The Episode of the Spies - An Entree to Mitzvos

The Torah portion of Shlach relates how Moshe sent 12 individuals to spy out Eretz Yisrael. This was done in order to find out the best and easiest way[1] of conquering the land,[2] and also to obtain more information about the country and its inhabitants.[3]

Upon their return, the spies - with the exception of Calev and Yehoshua - committed the grave sin of telling the Jewish people that the land would be impossible to conquer,[4] inasmuch as they had witnessed the "inhabitants of the land to be mighty people, who dwelt in fortified cities."[5]

Why was the spies' report considered sinful? They were, after all, sent to find out whether the land's inhabitants were "mighty or weak" and whether they lived "in open places or in fortified cities."[6] Their response seems to have been entirely appropriate; why is it considered a sin?

In fact, Moshe merely sent the spies to determine the best place from which to start the conquest, and the easiest manner in which it could be achieved by natural means. Since G-d does not perform miracles unnecessarily,[7] the Jewish people had to do as much as possible to conquer the land on their own, even if they would eventually have to rely on a miracle. Moshe, however, was sure that Eretz Yisrael was conquerable, for G-d had commanded the Jews to conquer it.

Yet the spies went beyond their assigned task. Not only did they tell the Jewish people about the land and its inhabitants, but they drew an unsolicited (and erroneous) conclusion that the land would be impossible to conquer by natural means, although G-d had so commanded.

The episode of the spies carries an all-important lesson with regard to Torah and mitzvos in general: It is essential to realize that, since all the mitzvos were commanded by G-d, we must have the ability to perform them, for G-d requests of man only that which he is capable of fulfilling.[8]

Even a human being would not request his fellow to undertake a task which he knows to be beyond the latter's ability; to do so would be senseless. Surely, the Creator of man is fully aware of man's potential as well as his weakness. When He commands us to perform a mitzvah, we are surely able to do so.

Nevertheless, even as we are armed with the knowledge that we can fulfill our appointed tasks, we are not to rely on miracles.[9] Quite the contrary: the fulfillment of mitzvos in a natural manner is of primary importance, since the purpose of performing practical commandments is to achieve a dwelling for the A-mighty in this physical world.

Indeed, this was the primary reason for sending the spies: to ascertain the most natural manner of conquering Eretz Yisrael.

There is yet another lesson to be learned from the episode of the spies: A person should contemplate - "scout out" - the significance of the mitzvah he is about to perform.[10] Not only should he realize the significance of that particular commandment, but also the intent of all the mitzvos: that he is about to fulfill G-d's Divine will.

This concept is inherent in the blessing made prior to the performance of all mitzvos: "Who has sanctified us with His commandments, and has commanded us...." i.e., by performing a mitzvah, the Jew becomes sanctified[11] and united[12] with G-d, the commander of the mitzvah. And this blessing is made prior[13] to performing a mitzvah, for it involves the contemplation of its content and purpose - a "scouting out" of the "land."

Based on Likkutei Sichos, Vol. XIII, pp. 39-42

   

Notes:

1. (Back to text) Ramban on the beginning of Shlach.

2. (Back to text) Bamidbar 13:18-19.

3. (Back to text) Ibid., verses 19-20.

4. (Back to text) Ibid. verse 31.

5. (Back to text) Ibid. verse 28.

6. (Back to text) Ibid., verses 18-19.

7. (Back to text) See Derashos HaRan p. 8. Cf. Shabbos 53b.

8. (Back to text) Shmos Rabbah, beginning of ch. 29; Bamidbar Rabbah 12:3; Tanchuma, Naso 11. See also Avodah Zarah 3a.

9. (Back to text) See Pesachim 64b; Zohar, Vol. I, p. 111a.

10. (Back to text) See Tanya, ch. 41 (p. 56b)

11. (Back to text) See Tanya, ch. 46 (p. 65b).

12. (Back to text) See Likkutei Torah, Bechukosai 45c.

13. (Back to text) Pesachim 7b.

---

Calev's Response

The passage entitled Shlach relates how 12 individuals were sent to spy out Eretz Yisrael. Upon their return, the spies - except for Calev and Yehoshua - told the people that the land would be impossible to conquer, thereby rousing the people's wrath against Moshe. The verse goes on to say:[1] "And Calev quieted the people about Moshe."

Rashi explains[2] how Calev got their attention: "He screamed and said: 'Is this all that [Moshe] the son of Amram has done to us?' "

The listeners thought he was going to speak badly about him, and since they were already angry with Moshe, they became silent in order to hear more about his shortcomings. Then Calev said: 'He [Moshe] has split the sea for us; he made the manna descend for us; he has provided us with quail!' "

Moshe's accomplishments on behalf of the Jewish people were extensive. Why does Rashi conclude that Calev referred to these three achievements in particular?

The spies' case against entering Eretz Yisrael was based on three factors: a) the might of the inhabitants and the fortifications of their cities;[3] b) even before entering the land, the Jews would have to confront nations that would not let them proceed;[4] c) in mentioning the nations the Jews would have to confront, the spies gave precedence to the Amalekites, who had already "burned" the Jewish people once. This aroused an even greater fear.[5]

The spies were not satisfied merely to point out the might of Eretz Yisrael's populace and cities, for they were aware of the Jewish people's belief in G-d; since He told them to enter Eretz Yisrael, surely He could intervene in a miraculous manner, as they had witnessed in the past. Therefore, the spies went on to mention the Amalekites, thereby alluding to the fact that, just as the Jews' earlier doubts in G-d had caused them to be harmed by Amalek,[6] so too would doubts about their ability to conquer the land - for which reason they asked that spies be sent[7] - cause G-d to refrain from performing miracles on their behalf.

However, since G-d agreed to the request that spies be sent, it was logical to assume that He would enable the Jews to enter Eretz Yisrael, their misdeeds notwithstanding. The spies therefore presented yet a third argument - there were nations that would never allow the Jewish people to make it to the borders. Even if G-d would provide miracles regarding the conquest of the land, who was to say that He would help them enter it?

Calev thereupon brought up three of Moshe's accomplishments, and in doing so demolished the spies' arguments.

With regard to the might of the inhabitants, Calev countered with "He has split the sea for us." At the time of the sea's splitting, the Jews were faced with a battle that could not be won by natural means. And just as G-d fought for them then, so too would He fight for them in their conquest of the land.

Calev dealt with the argument about the Amalekites by saying: "he has provided us with quail." Although the request for meat was made with sinful intent,[8] G-d provided it nonetheless. Thus, G-d would provide miracles for the Jewish people even after they had erred in requesting that spies be sent.

The final argument of the spies - that there was no proof that G-d would provide miracles concerning those nations that would hinder their entry into the land - was nullified by Calev's statement, "he made the manna descend for us." The manna which the Jews received in the desert was not essential - the entire journey in the desert was but a preparation for entering the land. Nevertheless, G-d performed miracles even during this preparatory stage. And so too would He provide miracles as the Jews prepared to conquer the land.

Based on Likkutei Sichos, Vol. VIII, pp. 82-89

   

Notes:

1. (Back to text) Bamidbar 13:30.

2. (Back to text) Ibid.

3. (Back to text) Ibid., verse 28.

4. (Back to text) Ibid., verse 29.

5. (Back to text) Ibid. and commentary of Rashi.

6. (Back to text) Rashi, Beshallach 17:8.

7. (Back to text) See commentary of Rashi at the beginning of this portion.

8. (Back to text) Rashi, Bamidbar 11:1, 4.