The popular question regarding the spies is: why were they wrong in delivering their report about the Land to Moshe and the people? After all, Moshe charged them with checking out the land and its inhabitants and they did just that and reported their findings.
A more specific question can be asked. Parshas D'varim repeats the episode of the spies but with some important enhancements. In recounting the episode, Moshe describes a dialogue that occurred upon the delivery of the spies' report. Moshe explains that after the spies delivered their report, he responded with an attempt to alleviate their concerns by telling them they need not fear the battle since Hashem...hu yilachem lachem - Hashem will wage the battle for us. This dialogue is not mentioned in the original description of the episode in parshas Shelach. If it happened then why is it not mentioned in the original description? If it did not actually happen then why is Moshe stating that it did?
Indeed, the statement by Moshe of "Hashem...hu yilachem lachem" was not mentioned at the time of the report of the spies. It was actually expressed weeks earlier, at the time of the splitting of the sea. At that time, Bnei Yisrael were facing the impassable sea in front of them, the powerful Egyptian army behind them, and the impenetrable desert on either side of them. Fear and despair ruled the day. Moshe, understanding this emotional state, informs the people "Hashem yilachem lachem v'atem tacharishun" - Hashem will wage battle for Bnei Yisrael, while you can simply remain silent and observe. Avi mori explains that the two verbs in this verse can have two different meanings. The verb LaCHeM can mean do battle but it also can mean bread or sustenance. The verb taCHaRiSHun can mean silence (like a cheresh is a deaf mute) and it can mean to plow. At that moment, Moshe Rabbeinu was delivering two essential lessons that are foundations of Judaism, lessons that are not merely applicable to the specific events at Krias Yam suf but lessons that are to be incorporated into the very fibre of Jewish life. The first lesson is the simple translation of the verse: Hashem will always do battle for us and protect us while we can remain silent, in awe and admiration. The second lesson is that Hashem will always provide sustenance for us and always take care of us but we need to plow. We need to put forth effort and toil and then we are assured that Hashem will provide our sustenance, wage our battles, and assure our success.
Moshe did not need to specifically restate these lessons during the episode of the spies. He merely implored them to remember the lessons of Krias Yam Suf.
The sin of the spies was that they misunderstood the charge from Moshe Rabbeinu. Moshe's instructions were not to see if the Land could be conquered, or if its inhabitants could be defeated. Hashem yilachem lachem. Hashem had already assured them that they would conquer the Land. There need not be any fear of any army. Moshe just wanted Bnei Yisrael to feel confident that the Land was one in which they could fulfill their requirements of 'plowing'.
U'mah ha'aretz hatovah hi im ra'ah - is the Land good to be worked and plowed.
U'mah he'arim asher hu yoshev baheinah habemachanim im bemivtzarim - are the cities walled? Can the Land withstand buildings? Can we build homes, yeshivas, synagogues? The spies thought that a land whose cities are fortified is problematic. Moshe thought that a land with fortified cities was a positive as it would imply that after the inevitable victory over the inhabitants of the Land, communities would be built easily.
Hechazak hu harafeh - are the inhabitants strong or weak? When we live there, will we be able to be healthy and grow strong?
U'mah ha'aretz hash'meinah hi im razah - is the Land fertile so that we will be able to support ourselves and our families?
Moshe's charge to the spies was to witness how good and strong the Land and its inhabitants are so that after Hashem yilachem lachem - after Hashem has defeated them for us, then v'atem tacharishun, we will be able to fulfill our end of the deal with personal efforts. The spies thought they were supposed to determine whether or not the inhabitants of the Land could be conquered. This was a lack of faith in the original charge of Hashem yilachem lachem. The battle was already won. They were only charged with assuring the people that v'atem tacharishun, that Bnei Yisrael would be able to perform their duties, thereby, assuring the fulfillment of the first half of the verse in all its meanings: Hashem waging battles for us and eternally sustaining us.
