 17,000 were missing from Menasheh. Even if all the Leviyim were on Har Gerizim, there were 27,000 more on Har Eival! To make the numbers equal, we must say that (1) almost all 52,700 of Menasheh were in the 'half' that received in Ever ha'Yarden, or (2) the 'half' was a strong majority, and very few of the 40,000 were from Menasheh. (The Torah says only that Bnei Gad and Reuven promised to fight, but Yehoshua 4:12 connotes that Moshe stipulated also with Chetzi Menasheh, and they fulfilled this.) What is R. Yosi bei R. Bun's source to say either of these two Chidushim?! Perhaps the text should read 'even if all of Shevet Levi were there, they would not be equal.' Presumably, the first two answers held that even the men who did not cross the Yarden to fight, they crossed to ascend Har Gerizim and Har Eival for the Brachos and Klalos. It says in Yehoshua (8:33,35) that "v'Chol Yisrael" and "Kol Kahal Yisrael" were there. (PF)

(Kahana): Just like [the Shevatim] are divided here, so they are divided on Avnei (the shoulder stones of the) Efod (one has the names of the six Shevatim on Har Gerizim, and the other has the names of those on Har Eival).

Some teach, [they are divided on Avnei Efod] not like they are divided here, and not like they are divided in the Degalim, rather, like they are divided at the beginning of Chumash Shemos - Bnei Leah here, and Bnei Rachel - one is here (Binyamin is after Bnei Leah) one is here (Yosef is at the end), and Bnei ha'Shefachos are in the middle [of Bnei Rachel. We explained this like SHA'AREI TORAS ERETZ YISRAEL.]

(R. Matanyah): The source of these opinions is ""Shma Elai Yakov Avdi v'Yisrael Mekora'i" just like this roof, the thick side of these [rafters] is by (next to) the thin side of these, and the thick side of these is by the thin side of these [so Hash-m divided the Shevatim, and put big Shevatim and small Shevatim on each mountain, so they would be close to equal].

Some teach, just like they are divided here, they are divided on Avnei Efod. "Bi'Mlo'osam" - in order that there will be 25 [letters] here [on one shoulder stone] and 25 here.

Question: There are only 49 letters [in all the names of the Shevatim]!

Answer #1 (R. Yochanan): Binyamin [is written full with two Yudim] "k'Toldosam" (this teaches that it is written like at his birth).

Answer #2 (R. Yudah bar Zavdi): [Yosef] is written full Yehosef, like it says "Edus bi'Yhosef Shemo."

Question: There are only 22 [letters] here, and 28 here!

Answer (R. Yochanan): Binyamin was half (partially on each side) - Bin on this side, and Yamin on this side. (This is like Answer #2, that Binyamin has only one Yud, so it adds three letters to the side with 22.)

Support (R. Zevida): This is proper! Is it written 'Shishah Shemosam'?! No, rather, "Shishah mi'Shemosam" - from their names, and not their full names. (MESHECH CHACHMAH (Shmos 28:10) - "u'Vein Kesefav Shachen" hints that Binyamin's name will be on both shoulders.)

The first ones were written on the right [shoulder stone] of the Kohen Gadol, to the left of one who [stands opposite him and] reads. The latter ones were written on the left of the Kohen Gadol, to the right of one who reads.

The first ones were not written in order, for Yehudah was king (so he is first). The latter are written in order.

(Mishnah): Afterwards, they brought the rocks, built the Mizbe'ach and plastered it with lime; they wrote the entire Torah on it, in each of the 70 languages - "Ba'er Heitev."

They took the rocks and stayed overnight in their place (Gilgal).

(Gemara - Beraisa): [The Torah] was written on the rocks in the Malon (place where they stayed overnight). R. Yehudah says so;

R. Yosi says, it was written on the rocks of the Mizbe'ach.

The one who says that it was written on the rocks in the Malon, every day Nochrim sent scribes to copy the Torah, which was written in 70 languages (it persisted for a while).

