The Chofetz Chaim derives a practical lesson from the story
of the meraglim about the attribute of
bitochon. He relates to the problem that disturbs
every person who finds himself in distress and seeks succor
whilst trying to fortify himself in hope and trust.
There is serious vacillation. A person asks himself: Can
I truly trust that Hashem will save me? Do my daily deeds
justify this trust and allow me to be optimistic? My heart
knows its bitterness and fears. Upon what merit can I hope
that Hashem will fulfill my wishes when deep in my heart I
know how worthless I am and where I truly stand
spiritually. As Chazal put it, "You and your heart know
the acts you committed and the suffering that you brought
upon yourself. You justly deserve them; you are to blame for
this situation" (Sifrei: Voeschanon 7).
This self-castigation is very disconcerting. It strikes at a
person in those most difficult hours where he is suspended
between despair and hope. He wishes with all his heart to
place his trust in Hashem because he knows that it is what
he should do, also because it is so much easier to cast
one's burden upon Hashem and trust. Nevertheless, he wonders
and doubts. Why?
The Chofetz Chaim, who labels himself in the introduction to
his works merely as "the shammosh of the beis
haknesses," whose job it is to provide the necessary
books for the scholars studying there, guides the perplexed
in this problem as well, and dispels the heavy sense of
distress.
He rules: Hashem does not judge stringently with a person
with a plea bargain, saying: "I will only save you on the
condition that you be a tzaddik." He only says: "I
will refuse to rescue you only if you rebel." So long as a
person does not commit treason against Hashem to consciously
violate His commandments on purpose, he can hope for and
trust in heavenly mercy.
The source for this is to be found in this parsha.
The Chofetz Chaim learns that the evil talk of the
meraglim against Eretz Yisroel was anchored in it.
They claimed that the land was such that one could not live
a normal life upon it without specific heavenly assistance.
And for such siyata deShmaya one needs merits. The
generation of the desert had already grievously sinned with
the golden eigel, a sin too terrible to bear, to be
forgiven. Therefore, they could not permit themselves the so-
called luxury of trusting in Hashem that He would allow them
to survive in the land. What guarantee did they have that
they had enough merits upon which to base such a trust?
Who would guarantee that they be truly worthy of miracles
and salvation?
Along came Yehoshua and Calev and disproved that assumption.
They said, "Only in Hashem do not rebel." For whoever does
not rebel knowingly, purposely against Hashem, has grounds
to trust in His succor, even if he has several "skeletons of
sins in his closet," so to speak.
This is how the Chofetz Chaim states it in Shemiras
Haloshon Part II chapter 19:
When they came to spy the land, their evil inclination got
the better of them and argued: In order to conquer such a
populated country and such mighty people one needs
tremendous merit. We are not on such a level; it is not so
long ago that we made a golden calf and then demanded meat
to satisfy our lust. We must have great merit preceding our
entry in this land for we will have to contend with the
Canaanites and the Yevusites and overcome them.
"And the men that went up with him said: we will not be able
to go up to that nation for it is mightier than we." Rashi
explains, "As if He cannot remove His weapons from there."
What they meant was this point: When will Hashem oust those
inhabitants? When He finds a better nation to replace then,
He will give that nation the strength to vanquish the
natives and usurp their place. But as we stand today, we are
great sinners, having two major incidents to our discredit.
Hashem will not wish to destroy the nations in order to give
the land to us. As for His promise to bequeath the land to
us, that is only if we merit it through our righteousness.
Only then would He banish the enemy or empower us to destroy
them.
"And all of the community lifted their voices and wept." For
when the spies suggested that their generation was not
worthy or important enough in the eyes of Hashem because of
their sinfulness and stubbornness, and not deserving that a
miracle be made for them to overcome such giants, this
argument was readily accepted by the people.
Along came Yehoshua and Calev and counterargued: Your
maintaining that Hashem's promise of the land is only if we
are deserving and righteous is faulty from its premise.
Hashem does not judge a person on a fine line saying: I will
only save you on condition that you are perfectly righteous.
All Hashem requires is that you not be rebellious and
ungrateful, that you not deny Him.
They concluded: "Only against Hashem do not rebel." For so
long as a person does not go against Hashem and does not
willfully, intentionally uproot or deny any of His
commandments, he is eligible for Hashem's bounty and can
count upon His good graces towards him.