Wednesday, July 25, 2012
Thursday, July 19, 2012
Matos-Ma'asei
At the end of parshas Matos we are told of the discussion between Moshe Rabbeinu and the tribes of Gad and Reuven regarding the inheritance of the land of the Ever HaYarden. The initial request of the Bnei Gad and Bnei Reuven is met with anger by Moshe Rabbeinu based on his concern that this request will destroy the morale and will of the People to enter Eretz Yisrael -v'lamah s'niun es lev ha'am - just as the spies had done many years before. The verse then states "vayigshu ailav vayomru" Bnei Gad and Reuven come near to Moshe and speak to him, clarifying their request and explaining that they have no intention of disheartening nor abandoning Bnei Yisrael and will, indeed, lead the charge into the battlefield to capture Eretz Yisrael. The term vayigshu seems strange. Bnei Gad and Reuven were in the midst of a discussion with Moshe Rabbeinu. They made a request and recieved a response. Presumably they were already standing right near him while in the midst of this conversation. Why is there a need to vayigshu - come near - if they were already there?
In the beginning of parshas Ma'asei we are told of 42 journeys of Bnei Yisrael during their 40 year sojourn in the desert. The verse tells us that they encamped and travelled at and through various places without any details of the events that occurred at these stops, even though Chazal inform us of some significant events that occurred at many of them. Of the 42 stops, the Torah only informs us of events that occurred at three of them: Ailim (there were 12 springs and 70 date trees); Refidim (where the people did not have water); Hor Hahar (where Aharon Hakohen died and was buried). Why are these three places singled out for description of events versus the other 39 stops?
There are two other places of interest where the term vayigash is used that can shed light on its meaning in general and its particular significance during the discussion between Moshe and the Bnei Gad and Bnei Reuven.
Vayigash ailav Yehuda. After the sons of Yaakov return to Egypt to face the wrath of the viceroy Yosef and the charges against Binyamin of stealing Yosef's goblet, the verse informs us that Yehuda approaches Yosef. The verses at the end of the previous parhsa (Miketz) began the story of the return of the brothers to Egypt and the initiation of the discussion between them and Yosef. It is specifically in the middle of this discussion that the verse informs us that Yehuda comes closer to Yosef - vayigash ailav Yehuda. Why does the verse tell us that Yehuda came near to Yosef if he was already near him for the beginning of their conversation?
Similarly, during the episode of Yitzchak's blessing to Yaakov, the term vayigash - coming near - is used quite often (g'sha na va'amushcha bni, vayagesh lo). Here, too, Yaakov is already in front of Yitzchak. Why does he need to further approach Yitzchak?
The term vayigash connotes two important ideas. First, it is an intimate discussion that might clarify matters but does not change from its original point. Yehuda does not waver from his original request to free Binyamin. Perhaps there is a more strenuous argument, perhaps even a different argument, nonetheless a steadfast commitment to the original plea of saving Binyamin from the hands of Yosef remains. Similarly, Yitzchak requests that Yaakov approach him but maintains his intention of delivering the blessings to the child before him. Perhaps he wants more clarity of the individual but does not waver from his original intent of blessing that child.
Second, the term vayigash recognizes a need for sensitivity to others around the conversation. Yehuda understands the sensitivity he needs to exhibit in his discussions with the viceroy of Egypt as he insists on a modification of the original decree against Binyamin. This modification could have a deleterious impact on the viceroy's authority. Similarly, Yitzchak is sensitive towards the feelings of the 'other' brother who will not be a recepient of these blessings.
These are the ideas expressed by Bnei Gad and Bnei Reuven as well. They are reprimanded by Moshe in the strongest terms. They are accused of actions that can cause catastrophic events, as powerful as those caused by one of the most catastrophic moments in Jewish history: the episode of the spies. Yet, they approach Moshe with steadfast resolve to pursue their original goal: attainment and acquisition of Ever HaYarden. They do not waver or modify their argument or request. They merely clarify it. Nonetheless, they are sensitive to Moshe's concerns and, therefore, approach Moshe more quietly, sensitive to the danger that this request could cause.
The description of the journeys of Klal Yisrael offer a similar idea. The encampments that contain detail are of particular significance. First, we are told of Ailim. Ailim is a place with twelve springs, one for each Tribe, and 70 date trees, one for each of the Elders. Ailim is a place where the need for each individual tribe and individuals in general is considered. However, the second area with detail is Refidim - a place riddled with controversy, bereft of concern for other opinions and the consequences of machlokes for all of society. The consequences of the controversy led to the deaths of Moshe and Aharon. Hence, the description of the third place - Hor Hahar - explaining to us that if we violate the need for sensitivity to others and choose a path of machlokes then catastrophe follows.
