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Numbers 27:23 - Moshe transfers leadership to Yehoshua

Numbers 27:23 - במדבר 27:23

Hebrew Text

וַיִּסְמֹךְ אֶת־יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶׁה׃

English Translation

and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moshe.

Transliteration

Vayismoch et-yadav alav vaytzavehu ka'asher diber Adonai beyad-Moshe.

Hebrew Leining Text

וַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה בְּיַד־מֹשֶֽׁה׃ <span class="mam-spi-pe">{פ}</span><br>
וַיִּסְמֹ֧ךְ אֶת־יָדָ֛יו עָלָ֖יו וַיְצַוֵּ֑הוּ כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה בְּיַד־מֹשֶֽׁה׃ {פ}

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Parasha Commentary

The Act of Semichah (Laying of Hands)

The verse describes Moshe performing semichah (laying of hands) upon Yehoshua (Joshua) as part of his appointment to leadership. Rashi (Bamidbar 27:23) explains that Moshe did this "with a full heart", demonstrating his wholehearted transfer of authority to Yehoshua despite Yehoshua succeeding him. The Rambam (Hilchos Sanhedrin 4:1) notes that semichah symbolizes the transmission of authority from one leader to the next, ensuring continuity in Torah leadership.

The Divine Command

The phrase "as the Lord commanded by the hand of Moshe" emphasizes that this appointment was not Moshe's personal decision but a divine directive. The Sforno (Bamidbar 27:23) highlights that Moshe followed Hashem's exact instructions to avoid any appearance of favoritism. The Talmud (Sanhedrin 13b) derives from this verse that leadership appointments must be made with divine sanction and proper ordination.

The Significance of Yehoshua's Appointment

  • The Midrash (Bamidbar Rabbah 21:15) states that Moshe placed both hands on Yehoshua, symbolizing a complete transfer of wisdom and authority.
  • Ramban (Bamidbar 27:23) notes that this public act ensured the nation would accept Yehoshua's leadership without dispute.
  • The Ohr HaChaim (Bamidbar 27:20) explains that the semichah imbued Yehoshua with some of Moshe's spiritual greatness to prepare him for leadership.

Halachic Implications

The Mechilta (Yitro 1) derives from this verse that proper ordination requires physical contact between the ordainer and the ordained. This became the model for all future semichah in Jewish tradition, particularly for judges and scholars (as codified in Rambam's Hilchos Sanhedrin 4:1-2). The verse thus establishes an eternal principle about the transmission of Torah authority.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 13b
The verse is referenced in the discussion about the ordination of Joshua by Moses, illustrating the transmission of leadership and authority.
📖 Menachot 93b
The laying on of hands (semikhah) is mentioned in the context of sacrificial offerings, drawing a parallel to the ordination process described in the verse.

Frequently Asked Questions

Q: What does it mean that Moshe laid his hands on Yehoshua in Numbers 27:23?
A: When Moshe laid his hands on Yehoshua (Joshua), it was an act of semichah (ordination), transferring leadership and authority to him. Rashi explains that this was done with full force, symbolizing that Moshe gave Yehoshua his full wisdom and stature so the people would respect him as they respected Moshe.
Q: Why did Moshe give Yehoshua a charge in this verse?
A: Moshe gave Yehoshua a charge (instructions) because Hashem commanded him to prepare Yehoshua as his successor. The Rambam (Hilchos Sanhedrin 4:1) teaches that this public transfer of leadership ensured a smooth transition and showed that Yehoshua's authority came directly from Moshe and Hashem.
Q: What can we learn from how leadership was transferred in Numbers 27:23?
A: We learn the importance of proper succession planning in leadership. The Talmud (Bava Basra 75a) compares Moshe's radiance to the sun and Yehoshua's to the moon - showing that while successors may not reach the same level, they must still be appointed with dignity and clear public endorsement to maintain continuity.
Q: How does the concept of semichah (laying of hands) apply today?
A: While we no longer have the original semichah tradition from Moshe's time, the concept continues in rabbinic ordination where scholars authorize their students. The Rambam (Hilchos Sanhedrin 4:1-2) discusses how this chain of transmission preserves authentic Torah leadership through the generations.
Q: Why was it important that this was done 'as Hashem commanded'?
A: The verse emphasizes 'as Hashem commanded' to show that Yehoshua's appointment wasn't Moshe's personal choice, but divine will. The Midrash (Bamidbar Rabbah 21:15) explains this prevented any claims of favoritism, proving Yehoshua was truly worthy and chosen by Hashem to lead Israel into Eretz Yisrael.