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Insight of the Elders
By Rabbi Scott Kahn

The Rambam's introduction to his Mishneh Torah offers a comprehensive discussion of the transmission of the Oral Torah through the generations, from Moshe Rabbeinu until Rav Ashi, the editor of the Talmud Bavli. The Rambam states, "Even though the Oral Torah was not written down, Moshe Rabbeinu taught it in its entirety to the seventy elders in his beit midrash. And Eleazar, Pinchas, and Yehoshua - the three of them received [instruction in the Oral Torah] from Moshe." Thus, Eleazar, Pinchas, and Yehoshua were the "talmidim muvhakim" - exceptionally close students - of Moshe. And all three of them are seen in their new leadership roles in Parashat Pinchas: Pinchas when he receives his reward of eternal kehunah (priesthood) and a covenant of peace; Eleazar when he stands with Moshe during the request of Tzelafchad's daughters for the right of inheritance; and Yehoshua when he is officially appointed as Moshe's successor as leader of the people. Accordingly, Parashat Pinchas can be understood as the beginning of the leadership of a new generation, and the beginning of the end of Moshe's authority as the sole leader of Bnei Yisrael.

The Gemara suggests, however, that the people were not entirely satisfied with their new leadership:

"'And you [Moshe] should place of your splendor upon him [Yehoshua]' (Bamidbar 27:20) - And not all of your splendor. The elders in that generation said, 'The face of Moshe is like the sun, the face of Yehoshua is [only] like the moon! Woe for that embarrassment, woe for that humiliation!'" (Baba Batra 75a)

The Vilna Gaon wonders why the elders in particular complain about the lower spiritual level of Yehoshua. Wouldn't the younger generation equally recognize Moshe's superior stature?

He answers that while the younger individuals certainly understood that Yehoshua had not reached the spiritual level of Moshe, they nevertheless might have attributed this difference to Yehoshua's younger age. Perhaps, they may have reasoned, Yehoshua is similar to what Moshe was when he was younger himself, and, accordingly, it is reasonable to expect that Yehoshua will one day equal Moshe rabbeinu, once he has acquired more years of experience. The elders, however, were able to recall what Moshe was like when he was Yehoshua's age; they realized that even when he was younger, Moshe exceeded Yehoshua's level by far. Their memory of days far in the past enabled them to see that Yehoshua was not like Moshe, nor would he ever be.

Given that the complaint of the elders takes place in Parashat Pinchas - the parashah which begins the transfer of authority to the new generation - the Vilna Gaon's insight acquires additional resonance. Although the younger generation was beginning to assume leadership, the elders still had unique insight which could not be matched by the newcomers. While the time for Pinchas, Eleazar, and Yehoshua's leadership had arrived, it was crucial that the experience and insight of the older generation not be ignored.

Too often, we rush toward whatever is new, and attempt to distance ourselves from perspectives which are seen as out-of-date. Truly, the vigor of youth, and the new ideas that emerge from young minds, frequently possess the ability to make the world a better and more interesting place. Nonetheless, we ignore the insights of previous generations at our own peril. Their experience, perspicacity, and understanding must always be a counterbalance to the freshness of new thinking. The combination of the creative idea with the perspective of experience will enable the world to progress without losing its soul.

As we enter the first Shabbat of the bein hametzarim - the three weeks between Shivah Asar b'Tamuz and Tisha b'Av - we remember the admonition of our sages that any generation for whom the Beit HaMikdash has not been rebuilt is considered to be a partner in its destruction. We are directly linked to the past, and are able to salvage the present by remembering the lessons of times gone by. With G- d's help, we will succeed in looking forward while holding onto the past, so that we are worthy of the rebuilding of the Beit HaMikdash and the geulah shleima.