The Torah portion of Shlach tells of the sin of the spies who "spoke badly about the land they had explored."
[1] One of the ways in which they slandered the land was with their statement:
[2] "We saw nefilim there." Rashi explains that nefilim refers to "giants, the descendants of [the angels] Shamchazai and Aza'eil, who fell from heaven in the generation of Enosh."
The term nefilim is not a new one; it was mentioned in Bereishis.[3] Rashi explains there that in Hebrew, nefilim refers to giants - men of flesh and blood. Why does he alter his explanation here, and say that in our context nefilim refers to the descendants of angels who fell from heaven?
Rashi is thereby answering the following question. In a previous verse,[4] the Torah relates how the spies described the might of the inhabitants of Eretz Yisrael: "However, the people living in the land are fierce ... we also saw there descendants of the giants." What did the spies add here (except for the term nefilim) to what they had stated earlier?
Rashi therefore explains that nefilim means "the descendants of [the angels] Shamchazai and Aza'eil, who fell from heaven." In other words, the spies now stated something entirely new: These are not at all the giants they mentioned earlier, people who were merely physically large. Rather, these are giants who descended from fallen angels.
They stated this fact specifically here because they were responding to the events that transpired between their earlier words and their current ones:
The Torah relates that when the spies concluded their statement about the might of the inhabitants, Calev calmed the people and reassured them that they would indeed be able to conquer the land.[5] He did so, Rashi explains, by recalling the great miracles which G-d had performed for them in the past.
It was to this that the spies replied:[6] "we cannot go up, for he is stronger than us." Rashi explains that they meant to say that even G-d could not get them into the land. The spies, however, were not satisfied to leave it at that. For the Jewish people had witnessed numerous miracles performed on their behalf. How could G-d be helpless in the face of the inhabitants?
They therefore buttressed their contention by stating that among the inhabitants were descendants of the angels "who fell from heaven in the generation of Enosh." In other words, these were beings so powerful that even the Flood - a heavenly punishment that destroyed almost all of mankind - did not destroy them.[7]
Rashi's comment that nefilim here refers to "angels who fell from heaven," is in keeping with the objection of the spies as explained in Chassidus:[8]
The spies much preferred the spiritual lifestyle they led in the desert, completely removed from the corporeal world and from such earthly worries as having to earn a living. They therefore did not want to enter Eretz Yisrael, where they would have to descend and occupy themselves with the mundane, for they felt that this would impair their spiritual service.
Their fundamental error lay in the belief that the spiritual and the material are necessarily inimical, so that one cannot be occupied with material matters and simultaneously be immersed in spirituality.
And so they said that they saw the nefilim, descendants of the angels Shamchazai and Aza'eil. For as related by our Sages,[9] these pure and holy angels at first descended with a sacred motive. Nevertheless, they were unable to withstand the blandishments of this world, and fell from their spiritual heights.
The same thing would happen to the Jewish people, said the spies - although they were on a lofty spiritual level in the desert, their entry into Eretz Yisrael would cause a major descent.
The truth, however, is quite different, for G-d's desire and delight lies in the service of the Jewish people within this physical world, as we transform it into a dwelling place for Him. Thus the Jews' power to withstand the world's blandishments is great indeed.
Moreover, Jews are inherently higher than angels, being one with G-d, as it were.[10] They can therefore successfully unite physical and spiritual opposites.
Based on Likkutei Sichos, Vol. XXVIII, pp. 85-92.
Notes:
- (Back to text) Bamidbar 13:32.
- (Back to text) Ibid., verse 33.
- (Back to text) 6:4.
- (Back to text) Bamidbar, ibid., verse 28.
- (Back to text) Ibid., verse 30.
- (Back to text) Ibid., verse 31.
- (Back to text) See Alshich, ibid.
- (Back to text) Likkutei Torah, Shlach; Derech Mitzvosecha, p. 181a ff., et al. See also Likkutei Sichos, Vol. IV, Torah portion of Shlach.
