From: Yeshivat Har Etzion Office <office@etzion.org.il>
To: yhe-parsha@etzion.org.il
Subject: PARSHA61 -33: Parashat Shelach

YESHIVAT HAR ETZION
YISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************

PARASHAT SHELACH

Lack of Confidence, Lack of Faith

By Rav Yair Kahn

The "chet ha-meraglim," the sin of the spies, was
not only the most catastrophic episode to befall the
Jewish people in the desert, but also one of the most
significant and influential occurrences in all of Jewish
history. In analyzing this episode, our point of
departure must be the events we read about in last week's
parasha, since the "chet ha-meraglim" did not occur in a
historical vacuum, but rather constituted a critical and
dramatic link in the long chain of Jewish history.
Therefore, it would be misleading to extract the "chet ha-
meraglim" from the flow of events preceding and
succeeding it, removing it from its historical context
and treating it as the singular point of failure of the
generation of the exodus.

In last week's shiur, we traced the process of the
deterioration of "machaneh Yisrael." We focused upon
three domains: the general population, the leadership and
the stature of Moshe. In this week's parasha, we find
that the decline in these three areas deepens, converging
with tragic force as the structure of the "machaneh"
collapses.

Our parasha begins with the divine command to send
spies into Canaan on a fact-finding mission.

"Send out men to scout the land of Canaan, which I
am giving to the people of Israel; send one man from
each of their ancestral tribes, each one a chieftain
among them." (Bemidbar 13:2)

The midrash already noted the discrepancy between this
account and Moshe's rendition transcribed in Sefer
Devarim, according to which the people, not God,
requested that spies be sent.

"Then all of you came to me and said, Let us send
men ahead to reconnoiter the land for us..."
(Devarim 1:22)

In addition, the gemara (Sota 34b) pointed to the oddity
of the term "lekha" ("Send FOR YOU"), which indicates a
personal objective and seems out of place within the
context of a divine imperative. Based on these two
observations, both the midrash and the gemara conclude
that the idea of sending spies was initiated by the
people. God merely consented to their whim. In the
words of Rashi (Bemidbar 13:2):

"'Send for you' - of your own accord: I am not
commanding you to do so, but if you wish, then send.
For the Jews came and said, 'Let us send men ahead,'
and Moshe consulted the Almighty. God said: I have
already told them that the land is good ... On their
lives, I will give them room to be led astray by the
words of the spies so that they will not inherit the
land."

This observation of our sages is important insofar
as it highlights the sharpness of the transition that has
transpired. The tension and excitement generated by the
awareness that Jewish destiny was about to be realized
have disappeared. Bnei Yisrael are no longer consumed by
the burning desire to enter Eretz Yisrael, but are now
presented as hesitant and insecure, afraid to blindly
follow the Almighty. They require an encouraging report
from their peers and leaders in order to continue the
campaign. Moreover, until this point, the delays in the
journey were divinely imposed. Suddenly, separated by a
mere eight-day march from the promised land, the people
themselves engineer a postponement. One can sense a
silent sigh of relief, as God agrees to their request and
delays the journey an additional forty days.

Moshe selected one leader from each tribe to
undertake this mission. At first glance, this is a
perplexing choice. Communal leaders make for poor spies.
Furthermore, a group of twelve foreigners is apt to
attract attention. One gets the impression that Moshe
intended a ceremony, not a clandestine operation. In
fact, the Ramban notes that in their original request
(Devarim 1:22), Bnei Yisrael use the term "ve-yachperu,"
which denotes uncovering that which is hidden (i.e.
spying). However, God assents by utilizing the verb "ve-
yaturu" (Bemidbar 13:2), which suggests a more leisurely
form of travel.

This observation indicates that the people's request
was not fulfilled totally. Whereas the people, due to
lack of confidence and imperfect faith, conceived an
undercover mission, God revised the objective and granted
permission for a triumphant pilot trip. Moshe's choice
of tribal leaders was a clear indication of this new
agenda. However, with the exception of Calev and
Yehoshua, these leaders failed miserably in their
mission. Instead of inspiring the people and instilling
them with faith and confidence, the scouts acted as
spies, not as tourists and aroused the fear that had lain
dormant in the unbelieving hearts of the nation.

