~ 1 ~ Source 1: Talmud Shabbat 88b
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1 ~ 1 ~ Yehoshua Moshe s Successor? Based on R. Ari Kahn s Be Strong Source 1: Talmud Shabbat 88b ואמר רבי יהושע בן לוי: בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקדוש ברוך הוא: רבונו של עולם, מה לילוד אשה בינינו? אמר להן: לקבל תורה בא. אמרו לפניו: חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם, אתה מבקש ליתנה לבשר ודם? מה אנוש כי תזכרנו ובן אדם כי תפקדנו[ תהלים ח] ה' אדנינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים! - אמר לו הקדוש ברוך הוא למשה: החזיר להן תשובה!... R. Yehoshua b. Levi also said: When Moshe ascended on high, the ministering angels spoke before the Holy One, blessed be He, Sovereign of the Universe! What business has one born of woman amongst us? He has come to receive the Torah, answered He to them. Said they to Him, That secret treasure, which You have hidden for nine hundred and seventy-four generations before the world was created, You desire to give to flesh and blood?! What is man, that You are mindful of him, and the son of man, that You visit him? [Tehilim 8] O Lord our God, How excellent is Your Name in all the earth, who has set Your glory [the Torah] upon the Heavens! Return them an answer Who was Yehoshua Bin Nun? What were his accomplishments to date? Source 2: Talmud Bava Batra 75a כיוצא בדבר אתה אומר: (במדבר כ"ז( ונתתה מהודך עליו - ולא כל הודך, זקנים שבאותו הדור אמרו: פני משה כפני חמה, פני יהושע כפני לבנה, אוי לה לאותה בושה, אוי לה לאותה כלימה. And you shall put of your honor upon him, - but not all your honor. The elders of that generation said: The countenance of Moshe was like that of the sun; the countenance of Yehoshua was like that of the moon. Alas, for such shame! Alas for such reproach! Source 3: Talmud Bavli, Moed Kattan 22b תנו רבנן: חכם שמת - בית מדרשו בטל, אב בית דין שמת - כל בתי מדרשות שבעירו בטילין, ונכנסין לבית הכנסת, ומשנין את מקומן; היושבין בצפון - יושבין בדרום, היושבין בדרום - יושבין בצפון. נשיא שמת - בתי מדרשות כולן בטילין Our Rabbis taught: When a Hacham dies, his Beth Midrash is idle; when the Av Bet Din dies, all the Batei Midrash in his city are idle and [the people of the synagogue] enter the synagogue[s] and change their [usual] places: those that [usually] sit in the
2 ~ 2 ~ north sit in the south and those that [usually] sit in the south sit in the north. When a Nasi dies, all the Batei Midrash are idle Source 4: Talmud Menahot 30a מכאן ואילך כתב יהושע - מה שנוהגין לומר צידוק הדין בשבת במנחה פירש רב שר שלום גאון על שנפטר משה רבינו באותה שעה לפיכך נמנעו מלעסוק בתורה משום דאמרי' חכם שמת כל בתי מדרשות שבעיר בטילין Source 5: Shulhan Aruch Orah Haim The custom to say Tziduk Hadin in the afternoon service every Shabbat commemorates the day and time of Moshe's death. There are those who refrain from the study of Torah after Mincha on Shabbat as a sign of bereavement for Moshe. Source 6: Talmud Temurah 16a אמר רב יהודה אמר רב: בשעה שנפטר משה רבינו לגן עדן, אמר לו ליהושע: שאל ממני כל ספיקות שיש לך! אמר לו: רבי, כלום הנחתיך שעה אחת והלכתי למקום אחר? לא כך כתבת בי [שמות ל"ג[ ומשרתו יהושע בן