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The Spies Told Joshua He Had No Children and No Right to Speak

Ten men came back from the land certain it would kill them. When Joshua stood up to answer them, they shouted that a childless man had nothing to lose.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Name Moses Changed at the Door
  2. What the Ten Brought Back
  3. By What Right Do You Speak
  4. The Funerals
  5. The Ox and the Wild Ox
The Spies Told Joshua He Had No Children and No Right to Speak Click for full size

The Name Moses Changed at the Door

Moses picked twelve men, one from each tribe, and he already knew what most of them were going to do with the assignment.

He could not stop them. He could do one thing. He took the man from Ephraim, whose name was Hoshea son of Nun, and put a letter of God's own name into it in front of everybody. Joshua. It was not a promotion. It was a prayer said out loud, that God would stand by him so that he would not follow the counsel of the spies.

Judah sent Caleb son of Jephunneh, who carried the name he deserved, because he said what he felt in his heart and turned away from the advice of the rest of them. Hoshea had been well named too. He was full of understanding, and he was not caught like a fish.

Then the twelve walked north into the land for forty days.

What the Ten Brought Back

They came back carrying fruit so heavy it took poles and two men's shoulders to move, and they set it down in front of the whole camp, and then they talked.

Cities walled up to the sky. Men so big that the scouts had felt like insects looking up at them. A land that eats the people living in it. Ten men said it, one after another, and by the time they finished the camp was weeping out loud, and it wept all night.

By What Right Do You Speak

As soon as the report was over, Joshua got to his feet to contradict it.

They did not let him open his mouth. "By what right do you presume to speak, you fool?" they shouted. "You have no sons. You have no daughters. What do you care if we all die trying to take that land? We have wives. We have children to think about."

It was the one thing in his life he had no answer for. They knew it, and they had aimed at it. Joshua sat down. He did not want to sit down. He sat down.

Caleb stood a few feet away and watched the whole thing and kept quiet. He was working out how a man might get a hearing in that camp without being shouted flat the way Joshua had just been shouted flat.

The Funerals

The ten died first, of plague, in front of everyone.

Then the sentence came down on everybody who had listened to them. Forty years in the wilderness, a year for every day the scouts had spent walking the country, and not one man of that generation would put a foot across the Jordan. The wives they had invoked buried them. The children they had invoked grew up burying them.

Joshua walked those forty years behind Moses. He had no sons to bury. He was still standing when the last of the men who had counted their children against him went into the ground.

The Ox and the Wild Ox

At the end Moses blessed the tribes one by one, and when he reached Joseph he said something strange about Joseph's line. His firstborn bull has majesty, and his horns are the horns of a re'em.

Everyone in that camp knew both animals. An ox has enormous strength and horns nobody would cross a field to look at. A re'em, the wild ox, carries all its beauty in its horns and cannot pull what an ox pulls. Joshua came out of Ephraim, which is Joseph's line, and Moses put both animals into one sentence over him. The strength of the ox. The horns of the re'em. With them he will gore the nations, to the ends of the earth.

He crossed the river not long after. Thirty-one kings came down in front of him. In that age a ruler who had not taken a house and a holding somewhere in that small country would say of his entire reign that he had done nothing at all, and Joshua took the whole of it and cut it into portions with a measuring line and a lot.

He divided it among tribes crowded with sons and daughters. The man who had been told he had neither wrote down who got what.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sifrei Devarim 353:12Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

The tradition turns to the ancient text of Sifrei Devarim to unpack this a bit. It speaks of Joshua, Moses' successor, in rather poetic terms, saying, "and the horns of a re'em are his horns." A re'em, often translated as a wild ox or unicorn (depending on the source – some say it’s a mythical creature), is described as having beautiful horns, but not necessarily great strength. Conversely, an ordinary ox has great strength, but lacks the re'em's captivating horns. So, what did Joshua inherit? According to Sifrei Devarim, he received both the strength of the ox and the beautiful horns of the re'em.

What does this imagery really mean? It suggests that true leadership requires a balance. Raw power alone isn't enough. There also needs to be a certain… presence, a certain inspiring quality, represented by those magnificent horns. It’s the ability to not just conquer, but to captivate and unite. It's about influence that goes beyond physical force.

The text continues, "With them he shall gore peoples as one, the ends of the earth." This verse isn’t just about a physical battle. It’s about the scope of Joshua's influence. Did he really conquer every single person on Earth? Probably not literally. So, what’s the text trying to tell us?

It poses a rhetorical question, “How many peoples did Joshua conquer? How many lands did he conquer?” The answer implied is that the impact of his conquests resonated far beyond the immediate territories he seized. The text suggests that his victories held sway over rulers "from one end of the world to the other."

Rabbi Yehudah offers a fascinating perspective on this. He asks, "Now were all of the thirty-one kings that Joshua conquered in Eretz Yisrael (the Land of Israel)?" Of course not! So, why does the text emphasize the vast reach of Joshua's power?

