From Scouts to Spies

 

“The Evil Inclination appears at first like a guest, then like a master.”                       Bereisheet Rabbah 9:9

This week’s Parasha, Shelach Lecha, begins with G-d’s directive to Moshe, “Send for yourself some men, and let them tour (vayaturu) the land of Canaan, which I am giving to the Yisraelites. From each ancestral tribe send one of its leaders” (Bamidbar 13:2).

The men leave on their expedition. It lasts forty days.

When they come back, they show Moshe, Aharon and the community the fruit of the land which they describe as “flowing with milk and honey” (Bamidbar 13:27). “However,” they resume their report, “the people who inhabit the land are mighty; the cities are fortified and huge; and we even saw there the sons of the giant. The Amalekites dwell in the south land; the Hittites, the Jebusites, and the Amorites dwell in the mountainous region; and the Canaanites dwell on the coast and alongside the Jordan River” (Bamidbar 13:28-29). The experience results in their loss of faith in G-d and distrust in their leaders.  Worst of all, though, they have committed a great sin for they have libelled and spoken ill the land that G-d promised their ancestors.

The punishment for that transgression will be forty years of wandering in the desert. This sin is what has come to be known as “The Sin of the Spies.” The men that partook in this episode are referred to as meraglim (spies) at least from the time of the Mishnah (Sanhedrin 10:3).

Oddly enough, the Parasha never refers to them as “spies”.  Neither is their mission described as “spying.” Rather, the Torah uses the verb latour, which means “to tour” or “to scout, to explore,”  which is often used in a more neutral or positive context.  “To spy” – leragel, on the other hand, is generally used with negative connotations, involving secrecy, deception or betrayal.

The question that is, therefore, begging to be asked is, why are these twelve men commonly referred to as “spies” and their affair, as the “Episode of the Spies” in Jewish tradition?

Rabbi Ibn Ezra (1092-1167) suggests that they “produced bad reports,” that is, something that never happened. The “bad reports,” according to him, were not just bad, they were false. Rabbi Obadia Sforno (1470-1580) agrees with Ibn Ezra and emphasizes that the scouts were framing their reports in a way that discouraged the community. They added subjective, fear inducing interpretations, devoid of spiritual trust which revealed their lack of faith in G-d.

 Such deceptive reports tainted their reputation and turned them from scouts into spies. Their act which is truly a sinful act warrants a severe punishment. Am Yisrael is doomed to wander in the desert for forty years.

 It is important to note, at this stage, that there is another version of the same event which is recounted in Deuteronomy 1:22-23. There, Moshe says to Am Yisrael, “Then all of you came to me and said, ‘Let us send men ahead to spy out the land for us and bring back a report about the route we are to take and the towns we will come to.’ The idea seemed good to me; so I selected twelve of you, one man from each tribe.”

Jewish scholars have tried to reconcile apparent contradictions between the two versions. Rash”i  (1040-1105) is one of them. His suggestion of harmonizing the texts is that while in Numbers, G-d initiates the idea of sending people to Canaan, in Deuteronomy, it comes from Am Yisrael and G-d merely grants His Divine permission to their wish. In other words, as Rabbi Sacks interprets Rash”i’s suggestion, “G-d does not stop people from a course of action on which they are intent, even though He knows it may end in tragedy. Such is the nature of the freedom G-d has given to us. It includes the freedom to make mistakes.”

Rabbi Sacks elaborates on the essence of granting “Divine permission.” In his brilliant essay, entitled, Freedom and Practice, Sacks asserts that G-d “wants human beings to construct a society of Freedom. Sacks further explains that “it takes more than a few days or weeks to turn a population of slaves into a nation capable of handling the responsibilities of freedom.” Sacks bases his claim on Ramba”m (1138-1204) who contends that it is irrelevant who sent the men nor the verdict of this episode. What is important, states Ramba”m, is that “another generation rose during the wanderings that had not been accustomed to degradation and slavery” (Guide for the Perplexed III:32). To teach Am Yisrael the meaning of freedom, “G-d had to deprive them of the very freedom He wanted them to create,” in Sacks’s words.

Ramba”n  (1194-1270), likewise, claims that G-d granted and allowed a tour of the land. However, Ramba”n believes that G-d never intended for those who toured or scouted Canaan to return with a negative, verging on evil, report.

The sin, so it seems, originated from those “scouts” who turned into “spies” and not from the act of sending them on the mission. This is the consequence of human nature, as the quote from Bereisheet Rabbah, above, states. When the “evil inclination” abuses the free will awarded to former slaves, it drives them to the illusion of control, of being the masters.

