1. The Connection Between Lashon Hara and the Miraglim
This week in Parshas Shlach—the Torah and Tea session—we focus on the episode of the miraglim—the spies. Rashi, right at the beginning, highlights the famous topic of lashon hara—slander or negative speech. There are various levels of lashon hara, and sometimes, even without an explicit intent to degrade someone, simply speaking at length about a matter can eventually lead to negativity. We see this both with Miriam (and Aharon) and with the miraglim. The Torah primarily blames Miriam because she initiated the conversation.
The story of the spies is split between our parsha and Mishneh Torah in Devarim, where Moshe Rabbeinu recounts what happened. The people approached Moshe, pestering him to send spies to scout out Eretz Yisrael. Their intentions may not have been bad; they wanted to determine the best way to conquer the land, not necessarily doubting Hashem’s promise. Moshe consulted Hashem, who responded with “shalach lecha”—send for yourself—implying that Moshe was taking responsibility for this decision.
Rashi gives a parable: like a confident salesman letting you test a product anywhere you want, Hashem allowed them to send spies because He was confident in His promise. Yet, Rashi asks why the story of the miraglim is placed immediately after Miriam’s story. The answer: Miriam was punished for her speech about Moshe, and these “evil people” (the spies) saw what happened but did not learn from it.
2. Timing and Proximity of the Two Stories
The Rebbe points out that according to Rashi’s chronology, the sending of the spies occurred on 29 Sivan, immediately after Miriam’s seven days of isolation ended on 28 Sivan. This proximity is not just textual but chronological as well. Some commentaries suggest otherwise, but Rashi’s simple reading supports this sequence.
This raises a question: if these events occurred one after another, why does Rashi even ask why they are juxtaposed? Isn’t it natural for them to be next to each other? The Rebbe explains that Rashi is grappling with deeper issues here—especially since Torah usually inserts breaks between negative stories (as with vayehi binso’a ha’aron) so as not to inundate us with negativity.
The juxtaposition suggests a similarity between Miriam’s sin and that of the spies. However, their consequences were vastly different: Miriam was honored by being waited for during her isolation, while all ten spies died in a plague and caused an entire generation to perish in the desert.
3. What Was So Terrible About the Spies’ Report?
The Ramban asks: what was so grave about what the miraglim did? Moshe sent them to gather information about Eretz Yisrael—its land and its inhabitants—and they reported back truthfully: strong people, fortified cities. Even their statement that “it is a land that eats its inhabitants” had some basis—Hashem orchestrated many funerals while they were there so people would be distracted from noticing them.
The real issue arose when they began elaborating excessively on their fears and doubts. Initially their report seemed factual, but then they insisted “we won’t be able to go up.” Kolev tried to redirect their attention by reminding them of Moshe’s past miracles and leadership. Still, even before their explicit refusal, something was already amiss in how they spoke.
The mission was meant as reconnaissance for practical preparation—how best to enter and conquer naturally—not as an assessment of whether it could be done at all. Their error lay in concluding it was impossible based on their own estimation rather than trusting Hashem’s promise.
4. The Danger of Excessive Speech and Public Gossip
The core problem highlighted by Rashi is not just what was said but how it was said—and how much it was said. By repeatedly emphasizing how strong and frightening the inhabitants were (“giants,” “fortified cities”), they instilled fear among Bnei Yisrael through sheer repetition and exaggeration.
This parallels Miriam’s mistake: she didn’t intend harm but spoke at length about Moshe Rabbeinu separating from his wife Tziporah without first seeking clarification directly from him. Instead of quietly asking Moshe for an explanation, she discussed it with Aharon—and thus gossip escalated into something damaging.
The lesson is clear: even when discussing true facts or legitimate concerns, excessive discussion—especially in public or with those who cannot address or resolve the issue—can lead to destructive outcomes (diba—gossip). Both Miriam and the spies failed by not addressing their concerns directly with those involved (Moshe), instead spreading anxiety among others.
5. Comparing Miriam’s Sin with That of the Spies
Miriam’s sin remained private; she was motivated by empathy for Tziporah and underestimated Moshe’s unique spiritual stature (“Hashem speaks to us too!”). She failed to recognize that Moshe operated on an entirely different level—his constant prophecy required separation from his wife as per Hashem’s will.
The spies’ sin was public and far-reaching—they were leaders chosen specifically for this mission yet allowed their own fears (and perhaps inflated sense of self-importance) to dictate their message to all Israel. They assumed that if they felt incapable as leaders, surely everyone else would feel similarly discouraged.
This dynamic often repeats itself: individuals who see themselves as important or knowledgeable may criticize great leaders or tzaddikim, rallying others around their own anxieties rather than deferring to those truly appointed by Hashem.
6. The Power of Seeing Versus Hearing — Lessons Not Learned
An important psychological insight emerges here: seeing has a much greater impact than hearing alone (ein domeh re’iyah l’shmiah). Previously Bnei Yisrael had only heard about Canaan's might but remained undeterred; once they saw it firsthand through the eyes of the spies (“we saw giants,” “we saw...”), fear took hold.
This makes their failure even more striking—they had just seen what happened to Miriam! If merely hearing about her punishment wouldn’t have sufficed as a lesson, actually witnessing it should have fortified them against succumbing to fear based on what they saw in Canaan.
The message: seeing challenges can be overwhelming—but seeing consequences should also strengthen our resolve if we internalize those lessons properly.
7. Contemporary Relevance — Leadership and Trust Today
This narrative remains relevant today regarding Eretz Yisrael and Jewish leadership more broadly. Many are fearful about security or advocate ceding territory out of anxiety—even when such positions contradict clear guidance from Torah leaders like the Rebbe who insisted on holding every inch for practical safety reasons (not only spiritual ones).
Criticism often comes from those with credentials or experience in other fields who nonetheless lack true prophetic vision or understanding granted by Hashem through His chosen leaders (Moshe Rabbeinu, or in our times—the Rebbe). We must recognize that expertise in one area does not automatically confer authority over matters guided by Torah wisdom.
8. Practical Lessons — Guarding Our Speech and Perspective
The lessons are powerful: avoid excessive speech about others—even if unintentional harm is likely; address concerns directly rather than gossiping; appreciate true greatness rather than assuming parity based on personal status or experience; do not let repeated negative talk shape communal attitudes or decisions.
If we internalize these teachings—confidently trusting Hashem’s promises while respecting authentic leadership—we can avoid pitfalls like those of both Miriam and the miraglim. As we approach significant dates like Gimel Tammuz (the Rebbe's yahrzeit), let us reflect on these messages: speak carefully, act confidently with faith in Hashem's guidance through His leaders, and strive always for unity and strength within Klal Yisrael.