Moshe and Yehoshua

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

 

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