נון נער לא ימיש מתוך האהל? מיד תשש כחו של יהושע, ונשתכחו ממנו שלש מאות הלכות, ונולדו לו שבע מאות ספיקות, ועמדו כל ישראל להרגו. אמר לו הקדוש ברוך הוא: לומר לך אי אפשר, לך וטורדן במלחמה, שנאמר ]יהושע א'[ ויהי אחרי מות משה עבד ה' ויאמר ה' וגו'. במתניתין תנא: אלף ושבע מאות קלין וחמורין, וגזירות שוות, ודקדוקי סופרים נשתכחו בימי אבלו של משה. אמר רבי אבהו: אעפ"כ החזירן עתניאל בן קנז מתוך פלפולו Rav Yehudah reported in the name of Rav: When Moshe departed [this world] for the Garden of Eden he said to Yehoshua: Ask me concerning all the doubts you have. He replied to him: My Master, have I ever left you for one hour and gone elsewhere? Did you not write concerning me in the Torah: 'But his servant Yehoshua the son of Nun did not leave the tent' [Shmot 33]? Immediately his strength weakened and he forgot three hundred laws and there arose [in his mind] seven hundred doubts [concerning laws]. Then all the Israelites rose up
3 ~ 3 ~ to kill him. The Holy One, blessed be He, then said to him [Yehoshua]: It is not possible to tell you. Go and occupy their attention in war, as it says: Now after the death of Moshe the servant of God, God spoke etc.; It has been taught: A thousand and seven hundred kal vachomer and gezeirah shavah and specifications of the Scribes were forgotten during the period of mourning for Moshe. Said R. Avahu: Nevertheless Otniel the son of Kenaz restored [these forgotten teachings] as a result of his dialectics What was it that made Yehoshua uniquely capable of stepping into Moshe s role? What do we see about Otniel vs. Yehoshua? Source 7: Malachi 2:6-7 ת ור ת א מ ת ה י ת ה ב פ יה ו ו ע ו ל ה ל א נ מ צ א ב ש פ ת יו ב ש ל ום וב מ יש ור ה ל ך א ת י ו ר ב ים ה ש יב מ ע ון: כ י ש פ ת י כ ה ן י ש מ ר ו ד ע ת ו ת ור ה י ב ק ש ו מ פ יה ו כ י מ ל א ך ה צ ב א ות ה וא: The Torah of truth was in his mouth, and iniquity was not found in his lips; he walked with Me in peace and uprightness, and he turned many away from iniquity. For the priest s lips should guard knowledge, and they should seek the Torah from his mouth; for he is a messenger (malach angel) of the God of Hosts.) The priest in question who had the true Torah in his mouth was Pinchas. The verse is associated in the following passage where an additional aspect is revealed. Source 8: Midrash Rabbah - Bemidbar 16:1 ואין לך בני אדם שנשתלחו לעשות מצוה ונותנין נפשם להצליח בשליחותן כאותם שנים ששלח יהושע בן נון שנא' )יהושע ב( וישלח יהושע בן נון מן השטים שנים מי היו שנו רבותינו אלו פנחס וכלב... כיון שהלכו לבקשם מה עשתה רחב נטלה אותם להטמינם אמר לה פנחס אני כהן והכהנים נמשלו למלאכים שנא' )מלאכי ב( כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא והמלאך מבקש נראה מבקש אינו נראה No other people sent to perform a religious duty and risking their lives in order to succeed in their mission can compare with the two men whom Yehoshua the son of Nun sent; as it says, And Yehoshua the son of Nun sent out of Shittim two spies heresh (Yehoshua 2: 1). Who were they? Our Rabbis taught: They were Pinchas and Calev. When the [king s men] came to seek them, what did Rahav do? She took them away to hide them. Pinchas said to her: I am a kohen and kohanim are compared to angels; as it says, For the priest's lips should keep
