In this week's Torah portion of Pinchas (Bamidbar 25,10-30,1), we read of Moshe's request to G-d for Israel's future: "Moshe spoke to G-d, saying: May the G-d of all living spirits place a man over the congregation" (27,15-16).

The Medrash teaches that Moshe specifically asked for a leader who would recognize and appreciate each individual for what he was, and who would personally lead them in battle as he did. 

This is quite remarkable. Moshe Rabbeinu is about to leave this world, and the main thing that concerns him is that his flock, the People of Israel, should not be left as "sheep without a shepherd" (verse 17). He turns to G-d in prayer and asks that the new leader He plans to appoint for Israel will be one who understands the complexities of the nation, who can relate to people's souls, who takes full responsibility, and who knows how to meet everyone's various needs.

The Medrash further notes that this request of Moshe appears in the Torah after the laws of priorities in inheritance - and especially the story of the daughters of Tzlofchad and their inheritance of his land. Moshe therefore thought that this means that his sons should inherit and take over his own position. However, G-d said no, and that Yehoshua was more worthy than them. Why? Because Yehoshua was constantly engaged in the study of Torah and in facilitating it for others, and always assisted Moshe in his duties, and was therefore the correct choice to lead the nation.  

This raises the following question: What did Moshe think at first, and what did he understand afterwards?

The law is that a new King of Israel is anointed with the special Oil of Anointment, and with this he acquires the kingship not only for himself, but also for his descendants after him for all generations. As written: "So that he and his descendants in Israel will reign for many days" (D'varim 17,20). This is true not only for kingship, but for all positions of leadership; they all pass from father to son – "on condition that the son can fill his forefathers' place in wisdom and fear of G-d" (Maimonides, Laws of Kings 1,7).

Moshe Rabbeinu certainly knew that his sons were not as learned as Yehoshua. On the other hand, he felt, in addition to his fatherly instincts, that if Tzlofchad's daughters inherited him, certainly his sons should inherit him. G-d, however, explained to him that though this is true in principle, his sons do not meet the added requirements of filling their father's shoes in terms of wisdom and fear – and therefore the law is that it is not their place to inherit Moshe's position. 

G-d also added that "Yehoshua is worthy of leading Israel," according to the Medrash. This means that even if the law would have been that Moshe's sons could lead, it is important to consider what is "worthy" and what is the most correct thing to do in every case. Since Yehoshua was the most suitable and worthy, and also worked hard and with integrity and devotion to attain his position, he was the proper choice to take over the mantle of leadership.

R. Natan taught in the Medrash: "Moshe was saddened that none of his sons became the leader." G-d told him, "Your brother Aharon's sons are like your own [for Moshe taught them Torah, rendering them like his sons – Tr. Sanhedrin 19b], and whomever I appoint as leader will go and consult with Aharon's son Elazar." G-d understood the difficulty that Moshe was facing, in that the new leader would be his student and not his son, and therefore commanded Yehoshua to go to the door of Moshe's nephew Elazar and ask him to consult the Urim V'Tumim regarding critical decisions for Israel.

The Torah thus teaches us in a detailed format how a new leader must be chosen. He must be the most worthy choice, one who is eligible for the post according to Torah law, and also worthy on his own merits. In addition, if the outgoing leader is not succeeded by his own son, the transfer of authority must be effected with the greatest sensitivity, to ensure that no one's feelings are hurt.

Installing the New Leader

The verses tell us that four steps must be carried out during the actual appointment of the new leader: 

G-d said to Moshe, "Take Yehoshua bin Nun, a man of spirit, and place your hand upon him. And present him before Elazar the Priest, and before the entire congregation, and charge him in their presence. Bestow some of your majesty upon him so that the entire congregation of the children of Israel will take heed." (Bamidbar 27)

The four necessary steps for the transfer to go over smoothly and without dispute are these:

1. "Place your hand upon him" -  Rashi explains: "Give him an interpreter, so that he will hold Halakhic discourses during your lifetime - so that people will not say about him that he dared not raise his head when Moshe was alive" [and see also Sifrei Bamidbar 140,1]. The transfer must take place even before the outgoing leader actually leaves, so that it will be clear to all that the new leader has the approval of his predecessor, who believes in and trusts him completely.

2. "Present him before Elazar the Priest, and before the entire congregation" – The new appointment must be carried out before the entire congregation and its leaders, in order to avoid any subsequent challenges.

3. "And charge him" – regarding Israel. He should know the troubles they made for Moshe, in order that he accept the job with all its difficulties. It often happens that a person takes upon himself an attractive and desirable position, but when he sees the difficulties that are involved, he shies away from dealing with them, explaining that he did not accept the job with such conditions. To avoid this, the candidate must be provided with all the necessary information beforehand, so that he accept the job with full knowledge of what it involves, and will then execute his responsibilities effectively.

4. "Bestow some of your majesty upon him" – Just as Moshe's face shone, so too Yehoshua's face must shine, "so that the entire congregation of Israel will take heed" and will honor and fear him (Rashi). One of the conditions of success for a leader is that his authority be established – and this requires the trappings of honor. A king needs a crown, royal garments, a luxurious palace, and an honor guard. A chief rabbi requires a special Rabbinic cloak and recognition and honor from the elders and the entire congregation. These must be afforded the leader, in order that he be able to wield his authority effectively for the benefit of all.

May G-d grant that we merit very soon the leadership of "a shoot from the stem of Yishai [father of David]," for whom "righteousness shall be the girdle of his loins, and faith the girdle of his waist" (Yeshayahu 11,1-5).

Translated by Hillel Fendel