Difference between revisions of "Moshe and Yehoshua/0"

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<li><span style="color: #339966;"><b>Title</b></span>&#160;– Both Moshe and Yehoshua are referred to as an&#160; "עֶבֶד י"י".&#8206;<fn>Moshe is called an&#160;עֶבֶד י"י on 18 occasions, while Yehoshua is given the title twice (See Yehoshua 24:29 and Shofetim 2:8). In fact, the Book of Yehoshua is framed by mention of the death of "Moshe, the servant of Hashem" in its opening verse, and the death of "Yehoshua, the servant of Hashem" in its last chapter.</fn>&#160; They are the only two leaders in Tanakh to merit the title.</li>
 
<li><span style="color: #339966;"><b>Title</b></span>&#160;– Both Moshe and Yehoshua are referred to as an&#160; "עֶבֶד י"י".&#8206;<fn>Moshe is called an&#160;עֶבֶד י"י on 18 occasions, while Yehoshua is given the title twice (See Yehoshua 24:29 and Shofetim 2:8). In fact, the Book of Yehoshua is framed by mention of the death of "Moshe, the servant of Hashem" in its opening verse, and the death of "Yehoshua, the servant of Hashem" in its last chapter.</fn>&#160; They are the only two leaders in Tanakh to merit the title.</li>
 
<li><span style="color: #339966;"><b>Encouragement needed</b></span> – At the beginning of their careers each leader lacks confidence and needs Hashem to tell them, "I will be with you".<fn>After Moshe asks, "Who am I to go to Paroh" Hashem says, "I will be with you" (Shemot 3:12).&#160; Hashem echoes this encouragement to Yehoshua, telling him "As I was with Moshe so will I be with you", and adds, "חֲזַק וֶאֱמַץ" (Yehoshua 1:5-6). These are the same two phrases which Moshe had previously used to encourage Yehoshua before his death: "וַיְצַו אֶת יְהוֹשֻׁעַ בִּן נוּן וַיֹּאמֶר חֲזַק וֶאֱמָץ... וְאָנֹכִי אֶהְיֶה עִמָּךְ" (Devarim 31:23).</fn> &#160;</li>
 
<li><span style="color: #339966;"><b>Encouragement needed</b></span> – At the beginning of their careers each leader lacks confidence and needs Hashem to tell them, "I will be with you".<fn>After Moshe asks, "Who am I to go to Paroh" Hashem says, "I will be with you" (Shemot 3:12).&#160; Hashem echoes this encouragement to Yehoshua, telling him "As I was with Moshe so will I be with you", and adds, "חֲזַק וֶאֱמַץ" (Yehoshua 1:5-6). These are the same two phrases which Moshe had previously used to encourage Yehoshua before his death: "וַיְצַו אֶת יְהוֹשֻׁעַ בִּן נוּן וַיֹּאמֶר חֲזַק וֶאֱמָץ... וְאָנֹכִי אֶהְיֶה עִמָּךְ" (Devarim 31:23).</fn> &#160;</li>
 +
<li><b><span style="color: #339966;">Miracles lead to recognition</span></b>– The miracle of Yam Suf leads the nation to believe in Moshe, while the splitting of the Jordan similarly leads them to recognize Yehoshua as his successor.</li>
 
<li><b><span style="color: #339966;">King and prophet </span></b>– In contrast to other leaders, Moshe and Yehoshua each take on both political and spiritual roles, combining the positions of king and prophet.</li>
 
<li><b><span style="color: #339966;">King and prophet </span></b>– In contrast to other leaders, Moshe and Yehoshua each take on both political and spiritual roles, combining the positions of king and prophet.</li>
 
<li><b><span style="color: #339966;">Concluding speeches</span></b> – Both Moshe and Yehoshua give motivational speeches to the nation before they die where they review major historical events and adjure the people to stay faithful to Hashem.</li>
 
<li><b><span style="color: #339966;">Concluding speeches</span></b> – Both Moshe and Yehoshua give motivational speeches to the nation before they die where they review major historical events and adjure the people to stay faithful to Hashem.</li>
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<li><b><span style="color: #0000ff;">Inheritance</span></b>&#160;– While Moshe gives the 2 1/2 tribes their inheritance in the lands conquered from Sichon and Og, Yehoshua apportions the rest of the land to the remaining tribes.<fn>Sefer Yehoshua connects the two processes, introducing Yehoshua's apportioning of the land by recounting Moshe's previous deeds. Yehoshua 13:32 summarizes, "אֵלֶּה אֲשֶׁר נִחַל מֹשֶׁה בְּעַרְבוֹת מוֹאָב" and the next chapter begins, "וְאֵלֶּה אֲשֶׁר נָחֲלוּ בְנֵי יִשְׂרָאֵל בְּאֶרֶץ כְּנָעַן אֲשֶׁר נִחֲלוּ אוֹתָם אֶלְעָזָר הַכֹּהֵן וִיהוֹשֻׁעַ בִּן נוּן".</fn></li>
 
