המרגלים, דינמיקת הנהגה, ואמונה בכניסה לארץ

Moshe Rabbeinu continues his speech, recalling how all the people came close to him and said, "Let us send men ahead of us to spy out the land for us. They will return and tell us the way we should go up and the cities we will come to." The teacher explains that the people wanted to send spies to check out the land and bring back information about the route and the cities. He notes that the verse says, "Sa Es Rosh," meaning to count or lift up the heads, and that the people wanted to know the best way to enter and which cities to conquer first. The teacher also points out that this request was not just about the general direction, since Hashem had already told them which way to go, but about the specific details of the journey and conquest.

Rashi comments on the phrase "VeTikrevu Elai Kulchem"—"all of you came close to me." The teacher explains that Rashi contrasts this with another occasion (later in Devarim) where only the heads of the tribes and the elders approached Moshe in an orderly and respectful way. There, the children honored the elders and sent them first, and the elders honored the heads. But here, "all of you came close" means they came in a disorderly, mixed-up fashion—children pushing the elders, elders pushing the heads. The teacher elaborates that this shows their approach was disrespectful from the start, and perhaps this is what the Torah is teaching us: that even the way they made their request was already negative, lacking the proper respect and order.

On the phrase "VeYashivu Osanu Davar"—"let them bring us back word"—Rashi explains that this means: in what language do the inhabitants of the land speak? The teacher says that Rashi translates "Davar" here as referring to the language spoken by the people of the land. The spies were to report back not just about the land itself, but also about the language of its inhabitants.

On the phrase "Es HaDerech Asher Na'aleh Bah"—"the way we should go up in"—the teacher explains Rashi's comment that there is no path without some twists and turns, some crookedness. Even though the general route was already known from previous verses, the people wanted the spies to clarify the specific details of the route, the turns and obstacles along the way. The teacher emphasizes that the request was not about the general direction, but about the specifics of the journey.

On the phrase "VeEs HaAarim Asher Navo Aleihen"—"the cities we will come to"—the teacher explains that this refers to which cities should be conquered first. The people wanted to know the order of conquest, which cities to target at the outset.

The verse says, "VaYitav BeEinai HaDavar VaEkach Mikem Shneim Asar Anashim Ish Echad LaShevet"—"The idea was good in my eyes, and I took from you twelve men, one man per tribe." The teacher explains that Moshe says it found favor in his eyes, so he took twelve men, one from each tribe, as we learned in Parshas Shelach. The teacher notes that this means Moshe agreed to the plan, and the twelve men were chosen from among the best, the finest of the people. He also points out that the tribe of Levi was not included, which is why there were twelve and not thirteen. The teacher elaborates on the process of choosing the spies and the significance of their selection.

Rashi comments on the phrase "VaYitav BeEinai HaDavar"—"it was good in my eyes"—explaining that it was good in Moshe's eyes, but not in Hashem's eyes. The teacher explains that Rashi asks: If Moshe thought it was good, why does he mention it here as part of his rebuke? Rashi gives a parable: A person asks his friend to sell him a donkey. The seller agrees, and the buyer asks if he can test it, even in difficult terrain. The seller keeps agreeing, so the buyer assumes there must be no problem with the donkey and decides to buy it without further testing. Similarly, Moshe agreed to the people's request, thinking they might back down once they saw he wasn't resisting. But they didn't retract. The teacher explains that Moshe's agreement was not wholehearted; he hoped the people would reconsider once he showed he wasn't afraid to let them send spies. Rashi's parable illustrates that sometimes a person agrees to something not because he thinks it's good, but to test the other party's resolve. In this case, the people did not back down, and the mission went ahead.

On the words Va'ekach mikem, Rashi explains that this means "from the chosen ones among you," or "from the sifted ones among you." The teacher elaborates that this refers to the finest, the best, the purest from among the people. He notes that earlier, when the Torah described the selection of the spies, it said they were righteous at that time. So here, too, the phrase means Moshe took from the most distinguished individuals, those who were considered the best of the people. Yet, despite being the finest, they still failed in their mission.

