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Yehoshua and Kalev Rabbi Yitzchok Hecht Graduate, NCYI Rabbinic Training Program

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Yehoshua and Kalev Rabbi Yitzchok Hecht Graduate, NCYI Rabbinic Training Program Parshat Shelach 26 Sivan 5776 /July 2, 2016 Daf Yomi: Bava Kama 32; Nach Yomi: Isaiah 52 Mevorchim HaChodesh Tammuz Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO Yehoshua and Kalev Rabbi Yitzchok Hecht Graduate, NCYI Rabbinic Training Program There has never been a greater deception than the tragic fraud wrought by the Miraglim (spies). They convinced the Jewish people they were unable to conquer Eretz Yisrael. Let us contemplate how difficult that must have been. The Land of Israel, which they sought to disparage, is among the greatest G-d-given gifts in the world. The nation they sought to deceive was the true “Greatest Generation” − the people who earned the title Generation of Knowledge. It was the same group that personally witnessed HaShem’s unbridled might and wrath toward Egypt, and was led by no less than Moshe Rabbeinu – the unparalleled leader who had secured their loyalty (See Ramban 16:1). In the face of these seemingly impossible odds, they desperately tried to turn the Jews away from HaShem in order to maintain their now-endangered positions as the leaders of their tribes. And, shockingly, they were successful. Their slander moved the nation to attempt murder against Moshe and Aharon (Midrash Raba) and even an astonishing effort to stone G-d Himself (Sotah 35). Only direct Divine Intervention was able to defeat them. It follows that the methodology the Miraglim used must have been of extraordinary power. And if it was effective under those circumstances, it can likely entrap us. It is therefore crucial that we identify it, so that we may steel ourselves against its threat to our physical and spiritual welfare. An analysis of the Parsha reveals their weapon was fear. Only fear can shut off the reasoning of typically intellectual people. The Miraglim were shrewd. They knew that if they spoke candidly they would not be believed. Instead, they started with the truth. As they established their credibility and planted trepidation in the hearts of the listeners, they steadily increased the dishonesty of their speech (Rashi). For this reason, they craftily began with an acknowledgment of the Land’s fine qualities. They didn’t challenge the reality that the land was rich in milk and honey and bore spectacular fruit. But they relayed how the cities they had to attack were heavily fortified. And if that wasn’t difficult enough, the population consisted of enormous giants. This was frightening since the Jews had never fought giants. Who could know the strength they were capable of? The spies capitalized on fear of the unknown. Once the Miraglim established themselves by telling the truth, they moved on to the irrelevant. They announced that Amalek lived to the south. This is puzzling. It is true that Amalek had attacked them while they were leaving Egypt. But there was no reason for them to fight Amalek on their way to Israel. They could simply have gone around them (Maskil L’dovid). Rashi explains that since they were previously scorched by the flame of Amalek, the Miraglim mentioned them for the sole purpose of scaring the Jews. But let us recall the result of that previous battle. As Rashi reveals, they had completely dominated Amalek. The Jews wiped out every enemy warrior, It was only the weakest among Amalek that survived because HaShem commanded that they be spared (Sifsei Chachomim). If they had so easily defeated them when they were at full strength, was there any basis for concern about them in their now weakened state? This teaches us the awesome power of fear. From an objective standpoint, there was absolutely no reason for them to worry about a nation that was much weaker than they were, so that they didn’t have to wage war against them. But fear arrests all reason. They believed their lives were in danger. This empty argument successfully swayed an entire nation. The Miraglim then concluded with the absurd claim that these nations were stronger than G-d (Rashi). This was the unbelievable punch-line toward which they had been advancing. Here was a nation that saw first-hand how HaShem fights on a supernatural level. Could there be any physical force in the world that was beyond His abilities? Yet in their frightened state the people swallowed it whole. We, too, battle fear in our daily lives. At times it is maliciously hurled at us by others who seek their own self-interest. More often, it is fashioned internally from an anxiety