These parshiyos are delivering the formula for success as we enter Eretz Yisrael. The formula for both immediate and sustained success is vayigash: unwavering commitment to Torah, mitzvos, and Jewish morals and ethics without sacrificing the highest levels of sensitivity and concern for the needs of every member of Klal Yisrael; as well as the the need to display the utmost sensitivity and concern for every member of Klal Yisrael without sacrificing our steadfast commitment to Torah, mitzvos, and Jewish morals and ethics.
In the beginning of parshas Ma'asei we are told of 42 journeys of Bnei Yisrael during their 40 year sojourn in the desert. The verse tells us that they encamped and travelled at and through various places without any details of the events that occurred at these stops, even though Chazal inform us of some significant events that occurred at many of them. Of the 42 stops, the Torah only informs us of events that occurred at three of them: Ailim (there were 12 springs and 70 date trees); Refidim (where the people did not have water); Hor Hahar (where Aharon Hakohen died and was buried). Why are these three places singled out for description of events versus the other 39 stops?
There are two other places of interest where the term vayigash is used that can shed light on its meaning in general and its particular significance during the discussion between Moshe and the Bnei Gad and Bnei Reuven.
Vayigash ailav Yehuda. After the sons of Yaakov return to Egypt to face the wrath of the viceroy Yosef and the charges against Binyamin of stealing Yosef's goblet, the verse informs us that Yehuda approaches Yosef. The verses at the end of the previous parhsa (Miketz) began the story of the return of the brothers to Egypt and the initiation of the discussion between them and Yosef. It is specifically in the middle of this discussion that the verse informs us that Yehuda comes closer to Yosef - vayigash ailav Yehuda. Why does the verse tell us that Yehuda came near to Yosef if he was already near him for the beginning of their conversation?
Similarly, during the episode of Yitzchak's blessing to Yaakov, the term vayigash - coming near - is used quite often (g'sha na va'amushcha bni, vayagesh lo). Here, too, Yaakov is already in front of Yitzchak. Why does he need to further approach Yitzchak?
The term vayigash connotes two important ideas. First, it is an intimate discussion that might clarify matters but does not change from its original point. Yehuda does not waver from his original request to free Binyamin. Perhaps there is a more strenuous argument, perhaps even a different argument, nonetheless a steadfast commitment to the original plea of saving Binyamin from the hands of Yosef remains. Similarly, Yitzchak requests that Yaakov approach him but maintains his intention of delivering the blessings to the child before him. Perhaps he wants more clarity of the individual but does not waver from his original intent of blessing that child.
Second, the term vayigash recognizes a need for sensitivity to others around the conversation. Yehuda understands the sensitivity he needs to exhibit in his discussions with the viceroy of Egypt as he insists on a modification of the original decree against Binyamin. This modification could have a deleterious impact on the viceroy's authority. Similarly, Yitzchak is sensitive towards the feelings of the 'other' brother who will not be a recepient of these blessings.
These are the ideas expressed by Bnei Gad and Bnei Reuven as well. They are reprimanded by Moshe in the strongest terms. They are accused of actions that can cause catastrophic events, as powerful as those caused by one of the most catastrophic moments in Jewish history: the episode of the spies. Yet, they approach Moshe with steadfast resolve to pursue their original goal: attainment and acquisition of Ever HaYarden. They do not waver or modify their argument or request. They merely clarify it. Nonetheless, they are sensitive to Moshe's concerns and, therefore, approach Moshe more quietly, sensitive to the danger that this request could cause.
The description of the journeys of Klal Yisrael offer a similar idea. The encampments that contain detail are of particular significance. First, we are told of Ailim. Ailim is a place with twelve springs, one for each Tribe, and 70 date trees, one for each of the Elders. Ailim is a place where the need for each individual tribe and individuals in general is considered. However, the second area with detail is Refidim - a place riddled with controversy, bereft of concern for other opinions and the consequences of machlokes for all of society. The consequences of the controversy led to the deaths of Moshe and Aharon. Hence, the description of the third place - Hor Hahar - explaining to us that if we violate the need for sensitivity to others and choose a path of machlokes then catastrophe follows.