On the words Shneim asar anashim ish echad l'shevet – twelve men, one man per tribe – Rashi teaches that this comes to tell us that the tribe of Levi was not included among them. The teacher explains that this is why there were only twelve, because Levi was not counted with them. This is an important detail, as it clarifies the makeup of the group that was sent.

The verse says, "They turned and went up to the mountain, and they came to the valley of Eshkol and spied it out." The teacher explains that this refers to the spies going up to the mountain, which was the Har HaMoriya where they were staying, as mentioned earlier. They traveled through the mountain, following the route of the spies. When they reached the valley of Eshkol, they spied out the land. The teacher notes that in Parshas Shlach, before they reached Eshkol, the Torah describes Kalev going to Chevron to pray, and then they all came to Eshkol. Here, the focus is on their arrival at Nachal Eshkol and the act of spying the land.

On the words ad nachal eshkol, Rashi says this teaches us that the place was named for what happened there at the end. The teacher explains that it was called Nachal Eshkol because of the event that took place there – the cutting of the cluster of grapes by the spies. Even though it was already called Nachal Eshkol at the time, the name was given because of what happened later, when they took the cluster of grapes. The teacher wonders why Rashi uses the word "magid" (this teaches us) here, rather than just stating that it was named for the event, but he leaves the question open.

On the words vayeraglu osah – "and they spied it out" – Rashi teaches that this means they traveled through the land in four directions, in a criss-cross pattern. The teacher explains that Rashi says they went arba umnin, meaning in four lines, both lengthwise and widthwise – shesi v'erev – like a weave, going across and back, covering the land thoroughly. The teacher adds that the Gemara says the land was 400 by 400, so every 100 they went one way and then the other, making sure to cover the whole area. He clarifies that this criss-crossing was not just at Nachal Eshkol, but throughout the entire land of Israel.

The verse says, "They took in their hands from the fruit of the land and brought it down to us, and they brought us back word and said, 'The land that Hashem our God is giving us is good.'" The teacher explains that the spies brought back fruit from the land and reported to the people. According to Rashi, when it says vayashivu oisanu davar, it means they brought back information about what language the inhabitants spoke. The teacher notes that the word davar literally means "speech," and Rashi explains it as referring to the language of the people living there. The verse also says az derech asher na'aleh, "the way we should go up," and the teacher explains, based on Rashi, that this refers to the specific routes and turns, not just the general direction, since Hashem had already told them the general way. The spies were to report on the details of the roads and which cities should be conquered first. The teacher also points out that in Parshas Shlach, the questions and details are different, showing that the focus here is on the specifics of the journey and conquest.

On the words vayoridu eileinu – "they brought it down to us" – Rashi says this teaches that Eretz Yisrael is higher than all other lands. The teacher explains that the fact that the spies had to "bring down" the fruit to the people shows that the land of Israel is elevated above other lands. He questions how this is proven, since the verse simply says they brought it down, but he suggests that since they had to go up to the land and then bring the fruit down, it implies the land's higher elevation. He notes that this is the straightforward meaning, though the proof may not be so clear.

On the words vayomru tova ha'aretz – "and they said the land is good" – Rashi asks, who were the ones who said the land was good? It was Yehoshua and Kalev. The teacher explains that not all the spies said the land was good; it was specifically Yehoshua and Kalev who praised the land. He points out that in Parshas Shlach, the other spies also spoke about the land, but here Rashi emphasizes that the ones who truly said "the land is good" were Yehoshua and Kalev, as is stated explicitly in the Torah in Parshas Shlach, where they say, "the land is very, very good."

And you refused to go up, and you rebelled against the word of Hashem your God. Moshe Rabbeinu is telling the people that after all the miracles and everything Hashem did for them, when it came time to go into Eretz Yisrael, they refused. Not only did they refuse, but they defied the command of Hashem. The word used here, 'V'tamru', means to rebel or to defy. Moshe is emphasizing that their refusal was not just a passive act, but an active rebellion against Hashem's direct instruction to enter the land.

