"And My servant Koleiv, since he had a different spirit in
him and filled in after Me . . . "
If we were to encapsulate Koleiv's deed in chosen words which
described his loyal stance, his steadfastness and his refusal
to become entangled with his fellow spies in slandering the
Promised Land and denouncing Hashem, as it were, we would
probably stress his righteousness, his unswerving faith, his
undaunted adamancy in silencing the rabble and then shouting,
"But against Hashem do not rebel." We might note the
benevolent, gracious eye with which he viewed the goodly
land.
In succinctly highlighting his greatness however, in contrast
with the behavior of the others, the Torah chooses an
entirely different aspect. It characterizes Koleiv for the
"different spirit" which he possessed. It was this which
enabled him to withstand the peer pressure of his companions
and to rise above them in sanctifying Hashem's name. What is
the significance of this particular advantage?
Rabbenu Bechaye illuminates our eyes and writes: "A different
spirit with him -- different from that of the
meraglim. For the tzaddik is different from the
rosho. You can find this by Sheis, `For Hashem has
given me different seed.' Sheis, who was born in place of
Hevel, his brother, was completely different from his wicked
brother Kayin in the same way that good is distinguished from
evil and vice versa. When the word `acheir' is used in
proximity to good, it denotes evil; in juxtaposition to bad,
it denotes the opposite -- good."
The difference between the righteous one and the sinner,
Rabbenu Bechaye teaches us, is the difference between two
inner types, whereas their deeds are merely a reflection of
their intrinsic difference. The difference lies within, with
their spirit, which is acheir -- `other.'
Righteousness does not begin at the time of a test. Rather,
it is a condition which exists beforehand that prevents the
person from backsliding or failing when he is put to the
test. It is that element that enables the person to set
himself apart and to be different, to go against the stream,
to be above and beyond the temptation of the test
situation.
One who lives in an area ravaged by constant war is prepared
for the conflict even when there is a respite in battle. He
shuns the battle lines even when the smoke has settled and
all seems peaceful. One cannot be on equal terms with those
who do not meet the standards of the tzaddik -- and
still remain with his righteousness intact. It is a dangerous
gamble. One who is willing to take such a risk is,
apparently, not sufficiently aware of the danger of losing
and stumbling. The tzaddik is different. He is
cautious, circumspect, on guard for the telltale differences.
Being qualitatively distinct, he must remain separate and
apart to preserve those differences.
"Be fearful of Hashem, my son . . . and do not mingle with
those who are different" (Mishlei 24:21). The Ibn Ezra
says that one should not mingle with those "who became
different through their wicked deeds." Preserve your own
separateness and distinction. Be different from those who
indulge in wicked acts. Don't deceive yourself into thinking
that you can maintain your individuality in the company of
the wicked. No. They are different and there is no way to
create harmony and neutral coexistence between good and
evil.
This prerequisite is presented as a condition to the one who
has sinned and seeks to repent. It cannot suffice for him to
mend his sins and begin doing good. He must create the
difference that will set him apart from his previous state of
life. If he wishes to become righteous, he must change. This
is how the Rambam states it as a halocho in practice:
"It is part of the teshuvah process for the penitent .
. . to distance himself exceedingly from that thing through
which he sinned, and to even change his name, so to speak,
and declare: I am different. I am no longer the same person
who did those deeds" (Hilchos Teshuvah, Perek II,
Halocho 4).
*
In those chapters which halachically guide a person in doing
teshuvah, the Rambam presents this `different spirit'
as the proper characteristic and an indication of the correct
form of repentance. In the Torah viewpoint, teshuvah
is not restricted to specific points. It is not the case of --
You backslid and stumbled? No problem. Just try not to
stumble the next time round. -- This is not the Torah's
approach. Such an attitude only leads to cosmetic
improvement, local application, and is far from true
repentance.
The approach of real teshuvah is to absolutely prevent
any future backsliding. One must abandon the site of the
downfall as if it were a minefield. "He should distance
himself greatly from the area in which he sinned." It is
ineffectual to recede just a bit. It is walking at the edge
of the cliff and inviting disaster. Was one fall not
enough?
Aren't you afraid for your own safety? Apparently, not!
If one is embracing teshuvah, not as a metaphor or
exercise but in its literal implication, then he must make an
about-face. He must create a total difference and contrast
from the past state; he must undergo a total metamorphosis.
"I am different. I am not at all the same person who did
those evil deeds. I have changed." He now embodies a totally
different spirit.
R' Menachem Mendel of Kotsk zt'l noted the translation
of Onkelos to the verse applying to the shloshes yemei
hagbolo, "Do not approach . . . " He does not translate
the word el as `to' but letzad, to the side. It
is not only important what you do or don't do; even more
significant is the side you choose, for one side is not the
same as the other!
*
Every once in a while, people speak glibly about fraternity,
solidarity, erasing the differences and overcoming the
barriers that separate different factions within Judaism. We
must unite, they urge, and smooth away the rough distinctions
between tzaddikim and reshoim.
But we must not let our guard down. All we need to do is open
the Chumash and review this portion to see how Koleiv
dealt with the danger that faced him. "He had a different
spirit in him." Good is different from evil and evil is
different and distinct from good. There is no way that they
can coexist for they are polar opposites that repel one
another. Do not mingle with those who are different!
