- The Spirit of Wisdom
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- Rabbi Reuven Mann
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- In recording the transition of leadership from Moshe to Joshua the
Torah states (Devarim 34:9) "Joshua son of Nun was filled with
the spirit of wisdom, because Moses had laid his hands upon him, so
the Children of Israel obeyed him as Hashem had commanded Moses."
- At first glance this verse seems to contain an incomprehensible
idea. It is true that Joshua acquired his Torah knowledge from his
Rebbe (teacher) Moshe. However, it must be assumed that this was
accomplished through engagement in a learning process not some type of
physical contact. Yet the pasuk emphasizes that he became wise because
Moshe "placed his hands upon him". What meaning can we
derive from this seemingly baffling proposition?
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- The entire verse must be read very carefully. It does not say that
Joshua was filled with wisdom, but with the "spirit of
wisdom". This is an entirely unique phenomenon. Many people
acquire expertise in various fields of intellectual endeavor. However
the knowledge they gain does not impact on the very core of the
personality.
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- The distinct feature of the authentic sage of Israel is that his
whole personality is affected by the love of wisdom. This is the
driving force of his life, the "prime mover" of his soul.
Thus he does not limit himself to one or two areas of inquiry but
embraces all areas of knowledge. This is not true of the secular
intellectuals one encounters in the academic world. They confine the
use of reason to certain limited spheres but on the most crucial
issues pertaining to one's value system, follow their instinctual
impulse and live in a state of philosophical ignorance. The genuine
Torah scholar (Talmid Chacham) abhors ignorance especially in matters
that govern his way of life. His spirit of love for the truth
motivates his approach to every activity in which he is engaged. Thus
Tanach says "David was wise in all of his paths and God was with
him".
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- The question arises: How does one obtain this unique and special
"spirit of wisdom"? Judaism maintains that real Torah
knowledge is not easily attained. Many years of tireless and diligent
study are needed to give one the ability to penetrate to the depths of
Torah. Good Rabbeyim (teachers) are necessary to provide the
instruction and training essential to becoming a scholar. The
Rebbe-Talmid encounter is, however, not limited to formal pedagogy. It
contains an element of equal importance which is known as
"shimush Talmidei Chachamim", ministering to Torah scholars.
Abstract ideas can be transmitted by formal educational procedures.
However the spirit which motivates the "soul" of the Rebbe
is something the student gains access to in a different way. He must
spend time with his Rebbe outside the classroom and observe how his
love of wisdom affects every facet of behavior. The Talmud in Tractate
Brachot asks (47b): Who is considered an ignoramus (Am Haaretz)? The
Gemara considers various opinions and concludes as follows, " if
one studied the written and oral law but did not minister to Torah
scholars, he is an ignoramus. Rav Huna said the law is in accordance
with this position."
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- We can now understand what the verse about Joshua is seeking to
teach us. Of course he had obtained vast Torah knowledge and even
reached the level of prophecy. However it was his possession of a
"spirit of wisdom" that rendered him suitable for the role
of Moshe's successor. Love of knowledge was the essence of his
personality and expressed itself in every endeavor. This was not only
due to his lifelong dedication to the study of Torah. It was developed
and nurtured by his exposure to the personality, character, and very
"soul" of his Rebbe, Moshe Rabbenu.
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- The placing of the Rebbe's hands on the head of the Talmid is the
classic form of granting ordination (smicha). It expresses the close
personal contact between Rebbe and Talmid which is a vital element of
the Jewish learning experience. The students' mind and heart must be
transformed by the all-embracing character of the Rebbe/Talmid
relationship. Now we can understand why the Pasuk says that Joshua was
filled with the spirit of wisdom because Moshe has placed his hands on
him. The personal relationship between the Master and the
"Ministering" disciple was the vehicle through which the
special ruach of Torah was transmitted.
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- The rest of the Pasuk now flows smoothly. It says " and the
children of Israel listened to him and did as God had commanded
Moshe." The Torah emphasizes that they "listened and
did". On the surface this may appear redundant. However the Torah
is drawing our attention to the fact that there are different levels
of success in teaching Judaism. Some Rabbis are able to inspire people
to listen but not necessarily to act. The ultimate goal is to
communicate in a manner which motivates people to learn for the sake
of living correctly. This is possible when they regard the teacher not
as a storehouse of information but as a role model worth emulating.
The ideal Rebbe is one whose personality reflects the attributes of
humbleness, compassion and devotion to wisdom in all areas. Joshua was
able to succeed Moshe because he was as studious in learning from the
actions of his Rebbe as from his formal teachings. He inspired the
people to "listen and do" because he was a living example of
one whose behavior reflects the Derech Hashem (way of God).
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- This lesson has great relevance to our lives. The Rabbis' say
(Pirkei Avot): "Acquire for yourself a Rav". Our obligation
is not only to study Torah as an abstract discipline, but as a
practical guide to the challenges of life, as well. We must therefore
seek to establish close relationships with genuine Torah
personalities. We need to have ongoing association with people who
apply the teaching and values of Torah to the complexities of day to
day life. Our goal should be to study Torah for the sake of
perfection. We should strive to become Talmidei Chachamim who are
imbued with the "Spirit of Wisdom".
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