Parshas Shelach- One Road, Two Paths

In a perfect world, mankind would recognize Hashem and follow in His ways. People would value the morals and ethics as dictated by G-d. However, we do not exist in this utopia. We must contend with many perverted and foreign perspectives. It would be naïve to think that these mentalities do not influence ourselves and our communities. Rambam (Hilchos De’os 6:1) states that one is naturally drawn after the mentalities and actions of those surrounding him. One must therefore attempt to dwell in an environment comprised of good, righteous people. When this is not possible, he should dwell alone, rather than live amongst the wicked. However, there are times in life that this too is not possible. Sometimes a person is placed amidst others who possess corrupt mentalities, and must remain in that state. What then in the proper approach?

Parshas Shelach details one of the most tragic episodes in Jewish history. As the Jews neared the historic opportunity of entering the Promised Land, a lackluster faith gripped the people. They desired to send spies into the land, prior to entering as a nation. Doing so would allow them to conquer the land with peace of mind. This was entirely unnecessary, as Hashem had guaranteed their success. Moshe consulted with Hashem, Who in turn permitted this mission. Twelve representatives were chosen to investigate Eretz HaKodesh. The spies departed, returning with a lengthy negative report. Only two, Yehoshua and Kaleiv, attempted to promote the goodness of the land. This caused national hysteria, and the people lost faith in a successful conquest, despite Hashem’s promise. This concluded with a decree against the entire generation, to wander through the desert for forty years. Only their children would merit to enter Eretz Yisrael.

From the onset, Moshe was aware of the nefarious plot of the spies. He changed the name of his prized pupil, from Hoshea to Yehoshua. Rashi (13:16) explains that this was a form of prayer that Hashem should save Yehoshua from the negative advice of the meraglim. However, Moshe did not pray on behalf of Kaleiv. Upon entering the land, Rashi (13:22) states that Kaleiv prostrated himself at the me’aras hamachpeila, asking that he too would not be seduced by the evil of his comrades. Why didn’t Moshe pray on behalf of Kaleiv as well?

When meting out judgement to the spies and the nation, Hashem stated that Kaleiv would not be included in the punishment. “And My servant Kaleiv, because there was a different spirit with him... (14:24).” Rashi clarifies that Kaleiv had two “spirits,” one in his mouth and one in his heart. He persuaded the spies to believe he was agreeable to their plan, but in his heart he maintained the truth. Due to this, he was able to quell the growing hysteria, following the initial report. The others gave him the ability to speak, as they thought he was on their side. This attempt was ultimately thwarted when his position became clear.

The verse specifically highlights that Kaleiv convinced the other spies that he was agreeable to their negative plan. However, the same is not stated about Yehoshua. Moshe’s student was a tzaddik, and disagreed with the others as well. What does this indicate about the actions of Yehoshua?

Yehoshua and Kaleiv understood the evil the meraglim envisioned. They predicted the gossip that the others would proliferate in regards to the Holy Land. They were both righteous, wanting no part in this negativity. However, their responses to the situation were quite different. Yehoshua took a strong, outspoken stance from the onset. The other meraglim were immediately aware of his opposing viewpoint. Due to this, he was placed in a precarious situation. The other spies would certainly attempt to sway his resolve, or damage him personally. Thus, he needed the protection afforded by the prayers of Moshe Rabbeinu. Kaleiv, took an entirely different route. He understood that it would be important to pretend to be amongst the others, in order to potentially avert tragedy. Thus, he acted as if he agreed with the other meraglim. This too required prayer, as being amongst wicked people could cause negative influence as well. However, this degree of challenge did not require the tefillos of Moshe.

Yehoshua and Kaleiv represent two ways of dealing with others who possess corrupt mentalities. One could declare his opposition from the onset. This would bring a host of potentially difficult repercussions. Alternatively, one could attempt to pretend to go with the flow, in the hope that this would provide him with an opportunity of resolution in the end. The right approach would be based on the individual’s personality and character. However, it is possible that different situations require different approaches as well. Both could be effective and necessary, when applied correctly. May we have the clarity to understand the proper path we need to employ throughout the course of our lives!

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