Portable Homeland - Shelach 5772

Something is very much missing from this week's Parsha.  The discussion of the Parsha is a discussion of whether Klal Yisroel should go forward and do battle to enter Eretz Yisrael. There is a discussion of the fruits of the land, of the cities of the land, as it says in 13:19 (הַבְּמַחֲנִים, אִם בְּמִבְצָרִים).

Why does a Yid move to Eretz Yisroel? A Yid moves to Eretz Yisroel because of Kedushas Eretz Yisroel, because of Eretz Yisroel being such a unique place on the globe. That seems to be missing from the entire Parsha, the entire discussion. Nobody talks about Kedushas Eretz Yisroel as being the necessity for Klal Yisroel to enter Eretz Yisroel. That which is missing is the biggest Kasha of all.

The Arvei Nachal in this week’s Parsha answers the question but he prefaces it by discussing a Kasha on last week’s Parsha. Last week we learned about Klal Yisrael moving from place to place in the Midbar as it says in 9:20 (עַל-פִּי יְרוָר יַחֲנוּ, וְעַל-פִּי יְרוָר יִסָּעוּ). They took apart the Mishkan and moved and put together the Mishkan again in a new location. The Kasha which is already mentioned in the Gemara is that the Melacha, the 39 Melachos are learned from the Mishkan and the Melacha of Soseir which is taking something apart, destroying the building which is one of the Melachos on Shabbos, is only considered a Melacha if in the language of the Gemara a person is Soseir Al Minas Livnas Mimikomo, someone destroys a building in order to rebuild in its location. The Kasha is that in the Midbar where they took apart the Mishkan they did not take it apart to rebuild it in the same location. Since we learn all Melachos from the building of the Mishkan how could it be that there is a Melacha of destroying. Soseir Al Minas Livnas Mimikomo, destroying in order to rebuild in the same spot, if in fact that never happened in the case of the Mishkan.

Chazal answer that which it says in last week’s Parsha in 9:20 (עַל-פִּי יְרוָר יַחֲנוּ, וְעַל-פִּי יְרוָר יִסָּעוּ). That they actually did take things apart and put them together again in the same place. They were travelling in a desert. Wherever Klal Yisrael encamped was a place of Kedusha, was a place of holiness. The Gemara says that even in Chutz L’aretz (even when one is outside of Eretz Yisrael) in a place that is designated as a place for Davening or Learning, a Bais Hakneses or a Bais Hamedrash, he is considered as if he is in Eretz Yisrael.

It says in Devarim 11:21 (לְמַעַן יִרְבּוּ יְמֵיכֶם, וִימֵי בְנֵיכֶם) that a person has Arichas Yomim if he is in Eretz Yisrael. R’ Yochanan commented as it says in Maseches Berachos 8a  (אמרו ליה לר' יוחנן איכא סבי בבבל תמה ואמר למען ירבו ימיכם וימי בניכם על האדמה כתיב אבל בחוצה לארץ לא כיון דאמרי ליה מקדמי ומחשכי לבי כנישתא אמר היינו דאהני להו כדאמר ר' יהושע בן לוי לבניה קדימו וחשיכו ועיילו לבי כנישתא כי היכי דתורכו חיי) that there are people who get old in Bavel because of the Beracha of (למען ירבו ימיכם וימי בניכם) because of the blessing of having long days. Because these people are in the Shuls in Chutz L’aretz and when somebody spends time in a Bais Hakneses or a Bais Hamedrash in Chutz L’aretz it is like he is in Eretz Yisroel. Wherever Klal Yisrael encamped in the Midbar they were at a place of Learning. Klal Yisroel learned all day, they were all in Kollel. Moshe Rabbeinu taught them what he had learned at Sinai. Wherever they went was (עַל-פִּי יְרוָר יַחֲנוּ) was a place where there was a little piece of Eretz Yisroel, they took it with them and therefore it was Soseir Al Minas Livnas Mimikomo. They destroyed in order to rebuild in another location but the other location was the same Kedushas Eretz Yisrael location.

Returning now to the Meraglim. In the Parsha of the Meraglim we do not find that they had to go into Eretz Yisrael because of Kedushas Eretz Yisrael. Says the Arvei Nachal, because wherever they were camped in the Midbar wherever they settled they were in a place that had Kedushas Eretz Yisrael. Because the Shuls and the Batei Kenisios and Batei Medrashos and every single location had Kedushas Eretz Yisrael. Therefore, the Miraglim said we are not missing Kedushas Eretz Yisrael. Let us stay here in the Midbar. The discussion centered around practical things, the fruits of the land, the fortified cities, and Kedushas Eretz Yisrael was never an issue.