These parshiyos are delivering the formula for success as we enter Eretz Yisrael. The formula for both immediate and sustained success is vayigash: unwavering commitment to Torah, mitzvos, and Jewish morals and ethics without sacrificing the highest levels of sensitivity and concern for the needs of every member of Klal Yisrael; as well as the the need to display the utmost sensitivity and concern for every member of Klal Yisrael without sacrificing our steadfast commitment to Torah, mitzvos, and Jewish morals and ethics.
Friday, July 13, 2012
Pinchas
The initial prerequisite for membership in the Kehunah was that Aharon, his sons, and all grandchildren born after the the command regarding the Kehuna would be Kohanim. However, any grandchildren already born at the time of the command would not be considered Kohanim. This excluded Pinchas who was already born at that time. Pinchas' zeal expressed through the episode of Zimri enabled Pinchas to acquire the Kehuna. Chazal tell us that Pinchas was rewarded with becoming the Kohen Mashuach Milchama and that many Kohanim Gedolim were from the line of Pinchas. Chazal imply that Pinchas was destined to be Mashuach milchama. If he had not acted as he did during the episode with Zimri, would the role not have existed? Did he take the role from another?
Later in parshas Pinchas, the process of the division of the land of Eretz Yisrael is described. The Torah informs us that large amounts of land would go to the larger Tribes while smaller amounts would go to the smaller ones. Yet, the Torah emphasizes several times that the division of the Land occurred through a lottery. The former description of the process of division was based on a logical, mathematical formula. The latter description leaves the results entirely to chance. If, ultimately, division of the Land was implemented via lottery then why the need for a calculated, mathematical approach? If final allotments were distributed through Divine intervention then why the need for any human element in the process?
A similar question can be asked of another episode in parshas Pinchas. The laws regarding inheritance are Biblical laws. Rashi explains kach kesuva parsha zu lefanai bamarom - the section of inheritance was already written. If so, then why do we not learn about those laws until the advent of Bnos Tzelafchad? The bnos Tzelafchad requested and were granted an exception to the laws of inheritance. However, Chazal inform us that those exceptions were already part of the Biblical laws of inheritance. We would have had those laws anyway so why the intervention of the bnos Tzelafchad?
Finally, a similar theme applies to yet another episode in parshas Pinchas. Moshe Rabbeinu requests of Hashem that a leader be chosen who will most effectively guide and lead the Nation. Rashi explains that Moshe wanted his sons to fulfill that role but Hashem had already chosen Yehoshua. If Hashem had already chosen Yehoshua for that role then why did the final decision need to wait for Moshe's 'official'
request?
The theme of the parsha is evident in all of these questions. The Torah is informing us that there are things in the universe, things in one's individual existence that have potential. That potential may lay latent until someone actualizes it. The possibilities and potential are great but may not come to fruition without human effort. In all the above situations, the latent potential required human intervention to actualize it. There certainly would have been a Mashuach milchama but it might not have been Pinchas, it might not have been at that moment, it might not have been as important a role, and it might not have achieved as much if not for the heroic exploits of Pinchas which actualized the latent holiness of the role of Mashuach milchama.
The division of Eretz Yisrael was going to happen with or without the participation of Bnei Yisrael. However, their active involvement in calcculating the division of the Land solidified their attachment to it and, thereby, enhanced the holiness of the Land and created an everlasting connection between the Land and its People.
The laws of inheritance would have been part of the halachic code of Judaism irrespective of the request of Bnos Tzelafchad. Nonetheless, the timing of their request, corresponding to the division of Eretz Yisrael associated the importance of the inheritance not merely with standard material possessions but with the Land, further increasing the bond that all of Bnei Yisrael - men and women alike - have with the holiness of Eretz Yisrael.
Finally, Yehoshua's appointment would have occurred without Moshe Rabbeinu's intervention. However, Moshe's request symbolizes the concern that all Jewish leaders need to demonstrate to assure the continuity and sustainability of the Jewish People. Moshe's impassioned plea actualized the potential of all future Jewish leaders to put the needs of Klal Yisrael above all else.
