Inspirational Moment

Hashem told Moshe, “Shelach lecha anashim – Send out men to explore the land of Eretz Yisroel” (Bamidbar 13:2)

The Yalkut Me’am Lo’ez points out that the inclusion of the word “lecha – for you” seems superfluous here. He explains that Hashem was actually notifying Moshe that this mission should be ordered by Moshe, according to Moshe’s own

Hashem told Moshe, “Shelach lecha anashim – Send out men to explore the land of Eretz Yisroel” (Bamidbar 13:2)

The Yalkut Me’am Lo’ez points out that the inclusion of the word “lecha – for you” seems superfluous here. He explains that Hashem was actually notifying Moshe that this mission should be ordered by Moshe, according to Moshe’s own judgment, rather than allowing it to be instigated by the opinion of the meraglim. Moshe Rabbeinu, as the leader of Klal Yisroel, was to carry the responsibility for this expedition.

This task then was, in fact, totally consistent with Moshe Rabbeinu’s quintessential role of being mezakeh es harabbim – inspiring the masses. Throughout his leadership, Moshe Rabbeinu – at great personal expense and self-sacrifice – remained committed to the objective of promoting the virtues of the nation. He guided the nation and transmitted to them the Words of Hashem. He made peace among the people, settled their disputes, and supported them and defended them before Hashem. He was the paradigm of a manhig Yisroel.

Here, the meraglim (spies) were extended a golden opportunity to emulate Moshe Rabbeinu and be mezakeh es harabbim. They too could have offered guidance to the nation, providing positive and optimistic feedback on their exploratory trip. They could have bolstered their faith in Hakodosh Boruch Hu and reassured Bnai Yisroel about all the good qualities of the Land.

Every so often, one is presented with an opportunity to acquire a tremendous amount of zechus, merit, for himself and others. There is the possibility that one may fail to make use of this wonderful situation. The meraglim, however, not only neglected to take advantage of a chance to be mezakeh es harabbim, they actually documented their disheartening report about Eretz Yisroel, and gave a very discouraging account about what they had observed and seen of Eretz Yisroel. Instead of utilizing their position to constructively assist Bnai Yisroel in being meritorious, the meraglim were choteh u’machati es harabbim – they sinned and led Bnai Yisroel to sin against Hashem.

The posuk tells us (Zecharyah 3:7) “V’nosati lecho mehalchim bein ha’omdim ha’eileh – If you will go in My ways … I will grant you strides among these who stand here.” Our sages tell us that a malach, an angel, is referred to as an omed – one who stands – because he is stationery; a malach maintains a static spiritual level throughout his existence. Man, on the other hand, is called a holech – because he is always in motion, shifting his madreigos.

The characteristic of being either a holech or an omed can be beneficial or detrimental. The malach, as an omed, will always retain his level and does not have to fear any plummet from his position. Then again, the malach has no wherewithal to ascend to any higher level than that at which he was created.

Man, a holech, possesses the capability to attain higher madreigos in life. Concomitantly, he can also descend and lose the level he has achieved.

The Bobover Rebbe, HaRav Shlomo Halberstam ztl., cites the mishnah in Pirkei Avos (5:21) as a means of continuing to attain greater heights in ruchniyus (spirituality), without chas v’sholom losing one’s foothold and sliding downward. The mishnah states, “Kol hamezakeh es harabbim ein chet bo al yado – one who causes the masses to be virtuous will not sin himself, and anyone who causes the masses to sin will not be aided to repent.”

One who teaches Torah and guides people in the ways of Hashem is always in the realm of a holech – he strives to reach higher madreigos. He is additionally promised that in the merit of being mezakeh es harabbim, he will not experience any downfall.

The year was 2005 and R’ Shimon’s daughter was getting older and she still had not found her bashert.

One morning after shacharis R’ Shimon was approached by one of the askanim of the shul with the request that he should take over the unfilled position of gabbai. Aware of the difficult situations that often arise for the gabbai of a shul, R’ Shimon politely declined. The askan, however, was quite persistent and made certain to emphasize the importance of being osek b’tzorchei tzibbur – involved in communal affairs.

R’ Shimon finally acquiesced and assumed his position the following Shabbos morning.
After each aliyah l’Torah, as is customary, the individual called to the Torah would proffer the names of those he wished to include in the public mishebeirach. One week, a stranger was given an aliyah, and when he made his request for the mishebeirach he was very emotional and visibly shaken. Immediately after the davening, the stranger exited the shul.

R’ Shimon was curious but none of the mispallelim seemed to know the identity of the stranger. One day, as he was walking down the street, he suddenly caught sight of the man. He ran over to him, introduced himself and asked, “How is that person for whom you made a mishebeirach? I noticed that you were moved that morning.”

The stranger replied, “My son had been in a serious accident and was badly hurt. He is an older bachur and has not yet married. I couldn’t help but think what would be if anything would happen to him …. Baruch Hashem he made a miraculous recovery.”

R' Shimon replied, AI have an older daughter, and to be quite truthful, those thoughts have crossed my mind as well. Maybe it's a shidduch?”