Obviously this is a tremendous Mussar to those of us who are here in Chutz L’aretz, who are not moving to Eretz Yisroel. We can still have Kedushas Eretz Yisrael when we enter a Bais Hakneses or Bais Hamedrash something we do faithfully. We have to appreciate the Chashivus of it. We all find that it is easier to learn in a Shul or Bais Hamedrash than to learn in one’s home or to learn in one’s place of business. It is not for naught that Chazal say the Bais Hakneses or Bais Hamedrash has Kedushas Eretz Yisroel. It is not just imagination it is real. When you pull yourself away you are tired, you are exhausted, you don’t feel like going to learn, when you get to the Bais Hamedrash the Kedusha there can awaken a person, the Kedusha there invigorates the person to give him energy to be able to absorb the Kedusha in his learning and his Davening in Shul.

Agav, I will mention, that the same Kasha with which I began in Parshas Shelach is one which disturbs me in Parshas Vayechi. Yaakov Avinu asks to be buried in Eretz Yisrael. Rashi in 47:29 (אל נא תקברני במצרים: סופה להיות עפרה כנים (ומרחשין תחת גופי) ושאין מתי חוצה לארץ חיים אלא בצער גלגול מחילות, ושלא יעשוני מצרים עבודה זרה) gives us 3 reasons because of the 1) Kinim (lice), 2) the Egyptians should not make his body into an Avodah Zora, and 3) so that he not suffer the pain of Micholos of travelling to Eretz Yisrael at the time of Techias Hameisim. Rashi there too seems to be missing the Ikkur reason, the main reason. Why does a Jew wish to be buried in Eretz Yisroel today? Because of Kedushas Eretz Yisrael the holiness of the land as it says in Devarim 32:43 (וְכִפֶּר אַדְמָתוֹ עַמּוֹ). We say that the land of Eretz Yisrael is a Kapparah. It is strange that Rashi doesn’t mention this as one of the reason for Yaakov to be buried in Eretz Yisrael. That is Tzorech Iyun it is a Kasha with which I will leave you.

The Eyes Have It 2 - Shelach 5770

13:22  כב  וַיַּעֲלוּ בַנֶּגֶב, וַיָּבֹא עַד-חֶבְרוֹן, וְשָׁם אֲחִימַן שֵׁשַׁי וְתַלְמַי, יְלִידֵי הָעֲנָק; וְחֶבְרוֹן, שֶׁבַע שָׁנִים נִבְנְתָה, לִפְנֵי, צֹעַן מִצְרָיִם There is a Drasha from Chazal from Maseches Sotah 34b (20 lines from the top), ויעלו בנגב ויבא עד חברון ויבאו מבעי ליה אמר רבא מלמד שפירש כלב מעצת מרגלים והלך ונשתטח על קברי אבות אמר להן אבותי בקשו עלי רחמים שאנצל מעצת מרגלים. This is when Calev went to Daven at the Meoras Hamachpeila. From here we learn that there is a benefit in gong to Daven at the Kever of a Tzaddik and this is the only Mekor in Tanach for such an idea.

The question of course is how does it work and why is it better to Daven at the Kever of a Tzaddik as opposed to when one Davens wherever he is, in the Zechus of a Tzaddik or even asking that the Avos should be Mailitz Yosher?

