Moshe and Yehoshua/0

Moshe and Yehoshua

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Content Parallels

Leadership	Title – Both Moshe and Yehoshua are referred to as  "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   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.
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 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 Promise 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. Gerezim as commanded by Moshe.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.

Literary Allusions

The above content parallels are buttressed by several literary allusions:

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:ה) כַּאֲשֶׁר הָיִיתִי עִם מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ.	(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 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... חֲזַק וֶאֱמָץ...  וַי"י הוּא הַהֹלֵךְ לְפָנֶיךָ הוּא יִהְיֶה עִמָּךְ... לֹא תִירָא וְלֹא תֵחָת

 

Analysis

• Degree of similarity – 
• Distinctive phrases – 

Conclusions

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" (Yehoshua 1:5).  Hashem adds, "חֲזַק וֶאֱמַץ". 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 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".

⁴ It is possible that in each case there was mass circumcision as well.  This communal circumcision is explicit in Yehoshua, but not in Shemot. However,  Rashi and others learns from the language of Hashem's command to Yehoshua "שׁוּב מֹל אֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית" that on the eve of the Exodus there had been a group circumcision as well.

⁵ 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 conquests of

⁶ 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".

⁷ Yehoshua reminds them of their promise, recalling what Moshe had previously commanded them:  "זָכוֹר אֶת הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה".

⁸ 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 "