The theme of the parsha emphasizes the responsibility that individuals have to actualize potential. Great potential lays latent awaiting an action, a stimulus by someone to break its shackles and free it from its caged existence of mere potential and deliver its benefits to the entire world. Pinchas epitomized actualizing potential. His actions were ones that Moshe Rabbeinu or anyone else witnessing the event could have taken. The verse tells us v'haima bochim - Bnei Yisrael were crying upon witnessing the actions of Zimri. They did not side with Zimri and were pained by his blatant, public sin. Yet, no one was willing to act to prevent this terrible sin from being publicly performed by Zimri. Alas, Pinchas entered the scene, full of courage and zeal and acted to defend the honor of Hashem, actualizing the great potential of a bris shalom - a treaty of peace - awaiting this very moment.
Later in parshas Pinchas, the process of the division of the land of Eretz Yisrael is described. The Torah informs us that large amounts of land would go to the larger Tribes while smaller amounts would go to the smaller ones. Yet, the Torah emphasizes several times that the division of the Land occurred through a lottery. The former description of the process of division was based on a logical, mathematical formula. The latter description leaves the results entirely to chance. If, ultimately, division of the Land was implemented via lottery then why the need for a calculated, mathematical approach? If final allotments were distributed through Divine intervention then why the need for any human element in the process?
A similar question can be asked of another episode in parshas Pinchas. The laws regarding inheritance are Biblical laws. Rashi explains kach kesuva parsha zu lefanai bamarom - the section of inheritance was already written. If so, then why do we not learn about those laws until the advent of Bnos Tzelafchad? The bnos Tzelafchad requested and were granted an exception to the laws of inheritance. However, Chazal inform us that those exceptions were already part of the Biblical laws of inheritance. We would have had those laws anyway so why the intervention of the bnos Tzelafchad?
Finally, a similar theme applies to yet another episode in parshas Pinchas. Moshe Rabbeinu requests of Hashem that a leader be chosen who will most effectively guide and lead the Nation. Rashi explains that Moshe wanted his sons to fulfill that role but Hashem had already chosen Yehoshua. If Hashem had already chosen Yehoshua for that role then why did the final decision need to wait for Moshe's 'official'
request?
The theme of the parsha is evident in all of these questions. The Torah is informing us that there are things in the universe, things in one's individual existence that have potential. That potential may lay latent until someone actualizes it. The possibilities and potential are great but may not come to fruition without human effort. In all the above situations, the latent potential required human intervention to actualize it. There certainly would have been a Mashuach milchama but it might not have been Pinchas, it might not have been at that moment, it might not have been as important a role, and it might not have achieved as much if not for the heroic exploits of Pinchas which actualized the latent holiness of the role of Mashuach milchama.
The division of Eretz Yisrael was going to happen with or without the participation of Bnei Yisrael. However, their active involvement in calcculating the division of the Land solidified their attachment to it and, thereby, enhanced the holiness of the Land and created an everlasting connection between the Land and its People.
The laws of inheritance would have been part of the halachic code of Judaism irrespective of the request of Bnos Tzelafchad. Nonetheless, the timing of their request, corresponding to the division of Eretz Yisrael associated the importance of the inheritance not merely with standard material possessions but with the Land, further increasing the bond that all of Bnei Yisrael - men and women alike - have with the holiness of Eretz Yisrael.
Finally, Yehoshua's appointment would have occurred without Moshe Rabbeinu's intervention. However, Moshe's request symbolizes the concern that all Jewish leaders need to demonstrate to assure the continuity and sustainability of the Jewish People. Moshe's impassioned plea actualized the potential of all future Jewish leaders to put the needs of Klal Yisrael above all else.
The theme of the parsha emphasizes the responsibility that individuals have to actualize potential. Great potential lays latent awaiting an action, a stimulus by someone to break its shackles and free it from its caged existence of mere potential and deliver its benefits to the entire world. Pinchas epitomized actualizing potential. His actions were ones that Moshe Rabbeinu or anyone else witnessing the event could have taken. The verse tells us v'haima bochim - Bnei Yisrael were crying upon witnessing the actions of Zimri. They did not side with Zimri and were pained by his blatant, public sin. Yet, no one was willing to act to prevent this terrible sin from being publicly performed by Zimri. Alas, Pinchas entered the scene, full of courage and zeal and acted to defend the honor of Hashem, actualizing the great potential of a bris shalom - a treaty of peace - awaiting this very moment.
