Fighting the Dark Side
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Moishie Meyer
Jun 11, 2015, 5:35:14 PM6/11/15
to Beis parsha
Please see Doniel Levy's Devar Torah ('The Untold Story Of Unsung Heroes' -which appeared in this weeks Oneg Shabbos) copied at bottom of email in full or In short, the Chafetz Chaim asks the following 4Qs;
1. Moshe ‘gives’ Hoshea a letter of Hashem’s Name to protect him from the counsel of the meraglim.[3] Why wasn’t Calev offered similar protection?
2. Calev davens “alone” at Me’aras Hamachpelah in Chevron so that he would not be influenced by the meraglim.[4] If this was a good idea, why didn’t Yehoshua go along?
3.
Doniel Levy
We know the story. 12 spies go on a mission. Two men – Calev and Yehoshua – fight valiantly for a faithful report of the Promised Land. Upon their return to the nation, 10 of the spies speak badly about the Land (for a raft of possible reasons[1]) while our two heroes attempt to convince the despairing People of the truth. But – alas – they are too late. The damage is done. The tears have been shed; the decree has been cast,[2] and Jewish history has irreparably shifted onto a gloomier path.
Calev and Yehoshua, the unsuccessful almost-heroes of this tragic tale, seem like interchangeable characters. But even a superficial reading of the pesukim and some well-known Rashis should tell us that there is much to divide the two, and raises several questions.
1. Moshe ‘gives’ Hoshea a letter of Hashem’s Name to protect him from the counsel of the meraglim.[3] Why wasn’t Calev offered similar protection?
2. Calev davens “alone” at Me’aras Hamachpelah in Chevron so that he would not be influenced by the meraglim.[4] If this was a good idea, why didn’t Yehoshua go along?
3.
6 He explicitly asks questions 1, 2 and 4, and addresses question 3 in his answer.
7 Slightly different versions can be found: one in Shmiras Halashon Chelek Beis, Perek Yud Tes in the Notes (as quoted by the blue Chofetz Chaim Hachodosh al Hatorah), and another in the old Chofetz Chaim Al Hatorah, Parshas Shalach, Dibbur Hamashchil Vayikro Moshe).
8 At three separate points in his piece, the Chofetz Chaim emphasises that these opposing options are equally great. Adoption of one or the other will depend on the individual’s unique character and strengths.
9 “When they saw the giants Achimon, Sheishiy and Talmiy, the children of the giants, fear fell on them. Immediately they thought to warn the Jews not to enter the Land, for “who can stand against children of giants?” (Devorim 9:2)” – Chofetz Chaim Hachodosh al Hatorah.
[1]0 He shushed the people, then started “in character”. Apparently reinforcing the meraglim’s report and receiving their full backing, he could therefore announce the truth with impressive power. We have new understanding of Rashi’s well-known words on this possuk: לשמוע מה שידבר במשה צווח ואמר וכי זו בלבד עשה לנו בן עמרם השומע היה סבור שבא לספר בגנותו מתוך שהי' בלבם על משה בשביל דברי המרגלים שתקו כולם לשמוע גנותו אמר והלא קרע לנו את הים והוריד לנו את המן והגיז לנו את השליו
1. Moshe ‘gives’ Hoshea a letter of Hashem’s Name to protect him from the counsel of the meraglim.[3] Why wasn’t Calev offered similar protection?
2. Calev davens “alone” at Me’aras Hamachpelah in Chevron so that he would not be influenced by the meraglim.[4] If this was a good idea, why didn’t Yehoshua go along?
3.
“וַיַּהַס כָּלֵב אֶת-הָעָם –Calev silenced the people”.[5] This is Yehoshua and Calev’s moment: everything hinges on now conveying the truth. Where was Yehoshua’s support at this critical time?
4. “וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל הָאָרֶץ אֲשֶׁר בָּא שָׁמָּה, וְזַרְעוֹ יוֹרִשֶׁנָּה – But as for My servant, Calev, since there was a different spirit in him, and he followed Me wholeheartedly, I will bring him to the land that to which he came, and his descendants will possess it.” Where’s isn’t Yehoshua mentioned? Why does only Calev get this glowing praise from HaShem
&the Chafetz Chaim Answers that:
When an individual is forced to spend a period of time with bad people, there are two options available to him.
