Parshas Shelach 5785
I had a thought this past week. If a nuclear weaponized Iran posed a pronounced physical threat to all of Israel–and even beyond–then in one fateful decision, Binyamin Netanyahu saved the lives of millions of Jews. And I’m not certain that the sustained observance that is my entire life’s work can measure very favorably against that one achievement. For all my Shabbasos and tefillin and pages of Gemara, I think Bibi just leapfrogged me.
But I’m not depressed. I’m inspired.
The spies return from Eretz Yisrael and issue their infamous report to the rest of the people, pulling no punches. Among other damning conditions, the Jews will be surrounded by enemy nations upon entering the land—Amalek to the south, the Chitim, Yevusim, and Emorim to the north, and flanked to the west and east by Canaanim. There will be nowhere to run, nowhere to hide. The Jewish People will be sitting ducks.
Calev and Yehoshua have a different perspective. And what is so fascinating is that it is just that—a different perspective. They do not argue the facts, insist that the other spies had been lying or even exaggerating. Only that they’re viewing things incorrectly. “עלה נעלה וירשנו אתה—We will do up and inherit the Land (13:30),” Calev insists. “Despite what you’ve said, despite the essentially factual report you’ve delivered, nevertheless, we will rise up, enter the Land, and conquer it.”
What made Calev so sure? Why did he interpret the presence of strong, enemy nations as something eminently navigable, while everyone else was scared off?
There is a telling phrase the people use in responding to the spies’ report, as they begin to devise a plan to return to Egypt, rather than face certain death in Canaan. “נתנה ראש—Let us appoint a head (14:4),” they say, one who will be able to lead them back the way they came. Rashi brings Chazal’s interpretation of this term saying that the “head” they referred to was actually avodah zarah—a false deity.
The Jews who entertained a return to Egypt did not see the situation in which they found themselves as fixed. There was no absolute destination at which they must arrive, and not even a definitive theology within which they must abide. Things were fluid; they were still shopping around. “If Canaan won’t work, we can find a different Land. If this G-d won’t permit it, we’ll find one who will.”
The Mesilas Yesharim famously begins his work by noting that the first step in proper avodah is a clear definition of one’s responsibilities and obligations. And while he is addressing the subject of avodas hakodesh—of serving Hashem—the same can be said of any enterprise. It is not until we know clearly what we absolutely must do, must achieve, that we begin to construct a proper roadmap for getting us there.
For Calev and Yehoshua, the objectives—and obligations—were clear. “Hashem told us we’re going to Canaan. It is the fulfillment of a promise that long predates our own generation, going back to the days of our ancestor, Avraham. There is no other way, no other Land, and no other G-d. So I guess this is just going to have to work out.”
For all the warnings to Knesset, Congress, and on international media outlets, many doubted whether or not Binyamin Netanyahu had the courage to attack Iran. Apparently he did. Whatever you may believe about his leadership as a whole, whatever mistakes or blunders may pockmark his resume, when it came to Iran, Netanyahu pulled the trigger. And saved millions of Jewish lives. A claim that few others in history can truly make.
How did he do it? By entering the same space that Calev did—believing that there simply was no other alternative. Iran could not be permitted to attain nuclear weapons. Period. A philosophy shared by many others in Israel—political leaders, Mossad agents, airforce pilots. And it’s this insistence that changes the landscape. That leads to brilliant strategies, daring missions, and military cunning. To the salvation of millions of Jewish lives. When you believe that there is simply no other way, a bottleneck is formed behind the objective, that squeezes every resource and effort towards that one and only goal.
So I am left inspired. By the prospect of what can be achieved once arriving at the conviction that there is simply no other way. That Hashem demands it, that our People need it, that this is how it has to be. How many of our goals are left unfulfilled not because we are truly lacking the time, energy, or resources, but simply because we equivocate over how important it really is?
“Do I really need to finish that Masechta?” “Really need to save for retirement?” “Really need to lose twenty pounds?” There is a popular Jewish expression, based on a number of statements of Chazal, that “אין דבר העומד בפני הרצון—There is nothing that stands in the way of one’s will,” or, loosely, “When there’s a will there’s a way.” Indeed. But it is oftentimes the will that proves elusive. How do we get it? There will be a will when we insist there’s just no other way.