At this point we find the machaneh in total
disarray. Overcome by grief and fear, the people are
willing to reject the entire redemption process and
return to slavery in Egypt. Even Moshe, who saved the
nation from suffering and bondage with a spectacular
display of miracles, stands powerless. His stature has
been tarnished, and the nation's total confidence in him
and absolute respect for him, displayed just one year ago
at the shores of the Red Sea -

"...they had faith in God and in His servant Moshe"
(Shemot 14)

- is replaced by the mutinous call -

"Let us head back to Egypt." (Bemidbar 14)

The voices of Yehoshua and Calev are drowned out by
threats of violence, and only divine intervention
prevents bloodshed.

The "machaneh" which was constructed with such
precision at the beginning of "Chumash Ha-pekudim" has
collapsed. The multi-colored social fabric has
unraveled. The general population and the leadership -
even Moshe Rabbeinu - is malfunctioning.

Directionless and shattered, the entire generation
that had experienced redemption and witnessed God's
miracles is now doomed to perish in the wilderness. The
"machaneh" which was intended to reflect the incarnation
of the ideal religious community, and realize the
fulfillment of the messianic dream, will never enter the
promised land. The 600,000 who were enumerated and
enlisted as part of Knesset Yisrael are now destined to
be buried in the desert.

However, there is something strange about God's
reaction. God's response contains a troublesome
redundancy, seeming to repeat the divine decree that the
generation that left Egypt will perish in the wilderness.
First, we read:

"And God said to Moshe: How long will this people
spurn Me, and how long will they have no faith in Me
despite all the signs that I have performed in their
midst? I will strike them with pestilence and
destroy them...
[Moshe then prays on behalf of Bnei Yisrael.]
And God said: I shall pardon, as you have asked.
Nevertheless ... none of the men who have seen My
Presence and the signs that I have performed in Egypt
and in the wilderness, and who have tried Me these
many times and have disobeyed Me, shall see the land
that I promised on oath to their fathers; none of
those who spurn Me shall see it. But My servant
Calev, because he was imbued with a different spirit
and remained loyal to Me - him I will bring into the
land..." (Bemidbar 14:11-12, 20-24)

This is followed immediately by an additional decree that
doesn't seem to add anything of substance.

"God spoke further to Moshe and Aharon: How much
longer shall that wicked congregation keep inciting
against Me? Very well, I have heeded the incessant
complaints of the Israelites which they have
instigated against Me. Say unto them: 'As I live,'
says the Lord, 'I will do just as you have urged Me.
In this very wilderness shall your carcasses drop.
Of all of you who wrecorded in your various lists
from the age of twenty years up, you who have
complained against Me, not one shall enter the land
in which I swore to settle you - save Calev ben
Yefuneh and Yehoshua bin Nun.'" (Bemidbar 14:26-30)

Why was this repetition necessary? Did the first
account lack the required clarity? Let us focus on
certain distinctions between these two versions. The
first account refers to a religious crisis. It uses the
term "yena'atzuni," which indicates a form of blasphemy,
and it laments the people's lack of faith despite the
fact that they personally had witnessed divine miracles.
The second account, on the other hand, attacks the
people's "telunot" (complaints), but makes no reference
to a religious crisis.

In the second version, the decree is an expression
of poetic justice. God will bring upon the people that
which in actuality they brought upon themselves, by
claiming that they would perish in the wilderness.
However, according to the first rendition, the tone is
punative. Initially, the blasphemers are faced with
immediate annihilation. Following Moshe's passionate
petition, the sentence is modified, and all those who
witnessed the miracles in Egypt, but nevertheless lacked
faith, are barred from entering the promised land. It is
also noteworthy that the only exception to the first
decree is Calev. Yehoshua is included in the exemption
only according to the second version.

The commentators suggest various solutions regarding
the dual decree. However, based on the above, it would
seem that the separate decrees relate to independent
aspects of the sin. On the one hand, the entire episode
reflects a lack of religious faith. The apostasy reaches
a climax when the spies return and proclaim:

"We came to the land you sent us to; it does indeed
flow with milk and honey, and this is its fruit.
However, the people who inhabit the country are
powerful, and the cities are fortified in the Negev
region; Hittites, Jebusites, and Amorites inhabit
the hill country; and Canannites dwell by the sea
and along the Jordan." (Bemidbar 13:27-28)

According to the spies, the children of Israel
cannot conquer Canaan due to the inhabitants' might.
Although they are being subtle, their intent is revealed
by one word - "Efes" (however), meaning that it is
impossible! (See Ramban.) Only Calev catches the
significance of this remark, and responds swiftly to the
challenge.