Option 1 is to go ‘all out’ on a crusade. Protect the Torah. Shine the light on their hypocrisies and iniquities. Rebuke and admonish. Highlight their failures; tell them they’re wrong.
Option 2 is the opposite. Keep quiet or even play along. Make it look like you’re one of them. When you get back home to the Torah world, then slam their terrible lifestyle and sinful ways.
Yehoshua chose Option 1 (the crusade option); Calev adopted Option 2 (the double agent option).
This Dvar Torah led me to the following thoughts &Questions:
-Pinchos subsequently chose (Option 1) when it came to killing Zimri, departing from his Grandfathers (Aharon) path at the Eigel (Option 2)
- Q- would Moshe's rebuke of Bnei Yisrael after every Aveiroh in the Midbar always classify as Option 1 according to th Chofetz Chaim or because it was already amongst Bnei Yisrael ('the Torah world') neither option is relevant &one must just immediately protest?
What is the power of the name change?
For example, Q- Was this name change Moshe's invention to help protect Yehoshua & different to the concept of Hashem changing Sarah /Sarai &Avrom/Avrohoms names which was perhaps more to do with changing their Mazal?
Why wasn't Kalev granted an extra letter by Moshe (like Yehoshua -except to provide spiritual protection in his 'double agent' role &only received the protection after davening for help in Chevron?
( I assume due to the difference between a physical (Yehoshua's) &spiritual (Kalev's) challenge or simply because Kalevs challenge was to battle the Spies influence on His own level as he was naturally then (ie. Without the extra Siyata Dishmaya), like all Nisyonos.
& interestingly Kalev did also face physical danger when going to chevron (from the giants) yet wasn't protected by any ' letter'
Copy of Devar Torah:
The Untold Story Of Unsung Heroes
When an individual is forced to spend a period of time with bad people, there are two options available to him.
Option 1 is to go ‘all out’ on a crusade. Protect the Torah. Shine the light on their hypocrisies and iniquities. Rebuke and admonish. Highlight their failures; tell them they’re wrong.
Option 2 is the opposite. Keep quiet or even play along. Make it look like you’re one of them. When you get back home to the Torah world, then slam their terrible lifestyle and sinful ways.
Yehoshua chose Option 1 (the crusade option); Calev adopted Option 2 (the double agent option).
This Dvar Torah led me to the following thoughts &Questions:
-Pinchos subsequently chose (Option 1) when it came to killing Zimri, departing from his Grandfathers (Aharon) path at the Eigel (Option 2)
- Q- would Moshe's rebuke of Bnei Yisrael after every Aveiroh in the Midbar always classify as Option 1 according to th Chofetz Chaim or because it was already amongst Bnei Yisrael ('the Torah world') neither option is relevant &one must just immediately protest?
What is the power of the name change?
For example, Q- Was this name change Moshe's invention to help protect Yehoshua & different to the concept of Hashem changing Sarah /Sarai &Avrom/Avrohoms names which was perhaps more to do with changing their Mazal?
Why wasn't Kalev granted an extra letter by Moshe (like Yehoshua -except to provide spiritual protection in his 'double agent' role &only received the protection after davening for help in Chevron?
( I assume due to the difference between a physical (Yehoshua's) &spiritual (Kalev's) challenge or simply because Kalevs challenge was to battle the Spies influence on His own level as he was naturally then (ie. Without the extra Siyata Dishmaya), like all Nisyonos.
& interestingly Kalev did also face physical danger when going to chevron (from the giants) yet wasn't protected by any ' letter'
Copy of Devar Torah:
The Untold Story Of Unsung Heroes
Doniel Levy
We know the story. 12 spies go on a mission. Two men – Calev and Yehoshua – fight valiantly for a faithful report of the Promised Land. Upon their return to the nation, 10 of the spies speak badly about the Land (for a raft of possible reasons[1]) while our two heroes attempt to convince the despairing People of the truth. But – alas – they are too late. The damage is done. The tears have been shed; the decree has been cast,[2] and Jewish history has irreparably shifted onto a gloomier path.
Calev and Yehoshua, the unsuccessful almost-heroes of this tragic tale, seem like interchangeable characters. But even a superficial reading of the pesukim and some well-known Rashis should tell us that there is much to divide the two, and raises several questions.
1. Moshe ‘gives’ Hoshea a letter of Hashem’s Name to protect him from the counsel of the meraglim.[3] Why wasn’t Calev offered similar protection?