Thursday, July 5, 2012
Balak
Parshas Balak describes Bnei Yisrael's confrontation with two antagonistic nations: Moav and Midyan. Although Jewish history is littered with nations launching ultimately unsuccessful campaigns intent on destroying the Jewish people, Moav and Midyan present unique challenges.
Rashi, basing his interpretation on nuances of specific words in the verses, explains that Moav did not intend on destroying Bnei Yisrael; she merely wanted to assure that Bnei Yisrael would not remain on her borders - lehasiyam me'alai - presenting an ever-present threat. Rashi, again explaining language that implies the Moabite messengers of Balak remaining with Bilam rather than the Midyanite messengers, explains that Midyan believed that success in their initiative to defeat Bnei Yisrael could only be achieved through immediate accommodation by Bilam. Any hesitation would doom the mission to failure. Upon Bilam's hesitation they absconded. Why was Moav willing to forego attempts at complete destruction and 'settle' for a partial military victory? Why was Midyan unwilling to persist in their efforts, instead choosing to abandon the mission upon the slightest setback?
Perhaps more than any other nation, Moav understood that the zechus of our Forefathers prevents complete destruction and annihilation. Moav's very existence is a product of that unique bond between Hashem and Avraham. A Divine decree was issued assuring the utter destruction of Sedom and its surrounding cities. All the people were to be annihilated and the city literally turned upside down. Yet, amidst the destruction, Lot and two of his daughters were saved. The zechus of Avraham was enough to overcome the Divine decree of utter annihilation to save Avraham's not-too-righteous relatives from that decree. Hahara himaleit. Lot and his daughters were spared. That night, the incestuous cohabitation of Lot with his daughter produced Moav. The people of Moav were living proof that Divine mercy always saves the offspring of Avraham. If Avraham's zechus could save Lot from the Divine decree against Sedom, then any attempt at completely destroying the Bnei Avraham was destined to failure. Understanding this, Moav chose another route; one that could assure their safety without attempting to achieve the impossible.
Similarly, Midyan was the nation that understood that any opening for Divine mercy available to a member of Bnei Yisrael would certainly be leveraged to achieve success for Bnei Yisrael. Parshas Vayeishev describes the events surrounding the sale of Yosef. The brothers decreed the death sentence for Yosef. He was flung into a pit, left to die. In a moment of compassion, regret, or practicality, Yehuda suggests an alternative punishment. Selling Yosef, rather than leaving him to die, would bring greater benefit to the brothers. And so, the brothers agreed to sell Yosef. The verse tells us that Yehuda suggested selling Yosef to the Yishma'eilim - l'chu v'nimkhrenu la'Yishmaeilim. However, after informing us of the brothers' acquiescence to this new decree, the verse tells us that a group of Midyanite merchants happen to be passing by and so they get involved in the sale of Yosef. The description of Yosef's sale is detailed and cryptic. Chazal explain that we are told of these details to inform us that Yosef was sold many times before ultimately ending up in Egypt. But why do we need to know the identities of all the intermediary acquirers? Does it really matter that the Midyanim were involved?
The Midyanite merchants involved in Yosef's sale witnessed the interaction of Yosef and his brothers. Death was decreed upon Yosef. Upon seeing merchants in the vicinity, Yehuda has a change of heart and suggests a reprieve for Yosef. The punishment will still be severe and probably lead to an untimely demise. Nonetheless, a reprieve is, indeed, granted. The Midyanim also witness Yosef's sale to Egypt, the beginning of a journey that ultimately leads to Yosef's attainment of the position of viceroy in the most powerful nation on earth. Midyan witnessed what occurs when a moment of reprieve is granted to Bnei Yisrael. Even the slightest reprieve, the most minute moment will stir up Divine mercy and compassion that doesn't merely overturn a decree of destruction but, ultimately, leads to boundless, unimaginable success.