4 ~ 4 ~ knowledge, and they should seek the law at his mouth; for he is the angel of the God of Hosts (Malachi 2: 7), and an angel, if he wishes, can be visible, and if he wishes he can be invisible... Source 9: Midrash Rabbah Bereishit 48: 14 רבי תנחומא משום ר' אלעזר ור' אבון בשם רבי מאיר מתלא אמר, עלת לקרתא הלך בנימוסה למעלה שאין אכילה ושתיה עלה משה למרום ולא אכל שנאמר )דברים ט( ואשב בהר ארבעים יום וארבעים לילה לחם לא אכלתי ומים לא שתית... R. Tanhuma in R. Eleazar's name and R. Abun in R. Meir's name said: The proverb runs, 'when you enter a town, follow its customs (When in Rome, do as Rome does. ) Above [in the celestial sphere] there is no eating and drinking; hence when Moshe ascended on high he appeared like them [the angels], as it says, Then I abode in the mount forty days and forty nights; I did not eat bread nor drink water [Devarim 9: 9]. Source 10: Pirkei Avot 1:1 משה קבל תורה מסיני ומסרה ליהושע ויהושע לזקנים וזקנים לנביאים ונביאים מסרוה לאנשי כנסת הגדולה הם אמרו שלשה דברים הוו מתונים בדין והעמידו תלמידים הרבה ועשו סייג לתורה: Moshe received the Torah at Sinai and transmitted it to Yehoshua, and Yehoshua to the elders, and the elders to the prophets, and the prophets to the men of the Great Assembly. Source 11: Talmud Eruvin 54b תנו רבנן, כיצד סדר משנה? משה למד מפי הגבורה, נכנס אהרן ושנה לו משה פירקו. נסתלק אהרן וישב לשמאל משה. נכנסו בניו ושנה להן משה פירקן, נסתלקו בניו, אלעזר ישב לימין משה ואיתמר לשמאל אהרן. רבי יהודה אומר: לעולם אהרן לימין משה חוזר. נכנסו זקנים ושנה להן משה פירקן, נסתלקו זקנים, נכנסו כל העם ושנה להן משה פירקן. נמצאו ביד אהרן ארבעה, ביד בניו שלשה, וביד הזקנים שנים, וביד כל העם אחד. נסתלק משה, ושנה להן אהרן פירקו. נסתלק אהרן שנו להן בניו פירקן. נסתלקו בניו, שנו להן זקנים פירקן. נמצא ביד הכל ארבעה. מכאן אמר רבי אליעזר: חייב אדם לשנות לתלמידו ארבעה פעמים. וקל וחומר, ומה אהרן שלמד מפי משה, ומשה מפי הגבורה - כך, הדיוט מפי הדיוט - על אחת כמה וכמה. Our Rabbis learned: What was the procedure of the instruction in the oral law? Moshe learned from the mouth of the Omnipotent. Then Aaron entered and Moshe taught him his lesson. Aaron then moved aside and sat down on Moshe left. Thereupon Aaron's sons entered and Moshe taught them their lesson. His
5 ~ 5 ~ sons then moved aside, Eleazar taking his seat on Moshe right and Ithamar on Aaron's left. R. Yehuda stated: Aaron was always on Moshe s right. Thereupon the elders entered and Moshe taught them their lesson, and when the elders moved aside all the people entered and Moshe taught them their lesson. It thus followed that Aaron heard the lesson four times, his sons heard it three times, the elders twice and all the people once. At this stage Moshe departed and Aaron taught them his lesson. Then Aaron departed and his sons taught them their lesson. His sons then departed and the elders taught them their lesson. It thus followed that everybody heard the lesson four times. From here R. Eliezer inferred: It is a man's duty to teach his pupil [his lesson] four times. For this is arrived