Rabbi Yehudah draws a parallel to ancient Rome. He says, "Just as it is with Rome now, that any king or ruler who has not acquired palaces and dependencies in Rome says 'I have done nothing!'" In other words, Rome was the center of the world; to not be recognized in Rome was to be insignificant. Similarly, "every king or ruler who did not acquire palaces and dependencies in Eretz Yisrael said 'I have done nothing!'"

The idea here is that Eretz Yisrael, at that time, held a similar symbolic significance. It was a land that represented something greater, a connection to the divine, a place of spiritual importance. To have a foothold in Eretz Yisrael meant that you had truly arrived on the world stage. Joshua's conquests, therefore, weren't just about territory; they were about establishing a presence in a land of profound significance.

It's a reminder that true power isn't just about strength, but also about influence, legacy, and connection to something greater than ourselves. It's about having both the strength of the ox and the captivating presence of the re'em. It's a complex combination, and perhaps that’s what makes truly great leadership so rare, and so inspiring, even thousands of years later.

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Legends of the Jews 4:91Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Names is often remembered as just labels, but in Jewish tradition, they're so much more. They’re reflections of character, hints of potential, even prayers for the future. And sometimes, as

Think about the story of the twelve spies sent by Moses to scout out the Land of Israel. Ten of them, consumed by fear and negativity, returned with a discouraging report. But two stood strong: CALEB and JOSHUA. Their names? They weren't just coincidence. They were practically prophecies.

The ten "sinners" among the spies were named in accordance with their wicked actions. But what about the righteous ones? Their names, too, mirrored their deeds. Caleb, son of Jephunneh, earned his name because "he spoke what he felt in his heart and turned aside from the advice of the rest of the spies." He had lev tov, a good heart, and he wasn't afraid to use it.

Then there’s Joshua. His original name was Hoshea, son of Nun. Now, the text explains that Hoshea was a fitting name because he was full of understanding and wasn't "caught like a fish" by the other spies' negativity. He saw clearly, he understood the mission, and he wasn’t swayed by the groupthink.

But here’s where it gets really interesting. Moses, perceiving the evil intentions of the other spies even as he sent them out, changed Hoshea’s name to Joshua. Why? The text says it was a prayer: "May God stand by thee, that thou mayest not follow the counsel of the spies." Moses was imbuing him with divine protection, a blessing woven right into his very being. Moses, with his prophetic insight, recognized the immense pressure Hoshea would face. He knew the power of negativity, the allure of conformity. So, he changed his name, not just as a symbolic gesture, but as an active plea to God. He was saying, "This young man has the potential for greatness, but he needs your help. Protect him. Guide him. Let him become the leader I know he can be."

And so Hoshea became Joshua. A name change that wasn't just about identity, but about destiny, about divine assistance. As we find in the Talmud (Berakhot 7b), God Himself even changed Abram's name to Abraham and Sarai's name to Sarah, signifying a profound shift in their destinies and roles.

What does this tell us? Perhaps that we are not fixed. Our names, our actions, our potential – they're all part of a continuous dialogue with the divine. Maybe, just maybe, with a little courage and a little bit of divine help, we too can rise to the challenge and fulfill the promise within us.

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Legends of the Jews 4:104Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

You remember the story. Moses sends twelve spies, one from each tribe, to check out the land God promised them. When they return, ten of them are terrified. Giants! Fortified cities! We can’t possibly take it!

Only Joshua and Caleb, heroes in their own right, saw things differently. They believed God would deliver them.

The scene. Panic. Fear. A whole nation on edge.

As soon as the spies finished their doom-and-gloom report, the biblical text tells us Joshua stood up to speak. He knew the truth! He knew they could trust in God! But, according to Legends of the Jews, as retold by Rabbi Louis Ginzberg, they wouldn't even let him get a word in edgewise.

“By what right dost thou, foolish man, presume to speak?" they shouted. "Thou hast neither sons nor daughters, so what dost thou care if we perish in our attempt to conquer the land? We, on the other hand, have to look out for our children and wives."

Ouch. Talk about a low blow. They were questioning his motivations, his very right to speak! The implication? He had nothing to lose, so of course he’d be reckless. They, with families to protect, were just being responsible.

So, Joshua, very much against his will, had to be silent. Silenced.

Now, Caleb, he was smart. He saw what happened to Joshua. He knew he had to find another way to get a hearing. He had to be strategic. He had to figure out how to be heard above the din of fear.

And that, my friends, is where our story takes an interesting turn. How did Caleb manage to get through to them? How did he overcome the fear and negativity that had gripped the Israelites? That’s a story for another time. But it leaves us with a question: how do we ensure that truth, even when unpopular, gets a chance to be heard? How do we create space for those who see things differently, especially when fear is running rampant?

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