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Shabbat-B'shabbato – Parshat Shelach No 1578: 26 Sivan 5775 (13 June 2015)

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Shabbat-B'shabbato – Parshat Shelach No 1578: 26 Sivan 5775 (13 June 2015) Shabbat-B'Shabbato – Parshat Shelach No 1578: 26 Sivan 5775 (13 June 2015) AS SHABBAT APPROACHES "He Told His Nation about the Power of His Deeds" - by Rabbi Mordechai Greenberg, Rosh Yeshiva, Kerem B'Yavne "We cannot rise up against the nation because it is stronger than us... And the whole nation that we saw there are very big." [Bamidbar 13:32]. Rashi explains this to mean that the people were tall and large. However, the SHELAH brings a surprising interpretation: that the people had good traits. (This is also brought by the Kli Yakar.) However, why should the scouts want to praise the moral traits of the Canaanites, to tell us that they behave in a righteous and proper way? Evidently this is meant to imply that "the sin of the Emorites is not complete" [Bereishit 15:16], and it will be difficult for Bnei Yisrael to conquer them and take the land. And that is why the scouts added, "We were in our eyes like grasshoppers" [Bamidbar 13:33]. Not as Rashi explains, that the scouts felt as small as grasshoppers, rather that they felt the opposite of those "people with good traits," for they were honest and good while we were like locusts and grasshoppers which come and steal away the produce of honest owners of the fields. As is written in the Talmud, "If one steals a field which is then ravaged by locusts" [Bava Kama 116b] he can give it back to the original owner (see the Talmud and Rashi's commentary). Thus, the claim of the scouts was that the current residents were behaving in a proper way, and that Bnei Yisrael had come to steal their land (does this sound familiar to our ears?). This claim can be countered by the words of Rabbi Yitzchak quoted by Rashi in the beginning of Bereishit. "Why did the Torah begin with Bereishit? The answer is because of the verse, 'He told the nation about the power of His deeds, to give them the heritage of the other nations' [Tehillim 111:6]. If the nations claim that you are robbers in that you conquered the lands of the Seven Nations, you can reply: The entire land belongs to the Holy One, Blessed be He, He created it and gives it to whomever He sees fit. When He wanted to He gave it to them, and when He wants to He takes it from them and gives it to us." At first glance, this reply is hard to understand and even sounds unjust. Every robber can use this claim, to say that the Master of the World took possession of an object and gave it to him. If this is so, how can any sense of order be maintained? The answer to the above question is that the claim of Divine intervention is only valid when it is absolutely clear that the Holy One, Blessed be He, is the one who took the land from them and gave it to us. When it can be seen that we who are small and weak, a nation which was just freed from slavery, who conquered "a great and mighty people, children of giants" [Devarim 9:2], it is clear that we are not robbers, and that the Master of the World took the land from them and gave it to us. As Rachav said to the scouts sent by Yehoshua, "We have heard that G-d dried out the waters of the Red Sea before you... And what you did to the two kings of the Emorites... And we heard this and our hearts melted... For your G-d is the G-d of heaven above and of the earth below." [Yehoshua 1:10-12]. In our generation too, it is impossible to deny that the hand of G-d has wrought all that has taken place. On one hand Jews were led to slaughter, but a magnificent nation was established right after the tragic events. Rabbi Amital wrote that if the world would have been destroyed and later on studied by historians in the distant future they would certainly have come to the conclusion that many hundreds of years passed between the two events, the Holocaust and the establishment of the State of Israel. A hundred years ago, when Theodor Herzl asked for help from the Pope to return to Eretz Yisrael, he replied that he could not agree to our return to the land because this was against the Christian religion. If only we could uncover the eyes of that Pope and show him that when his successor visited 1 our land a few months ago he placed a bouquet of flowers on Herzl's grave – almost as if to say: You were right and we were wrong. POINT OF VIEW "What will the Other Nations Say?" - by Zevulun Orlev "Oom Shmoom?" In general, the relationship of our country with other nations is not a matter that interests us for its own sake or for purposes of our national pride. Rather, the goal of maintaining proper relationships is to protect the vital interests of our country in such realms as security, economics, and so on. There are strong disagreements between the left and the right (and some who are in between) about what our policies should be with respect to our status in the world. When our state was first established, the Prime Minister David Ben Gurion stated his position succinctly: "Our future does not depend on what the Gentiles say but rather on what the Jews do." He coined the derogatory reaction "Oom Shmoom" as a response to a fear of how the United Nations ("Umot Hame'uchadot" – the "Oom") might react to actions taken by the State of Israel. This view was opposed by the Foreign Minister Moshe Sharett: "With respect to the words you say in anger, "oom shemoom" ... If not for the decision by the General Assembly of the United Nations in 1947, the State of Israel would not have been established in 1948." What will the Other Nations Say? In this week's Torah portion, the Holy One, Blessed be He, expresses a desire to destroy the nation, which was taken in by the enticement of the scouts. G-d says, "I will strike them with a plague" [Bamidbar 14:12]. But Moshe warns Him with political-diplomatic considerations: "The other nations will say... because G-d was not able to bring this nation to the land... he therefore slaughtered them in the desert." [14:15-16]. That is, the status of the Holy One, Blessed be He, and of Bnei Yisrael will be harmed in the world by such action. With respect to the sin of the Golden Calf, Moshe reacts with similar reasoning to G-d's request, "And now, leave me alone and My anger will attack them and I will destroy them" [Shemot 32:10]. Moshe tells G-d, "Why should Egypt be given an opportunity to say, He took them out with evil, in order to kill them on the mountains?" [32:12]. And in both cases the Holy One, Blessed be He, accepts Moshe's arguments. With respect to the sin of the scouts, He says, "I have forgiven them, according to your words" [Bamidbar 14:20], and for the Golden Calf, it is written, "And G-d reconsidered" [Shemot 32:14]. In addition, note Rashi's first commentary on the Book of Bereishit. "If the nations of the world will say to Yisrael, 'You are robbers in that you took the lands of the Seven Nations,' they will be able to reply that the entire earth belongs to the Holy One, Blessed be He... When it was His will He gave it to them, and when He wanted to he took it from them and gave it to us." This political approach, which takes into account the question, "What will the other nations say," seems at first glance to support the position of Moshe Sharett and not that of David Ben Gurion. On the other hand, the blessing of Bilam, "Behold they are a nation which dwells alone, and which does not take the other nations into account" [Bamidbar 23:9], seems to conform to the ideas of Ben Gurion. But is this really true? Our reply is the following: Bilam's blessing is religious/spiritual, meant for internal consumption, and it does not reflect a valid political approach. As far as issues which are political in nature, such as our relationship with other nations for purposes of security, commerce, scientific and technological cooperation, sports, and so on, we will suffer great harm if we follow the rule, "we do not take the other nations into account." As is true of every political issue, the main question we must ask ourselves is: How can we best achieve our national objectives and strategic interests? What is our best policy to guarantee our independence and our status as a legitimate nation in all walks of life? What can we do to prevent an automatic large majority against us in every international forum? It is 2 important to note that the fact that a country is under constant threat, as we are, can pose real danger for its future. This is not an ideological or religious-halachic issue, it is something that is practical and real. Isolating a country can cause dangers in terms of security, an economic boycott, and its scientific-technological glory that can weaken its ability to fight against an enemy. What, then, is the right thing to do? Should we cancel the order for one stealth airplane and apply the savings of NIS 600 million to our advocacy budget, which is currently only NIS 60 million? I seriously doubt whether such a move alone will allow us to successfully cope with the rising trends of anti-Semitism and anti- Zionism all over the world.
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