In this week’s Parsha we encounter the story of the spies. When the Jewish people reached the border of Israel Moshe sent a reprentative of each tribe to spy the land. They came back with a negative report. This report stirred a rebellion against Moshe.
Yehoshua and Calev’s courage stemmed the tide of this rebellion. As the winds of insurgence blew with ferocious fury they stood like reeds (see Ta’anis 20a) stalwartly committed to truth by declaring the following.
“And they said to the entire Congregation of Israel saying, ‘the land in which we have passed to spy is very very good.’” (Numbers 14:7)
The Chafetz Chaim (ad locum) explains that even though they had distinct personalities they were bastions of
resilience.Yehoshua candidly and brazenly opposed the campaign. This is why Moshe prayed for him (Rashi, Ibid 13:16) before they commenced the journey. His hard-nosed stance mandated extra protection in case the spies attempted to eliminate him.
Calev, however, pretended to join the libel. Consequently, he had to stop to pray in Hebron (ibid 13:22) to thwart his inner conviction from faltering to his exterior persona. (See Book of Education (Mitzvah #16) that external behavior can change inner psyche) This strategy imbued him with capacity to stop the chatter of the spies upon their return. The spies allowed him to address the public because they believed Calev would plead their cause (Rashi Numbers 13:30).
Such chutzpah wasn’t unique to them. The Talmud (Beitzah 25b) informs us that Jews’ predilection towards chutzpah is unparalleled. Rabbi Yehuda Kahana (Trumas Hakri, Introduction) elucidates that even though this trait may manifest itself in hideous fashion its source is good.
Resolve without conciliation is indicative of spiritual stature. Physicality is subject to influence such as decay and change. Spiritual elements that aren’t part of the universe are not affected by it. They remain themselves regardless of the largest raging tempest. Therefore, one who is stubborn educes a spiritual aura.
He observes that because of this trait the Jewish people experienced their deliverance from the golden-calf debacle. Moshe entreated God, “let my Lord go among us for they are a stiff-necked people.” (Exodus 34:8) I.e. they can be trusted because their tenacity will safeguard the Torah.
This is the meaning of Proverbs (4:2), ‘For I have given you a good teaching. Do not forsake my Torah.’ Homiletically the verse is communicating that God expresses confidence that the Jews people will not forsake His Torah because of their obstinacy.
Maharal (Netzach Yisrael chapter 25) remarkably purports the same idea with which he explains a peculiar phenomenon. Many Jews do not get along. That is why Masonesk jokes are funny. Every Jew needs two synagogues. One to pray in and not to attend.
Maharal sagaciously observes that part of the exile decree is that Jews can’t get along. Not only are they pronounced to live in the proverbial four corners of the earth but they also can’t be unified. If they would be united, they would live in one place which is their homeland. Therefore, to facilitate their exile their stubborn nature must be expressed to the point where a rift between them causes them to live in different places.
Maharsha (Beitza 25b, Nedarim 20a) makes it clear that Jewish character is dynamic in nature. On the one hand the Talmud (Yevamos 79a) declares, ‘There are three identifying marks of this nation. They are merciful, bashful, and they perform acts of kindness.’ On the other hand Ethics of Our Fathers (2:6) professes, “one who is bashful can’t learn.’ That statement presupposes that one needs to be brazen to study Torah.
This is not an incongruity. Duality of character is required. A well balanced Jewish citizen of God’s nation needs to achieve the perfect confluence of bashfulness and brazenness. One needs to be sturdy and unrelenting within the context of the fear of God in their psyche.
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