Rav Chaim Shmuelevitz in his Sichos Mussar explains, (this is the Sichos Mussar that was printed in Taf Shin Samach Bais that has added the Shmuzzin that were delivered during the 6 day war.) There he discusses how a person gets inspired by that which he sees and he says an incredible thing. We find in Parshas Vayechi in 48:7 ז  וַאֲנִי בְּבֹאִי מִפַּדָּן, מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ, בְּעוֹד כִּבְרַת-אֶרֶץ, לָבֹא אֶפְרָתָה; וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת, הִוא בֵּית לָחֶם This is when Yaakov Avinu excuses himself to Yosef for burying Rachel at the side of the road. The reason he did so is two parts. One is that the Yidden leaving to Galus would have a place to Daven and secondly and more primary that Rachel would cry for Klal Yisrael as is found in Yirmiyahu 31:14 - 15 יד  כֹּה אָמַר יְרוָר, קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים--רָחֵל, מְבַכָּה עַל-בָּנֶיהָ; מֵאֲנָה לְהִנָּחֵם עַל-בָּנֶיהָ, כִּי אֵינֶנּוּ As we know, Hashem responds in the next Posuk, טו  כֹּה אָמַר יְרוָר, מִנְעִי קוֹלֵךְ מִבֶּכִי, וְעֵינַיִךְ, מִדִּמְעָה:  כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם-יְרור, וְשָׁבוּ מֵאֶרֶץ אוֹיֵב  So Rav Chaim says, a Neshamah is also more inspired to Daven better if it is in the place of the Tzar and sees the Tzar. The Koach Hari’iyah (seeing) inspires. Therefore, it wouldn’t be the same if Rochel was buried in Chevron which is not so far away as it is when Rochel is buried there and the Yidden gong to Galus were passing by. The Koach of Ri’iyah (seeing) is such that even after Petira the Neshamas Haguf is inspired when those in Tzar are standing right there. Of course this explains why standing at the Kever Hatzaddik is greater than Davening somewhere else and being Mispallel exactly the same way. This concept of the Koach Hari’iya Rav Chaim Shmuelevitz explains, certainly applies to people who are alive.

We find by Moshe Rabbeinu in Shemos 2:11 יא  וַיְהִי בַּיָּמִים הָהֵם, וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל-אֶחָיו, וַיַּרְא, בְּסִבְלֹתָם; וַיַּרְא אִישׁ מִצְרִי, מַכֶּה אִישׁ-עִבְרִי מֵאֶחָיו  Moshe went out and saw the pain of Klal Yisrael. Rashi says וירא בסבלתם: נתן עיניו ולבו להיות מיצר עליהם Moshe put his eyes and his heart on the difficulties of his brothers.

This idea is explained by Rav Tzaddok in Tzidkos Hatzadik Os 205 where he says when someone gets information through his ears it affects primarily his mind. When one gets information with his eyes it is more than information, it inspires the persons imagination and Leiv and therefore has a greater Hashpa’a.

That is this idea. When one sees even if it only through the Neshamah it has a bigger Hashpa’a than it would otherwise have.

With this we can understand a Maharsha that we once discussed on Parshas Ki Sisa. The Maharsha asks why Moshe Rabbeinu broke the Luchos only after he came down if the Ribbono Shel Olam already had told him what had taken place. Moshe Rabbeinu undoubtedly believed the Ribbono Shel Olam. So if he felt that it was proper to break the Luchos he should have broke them right away, why did he wait until he came down?

The Maharsha answers that when he saw with his own eyes what was happening it inspired him even more and he broke the Luchos, as it says in Shemos 32:19 יט  וַיְהִי, כַּאֲשֶׁר קָרַב אֶל-הַמַּחֲנֶה, וַיַּרְא אֶת-הָעֵגֶל, וּמְחֹלֹת; וַיִּחַר-אַף מֹשֶׁה, וַיַּשְׁלֵךְ מִיָּדָו אֶת-הַלֻּחֹת, וַיְשַׁבֵּר אֹתָם, תַּחַת הָהָר 

Rav Moshe in a Teshuva in Orach Chaim Cheilek Gimmel Teshuva Nun wonders if it could be that Moshe Rabbeinu was more inspired from seeing than from hearing the same thing from the Ribbono Shel Olam himself.

Rav Tzaddok’s Yesod is yes, when someone sees something with his eyes, he is more inspired to move and to Daven and do things based on what he saw.

The Pirush HaGRA on Megillas Esther Perek 5footnote 18 says this idea that emotions are mostly influenced by the eye. He actually brings that that is why Moshe Rabbeinu broke the Luchos there. This idea that the eye has a separate ability to be Mashpia, Rav Chaim Shmuelevitz writes it regarding the Koach Hatefilla, that if you see a need and see a Tzorech you will daven better for it and that concept is probably the reason a miracle took place at Har Sinai as it says in Shemos 20:14 יד  וְכָל-הָעָם רֹאִים אֶת-הַקּוֹלֹת וְאֶת-הַלַּפִּידִם, וְאֵת קוֹל הַשֹּׁפָר, וְאֶת-הָהָר, עָשֵׁן; וַיַּרְא הָעָם וַיָּנֻעוּ, וַיַּעַמְדוּ מֵרָחֹק Why did Klal Yisrael have to see the voces and the sound? The idea is that when a person sees it has a special effect on a person. We see it is even so regarding a Neshamah L’Acher Petira as well.