On the words V'tamru, Rashi explains that this is a language of defiance. It means that they defied, they rebelled against the statement or the command of Hashem. It wasn't just a simple refusal; it was an act of opposition, a deliberate going against what Hashem had said.

And you spoke evil in your tents and said, 'Because of Hashem's hatred for us, He took us out of the land of Egypt to give us into the hand of the Emori to destroy us.' Here, Moshe is recounting how Bnei Yisrael, after hearing the report of the spies, began to gossip and speak negatively among themselves. They accused Hashem of hating them, saying that the whole reason He took them out of Egypt was to destroy them by handing them over to the Emori. This was a total lack of trust and an expression of deep suspicion and negativity towards Hashem's intentions.

On the words V'teragnu, Rashi explains that this is a language of lashon hara, evil speech or gossip. He brings a proof from Mishlei, 'Divrei nirgon', which refers to a person who spreads slander or negative reports. So here, Rashi is saying that the people were speaking lashon hara, spreading negativity and bad reports among themselves about Hashem and the land.

On the phrase B'sinas Hashem osanu, Rashi explains that really, Hashem loved them, but they hated Him. Rashi brings a moshol, a parable, that what a person feels in his heart about his friend, he projects onto his friend. In other words, because they hated Hashem, they accused Him of hating them. The moshol is: what is in your heart about your friend, you say is in his heart about you. So their accusation that Hashem hated them was really a reflection of their own feelings towards Hashem, not the other way around.

On the words B'sinas Hashem osanu hotzianu mei'eretz Mitzrayim—that Hashem took us out of Egypt out of hatred—Rashi brings another moshol, a parable of a king of flesh and blood who has two sons and two fields. One field is irrigated by a river (shakya), and the other depends on rain (ba'al). The one he loves, he gives the irrigated field, and the one he hates, he gives the field that depends on rain. Egypt is like the irrigated field, always watered by the Nile, while Eretz Kanaan is like the field that depends on rain. So Bnei Yisrael argued that Hashem took them out of the 'better' land to give them a 'worse' one, as if it was out of hatred. Rashi points out that this was their mistaken logic, even though, as we know, the worst of Eretz Yisrael is better than the best of Egypt. But their complaint was that Hashem was giving them a land that was harder to live in, and they interpreted that as hatred.

Where are we going up? Our brothers have melted our hearts, saying: 'A great and tall nation, bigger than us; cities great and fortified up to the heavens; and also the children of the giants we saw there.' Here, Moshe is quoting the people's reaction to the spies' report. The people were terrified by what they heard—the spies described the inhabitants as giants, the cities as huge and fortified, and the people as stronger than Bnei Yisrael. The phrase 'fortified up to the heavens' is an exaggeration, meaning the cities seemed impossibly strong. The mention of the 'children of the giants' refers to the descendants of the Anakim, who were known for their great size and strength. The people were so overwhelmed by this report that they lost all courage and felt it was impossible to conquer the land.

On the words arim gedolos u'betzuros bashamayim—'cities great and fortified up to the heavens'—Rashi explains that the Torah is speaking in a language of exaggeration. The cities were not literally reaching the sky, but they were very tall and imposing, and the people described them in exaggerated terms out of fear and intimidation.

Moshe Rabbeinu says to the people, "Do not be broken and do not fear them." He is telling them not to be afraid of the nations in Eretz Yisrael. The teacher points out that this is different from the account in Parshas Shlach, where we don't see Moshe Rabbeinu saying these words. Over there, it is Yeshua ben Nun and Kolev ben Yefuneh who encourage the people, but here Moshe himself is trying to convince them not to be afraid. He uses the phrase "Lo sa'artzun," which means not to be broken, and "Lo sir'un," not to fear them. The teacher emphasizes that Moshe is trying to reassure the people and encourage them to trust in Hashem as they prepare to enter the land.