Question: The one who says that it was written on the rocks of the Mizbe'ach - was it not for a short time?! (What was the purpose of writing it?)

Answer: Also this was a miracle. Hash-m put understanding in the heart of every nation, and they copied the Torah, which was written in 70 languages. ('Also' connotes in addition to a miracle already known. KORBAN HA'EDAH says that the writing was not ruined through dismantling the rocks and rebuilding them. Perhaps the first miracle was to reach Har Gerizim and Har Eival and go the Malon in one day (like R. Yehudah said (Halachah 4, 30a-b); R. Yosi could agree with this (PF). Alternatively, it was a miracle to be able to write the entire Torah 70 times in such a small area, and also to write in within one day; according to nature, there was not room for thousands of scribes to write at once.)

Question: The one who says that it was written on the rocks in the Malon, it is fine that it says "v'Sadta Osam ba'Sid". However the one who says that it was written on the rocks of the Mizbe'ach, how does he expound "v'Sadta Osam ba'Sid"? ("V'Chasavta Al ha'Avanim" connotes that one must write directly on the rocks, and not on plaster! - SHA'AREI TORAS ERETZ YISRAEL)

Answer: [The plaster was] in between one stone and another.

(R. Shmuel bar Nachmani citing R. Yochanan): "V'Hayu Amim Misrefos Sid" - from the plaster (which enabled them to copy the Torah) they received their decree to die [for not learning and fulfilling].

(R. Aba bar Kahana citing R. Yochanan): "Veha'Goyim Charov Yecheravu" - from Chorev (Har Sinai), they received their decree of death.

Note: It is hard to say that they are punished for not accepting the entire Torah, for if a Nochri comes to convert, we always discourage him, and at certain times we do not accept converts at all! If they are punished for their seven Mitzvos, they were already obligated and punished for not fulfilling them, e.g. the flood! Perhaps at this time, most Nochrim had no tradition for their Mitzvos; they are liable for their seven Mitzvos only due to Har Sinai or the translation of the Torah. (PF)

It turns out that there were three kinds of rocks - rocks of the Malon, rocks that Yehoshua put under the feet of the Kohanim, and rocks that Moshe gave to them (and wrote the Torah on them in 70 languages).

(R. Chaninan): It is clear to us that there were four kinds of rocks.

Support (R. Simon bar Zvid): This is proper! (If not, which were the rocks that Yehoshua commanded to take from the Yarden?) If you will say that they were the rocks of the Malon - [this cannot be, for] they were erected temporarily, and buried!

If you will say that they were the rocks that Yehoshua put under the feet of the Kohanim - [this cannot be, for] they were sunken in the water!

If you will say that they were the rocks that Moshe gave to them - they already brought them with them into the land!

Rather, you must say that they were [a fourth set of] rocks that Yehoshua commanded them to erect on the bank of the Yarden.

(Beraisa - R. Yudah bar Ilai): Aba Chalifta and R. Elazar ben Masyah and Chanina ben Chakinai stood on those rocks, and estimated that each one was a load of 40 Sa'im (the size of a Mikveh. Such a volume of water weighs about 500 kilos, and the same volume of rocks weighs about 5-10 times as much.)

From here you can learn how heavy was the cluster of grapes [that the Meraglim took]. It says "v'Hermiu Lachem Ish Even Achas Al Shichmo" - and one who takes from the ground and puts [directly] on his shoulder (like they took the rocks) is unlike one who takes from the ground and puts on his knee, and from his knee to his shoulder (the latter can carry more, and similarly in the coming distinctions);

And one who takes from the ground and puts on his knee, and from his knee to his shoulder is unlike one whom another put a load on him. And one whom another put a load on him is unlike one whom two others put a load on him. (How much more did the cluster weigh!)

Note: According to both opinions below, two thirds of the Meraglim carried the cluster. How can we calculate based on how much one can carry when two others load him up? For every two carrying the cluster, there was only one to load him! (PF) Perhaps the Gemara teaches us '... is unlike one whom two others put a load on him', even though it does not apply here.