Judaism offers many deep insights into the idea that something initially positive can become negative, depending on intent, misuse, or moral failure. It can convert an innocent "scout" to a sinful "spy" with an ensuing severe punishment. Fortunately, this episode turns into a hard yet great and hopeful lesson. This is the central theme of the episode of “The Spies.” It tells us that the tragedy of the generation that left Egypt was that they were not yet ready to be free and master their own fate. “But their children,” concludes Sacks “would be. That was their consolation.”

Shabbat Shalom

The Blast of the Trumpets

 

“When you go into battle in your own land against an aggressor who is attacking you, sound the blast of the trumpets” - Bamidbar (Numbers) 10:9

 

Last week’s Parashah, “Be’haalotcha,” dwells on preparing Am Yisrael for their journey through the desert on their way to Eretz Yisrael. It also focuses on topics surrounding the Mishkan (Tabernacle), the rituals affiliated with it, preparing the Levites for their tasks in it and the rites linked to the golden Menorah.

As part of it, Moshe is directed by G-d to create two silver trumpets which are intended for his use only. “Make yourself two trumpets of solid silver” Bamidbar (Numbers) 10:2. The aim of this essay is to address this decree and some of its functions.

This commandment has engaged our Jewish scholars over the ages. One of the questions raised by the Rabbis in Midrash Bamidbar Raba,16, is, what is the purpose of the superfluous “yourself?” The answer that Midrash provides is that these, unlike horns, which were commonly used for the same purposes, trumpets were used to welcome kings. The silver trumpets were a symbol of authority. Moshe, as implied here, is to be treated as “a king” since he is unique in the sense that he is the direct messenger of G-d and the unique prophet. These trumpets were archived during Moshe’s lifetime.

Later, as Scriptures tell us, during the times of Beit Hamikdash, trumpets were used, however, only the Priests were in charge blowing them.

Rabbi Bradley Shavit Artson suggests that a “beautiful trumpet, even in the midst of producing music, does not draw attention to itself. It is the music it produces, not the horn, which people focus on.” Rabbi Artson further quotes the sages who assert that by sounding the trumpets, we focus attention on G-d in whose service we delight. Our music, according to them, is the sacred deeds we perform while still living.

Another question that preoccupied the Rabbis was the specific directive regarding the use of silver, as opposed to gold or brass, two other metals used in the construction of the Mishkan and its vessels.

 Midrash (Bresheet Raba, 12, 5^th century C.E.) tackles the issue. It suggests that when G-d created the world, He debated with Himself, “If I create the world with the Measure of Mercy alone,” He contended, “its sins will be many and, thus, may not withstand the Measure of Justice which, hopefully, it will.” He, therefore, resolved to create the world with both Measures – Justice and Mercy. Moshe is instructed to make the trumpets from a single block of silver. According to Kabbalah, silver is a metal that symbolizes Mercy, the quality of giving and of loving kindness. Ultimately, it will be the Measure of Mercy that will overcome the Measure of Justice.

The Hebrew word for trumpets is hatzotzrot חצוצרות) . In his commentary on “Be’haalotcha,” the Mezeritcher Maggid (1710-1772), explains that the word can also be interpreted as ‘half forms’(חצאי צורות) . According to him, this interpretation teaches us that Man and G-d are only two half-forms. Man without G-d, his Creator, is only half a form. G-d, he claims, is also lacking when He does not have the connection with the People of Yisrael. Neither, by themselves, is whole. Jointly, though, they are a complete unit (Ohr Ha’Torah 134).

The hatzotzrot, as G-d’s commands Moshe, should be used on several occasions. One is for the purpose of declaring war, “When You go to battle…against an enemy who is oppressing you sound a blast of the trumpets. Then,” resumes G-d, “you will be remembered by the Lord your G-d and rescued from your enemies” Bamidbar 10:9. The blast of the trumpets is aimed to signify that G-d would remember His Covenant with Am Yisrael and grant them victory.

Another occasion, on which the hatzotzrot are to be used, is on special events, festivities and solemn assemblies, “at your times of rejoicing…..” Bamidbar 10:10. At that time, the use of the trumpets is intended to create an atmosphere of sacred joy, divine remembrance and expressing gratitude.

