Hubris, Humility and Heavenly Help
Adapted by Channie Koplowitz Stein
Having received permission from Hakodosh Boruch Hu, Parshat Shelach begins with Moshe sending twelve spies, one from each tribe, to reconnoiter the land Hashem has promised them and which they are about to enter. Moshe gives them specific instructions on what to observe. In further preparation, Moshe singles out Hoshea bin Nun and changes his name to Yehoshua, added a "yud", at the beginning of his name. While we know that Hoshea was Moshe's most dedicated servant and disciple, what was Moshe's motivation in this name change?
Rashi provides insight. First, we can see that by adding a "yud" representing Hashem's name, Moshe sought to provide Yehoshua with added protection. As Rashi explains, Moshe prayed that God save you from the conspiracy/עצת of the spies. Interestingly, Moshe does not pray that Yehoshua be saved from the actual sin, but rather from the thought process that eventually led to the sin of the spies.
In Lev Eliyahu, Rabbi Lopian zt”l raises a penetrating question. Each of these men who was appointed to reconnoiter the land was a great tzadik, the spiritual leader of his tribe. How could they fall so far to commit such an egregious sin as dissuading Bnei Yisroel from wanting to enter the precious land Hashem had promised them, a sin which would have such devastating consequences for the entire generation, and indeed throughout Jewish history?
Perhaps the problem actually lay in a bit of buried egotism, suggests Rabbi Weiss zt”l in Shaarei Tuvia, citing the Shla"h Hakodosh. They reasoned that the greatest leaders, like Nachshon ben Aminodov, were not being sent on this mission; perhaps after entering Eretz Yisroel their own leadership roles would be replaced by the greater leaders who were not sent on this mission. Because of this bit of egotism, Bnei Yisroel were destined to remain in the desert for forty years.
As Rabbi Bick zt”l writes in Chayei Moshe, see how dangerous is the pursuit of honor. What started out as just a thought and idea eventually led to this great sin. But why was Moshe afraid that Yehoshua would get trapped in this sin. After all, Yehoshua was very humble. And that was exactly what Moshe was afraid of. Perhaps the motivation of each was different but the result would be the same, delaying entry to the land.
When Eldad and Medad prophesied in the camp, they prophesied that Yehoshua would lead Bnei Yisroel into the land. And perhaps Yehoshua's humility would motivate him to join in the plan of the spies, delaying entry to the Land and to his prophesied leadership. This was Moshe's fear.
How was Calev saved from the plan of the spies? After all, Moshe did not bless him or change his name? Rabbi Lopian zt”l notes that the answer lies in his very name—כלב = כל לב/complete heart. Calev digressed to Chevron where he prayed with his full heart to our Patriarchs and Matriarchs to be true to his mission and not sin.
Rav Lopian zt”l, however, interprets the spies' attempt at delay not to a desire for continued honor, but rather for a desire for continued closeness to Hakodosh Boruch Hu. The yetzer horo that entered them was not for physical or material gain, for they were indeed great men. However, the desire was for greater spirituality, for total reliance on Hashem in the desert. When that bit of ego entered their hearts, the yetzer horo found the smallest opening it needed to eat away and destroy these men.
Here is proof of how small an opening the yetzer horo needs, for in effect it is quite weak, writes Rabbi Yoffe zt”l. First, it pauses as it strolls by, like a passerby; then it is invited in as a visitor until it finally becomes a rent free resident, a squatter making demands. It acts like a small animal who, finding the tiniest break in the fence, manages to get in and destroy the whole field. [Or like a mouse finding the tiniest crack in your home's foundation, a mosquito finding a minute hole in your screen. CKS] As Rabbi Gifter zt”l notes, the seed, the eitzah was already there. Before the spies left on their mission, the seed had not yet taken root and sprouted. But it had never been uprooted either.
Anything that clouds your vision can subvert the best of intentions, notes Rabbi Frand. Even humility, one of the greatest attributes, can become a stumbling block when viewed in the wrong context. Therefore Rabbi Frand suggests everyone get a mentor, as Pirkei Avot teaches. A teacher and mentor, looking at you objectively from outside you, can see the full picture, even where good character can become a liability. [Think of the person who is so generous with time or money that his own family, or he himself, suffers. CKS]
While the result of the mission was devastating, this was certainly not Moshe's intention. Rav Dovid Hofstadter quoting the Kedushat Levi suggests that Moshe's intent was specifically to bring kedushah into the land. The Nations that were then in the land were depraved people who contaminated the land. What Moshe hoped to do was to counteract this impurity by infusing the land with the purity of Torah, latur et haaretz. That's why he chose such esteemed and righteous men.
