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Joshua Fought Amalek, Then Tried to Imprison Two Prophets

Moses called him an equal and sent him downhill. Later two men said Moses would die in the desert. Joshua wanted them locked away.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Leave the Cloud
  2. Arms Over the Valley
  3. Imprison Them
  4. The Stone for Judah Went Dark
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Leave the Cloud

Moses did not say "Go fight." He said, "Choose us out men, and go out, fight with Amalek" (Exodus 17:9).

That us put the student beside the teacher. Joshua heard it. He also heard the rest of the charge, the part that did not sound like honor. Leave the cloud. The pillar that had covered the camp would not follow him into the valley. If he ever hoped to set a crown on his head, he had to walk out from under it.

He did not want to. Amalek had already cut down the stragglers at the rear, the tired, the ones the desert had half-claimed (Deuteronomy 25:18). Joshua stood a moment longer in the shade of the cloud, where no arrow reached. Then he chose the men who feared sin, and went down toward Rephidim.

Arms Over the Valley

On the hill, Aaron and Hur found a stone for Moses to sit on. Moses raised his arms. In the valley the line held. When the arms dropped, Amalek came on. Joshua felt the push in his shoulders before he understood it. The men around him slipped. He drove them forward again. So Aaron and Hur stood on either side of Moses and held the arms up until the sun went down (Exodus 17:11-13).

Joshua's sword did the work he could see. Moses's arms did the work he could not. He came back having won, and the win had two names on it. The fear had gone somewhere. It had gone into the downhill walk, and it had not left him.

Imprison Them

Months later a noise ran through the tents. Eldad and Medad were prophesying in the camp, not at the appointed place outside it. Gershon, Moses's son, ran to his father with the news. Joshua was standing there when the words arrived. Moses would die in the desert. Joshua would stand in his place.

He heard his own name in the prophecy and his mouth went dry. The crown Moses had named as the price of leaving the cloud was being announced in the open, by two men who had not been asked.

"My lord Moses," Joshua said, "imprison them."

He did not call them liars. He wanted the true thing shut in. Two mouths had just named a world in which Moses was gone and the leader's place sat empty for Joshua, and some part of him could not hold it. The same man who had feared leaving the cloud now feared stepping into the space the cloud would leave.

Moses looked at him. "Are you jealous for my sake?" (Numbers 11:29). He was not angry. He was naming the flinch. "Would that all the Lord's people were prophets." He wanted more voices, not fewer. He did not begrudge Joshua the future. He wished him honored as he had been, and all Israel honored like him. Joshua stood and listened. The two men kept speaking. Nobody locked them away.

The Stone for Judah Went Dark

Years on, after the Jordan, Israel broke against Ai and men died. Joshua fell on his face and asked why (Joshua 7:6). Get up, came the answer. There is sin in the camp. Hidden spoil from Jericho. Find the man.

God would not name him. God was no tale-bearer. A guilty mouth had to be found by human work.

Joshua called the high priest out of the assembly. Eleven stones in the breastplate still gleamed. The stone for Judah had gone dim. The lot ran from tribe to clan to house, and it stopped on Achan.

Achan would not bow to it. "Among all living men, you and Phinehas are the most pious," he said. "If lots were cast on you two, one of you would come up guilty. Moses has been dead scarcely a month, and you have already forgotten. A man's guilt is proved by two witnesses."

Joshua held the line. The process was not on trial. The stone had gone dark. The lot had fallen. Achan was the name.

The man who had been afraid to leave the cloud, who had tried to jail a prophecy about his own life, who had to hunt a sinner without a finger pointed from heaven, that man later stood in the Jordan while the water stood up in a heap (Joshua 3:17). The shaking had somewhere to go. It went into the work.


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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.

Legends of the Jews 1:123Legends 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

Can I really do this?" It's a universal struggle, and even Joshua, the future leader of Israel, felt it.

Our story unfolds just after the miraculous crossing of the Red Sea, with the fledgling Israelite nation still finding its footing in the wilderness. Out of nowhere, they are attacked by the Amalekites, a tribe known for preying on the weak and vulnerable. A nasty piece of work, to be sure.

