We Can Only Hope

The Haftorah for Parshas Shelach comes from Sefer Yehoshua, and tells the story of the Meraglim that Yehoshua sent into Eretz Yisroel as Klal Yisroel stood poised to enter the land. Most of the Hafotrah, however, is devoted not to the specific actions or words of the Meraglim, but to their interactions with Rochov as they found themselves in her home. The story told by the Pessukim of the Haftorah is relatively familiar, but one of the most well-known parts comes toward the end, as the Meraglim are taking leave of their hostess.

Before sending the Meraglim on their way, Rochov asked them to make a promise: “Hishavu Nah Li B’Hashem Ki Asis Imchem Chesed…V’Hachayisem Es Avi V’Es Imi…V’Hitzaltem Es Nafshosenu MiMaves”. Concerned about her own fate, and that of her family, as the mighty legions of Bnei Yisroel arrived in Eretz Yisroel, Rochov saught assurances that she and her family would be spared. The Meraglim responded in kind, ensuring that their hosts would be safe as long as their visit was kept a secret.

As they are about to flee to safety, however, the Meraglim seem to change the terms of the agreement. They now tell Rochov: “Niki’im Anachnu M’Shevuasech Hazeh”, that they would be free from their commitment, if she did not follow their directions. They continued, instructing her: “Hinei Anachnu Ba’im B’Aretz Es Tikvas Chut HaShani HaZeh Tikshiri B’Chalon”. When Bnei Yisroel arrived in Eretz Yisroel, Rochov was to tie the “Tikvas Chut HaShani” from her window. Only then would she and her family, and anyone else in the house be saved.

The Meraglim added another condition—that no one must learn of their mission—and once Rochov agreed to their terms they were on their way. As much as it seems that Rochov was complacent with the conditions set by her guests, however, we must better understand their intentions and motivations.

There are two basic questions that can be asked on these Pessukim, which we must answer in order to access the message of the Meraglim.

First, it seems that they changed their mind: when Rochov originally asked them to pledge her safety, they complied, saying “Nafsheinu Sachtechem LaMus”. Now, though, they assigned conditions to their oath: only if the “Tikvas Chut HaShani” was flown outside the window of Rochov’s home would the safety of its inhabitants be ensured. Why the change? Did the Meraglim now realize that they needed this sign in order to keep their promise to Rochov, or was there another reason for their new condition?

Second, why did they choose the “Tikvas Chut HaShani” as the sign, and why did they refer to it this way? Rashi explains that the word “Tikvas” is a Lashon of “Kav V’Chevel”, which means that the Meraglim referred to a red rope that was meant to be hung outside the window as a sign. Why did they choose this item specifically as a sign? Further, the word “Tikvas” in this context is uncommon, however. Why not call it a Kav or Chevel—as Rashi defines the word? Certainly there must have been intent in the way that the Meraglim referred to this rope, what may that have been?

Radak notes that the word Tikvas refers to specific type of rope: Kav Shazur, a twisted rope made of multiple strands. The Ri”d in his Pirush explains that it is called “Tikvas” because it is a gathering of smaller strands, and the word “Tikvas” comes from the same root as the term “Yikavu Hamayim”, and connotes a gathering of individual items.

While we now understand what a “Tikvas Chut Hashani” is, and perhaps why it is thusly called, we must still understand why the Meraglim specified this item in particular as the sign Rochov was to hang. What message did they wish to broadcast with their words?

In order to understand the words of the Pessukim we often look to the various Divrei Chazal to provide insight. In this case, however, the appearance of this Passuk in a Gemara only serves to raise more questions.

The Gemara in Megillah discusses the reward that Rochov received for her actions: “Shmona Neviim V’Hem Kohanim Yatzu M’Rochov HaZonah”, eight Neviim, who were also Kohanim, descended from her. The Gemara then adds an opinion that Chulda HaNeviah came from Rochov as well. The Gemara establishes this fact based a Passuk in Melachim that describes Chulda as “Eishes Shalum ben Tikva”, connecting the word Tikva there to the “Tikvas Chut HaShani” spoken about here.

This Drasha is a bit difficult to understand. First, the connection between Chuldah and Rochov is established based on the Tikvas Chut HaShani mentioned by the Meraglim—this seems tenuous but even so we must understand why: what is the connection between the red rope and Chulda? Secondly, the Passuk in Melachim is speaking about the husband of Rochov as “Ben Tikva”, why is this a proof that Chulda herself came from Rochov, she of the Tikvas Chut HaShani?

In order to understand the Pessukim, and then the Gemarah, it might be helpful to understand a little more about Rochov HaZonah and her qualities.

The story of the Meraglim sent by Moshe Rabbeinu, told in Parshas Shelach, is difficult to understand for a number of reasons. Perhaps most vexing is that Chazal teach us that the Meraglim themselves were “Chashuvim”. In fact, Rashi in Parshas Devarim tells us that they were “Min HaBerrurim…Min HaMesulsim”, among the choicest and most refined men in Klal Yisroel. Knowing this, it is hard to understand how they fell so far in such a short amount of time to commit the Aviera that they did.