<li><b><span style="color: #0000ff;">Inheritance</span></b>&#160;– While Moshe gives the 2 1/2 tribes their inheritance in the lands conquered from Sichon and Og, Yehoshua apportions the rest of the land to the remaining tribes.<fn>Sefer Yehoshua connects the two processes, introducing Yehoshua's apportioning of the land by recounting Moshe's previous deeds. Yehoshua 13:32 summarizes, "אֵלֶּה אֲשֶׁר נִחַל מֹשֶׁה בְּעַרְבוֹת מוֹאָב" and the next chapter begins, "וְאֵלֶּה אֲשֶׁר נָחֲלוּ בְנֵי יִשְׂרָאֵל בְּאֶרֶץ כְּנָעַן אֲשֶׁר נִחֲלוּ אוֹתָם אֶלְעָזָר הַכֹּהֵן וִיהוֹשֻׁעַ בִּן נוּן".</fn></li>
 
<li><b><span style="color: #0000ff;">Oath of 2 1/2 tribes</span></b> – Yehoshua ensures that the 2/12 tribes fulfill their promise to Moshe and fight in the front lines.<fn>Yehoshua reminds them of their promise, recalling what Moshe had previously commanded them:&#160; "זָכוֹר אֶת הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה".</fn></li>
 
<li><b><span style="color: #0000ff;">Oath of 2 1/2 tribes</span></b> – Yehoshua ensures that the 2/12 tribes fulfill their promise to Moshe and fight in the front lines.<fn>Yehoshua reminds them of their promise, recalling what Moshe had previously commanded them:&#160; "זָכוֹר אֶת הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה".</fn></li>
−
<li><b><span style="color: #0000ff;">Blessings and curses</span></b> – Yehoshua sets up the ceremony of blessings and curses at Mt. Eival and Mt. Gerezim as commanded by Moshe.<fn>Here, too, Sefer Yehoshua explicitly comments that Yehoshua is fulfilling the command of Moshe: "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד י"י אֶת בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה "</fn></li>
+
<li><b><span style="color: #0000ff;">Blessings and curses</span></b> – Yehoshua sets up the ceremony of blessings and curses at Mt. Eival and Mt. Gerizim as commanded by Moshe.<fn>Here, too, Sefer Yehoshua explicitly comments that Yehoshua is fulfilling the command of Moshe: "כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד י"י אֶת בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה "</fn></li>
−
<li><span style="color: #0000ff;"><b>Promise to Calev</b></span> – Yehoshua gives Calev the land of Chevron as promised him by Moshe.</li>
+
<li><span style="color: #0000ff;"><b>Calev and daughters of Tzelofchad</b></span> – Yehoshua gives Calev the land of Chevron as promised him by Moshe, and ensures that the daughter's of Tzelofchad get their proper inheritance, "as commanded by Moshe".</li>
 
<li><b><span style="color: #0000ff;">Cities of Refuge</span></b> – Moshe allocates three cities on the eastern side of the Jordan and Yehoshua designates the three cities on the western side.</li>
 
<li><b><span style="color: #0000ff;">Cities of Refuge</span></b> – Moshe allocates three cities on the eastern side of the Jordan and Yehoshua designates the three cities on the western side.</li>
 
</ul>
 
</ul>
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<h2>Literary Allusions</h2>
 
<h2>Literary Allusions</h2>
−
<p>The above content parallels are buttressed by many literary allusions:<fn>See Dr. E. Asis, "משה ליהושע ומנס לטבע" (Jerusalem, 2016) who discusses many of the parallels brought below throughout his book. See also Daat Mikra, Yehoshua for a thorough list of parallels between the Book of Yehoshua and others books of Tanakh.</fn></p>
+
<p>The above content parallels are buttressed by many literary allusions:<fn>See Dr. E. Asis, "משה ליהושע ומנס לטבע" (Jerusalem, 2016) who discusses many of the parallels brought below throughout his book. See also Da'at Mikra, "Yehoshua", ed. Yehoshua for a thorough list of parallels between the Book of Yehoshua and others books of Tanakh.</fn></p>
 
