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On His Last Day Moses Asked Who Would Lead Israel After Him

A herald went through the camp calling everyone to gather around Joshua, and not one Israelite came. They hung back, shaking, complaining of headaches.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Asked Who Would Take Them
  2. Every Leader Israel Would Ever Have
  3. The Herald Called and Nobody Came
  4. The Ground Spoke Up for Joshua
  5. The Man Who Had Told the Truth About the Land
On His Last Day Moses Asked Who Would Lead Israel After Him Click for full size

He Asked Who Would Take Them

On the last day of his life Moses asked for one thing, and it was not the river.

"Tell me who takes them when I am gone," he said, and then he described the man he wanted. Someone whose spirit could hold the spirits of six hundred thousand people at once, so that when he opened his mouth every single Israelite heard it in the terms that Israelite could understand. Not a good administrator. Not a good soldier. That.

"You asked to be told about your immediate successor," God answered. "I will do more than that."

Every Leader Israel Would Ever Have

He showed him Joshua. Then he showed him Joshua's successor, Othniel, and then the judge after Othniel, and the judges after him, and the prophets behind the judges, the whole line running out past the kings and the burning of the Temple and the exile and the coming back, and further out than that, all the way to the resurrection of the dead.

Moses stood on the mountain and watched every leader his people would ever have walk past him.

Then came the part he had not asked for. "Each of these," God said, "will have his own spirit and his own knowledge. The man you just described to Me, whose spirit contains the spirits of sixty myriads of Israel so that he can speak to each one according to his own understanding, that man does not arrive until the end of time. The Messiah will be given a spirit that contains the spirits of all mankind."

So Moses came down the mountain knowing the thing he had asked for was real, and that it was not going to be issued to the camp standing at the bottom.

The Herald Called and Nobody Came

A herald went out through the camp calling the people to come and stand around Joshua.

Not one man came.

They hung back in the tent doors. They shook. They found that their heads hurt and said so, loudly, to anyone taking names. Some of them wept and said the proverb to each other across the ropes. "Woe to you, land, when your king is a boy." They had been led out of Egypt and through the sea and around the desert for forty years by one man, and the herald was asking them to walk over and look at a different one.

The Ground Spoke Up for Joshua

A voice came out of heaven. "When Israel was a child, then I loved him."

Then the earth opened its mouth. "I have been young," it said, "and now I am old, and I have never seen the righteous abandoned."

After that the men with something to lose came out. The elders. The heads of the troops, the princes of the tribes, the captains of thousands and of hundreds and of tens. They walked to Joshua's tent and stood in front of it and waited.

Moses, with hours left, went down the line and set each man in his place according to his rank. He put the camp in order for someone else, and that was the last piece of administration he ever did.

The Man Who Had Told the Truth About the Land

Canaan sits higher than every other land on earth. Nobody goes in to it. They go up to it, and everyone who had been there spoke about it that way afterward. Caleb said it standing in front of the whole nation. "Let us go up and take it."

Twelve men went up to look. Two came back saying the land was good, Caleb and Joshua, and the nation would not go up, and forty years went by in the sand because of it.

When Joshua had the command and needed his own two scouts, he picked Caleb, and Pinhas the priest with him. The two of them crossed the river and went into Jericho carrying pottery, shouting up and down the street. "Pots here. Come and buy. Anyone who wants a pot." Two tradesmen with clay on their hands are nobody.

The king found out anyway, and Rahab moved to hide them both. Pinhas told her not to waste the effort on him. "A priest is like an angel. When he wants to be seen he is seen, and when he does not want to be seen he is not. Hide the other one."

She hid Caleb. The verse afterward says she hid him, one man, not them.

The soldiers came through the house and searched it and went out again. One of the two men they were hunting was hidden somewhere in that building. The other one was standing in the room while they looked.


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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 6:86Legends 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

Moses, our great leader, actually got a glimpse of that.

In Legends of the Jews, a collection of stories compiled by Rabbi Louis Ginzberg, Moses had a special request of God. He wanted to know who would follow him, who would lead the Israelites after he was gone.

