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Moses Laid Both Hands on Joshua as Successor

God courted Moses seven days like a king pursuing an orphan bride. When succession came, Moses laid both hands on Joshua beyond the command.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Seven Days of Saying No
  2. Do Not Do to Him What You Did to Me
  3. One Se'ah, and Then Another
  4. Both Hands
  5. A Lamp Asked For, a Pillar of Fire Given
Moses Laid Both Hands on Joshua as Successor Click for full size

Seven Days of Saying No

There is a king who wants a particular woman, an orphan with nothing, and she keeps telling him she is not worth the trouble. He asks again. She refuses again. He asks seven times before she gives in and marries him, and years later, when he is angry enough to send her away, she does not plead for herself. "I never asked for this," she says. "You came after me. If you divorce me and take another, do not do to her what you did to me."

That is Moses at the bush. For seven days God pressed him toward the mission and for seven days he pushed it back. Send by the hand of whomever You will send. I am not a man of words, not yesterday and not the day before, which is how a man counts the days he has been arguing.

He gave in. He took the staff, and the sea, and forty years of a people who complained at every well. Then the decree came down at the rock: you will not bring this assembly into the land.

He had refused the job for a week and now the job was being taken from him with the road unfinished.

Do Not Do to Him What You Did to Me

Moses did not argue the decree, because he had watched enough decrees to know which ones move. What he argued about was the next man.

Master of the universe, I did not ask for this. You began to show Your servant. Since this is Your decree, whoever comes in my place, do not treat him as You treated me. Appoint one who will take them out and who will bring them in, both halves, the whole road.

The verse underneath the plea is about sheep. Let the congregation of the Lord not be like a flock that has no shepherd. A flock without a shepherd does not mourn its shepherd; it scatters into the hills and gets eaten. So the request was not for a monument to himself. It was for a man on the ridge before the first night fell.

The answer came with a name in it. Take Joshua son of Nun, a man in whom there is spirit, and lay your hand upon him.

One hand, and the command was exact about the number, because a command that says a hand does not mean two.

One Se'ah, and Then Another

A king tells his servant to carry one se'ah of wheat to a man, and the servant carries two, one from the king and one out of his own store. Nobody ordered the second. Nobody would have known it was missing.

Moses had asked heaven for a successor and heaven had named one and set the measure at one hand, which was already more than the man who refused for seven days had any standing to demand. The generous man will be blessed, and generosity is whatever happens after the requirement has already been met.

Both Hands

The camp was watching, and Elazar the priest was standing where he had been told to stand, and Joshua went down on one knee in front of a man who was going to die outside the land.

Moses put his right hand on Joshua's head, which was the whole of what he had been commanded to do. Then his left hand came off his side. It hung there a moment, since nothing in the instruction accounted for it, and then it came down on the young man's head beside the other one and pressed.

What went across was not a title. One lamp is kindled from another and the first lamp is not diminished, and a vessel is poured into a vessel until the pouring vessel is lighter than it was. Both pictures were in play under those hands at once.

The limits held even so. Joshua would still stand before Elazar the priest and ask, because no one man was going to hold every key, and the honor stayed braided to the line rather than leaping loose from tribe to tribe. Torah ripens the way figs do, a few at a time, never the whole tree in one morning, and Joshua would learn his forty years the same slow way under a spirit that had been pressed into him with open palms.

A Lamp Asked For, a Pillar of Fire Given

Israel is asked for pure beaten olive oil, enough to keep one lamp burning. That is the whole request: a small jar, brought in.

What comes back is a pillar of fire going before the camp all night, and beyond that a light in which the moon burns like the sun and the sun burns sevenfold. When God asks, He asks by what a person can carry. When He gives, He gives by what He is, and the gap between the two is not an oversight.

Moses had been asked for one hand and he had given the pillar-of-fire answer with the little he had, which was a second hand.

He took them back afterward. The camp made its noise, the elders went to look at Joshua, and Moses stood there with two hands that were only hands again.


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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.

Bamidbar Rabbah 21:15Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

This is the complex and very human story bubbling beneath the surface of (Numbers 27:17), "that the congregation of the Lord will not be like a flock that has no shepherd." It's a verse that speaks to leadership, succession, and the burdens of responsibility. But Bamidbar Rabbah, specifically section 21, unpacks it with an unexpected analogy.

The Midrash (rabbinic interpretive commentary) presents a king who relentlessly pursues a humble orphan woman to be his wife. She refuses, again and again, feeling unworthy. But he persists, proposing seven times! Finally, she relents and marries him. Later, the king, in a fit of anger, decides to divorce her. Her plea? "I didn't seek this marriage; you sought me. If you divorce me and take another, please, don't treat her as you've treated me."

What does this have to do with Moses and Joshua? Rabbi Shmuel bar Naḥmani tells us that for seven days, God essentially courted Moses, urging him to take on his world-changing mission. But Moses resisted, famously saying, "Please send by means of whom You will send" (Exodus 4:13). He even stated, "I am not a man of words, neither yesterday nor the day before, [nor since You have spoken to Your servant]" (Exodus 4:10). Those words, "yesterday nor the day before," are interpreted as representing those seven days of reluctance.

Eventually, Moses relented. He led the Israelites, performed miracles, and became the iconic figure we know. But then came the devastating decree: "You will not bring [this assembly into the land]" (Numbers 20:12).