- (Back to text) Yalkut Shimoni, Bereishis, Remez 44.
- (Back to text) See Tanya, beginning of ch. 2.
In the Torah portion of Shlach, we read about the 12 individuals sent to spy out the land of Eretz Yisrael. Ten came back with an unfavorable report. These 10 are referred to in the Torah
[1] as eidah, a congregation.
Our Sages derive from this[2] that an assembly of 10 individuals constitutes a congregation; matters of holiness that require a minyan for their performance[3] may be performed when this minimum number is present, since 10 constitutes a full-fledged congregation.[4]
How is it that this law is derived specifically from the congregation of spies? Wouldn't it have been better to ascertain this principle from a congregation of 10 righteous individuals?
Deriving this law from the spies serves as one of the corroborations in the esoteric portion of Torah of the position cited in the esoteric portion: that the spies were indeed highly spiritual men. In other words, not only were they not intent on rebelling, they were "on a very lofty level."[5]
The esoteric and exoteric portions of Torah are part and parcel of the one Torah, to the extent that their relationship resembles that of body and soul.[6] Even those aspects of the inner portion that do not seem to be in harmony with the simple meaning are also rooted in the revealed aspect of Torah.[7]
Although according to the simple reading the spies sinned grievously, so that not only were they punished, but as a result of their exhortations an entire generation was forbidden to enter Eretz Yisrael, there is at least an allusion in the esoteric portion of Torah - the deriving of the number needed for a minyan from the 10 spies - that they were in fact on a very lofty level.
Chassidus explains[8] that the spies' reluctance to enter Eretz Yisrael stemmed from their exalted spiritual state; they didn't want to enter the land, as they would then have to occupy themselves with merely physical matters.
As a consequence of having just received the Torah, the spies wanted to live a cloistered life in the desert, where their physical needs were miraculously provided for by the Manna, Miriam's Well, and the Clouds of Glory.[9] This was certainly the ideal way in which to study Torah and cleave to G-d, free from all material concerns.
But the spies were mistaken, for there is even greater merit to a life in Eretz Yisrael, performing those mitzvos that are dependent on the Land, and practical mitzvos in general.
Because the spies were on so lofty a level, their error (and especially the fact that they tried to convince the nation to follow them) is considered a grave sin. But because they were such special, holy individuals whose intentions were good, we derive from their number that 10 Jews form a minyan.
That the root of their conduct derived from a sacred source is also to be seen from the following:
The fact is that the nation remained in the desert for 40 years, living precisely the kind of life that these 10 individuals wanted. How is it possible that as a result of the spies' sin the punishment of the Jewish people was to remain in the desert?
Truly, this is astounding. By having them linger in the desert, G-d made it possible for the spies to accomplish the very thing they set out to do - keep the Jews out of Eretz Yisrael, free from all material worries, receiving manna from heaven, etc., and occupying themselves solely with spiritual activities.
However, as explained, the spies' desire was sincere, and in and of itself not incorrect - being enveloped by the Clouds of Glory, etc., is indeed a holy way of life, and a proper preparation for entering Eretz Yisrael. They were merely mistaken in thinking that this was the ultimate form of divine service, and an end in itself.
Spending 40 years in the desert was thus a fit preparation for the Jews' ultimate level of service, which was achieved after they entered Eretz Yisrael.
Based on Likkutei Sichos, Vol. XXXIII, pp. 85-87.
Notes:
- (Back to text) Bamidbar 14:27.
- (Back to text) Megillah 23b.
- (Back to text) Berachos 21b; Megillah, ibid.
- (Back to text) See Rambam, Hilchos Tefillah 8:5; Shulchan Aruch Admur HaZakein, Orach Chayim 55:2.
- (Back to text) Likkutei Torah, Shlach, p. 36d.
- (Back to text) Zohar, Vol. III, p. 152a.
- (Back to text) See also Derech Mitzvosecha 5a: "The revealed portion [of Torah] as well is in accordance to the concealed [portion of Torah], as is the body [in accord] with its soul."
