ואכתי יהושע גזר עלייהו דכתיב (יהושע ט, כז) ויתנם יהושע ביום ההוא חוטבי עצים ושואבי מים לעדה ולמזבח ה' יהושע גזר בזמן שבית המקדש קיים דוד גזר בזמן שאין בית המקדש קיים
might have represented mere public service!<span class="x" onmousemove="('comment',' Not the labour of slaves. [H] perhaps a corruption of the Persian [H] 'day labourer'. Cf. Golds. a.l. and Jast. s.v. [H].
');"><sup>23</sup></span> — [The deduction,] however, [is made] from the following: And Solomon numbered all the strangers that were in the Land of Israel, etc. And they were found a hundred and fifty thousand etc. And he set threescore and ten thousand of them to bear burdens, and fourscore thousand to be hewers in the mountains.<span class="x" onmousemove="('comment',' II Chron. II, 16f.
');"><sup>24</sup></span> Was it David, however, who issued the decree of prohibition against the nethinim? Moses, surely, issued that decree, for it is written, from the hewer of thy wood to the drawer of thy water!<span class="x" onmousemove="('comment',' Deut. XXIX, 10. Since these were specially singled out they obviously did not form a part of the congregation of Israel, while their services were exactly those which were peculiar to the nethinim or the Gibeonites.
');"><sup>25</sup></span> — Moses issued a decree against that generation only<span class="x" onmousemove="('comment',' Of his own time.
');"><sup>26</sup></span> while David issued a decree against all generations. But Joshua, in fact, issued the decree against them, for it is written, And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the Lord!<span class="x" onmousemove="('comment',' Josh. IX, 27.
');"><sup>27</sup></span> — Joshua made his decree for the period during which the Sanctuary was in existence<span class="x" onmousemove="('comment',' As it was specifically stated, For the altar (ibid.). ');"><sup>28</sup></span> while David made his decree for the time during which the Sanctuary was not in existence.
Jerusalem Talmud Kiddushin
[“The dedicated ones”]. Rebbi Immi in the name of Rebbi Joshua ben Levi, because of: “At that moment Joshua dedicated them as hewers of wood and drawers of water for the congregation.” One understands “for the congregation.” But “for the Eternal’s altar”? But Joshua kept them in limbo. He said, I shall not include nor exclude them. But he who sometime in the future will build the Temple, if he wants to include them he may include, exclude them he may exclude. David came and excluded them as it is said: “But the Gibeonites are not part of the Children of Israel.” Why did he exclude them? Because “ there was a famine in David’s time, three years year after year.” David said, for four sins the rains are locked away. For the sins of foreign worship, incest and adultery, murder, and the sins of those who publicly promise money for welfare but do not pay. From where for the sin of foreign worship? “ Beware, lest you be seduced” etc. What is written afterwards? “The Eternal’s rage will be inflamed against you and he locks the sky, etc.” From where for the sins of the incestuous and adulterers? “ You distorted the Land by your immorality and your evil deeds.” What is the punishment? “Rainshowers were withheld, there was no late rain,” etc. From where because of the murderers? “ Because blood will distort the Land.” From where for the sins of those who publicly promise money for welfare but do not pay? “ Clouds and wind but no rain means the man who prides himself by lying gifts.” David checked his entire generation and did not find one of these. He turned to ask the urim and tummim. That is what is written: “ David asked before the Eternal” by urim and tummim. Rebbi Eleazar said, “Ask the Eternal, all the meek of the Land, who execute His Law.” What means “Whose Law is Work”? He enforces His Law and this is His Action. “ The Eternal said, because of Saul and the House of blood guilt.” “Because of Saul,” whom you did not grant the last favor, “and because of the House of blood guilt, for he had killed the Gibeonites.” David sent and called them, what is between you and the house of Saul? They told him, because he killed seven of our men, two hewers of wood, two drawers of water, a religious leader, a scribe, and a beadle. He asked them, what do you want now? They said to him: “ May there be given to us seven men of his sons and we shall hang them before the Eternal on the hill of Saul, the elected of the Eternal.” He said to them, what use is it for you that they be killed? Take silver and gold for yourselves! But they answered, “there is no money for us from Saul and his house.” He said, maybe they are afraid; he separated them and spoke to each one separately, trying to mollify him by himself, and asked him: What use is it for you that they be killed? Take gold and silver! But he said, “there is no money for us from Saul and his house.” It is written “for me”. At this moment, David said that the Holy One gave three good gifts to Israel: They are merciful, decent, and charitable. From where that they are merciful? “He gave you mercy.” From where that they are decent? “That His fear should be on your faces.” This is a sign, for a decent person does not sin. About anybody indecent it is clear that his ancestors did not stand on Mount Sinai. From where that they are charitable? “The Eternal, your God, kept for you covenant and charity.” But these, nothing of this in found in them. Immediately he went to exclude them as it is said: “But the Gibeonites are not of the Children of Israel.” And Ezra also excluded them, as it is said: “And the dedicated ones dwelt in the Ophel.” Also in the future the Holy One, praise to Him, will exclude them as it is written: “One crossing the city they cause to be lost.”
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