1. The Significance of the 17th of Tammuz and the Three Weeks
Today’s shiur falls on the 17th of Tammuz, Shivah Asar b’Tammuz—the fast day marking the beginning of the Three Weeks. This period commemorates the Jewish people’s exile, and our prayers and fasting are directed toward rectifying the causes of that exile. One of those causes is sinat chinam—senseless hatred. By gathering together for Torah study, we express unity and connection, which helps to bring the coming of Mashiach—the redeemer who will rebuild the Beis Hamikdash&mdash>Holy Temple—and end this period of mourning. The Rambam writes that these days will not only cease to be times of sadness when Mashiach comes, but will actually become days of celebration and joy. We hope this transformation happens speedily in our days.
2. The Anointing and Appointment of Leadership in Parshas Pinchas
This week’s parsha discusses leadership succession with Hashem instructing Moshe to appoint Yehoshua as his successor: “Kach lecha es Yehoshua bin Nun… v’samachta es yadecha alav”—take Yehoshua, a man with spirit, and lean your hands upon him. This act is known as semicha—literally “leaning,” which became the term for rabbinic ordination. Traditionally, semicha was a physical act where a rabbi would place his hands on a student, transmitting knowledge and authority.
In later generations, leadership roles were divided: there was an Av Beis Din—head of the court—and a Nossi—a communal leader or prince. When appointing a king, halacha requires anointing with oil. However, in Yehoshua’s case, Moshe only performed semicha without anointing oil. According to Maimonides (Rambam), Moshe transmitted not just rabbinic authority but full communal leadership to Yehoshua—making him both Torah leader and national leader after Moshe’s passing.
3. The Dual Role of Moshe and Yehoshua: Torah Scholar and Leader
Moshe Rabbeinu and Yehoshua uniquely carried two roles: they were both supreme Torah scholars and national leaders who led Israel in all matters—including war. Most often, these roles are split between different individuals or institutions (such as a court versus a king). Yet here, both aspects were united in one person.
The question arises: if Yehoshua was effectively like a king, why wasn’t he anointed with oil? The answer lies in understanding that his leadership stemmed from his unique status as sole recipient and transmitter of the entire Torah from Moshe Rabbeinu—his authority was inherent in his Torah greatness rather than conferred by external ritual.
4. Moshe’s Request for His Sons’ Succession and Hashem’s Response
Moshe Rabbeinu initially hoped that his own sons would inherit his position after his passing. He asked Hashem to appoint a leader over Israel who could guide them after him. However, Hashem responded that it would be Yehoshua who would take over—not Moshe’s sons—because Yehoshua had devoted himself entirely to serving Moshe and studying Torah without interruption.
The Midrash elaborates that Moshe’s sons did not occupy themselves sufficiently with Torah study to merit such leadership. Still, some commentaries suggest that perhaps Moshe envisioned splitting leadership: one son could lead militarily while Yehoshua would serve as chief Torah authority. Yet Hashem insisted on unified leadership—both roles embodied by one individual—and only Yehoshua was fit for this task due to his complete mastery and transmission of Torah.
5. The Unique Transmission of Torah from Moshe to Yehoshua
Pirkei Avot teaches: “Moshe received Torah from Sinai and transmitted it to Yehoshua.” Unlike later generations where leadership was shared among courts or groups, here it was concentrated in one person—Yehoshua received the entire Oral Torah directly from Moshe Rabbeinu.
This unique status meant that Yehoshua’s right to lead came not merely from scholarship but from being the exclusive transmitter of all Torah knowledge—a role that inherently made him both spiritual leader and national head without need for separate anointment as king.
6. Lessons from Rabbinic Leadership: Rabban Gamliel’s Story
The Talmud relates how Rabban Gamliel instituted special honors for the Nossi (prince) distinct from those given to other scholars or heads of court (Av Beis Din). When other rabbis noticed this difference in honor upon entering the study hall, they plotted to remove him by exposing his lack of knowledge in a particular tractate (Uktsin). However, through diligence he learned it overnight and retained his position.
This story illustrates that true leadership is based on comprehensive mastery of Torah—only someone who knows all areas is fit for ultimate authority. Similarly, Mashiach will be both king (Melech HaMashiach) and teacher—teaching even the forefathers—and will wage wars on behalf of Israel without needing helpers.
7. Contemporary Application: The Rebbe as Scholar and Leader
The Lubavitcher Rebbe exemplified this dual role in our times—mastering every aspect of Torah while also leading world Jewry as Nossi (prince). His influence extended beyond scholarship into practical guidance for all Jews worldwide.
A telling story involves a Chassidic visitor observing both himself—a traditionally observant Jew—and a hippie standing together before the Rebbe for honey cake before Rosh Hashanah. He wondered how such different people could share one Rebbe until realizing that true greatness lies in reaching out to every Jew regardless of background—the Rebbe embodied both supreme scholarship and inclusive leadership.
8. Learning Torah Lishmah: Spiritual Rewards Beyond Scholarship
The Mishnah teaches that one who learns Torah Lishmah—for its own sake—merits many things. At first glance this seems paradoxical: if learning is truly selfless, why mention rewards? The Rebbe explains that immersion in Torah brings unexpected blessings—even practical wisdom needed for worldly matters such as giving advice or leading communities.
This synthesis—being both scholar and leader—is rare but possible when one’s greatness stems entirely from devotion to Torah itself. We are fortunate to have witnessed such leadership in our era, and we pray that soon these qualities will be fully manifest with the coming of Mashiach Tzidkeinu—the righteous redeemer—when our fasts will turn into festivals with complete redemption for all Israel.