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<multilang style="overflow: auto;">
 
<table xml:lang="he" dir="rtl">
 
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<ul>
 
<ul>
 
<li><b>Obedience versus Rebellion</b> – One major difference between the tenures of Moshe and Yehoshua is that the latter is marked by obedience to both Yehoshua and Hashem, while the former is filled with complaints, sins and outright rebellions.&#160; No where in Yehoshua do the people question his authority, and with the exception of the actions of Achan, there is no description of the people acting against Hashem.&#160; Moshe, in contrast, faced major doubting of both himself and Hashem, and demands for alternative leadership.</li>
 
<li><b>Obedience versus Rebellion</b> – One major difference between the tenures of Moshe and Yehoshua is that the latter is marked by obedience to both Yehoshua and Hashem, while the former is filled with complaints, sins and outright rebellions.&#160; No where in Yehoshua do the people question his authority, and with the exception of the actions of Achan, there is no description of the people acting against Hashem.&#160; Moshe, in contrast, faced major doubting of both himself and Hashem, and demands for alternative leadership.</li>
−
<li>Success and Failure – entry into land /</li>
+
<li><b>Success and Failure</b> – Moshe is portrayed as having ultimately failed to bring the nation into the Land of Israel, while the Book of Yehoshua presents Yehoshua as succeeding in his conquests.<fn>Though areas remained unconquered, Sefer Yehoshua does not present this as a failing of Yehoshua, nor is he punished for it. In contrast, Hashem promises to help the nation inherit the remaining Canaanite pockets.</fn>&#160;</li>
 
<li>Location – A smaller and obvious difference between the two leaders is their location.&#160; While Moshe spends his entire career out of Israel, Yehoshua leads almost entirely from within the land.</li>
 
<li>Location – A smaller and obvious difference between the two leaders is their location.&#160; While Moshe spends his entire career out of Israel, Yehoshua leads almost entirely from within the land.</li>
 
</ul>
 
</ul>
−
<p>&#160;</p>
 
  
 
<h2>Conclusions</h2>
 
<h2>Conclusions</h2>

Version as of 03:04, 21 June 2016

Moshe and Yehoshua

This topic has not yet undergone editorial review

Introduction

In Bavli Bava BatraBava Batra 75a-bAbout Bavli Bava Batra, Moshe and Yehoshua are compared, with Moshe being likened to the sun and Yehoshua to the moon.  The analogy highlights one of the greatest challenges faced by Yehoshua; how do you fill the shoes of a leader such as Moshe?  Will you not automatically dim in comparison?  Can you hope to be viewed as anything more than a meager reflection?  When reading the Book of Yehoshua, it becomes apparent that the text consciously calls for a comparison between the leaders, repeatedly alluding to Moshe's actions and words . The many content parallels further suggest that many of Yehoshua's deeds do in fact reflect those of his teacher; sometimes he dims in comparison, but sometimes he shines.

Content Parallels

The following chart displays many of the points of contact between Moshe and Yehoshua, emphasizing how Yehoshua mirrored his mentor and finished tasks he left uncompleted:

Leadership
  • Title – Both Moshe and Yehoshua are referred to as an  "עֶבֶד י"י".‎1  They are the only two leaders in Tanakh to merit the title.
  • Encouragement needed – At the beginning of their careers each leader lacks confidence and needs Hashem to tell them, "I will be with you".2  
  • Miracles lead to recognition– The miracle of Yam Suf leads the nation to believe in Moshe, while the splitting of the Jordan similarly leads them to recognize Yehoshua as his successor.
  • King and prophet – In contrast to other leaders, Moshe and Yehoshua each take on both political and spiritual roles, combining the positions of king and prophet.
  • Concluding speeches – Both Moshe and Yehoshua give motivational speeches to the nation before they die where they review major historical events and adjure the people to stay faithful to Hashem.
Similar Events Many of the pivotal events of Moshe's career occur again during Yehoshua's tenure 
  • Revelation – At the burning bush, an angel tells Moshe to remove his sandals, since the land upon which he stands is holy. In Yericho, Yehoshua is told the same.
  • Splitting of water – The miracle of the splitting of Yam Suf is repeated in the time of Yehoshua as the Jordan is similarly cut in two.3
  • Tenth of Nisan – Crucial preparations take place on the tenth of Nisan.  The nation prepares the lamb for the Pesach sacrifice in the time of Moshe, and they cross the Jordan to begin the conquest in the time of Yehoshua.
  • Pesach – The Pesach is sacrificed before the major events of each era, the Exodus and the Conquest.4
  • Spies – Both Moshe and Yehoshua send spies to check out the land before the intended conquest.
Fulfillment of Tasks

