Parshat Shelach 26 Sivan 5779 /June 29, 2019 Daf Yomi: Erchin 13; Nach Yomi: Mishlei 19 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 Fleeing from Fame Brings Respite from Reproach Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis This week's parsha relates the mission of the twelve meraglim - spies or scouts - who were sent to scout the land of Cana'an before the Jewish nation entered it. When they returned from their reconnaissance, ten of the meraglim reported that the people would not be able to conquer the land. Only two of those sent - Yehoshua and Caleiv - insisted that Israel would prevail against the Cananites. How were those two able to withstand the pressure of the other meraglim and act independently? Rashi cites a medrash which says that when “Moshe called Hoshea bin Nun, Yehoshua" (Bamidbar 13:16) he was praying that Yehoshua should not be influenced by the evil plans of the other meraglim. The name change implies (as Rashi notes) this prayer. “May Hashem (Yud-Hay) save you from the plot of the Spies." The Targum Yonasan (See Tractate Megillah 3A where the Gemarah attributes its authorship to Reb Yonasan ben Uziel. Its overall style is very similar to that of Targum Onkelos, though at times it seems to be a looser paraphrase.) adds: "When Moshe saw his extreme humility, he called Hoshea bin Nun, Yehoshua." Caleiv, however, managed, on his own, that is without Moshe interceding on his behalf, to withstand the mergalim's scheme. How so? The rabbis tell us that during the mission, Caleiv went to Chevron and prostrated himself at the graves of the forefathers. We need to understand why Moshe felt a need to pray for Yehosuha, why not for the others, and, also, in what way did the proactive measure of Caleiv relate to the challenge which the meraglim posed to the success of the entire mission? When - מתי יגיע מעשי למעשי אבותי אברהם יצחק ויעקב " Chazal (Tana D’Bei Eliyahu 25) teach that a person must say will my actions approach the level of the actions of my forefathers Avraham, Yitzchak and Yaakov"? Did Chazal actually expect us to reach the spiritual levels of the forefathers? Reb Asher of Stolin (Reb Asher of Stolin (the 1st), 1760-1828. He was the son of Reb Aharon HaGadol of Karlin. He was the third Rebbe of the Karlin-Stolin dynasty, and the first to have his residence in Stolin) answers that the word "yagiu" - approach has the same root as "negiah", the Hebrew word for “connection” or “touch.” The Medrash is not teaching us that we could approach the spiritual level of our forefathers, but that we should aspire to do so. Each generation is different and we cannot compare the actions of one generation to the actions of another. Rather, we are taught that our actions should on some proportionate level connect with and relate to the actions of our forefathers. We are connected with the Avos when we strive to emulate them. It is by connecting to our forefathers through our actions, that we ultimately connect to the Source of life and draw Hashem’s light into the physical world. Reb Yissocher Ber of Zolynia (Rabbi Yissachar Ber Leifer 1920-2008, as brought in his Sefer She’ires Yaakov (still in manuscript)) took this a step further and proposed that, included in Rabbi Asher's words is that we must go beyond striving to connect to our forefathers through our actions. If our goal is that our actions and deeds promote the connection to our ancestors it a curtain, if you will, that - מסך המבדיל should go without saying that those actions should not cause a separates us from our forefathers. This curtain that separates us from the previous generations is our ego. The Beis Aharon (Reb Ahron of Karlin 1802-1872) quotes the Ba’al Shem Tov Hakadosh (Rabbi Yisrael the son of Eliezer the Baal Shem Tov ["master of the good Name"], 1698-1760. He is the founder of the Chassidic movement. He authored no books, although his disciples disseminated his teachings in lectures and in published form.) saying that every one of us can reach and understand all that the Tanaaim (the authors of the Mishnah portion of the Talmud) and Amoraim (the authors of the elucidation of the Mishnah, which is the Gemarah or conclusion of the Talmud) reached. However, our haughtiness does not allow us to. It acts as a barrier that prevents us from reaching that goal. Had the meraglim been linked to our Forefathers they would have been able to stand strong and not fall to their temptation in slandering the Land. In order for them to be connected to the Avos – the forefathers- they needed to suppress their desire for personal fame and glory. As the Zohar Hakadosh (3:158A) explains, the meraglim were concerned lest they lose their honored status after Israel successfully settled the land. The meraglim were tribal leaders suitable for heading the people in the wilderness, but once settled in the new land the people would choose others more suitable to lead in civilized societal life. Being that their motives were ego-driven Moshe’s prayers on their behalf would have been to no avail. It was only Yehoshua of whom the pasuk quotes (Bamidbar 11:28) as saying, when referring to Moshe, “Adoni Moshe - My Lord Moses," with total deference to his master. We also see the humility of Yehoshua described at an earlier time: The pasuk (Shemos 33:11) tells us Yehoshua was a “naar lo yamish mitoch ha'ohel," a lad (who) would not depart from within the tent of Torah study”. Thus we see Yehoshua’s great humility and therefore he was able to connect to the avos and be spared from this sin. It is now understood why Moshe prayed for him because only for Yehoshua was there a chance for the tefilah to be effective. In truth Caleiv too, was subject to the same craving for honor as were his colleagues, but unlike them he vigorously resisted that impulse. He went to the Me'aros Hamachpeila - graves of the patriarchs and prostrated himself by their resting place. When a person prostrates themselves their head, the highest spot in one’s body, and their feet the lowest spot in one’s body, are on the same level. The head has lowered itself to be horizontal to the feet. This is an act of self- negation, a recognition of one’s unworthiness. Caleiv went to the resting place of the avos to completely rid himself of any stain of ego and conceit. He “removed” the barrier that separates one from our Avos, our forefathers. Calaiv was then able to connect to the Avos without the interference of his ego and was able to repudiate the position of his associates and abjure the rejection of the Promised Land. We live in perilous times, and it is often difficult for us to withstand all of the persuasions that our world offers us. The first step to for us to save ourselves is to be cognizant of the greatness of the Avos, and then to want to connect to them by trying to emulate them. This however is only possible if we are self-effacing, for without personal humility our own egos will cause us to project our own inadequacies upon our forefathers (heaven forbid). Paradoxically, it is only when we recognize how spiritually inferior we are compared to our forefathers that we actually forge a connection to them. Caleiv, by realizing this and submitting totally to the reverence of the Avos, was able to succeed and proclaim “Tova HaAretz Meod Meod”- the Land is very, very great indeed (Bamidbar 14:7)! Good Shabbos. 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.