Moses, the leader at this time, doesn't go into battle himself. Instead, he turns to Joshua, his trusted disciple, tasking him with leading the Israelite army. "Choose us out men and go out, fight with Amalek," Moses commands. But there's something so revealing in those words. "Choose us." phrasing for a moment. As the ancient sages point out, specifically in Legends of the Jews by Rabbi Louis Ginzberg, this seemingly small detail speaks volumes about Moses' character. It reveals his incredible humility. He treats Joshua not as a mere subordinate, but as an equal. Moses is teaching us a profound lesson: "The honor of our disciples should stand as high as our own. To elevate those who learn from us, to see their potential as equal to our own.

Joshua hesitated. He was reluctant to leave the protection of the miraculous cloud that shielded the Israelites. Maybe he felt safer under Moses' wing, unsure of his own strength. Perhaps a bit intimidated by the task ahead of him.

Then Moses gives him a powerful push, a mentor's nudge toward destiny. "Abandon the cloud and set forth against Amalek," he urges, "if ever thou dost hope to set the crown upon thy head." In other words: to truly lead, you have to step out of your comfort zone. You need to face the challenge head-on, even when it's scary.

Moses doesn’t just send Joshua into battle unprepared. He instructs him to choose warriors who are pious and God-fearing. Quality over quantity, you might say. And he promises to do his part too. He will set a fast day for the people, imploring God to remember the good deeds of the Patriarchs and Matriarchs, the founding mothers and fathers of the Jewish people, and to stand by Israel in this crucial battle. A full court press on the spiritual plane.

Joshua's story reminds us that leadership isn't about being fearless, but about being brave enough to face our fears. And Moses' example shows us the importance of humility and mentorship, of empowering those who come after us. It's a beautiful, timeless message about trust, courage, and the power of believing in others – and in ourselves.

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Legends of the Jews 4:72Legends 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

Ever have one of those moments where you hear something so earth-shattering, so potentially disruptive, that your first instinct is... well, to shut it down? To make it go away?

That's kind of what happened in the desert, according to the Legends of the Jews.

The story picks up with Eldad and Medad, two men in the Israelite camp who began prophesying. And what were they prophesying? Not exactly sunshine and rainbows. They foresaw that Moses would die in the desert, and that Joshua would take his place. Big news. Gershon, Moses' son, hears this and, understandably perhaps, rushes to his father, breathlessly relaying what he’s heard. The weight of leadership, the constant pressure, the murmurings in the camp... then this.

Picture Joshua. He’s been Moses’ right-hand man. He's loyal, ambitious, and probably more than a little nervous about the future. Ginzberg, in his masterful retelling of the Legends of the Jews, paints Joshua as "greatly agitated" by this prophecy. And his reaction?

"O lord, destroy these people that prophesy such evil news!"

Wow. Talk about shooting the messenger! Joshua’s immediate response is not to ponder the prophecy, not to consider its implications, but to silence the prophets. To eliminate the source of the uncomfortable truth. One driven by fear and uncertainty.

But here's where Moses' wisdom shines through.

Moses replies, "O Joshua, canst thou believe that I begrudge thee thy splendid future? It is my wish that thou mayest be honored as much as I have been and that all Israel be honored like thee." Moses, facing his own mortality and the transfer of power, isn't threatened. He's not jealous. He's not clinging to his position. Instead, he expresses a genuine desire for Joshua’s success and the well-being of all Israel. As we find in Midrash Rabbah, this episode displays Moses' profound humility and selfless leadership.

That true leadership isn't about protecting your own ego or clinging to power, but about fostering the success of those who will come after you. It's about embracing the future, even when it means accepting your own limitations.

So, what do we take away from this little desert drama? Perhaps it’s a reminder that sometimes, the most challenging prophecies, the most unsettling truths, are the very ones we need to hear. And that true greatness lies not in silencing those voices, but in embracing the future they reveal.

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Legends of the Jews 1:12Legends 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

He went straight to the top, appealing to God Himself. Why? What went wrong? But God wouldn't answer.

Why the divine silence? It wasn't just some cosmic mood swing. the verse says, God "was no tale-bearer." The idea is that pointing the finger directly would undermine the process of justice and personal accountability. The person responsible for the trouble would have to be identified in a different way: by lot.

So, Joshua took action. He gathered the people, including the Kohen Gadol, the High Priest, and initiated a process of elimination. The High Priest wore a breastplate adorned with twelve precious stones, each representing one of the twelve tribes of Israel. And as the story goes, while the other stones shone brilliantly, the stone representing the tribe of Judah was… dim. A clear sign, or so it seemed.