that we know is unfounded. How do we quell this destructive influence? The solution is to emulate Yehoshua and Kalev. The enormous warriors of Canaan were reputed to be invincible (Devarim 9:2). The Miraglim stood face-to-face with them and they were terrified. The rest of the nation hadn’t even seen them and they, too, were terrified. But because of their complete faith in G-d, Yehoshua and Kalev felt no fear in their presence (Medrash Hagadol). “The King is not saved by a great army, nor is the warrior saved with great strength… The eye of HaShem is upon those who fear Him, those who anticipate His kindness to save their souls from death and to nourish them in famine” (Tehillim 33). The remedy for fear is bitachon − trust in G-d − which eases the soul of all worries. “When one realizes that no creation can help or harm him without the consent of the Blessed Creator, his heart is restored from fear or hope of anyone else. He relies only on the Creator” (Chovos Halvovos Bitachon 3). When we increase our bitachon, we diminish our susceptibility to fear’s manipulations. That is our defense against this controlling force and our key to a reasoned analysis of personal events and the world that surrounds us. As Yehoshua and Kalev proclaimed: “HaShem itanu. Al tiraum” − HaShem is with us. There is no room for fear. Shabbat Shalom The Weekly Sidra "The Mizrach Vant" Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis In the text Sh’muos Tovos (Rav Chayim Avraham Deutschmann 1760- 1837 of blessed memory), we find a most interesting little anecdote of a group of ‘Parnasim’ (literally ‘supporters’ which refers to those in charge of communal money) who managed to raise sufficient funds to enlarge the town’s synagogue. Now, while this endeavor of enlarging the synagogue should have made everyone in the community happy, there was a very dissatisfied small group of ‘Ba’alei Batim’ (householders) whose families had the entitlement and privilege of sitting directly at the ‘Mizrach Vant’ (eastern wall) for many years. Now, they complained that the Mizrach Vant was being taken away from them through the enlarging of the synagogue. The Parnasim however, were reluctant to change the seats of these complaining Ba’alei Batim, and the matter had to go before Bais Din (Torah court). “For years our families traditionally sat and prayed directly at the Mizrach Vant,” protested one of the Ba’alei Batim in Bais Din. “Now, with the enlarging of the synagogue, several new rows are being added in front of us. We have lost the Mizrach Vant at which our fathers and their fathers would sit.” The Bais Din now turned to the Parnasim, who argued by saying, “We are not causing anyone in the synagogue to lose his seat or have it changed. All that is being done is enlarging the walls so that more benches can be brought into our growing community.” After the Bais Din’s deliberations in private, the Av (head of) Bais Din announced that the Din (judgment) was with the Parnasim, and the seats of the objecting Ba’alei Batim would not have to be altered so that they could once again sit directly at the Mizrach Vant. As can be expected, after the proceedings in Bais Din were concluded, the disappointed group of Ba’alei Batim approached the Av Bais Din, and asked him to explain to them this decision. Now, this particular Av Bais Din was an inordinately wise gentleman, who knew that the group who confronted him at the moment was not likely to be appeased by any explanation he could give them. Therefore, reports the Sh’muos Tovos, this is how the Av Bais Din responded from this week’s Sidra in which it is stated: “These are the names of the men which Moshe sent to spy out the land. And Moshe called Hoshaiya the son of Nun Y’hoshua.” (Bamidbar 13:16) Very simply then, the letter ‘Yud’ was added at the beginning of Hoshaiya’s name (making it Y’hoshua), as was the same letter Yud originally taken away from the name of Sarai (making it Sarah): “And G-d said to Avraham, ‘As for Sarai your wife, you shall not call her name Sarai, but Sarah shall her name be.’” (B’raishis 17:15) According to the Gemarah in Sanhedrin 107a, which speaks in the name of HaKadosh Baruch Hu, that Yud was originally taken from the name Sarai and held in waiting for Y’hoshua: “….. If the (single) Yud which I removed from Sarai continuously cried out (in protest) for many years until Y’hoshua came and I added it to his name, as it is written, ‘….. And Moshe called Hoshaiya the son of Nun Y’hoshua…..’” Now then, explained the Av Bais Din, while the letter Yud was appeased by finally being added to make the name Y’hoshua, one problem remains.
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