Tasks begun by Moshe are completed by Yehoshua:

  • Conquest – Moshe aids the nation to conquer the eastern side of the Jordan, while Yehoshua leads the people to conquer the west.5
  • Inheritance – While Moshe gives the 2 1/2 tribes their inheritance in the lands conquered from Sichon and Og, Yehoshua apportions the rest of the land to the remaining tribes.6
  • Oath of 2 1/2 tribes – Yehoshua ensures that the 2/12 tribes fulfill their promise to Moshe and fight in the front lines.7
  • Blessings and curses – Yehoshua sets up the ceremony of blessings and curses at Mt. Eival and Mt. Gerizim as commanded by Moshe.8
  • Calev and daughters of Tzelofchad – Yehoshua gives Calev the land of Chevron as promised him by Moshe, and ensures that the daughter's of Tzelofchad get their proper inheritance, "as commanded by Moshe".
  • Cities of Refuge – Moshe allocates three cities on the eastern side of the Jordan and Yehoshua designates the three cities on the western side.

Literary Allusions

The above content parallels are buttressed by many literary allusions:9

EN/HEע/E
יהושע משה
(יהושע א:ב) מֹשֶׁה עַבְדִּי מֵת וְעַתָּה קוּם עֲבֹר אֶת הַיַּרְדֵּן הַזֶּה  (דברים לא:ב) וַי"י אָמַר אֵלַי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה. 
(יהושע א:ג-ה) כׇּל מָקוֹם אֲשֶׁר תִּדְרֹךְ כַּף רַגְלְכֶם בּוֹ לָכֶם נְתַתִּיו כַּאֲשֶׁר דִּבַּרְתִּי אֶל מֹשֶׁה. מֵהַמִּדְבָּר וְהַלְּבָנוֹן הַזֶּה וְעַד הַנָּהָר הַגָּדוֹל נְהַר פְּרָת כֹּל אֶרֶץ הַחִתִּים וְעַד הַיָּם הַגָּדוֹל מְבוֹא הַשָּׁמֶשׁ יִהְיֶה גְּבוּלְכֶם. לֹא יִתְיַצֵּב אִישׁ לְפָנֶיךָ... (דברים יא:כד) כׇּל הַמָּקוֹם אֲשֶׁר תִּדְרֹךְ כַּף רַגְלְכֶם בּוֹ לָכֶם יִהְיֶה מִן הַמִּדְבָּר וְהַלְּבָנוֹן מִן הַנָּהָר נְהַר פְּרָת וְעַד הַיָּם הָאַחֲרוֹן יִהְיֶה גְּבֻלְכֶם. לֹא יִתְיַצֵּב אִישׁ בִּפְנֵיכֶם...
(יהושע א:ה) כַּאֲשֶׁר הָיִיתִי עִם מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ.

(שמות ג:יב) וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ
(דברים לא:ח) וַי"י ... הוּא יִהְיֶה עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ.
(יהושע א:ח) לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ (דברים לא:ט) וַיִּכְתֹּב מֹשֶׁה אֶת הַתּוֹרָה הַזֹּאת
(יהושע ו) חֲזַק וֶאֱמָץ כִּי אַתָּה תַּנְחִיל אֶת הָעָם הַזֶּה אֶת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבוֹתָם לָתֵת לָהֶם. (דברים לא:ז) חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת הָעָם הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע י"י לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם.
(יהושע א:ט) הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל תַּעֲרֹץ וְאַל תֵּחָת כִּי עִמְּךָ י"י אֱלֹהֶיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ (דברים לא:ו, ח) חִזְקוּ וְאִמְצוּ אַל תִּירְאוּ וְאַל תַּעַרְצוּ...   וַי"י הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ... לֹא תִירָא וְלֹא תֵחָת
(יהושע א:יא) הָכִינוּ לָכֶם צֵידָה כִּי בְּעוֹד שְׁלֹשֶׁת יָמִים אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן

(שמות יב:לט) וְגַם צֵדָה לֹא עָשׂוּ לָהֶם
(שמות ה:ג) נֵלְכָה נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים
(יהושע א:יד) נְשֵׁיכֶם טַפְּכֶם וּמִקְנֵיכֶם יֵשְׁבוּ בָּאָרֶץ אֲשֶׁר נָתַן לָכֶם מֹשֶׁה בְּעֵבֶר הַיַּרְדֵּן וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים לִפְנֵי אֲחֵיכֶם כֹּל גִּבּוֹרֵי הַחַיִל וַעֲזַרְתֶּם אוֹתָם.