at a minori ad majus: Aaron who learned from Moshe who had it from the Omnipotent had to learn his lesson four times how much more so an ordinary pupil who learns from an ordinary teacher. Where was Yehoshua during this process? Source 12: Rambam, Introduction to Mishne Torah ואלעזר ופנחס ויהושע שלשתן קבלו ממשה. וליהושע שהוא תלמידו של משה רבינו מסר תורה שבעל פה וצוהו עליה. Elazar, Pinchas and Yehoshua all three received from Moshe. To Yehoshua, who was Moshe Rabbenu s student, he [i.e., Moshe] transmitted the Oral Torah, and commanded him regarding it. הקדמה ליד החזקה לרמב"ם לז( ועלי מפנחס. לח( ופנחס מיהושע. לט( ויהושע ממשה רבינו. מ( ומשה רבינו מפי הגבורה. נמצא שכולם מה' אלהי ישראל: Pinchas received the tradition from Yehoshua, (a remarkable statement, considering that Pinchas, too, had learned directly from Moshe!) Source 13: Hida, Yosef Ometz 34 והרי הרמב"ם כתב למדה משה רבינו בבית דינו לשבעים זקנים ואלעזר ופנחס ויהושע קבלו ממשה וליהושע שהוא תלמידו של משה רבינו ע"ה מסר תורה שבע"פ וציוהו עליה. הרי דאע"ג דמשה רבינו ע"ה לימד לע' זקנים וביחוד אלעזר ופנחס ויהושע קבלו ממנו עכ"ז תני ומסרה ליהושע כי הוא על פי ה' נשאר במקום משה רבינו ע"ה וציוהו על התורה. There were others who learned from Moshe; why was Yehoshua singled out especially if others may have been superior?
6 ~ 6 ~ Source 14: Midrash Rabbah Bamidbar 21:14 אלא כיון שירשו בנות צלפחד אביהן אמר משה הרי השעה שאתבע בה צרכי אם הבנות יורשות בדין הוא שירשו בני את כבודי אמר לו הקדוש ברוך הוא )משלי כז( נוצר תאנה יאכל פריה בניך ישבו להםולא עסקו בתורה יהושע הרבה שרתך והרבה חלק לך כבוד והוא היה משכים ומעריב בבית הועד שלך הוא היה מסדר את הספסלים והוא פורס את המחצלאות הואיל והוא שרתך בכל כחו כדאי הוא שישמש את ישראל שאינו מאבד שכרו קח לך את יהושע בן נון לקיים מה שנאמר נוצר תאנה יאכל פריה. When the daughters of Zelophehad inherited from their father, Moshe argued: The time is opportune for me to demand my own needs. If daughters inherit, it is surely right that my sons should inherit my glory. The Holy One, blessed be He, said to him: Whoever tends the fig-tree shall eat of its the fruit; and he that waits on his master shall be honored. (Mishlei 27:18) Your sons sat idly by and did not study the Torah. Yehoshua served you diligently and he showed you great honor. It was he who rose early in the morning and remained late at night at your House of Study; he would arrange the benches, and spread the mats. Seeing that he has served you with all his might, he is worthy to serve Israel, for he shall not lose his reward. Take Yehoshua the son of Nun (28:18), in confirmation of the text, Whoever tends the fig-tree shall eat of its fruit. Source 15: Shemot 33:10-11 ו ר א ה כ ל ה ע ם א ת ע מ וד ה ע נ ן ע מ ד פ ת ח ה א ה ל ו ק ם כ ל ה ע ם ו ה ש ת ח ו ו א יש פ ת ח א ה ל ו: ו ד ב ר ה א ל מ ש ה פ נ ים א ל פ נ ים כ א ש ר י ד ב ר א יש א ל ר ע ה ו ו ש ב א ל ה מ ח נ ה ומ ש ר ת ו י ה וש ע ב ן נ ון נ ע ר ל א י מ יש מ ת ו ך ה א ה ל: And all the people saw the pillar of cloudy stand at the Tent door; and all the people rose up and worshipped, every man in his tent door. And God spoke to Moshe face to face, as a man speaks to his friend. And he