Moses’ response, according to the Midrash, echoes the orphan woman’s plea. "Master of the universe," he says, "I didn't ask for this! 'You began to show Your servant…' (Deuteronomy 3:24). Since this is Your decree, whoever enters in my place, don't treat him as You treated me. Rather, [appoint one] 'who will take them out, and who will bring them in.'"

It’s a powerful moment of vulnerability and a plea for his successor.

God's response? “Take you Joshua, the son of Nun, a man in whom there is spirit, and lay your hand upon him” (Numbers 27:18). The Midrash highlights Moses' generosity in this transfer of power. God instructs Moses to lay "your hand" – singular – upon Joshua. But Moses, being the generous soul that he is, lays both hands on Joshua, bestowing even more of his spirit and authority. The text cleverly ties this to (Proverbs 22:9), "The generous man will be blessed."

This act of generosity is further illustrated by the analogy of the king who instructs his servant to give one se'ah (a unit of measurement) of wheat to someone, but the servant gives two – one from the king and one from himself. It’s a beautiful image of exceeding expectations and giving beyond what’s required.

The Midrash then asks, why is Torah likened to a fig tree? Because unlike olive, grape or date harvests that happen all at once, figs ripen gradually. Similarly, Torah learning is a slow, continuous process – "one studies a bit today and a lot tomorrow, because it is not learned in one year and not in two years." You’ve got to keep at it.

The text also emphasizes Joshua's unique qualifications. He's "a man in whom there is spirit." Because Moses had acknowledged God as “God of the spirits” (Numbers 27:16), he sought a leader who understood how to relate to each individual according to their unique disposition. "And lay your hand upon him" is likened to kindling one lamp from another, and "You shall confer from your grandeur [upon him]" (Numbers 27:20) is like pouring from one vessel to another. The idea is that Moses isn't just handing over a title, but a piece of himself.

However, there's a crucial caveat. Even with all this transferred authority, Joshua will still "stand before Elazar the priest" (Numbers 27:21). This ensures that authority remains within the established lineage, and that no single individual becomes too powerful. As it says, "An inheritance shall not pass from one tribe to another tribe" (Numbers 36:9) – meaning the ultimate honor will always remain connected to Moses’s lineage.

So, what do we take away from this interplay of stories and interpretations? Perhaps it's a reminder that leadership is a complex blend of divine calling, personal resistance, and the responsibility to nurture those who follow. It is a reminder to be generous in our own passing of the torch. And, maybe most importantly, it’s a reminder that even the greatest leaders are human, confronting doubt, vulnerability, and the weight of expectations. Just like that reluctant orphan woman, and the leader who never asked for the job in the first place.

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Bamidbar Rabbah 21:22Bamidbar Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Bamidbar Rabbah turns to God's Power Is Restrained Yet Infinitely Greater Than Ours.

How do we reconcile these seemingly contradictory ideas?

Bamidbar Rabbah offers a beautiful explanation: When God gives, He gives according to His power. But when He asks of us, He asks only according to our power. It’s a matter of divine generosity versus human limitation.

Think about the Mishkan, the Tabernacle. "You shall make the Tabernacle of ten sheets" (Exodus 26:1). A manageable task. But, the text continues, the Holy One, blessed be He, is destined to craft for each and every righteous person a canopy of clouds of glory in the World to Come. As it says in (Isaiah 4:5), "The Lord will create over the assembled of Mount Zion and over all its environs a cloud by day and smoke, and a glow of fire by night; for over all the glory will be a canopy."

Now, this canopy isn’t just any canopy! It's a reflection of our actions and intentions in this world. The text gets quite vivid here, explaining that if someone is "oshenot," raging and jealous of scholars, their canopy in the World to Come will be filled with "ashan," smoke. A rather poetic consequence, wouldn’t you say? And, if one righteous person is superior to another, their canopy might even singe the canopy of the one below! It’s a fascinating image of spiritual hierarchy and the impact we have on each other.

The passage goes on, contrasting what we offer with what we receive. We are asked to bring "pure virgin olive oil for the light, to kindle a lamp continually" (Exodus 27:20). A small, consistent offering. But when God illuminates for us, He does so according to His power: "The Lord was going before them by day […and by night in a pillar of fire, to illuminate for them]" (Exodus 13:21). And in the future, as Isaiah promises (60:1-3), "Arise, shine, for your light has come, and the glory of the Lord has shined upon you…nations will walk by your light, and kings by the glow of your shine." The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold (Isaiah 30:26)!

Similarly, we offer the "choicest first fruits of your land" (Exodus 23:19). A symbolic gesture of gratitude. But God's bounty is limitless: "Along the stream, upon its bank on this side and on that side, will grow every food tree; its leaf will not wither, and its fruit will not fail; each month it will yield new fruit" (Ezekiel 47:12). According to the Midrash (rabbinic interpretive commentary), each tree will renew different first fruits each and every month. The first fruit of this month is unlike the first fruit of that month!

We are asked to take "the fruit of a pleasant tree" (Leviticus 23:40). A single, specific offering. But God gives cedar, acacia, myrtle and pine trees in the wilderness (Isaiah 41:19); instead of the thorn, a juniper will rise (Isaiah 55:13).

What does all this mean?

Perhaps it's a reminder that our efforts, however small they may seem, are valued. That God doesn't expect us to be God. But also, that God's generosity is boundless, exceeding our comprehension. It invites us to give what we can, knowing that what we receive will always be more than we could ever imagine.

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