Rashi explains that the word "Lo sa'artzun" is a language of breaking, as in being broken in spirit. He brings a proof from Iyov, where it says "be'orutz necholim lishkoin," which means to break the streams. So "sa'artzun" means not to be broken, not to let your spirit be shattered by fear. The teacher elaborates that this is the sense of the word here: Moshe is telling the people not to let themselves be broken by the fear of the nations in Eretz Yisrael.

The verse says, "Hashem Elokeichem ha'holech lifneichem, Hu yilachem lachem, kechol asher asa itchem b'Mitzrayim le'eineichem"—Hashem your God who goes before you, He will fight for you, just as He did for you in Mitzrayim before your eyes. The teacher explains that Hashem was always leading them in the desert, going in front of them, and that He would wage war for them just as He did in Egypt. The people had already seen Hashem's miracles and how He fought for them, so Moshe is reminding them that they have no reason to be afraid now. The teacher also notes that Rashi says earlier that they would not need any weapons, because Hashem would fight for them.

Rashi explains the phrase "Hu yilachem lachem"—He will fight for you—as meaning "for your sake" or "on your behalf." The teacher clarifies that Hashem is not just fighting in general, but specifically for the benefit of Bnei Yisrael. This is meant to reassure them that Hashem is personally involved in their success and protection.

The verse continues, "U'va'midbar asher re'isa asher nesa'acha Hashem Elokecha ka'asher yisa ish es beno, b'chol ha'derech asher halachtem ad bo'achem ad ha'makom hazeh"—and in the desert that you saw, where Hashem your God carried you like a man carries his son, all the way that you traveled until you came to this place. The teacher explains that Moshe is reminding the people of all the kindness and protection Hashem gave them in the desert, carrying them like a father carries his child. This is meant to show them that Hashem's care for them has been constant and personal throughout their journey.

Rashi explains that the phrase "u'va'midbar asher re'isa"—and in the desert that you saw—is going back to the previous verse. Just as Hashem did miracles for you in Mitzrayim, so too He did for you in the desert, which you saw with your own eyes. The teacher emphasizes that this is a continuation of the proof that Hashem has always taken care of them, both in Egypt and in the desert, and that they have seen this themselves.

Rashi explains the phrase "ka'asher yisa ish es beno"—like a man carries his son—by referencing his earlier commentary on the verse "Vayisa malach ha'Elokim ha'holech lifnei machane Yisrael" (in Shemos). There, Rashi brings a parable: a man is traveling with his son ahead of him, and when robbers come to attack, the father moves his son behind him; when a wolf comes from behind, he puts his son in front; and when both dangers come, he picks up his son and carries him in his arms. The teacher explains that this is how Hashem protected Bnei Yisrael in the desert—always adjusting to protect them from whatever danger arose, just as a father would do for his child.

The verse says, "U'va'davar hazeh einchem ma'aminim b'Hashem Elokeichem"—and in this matter, you do not believe in Hashem your God. The teacher explains that despite all the miracles and protection Hashem provided, the people still did not fully trust that Hashem would bring them into the land as He promised. Moshe is rebuking them for their lack of emunah, their lack of faith in Hashem's word and His ability to fulfill His promises.

Rashi explains that in this matter, meaning the promise that Hashem would bring you into the land, you did not believe in Him. Even though Hashem was promising to bring you into Eretz Yisrael, you still did not have faith in His word. The teacher emphasizes that this is referring specifically to Hashem's promise to bring them into the land, and despite all the miracles and assurances, they did not trust Him regarding this.

This verse describes how Hashem went before the Jewish people on their journey, to seek out for them a place to camp. He would go ahead of them with a pillar of fire at night to show them the way, and with a cloud during the day. The teacher explains that Hashem was leading them the entire time in the desert, showing them where to go, both by day and by night. The fire at night was to illuminate the way, and the cloud during the day was to guide them. This was all part of Hashem's care and guidance for Bnei Yisrael as they traveled through the wilderness.

