Power of One

Of all the trials and tribulations faced by Klal Yisroel in the Midbar, the Chet HaMeraglim, a focus of this week’s Parsha, is particularly astounding in its scale. The Torah tells us that the twelve men who journeyed to Eretz Yisroel were “Anashim Roshei Bnei Yisroel”, yet they feel so swiftly, affecting all of Klal Yisroel, for all Doros, in the process. Indeed, there are many nuances and layers to the story, each of which requires explanation. In fact, one aspect of this story is hinted to in Tehillim and leads to some very important questions.

Kapital 76 begins with the words “Lamenatzeach B’Niginos Mizmor L’Asaf Shir”, and its theme is somewhat controversial. The Machlokes is best drawn out by looking at one of the first Pessukim in the Perek: “Shama Shiber Rishfei Keshes Magen V’Charev”. The simple meaning of these words is that the various tools of war—fiery arrows, shields and swords—were destroyed at Yerushlayim. Rashi explains that this Passuk, and indeed the Perek in general, speaks about the destruction of the arms borne by the army of Sancherev, which were destroyed at that time. Radak, however, explains that the entire Perek is referring to Melchemes Gog U’Magog, and these words to the Klei Melchama of the Umos HaOlam, which well be destroyed in the future.

This thread persists throughout the Perek. For example, a later Passuk declares: “M’Shamayim Hishmata Din Eretz Yirah V’Shakta”. Rashi explains that this refers to the fact that when the Nevuah of Yishayahu about Sancherev came true, the fear that Bnei Yisroel had of their enemy was quieted. Radal, following his approach, explains that when the Gafris V’Melach falls, as promised by the Neviim, the Umos HaOlam will become scared of Klal Yisroel and they will be quieted from further persecution.

There is an earlier Passuk that can also be understood according to both views. Asaf writes: “Eshtolilu Abirei Lev Namu Shinasam V’Lo Matzu Kol Anshei Chayil Yedehem.” Rashi explains that the word “Eshtolilu” is a “Lashon Mishgeh”, and the Passuk means that the Abirei Lev, the soldiers of Sancherev, were rendered senseless while they slept. Radak offers a similar Pirush, adapted to his approach to the Perek: the Umos HaOlam will be stupefied and rendered powerless at the time of Gog U’magog. Chazal, however, offer a completely different interpretation of these words.

The Medrash Rabba in this week’s Parsha teaches that the words “Abirei Lev” refer to Moshe and Aharon, who were of course stronghearted, yet they were stupefied by the Meraglim, and rendered silent. The Medrash goes on to speak about the fateful night that the Meraglim returned. As the Pessukim in the Torah tell us, there was great Bahala when the Mergalim issued their report, claiming “Efes Ki Az HaAm”, and sowing seeds of doubt among the people. It was at that time that “Af Moshe V’Aron Nisrashlu Yadam”, they were weakened and unable to quell the panic. The Medrash continues: “Miyad Amad Calev V’Shisek Kol Ossam Uchlusin”. Calev stood up on a bench and quieted the masses, as the Passuk says “V’Yahas Kalev Es HaAm”, and they listened as he made his argument: “Alah Na’aleh Ki Yachol Nuchal…”

This Medrash requires some explanation, of course. Chazal seem to apply the entire Passuk, “Eshtolilu Abirei Lev… V’Lo Matzu Kol Anshei Chayil Yedehem” to Moshe and Ahron, implying that they were rendered silent and powerless against the mass hysteria caused by the Meraglim. If this is the case, as the Medrash says it was, we must answer two questions.

First, why does the Passuk refer to them here as Abirei Lev? In the Pashut understanding of the Passuk, this term speaks of an army that is silenced, mocking their apparent strength which is silenced by HKBH. Why, though, would the Passuk speak of Moshe and Ahron in this way?

Second, if Moshe and Ahron, who stood up to every other insurgence in Klal Yisroel, every other instance of dissension and remonstration, were unable to stand up to the panic, why did Kalev think he could? What made Kalev stand up on that Safsal and attempt to quiet the nation? Of course once we know he was successful it seems like a natural reaction, but clearly the Medrash is telling us that this was not a simple feat—what made him try? This is especially noteworthy because, as we know, there were two Meraglim who disagreed with the others—Yehoshua and Kalev—but only Kalev stood up at that moment. Later, Yehoshua joined Kalev in his protest, telling the crowds “Tova HaAretz Meod Meod”. In this moment, however, it was only Kalev who quieted everyone down. Why?

To answer these questions, we must better understand who Kalev was, which we can perhaps do by answering another question about his actions.

The Gemara in Sota tells us that, upon arriving in Eretz Yisroel, Kalev went to Chevron to Daven at Ma’aras Hamachpela, asking that he not be pulled along in the Atzas HaMeraglim. The Gemara concludes that it was for this reason that Kalev is specifically given the Chelek of Chevron, as the Pessukim in Devarim and Neviim tell us. This Gemara begs a question: What made Kalev go to Chevron? Why was he pulled to Me’aras Hamachpela to Daven for his success in avoiding the Meraglim?