The Netivot Shalom offers a homiletic suggestion to protect against the yetzer horo. The Torah commands us to build a fence around the roof of our house. While the literal understanding is that we are to prevent anyone falling off the roof, the Netivot Shalom suggests that we should put a "fence" around our "roof," around our heads to prevent any damaging thoughts from entering, to keep our heads in constant contact with Hashem. How do we maintain that contact? By constantly acknowledging Him in our lives, by saying, "Im yirtze Hashem," when we are making plans and, "Bechasdei Hashem," when we answer a question in a positive way. These responses are more meaningful than saying "Bli ayin horo," as we verbally acknowledge Hashem. These were the thoughts and words Moshe hoped these great men would say and think, thus leaving a sacred imprint on the land. That explains why Moshe sent the greatest people of the nation.
The evil forces generated by the evil inhabitants of the land could have been disarmed by the spies tapping into the powerful sanctity of the sender, Moshe, by meticulously adhering to Moshe's instructions. Alternately, a broken heart full of humility would also be successful in providing immunity against the yetzer horo. The spies, although great people, lacked the complete humility their mission required, a mission hinted at by the very name of this land. Canaan/כנען is rooted is נכנע/submission and humility. Only the humble can inherit the land.
These emissaries knew they were great people. It "went to their head," and they forgot that it is all about Hashem above them. While the meraglim began their mission as great, they put their own stamp on their report, taking Hashem out of the picture.
Hashem abhors arrogance, but Hashem accepts any step one takes to overcome self-centeredness as a step of teshuvah. This is perhaps most clearly demonstrated by King Achav, notes Rabbi Frand. This cruel king who murdered to acquire a field had heard the Divine decree that he would die, he made one small change in the routine that fed his ego; he delayed eating his breakfast at the daily appointed time. By delaying his instant gratification, he diminished himself ever so slightly and let the reality of Hashem's control into his life.
This is where the meraglim went astray. By making themselves great, they diminished Hashem. This is what is meant by עצת המרגלים, the counsel or conspiracy of the meraglim. Moshe had instructed them לתור/to act as tourists, just to report on what they saw, not to be spies or render judgment. As the Lubavitcher Rebbe zt”l says, they subverted their mission. Only after their return to the people does the Torah call them meraglim/spies, only after they inserted their ego, voiced their opinion, and cried that we will not be able to defeat the inhabitants of the land.
Be’er Hachyim reminds us of the original prophecy to Avraham Avinu, that after four generations Bnei Yisroel would return to this land. However, the four generations were not yet complete, and the seven nations occupying the land were still entitled to remain there.
Be’er Hachyim quotes the Chasam Sofer zt”l and posits that Hashem could have given the land to Bnei Yisroel through supernatural, miraculous conquest, as He had redeemed them from Egypt, or alternately, they would need to inherit through natural war. The nations could fall either miraculously by Hashem's hand, or by Bnei Yisroel's human hand. Had Bnei Yisroel not sinned by acting as complainers, they would have merited entering the land forty years early, even though the full term was not yet up. While Bnei Yisroel would have entered, the decree banning Moshe Rabbenu's entry to the land was already in place. But Moshe himself was above the natural order. His raised hands in prayer provided victory against Amalek, not his physical attack. Had the spies completed their mission successfully, recognizing the impossibility of entering in a natural manner, the supernatural order would again have been in play, and perhaps, Moshe thought, then he himself would also be allowed to enter the land. Therefore the verse says, שלח לך send for you, for your benefit.
Man must know that everything is in God's hands, whether it is physical fighting or miraculous fighting. What Moshe hoped was that the spies would come back and realize this truth. They would report that there is no way we can overcome this enemy according to nature; therefore, we must rely totally on Hashem. Had they done so, Bnei Yisroel would not have needed to wait forty years, as Hashem's supernatural force would have been activated. Moshe blessed Yehoshua because Yehoshua didn't need this plan—he had already led the supernatural war against Amalek.
This is the truth we must all assimilate into ourselves, that all salvation comes from the Ribbono shel olam. Unfortunately, writes Rabbi Leff, only Calev and Yehoshua grasped this point. And for us to be redeemed from this galus, we too must totally integrate this reality in our minds, Our success, failures, and salvation are totally dependent on Hashem, not on political, economic, or social explanations.
While we must put in our own effort, our greatest weapon is our faith in Hashem. Let us pray that He provides total salvation in the near future, even in the blink of an eye.