Continuing on this sacred, enlightening journey, we will endeavor to explain why HKB”H orchestrated the deaths of the Emorim in this manner. As explained, two mountains converged—one within the territory of Moav and one within the territory of Eretz Yisrael. Additionally, why did HKB”H—the Giver of the Torah—opt to teach the vital lesson of "את והב בסופה" specifically at the conclusion of the 42 journeys in the midbar, prior to the entry into the promised land? Here is what was expounded on those words: Even a father and his son, a Rav and his pupil, who are engaged in Torah-study . . . they become each other’s adversaries; and they do not move from there until they become devoted friends of one another, as it states: “That which was given at the Sea of Reeds.” What exactly was the Torah-related battle being fought by the people of Yisrael at that time? And how was it resolved?
I believe that we can answer these questions by introducing a teaching from the Maharid of Belz, zy”a, in the name of our early scholars. They discuss the error of the meraglim who were reluctant to enter Eretz Yisrael. They were of the opinion that they could only serve Hashem properly in the midbar. After all, they were unencumbered by the mundane concerns of Olam HaZeh—they had the “mahn” to eat, water from Miriam’s well, and the divine protection of the clouds. They figured that in Eretz Yisrael, they would no longer have these things and would have to provide these necessities of Olam HaZeh for themselves. This would limit their ability to study Torah and serve Hashem properly. Therefore, they conspired to stop Yisrael from entering Eretz Yisrael.
They made a fatal mistake, however. In truth, it is the will of Hashem that Jews engage in the mundane activities of Olam HaZeh and dedicate everything they do exclusively to Him. Here is the pertinent halachah in the Shulchan Aruch (O.C. 231): Whatever a person derives pleasure from in Olam HaZeh, he should not do so for his own pleasure but rather for the service of the blessed Creator, as it is written (Mishlei 3, 6): “In all your endeavors know (emulate) Him.” And our sages said (Avos 2, 12): “Let all your deeds be for the sake of Heaven.” Even optional matters, such as eating, drinking, walking, sitting, rising, talking, and all bodily needs, they should all be for the sake of serving your Creator or for something related to His service. For this reason, HKB”H brought Yisrael to Eretz Yisrael—a land flowing with milk and honey—so that they would deal with the necessities of Olam HaZeh and do everything exclusively l’shem shamayim. This concludes his sacred remarks.
Understood in this light, it is apparent that the leadership of Moshe Rabeinu was tailored to the generation of the midbar, whereas the leadership of Yehoshua was tailored to the generation that entered Eretz Yisrael. After all, the lives of the generation of the midbar were unencumbered by the concerns of Olam HaZeh. To lead the people in this manner, HKB”H chose Moshe Rabeinu, who also separated himself from the mundane pursuits of Olam HaZeh. As we learn in the Gemara (Shabbas 87a), at the time of Matan Torah, Moshe separated from his wife, and HKB”H concurred with his decision. Furthermore, the Gemara (Ta’anis 9a) also teaches us that the “mahn” fell for Yisrael in the merit of Moshe. All these facts attest to the fact that the life and existence of Yisrael in the midbar were characterized by a significant degree of separation from matters of Olam HaZeh, which was emblematic of their leader, Moshe Rabeinu.
On the other hand, the leadership and existence of the generation that entered Eretz Yisrael was characterized by serving Hashem through matters of Olam HaZeh, in keeping with the notion of: “In all your endeavors know (emulate) Him.” To lead them in this manner, Yehoshua was chosen. That this was consistent with his personality and nature can be alluded to by the name יהוש"ע. Its gematria is 391; this is also the gematria of בכ"ל דרכי"ך דעה"ו—in all your endeavors know Him. Therefore, when the time arrived for the people of Yisrael to enter the land, the leadership changed hands from Moshe Rabeinu to Yehoshua, in keeping with the statement (Yoma 38b): "אין מלכות נוגעת בחברתה אפילו כמלוא נימא"—the reign of one king cannot encroach on the reign of another by even a hairsbreadth.
Now, we are familiar with the teaching of Chazal concerning the disputes between Beis Shamai and Beis Hillel (Eiruvin 13b): "יצאה בת קול ואמרה אלו ואלו דברי אלקים חיים הן והלכה כבית הלל"—a heavenly voice went forth and declared: “Both are the words of the living G-d; yet the halachah follows Beis Hillel.” We can suggest that this truism also applies to the dispute between the generation of the midbar and the generation that entered the land. Indeed, the halachah accords with the viewpoint of the generation that entered Eretz Yisrael—we must also serve Hashem through matters of Olam HaZeh—“endeavoring to emulate Him”—nevertheless, both viewpoints are equally valid.
The Way of Torah Is Moderation
We will now introduce a teaching in the Mishnah (Avos 6, 4): "כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה, ועל הארץ תישן וחיי צער תחיה, ובתורה אתה עמל, ואם אתה עושה כן אשריך וטוב לך, אשריך בעולם הזה וטוב לך לעולם הבא". This is the way of the Torah: To eat bread with salt, to drink water in small amounts, to sleep upon the ground, to live a life of hardship, and to toil in the Torah. If you do so, you are praiseworthy, and it will bode well for you. You will be
