Moshe and Yehoshua/0

Moshe and Yehoshua

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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 is an apt one, as many of Yehoshua's deeds do indeed reflect those of his teacher.  Again and again, the reader feels a sense of déjà vu, as Yehoshua re-enacts events from the life of Moshe.  Moreover, the text consciously calls for a comparison of the two luminaries via both explicit references and literary allusions.  What are we to make of the many similarities in the way the story both unfolded and is told?  Does Yehoshua ever shine on his own, or is he always borrowing from the light of Moshe?

Content Parallels

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

Leadership	Title – Both Moshe and Yehoshua are referred to as an "עֶבֶד ה'‏".‎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,3 while the splitting of the Jordan similarly leads them to recognize Yehoshua as his successor.4 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.5 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.6 Spies – Both Moshe and Yehoshua send spies to check out the land before the intended Conquest.
Completion 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.7 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.8 Cities of Refuge – Moshe allocates three cities on the eastern side of the Jordan and Yehoshua designates the three cities on the western side.
Keeping Promises and Commands	Oath of 2 1/2 tribes – Yehoshua ensures that the 2/12 tribes fulfill their promise to Moshe and fight in the front lines.9 Blessings and curses – Yehoshua sets up the ceremony of blessings and curses at Mt. Eival and Mt. Gerizim as commanded by Moshe.10 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".

Literary Allusions

The above content parallels are buttressed by many literary allusions:¹¹

EN/HEע/E

יהושע	משה
(יהושע א':ב') מֹשֶׁה עַבְדִּי מֵת וְעַתָּה קוּם עֲבֹר אֶת הַיַּרְדֵּן הַזֶּה	(דברים ל"א: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 י"א:כ"ד) 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':י"ב) וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ (דברים ל"א:ח') וַי"י ... הוּא יִהְיֶה עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ.
(יהושע א':ח') לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ	(דברים ל"א:ט') וַיִּכְתֹּב מֹשֶׁה אֶת הַתּוֹרָה הַזֹּאת
(יהושע ו') חֲזַק וֶאֱמָץ כִּי אַתָּה תַּנְחִיל אֶת הָעָם הַזֶּה אֶת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבוֹתָם לָתֵת לָהֶם.	(דברים ל"א: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 ל"א:ו',ח') חִזְקוּ וְאִמְצוּ אַל תִּירְאוּ וְאַל תַּעַרְצוּ...   וַי"י הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ... לֹא תִירָא וְלֹא תֵחָת
(יהושע א':י"א) הָכִינוּ לָכֶם צֵידָה כִּי בְּעוֹד שְׁלֹשֶׁת יָמִים אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן	(שמות י"ב:ל"ט) וְגַם צֵדָה לֹא עָשׂוּ לָהֶם (שמות ה':ג') נֵלְכָה נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים
(יהושע א':י"ד) נְשֵׁיכֶם טַפְּכֶם וּמִקְנֵיכֶם יֵשְׁבוּ בָּאָרֶץ אֲשֶׁר נָתַן לָכֶם מֹשֶׁה בְּעֵבֶר הַיַּרְדֵּן וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים לִפְנֵי אֲחֵיכֶם כֹּל גִּבּוֹרֵי הַחַיִל וַעֲזַרְתֶּם אוֹתָם.	(במדבר ל"ב:כ"ו-כ"ז) טַפֵּנוּ נָשֵׁינוּ מִקְנֵנוּ וְכׇל בְּהֶמְתֵּנוּ יִהְיוּ שָׁם בְּעָרֵי הַגִּלְעָד (דברים ג:י"ח) חֲלוּצִים תַּעַבְרוּ לִפְנֵי אֲחֵיכֶם בְּנֵי יִשְׂרָאֵל כׇּל בְּנֵי חָיִל.
(יהושע א':ט"ו) 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 י"ג:ב',י"ח) 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 ט"ו:ט"ו-ט"ז) אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן.  תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד...
(יהושע ג':ט"ז-י"ז) וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד אֶחָד... וְכׇל יִשְׂרָאֵל עֹבְרִים בֶּחָרָבָה	(שמות ט"ו:ח') וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב יָם (שמות יד:כא) וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה
(יהושע ד':כ"א) וַיֹּאמֶר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אֲשֶׁר יִשְׁאָלוּן בְּנֵיכֶם מָחָר אֶת אֲבוֹתָם לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה.	(שמות י"ג:י"ד) וְהָיָה כִּי יִשְׁאׇלְךָ בִנְךָ מָחָר לֵאמֹר מַה זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ י"י מִמִּצְרַיִם מִבֵּית עֲבָדִים.12
(יהושע ה':ט"ו) 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':ל"א-ל"ה)  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':כ"א) וַיָּשֻׁבוּ כׇל הָעָם אֶל הַמַּחֲנֶה אֶל יְהוֹשֻׁעַ מַקֵּדָה בְּשָׁלוֹם לֹא חָרַץ לִבְנֵי יִשְׂרָאֵל לְאִישׁ אֶת לְשֹׁנוֹ.	(שמות י"א:ז') וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה י"י בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל.
(יהושע כ"ד:כ"ט) וַיָּמׇת יְהוֹשֻׁעַ בִּן נוּן עֶבֶד י"י	(דברים ל"ד: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,¹³ 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.¹⁴

