The vision of the Land of Israel and the complexity sufferings
For Parashat Shlach - Rabbi Eliezer Shenvald- 5780
The Sin of the Spies is one of the traumatic events that has dramatically affected the history of the Jewish people. At the time, it delayed an entire generation at the entrance to Eretz Yisrael, and as a result, the generation that left Egypt died in the desert. On the night of the return of the spies, instead of an overwhelming joy over the news of entry, they wept needlessly. בכיה של חנם
וכתיב (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא אמר רבה אמר ר' יוחנן (אותו היום ערב) תשעה באב היה אמר להם הקב"ה אתם בכיתם בכיה של חנם ואני קובע לכם בכיה לדורות
"And it is further written: “And all the congregation lifted up their voice and cried and the people wept that night” (Numbers 14:1). Rabba said that Rabbi Yoḥanan said: That night was the night of the Ninth of Av. The Holy One, Blessed be He, said to them: You wept needlessly that night, and I will therefore establish for you a true tragedy over which there will be weeping in future generations" (Taanit 29a)
'The Sin of the Spies' wounded the initial, conscious, simple relationship between the people and their land, leaving a scar that required reconnecting. It reoccurs when political and security issues are on the agenda and need solutions. To learn from past failure experiences, you must go back to this Parasha, and turn on its countless aspects.
In recent weeks there has been an argument over President Trump's plan for Israeli sovereignty over the Jordan Valley, Judea and Samaria and its complexity, and we would like to shine on the complexity of the debate considering the Parasha.
The spies' “reconnaissance intelligence information” had two sections and one conclusion. In the "Land and Infrastructure" section, they reported on the good of the land:
...וַיַּרְא֖וּם אֶת־פְּרִ֥י הָאָֽרֶץ...וַיֹּ֣אמְר֔וּ בָּ֕אנוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֣ר שְׁלַחְתָּ֑נוּ וְ֠גַם זָבַ֨ת חָלָ֥ב וּדְבַ֛שׁ הִ֖וא וְזֶה־פִּרְיָֽהּ׃
"…as they showed them the fruit of the land. This is what they told him: “We came to the land you sent us to; it does indeed flow with milk and honey, and this is its fruit." (Bamidbar 13:26-27).
In the "enemy" section, they reported on its military strength and fortifications:
אֶ֚פֶס כִּֽי־עַ֣ז הָעָ֔ם הַיֹּשֵׁ֖ב בָּאָ֑רֶץ וְהֶֽעָרִ֗ים בְּצֻר֤וֹת גְּדֹלֹת֙ מְאֹ֔ד וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם׃
"However, the people who inhabit the country are powerful, and the cities are fortified and very large; moreover, we saw the Anakites there". (ibid 28).
And in the second, there was not only a report but also an "estimate" that went beyond their mission:
אפס שהיא מורה על דבר אפס ונמנע מן האדם שאי אפשר בשום ענין
"however" (efes, which also means nothing or nonexistent), which indicates a thing's nothingness and inaccessibility to a person in that it is impossible in any way. (Ramban ibid) In their opinion the occupation is impossible.
The commentators were divided: Rashi says the first section had a true report as part of the manipulation in the second section:
כָּל דְּבַר שֶׁקֶר שֶׁאֵין אוֹמְרִים בּוֹ קְצָת אֱמֶת בִּתְחִלָּתוֹ, אֵין מִתְקַיֵּם בְּסוֹפוֹ:
"They stated this because no fabricated statement in which one does not say at least some true words at first can in the end be maintained" (Rashi 27)
But Ramban thinks the two sections were reporting the truth:
והנה בכל זה אמרו אמת והשיבו על מה שנצטוו
"And note that they spoke truthfully in all of this and answered what he commanded…. for they were to answer truthful words to the one who sent them" (Ramban ibid).
Their sin was in the "assessment" that the mission was impossible:
אבל רשעם במלת אפס
"Rather their evil was with the word, "however" – efes…" (ibid).
To Ramban we could say that there was a complexity and a dilemma between the two sections: first, showing the good of the land and its fruits, the fulfillment of the dream and the Divine promise to arrive in the land of milk and honey, and why is the land worth fighting for and conquering it. And the second one, showing the military might of the inhabitants of the country and why it is from dangerous to impossible to conquer it! For the Ramban this is a real scenario of a complex and challenging reality. It was precisely in this situation that they should have stuck to the vision and not be confused. And that was Caleb's response:
וַיַּ֧הַס כָּלֵ֛ב אֶת־הָעָ֖ם אֶל־מֹשֶׁ֑ה וַיֹּ֗אמֶר עָלֹ֤ה נַעֲלֶה֙ וְיָרַ֣שְׁנוּ אֹתָ֔הּ כִּֽי־יָכ֥וֹל נוּכַ֖ל לָֽהּ׃
"Caleb hushed the people before Moshe and said, “Let us by all means go up, and we shall gain possession of it, for we shall surely overcome it.” (ibid 30)
The complexity of the situation is not ignored, but when there is a compass of values, a vision of complexity is not a neutralizing motive but a challenge that must be dealt with successfully!
