Shabbos Parashas Vayeilech - 5777

Shabbos Parashas Vayeilech - 5777

Rabbi Hal Miller

Moshe summoned Yehoshua and said to him before the eyes of all Israel.

[Devarim [31:7]

In numerous places, the Torah uses the phrase "before the eyes of". Explanations are

offered in most of those places, widely differing. What does it mean here?

In parashas Yisro, "Let them be prepared for the third day, for on the third day Hashem

shall descend before the eyes of the entire people on Mount Sinai." [Shemos 19:11]

In Bamidbar, G-d commands Moshe to "stand him (Joshua) before Elazar the Kohen

and before the entire assembly, and command him before their eyes." [27:19]

The final words of the Torah are, "that Moshe did before the eyes of all Israel." [Devarim

34:12]. Along with our verse, these are four separate instances. Is there anything in common?

As the people were about to approach Mount Sinai to receive the Tablets and the Torah in,

Shemos, G-d gave Moshe some instructions which would enable them to receive Him as He

came down to them. They were to purify themselves, physically and spiritually. Rav Hirsch

believes this verse is to show the people that no intermediary is necessary, that they

themselves can pray directly to G-d by preparing themselves properly.

Ramban says that the verse in Bamidbar means 'appoint' rather than 'command', that

Moshe charge Joshua with being a leader and judge, that he do so before the people so

they would accept the new leader.

At the end of the Torah, the end of the life of Moshe, we read that, "Never again has there

arisen in Israel a prophet like Moshe," as evidenced by the things he did. Moshe's connection

to G-d was so great that his example, perhaps being well above the capabilities of the rest of

us to match, is still the goal for which we strive.

In our verse, Moshe calls Joshua forward to receive his charge and take over leadership

of the nation. What is it that Moshe charges Joshua with? He charged him with what he

himself was tasked by G-d in the past. From these other verses, we see that Joshua was

to serve as the leader and judge, yet to teach the people that they themselves had the

ability to interact with G-d without an intermediary. We see that Joshua was selected

by G-d, which is not the same as commanded, thus a role like this must be undertaken

voluntarily. We see that the whole point of the role is not for the benefit or merit of this

leader, but for the people, that no person can match up to Moshe, therefore anyone

following in his footsteps must strive to teach the people to lead themselves in matters

of mitzvos and spirituality.