פנחס

Yehoshua - Primus inter pares

When Moshe requests (or demands[1]) of God to appoint a new leader prior to his impending death, there is a wide discrepancy between the description of the new leader as described by Moshe, and God's own presentation of Yehoshua's future role.

Moshe describes the future leader as follows:

אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת ה' כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה (במדבר כז:יז)

Whereas God describes Yehoshua's role as follows:

וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי ה' עַל־פִּיו יֵצְאוּ וְעַל־פִּיו יָבֹאוּ הוּא וְכָל־בְּנֵי־יִשְׂרָאֵל אִתּוֹ וְכָל־הָעֵדָה (במדבר כז: כא)

God's words are modelled on Moshe's words but with a significant change. Under Moshe's vision the leader goes out before the people, whereas under God's plan, the leader goes with the people under the guidance of the Urim veTumim.  

The replacement of Yehoshua with the Urim veTumim may be understood as emphasising God as the true leader, and Yehoshua as subordinate.[2] However, this seems to be only part of the story. In Moshe's version, the future leader is a shepherd who leads his flock whereas in God's version the leader walks with the people as a first among equals. According to this approach, the real focus is on the change of status of the people.[3] In their early years, just freed from slavery, the nation was indeed in need of a shepherd-like leader to nurture them and guide their every move. However, this was but a reflection of their immaturity. With the rise of the new generation, Moshe the iconoclast is to be replaced with a new leader 'who dwells amongst his people'.

With this introduction, we can now examine why Yehoshua was the ideal fit.

Yehoshua ben who?

The different circumstances of the Torah's introduction of Moshe and Yehoshua is important in this context. Moshe is introduced as special from birth:

וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים (שמות ב:ב)

As Rashi (Shemot 2:2) already alludes to, this expression recalls the refrain in the first chapter of Bereishit: 'and God saw that it was good' (וַיַּרְא אֱלֹהִים כִּי־טוֹב). The irony is that this expression is applied to all acts of creation except man whose defining status (as good or bad) is the subject of his free will. The use of this expression with respect to Moshe's birth, therefore, appears to highlight an innate and unique quality which enabled him to fulfil his destiny to lead the Jews out of Egypt. The whole story around his birth is elaborate and filled with a sense of purpose and providence to the extent that it challenges, if not negates, the notion of freewill with respect to Moshe.

The introduction of Yehoshua could not be more different. The first time he is mentioned is when Moshe calls on him to fight Amalek in Shemot:

וַיֹּאמֶר מֹשֶׁה אֶל־יְהוֹשֻׁעַ בְּחַר־לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק מָחָר אָנֹכִי נִצָּב עַל־רֹאשׁ הַגִּבְעָה וּמַטֵּה הָאֱלֹקים בְּיָדִי (שמות יז:ט)

He is one of the only people in the Torah introduced simply by his first name with no additional background or lineage. There is no mystique around his introduction as there is for Moshe – he is simply introduced as 'Yehoshua'.[4]

In that initial battle, the different roles of Moshe and Yehoshua delineate the difference in leadership which God was alluding to. Moshe takes up a position on top of the mountain, with his hands (or staff) dictating the course of the battle. He acts as the shepherd leading his flock with the motions of his hands/staff, whereas Yehoshua fights the physical battle alongside the people on the battlefield. Notably, we have no biblical references to the 'staff' of Yehoshua despite it being the weapon of choice for Moshe.[5]

In midrashic terms, Yehoshua is the one who arranges the benches of Moshe's Beit Midrash.[6] Like the moon he is happy to reflect the sun (i.e. the light of Moshe) and does not seek the limelight himself. It is of course because Yehoshua does not need to be leader that God deems him a suitable candidate.[7]  He starts as one of the people and remains so even as he leads them.

Did Yehoshua ascend the mountain?

The next time we come across Yehoshua, it is at Mt. Sinai. Here too Yehoshua appears to jump into the scene unexpectedly and without fanfare.

Originally God had commanded that Moshe, Aaron, Nadav and Avihu, and the 70 elders ascend:

וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־ה' אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק׃ (שמות כד:א)

After performing a covenantal ceremony, Moshe is instructed (apparently alone this time) to ascend once more to receive the tablets. Moshe commences his ascent, however much to our surprise and apparently without any specific command, he is joined by Yehoshua.

וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹקים׃ (שמות כד:יג)

Moshe and Yehoshua then part ways with the elders: [8]

וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ (שמות כד:יד)

This scene is very much reminiscent of the scene of the Akeida in which Avraham and Yitzchak are travelling with the two servants. As they approach and 'see the place from a distance', Avraham says to the servants to stay and await their return:

וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם (בראשית כב:ה)

Commenting on this verse, Rashi explains that Avraham and Yitzchak took leave of the two servants upon realising that only they were able to perceive the divine presence resting on the mountain. At this point, they intuited that they were to continue their fateful journey on their own. A similar point (albeit couched in different terms) is made by R. Yonatan Grossman who considers that the entire literary function of the servants is to 'disappear' from the story. This device serves to create a spiritual island for Avraham and Yitzchak, detached from the mundane world (represented by the servants and the donkey), on which the transcendental event which follows can take place.[9]

In any event, the joint ascent of Yehoshua and Moshe up Mt. Sinai as a parallel to Avraham and Yitzchak's ascent up Mt. Moriah is a powerful statement on the position of Yehoshua as the successor to Moshe.[10] However, it is the difference between the two events which is of particular interest. Yitzchak, as the 'only' son was the born successor to Avraham and it is he who is the subject of the story:

קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק (בראשית כב:ב)

At Sinai on the other hand, God does not tell Moshe to 'take' Yehoshua. Rather, the impression from the text is that Yehoshua ascends with Moshe of his own accord and of his own initiative. The message seems to be that Yehoshua obtains his status by virtue of his own actions. He wasn't part of any elite and wasn't born with any special rank or privilege. For this reason, he is perfectly suited to lead the people at this new juncture. Only at this point, does God instruct Moshe to 'take' Yehoshua (קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן) to designate him as the future leader.   

Anti-monarchy?

On the face of it, the appointment of Yehoshua appears to be a concession to Moshe's plea. A simple (perhaps too simple) reading suggests the original plan was for Moshe to ascend the mountain and die without naming a formal successor.[11] This would align with the anti-monarchy sentiment expressed in Sefer Shmuel:

וַיֹּאמֶר ה' אֶל־שְׁמוּאֵל שְׁמַע בְּקוֹל הָעָם לְכֹל אֲשֶׁר־יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי־אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם (שמואל א ח:ז)

The ideal would be for a leader chosen by the people rather than imposed from above (possibly akin to a democracy or republic[12]).

As in the case of Shmuel, God ultimately accepts the request. To advance the ideal, however, God restates the job description in terms which limit the power of the leader. Furthermore, in contrast to a monarchy based on patrilineal descent, God selects a self-made person of non-distinguished origin. A leader who walks alongside the people and still knows how to clean up the benches.

 

 

 

 

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[1] (וַיְדַבֵּר מֹשֶׁה אֶל־ה' לֵאמֹר (במדבר כז:טו

This is the only place in the Torah where this phrase appears - a clear inversion of the standard formula.

[2] This would be similar to Moshe's own reaction to the tribes who requested to settle on the East side of the Jordan. Moshe consents but restates the terms with God at the centre (לפני ה').

[3] See A. Bazak, Nekudat Petichah, p.361

[4] We are told nothing about Nun, Yehoshua's father. I wonder whether the name is etymologically connected to the English words none or nun suggestive of anonymity. It should be noted that many of the spies' names are infused with meaning following a similar theme (גמליאל בן סודי, סתור בן מיכאל) as specifically relevant to their task at hand.

[5] See discussion on parashat Chukat regarding the episode of Moshe's 'hitting' the rock instead of 'speaking' which is closely related to this topic

[6] Bamidbar Rabbah, 21:14

[7] We see this also in his reaction to Eldad and Meidad. Yehoshua views the proliferation of prophecy into the Israelite camp as a challenge to the authority of Moshe. He is concerned for Moshe's leadership rather than his own standing. This is the exact opposite to Korach who seeks to overthrow Moshe's leadership on the basis that everyone is holy (realising Yehoshua's concerns regarding Eldad and Meidad).

[8] In an ironic twist, Aaron and Chur who previously escorted Moshe to the top of the mountain in the battle with Amalek, seem to have switched places with Yehoshua who was then at the bottom. For the time being, this is simply an observation as I'm not sure what (if anything) to make of it.

[9] See J. Grossman, Avraham - Sippuro Shel Massa, p. 313.

[10] It is unclear from the text exactly where Yehoshua stood. The initial impression is that Yehoshua arose to ascend to the top of the mountain with Moshe. However, Yehoshua seems absent from the text until Moshe's descent in Shemot 25:17 suggesting that only Moshe ascended. To confuse matters further, when Yehoshua does reemerge it seems like he has been at Moshe's side all along which would explain why he was completely unaware of what was going on in the camp regarding the golden calf. Even if he wasn't physically at the top of the mountain, the deliberate ambiguity seems to allude to Yehoshua's complex status as belonging both at the top with Moshe and at the bottom with the people (the 'moon' role in the language of the midrash). Interestingly, and perhaps supporting the inverse relationship, Yitzchak mysteriously disappears at the end of the Akeidah story leaving an impression that at some level he was left on top of the mountain.

[11] One need not go as far as saying this was the actual plan prior to Moshe's intervention. The fact that the Torah records the developments in this way, however, seems sufficient to pose it as an ideal even if God never intended to implement it (...עלה במחשבה). This is strongly supported by the subsequent moderation of Moshe's proposal to arrive at the compromise.

[12] Abarbanel, Shmuel I, Ch.8 (see also commentary to Devarim 17)