by Rabbi Avi Billet
The Gemara in Sotah (11b and 34b) tells us of the difference between Kalev and Yehoshua in how they were able to separate themselves from the mob that were the remaining ten spies.
(:וכלב בן חצרון... - בן חצרון? בן יפנה הוא! בן שפנה מעצת מרגלים. (סוטה יא
אמר רבא: מלמד, שפירש כלב מעצת מרגלים והלך ונשתטח על קברי אבות, אמר להן: אבותי, בקשו עלי רחמים שאנצל מעצת מרגלים. יהושע כבר בקש משה עליו רחמים, שנאמר: ויקרא משה להושע בן נון יהושע, יה יושיעך מעצת מרגלים. (סוטה לד
“Rava taught: This tells us that Kalev separated himself from the council of the Spies and went to pray upon the graves of our forefathers. He prayed: My fathers! Seek mercy on my behalf that I be saved from the conspiring plans of the Spies. As for Yehoshua, Moshe had already beseeched God on his behalf, as it states: 'Moshe named Hoshea bin Nun Yehoshua' (13:6) – May God save you from the evil council of the Spies.” (Sotah 34b)
Essentially, the Gemara explains (see also Temurah 16a) that Kalev had the inner strength to distance himself from the other spies, while Yehoshua had the merit of Moshe Rabbenu praying on his behalf. (These two interpretations are mentioned by Chizkuni (13:6) regarding Kalev, and by Rashi (13:16) regarding Yehoshua.)
With regard to Moshe’s prayer on behalf of Yehoshua, one wonders why Moshe would send the spies, knowing they would come back with a negative report from which he hoped Yehoshua would be saved. Netziv argues that Moshe had actually prayed for Yehoshua and changed his name in the past – back at the battle with Amalek at the end of Parshat Beshalach – but he reaffirmed it here in the aftermath of the prophecies of Eldad and Meidad in Parshat B’haalotkha, when they indicated that Moshe would die and Yehoshua would lead the people into the land.
Netziv’s conclusion is that Moshe was praying for Yehoshua to be able to overcome the battle of his own convictions, not knowing which way the spies might swing.
Let us take take Netziv’s comment to a different level. Assuming that Moshe’s concerns for Yehoshua were heightened by the prophesy of Eldad and Meidad about Moshe and Yehoshua, the impression we are left with is that Moshe assumes this mission of sending the spies is his final mission. After all, if the prophesy was “Moshe is going to die and Yehoshua is going to bring Israel into the land” (see Rashi 11:28), then as they are on the cusp of entering the land, Moshe’s life would seem to be near its conclusion.
Moshe is demonstrating an incredible level of personal sacrifice! If it is indeed the case that his life will end when it’s time to enter the land, his pushing ahead with the spies shows he is ready to see these next important steps through to their intended end, even as it spells his own demise. (He does this as well in Bamidbar 31:2 when God tells him to enact vengeance against Midian “and afterwards you’ll be gathered to your nation” – he does not delay in undertaking the battle with Midian to assure his own extended longevity.)
Moshe’s prayer on behalf of Yehoshua may now take upon itself a life of its own, as Moshe is looking at his young protégé, who is in his 40s, who is about to take over the helm of this difficult nation. Moshe is praying that God will help Yehoshua overcome whatever opposition the spies might bring to his mission, even as Moshe could never imagine how low the spies would bring the people, condemning them (the males over 20) to spend the rest of their lives in the wilderness.
It’s not just a prayer for Yehoshua as a spy, but a prayer for Yehoshua in what is to be his new position. “Should the spies come back with a report tainted by their opinion, you should be able to demonstrate leadership, and not fall to their negativity.”
What is fascinating is that Kalev is actually the one who challenges the spies (13:30). Yehoshua starts off on the sidelines, as we don’t hear from him until 14:6, after two major things happen. In 14:4, people start murmering about appointing a leader and returning to Egypt, and in 14:5, Moshe and Aharon fall on their faces before the entire nation. In the next verse Yehoshua and Kalev tear their clothes and then turn to confront the people.
Rabbi Yaakov Medan argues that what turned Yehoshua to join with Kalev was the suggestion to return to Egypt. (see more here: http://www.alexisrael.org/calev-and-yehoshua---two-different-leade)
Perhaps we can posit that what turned Yehoshua was that Moshe and Aharon fell on their faces. They will do this a few more times in Bamidbar (16:22 in Dasan, Aviram, and Korach narrative; 17:10 when there is a plague which will be stopped by Aharon carrying the ketoret; 20:6 post Miriam’s death, when there is no water and there is more talk about how amazing Egypt was), but this is the first time and is currently unprecedented.
Is it possible that Yehoshua felt he had just witnessed Moshe’s and Aharon’s deaths, which prompted him to tear his clothes? Did he join Kalev because he understood this moment to be the fulfillment of the prophesy that had so troubled him, and he realized that Kalev, who had declared “We shall surely ascend and conquer it for we can do it!” (13:30) was his most natural ally?
In hindsight we can argue that Moshe and Aharon fall on their faces when Egypt is referenced in any capacity as having been a good place for the Israelites to live. But Yehoshua does not have the hindsight we have, he needs to rise now and fulfill his destiny as the one who takes over. Indeed if we read through what he says in 14:7-9, we find him speaking as a leader, as if he is taking over. “The land through which we passed in our explorations is a very, very good land! If God is satisfied with us and brings us to this land, He can give it to us - a land flowing with milk and honey. But don't rebel against God! Don't be afraid of the people in the land! They have lost their protection and shall be our prey! God is with us, so don't be afraid!”
Moshe did not need to pray for Kalev, partly because Kalev had different talents and strengths, but also because he was not destined to be the leader. No matter how we look at Yehoshua’s talents and strengths, it is clear from how many times Moshe blesses him in the book of Devarim (31:7,23) and how many times God blesses him in Yehoshua chapter 1, that being a leader requires strength and resilience, as well as much blessing. A leader always has detractors and people who do not approve of his appointment, his leadership, his style, the way he operates. But he needs to be blessed with hatzlacha so that he can do the job he is tasked with doing – even with the natural opposition that accompanies any appointment.
Anyone making critical decisions that affect a population is going to have detractors. In Yehoshua’s case, Moshe’s hope was that he’d be blessed to not fall prey to those who wanted to destroy his mission, and that he’d be blessed with the resilience to overcome those who wanted to undermine his charge – to enter the land under God’s watchful eye, and not feel the need to ever return to Egypt. In Moshe’s absence this would be a particular challenge, but with a clear-thinking Kalev at his side, Yehoshua was ready to rise to the occasion.
Do we ever know what our destiny is? Are we ever confronted with a never-before-seen reality that challenges our status quo? Do we ever know what the future brings? Is anything guaranteed? How much time do we give ourselves to adjust to things which don’t go as we planned? Are we thoughtful, are we confrontational, do we stand for truth? Do we wing it? Are we more deliberate as we come up with a new plan?
Kalev and Yehoshua demonstrate two approaches to challenges – they are certainly not the only options available. When faced with challenge, do we run and hide, or do we too rise to the occasion? '
Shabbat Shalom!
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