• Degree of similarity – Many of the parallels have a high degree of similarity. There are several sentences which are almost completely identical,¹⁵ and other terms which differ only in number,¹⁶ speaker,¹⁷ or order.¹⁸  In other instances, meaning is maintained though word choice differs.¹⁹
• 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.²⁰
• 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 Akhan, there is no description of the people acting against Hashem.  Moshe, in contrast, dealt with the nation's 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.²¹  

Implications

One of the biggest challenges faced by Yehoshua as he took the mantle of leadership was the difficulty of succeeding Moshe and filling his shoes.  Would the people respect him as a rightful heir to Moshe, or scorn and reject him out of hand as a poor substitute?  Hashem ensures the former by repeatedly showing Yehoshua himself,²² the nation, and the reader that Yehoshua is the chosen successor.  The many parallels teach that whatever Moshe did, Yehoshua could do just as well.  Moreover, whatever Moshe did not have the opportunity to complete, Yehoshua could finish for him. Yehoshua proves himself, and as such, never in the entire book is Yehoshua's authority challenged, as the text testifies, "וַיִּרְאוּ אֹתוֹ כַּאֲשֶׁר יָרְאוּ אֶת מֹשֶׁה כׇּל יְמֵי חַיָּיו".‎²³‎

¹ Moshe is called an 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.

² After Moshe asks, "Who am I to go to Paroh" Hashem says, "I will be with you" (Shemot 3:12).  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).

³ See Shemot 14:31.

⁴ See Yehoshua 4:14.

⁵ Yehoshua explicitly makes the comparison, telling the nation, "אֲשֶׁר הוֹבִישׁ י"י אֱלֹהֵיכֶם אֶת מֵי הַיַּרְדֵּן מִפְּנֵיכֶם עַד עׇבְרְכֶם כַּאֲשֶׁר עָשָׂה י"י אֱלֹהֵיכֶם לְיַם סוּף".

⁶ It is possible that in each case there was mass circumcision as well.  Though such a communal circumcision is not explicit in Shemot,  Rashi and others learn from the language of Hashem's command to Yehoshua "שׁוּב מֹל אֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית" that on the eve of the Exodus this had occurred.

⁷ The text explicitly makes a connection between the events.  After the conquest of Sichon and Og, Moshe tells Yehoshua, "עֵינֶיךָ הָרֹאֹת אֵת כָּל אֲשֶׁר עָשָׂה ה' אֱלֹהֵיכֶם לִשְׁנֵי הַמְּלָכִים הָאֵלֶּה כֵּן יַעֲשֶׂה ה' לְכָל הַמַּמְלָכוֹת אֲשֶׁר אַתָּה עֹבֵר שָׁמָּה".  In addition, the descriptions of the conquests of Yericho and the Ai allude back to Moshe's original battles through shared language. as seen in the chart of literary allusions below.