God, in His infinite generosity, didn't just name Joshua as the successor. He showed Moses a panoramic view of the future – all the judges and prophets who would guide the Jewish people, all the way to the resurrection of the dead.

There was a catch, a profound and somewhat bittersweet revelation. God explained that each of these leaders, from Joshua to Othniel and beyond, would possess their own unique spirit and knowledge. They would be individuals, each gifted in their own way.

However, God added, "Of all these that I have shown thee, each will have his individual spirit and his individual knowledge, but such a man as thou now wishest for thy successor, whose spirit is to embrace in itself the spirits of sixty myriads of Israel, so that he may speak to each one of them according to his understanding, such a man as this will not arise until the end of time."

Moses was asking for a leader who could connect with every single Israelite, understand their individual needs, and speak to them on their level. A leader whose spirit encompassed the entire nation. And God’s answer? That kind of leader wouldn’t appear until the very end of days.

Think about the weight of that statement. It speaks to the immense challenge of leadership, of truly understanding and connecting with a diverse community. It highlights the limitations of even the most gifted individuals.

And then comes the promise, the glimmer of hope: "The Messiah will be inspired with a spirit that in itself will embrace the spirits of all mankind."

The Messiah, the ultimate leader, the one who will finally embody that all-encompassing spirit. A spirit capable of understanding and connecting with everyone.

This passage, found in Ginzberg’s Legends of the Jews, isn't just about prophecy. It's about the nature of leadership, the yearning for connection, and the ultimate hope for a future where understanding and empathy prevail. And what kind of spirit do we need to cultivate within ourselves to bring that future closer?

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Legends of the Jews 6:156Legends 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

When a herald summoned the people to Joshua, not a single Israelite came willingly. Instead of rushing forward, fear gripped the people. They started trembling, shaking, suddenly afflicted with phantom headaches! Anything to avoid what was coming. Each one lamented, weeping, "Woe to thee, O land, when thy king is a child!" It's a direct quote from Ecclesiastes (10:16), a cry of despair when leadership seems weak or inexperienced.

Then. something extraordinary happened. A voice from heaven thundered, a divine response cutting through the fear and doubt. "When Israel was a child, then I loved him," the voice proclaimed. This is a powerful echo from (Hosea 11:1), a reminder of God's enduring love and connection to the people of Israel, even in their infancy, even when they're acting up.

The Earth itself responded! Opening its mouth, the Earth declared, "I have been young, and now am old, yet have I not seen the righteous forsaken." This is a beautiful nod to (Psalm 37:25), evidence of the enduring promise that those who follow the path of righteousness will ultimately be supported and sustained. It's as if the very foundations of the world were reassuring them.

So, if the people were so hesitant, who did answer the call? While the masses were busy feigning illness, the elders of Israel stepped up – the leaders of the troops, the princes of the tribes, the captains of thousands, of hundreds, and of tens. They understood the gravity of the situation. They appeared at Joshua's tent, ready to serve. Moses, in his final act of leadership, assigned to each his place according to his rank, ensuring order and structure in this pivotal moment.

What does it tell us, this little snapshot of a moment in Jewish history? Perhaps it's a reminder that leadership isn't just about the person at the top, but also about the willingness of others to step forward, to lead, and to serve. And maybe, just maybe, it's a comforting thought that even when we're feeling hesitant and afraid, there's a voice, a promise, a foundation of love and support that we can always rely on.

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Bamidbar Rabbah 16:1Bamidbar Rabbah

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

What does sailing have to do with spies? Well, stick with me. The Rabbis debated this, concluding you shouldn't set out on a long voyage so close to the Sabbath. But, there's always a "but" in Jewish law! If the journey is short (like from Tyre to Sidon), or, crucially, if it's for a mitzva, a commandment, then you're good to go. In fact, if it's for a mitzva, you can sail any day. Why? Because fulfilling a commandment overrides even the Sabbath. As Sifrei Shofetim 203 points out, someone on a mitzva is exempt from certain obligations, like dwelling in a sukka (booth) during Sukkot (the Festival of Tabernacles).

That brings us back to our spies.

