Musar su Giosuè 4:78

Our sages in Baba Batra 75a comment on Numbers 27,20: ונתתה מהודך עליו, "you will invest him with some of your glory" (when Moses is told to appoint Joshua), that Moses was to invest Joshua only with part of his glory, not all of it. The elders of that generation are reported there as having compared Moses' face to that of the sun, whereas they compared Joshua's face to that of the moon. The change in the quality of leadership of the Jewish people was felt by these elders to be a shame and an affront. Why did G–d withhold some of His goodness from the people at that time? In the Midrash Shocher Tov 21, the author elaborates on the verse in Numbers 27,20 that Joshua experienced that part of Moses' glory granted to him on the occasion of the miraculous crossing of the river Jordan. We read in Joshua 4,14: "On that day the Lord exalted Joshua in the sight of all of Israel, so that they revered him all his days as they had revered Moses." The Midrash continues that the glory of the Messiah will equal that of teacher and disciple (Moses and Joshua), since it is said of him in Psalms 21,6: הוד והדר תשוה עליו, You have endowed him with splendor and glory." This statement obviously needs clarification. Besides, since "one hundred" is part of "two hundred," how does the addition of Joshua's glory increase the glory of the Messiah?

However, I (של"ה) propose to pursue a slightly different approach. By means of these two letters "א-ה," the apparent deficiency which we mentioned after showing how the camp of Yehudah with its image of אירה, amounted to 216, or three times the numerical value of the permutated Ineffable Name, can be made up. Each of the four flags also had three permutations each of the ineffable four -lettered name of G–d inscribed on them, corresponding to the fact that each flag represented three tribes. That this was so can be gleaned from the verse in Psalms 122,4: ששם עלו שבטים, שבטי ה'. The appropriate translation would be: "There the tribes, the tribes of the Lord, ascended" (to the Jerusalem of the Celestial Regions). The reason for inscribing these permutations on each of the flags was to have the 72-lettered (worded, according to some Kabbalists) name of G–d inscribed thereon. This has been pointed out in the Sefer Habahir, and is referred to in Pardes Rimonim. We read there that a certain Rabbi Amorai expounded on the verse השמים ושמי השמים לא יכלכלוך (Kings I 8,27) "Neither the heavens nor the heavens of the heavens can contain You," that this proves that G–d has 72 names, and that all of them are incorporated in the שבטים, the twelve tribes. We know that this is so, since the Torah writes in Exodus 28,10, ששה משמותם על האבן האחת, ואת שמות הששה הנותרים על האבן השנית כתולדותם. "The names of six of the tribes on the one stone, (gem of the Ephod) and the names of the remaining six tribes on the second stone, according to the order of their births." These two stones of the אפוד, just as the 12 stones of the breastplate, חושן, of the High Priest, are לזכרון, as a remembrance. Since the words "as a remembrance” are used both times, it it is clear that both contained the same. Alternatively – even better in our context – since the Torah mentions only the number twelve, we must consider that the twelve stones had six facets each and that the total number of facets is thus 72. The deeper meaning of the sacrifices offered by the Princes in Parshat Nasso of which the Torah says in its summation שנים עשר בקר ושש עגלות צב, "six draught carts and 12 oxen,” may well be connected with this concept. The Torah tells us by mentioning the number 12, that G–d employs 12 מנהיגים," managers," each of whom is equipped with six כוחות, specific capabilities. The Pardes Rimonim elaborates on this.