The answer can be found in an astonishing Yalkut Ruveini in Parshas Chayei Sara. There we learn that the Neshama of Eliezer Eved Avraham was Nisgalgel and became the Neshama of Kalev. The Yalkut explains that this is why Kalev went to Chevron—he was going to Daven to Avrohom Avinu, with whom he had such a close connection.

Now, we do not understand the concept of Gilgulim in any way, but it is clear from the Yalkut that Kalev had a close connection to Eliezer Eved Avrohom, and even somehow sensed this. Perhaps, then, if we understand the essence of Eliezer, we can explain Kalev’s actions as he returned to Machaneh Yisroel.

After the Petira and Kevura of Sarah Imenu, the Torah tells us that Avrohom was growing older, “V’Hashem Berach Es Avrohom BaKol.” There are a number of Medrashim that discuss the meaning of the word “Bakol”, explaining what Bracha encompassed everything. One of the lesser known Medrashim on these words teaches “Bakol Zeh Eliezer”, that the Bracha received by Avrohom that is considered Kol, all-encompassing, is his servant Eliezer. The Medrash continues, explaining that this is the source for a Gemara in Brachos which tells us “Al Yiftar Adam M’Chavero Ela Mitoch Devar Halacha”, that a person should take leave of his friend with a Dvar Halacha. The Medrash concludes that the “Dvar Halacha” referred to is “Yachid V’Rabim Halacha K’Rabim”, that the Din follows the majority against an individual.

This is obviously a Medrash Pliah: how is the first statement, “Bakol Zeh Eliezer” connected to the idea of “Al Yiftar Adam…”? Further, why does the Medrash define the “Dvar Halacha” as “Yachid V’Rabim…” How can we explain this Medrash?

The Berach Moshe, quoting from a number of his forebearers, explains the Medrash with an insight into Eliezer Eved Avrohom.

In Parshas Lech Lecha, we learn of the war between the four kings and the five kings, in which Avrohom became involved. The Passuk there says that Avrohom mustered “Chanichav Yilidei Baiso Shemona Esar V’Shalosh Meos Ish.” The simple understanding of the Passuk is that Avrohom gathered his household members and assembled an expeditionary force that numbered three-hundred and eighteen. Rashi, however, explains that Avorhom took only Eliezer, whose name is the Gematriah of three-hundred and eighteen.

This means that Avrohom went to war against the most powerful kings in the region, whose armies had suppressed attacks by five others, with the sum total of one person—Eliezer.

The Berach Moshe explains that we can understand why Avrohom did this if we reframe the way we think about two sides of a conflict. If we rely only on numbers, Kamus, than the actions of Avrohom seem foolhardy. If, however, we understand that outocome is based on Aichus, the quality and varacity of each side, than we can understand why he did not hesitate to go to war with Eliezer alone.

He notes that phrase “Yachid V’Rabim Halacha K’Rabim” seems to be a misnomer. It would be more accurate to say “Muat V’Rabim Halacha K’Rabim”, comparing a majority to a minority, and not a majority to an individual. He explains that the Yachid referred to here is the Yichudo Shel Olam—a Rabim only prevails if HKBH is with them.

Eliezer was the “Bakol” because he absorbed all the teachings of his master Avrohom, and he therefore had the Yichudo Shel Olam at his side. This being the case, his success against the largest and most powerful army was guaranteed—he was in essence the “Yachid V’Rabim”.

This is of course an important message to pass on when a person sees his friend off—to remind him that although he may feel alone as he embarks on his journey, he must remember that if HKBH is with him, he is a Yachid V”Rabim.

Based on this, we can explain the Medrash and the actions of Kalev.

The Passuk refers to Moshe and Ahron as “Abirei Lev” not to denigrate them, but to highlight how dire the situation was. Even they, stronghearted as they were, who had indeed stood up to so much dissent in the past, were rendered powerless in the fact of an entire nation up in arms: Eshtolilu Abirei Lev… V’Lo Matzu Kol Anshei Chayil Yedehem.”

Into the fray stepped Kalev, and Kalev alone. Armed with his innate understanding of the true meaning of the words “Yachid V’Rabim Halacha K’Rabim”, he was in no way deterred by the angry masses. He know that Hashem was with him, and that he could stand up to them. Indeed, he was successful, as the Medrash tells us, he quieted the crowd that Moshe could not. It was only he, the scion of Eliezer Eved Avrohom, who had stood up as one against myriad forces, that had the Kochos Hanefesh to arise at that point.

We know that, ultimately, the Meraglim prevailed, but in that moment, it was Kalev who knew that he could at least try to fight back against them, quieting the crowd so that he could make his point.

So many times in life we feel that the odds are stacked against us: we have only the courage of our convictions at our side. It is at these times that we must take a lesson from Kalev, and know that if Hashem is with us, than we are considered a “Yachid V’Rabim”, and we can indeed prevail.