The text emphasizes that nothing is as precious to God as someone devoted to fulfilling a mission. To illustrate this, Bamidbar Rabbah draws a comparison, a striking one, to the spies sent by JoshuaPinḥas and Caleb. Remember them? These weren't just any spies; they were dedicated, risking their lives for the mission. (Joshua 2:1) tells us, "Joshua son of Nun dispatched from Shittim two [men]…". Our Rabbis identify them as Pinḥas and Caleb, and their actions are painted in stark contrast to the spies of Moses.

How dedicated were they? The text gets wonderfully specific. They went "covertly" – heresh (חרש) in Hebrew. But the Rabbis play with the word, suggesting we read it as heres (חרס) – "clay." They pretended to be potters! Shouting, "Here are pots! Come buy!" just to blend in. They even went to the house of Rahav, a… let's just say "woman of ill repute," in Jericho (Joshua 2:1). She sheltered them, even when the King of Jericho came looking.

Here's where it gets really interesting. Pinḥas, being a priest (a kohen (a priest)), declared to Rahav that he didn’t need hiding. Why? Because priests, like angels (malakhim), can appear and disappear at will! That's based on (Malachi 2:7), which compares priests to messengers, angels, of God. Similarly, prophets are compared to angels, as we see in (Numbers 20:16). So, Pinḥas tells Rahav to hide only Caleb, his counterpart, while he will simply stand before them unseen. And she did! (Joshua 2:4) subtly tells us she only hid "him". Caleb.

The text makes a point of stressing how much these two righteous men devoted themselves to perform their mission. And then comes the punchline: "However, the emissaries that Moses sent were wicked men. Where do we get that? From the very phrase, "Send you men." The implication is that Moses was acting on his own accord, rather than at God's explicit command. This hints at the spies' ultimate failure, the fear they instilled in the Israelites, and the consequences that followed.

So, what's the takeaway? It's not just about obedience, but about intention. About wholeheartedly embracing a mission, about the lengths one will go to fulfill a sacred task. And perhaps, a cautionary tale: even a mission that seems divinely ordained can go terribly wrong if the hearts of those carrying it out aren't truly aligned with the divine will.

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Sifrei Devarim 23:3Sifrei Devarim

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

Why all this talk of "going up"? It's not just poetic license. The Sifrei Devarim, a collection of early rabbinic legal interpretations on the Book of Deuteronomy, points to a fascinating idea: that the Land of Israel is literally higher than all other lands.

Where does this come from? The text references several verses to make its case. Remember in (Numbers 13:30), when Caleb urges, "Let us go up and inherit it?" And then in the next chapter, verse 21, "And they went up and spied out the land?" Even way back in (Genesis 45:25), we read, "And they went up from Egypt and they came to the land of Canaan." Each of these instances uses the verb "to go up" (la'alot) when referring to entering the land.

The Sifrei connects all these "ascents" to the inherent elevation, both physical and spiritual, of the Promised Land. It's more than just geography. It's about aspiration, about striving toward something greater.

Here's where it gets even more interesting. The Sifrei then quotes, "And they returned word to us and they said: Good is the land that the L-rd our G-d gives us." Wait a minute! Did everyone really say it was a "good land?" Didn't most of the spies bring back a terrible report, filled with fear and doubt?

That's precisely the question the Sifrei asks. "Now did they speak good (of the land)? Did they not speak evil of it?"

Of course they did! Only Joshua and Caleb, those beacons of faith, spoke positively. The others, gripped by fear, focused on the obstacles and the giants. And even after their brave report, as we read in (Deuteronomy 1:26), "And you did not desire to go up, and you opposed the word of the L-rd your G-d."

So, what's the takeaway? Maybe the Sifrei is hinting at something deeper. Perhaps the "going up" isn't just about physical elevation, but about the spiritual ascent required to truly see the good in the Land, and in life itself. It takes faith, courage, and a willingness to rise above our fears to appreciate the gifts we're given. Maybe that's why even now, we say, “aliya l’Eretz Yisrael," going up to the Land of Israel, regardless of the actual direction we travel. It’s always an upward journey, a spiritual climb.

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