Rashi comments on the word 'liroschem' in the verse, explaining that it means 'to show you.' The teacher elaborates that this is similar to the phrase 'leharoschem,' which also means 'to show you.' He brings other examples from Tanach, such as 'lenachosam haderech'—to lead them on the way, and 'lishmoa bekol todah'—to hear the voice of thanksgiving. He also references Melachim Beis, where it says 'leilech legid beYizre'el'—to go and tell in Yizre'el. The point is that the word here is about showing or leading, not just seeing. Rashi is clarifying the meaning of the word in context, that Hashem was showing them the way, not just letting them see it themselves.

This verse says that Hashem heard the sound of your words and became angry, and He swore, saying—. The teacher notes that the verse emphasizes that Hashem listened to the actual voice, the way it was said, and not just the content. Hashem became angry at the people for their lack of faith and their complaints, and He made a solemn oath as a result. The teacher points out that this is a strong reaction from Hashem, showing how serious their lack of trust was.

This verse is Hashem's oath that none of the men of this evil generation would see the good land that He had sworn to give to their fathers. The teacher explains that Hashem is saying that, except for a few exceptions, this entire generation would not merit to enter Eretz Yisrael. This was the punishment for their lack of faith and their rebellion. The 'good land' refers to Eretz Yisrael, which was promised to the Avos, but this generation would not see it because of their actions.

This verse makes an exception for Kolev ben Yefuneh. The teacher explains that only Kolev would see the land, and to him and his children would be given the land that he walked upon, because he 'filled after Hashem'—meaning he followed Hashem fully and did not join in the rebellion of the spies. The teacher notes that this is a reward for Kolev's faithfulness and his refusal to be swayed by the negative report of the other spies. Kolev's special merit is highlighted here, as he is singled out to receive the land he walked on, which, as Rashi will explain, refers to Chevron.

Rashi explains the phrase 'Asher Dorach Bo'—the land that he walked upon—refers specifically to Chevron. The teacher points out that this is based on the verse 'Vayavo ad Chevron'—he came until Chevron. This shows that the special portion given to Kolev was Chevron, because he went there, as described in the story of the spies. The teacher notes that this is a direct reference to Kolev's unique journey and his prayer at the graves of the Avos in Chevron.

This verse says that Hashem also became angry with Moshe because of the people, and told him that he too would not enter the land. The teacher explains that although the verse here connects Moshe's punishment to the sin of the spies, in truth, as is mentioned elsewhere in the Torah, Moshe's own sin was at Mei Merivah, not because of the spies. The Torah here is emphasizing the collective responsibility and the consequences that came upon the entire generation, including Moshe, even though his specific reason was different. The teacher notes that the Torah often mentions Moshe's sin separately, but here it is included with the general punishment of the generation.

On the words His'anef, Rashi explains that it means "He became filled with anger." The teacher elaborates that this refers to Hashem becoming full of anger, not just a passing moment of anger, but a complete filling with rage. This is the sense of the word His'anef—to be totally overtaken by anger. The teacher also notes that in this context, it refers to Moshe Rabbeinu saying that Hashem became angry with him as well, because of the people. However, the teacher points out that, in truth, Moshe's own inability to enter Eretz Yisrael was not because of the sin of the spies, but rather due to a different incident—the episode of Mei Merivah. Nevertheless, the Torah here connects the anger to the people's actions, and Rashi is clarifying the intensity of the word His'anef as being filled with anger.

The verse says: Yehoshua bin Nun ha'omed lefanecha hu yavo shama, oso chazek ki hu yanchilena es Yisrael—Yehoshua bin Nun, who stands before you, he will come there; strengthen him, for he will cause Israel to inherit it. The teacher explains that Moshe Rabbeinu is being told that Yehoshua, who is already standing before Moshe, will be the one to enter Eretz Yisrael. Moshe is instructed to strengthen Yehoshua, to give him encouragement and support, because he will be the one to bring the Jewish people into the land and to divide it among them. The teacher emphasizes that this is a direct command to Moshe to empower Yehoshua, as he will be the leader who will fulfill what Moshe himself is not able to do—namely, to bring the people into Eretz Yisrael and to apportion the land to them.