(במדבר לב:כו-כז) טַפֵּנוּ נָשֵׁינוּ מִקְנֵנוּ וְכׇל בְּהֶמְתֵּנוּ יִהְיוּ שָׁם בְּעָרֵי הַגִּלְעָד
(דברים ג:יח) חֲלוּצִים תַּעַבְרוּ לִפְנֵי אֲחֵיכֶם בְּנֵי יִשְׂרָאֵל כׇּל בְּנֵי חָיִל.
(יהושע א:טו) עַד אֲשֶׁר יָנִיחַ י"י לַאֲחֵיכֶם כָּכֶם וְיָרְשׁוּ גַם הֵמָּה אֶת הָאָרֶץ אֲשֶׁר י"י אֱלֹהֵיכֶם נֹתֵן לָהֶם וְשַׁבְתֶּם לְאֶרֶץ יְרֻשַּׁתְכֶם וִירִשְׁתֶּם אוֹתָהּ אֲשֶׁר נָתַן לָכֶם מֹשֶׁה... (דברים ג:כ) עַד אֲשֶׁר יָנִיחַ י"י לַאֲחֵיכֶם כָּכֶם וְיָרְשׁוּ גַם הֵם אֶת הָאָרֶץ אֲשֶׁר י"י אֱלֹהֵיכֶם נֹתֵן לָהֶם בְּעֵבֶר הַיַּרְדֵּן וְשַׁבְתֶּם אִישׁ לִירֻשָּׁתוֹ אֲשֶׁר נָתַתִּי לָכֶם. 
(יהושע ב:א)  וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים שְׁנַיִם אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר לְכוּ רְאוּ אֶת הָאָרֶץ (במדבר יג:ב,יח) שְׁלַח לְךָ אֲנָשִׁים... וּרְאִיתֶם אֶת הָאָרֶץ מַה הִוא 
(יהושע ג:ט)  וַתֹּאמֶר אֶל הָאֲנָשִׁים יָדַעְתִּי כִּי נָתַן י"י לָכֶם אֶת הָאָרֶץ וְכִי נָפְלָה אֵימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כׇּל יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם...

(שמות טו:טו-טז) אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן.  תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד...

(יהושע ג:טז-יז) וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד אֶחָד... וְכׇל יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה

(שמות טו:ח) וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב יָם
(שמות יד:כא) וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה
(יהושע ד:כא) וַיֹּאמֶר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אֲשֶׁר יִשְׁאָלוּן בְּנֵיכֶם מָחָר אֶת אֲבוֹתָם לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה. (שמות יג:יד) וְהָיָה כִּי יִשְׁאׇלְךָ בִנְךָ מָחָר לֵאמֹר מַה זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ י"י מִמִּצְרַיִם מִבֵּית עֲבָדִים.10
(יהושע ה:טו) וַיֹּאמֶר שַׂר צְבָא י"י אֶל יְהוֹשֻׁעַ שַׁל נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא (שמות ג:ה) וַיֹּאמֶר אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא
(יהושע ו:ב',כ"א) וַיֹּאמֶר ה' אֶל יְהוֹשֻׁעַ רְאֵה נָתַתִּי בְיָדְךָ אֶת יְרִיחוֹ וְאֶת מַלְכָּהּ גִּבּוֹרֵי הֶחָיִל.  וַיַּחֲרִימוּ אֶת כָּל אֲשֶׁר בָּעִיר מֵאִישׁ וְעַד אִשָּׁה מִנַּעַר וְעַד זָקֵן וְעַד שׁוֹר וָשֶׂה וַחֲמוֹר לְפִי חָרֶב.
 (יהושע ח':א'-ב')  וַיֹּאמֶר ה' אֶל יְהוֹשֻׁעַ אַל תִּירָא...  רְאֵה נָתַתִּי בְיָדְךָ אֶת מֶלֶךְ הָעַי וְאֶת עַמּוֹ וְאֶת עִירוֹ וְאֶת אַרְצוֹ. וְעָשִׂיתָ לָעַי וּלְמַלְכָּהּ כַּאֲשֶׁר עָשִׂיתָ לִּירִיחוֹ וּלְמַלְכָּהּ רַק שְׁלָלָהּ וּבְהֶמְתָּהּ תָּבֹזּוּ לָכֶם ...