⁸ 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".

⁹ Yehoshua reminds them of their promise, recalling what Moshe had previously commanded them: "זָכוֹר אֶת הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה".

¹⁰ 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 "

¹¹ See Prof. E. Assis, "משה ליהושע ומנס לטבע," (Jerusalem, 2016) who discusses many of the parallels brought below throughout his book. See also R"Y Kiel, Da'at Mikra on Yehoshua, (Jerusalem,1991):36-48, for a thorough list of parallels between the Book of Yehoshua and others books of Tanakh.

¹² See also Devarim 6:20, "כִּי יִשְׁאׇלְךָ בִנְךָ מָחָר לֵאמֹר מָה הָעֵדֹת וְהַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר צִוָּה י"י אֱלֹהֵינוּ אֶתְכֶם."

¹³ See Tehillim 33:7 and 78:13.  See also Yeshayahu 17:11 where the word also appears but with a different meaning.

¹⁴ See Divrei HaYamim 28:20, David's words to Shelomo before his death.  The context there is also one of encouragement to a new leader who has to fill big shoes. The two phrases "חֲזַק וֶאֱמָץ" and "אַל תֵּחָת" also come together when Chizkiyahu attempts to calm the nation's fears in face of the Assyrian threat (See Divrei HaYamim II 32:7).

¹⁵ For example, see Yehoshua 1:3-4 / Devarim 11:24, Yehoshua 1:15 / Devarim 3:20, Yehoshua 5:15 / Shemot 3:5 and Yehoshua 10:21 / Shemot 11/7.

¹⁶ See "כִּי יִשְׁאׇלְךָ בִנְךָ" versus "אֲשֶׁר יִשְׁאָלוּן בְּנֵיכֶם".

¹⁷ Compare, for instance, "לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ" and "לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ".

¹⁸ For example, compare "נְשֵׁיכֶם טַפְּכֶם וּמִקְנֵיכֶם" and "טַפֵּנוּ נָשֵׁינוּ מִקְנֵנוּ".

¹⁹ For example, Yehoshua says "הַיָּם הַגָּדוֹל" in place of "הַיָּם הָאַחֲרוֹן", or "גִּבּוֹרֵי הַחַיִל" instead of "בְּנֵי חָיִל".  Yehoshua  describes the total destruction of Yericho by pointing to the deaths of "מֵאִישׁ וְעַד אִשָּׁה מִנַּעַר וְעַד זָקֵן וְעַד שׁוֹר וָשֶׂה וַחֲמוֹר", while Moshe had described the similar destruction of Og's lands by saying "כָּל עִיר מְתִם וְהַנָּשִׁים וְהַטָּף לֹא הִשְׁאַרְנוּ שָׂרִיד."  In this last case, the differences are very blatant and if not for surrounding parallels a case could not be made for intentionality in the allusion.

²⁰ See R"E Assis, "משה ליהושע ומנס לטבע," (Jerusalem, 2016) who makes this point.

²¹ 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.

²² Note how Hashem must tell him, "לֹא יִתְיַצֵּב אִישׁ לְפָנֶיךָ כֹּל יְמֵי חַיֶּיךָ כַּאֲשֶׁר הָיִיתִי עִם מֹשֶׁה אֶהְיֶה עִמָּךְ"

²³ "And they feared [Yehoshua] just as they feared Moshe all the days of his life."  See also the words of the two and half tribes: "כְּכֹל אֲשֶׁר שָׁמַעְנוּ אֶל מֹשֶׁה כֵּן נִשְׁמַע אֵלֶיךָ" (just as we listened to Moshe, so too we shall listen to you).