This led them to Achan, who was separated from his tribe. But Achan wasn’t going down without a fight.

He challenged the whole process. "Among all living men," Achan proclaimed to Joshua, "thou and Phinehas are the most pious. Yet, if lots were cast concerning you two, one or other of you would be declared guilty!"

Essentially, he was calling into question the fairness of the entire system. He even accused Joshua of straying from the teachings of their mentor, Moses, who had been dead for barely a month. "Thou has already begun to go astray," Achan said, "for thou hast forgotten that a man's guilt can be proved only through two witnesses."

Achan is standing up, not just for himself, but seemingly for the very principles of justice. He's reminding everyone of the importance of evidence and due process. He's questioning authority.

What do we make of Achan's defiance? Was he genuinely concerned about justice, or simply trying to wriggle out of a tight spot? Was the system of drawing lots truly a fair way to determine guilt, or was it open to manipulation and bias?

These are the kinds of questions that these ancient stories force us to confront. They're not just about heroes and villains; they're about the complexities of human nature, the challenges of leadership, and the eternal search for justice and truth. And they remind us that even in the face of divine silence, the human voice, however flawed, still has the power to challenge, to question, and to demand answers.

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Midrash Tanchuma, Beshalach 26Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And Moses said unto Joshua: “Choose us out men, and go out, fight with Amalek” (Exod. 17:9). From this verse it is apparent that Moses treated his disciple Joshua as his equal. This teaches us proper behavior. He did not say to his disciple Choose me out men but rather Choose us out men. In this way he made him his equal. As a consequence of this verse, they declared: Your disciple’s honor should be as precious to you as your own. Whence do we learn that respect for one’s associate must be as important to you as respect for your teacher? You find that this was so in the case of Aaron; And Aaron said unto Moses: “O my lord, lay not, I pray thee, sin upon us” (Num. 11:11). Was not Aaron actually the elder brother? He was. Thus you learn from this that he treated him as though he were his master. Whence do we learn that respect for one’s teacher should be as important to you as the fear of heaven? We learn this from the verse: And Joshua son of Nun, the minister of Moses from his youth up, answered and said: “My lord Moses, shut them in” (ibid. 11:28). Here he was saying to him: My lord Moses, just as the Holy One, blessed be He, shut them in, so you are able to shut them in.

Likewise in regard to Gehazi. When Elijah said to him: Gird up thy loins, and take my staff in thy hands, and go thy way; if thou meet any man, salute him not, and if any salute thee, answer him not (II (Kings 4:2)9), Gehazi walked away leaning upon his staff. When men encountered him and asked: “Where are you going?” He would reply: “To revive the dead!” When they retorted: “Is it not the Holy One, blessed be He, alone who orders death and restores to life?” He answered: “My master likewise orders death and restores to life.”

Choose us out. This alludes to the mighty men who are fearful of sinning. And go out. That is, leave the protection of the clouds, and fight against Amalek tomorrow. Isi the son of Judah said: There are five verses in the Torah in which there are five words whose meanings are unclear: Lifted up, Cursed, Tomorrow, Made like almonds, and Rise up. Shall it not be lifted up? might be understood as in the verse If thou doest well, shall it not be lifted up? (Gen. 4:7), but on the other hand, it might be understood as Shall it not be lifted up even if thou doest not well? (Gen. 4:6). Cursed might be construed as in the verse For in their anger they slew men, and in their self-will they houghed [an accursed] oxen (Gen. 49:6–7), or it may be construed as in the verse Cursed be their anger (ibid., v. 7). Tomorrow might be understood as in the verse Go out and fight with Amalek tomorrow, or it might be interpreted as in the verse Tomorrow I will stand (Exod. 17:9). Made like almond blossoms might be understood as in the verse And in the candlestick four cups made like almond blossoms (Exod. 25:34), or as in the verse Like almond blossoms the knops thereof (ibid.). Rise up might be understood as in the verse Behold, thou art about to sleep with thy fathers, and this people will rise up (Deut. 31:16) or as in the verse Sleep with thy fathers, and rise up (ibid.).

On the top of the hill (Exod. 17:9). On the top refers to the deeds of the fathers, and the hill to the acts of the mothers. With the rod of God in my hand (ibid.). Moses said: Master of the Universe, with this staff you brought Israel out of Egypt; with this staff you split asunder the sea for them; with this staff you performed miracles and mighty deeds; now with this staff you will perform miracles for them at this time.

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