The Lubavitcher Rebbe, ZT”L (1902-1994), derives an important lesson for life, from these verses. He asserts that we should blow the trumpets to plead with the Creator with a broken heart so that He has pity on us and brings us to a victorious war. However, when our joyous day arrives, following the achievements on the battlefield, Am Yisrael may, G-d forbid, forget to be thankful to our Creator and, therefore, requires of us to blow the hatzotzrot, again, to remind us by whose virtue our victory was achieved. (Likutei Sichot, part 13, p.28).

Last Friday, in the early hours of the morning, Yisrael blasted the trumpets and launched a pre-emptive strike against the Iranian regime and its nuclear enrichment project. Am Yisrael and its supporters the world over, have since been praying to G-d pleading with Him for a swift triumph against their enemies. It is not an easy time for the People of the Covenant. May we, soon, reach the day when we blast the hatzotzrot, declare, B’ezrat Hashem, our sweeping victory over our enemies, the release of our hostages and the safe return of our soldiers from the combat zone.

Am Yisrael Chai

Education - The Way To Mend Our World

 

 “There is only one way to change the world, and that is through education.” – Rabbi Jonathan Sacks

 

As a person who was reared in a Jewish home, in Yisrael, education was one of the most prominent values of my upbringing. It was not merely about formal schooling or about gaining knowledge that shaped my childhood, adolescent and my maturing years. It was the kind of education that aimed at preparing me to live as close as possible to our Jewish code of ethics, to attaining wisdom and personal as well as national responsibility. It prepared me, unbeknown to me, towards becoming a teacher and an educator, myself.

Although the circumstances that pushed me to earning a teaching certificate and becoming a teacher occurred at a very turbulent time in the history of Yisrael and were, thus, beyond my control (https://wingnsonawildflight.blogspot.com/2019/06/that-second-most-important-day.html), I am grateful to having received such a magnificent gift. The skills and the benefits that the teaching vocation have awarded me are immeasurable.

Education, I reckon, should aim at teaching facts and building awareness. It should also help people see the world more clearly and objectively as well as help them understand others more deeply. Above all, I believe that education is about encouraging people to question what they think they know and helping them gain the courage to learn something new at any age.

And this is where the quote of Rabbi Sacks, ZT”L, above comes into play with regards to an important event that has recently taken place in Yisrael.

As many of you know, Yisrael intercepted a flotilla carrying representatives of several countries whose goal was to infiltrate the naval blockade over Gaza. Yisrael’s moves to bring the event to peaceful ending, by providing the activists on board with food and water, was applauded by many. Yisrael displayed what our Jewish tradition refers to as “Ahavat Chinam,” unconditional love.

However, what caught my attention, even more, was the directive issued by Minister of Defense, Yisrael Katz. He instructed the IDF to show the movie exposing the horrors of the October 7th pogrom, as documented by the Hamas terrorists themselves, to the activists. His motive, I believe, stemmed from the supposition that they were ignorant about the depth of the horrendous barbarities committed on that day. In his view, they needed to be educated on it. Whether that goal was achieved or not, only time will tell.

From personal experience, though, I can assure you that, in some cases, such a strategy does work. Here is one such example.

It happened in the early 2000's. I lived in New Zealand and was on the Board of the small Jewish community, in Christchurch. At that time, Yisrael was, unfortunately, experiencing what is known as, "The Second Intifada." One day, to try and cease Palestinian terror attacks against Yisraelis, the IDF entered Gaza. The New Zealand media, which has, generally, not been Yisraeli friendly, portrayed the incursion in a negative light.

The following day, our chairperson found a very offensive message on our synagogue’s answering machine. The caller, among other curse words, suggested that “Hitler should have finished the job.” The police, following our complaint, traced the call to the home of an elderly kiwi businessman who resided in a very exclusive area of the city.

The man explained that he was upset with the Yisraeli display of power over the “defenseless Gazans” (his words). When the police officer, handling the case, asked us whether we would like to press charges, I objected. Something in me suggested that the culprit was not fully aware of the extent of the atrocities committed by the Nazis against the Jews. He needed some education on the subject, I felt.

I, therefore, proposed that instead of going to court, he should read a few books, which I sent him, about the Shoah. I also suggested watching “Schindler's List.”

A few weeks later, we received a most heartwarming letter from the man. There were not enough words in the English language, for him, to express his remorse over the message and apology for his ignorance. These were wrapped in his deep gratitude for the education and for helping him have a better understanding of Jewish history, coupled with a promise to do all he can to help educate others and ensure that history's lessons are passed on.