Parshat Shelach

When we ponder upon the legendary figures in military history, there are two exceptional commanders who come to mind. These extraordinary individuals possess the charm and brilliance to rally legions of followers, inspiring unwavering loyalty. Their troops would willingly lay down their lives for the chance to serve under their command. Picture the epic clash of these titans as they engage in a battle for global supremacy. I’m talking, of course, about the nail-biting spectacle of Newman and Kramer’s exhilarating quest to conquer the world in an intense game of Risk, the game of world domination. Was there anyone among us not on the edge of their seat during this uproarious pursuit of dominion?

In our history, we also have leaders of great talent. However, only two were ever referred to as עבד ה’ and of those only one, as we are told by the narrator, led people who never sinned under his rule.

We are first introduced to יהושע as an unknown general by מלחמת עמלק as the Jews are leaving מצרים. From context it seems that the victory of the Jewish people was a result of Moshe’s hocky-pocky with the lifting and lowering of his hands and not of יהושע’s military skill. The rishonim debate this point as well, where the Rashbam and the Bechor Shor seemingly indicate that יהושע’s skill was useful whereas R’ Avraham ben HaRambam and the Ramban assume that Moshe’s hands, symbolizing prayer or miracles, that allowed the Jews to win. Irrespective of which position we take, the first time we are introduced to יהושע is clearly to that of a leader, at least a military leader.

Considering this context, יהושע’s role in our פרשה is puzzling. Besides the fact that he never responded to the slanderous accusations of the מרגלים, he is only referred to as an object in our narrative. His name is changed without his say and is then sent away to join the spies without any input of his own. It does not speak well of a future leader of the Jewish people.

There are a number of possible considerations:

Shadal, Rabbi Shmuel David Luzzato, who lived from 1800-1865 in Italy, was a brilliant Torah and philosophy scholar. He had a tragic life with the early death of his parents, first wife and a number of his children. He argues that יהושע realized that his unique role as משרת משה does not allow his position defending the views of Moshe to be seriously considered. And so he remained silent.

Alternatively, יהושע as an intimate student of Moshe did not feel comfortable responding publicly without the direct instruction of his teacher. In other words, it is exactly as we insinuated. יהושע was not yet the leader and as such did not feel comfortable taking such a role and did not think it was his position to speak.

The נצי”ב argues that יהושע was silent for the exact opposite reason. As opposed to Kalev who vocally opposed the narrative presented by the spies, יהושע would have much to gain personally from entering Israel. After all, it was possibly already known that יהושע would be the one who leads the Jewish people in the land and so him encouraging the Jews to enter the land could be mistaken as him trying to grab power earlier.

We can however attempt to answer the question with our original point. To this point יהושע was known simply in two roles. As that of a short lived military leader, after all, there were other wars fought in the desert and we have no indication that יהושע led them. And as Moshe’s נער, the young “teacher’s pet” who followed Moshe around everywhere. And there may be the reason יהושע, did not speak up, at least initially.

Calev’s speech was focused on the Jews militaristic ability. He responded to the spies allegations that the Jews could not conquer the land, by highlighting their abilities. יהושע as the general of the past could not make a convincing argument that the Jews could win the war. And as Moshe’s closest disciple, groomed to take over leadership after him, could not echo the same argument as Moshe and be taken seriously.

At least not immediately. יהושע waited until the following day. He let the night pass, waited for the people to attempt to calm down. Only then does יהושע respond and he knows he should not do so alone. For all the reasons mentioned above, he decides his words will hold more sway if said with Calev. And so they respond: אם חפץ בנו ה’ והביא אותנו אל הארץ הזאת ונתנה לנו ארץ זבת חלב ודבש.

Finally, יהושע takes a leadership role. But unfortunately, fails. While knowing when his words would have any attempt at being successful and with understanding all the reasons he should not speak, the people attempted to stone them. But as they attempt to do so, וכבד ה’ נראה באהל מועד. God made it abundantly clear whose side he was on.

And yet, between the two יהושע is chosen to lead the next generation. Perhaps because at this pinnacle moment, when the fate of the generation was in his hand, יהושע knew to keep quiet. He knew that this was not the correct time to address the people and so he was chosen leader. The knowledge of appropriate timing to respond allowed יהושע to take the mantle and lead the next generation into the land, despite or perhaps partly because of, his previous military experience.