(דברים ב:לא-לה)  וַיֹּאמֶר ה' אֵלַי רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ אֶת סִיחֹן וְאֶת אַרְצוֹ...  וַנִּלְכֹּד אֶת כָּל עָרָיו בָּעֵת הַהִוא וַנַּחֲרֵם אֶת כָּל עִיר מְתִם וְהַנָּשִׁים וְהַטָּף לֹא הִשְׁאַרְנוּ שָׂרִיד.  רַק הַבְּהֵמָה בָּזַזְנוּ לָנוּ וּשְׁלַל הֶעָרִים אֲשֶׁר לָכָדְנוּ.
(דברים ג:ב) וַיֹּאמֶר ה' אֵלַי אַל תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת כָּל עַמּוֹ וְאֶת אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן.
(יהושע י:כא) וַיָּשֻׁבוּ כׇל הָעָם אֶל הַמַּחֲנֶה אֶל יְהוֹשֻׁעַ מַקֵּדָה בְּשָׁלוֹם לֹא חָרַץ לִבְנֵי יִשְׂרָאֵל לְאִישׁ אֶת לְשֹׁנוֹ. (שמות יא:ז) וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה י"י בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל.
(יהושע כד:כט) וַיָּמׇת יְהוֹשֻׁעַ בִּן נוּן עֶבֶד י"י (דברים לד:ה) וַיָּמׇת שָׁם מֹשֶׁה עֶבֶד י"י 

 

Analysis

  • Distinctive phrases – Several of the above phrases are unique to these stories. Only Moshe and Yehoshua are given the title "עֶבֶד י"י" and only they are told "שַׁל נַעַלְךָ מֵעַל רַגְלֶךָ". Similarly, the phrases "כׇּל מָקוֹם אֲשֶׁר תִּדְרֹךְ כַּף רַגְלְכֶם בּוֹ" ,"כִּי יִשְׁאׇלְךָ בִנְךָ מָחָר" and "לֹא חָרַץ לִבְנֵי יִשְׂרָאֵל לְשֹׁנוֹ" appear only here. Other formulations are rare and appear only in a handful of other places.  Thus, the word "נֵד" appears only here and in two verses in Tehillim,11 one of which alludes back to our stories.  Finally, the group of phrases "לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ," "חֲזַק וֶאֱמָץ" and "אַל תֵּחָת" are found together only here and in Divrei HaYamim.12
  • Degree of similarity – Many of the parallels have a high degree of similarity. There are several sentences which are almost completely identical,13 and other terms which differ only in number,14 speaker,15 or order.16  In other instances meaning is maintained though word choice differs.17
  • Clustering –  In some of the example, there is a clustering of parallels, further suggesting that these are not coincidental.  Thus, Yehoshua 1:1-9 alludes repeatedly to Devarim 31, and verses 14-15 make several references back to Devarim 3.  In fact, there is hardly a verse in all of Chapter 1 that does not allude back to Sefer Devarim.18
  • Explicit references– Often the text itself explicitly compares the actions of the two leaders, further strengthening the content and literary parallels.  Thus, the text shares that Yehoshua built an altar on Mt. Gerizim, "as commanded by Moshe", the Jordan split, "just as Hashem did at Yam Suf", and the two and half tribes fulfill the conditions "commanded to them by Moshe".  Similarly, the book makes sure to preface Yehoshua's conquests with those of Moshe and to introduce Yehoshua's allocation of the land with Moshe's previous division.

Points of Contrast

  • Obedience versus Rebellion – One major difference between the tenures of Moshe and Yehoshua is that the latter is marked by obedience to both Yehoshua and Hashem, while the former is filled with complaints, sins and outright rebellions.  No where in Yehoshua do the people question his authority, and with the exception of the actions of Achan, there is no description of the people acting against Hashem.  Moshe, in contrast, faced major doubting of both himself and Hashem, and demands for alternative leadership.
  • Success and Failure – Moshe is portrayed as having ultimately failed to bring the nation into the Land of Israel, while the Book of Yehoshua presents Yehoshua as succeeding in his conquests.19 
  • Location – A smaller and obvious difference between the two leaders is their location.  While Moshe spends his entire career out of Israel, Yehoshua leads almost entirely from within the land.

Conclusions

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