"Calev hushed the people before Moses and said: Let
us by all means go up, and we shall gain possession
of it, for we shall surely overcome it." (Bemidbar
13:30)

However, the spies immediately cut him off.

"But the men who had gone up with him said: We
cannot attack that people, for it is stronger than
we." (Bemidbar 13:30)

This exchange revolves around the basic theological
issue of faith in an omnipotent God. The spies'
blasphemous argument finds a receptive audience and is
countered only by Calev. Although Yehoshua neither
joined with the spies nor identified with their argument,
he nonetheless reacted haltingly and failed to join
Calev.

The first decree attacks the theological aspect of
the sin of the spies. It laments the blasphemy and
threatens immediate punishment for the transgressors.
This decree is modified due to Moshe's intervention, and
the sentence is delayed, but will be carried out
nonetheless on those who still lacked faith despite all
the miracles that they had witnessed in Egypt. Only
Calev is exempted explicitly from this decree.

A careful reading of the parasha reveals an
additional issue that is not purely theological.
Following this initial expression of apostasy, the
children of Israel begin to cry and complain.

"The whole community broke into loud cries, and the
people wept that night. All the Israelites railed
against Moshe and Aaron. 'If only we had died in the
land of Egypt,' the whole community shouted at them,
'or if only we might die in this wilderness! Why is
the Lord taking us to that land to fall by the
sword? Our wives and children will be carried off!
It would be better for us to go back to Egypt!' And
they said to one another, 'Let us head back for
Egypt.'" (Bemidbar 14:1-4)

This reaction is not unique to the sin of the spies;
it is characteristic of the Israelites' behavior from the
time they were taken out of Egypt. However, we find that
the volume of the complaint reaches new levels, as the
people hysterically break into tears and reach the
mutinous conclusion to overthrow Moshe and return to
Egypt. At this point, Yehoshua joins forces with Calev,
in an attempt at calming down the hysterical nation - but
to no avail.

The second decree makes explicit reference to the
people's complaints, but totally ignores the theological
aspect. Not lack of faith, but a character flaw typical
of the first generation, results in the need to wait for
a new generation to take over in order to successfully
complete the journey. Members of the first generation,
who were raised as slaves, lack the self-assurance and
resolve necessary to enter Eretz Yisrael.

From this perspective, we can trace the disastrous
events of the spies all the way back to the exodus. God
realized that Bnei Yisrael were not ready to face battle,
and led them on a circuitous route in order to avoid what
in retrospect accurately describes the episode of the
spies.

"Now when Pharaoh let the people go, God did not
lead them by way of the land of the Philistines,
although it was nearer; for God said: The people may
have a change of heart when they see war, and return
to Egypt." (Bemidbar 13:17)

Ibn Ezra questioned why the Jewish people were so
afraid of the Egyptian army, despite their own numerical
superiority. He perceptively answered the following:

"For the Egyptians were the Israelites' masters, and
the generation that left Egypt had learned from
childhood to suffer the burden of Egypt; their spirit
was lowly, and how could they now fight against their
masters? [Furthermore,] the Israelites were weak and
untrained in warfare; behold how a small band of
Amalekites came and, were it not for Moshe's prayer,
they would have weakened Israel." (Commentary to
Shemot 14:13)

He continues with the shocking claim that this character
flaw, not the sin of the spies, was the real reason that
the first generation had to be succeeded by a new
generation before entering Eretz Yisrael.

"And God alone, who charts the course of history,
brought about the death of the males who had left
Egypt, for they had not the strength to battle the
Canaanites. And there arose another generation, the
generation of the wilderness, which had never
experienced exile and were of high spirit..."

From all this we see that there is another aspect to
God's decree in the wake of the spies episode, an aspect
which is not rooted in the theological plane and is not
necessarily to be viewed in terms of crime and
punishment. The Israelites at this stage of development,
recently freed from bondage, are simply not ripe to enter
the Land of Israel. (This will be discussed in greater
detail in the shiur on Parshat Chukat) Their immaturity
is reflected by their strong emotional need to send spies
before continuing on their journey, and their total loss
of composure upon hearing the spies' report. It would
take another forty years for them to be succeeded by a
new generation - a generation raised as free men and
driven by a passionate desire to fulfill their role in
the continuing saga of Jewish destiny.

*****************************************************