1. The Challenge of the Spies and Moshe’s Role
This week’s parsha presents the well-known story of the spies—meraglim—sent to scout out Eretz Yisrael. There are many questions that arise, even on a simple level. For instance, Hashem gave Moshe Rabbeinu a choice regarding sending the spies, saying essentially, “You decide.” This is unusual; since when does Hashem leave such a decision up to Moshe? Hashem had already promised that it was a good land and said there was no need to send spies. Yet Moshe is told, “You decide.” There are various interpretations: perhaps they were seeking the easiest way to conquer the land, or perhaps it was about strategy. But how did all these prestigious and distinguished leaders make such a grave mistake?
We see that out of twelve scouts, ten went along with the plan to discourage Bnei Yisrael from entering Eretz Yisrael, while only two—Kalev and Yehoshua—stood up in defense of the land. It is extremely difficult to resist peer pressure, especially when it comes from so many respected individuals. Standing strong for what is right and true in the face of overwhelming opposition is one of life’s greatest challenges.
2. Kalev and Yehoshua’s Response: Faith Over Fear
Kalev and Yehoshua’s response to the people is found in verse 8: “If Hashem desires us, He will bring us into this land…a land flowing with milk and honey.” In verse 9 they add, “But do not rebel against Hashem.” Rashi explains that if you do not rebel against Hashem, you have nothing to fear from the inhabitants of the land—they are like our bread; their protection has been removed from them; Hashem is with us; do not fear them.
It’s important to note that Kalev and Yehoshua did not dispute the factual findings of the other ten spies—they agreed that the people were strong, cities fortified, and giants lived there. The question wasn’t about whether these facts were true; rather, it was about how to respond to them. The ten spies concluded defeatism; Kalev and Yehoshua insisted that as long as Bnei Yisrael followed Hashem’s will without rebellion, there was nothing to fear—even in the face of daunting odds.
This teaches us that when we align ourselves with Hashem’s plan, natural obstacles lose their power over us. The strength or size of our adversaries becomes irrelevant if we are acting in accordance with Hashem’s will.
3. The Meaning of “They Are Our Bread”
The phrase “they are our bread” has several interpretations. One might think it means that conquering them is essential for our survival—just as bread is essential nourishment. However, Rashi explains this differently: here “bread” means something easy or simple—like saying something is “a piece of cake.” In earlier parshiyot, Rashi notes that bread represents a basic need granted graciously by Hashem (as opposed to meat, which is an extra). Thus, when Kalev and Yehoshua say “they are our bread,” it means not only will we not be harmed by them if we follow Hashem but also that conquering them will be easy for us—Hashem will help us in a loving way beyond natural means.
This reflects a deeper relationship between Bnei Yisrael and Hashem: when we go along with His plan without rebellion, we merit special assistance and dearness from Him.
4. The Removal of Protection from Canaan
Rashi brings two explanations for “their shadow has been removed from them”—saar tzeelam me’aleihem. First, there were righteous individuals among the Canaanites (such as Iyov/Job) whose merit protected them; once these righteous people died, their protection was gone. Second, Rashi says their protection came directly from Hashem—and now He had withdrawn it.
This raises broader philosophical questions about hashgacha pratit—specific Divine Providence—for non-Jews versus Jews. Some commentaries argue that non-Jews experience only general providence through nature unless they have special merit (like Iyov), while Jews have unique supervision due to their covenantal relationship with Hashem.
5. Why Teshuvah Was Not Enough After the Decree
The next day after hearing their punishment (to remain in the desert for forty years), some Jews tried to enter Eretz Yisrael anyway as an act of teshuvah—repentance—saying now they believed they could conquer it. However, Moshe warned them not to go; without Hashem’s command or presence (and without Moshe or the Ark), they would be defeated—and indeed they were.
This teaches an important lesson: Teshuvah must be done within the boundaries set by Hashem. One cannot override a direct command from Hashem under the guise of repentance or zeal if it contradicts His explicit instructions at that moment.
6. The Limits of Nature and Divine Mastery
The episode also raises deep theological issues about nature versus miracles. The ten spies argued that while miracles could happen in the desert—a place outside normal rules—in Eretz Yisrael (the realm of nature), even Hashem would be “restricted” by natural law because He Himself created those laws. They claimed “the people are stronger than Him,” meaning stronger than even Hashem within nature’s boundaries.
Moshe Rabbeinu prayed using the name Adnai—Master—rather than Hashem, asking “Let the power of Adnai increase.” This was meant to counteract their claim by demonstrating that even within nature’s rules, Hashem’s mastery knows no limits—nature does not restrict Him at all.
The Rebbe explains this further: although all people seem subject to nature’s laws equally on a revealed level, there remains a unique relationship between Jews and Hashem such that natural limitations do not ultimately apply when fulfilling His will.
7. A Parable: Recognizing Hidden Value Among Simple Jews
The Rebbe illustrates this concept with a story about Reb Monya, a wealthy diamond dealer who questioned why simple Jews who say Amen yehei shmei rabba, recite Tehillim, or perform mitzvot with simple faith are so highly praised by Chassidic masters despite lacking scholarship or sophistication.
The Rebbe responded by asking Reb Monya to show his diamonds and then feigned ignorance about their value until Reb Monya explained “You have to be a maven—a connoisseur—to appreciate what makes this diamond special.” Similarly, one must be a “maven” in Jewish souls to appreciate their unique value regardless of external accomplishments or learning.
This underscores how every Jew possesses intrinsic worth and deserves blessings from Hashem simply by virtue of their connection—even if others don’t always recognize it on the surface.
8. Lessons About Reporting and Lashon Hara
A question was raised about why Moshe seemed to ask for an honest report from the spies—good or bad—which might have set them up for failure by inviting negative opinions. One answer given is that Moshe did not ask for opinions but only facts regarding strategy—how best to conquer Eretz Yisrael—not whether it should be done at all.
The error of the spies was overstepping their mandate by offering discouraging conclusions rather than sticking strictly to factual reporting. This connects with laws about Lashon Hara—slanderous speech—where sometimes even positive statements can lead others toward negativity if said inappropriately or out-of-context.
9. Trusting in Hidden Goodness Despite Unanswered Questions
The discussion concludes with an acknowledgment that sometimes bad things happen even when one follows Hashem faithfully—we cannot always explain why suffering occurs or why certain outcomes unfold as they do. Our perspective is limited compared to what lies behind “the curtain.”
The hope remains that we should see only revealed good—not hidden good—and merit happiness and redemption together in Eretz Yisrael with Mashiach soon.