דברים לא, ז ַעֻׁ שֹוהיִּל הֶׁ שמ אָרְקִּ
יַו לָכ יֵניֵעְל ויָלֵא רֶׁמאֹ
יַו-יִּש ְרָאֵל חֲזַק וֶׁאֱמָץ כ ִּי אַת ָה ת ָבוֹא אֶׁת -הָעָם הַז ֶׁה אֶׁל -הָאָרֶׁ ץ אֲש ֶׁר נִּש ְב ַע ה' לַאֲבֹתָם לָתֵת לָהֶׁם וְאַת ָה ת ַנְחִּילֶׁנ ָה אוֹתָם:
כג וַיְצַו אֶׁת -יְהוֹש ֻׁעַ ב ִּן- הָ תַא יִּ כ ץָמֱאֶׁו קַזֲח רֶׁמאֹ
יַו ן ונת ָבִּיא אֶׁת -ב ְנֵי יִּש ְרָ אֵל אֶׁל-הָאָרֶׁ ץ אֲש ֶׁר-נִּש ְב ַעְת ִּי לָהֶׁם וְאָנֹכִּי אֶׁהְיֶׁה :
ְךָ מִּע
Sanhendrin 8a: Question: It says "Ki Atah Tavo (you will come) Es ha'Am ha'Zeh", but another verse says "Tavi" (with a Chirik implying you will bring)!
Answer (R. Yochanan): Moshe told Yehoshua that he will enter (on a par) with elders of the generation. HaShem told Yehoshua to hit the elders with a staff, so they will realize that each generation has only one leader.
Torah Temimah: “Ki Atah Tavo es ha’Am” (verse 7) with a Cholam, implies you and the people, that Yehoshua is like one of the people. Whereas “Tavi” with a Chirik implies that Yehoshua will bring them, that he is the leader.
The direct implication of the Gemara is that verse 7 is said by Moshe to Yehoshua to look for assistance and advice from the elders of the generation. And verse 23 is said by HaShem to Yehoshua that he is the sole leader.
Here in verse 7 Moshe told Yehoshua that he along with the elders of his generation will guide the people, thus "you will COME with (the elders of) this nation. As indicated in verse 14, Moshe related to Yehoshua in verse 23 the word of HaShem that Yehoshua will lead the nation, and BRING them to the Promised Land, and the elders will not be on an equal footing. Hashem said that if the people don't cooperate, Yehoshua should take a staff and "bang them on their heads" to persuade them to cooperate. There is but one leader and no more for each generation. Thus you, Yehoshua, will BRING them. This is all brought in Rashi on our verse.
What were the intentions of the words of HaShem and of Moshe to Yehoshua?
Moshe (verse 7)HaShem (verse 23)MizrachiOffered advice to rely on the elders.Yehoshua should be the sole leader and should install awe of him on all.Maharsha
Moshe carried the Jews but they were difficult and stubborn that Moshe needed the 70 Elders. Therefore, Moshe believed Yehoshua would be unable to handle the Jews by himself.HaShem gave Yehoshua the ability to handle the Jews of his generation who learned Torah and were worthy of entering Eretz Yisrael.Paneach Raza
Said in front of all the Jews, therefore also showed honor to the Elders.Said only to Yehoshua, and did not need to honor the others.Iyun Yaacov
Yehoshua is like the moon which rules with the stars.Only one leader for a generation.Kli Yakar
One group were stubborn and caused troubles “Am” and needed assistance for the proper rapprochement.Second group listened to the leader “Bnai Yisrael” even if not to their apparent self interests.Chaim BeYad
Regarding the special takanos for that generation only, obtain agreement of the Elders.Regarding the clear teachings of the Torah, Yehoshua should direct by himself.
Zohar
Moshe confirms the fact that the Jews will indeed enter Eretz Yisrael.
HaShem informs Yehoshua that he will assume leadership over the Jews.
Chidushei HaGraz
Appointed Yehoshua as Rosh Sanhendrin which works with the other members.
Appointed Yehoshua as King and therefore told to take the staff of kingship and rule over all the Jews.
Meshech Chochmah
The Gemara (B.B. 75a) says that the elders of the generation when comparing Yehoshua to Moshe said that Moshe's countenance is as that of the sun, while Yehoshua's is as that of the moon; woe to that embarrassment, woe to that shame. The MESHECH CHOCHMOH explains that the moon is not self-illuminating. Thus, it is not able to light up another celestial body. The sun is self- illuminating and has the power to illuminate other celestial bodies. Moshe in his great humility considered Yehoshua his equal and felt that he would be like the sun. This means that Yehoshua would have the power to spiritually illuminate the elders of his generation, and thus bring them to a level equal to his. He therefore said that Yehoshua and the elders, on an equal footing, would lead the nation. HaShem, however, knew that Yehoshua was not Moshe's equal, and that he could not illuminate the elders as did Moshe. Therefore, he would be a leader above and beyond the powers of the elders, and he alone should lead and BRING the bnei Yisroel into the land.
Lubavitcher Rebbe
During Moshe’s lifetime, Yehoshua was Moshe’s attendant and was entirely devoted to Moshe and to Moshe’s leadership style. When it came time, however, for Yehoshua to preside over the nation, Moshe’s way of doing things was no longer relevant. During Yehoshua’s governance, Yehoshua had to act according to his own disposition. Had Yehoshua followed Moshe’s leadership style, there would have been “two leaders” — Yehoshua and Moshe (since Yehoshua’s stewardship would have mirrored that of Moshe’s).
Vav connotes drawing from above to below — and “drawing down” {by its very definition, reflects a manifestation of G- dliness} in a realm outside of Hashem’s “Essence”; consequently, it is measured and limited. In the lexicon of avodah, this refers to avodah based on reason and intellect. As such, the “elders” are necessary in order to ensure that this {Divine} effluence is manifested in the appropriate place.
Since “there can be but one leader for a generation, and not two leaders for a generation,” Yehoshua’s approach differed from Moshe’s: Moshe delegated (by “emanating” 43 {his spirit, and thereby}) part of “the burden of the people” onto the elders. Yehoshua, however, did not need their assistance.
“The “yud” (which) is a only a point,” {conversely} represents bittul. Regarding this avodah, the “elders” are unnecessary; on the contrary, the yud also brings about bittul in the “elders” {as alluded to in Rashi’s commentary}: “You shall bring them {even} against their will... take a stick and hit them over their heads.