In Da’as Chachma U’Mussar, the venerated Mirrer Mashgiach, R’ Yerucham Levovitz, explains with penetrating insight how this occurred. Rashi tells us that When Bnei Yisroel decided to send Meraglim to Eretz Yisroel, he explains, it placed them in a Bechina of “HaBa’ah Litameh”, which the Gemrah in Yoma teaches us, leads to a situation of “Nosen Lachem Makom Litos”. R’ Yerucham explains that the Meraglim were on such a high Madreiga that when they entered a world of “Ba’ah Litameh” an opening was created for them to fail and fail they did.

The Mashgiach then contrasts the story of the Meraglim read about in the Sedra to the one read in the Haftorah. Rochov HaZonah, he explains, had merely heard about all that occurred to Bnei Yisroel in the Midbar and wished to come closer to Hashem. She was therefore in a situation of “Haba’ah Litaher Misayen Oso” and was able to reach unbelievable heights.

R’ Yerucham compares this phenomenon to a natural occurrence. There are two stages in a trees life: Tzomeach and Novel. When a seed begins to sprout, it slowly grows larger and larger until it becomes a stately tree, capable of bearing fruit. At some point it becomes a Novel, a mature and wizened tree, but at that point is grows no more and actually begins to weaken. When one compares a Novel to a Tzomeach, their relative sizes are deceptive: in reality the sapling is far more valuable that the mature tree. Its continued growth guarantees a fruitful future, while the Novel’s useful life is more limited.

The same can be true in Ruchinas as well, explains the Mashgiach. Someone like Rochov, at the beginning of her journey, aided by the concept of “Haba’ah Litaher Misayen Oso” will grow steadily, step by step—this is a Tzomeach. A Mature person, more secure in their Ruchnias, however, is like a Novel, more susceptible to decline. One wrong step can lead to a situation of “HaBa’ah Litameh” in which case HKBH says “Ani Nosen Lachem Makom Litos”.

When the Meraglim arrived in the house of Rochov, they knew that she had heard about the Nissim that occurred and she was willing to offer them protection, perhaps out of fear. When they were ready to leave, and Rochov asked them to guarantee her safety they complied as a sign of Hakaras Hatov for her protection while they were in Yericho.

Then something happened.

After lowering the Meraglim to the ground outside the city walls, Rochov gave them instructions: “HaHarah Lechu…V’Nichbatem Shama Sheloshes Yamim Ad Shuv HaRodfim.” They were to run to the mountains and stay there for three days until those chasing them gave up, at which time they could safely return to Machane Yisroel.

The Medrash in Rus Rabba, cited by Rashi and Radak here, poses a question: how did Rochov know that the Rodfim would return after three days? It must be, answers the Medrash, that Ruach Hakodesh rested upon Rochov, leading her to know how long the Rodfim would continue their search.

Once the Meraglim saw that Rochov was Zoche to Ruach Hakdoesh, they understood that she was not just acting out of self-interest: she was a Tzomeach. Rochov was using the inspiration of all that she had heard about Am Yisroel as impetus for growth, seeking not only to protect them but to draw herself closer to Kedusha. Upon sensing this, the Meraglim wished to teach her an important lesson. “Es Tikvas Chut HaShani HaZeh Tikshiri B’Chalon”. If you wish not only be spared upon our arrival in Eretz Yisroel but drawn closer to us, you must continue to grow, you must maintain your status as a Tzomeach. The Chut HaShani was Shazur, composed of many strands. These small, thinner, threads were twisted together to create a strong and unbreakable cord. The way of a Tzomeach is consistent, but incremental growth, each small step bulding on the one before and creating opportunity for the next.

This was the message of the Tikvas Chut HaShani, and perhaps now we can also explain how this relates to Chuldah, as the Gemarah teaches us.

The Pirkei D’Rebi Eliezer speaks about Shalum ben Tikva relating that he would sit at the gate of his city with a barrel of water, offering a drink to travelers arriving after a long trek. It was in the Zechus of these actions, concludes the Medrash, that his wife, Chulda, was Zoche to Ruach Hakodesh. We see, then, that Chulda became a Neviah not because of grand gestures of Tzidkus, but small but steady acts of Chesed. It is clear, then, that Chulda and her husband were well trained in the ways of their grandmother, Rochov, walking the path of the Tzomeach. They understood the message of the Tikvas Chut HaShani taught by the Meraglim, and that led them to greatness.

This message resonates to us as well. Each of us, in our own lives, can become Tzomchim. Rather than looking for sizable, noticeable change, we can take small but steady steps toward greatness. The Yalkut Shimoni on Tehilim teaches “Ain Biyad Yisroel Ela HaKivui”, that the Geulah comes only through Tikva. The simplest explanation for this Chazal is that yearning and hoping for Geulah brings it ever closer but we may be able to understand it based on our new definition of Tikva as well. Geulah comes because we employ the methods of Kivuy, twisting the smaller strands of our actions into a strong rope. If we try to live as Tzomchim, we will be Zoche to see the fulfillment of this Chazal which promises the Geulah will come “B’Schar Kivuy.”