1. Moshe’s Prayers: Comparing the Meraglim and Eigel Episodes
In Parshas Shelach, specifically in Shlishi, we encounter Moshe Rabbeinu praying to Hashem after Bnei Yisrael refuse to enter Eretz Yisrael. The people complain to Moshe, questioning his leadership and expressing their reluctance to proceed. This moment of crisis prompts Moshe to turn to Hashem in prayer. It is instructive to compare this episode with Moshe’s earlier prayer after the sin of the Eigel—the Golden Calf. Both are considered among the gravest sins committed by Bnei Yisrael in the desert, alongside other instances where they tested Hashem, totaling ten major challenges. However, there is a notable difference in Moshe’s approach. After the Eigel, when Hashem threatens to destroy the Jewish people, Moshe pleads for forgiveness on their behalf, invoking the merit of the Avos—Avraham, Yitzchak, and Yaakov. He begs Hashem not to destroy them and asks for their sins to be forgiven. In contrast, after the sin of the Meraglim, Moshe’s argument seems less direct; he does not explicitly ask for forgiveness for their sins.2. The Focus on Chilul Hashem in Moshe’s Argument
In this episode with the Meraglim, Moshe Rabbeinu’s primary concern is not directly about forgiveness but about chilul Hashem—the desecration of God’s name. He argues that if Hashem destroys Bnei Yisrael in the desert, it will be misinterpreted by others: “What will the Egyptians say? What will the nations dwelling in Canaan say?” They might claim that Hashem was unable to bring His people into Eretz Yisrael and therefore destroyed them in the wilderness. Moshe does not mention forgiveness or atonement for their sins in his plea as recorded in the pesukim. Instead, his argument is that such an outcome would lead to a misunderstanding among the nations and result in a desecration of God’s name. The focus is on how others will perceive Hashem’s actions and whether they will attribute failure or weakness to Him.3. Consequences: Reward and Punishment as Natural Outcomes
A key idea brought down by various meforshim is that reward and punishment are not arbitrary acts from Hashem but are natural consequences of one’s actions. There is a posuk in Eicha: “The good and bad do not come from Me.” Rashi explains based on Chazal that both good and bad are consequences of our own deeds. It is not that Hashem punishes or rewards out of retribution or favor; rather, mitzvos naturally bring reward and aveiros—transgressions—bring punishment. This concept is reflected in ideas such as mitzvah goreres mitzvah—one mitzvah leads to another—and aveirah goreres aveirah—one transgression leads to another. The misconduct itself brings about its own consequence. For example, if someone does not believe in techiyas hameisim—the resurrection of the dead—then they do not merit participating in it because their disbelief blocks them from receiving that blessing.4. Faith as a Prerequisite for Miracles
In the case of Bnei Yisrael and the Meraglim, their lack of faith prevented them from experiencing miracles. They doubted whether Hashem could bring them into Eretz Yisrael through supernatural means rather than natural ones. As a result, Hashem essentially allowed their lack of faith to dictate reality: “You think I cannot do it? Then you will not see it.” It was not so much a punishment as it was allowing their beliefs (or lack thereof) to determine their fate. This principle extends further: when we do not believe that miracles can happen or that blessings can reach us through supernatural means, we close ourselves off from those very blessings. If we do not allow room for Hashem’s intervention beyond nature, then we simply do not experience it.5. The Power of Positive Thinking: Trach Gut Vet Zayin Gut
The Rebbe often emphasized the teaching of the Tzemach Tzedek: “Trach gut vet zayin gut—if you think positively, it will be good.” While this does not guarantee that everything will always turn out visibly good, positive thinking itself has a unique quality—it creates an opening for goodness to manifest. If one thinks negatively or doubts Hashem’s ability to help, this can actually impede blessing from coming down into one’s life. The attitude we have toward our situation can influence what happens next; believing in possibility allows for possibility.6. Moshe’s Argument: Preventing Further Chilul Hashem
Moshe Rabbeinu argued that even if Bnei Yisrael did not deserve entry into Eretz Yisrael due to their lack of faith, punishing them would cause an even greater problem: it would reinforce disbelief among all nations regarding God’s power and willingness to perform miracles for His people. If Bnei Yisrael were left stranded or destroyed in the desert, everyone would conclude that God simply could not fulfill His promise or perform miracles on behalf of His nation. This would lead to widespread chilul Hashem, strengthening skepticism about divine intervention. Hashem accepted this argument and allowed Bnei Yisrael to remain in the desert until a new generation arose who would merit entering Eretz Yisrael with open miracles.7. Internalizing Faith for Blessings Today
The lesson for us is clear: experiencing God’s blessings requires genuine belief that those blessings are possible. Part of meriting divine favor is having faith that Hashem can indeed help us—if we believe He can do it for us, then He actually does so. This also applies when seeking a blessing from a tzaddik or relying on promises made by righteous individuals—especially relevant around Gimel Tammuz when we reflect on our connection with tzaddikim like the Rebbe. We must truly believe in both their holiness and their ability to channel blessings into our lives. If we hesitate or doubt these promises or blessings, sometimes our own uncertainty becomes an obstacle delaying fulfillment. We should learn from this episode with Bnei Yisrael: strengthen our faith so we can celebrate redemption and all promised blessings speedily with techiyas hameisim—the resurrection of the dead—and ultimate geulah soon in our days.