A second thought regarding the Koach Hari’iya is brought in Rav Schwab’s Sefer Maayan Beis Hashoeiva on Parshas Shelach (pg # 324 on Perek 14:1) it refers to the Gemara in Maseches Sanhedrin 104b (12 lines from the bottom) (פצו עליך פיהם אמר רבא אמר רבי יוחנן בשביל מה הקדים פ"א לעי"ן בשביל מרגלים שאמרו בפיהם מה שלא ראו בעיניהם) that asks why in Megillas Eicha where the Pesukim are written in the order of the Aleph Bais does it have two letters out of order, the Pei and the Ayin. In the first Perek the Ayin is first and the Pei is second. In the subsequent Perakim the Pei is first and the Ayin is second. Why? The Gemara explains that Eicha happened because of the Meraglim’s sin that they said with their mouth things that they did not see with their eyes.

Rav Schwab asks that this is not so, we don’t see in the Pesukim that they said any lies. You can see the exchange that takes place at the end of Perek 13. They reported that there are giants there and powerful people there which were true. The Aveira was that the Meraglim lacked Bitachon that Hashem couldn’t conquer the land.

Rav Schwab answers that it all has to do with sight. A person can look at something with physical eyes or with a view that is spiritually inspired. When Avraham Avinu came with Yitzchok, Yishmael, and Eliezer to perform the Akeida, in Beraishis 22:4 when he saw the mountain from the distance ד  בַּיּוֹם הַשְּׁלִישִׁי, וַיִּשָּׂא אַבְרָהָם אֶת-עֵינָיו וַיַּרְא אֶת-הַמָּקוֹם--מֵרָחֹק  Rav Schwab brings that Avraham saw that this mountain has the Shechina. He asked Yitzchok what do you see? He answered I see it has the Shechina. Then Avraham asked Yishmael and Eliezer what do you see? They answered that they see stones, trees, and perhaps buildings on the mountain. Two people can look at the same thing and see totally different things. It depends how one looks at it.

 It is the same thing with the Meraglim. The Meraglim came to Eretz Yisrael and saw with Gashmiyusdika eyes and everything they reported was true. However, what they said with their mouth is not what saw with their eyes. They said what they failed to see which was that they failed to see the great Ruchniyos of Eretz Yisrael. This is another lesson about what one sees. The Cheit Hamiraglim is very much alive today. People who visit Eretz Yisrael today can see very different things. Some people see the shops, the tours, and the fun while others see only the Kedusha. This is another tremendous insight into the Koach Hari’iya.

A third insight into the Koach Hari’iya. 15:39 לט  וְהָיָה לָכֶם, לְצִיצִת, וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת-כָּל-מִצְו‍ֹת יְרוָר, וַעֲשִׂיתֶם אֹתָם; וְלֹא-תָתוּרוּ אַחֲרֵי לְבַבְכֶם, וְאַחֲרֵי עֵינֵיכֶם, אֲשֶׁר-אַתֶּם זֹנִים, אַחֲרֵיהֶם The next Dvar Torah is said over from Rav Mordechai Druk the late Maggid of Yerushalayim in his Sefer Darash Mordechai (pg # 136). Rashi explains the Posuk by saying העין רואה והלב חומד והגוף עושה את העבירות The eyes sees and the heart desires based on what the eyes sees. The problem is shouldn’t the Posuk be in the reverse order that Lo Sasuru Acharei Eineichem V’acharei L’vavchem? The order of the Posuk does not seem to be consistent with the Drasha that Rashi is bringing?

Rav Druk explained that two people can be walking down the street at the same time and one sees something improper and notices it while another person doesn’t notice it. It is true that when you see something with your eyes as a result the heart desires. But what a person chooses to see and notice is based on his Hakdama of preparing his Leiv to be a Leiv Chomeid. It is a cycle the eyes see and the heart desires and then the eyes see and notices again. A person who prepares his heart properly has a Siyata Dishmaya not to see things that he should not be seeing.