The History is back. Unlike every nation and country, in all the intersections of Israeli history, there were complexities and dilemmas.
"קשר הקודש של ישראל עם ארצו הקדושה אינו דומה לקשר טבעי, שכל עם ולשון מתקשר על ידו אל ארצו".
"Israel's holy relationship with its holy land is not like any other natural connection, which every nation and language communicates with it to its own land" (Olat Reiyah part 1- 203)
שָׁלֹשׁ מַתָּנוֹת טוֹבוֹת נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, וְכוּלָּן לֹא נְתָנָן אֶלָּא עַל יְדֵי יִסּוּרִין, אֵלּוּ הֵן: תּוֹרָה וְאֶרֶץ יִשְׂרָאֵל וְהָעוֹלָם הַבָּא.
“Rabbi Shimon ben Yoḥai says: The Holy One, Blessed be He, gave Israel three precious gifts, all of which were given only by means of suffering, which purified Israel so that they may merit to receive them. These gifts are: Torah, Eretz Yisrael, and the World-to-Come” (Berakhot 5a).
The complexity of a 'gift' received by means of suffering! The suffering not only of the body but also of the soul and the peace of mind in the dilemmas and complexities of inheriting and settling the land.
Israeli sovereignty over the Jordan Valley and Israeli towns across Judea and Samaria sponsored by the US is a significant event, and an important milestone in the connection of the Jewish people to their homeland.
However, if it is conditional on the mere establishment of a Palestinian state, it is out of the question. Is it right to accept it and win sovereignty, as with the ‘47-partition plan, assuming that the Palestinians are never likely to agree to it? And what if they do?!
And who would insist that this agreement not be used in the future for unilateral moves, internal initiatives, or international pressures from the outside? And, because of these concerns, should we relinquish the achievement of applying US-recognized sovereignty?
This is a difficult and complex dilemma! Here too, the value compass and vision of the long-term inheritance should guide us.
Choice for generations
Parsha and its Implementation – Shlach Lecha’ - Rabbi Eliezer Shenvald - 5779
What can be learned from the spies’ sin story?
The spies’ sin was undoubtedly a very serious sin. We are faced with its severity by the seriousness of the punishment. An entire generation that dies in the desert and will not enter the land. The impression of this sin and its harsh consequences continue to accompany the people of Israel for generations to this day. If it were a sin that is the result of certain rare circumstances, it would be a sin of that moment, a non-ordinary stumble that had nothing to teach us for generations. But the spies’ sin has certain characteristics that are very similar to the life of the individual and the nation in daily life, and therefore it is necessary to learn from it for generations. We would like to point out one issue.
And it is further written: “And all the congregation lifted up their voice and cried and the people wept that night” (Bamidbar 14:1). Rabba said that Rabbi Yoḥanan said: That night was the night of the Ninth of Av. The Holy One, Blessed be He, said to them: You wept needlessly that night, and I will therefore establish for you a true tragedy over which there will be weeping in future generations. (Taanit 29a). And then it was decreed on the Temple to be destroyed" (Bamidbar Rabbah 16:20).
The spies stood before the people. Ten of them spoke badly about the land, and Joshua and Caleb praised. Ten spies called them, in the smallest and weakest of the spirit, to ignore the Divine command and without understanding the magnitude of the vision and the time: “We cannot attack that people, for it is stronger than we.” (Bamidbar 13:31). In contrast, Joshua and Caleb called them, in the strength of the spirit, in recognition of the Divine command and the magnitude of the vision and the time: “Let us by all means go up, and we shall gain possession of it, for we shall surely overcome it.” (Bamidbar 13:30). Lest they miss the timing! Because their choice is for generations.
The people of Israel as individuals and as a public were asked to choose who they wanted to follow. And whether they succumb to grumbling and whining, to the weakness of the moment. Or they fill up with strength and attributes and know the size of timing, and its implications for generations and for ever and ever.
Their weeping and their choice preferred the life of the moment, missed the opportunity and became a "weeping for generations"!
