Parshas Shelach

Would You Feel Happy To Live Another 40 Years?

 

“Send, for yourself, men, and have them scout the Land of Canaan, which I am giving to Bnei Yisroel; one man, one man each, for his father’s tribe you shall send them, each leader among them.” (Bamidbar 13:2)

Hashem had told the Jewish People that Eretz Yisroel was good. Even though it was unnecessary, the Jewish People wanted to send spies before entering Eretz Yisroel. Hashem gave Moshe Rabbeinu permission to send spies. Hashem told Moshe, “ שְלַח לְךָ “, “Send, for yourself men….” (Bamidbar 13:2).  What did Hashem mean by saying, “for yourself?”

Rashi explains that Hashem was saying, “According to your own judgement, I, Hashem, do not command you, but if you wish to send them, then you may.”  

Rabbeinu Bachya quotes an alternate explanation. The words mean, “for your benefit.” Rabbeinu Bachya says that whenever the Torah says “לְךָ” it means for your benefit. Noach was told to bring food into the ark as it says (Bereishis 6:21), “You shall take“לְךָ”, for yourself, from all [the] foods that are eaten.” Moshe was told (Bamidbar 10:2) to make two silver trumpets “לְךָ”, “for your benefit”. Our forefather Avraham was told (Bereishis 12:1) to leave Charan, “ לֶךְ לְךָ מֵאַרְצְךָ”.  Rashi explains, “Leave Charan for your own benefit.”

How was the act of sending the spies beneficial to Moshe?

Moshe was not permitted to enter Eretz Yisroel as per Hashem’s decree. Hashem had told Moshe long before he had failed to speak to the rock, “Now you will see what I will do to Pharaoh.” (Shmos 6:1). Rashi explains Hashem’s implication. Moshe will see the miracles that Hashem will perform in Egypt, to Pharaoh, but will not live to see what Hashem would do to the 31 kings of Eretz Canaan. Thus, had it not been for the sin of the spies and what ensued afterwards, the Jewish People would have entered Eretz Canaan about 40 years sooner.  The sin of the spies resulted in Moshe living for many more years.

HaRav Henach Leibowitz zt”l asked, “How could we even think that this was beneficial to Moshe?” True, Moshe would live longer but that would be outweighed by the intense pain that Moshe would feel on seeing the punishment meted out to his beloved people! Rashi says that Moshe’s strength diminished when Hashem showed him the punishment which He was to bring in future upon the Jews for their sin of complaining of not having meat (Bamidbar 11:15). Moshe told Hashem, “If so, kill me first.”  Mizrachi and others concur that Moshe would have preferred death rather than having to see the Jewish People receiving these punishments (see Sforno for another explanation as to why Moshe would have preferred death). Certainly, Moshe would feel even more pain when seeing the even greater punishment for the sin of the spies! This sin of the spies resulted in a death sentence over the next 40 years of 600,000 men, males from ages 20-60! In addition, the Jews would not enter Eretz Yisroel for another 40 years! Furthermore, the day that the Jewish People cried and despaired of entering Eretz Yisroel, Tisha b’Av, was designated as a sorrowful day for all future generations!  On Tisha b’Av, both Batei Mikdash were destroyed. The battle of Beitar was lost. The Jews were expelled from both England and Spain on this day. World War I started on Tisha b’Av This sorrow in addition to the disgrace to Hashem’s glory would weigh on Moshe and give him so much sorrow, more than the joy of extra years of life! So how could Hashem say to Moshe that sending spies would be for his benefit?

Rav Henach Leibowitz zt”l says that Moshe was supposed to feel BOTH feelings! The intense sorrow should not negate the happy feeling, however small, that Moshe would have by being given extra years of life. In addition, Moshe should also feel hakaras hatov, appreciation to Hashem for the benefit that he would be receiving.

It is hard to imagine that one could and should experience these conflicting feelings. Yet, the Talmud (Brachos 59B) says that we should. The Talmud says if a person’s father dies and leaves him an inheritance, he should recite two brachos. Upon hearing the sad news of his father’s death, he says the bracha, Blessed is Hashem Who is the true Judge. Yet, upon receiving his inheritance, he also recites the bracha, Blessed is Hashem Who is good and does good. While the son feels the intense sorrow of losing his father, he also feels joy at receiving the inheritance. He must show appreciation to Hashem for the kindness of receiving that inheritance. Why should he feel both opposing emotions? He must realize that it was possible for his father to have died and not to have left him an inheritance. In reference to Moshe, it could have been possible that the Jews would have been severely punished, without Moshe living longer. If the son also received an inheritance, that was clearly orchestrated by Hashem. If Moshe lived longer, that too, was clearly orchestrated by Hashem. Everything that Hashem does is for the best! Therefore, Hashem said “ שְלַח לְךָ “, realize and appreciate the good that you are receiving even if the bad is more intense.

The Talmud (Brachos 60B) quotes the famous story of Rabbi Akiva. Once, when traveling, as evening neared, Rabbi Akiva looked for lodging in a certain town. Everyone refused to host him, so Rabbi Akiva went to sleep in the forest. A wind blew out his lantern. Wild animals killed his donkey and his rooster. As each thing happened, Rabbi Akiva said that Hashem was doing it for the best. Overnight, an army came into the town and captured all the townspeople. Rabbi Akiva then understood why he could not find lodging. He understood that his possessions could have attracted the soldiers to his location in the forest. Hashem acted to save his life. True, Hashem could have saved Rabbi Akiva without causing him pain and discomfort. Yet, Hashem, in His infinite kindness, understood that this way was the best way for Rabbi Akiva. For whatever reason, Rabbi Akiva needed the afflictions for his benefit. However, the afflictions themselves were the source of Rabbi Akiva being saved. Rabbi Akiva understood that the afflictions themselves were good and that good would result from them. Therefore, he said everything that Hashem does is for the best.

This is how Hashem acts to each of us. When we receive afflictions, there is a reason why they are good for us, in addition to the benefit of cleansing us from sins. The afflictions themselves will become the source of salvation, both physically and spiritually!

We are obligated to notice AND appreciate and thank Hashem for the goodness,

even the small goodness, that comes together with our yisurim.

(based on a mussar shmuess by Rabbi Henach Leibowitz zt”l as recorded in Chidushei HaLev by Rabbi Binyamin Luban)