Eisav goes out to fight and the Posuk says in 33:5 ה  וַיִּשָּׂא אֶת-עֵינָיו, וַיַּרְא אֶת-הַנָּשִׁים  Eisav noticed the women. When Yitzchak went out to Daven Mincha and Rivka was coming back with Eliezer the Posuk says 24:63 סג  וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, לִפְנוֹת עָרֶב; וַיִּשָּׂא עֵינָיו וַיַּרְא, וְהִנֵּה גְמַלִּים בָּאִים  Yitzchak didn’t even notice that Rivka was there. He didn’t see anything he should not have seen. Depending on where a person is that affects what a person sees.

Rav Druk said over that the Nesivos when he would walk into the Bais Medrash would do Teshuva on what he had seen before he started to learn so that what he saw on the streets wouldn’t affect his learning. We who walk through streets that are far less pure than what the Nesivos saw just sit down and start to learn right away. It has to do with where a person is coming from and the orientation of a person. We see all the time that two people can go through the same experience and can see, observe, feel, or even Daven for very different things.

Why is the Parsha of Tzitzis together with the Parsha of the Meraglim? The idea of Tzitzis is Uri’isem Oso to see the Tzitzis. Two people can look at Tzitzis and see different things. One person can see just strings and someone else sees the Taryag Mitzvos, the Mitzvos of Hashem in the Tzitzis.

 Rebbi mentioned how he used to see Rav Moshe say Uri’isem Oso and lift the Tzitzis before his eyes and look at them. He saw more than just strings in the Tzitzis. People who only see strings stop looking at their Tzitzis by Uri’isem Oso because they don’t even realize that they are saying Uri’isem Oso. You have to train yourself. When the Leiv has the right desire than the Ayin Ro’e, then the eye sees properly.

Free Will To Harm Others - Mishpatim 5770

, עַל-מִשְׁעַנְתּוֹ--וְנִקָּה הַמַּכֶּה:  רַק שִׁבְתּוֹ יִתֵּן, וְרַפֹּא יְרַפֵּא  The Halacha is, if someone is Mazik someone, he pays Sheves and Ripui. The Gemara in Maseches Bava Kamma 85a (16 lines from the bottom) learns, דתניא דבי ר' ישמעאל אומר (שמות כא) ורפא ירפא מכאן שניתן רשות לרופא לרפאות that Rapoi Yirapei teaches us that a doctor has permission to heal. The Gemara goes on to explain that you shouldn’t say that the Ribboinoi Shel Oilam harmed someone so how can you say that a doctor has the right to heal him, because the Posuk comes to teach that a doctor is permitted to heal someone.

The Chofetz Chaim in Sheim Oilam which is printed in Likutai Chofetz Chaim on Parshas Mishpatim brings from this Drasha a Raya to a fundamental Shaila in Yahadus. We have discussed many times in the past, that there is a Machloikes Rishoinim in Hashkafa whether it is possible for a person to hurt another person. If Reuvein wants to punch Shimon in the nose, does he have Bechira (free will) to do so or not. Or do I say about Shimon that a person doesn’t get hurt on earth unless decreed on by Hashem?

The Rambam and the Chinuch hold that it is impossible to hurt anybody unless it was Nigzar Alav Min Hashamayim. Therefore, Hashkafa wise a person is not permitted to take Nekama as it had already been Nigzar that he would get hurt.

The Alshich and the Ohr HaChaim Hakadosh disagree and say that a person has Bechira to do Aveiros. So if someone wants to hurt someone else, he is able to do so.

The Chofetz Chaim brings a Raya to the Rambam and the Chinuch.  This Posuk of Rapoi Yirapei that teaches us that a doctor has permission to heal is in Parshas Mishpatim which is not talking about a person who became sick and therefore needed a doctor. The Posuk is talking about 2 people who are quarreling and have to pay Sheves and Ripui. Someone hit someone else, yet I would have a Hava Amina to say that if Hashem harmed him that a doctor has no right to heal him. So therefore we have the Posuk Rapoi Yirapei which teaches us that a doctor has permission to heal.

According to Alshich it is very Shver, as what is the Raya from this Posuk? Maybe when a person becomes sick and it is straight from Shamayim, you have no right to heal him. Over here it wasn’t that he got hurt Min Hashamayim, however, it was the other person who used his Bechira to harm someone and therefore a doctor should be permitted to heal him. So it is a Raya that whenever someone gets hurt it is only because it was Nigzar Alav Min Hashamayim as the Rambam and Chinuch say. It would be a Mitzvah to try to find a Teretz for the Alshich to fit in as well.