- (Back to text) Likkutei Torah, Shlach (p. 37b, 38b), quoting the writings of Kabbalah; Or HaTorah, ibid. (p. 443ff., p. 455ff.), et al.
- (Back to text) See Shmos 16:4ff.; Rashi on Bamidbar 20:2; Rashi, ibid., 10:34; Devarim 8:4.
The passage entitled Shlach relates how Moshe sent 12 upstanding individuals
[1] to spy out Eretz Yisrael. The spies returned from their mission and reported that the country was not for the Jews, since "it is a land that consumes its inhabitants."
Chassidus explains[2] that the spies had no desire to enter Eretz Yisrael, preferring instead to remain in the desert. This preference reflected their reluctance to descend into the realm of the mundane.
When the Jewish people were in the desert, they were completely removed from the corporeal world; their food was manna from heaven, their drink was water from the miraculous Well of Miriam, and their clothing grew along with them.[3]
Upon their entry in Eretz Yisrael, the manna would cease and they would be forced to toil for their bread; the water from Miriam's Well would halt, etc. The spies, spiritual individuals as they were, therefore much preferred their current wholly spiritual lifestyle.
They therefore called Eretz Yisrael "a land that consumes its inhabitants." They meant by this that if the Jews were to enter, they would be consumed by their material needs and would no longer be able to live the spiritual life they enjoyed in the desert. This was especially true with regard to their not being able to receive manna, a food that refined them and made them capable of receiving and expounding the Torah.[4]
Despite their lofty idealism, the spies were sadly mistaken, for the purpose of the Jewish people is to transform the physical world into a dwelling place for G-dliness. For this to be accomplished, the Jews had to enter Eretz Yisrael, for it was specifically there - and not in the desert - that their spiritual service would consist of performing mitzvos and serving G-d while being involved with the physical world.
There is a lesson here for all of us. All Jews experience two stages in their daily lives, that of the "desert" and that of "Eretz Yisrael." A Jew begins his day with prayer and study - the "desert." Even though he will don tallis and tefillin - mitzvos that involve physical objects - he is still not encumbered by the limitations of the corporeal world.
However, once he has concluded his prayer and study he must enter the physical world - Eretz Yisrael - occupying himself with material matters. He then must serve G-d in an entirely different manner, so that his permitted actions are done for the sake of heaven, and he endeavors to know G-d in all that he does.
A person might well think that as long as he is immersed in spiritual pursuits it is not too difficult to divorce himself from physical matters and devote himself entirely to G-d. But once he enters the world outside (and the Torah itself commands him to do so in order to make a living), how is he expected to avoid being consumed and delighted by it, and remember that his whole purpose and delight in life should be found in serving G-d?
Moreover, the person may well say to himself that by being occupied with mundane affairs for most of the day, not only will he be unable to concentrate on serving G-d, but he will be hindered in his prayer and Torah study as well; the mundane world will consume him. Possibly thoughts about his business affairs, etc., will enter his mind during prayer and study, and impede his concentration.
The Torah therefore informs us that these same fears were experienced by the spies. They too feared that leaving the spiritual environs of the desert for Eretz Yisrael would result in a tremendous impairment of their spiritual service.
The truth, however, is that Torah and mitzvos must be performed within the confines of nature; a Jew knows that when he is acting within nature because this is G-d's desire, then nothing can stand in his path. He is given the strength to unite nature with the spiritual, and transform the entire world into a dwelling place for Him.
Based on Likkutei Sichos, Vol. IV, pp. 1041-1046.
Notes:
- (Back to text) Rashi on Bamidbar 13:3; based on Tanchuma, Shlach 4; Bamidbar Rabbah 16:5; Zohar, Vol. III, p. 158a.
- (Back to text) Likkutei Torah, beginning of Torah portion of Shlach.
- (Back to text) Yalkut Shimoni, Devarim 8:4.
- (Back to text) See previous essay.
Behaalos'cha