2. Calev davens “alone” at Me’aras Hamachpelah in Chevron so that he would not be influenced by the meraglim.[4] If this was a good idea, why didn’t Yehoshua go along?
3.
“וַיַּהַס כָּלֵב אֶת-הָעָם –Calev silenced the people”.[5] This is Yehoshua and Calev’s moment: everything hinges on now conveying the truth. Where was Yehoshua’s support at this critical time?
4. “וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל הָאָרֶץ אֲשֶׁר בָּא שָׁמָּה, וְזַרְעוֹ יוֹרִשֶׁנָּה – But as for My servant, Calev, since there was a different spirit in him, and he followed Me wholeheartedly, I will bring him to the land that to which he came, and his descendants will possess it.” Where’s isn’t Yehoshua mentioned? Why does only Calev get this glowing praise from HaShem?
The Chofetz Chaim asks these questions[6] and offers the following beautiful explanation.[7] It reveals two completely different (and, as he stresses, equal[8]) paths in avodas Hashem. When an individual is forced to spend a period of time with bad people, there are two options available to him.
Option 1 is to go ‘all out’ on a crusade. Protect the Torah. Shine the light on their hypocrisies and iniquities. Rebuke and admonish. Highlight their failures; tell them they’re wrong.
Option 2 is the opposite. Keep quiet or even play along. Make it look like you’re one of them. When you get back home to the Torah world, then slam their terrible lifestyle and sinful ways.
Each of these two options has its own perils and benefits. Option 1 puts you in obvious danger of your life and physical safety. No group will gladly welcome such harsh and consistent attack. You are dependent on G-d’s merciful protection. On the plus side, your neshamah is in tact, since there’s little chance of you being influenced whilst you’re waging this campaign.
Option 2 is the opposite situation. Your physical security is almost guaranteed: you’re one of them and will receive protection as part of the alliance. But your neshomo is in grave danger. Because you’re one of them, you could begin to forget that it’s only an act. “A man is led after his actions”: slowly but surely, this façade erodes your inner character.
Yehoshua chose Option 1 (the crusade option); Calev adopted Option 2 (the double agent option).
Only Yehoshua’s risky stance required extra Divine mercy so he was afforded an extra letter in his name as extra protection; Calev was in no physical danger and so did not require this.
When the group later arrived in Chevron, saw the giants and feared them, they decided that they would warn the Jews against entering the Land.[9] Calev saw the mission heading for disaster and realised he would only be allowed to speak up and convince the Jews of the truth if he played along now. But he feared that his thoughts would be affected by his actions and he would ultimately come to agree with the group. So he prayed at Kivrei Avos that his resolve would hold till the end of the mission.
We now also understand why the meraglim gave Calev his moment to speak during their national report. He was one of them! Thus it was only Calev who could silence the people.[10] Yehoshua, though, who had been fighting against them all along, was shunned and denied such public attention during this key moment, since he was seen as a threat to their plan.
Finally, it explains why the “Another Spirit” accolade was given by Hashem to Calev and not Yehoshua – Calev held conflicting “spirits” in his heart and mouth so that he could reveal Hashem’s truth at the critical moment.[11]
(This idea itself raises a profound question. While both were praised, neither men succeeded in his plan to change the report or its impact. Similarly, at the chet ha’egel, Chur (Option 1) was killed and Aharon (Option 2?) was rebuked – and his plan failed. At Yosef’s pit, Reuvain’s plan (Option 2) also failed. Is there a lesson here? That even if our plan to do the right thing will ultimately fail, our obligation is to remain a faithful Eved Hashem, regardless of the outcome? Food for thought.)
[1] All of which are fascinating. However, we will not deal with this question.
2 40 years of desert wandering, the entire generation will be killed off, plus the gezierah of bechiya ledoros...
Option 1 is to go ‘all out’ on a crusade. Protect the Torah. Shine the light on their hypocrisies and iniquities. Rebuke and admonish. Highlight their failures; tell them they’re wrong.
Option 2 is the opposite. Keep quiet or even play along. Make it look like you’re one of them. When you get back home to the Torah world, then slam their terrible lifestyle and sinful ways.