Agav, this would answer another question as well. Why is the Posuk Davka by Rapoi Yirapei, why don’t we say the same thing by Mamanus as well when someone damages someone else’s property and causes a monetary loss? Bais Din should say, if the Ribboinoi Shel Oilam decreed that this person should lose money why are we saying that he should be paid back by the damager? Shouldn’t we need a special Posuk to teach us this?

To cause someone else a loss of money is possible as the Gemara says that when you steal from someone you are Matriach the Ribboinoi Shel Oilam to get the money back to him. Davka by causing Hezek to a Guf do we have this idea that Rapoi Yirapei since no one can be hurt unless it was Nigzar Alav Min Hashamayim.

Future Potential – Parshas Shemos 5772

Let me start with 2 ideas that are Yesodosdik in that they are Hanhagos, ways that people should behave by looking at the way Hashem behaves. Let me begin with the Yesod of the Mishne L’melech in his Sefer Perashos Had’rachim.
We know that Hakadosh Baruch Hu judges a person Ba’asher Hu Sham, according to the way he is at any given time. What happens in the future Hakadosh Baruch Hu does not count in the Cheshbon of a person.
Yet we find in this week’s Parsha that Moshe Rabbeinu is standing at the Sneh and he asks the Ribbono Shel Olam in what Zechus will Klal Yisrael leave Mitzrayim. The Zechus is as it says in the Posuk 3:12 (בְּהוֹצִיאֲךָ אֶת-הָעָם, מִמִּצְרַיִם, תַּעַבְדוּן אֶת-הָאֱלֹקים, עַל הָהָר הַזֶּה). In the Zechus of the Torah that Klal Yisrael will accept in the future they are going to go out of Mitzrayim now. Even though in the end they are going to do the Eigel too, they are going to create an Eigel at Har Sinai, the Mishneh L’melech says a Yesod. That Hakadosh Baruch Hu judges a person Ba’asher Hu Sham and not based on Aveiros that are going to happen later.
When it comes to something good it is not like that because Hashem desires kindness. The Mishneh L’melech says that when it comes to something good Hakadosh Baruch Hu does do things based on things that will happen in the future. If a person has a Zechus in the future he already gets Zechusim now.
We find a similar thing in last week’s Parsha, Parshas Vayechi. We find 2 Rashis, one Rashi tells us that when Ephraim and Menashe were brought before Yaakov (וירא ישראל את בני יוסף: בקש לברכם ונסתלקה שכינה ממנו, לפי שעתיד ירבעם ואחאב לצאת מאפרים, ויהוא ובניו ממנשה).That Yaakov saw that in the future Reshayim would come from Ephraim and Menashe. That (ירבעם ואחאב) would come from Ephraim and Yeihu and his children would come from Menashe. When Yaakov saw that this was going to happen Bikeish Yosef Rachamim Al Hadavar V’nacha Alav Ruach Hakodesh. This influence passed.
Then just a few Pesukim later Yaakov Avinu says 48:19 (וַיֹּאמֶר יָדַעְתִּי בְנִי יָדַעְתִּי--גַּם-הוּא יִהְיֶה-לְּעָם, וְגַם-הוּא יִגְדָּל) when he is giving the Berachos, there Yaakov says that Yehoshua is going to come from Ephraim and because of that I am giving the Beracha to Ephraim first. In other words, when it came to the future involving Reshaim like Yerovom, Achov, and Yeihu the feeling passed, it didn’t influence the actions of Yaakov Avinu. When it came to somebody good that was going to come from them, Gidon and Yehoshua that were going to come from Menashe and Ephraim, then he was Dan Al Ha’asid then he behaved based on what would happen in the future. When it comes to good things a person gives credit even to something which will happen in the future. This is the Yesod of the Mishneh L’melech.
We know that human beings are supposed to emulate the actions of Hakadosh Baruch Hu. Basically, what we are saying now is, that when you look at a person you should look to see the good even the potential good, the promises of good things that may not have even happened. If it is good you should give credit for promises, you should give credit for a hope that in the future things will go well. When it comes to negative things, negative things should be ignored. This is a lesson from the Mishneh L’melech.
באשר הוא שם