Therefore, it is specifically Moav who recognizes that attempts at utterly destroying Bnei Yisrael is a futile endeavor. And it is specifically Midyan who recognize that even a moment's hesitation is sure to not only grant Bnei Yisrael a reprieve from any curse of Bilam but also assure unbridled, overflowing, eternal Divine blessing to rest upon them.
Rashi, basing his interpretation on nuances of specific words in the verses, explains that Moav did not intend on destroying Bnei Yisrael; she merely wanted to assure that Bnei Yisrael would not remain on her borders - lehasiyam me'alai - presenting an ever-present threat. Rashi, again explaining language that implies the Moabite messengers of Balak remaining with Bilam rather than the Midyanite messengers, explains that Midyan believed that success in their initiative to defeat Bnei Yisrael could only be achieved through immediate accommodation by Bilam. Any hesitation would doom the mission to failure. Upon Bilam's hesitation they absconded. Why was Moav willing to forego attempts at complete destruction and 'settle' for a partial military victory? Why was Midyan unwilling to persist in their efforts, instead choosing to abandon the mission upon the slightest setback?
Perhaps more than any other nation, Moav understood that the zechus of our Forefathers prevents complete destruction and annihilation. Moav's very existence is a product of that unique bond between Hashem and Avraham. A Divine decree was issued assuring the utter destruction of Sedom and its surrounding cities. All the people were to be annihilated and the city literally turned upside down. Yet, amidst the destruction, Lot and two of his daughters were saved. The zechus of Avraham was enough to overcome the Divine decree of utter annihilation to save Avraham's not-too-righteous relatives from that decree. Hahara himaleit. Lot and his daughters were spared. That night, the incestuous cohabitation of Lot with his daughter produced Moav. The people of Moav were living proof that Divine mercy always saves the offspring of Avraham. If Avraham's zechus could save Lot from the Divine decree against Sedom, then any attempt at completely destroying the Bnei Avraham was destined to failure. Understanding this, Moav chose another route; one that could assure their safety without attempting to achieve the impossible.
Similarly, Midyan was the nation that understood that any opening for Divine mercy available to a member of Bnei Yisrael would certainly be leveraged to achieve success for Bnei Yisrael. Parshas Vayeishev describes the events surrounding the sale of Yosef. The brothers decreed the death sentence for Yosef. He was flung into a pit, left to die. In a moment of compassion, regret, or practicality, Yehuda suggests an alternative punishment. Selling Yosef, rather than leaving him to die, would bring greater benefit to the brothers. And so, the brothers agreed to sell Yosef. The verse tells us that Yehuda suggested selling Yosef to the Yishma'eilim - l'chu v'nimkhrenu la'Yishmaeilim. However, after informing us of the brothers' acquiescence to this new decree, the verse tells us that a group of Midyanite merchants happen to be passing by and so they get involved in the sale of Yosef. The description of Yosef's sale is detailed and cryptic. Chazal explain that we are told of these details to inform us that Yosef was sold many times before ultimately ending up in Egypt. But why do we need to know the identities of all the intermediary acquirers? Does it really matter that the Midyanim were involved?
The Midyanite merchants involved in Yosef's sale witnessed the interaction of Yosef and his brothers. Death was decreed upon Yosef. Upon seeing merchants in the vicinity, Yehuda has a change of heart and suggests a reprieve for Yosef. The punishment will still be severe and probably lead to an untimely demise. Nonetheless, a reprieve is, indeed, granted. The Midyanim also witness Yosef's sale to Egypt, the beginning of a journey that ultimately leads to Yosef's attainment of the position of viceroy in the most powerful nation on earth. Midyan witnessed what occurs when a moment of reprieve is granted to Bnei Yisrael. Even the slightest reprieve, the most minute moment will stir up Divine mercy and compassion that doesn't merely overturn a decree of destruction but, ultimately, leads to boundless, unimaginable success.
Therefore, it is specifically Moav who recognizes that attempts at utterly destroying Bnei Yisrael is a futile endeavor. And it is specifically Midyan who recognize that even a moment's hesitation is sure to not only grant Bnei Yisrael a reprieve from any curse of Bilam but also assure unbridled, overflowing, eternal Divine blessing to rest upon them.
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