Each of these two options has its own perils and benefits. Option 1 puts you in obvious danger of your life and physical safety. No group will gladly welcome such harsh and consistent attack. You are dependent on G-d’s merciful protection. On the plus side, your neshamah is in tact, since there’s little chance of you being influenced whilst you’re waging this campaign.
Option 2 is the opposite situation. Your physical security is almost guaranteed: you’re one of them and will receive protection as part of the alliance. But your neshomo is in grave danger. Because you’re one of them, you could begin to forget that it’s only an act. “A man is led after his actions”: slowly but surely, this façade erodes your inner character.
Yehoshua chose Option 1 (the crusade option); Calev adopted Option 2 (the double agent option).
Only Yehoshua’s risky stance required extra Divine mercy so he was afforded an extra letter in his name as extra protection; Calev was in no physical danger and so did not require this.
When the group later arrived in Chevron, saw the giants and feared them, they decided that they would warn the Jews against entering the Land.[9] Calev saw the mission heading for disaster and realised he would only be allowed to speak up and convince the Jews of the truth if he played along now. But he feared that his thoughts would be affected by his actions and he would ultimately come to agree with the group. So he prayed at Kivrei Avos that his resolve would hold till the end of the mission.
We now also understand why the meraglim gave Calev his moment to speak during their national report. He was one of them! Thus it was only Calev who could silence the people.[10] Yehoshua, though, who had been fighting against them all along, was shunned and denied such public attention during this key moment, since he was seen as a threat to their plan.
Finally, it explains why the “Another Spirit” accolade was given by Hashem to Calev and not Yehoshua – Calev held conflicting “spirits” in his heart and mouth so that he could reveal Hashem’s truth at the critical moment.[11]
(This idea itself raises a profound question. While both were praised, neither men succeeded in his plan to change the report or its impact. Similarly, at the chet ha’egel, Chur (Option 1) was killed and Aharon (Option 2?) was rebuked – and his plan failed. At Yosef’s pit, Reuvain’s plan (Option 2) also failed. Is there a lesson here? That even if our plan to do the right thing will ultimately fail, our obligation is to remain a faithful Eved Hashem, regardless of the outcome? Food for thought.)
[1] All of which are fascinating. However, we will not deal with this question.
2 40 years of desert wandering, the entire generation will be killed off, plus the gezierah of bechiya ledoros...
3 רש"י במדבר פרק יג, פסוק טז: התפלל עליו יה יושיעך מעצת מרגלים
4 רש"י פרק יג, פסוק כב: (סוטה לד) כלב לבדו הלך שם ונשתטח על קברי אבות שלא יהא ניסת לחבריו להיות בעצתם
5 במדבר פרק יג, פסוק ל
6 He explicitly asks questions 1, 2 and 4, and addresses question 3 in his answer.
7 Slightly different versions can be found: one in Shmiras Halashon Chelek Beis, Perek Yud Tes in the Notes (as quoted by the blue Chofetz Chaim Hachodosh al Hatorah), and another in the old Chofetz Chaim Al Hatorah, Parshas Shalach, Dibbur Hamashchil Vayikro Moshe).
8 At three separate points in his piece, the Chofetz Chaim emphasises that these opposing options are equally great. Adoption of one or the other will depend on the individual’s unique character and strengths.
9 “When they saw the giants Achimon, Sheishiy and Talmiy, the children of the giants, fear fell on them. Immediately they thought to warn the Jews not to enter the Land, for “who can stand against children of giants?” (Devorim 9:2)” – Chofetz Chaim Hachodosh al Hatorah.
[1]0 He shushed the people, then started “in character”. Apparently reinforcing the meraglim’s report and receiving their full backing, he could therefore announce the truth with impressive power. We have new understanding of Rashi’s well-known words on this possuk: לשמוע מה שידבר במשה צווח ואמר וכי זו בלבד עשה לנו בן עמרם השומע היה סבור שבא לספר בגנותו מתוך שהי' בלבם על משה בשביל דברי המרגלים שתקו כולם לשמוע גנותו אמר והלא קרע לנו את הים והוריד לנו את המן והגיז לנו את השליו
[1][1] רש"י במדבר פרק יד, פסוק כד: רוח אחרת - שתי רוחות אחת בפה ואחת בלב למרגלים אמר אני עמכם בעצה ובלבו היה לומר האמת ועל ידי כן היה בו כח להשתיקם כמו שנא' ויהס כלב שהיו סבורים שיאמר כמותם...
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