turned again into the camp; but his servant Yehoshua, the son of Nun, a young man, did not leave the Tent. Source 16: Talmud Berachot 47b תנו רבנן: איזהו עם הארץ? כל שאינו קורא קריאת שמע ערבית ושחרית, דברי רבי אליעזר, רבי יהושע אומר: כל שאינו מניח תפילין, בן עזאי אומר: כל שאין לו ציצית בבגדו, רבי נתן אומר: כל שאין מזוזה על פתחו, רבי נתן בר יוסף אומר: כל שיש לו בנים ואינו מגדלם לתלמוד תורה, אחרים אומרים: אפילו קרא ושנה ולא שמש תלמידי חכמים הרי זה עם הארץ. אמר רב הונא: הלכה כאחרים. Our Rabbis taught: Who is an am ha-arez (ignoramus)? Anyone who does not recite the Shema evening and morning. This is the view of R. Eliezer. R. Yehoshua says: Anyone who does not put on tefillin. Ben Azzai says: Anyone who does not
7 ~ 7 ~ have tzitzit on his garment. R. Nathan says: Anyone who has no mezuzah on his door. R. Nathan b. Yosef says: Anyone who has sons and does not bring them up to the study of the Torah. Others say: Even if one has learnt Scripture and Mishnah, if he has not ministered to a Talmid Chacham, he is an am ha-arez. R. Huna said: The halachah is as laid down by Others. R. Ari Kahn: T he Jewish view of wisdom is not necessarily what we might expect: erudition is only one part of the equation. T o be scholarly - book smart - in the absence of serving a sage is insufficient at least, dangerous at worst. Knowledge is not simply a process of assimilating information; it requires the far more subtle skills that can only be acquired by sitting at the feet of a sage. T here was never a greater sage than Moshe, nor was there a greater, more dedicated student than Yehoshua. When the time came to replace Moshe, God chose Yehoshua. Source 17: Bamidbar 27:15-19 ו י ד ב ר מ ש ה א ל ה ל אמ ר: י פ ק ד ה א לה י ה ר וח ת ל כ ל ב ש ר א יש ע ל ה ע ד ה: א ש ר י צ א ל פ נ יה ם ו א ש ר י ב א ל פ נ יה ם ו א ש ר י וצ יא ם ו א ש ר י ב יא ם ו ל א ת ה י ה ע ד ת ה כ צ אן א ש ר א ין ל ה ם ר ע ה: ו י אמ ר ה א ל מ ש ה ק ח ל ך א ת י ה וש ע ב ן נ ון א יש א ש ר ר וח ב ו ו ס מ כ ת א ת י ד ך ע ל יו: ו ה ע מ ד ת א ת ו ל פ נ י א ל ע ז ר ה כ ה ן ו ל פ נ י כ ל ה ע ד ה ו צ ו ית ה א ת ו ל ע ינ יה ם: ו נ ת ת ה מ ה וד ך ע ל יו ל מ ע ן י ש מ ע ו כ ל ע ד ת ב נ י י ש ר א ל: And Moshe spoke to God, saying: Let the Almighty, the God of the spirits of all flesh, set a man over the congregation who will go out before them, and who will come in before them, and who will lead them out, and who will bring them in, so that the congregation of God shall not be as sheep that have no shepherd. And God said to Moshe, Take Yehoshua the son of Nun, a man of spirit, and lay your hand upon him. And give him from your glory, in order that the entire congregation listen Source 18: Devarim 31:7 ו י ק ר א מ ש ה ל יה וש ע ו י אמ ר א ל יו ל ע ינ י כ ל י ש ר א ל ח ז ק ו א מ ץ כ י א ת ה ת ב וא א ת ה ע ם ה ז ה א ל ה א ר ץ א ש ר נ ש ב ע ה ל א ב ת ם ל ת ת ל ה ם ו א ת ה ת נ ח יל נ ה א ות ם: And Moshe called to Yehoshua, and said to him in the sight of all Israel, Be strong and of a good courage; for you will go with this people to the Land which God has sworn to their fathers to give them; and you shall cause them to inherit it.