It says "Ish Echad Ish Echad" (Bamidbar 13:2) - according to R. Akiva, who says that [doubled expressions] are inclusions, there were 24 [Meraglim]; 16 carried the cluster, and eight carried figs, pomegranates and the Kelim. (We explained this like YEFE MAR'EH.)

Note: CHASAM SOFER says that Bnei Yisrael could not believe the Nesi'im, for they were biased - after entering Eretz Yisrael, they would cease to be Nesi'im! "Acheinu Hamasu Es Levavenu" - they believed their brothers, i.e. the 12 anonymous Meraglim, but not the Nesi'im themselves. I (PF) find this difficult. The verse calls them Nesi'im, but not one was the actual Nasi (leader) of his tribe mentioned earlier in the year regarding the census and the Degalim! According to R. Yishmael, there were only the 'Nesi'im', and Bnei Yisrael believed them!

According to R. Yishmael, who says that they are doubled expressions (we need not expound them, for Dibrah Torah k'Leshon Bnei Adam), there were 12 [Meraglim]; eight carried the cluster, and four carried figs, pomegranates and the Kelim;

According to R. Yishmael, [they carried the cluster on] Turtarin (two parallel beams, and two beams perpendicular to them). According to R. Akiva, Turtarin and Turturei Turtarin (there was another Turtarin below, on a diagonal to the one above it).

It is written "va'Ya'amdu ha'Mayim ha'Yordim mil'Ma'alah Kamu Ned Echad Harchek Me'od me'Adam ha'Ir Asher mi'Tzad Tzarasan" - R. Yochanan said, Adam is [the name of] a city, and Tzarasan is a city;

There are 12 Mil between one and the other. This teaches that the water [of the Yarden, which ceased flowing to enable Bnei Yisrael to cross] was piled up like [the distance] from Adam to Tzarasan, 12 Mil. R. Yehudah says so;

R. Elazar bei Rebbi Shimon: Which goes faster - [flowing] water or man? Water is faster than man! You know that this is so! (In the time that Machaneh Yisrael, which was a square 12 Mil by 12 Mil, passed through, people walked 12 Mil, and water should flow even more than this! Had it backed up (flowed upstream), it would have overflowed its banks!) Rather, this teaches that the water piled up arches on arches. (We explained this like SHA'AREI TORAS ERETZ YISRAEL.)

(R. Levi): [It piled up] until the heart of the firmament (this is an exaggeration).

There (in Bavel) they say, [it was as high as from the Yarden] until Bavel;

It says here "Harchek", and it says there "me'Eretz Rechokah Ba'u Elai me'Bavel."

(Beraisa - R. Eliezer ben Yakov): [It piled up] more than 300 Mil and made arches on arches until all nations of the world saw it;

This is like it says "va'Yhi chi'Shmo'a Kol Malchei ha'Emori Asher b'Ever ha'Yarden Yamah v'Chol Malchei ha'Kena'ani Es Asher Al ha'Yamn Asher Hovish Hash-m Es Mei ha'Yarden Mipnei Bnei Yisrael Ad Avram..."

(Reish Lakish): At [the crossing of] the Yarden, [Yisrael] accepted (Arvus, i.e. responsibility for each other) for hidden matters;

Yehoshua said to them, if you do not accept [Arvus] for hidden matters, the water will come [down] and wash you away.

Support (R. Simon bar Zavda): This is proper! A proof is that Achan [alone] sinned [through taking from the spoils Yericho], and [due to this] the majority of the Sanhedrin died in [the battle against] Ai!

(R. Levi): At Yavneh the strap was untied (the Sanhedrin prayed to be exempt from Arvus for hidden matters, and) a Bas Kol went out and said 'you have no involvement in (responsibility for) hidden matters.'

(Rav Chisda): [Arvus for hidden matters] was very painful for them (until the Bas Kol exempted them.)