At a later stage Am Israel understands the mistake. There are those who seek to correct it:
וַיַּשְׁכִּ֣מוּ בַבֹּ֔קֶר וַיַּֽעֲל֥וּ אֶל־רֹאשׁ־הָהָ֖ר לֵאמֹ֑ר הִנֶּ֗נּוּ וְעָלִ֛ינוּ אֶל־הַמָּק֛וֹם אֲשֶׁר־אָמַ֥ר ה' כִּ֥י חָטָֽאנוּ׃
"Early next morning they set out toward the crest of the hill country, saying, “We are prepared to go up to the place that the LORD has spoken of, for we were wrong.” (Bamidbar 14: 40). But this was a late awakening, the damage had already been done and it was not reversible: וַיֹּ֣אמֶר מֹשֶׁ֔ה לָ֥מָּה זֶּ֛ה אַתֶּ֥ם עֹבְרִ֖ים אֶת־פִּ֣י ה' וְהִ֖וא לֹ֥א תִצְלָֽח׃
But Moses said, “Why do you transgress the LORD’s command? This will not succeed. (Bamidbar 14: 41)
A famous midrash describes the gap between man's attitude to his act at the time of acting - and the way in which the act is later perceived in perspective years later:
אָמַר רַבִּי יִצְחָק בַּר מַרְיוֹן בָּא הַכָּתוּב לְלַמֶּדְךָ שֶׁאִם אָדָם עוֹשֶׂה מִצְוָה יַעֲשֶׂנָּה בְּלֵבָב שָׁלֵם, שֶׁאִלּוּ הָיָה רְאוּבֵן יוֹדֵעַ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו (בראשית לז, כא): וַיִּשְׁמַע רְאוּבֵן וַיַּצִּילֵהוּ מִיָּדָם, בִּכְתֵפוֹ הָיָה מוֹלִיכוֹ אֵצֶל אָבִיו. וְאִלּוּ הָיָה יוֹדֵעַ אַהֲרֹן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו (שמות ד, יד): הִנֵּה הוּא יֹצֵא לִקְרָאתֶךָ בְּתֻפִּים וּבִמְחוֹלוֹת הָיָה יוֹצֵא לִקְרָאתוֹ. וְאִלּוּ הָיָה יוֹדֵעַ בֹּעַז שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו: וַיִּצְבָּט לָהּ קָלִי וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, עֲגָלוֹת מְפֻטָּמוֹת הָיָה מַאֲכִילָהּו. (רות רבה פרשה ה ו)
Rabbi Yitzchak the son of Maryon said: "the scripture came to teach us that if a man is going to do a mitzvah, let it be done with his whole heart. Now if Reuben had known that the Holy One, blessed be He would write about him "And Reuben heard it, and delivered him out of their hand (Genesis 37:21)" on his shoulder he would have brought him to his father. And if Aaron had known that the Holy One, blessed be He would write about him "And also, behold, he comes forth to meet you (Exodus 4:14)" with tambourines and dances he would have met him. And if Boaz had known that the Holy One, blessed be He would write about him "And they reached her parched corn, and she did eat and was satisfied, and left thereof" he would have fed her with fattened calves" (Ruth Rabbah 5). So, what can be learned from this? That at the time of the act one must relate to every good and required act (mitzva), as if it were something of great value, and long-term, for generations, and not a trivial matter! So that the timing will not be missed and there will be no “weeping for generations”.
"כל ספרי הנביאים וכל הכתובים עתידין ליבטל לימות המשיח חוץ ממגילת אסתר" (רמב"ם מגילה ב יח).
Esther was an exception. She was the "miracle maker who knew her miracle" (according to Nida 31a), she recognized the size of the miracle and the historical event to which she was a partner. Not as a special miracle, but rather as a message for generations.
אמר רב שמואל בר יהודה שלחה להם אסתר לחכמים קבעוני לדורות (מגילה ז א).
Rav Shmuel bar Yehuda said: Esther sent to the Sages: Establish me for future generations. Esther requested that the observance of Purim and the reading of the Megilla be instituted as an ordinance for all generations. (Megillah 7a)
And merited to be remembered for good, forever:
וִימֵ֞י הַפּוּרִ֣ים הָאֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִתּ֣וֹךְ הַיְּהוּדִ֔ים וְזִכְרָ֖ם לֹא־יָס֥וּף מִזַּרְעָֽם׃
“Consequently, these days are recalled and observed in every generation: by every family, every province, and every city. And these days of Purim shall never cease among the Jews, and the memory of them shall never perish among their descendants”. (Esther 9:28)
“כל ספרי הנביאים וכל הכתובים עתידין ליבטל לימות המשיח חוץ ממגילת אסתר והרי היא קיימת כחמשה חומשי תורה וכהלכות של תורה שבעל פה שאינן בטלין לעולם”
“All Prophetic Books and the Sacred Writings will cease [to be recited in public] during the messianic era except the Book of Esther. It will continue to exist just as the Five Books of the Torah and the laws of the Oral Torah that will never cease”. (Mishneh Torah Scroll of Esther and Hanukkah 2:18).
The individual and the public are asked to choose all the time. Sometimes without giving it much thought or weaknesses. And the elections are made out of the accounts of time, of the here and now. It is difficult to see these decisions as something that will affect generations. Only after a while will it turn out to be a “choice for generations”, or perhaps “weeping for generations”. In retrospect it is difficult to understand or explain why they were negligent at the time of their choice.
This is how the Sages teach the lesson from the sin of the spies, for generations, as "weeping for generations." From then on, already at the time of acting, the deeds must be examined as potential 'generational choices' in order to prevent “weeping for generations”. The current message for today, will be taken by each person and by his choices.