8 ~ 8 ~ Source 19: Devarim 31:22-23 ו י כ ת ב מ ש ה א ת ה ש יר ה ה ז את ב י ום ה ה וא ו י ל מ ד ה א ת ב נ י י ש ר א ל: ו י צ ו א ת י ה וש ע ב ן נ ון ו י אמ ר ח ז ק ו א מ ץ כ י א ת ה ת ב יא א ת ב נ י י ש ר א ל א ל ה א ר ץ א ש ר נ ש ב ע ת י ל ה ם ו א נ כ י א ה י ה ע מ ך: On that day, Moshe wrote down this song and taught it to the People of Israel. And [God] gave Yehoshua the son of Nun orders, and said, Be strong and brave; for you shall bring the People of Israel into the land that I promised to them, and I will be with you. Source 20: Sefer Yehoshua 1:1-9 ו י ה י א ח ר י מ ות מ ש ה ע ב ד ה ו י אמ ר ה א ל י ה וש ע ב ן נ ון מ ש ר ת מ ש ה ל אמ ר: מ ש ה ע ב ד י מ ת ו ע ת ה ק ום ע ב ר א ת ה י ר ד ן ה ז ה א ת ה ו כ ל ה ע ם ה ז ה א ל ה א ר ץ א ש ר א נ כ י נ ת ן ל ה ם ל ב נ י י ש ר א ל: ח ז ק ו א מ ץ כ י א ת ה ת נ ח יל א ת ה ע ם ה ז ה א ת ה א רץ א ש ר נ ש ב ע ת י ל א ב ות ם ל ת ת ל ה ם: ר ק ח ז ק ו א מ ץ מ א ד ל ש מ ר ל ע ש ות כ כ ל ה ת ור ה א ש ר צ ו ך מ ש ה ע ב ד י א ל ת ס ור מ מ נ ו י מ ין וש מ אול ל מ ע ן ת ש כ יל ב כ ל א ש ר ת ל ך: ל א י מ וש ס פ ר ה ת ור ה ה ז ה מ פ י ך ו ה ג ית ב ו י ומ ם ו ל י ל ה ל מ ע ן ת ש מ ר ל ע ש ות כ כ ל ה כ ת וב ב ו כ י א ז ת צ ל יח א ת ד ר כ ך ו א ז ת ש כ יל: ה ל וא צ ו ית י ך ח ז ק ו א מ ץ א ל ת ע ר ץ ו א ל ת ח ת כ י ע מ ך ה א לה י ך ב כ ל א ש ר ת ל ך: And it was after the death of Moshe the servant of God that God spoke to Yehoshua the son of Nun, Moshe s accolyte, saying: Moshe my servant is dead; now therefore arise, cross over the Jordan, you, and all this people, to the land which I give to them, the People of Israel Be strong and courageous; for you shall cause this people to inherit the land, which I swore to their fathers to give them. Only be strong and very courageous, that you may observe to do according to all the Torah, which Moshe my servant commanded you; turn not from it to the right nor to the left, that you may prosper wherever you go. This Book of the Torah shall not depart from your mouth; but you shall meditate on it day and night, that you may observe to do according to all that is written in it; for then you shall make your way prosperous, and then you shall have good success. Have I not commanded you? Be strong and courageous; be not afraid, nor be dismayed; for the Almighty your God is with you wherever you go. Source 21: Talmud Berachot 32b תנו רבנן, ארבעה צריכין חזוק ואלו הן: תורה, ומעשים טובים, תפילה ודרך ארץ. תורה ומעשים טובים מנין - שנאמר (יהושע א'( רק חזק ואמץ מאד לשמר ולעשות ככל התורה. חזק - בתורה, ואמץ - במעשים טובים. Our Rabbis taught: Four things require strength, and they are: [study of] the Torah, good deeds, prayer, and one's worldly occupation. How do we know this regarding Torah and good deeds? Because it says, Only be strong and very courageous to observe to do according to all the law: be strong refers to Torah study, and very courageous refers to good deeds.
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