1. The Enigma of Sending the Spies
This week’s parsha discusses the episode of the spies—meraglim—sent to scout out Eretz Yisrael and bring back a report. The story is somewhat mystifying as we read it. The Torah says, “Shalach lecha”—send for yourself. Hashem tells Moshe, essentially, “You send them on your own account.” As Rashi explains, Hashem is not commanding Moshe to send the spies, but rather giving him permission: “If you want, you send them yourself.” Hashem is not stopping Moshe from sending them, but He is also not instructing him to do so.
This raises a question: since Moshe Rabbeinu ultimately did send the spies, and he was a trusted servant of Hashem who would never act against Hashem’s will, how could it be that Hashem did not directly command this? If Moshe sent them, we must assume it met Hashem’s standard and that Hashem was satisfied with the decision. What then is the meaning behind this ambiguous instruction? Is it some kind of test or game? We need to understand what lies beneath this exchange.
2. The Character of the Spies and Their Failure
Another perplexing aspect is that when Moshe Rabbeinu originally selected the spies, they were described as kosher—righteous and fit for their mission. Of course, Moshe would only choose the best people for such an important task. Rashi emphasizes that at the time of their selection, they were indeed righteous individuals. So what happened? How could ten out of twelve return with a negative report? How did they fail so miserably?
Moshe Rabbeinu sent them with two main objectives. First, in accordance with natural strategy, they were to determine how best to conquer Eretz Yisrael—to figure out the most effective approach to entering and taking possession of the land. This was a practical necessity.
The second part of their mission was to assess the quality of the land itself—to see if it was good and produced quality fruit. Moshe even instructed them to bring back some fruit from Eretz Yisrael, which involved risk because carrying large fruits would draw attention and endanger them. Why was this necessary? Everyone already knew Eretz Yisrael was a land flowing with milk and honey.
3. The Deeper Purpose: Naaseh v’Nishma Applied
This brings us to a deeper lesson about our relationship with mitzvos and Eretz Yisrael itself. One of the defining qualities of Am Yisrael is their declaration at Sinai: naaseh v’nishma—“we will do and we will hear.” Usually we focus on naaseh—the willingness to accept Hashem’s commands without knowing what they are in advance. This demonstrates absolute trust in Hashem.
But there is also nishma: “we will listen,” which means not just hearing but understanding, learning, reflecting on what we are doing. Hashem doesn’t want us merely to perform mitzvos mechanically—He wants us to appreciate them, feel positively about Torah and mitzvos, and be genuinely involved.
The same applies to Eretz Yisrael: Hashem wanted Bnei Yisrael not just to go because He said so, but to desire it themselves—to love Eretz Yisrael and want to enter it out of genuine appreciation.
4. Why Moshe Was Given Autonomy in Sending Spies
The Rebbe explains that this is why Hashem did not command Moshe directly regarding sending spies. Instead He told him: “Shalach lecha,” you decide if you want to send them. The whole idea was for Bnei Yisrael themselves—through their own understanding (nishma)—to internalize what Eretz Yisrael meant for them.
This autonomy given to Moshe allowed for an intellectual engagement with the mission ahead—a chance for Bnei Yisrael to appreciate Eretz Yisrael on their own terms rather than simply following orders.
5. The Mistake of the Spies: Overstepping Their Mandate
This context helps explain where things went wrong for the spies (meraglim). They did not lie or fabricate anything in their report—they relayed exactly what they saw: strong people, giants in the land. Even their conclusion that “we cannot possibly go up there” was logical from their perspective based on what they observed.
Their mistake was not in reporting facts but in drawing conclusions beyond their mandate. Moshe Rabbeinu had asked them only how best to conquer Eretz Yisrael—not whether it could be conquered at all. That question was never up for debate because Hashem had already promised success.
The error came when they inserted their own opinions instead of remaining faithful agents of Moshe Rabbeinu’s instructions. They let personal feelings color their conclusions rather than sticking strictly to their assignment.
6. Lessons About Intellectual Honesty and Subjugation
This episode teaches us an important lesson about using our intellect in service of truth rather than personal agendas. Even when acting logically or rationally, we must remember that our understanding should be anchored by loyalty to Torah leadership—bittul—a sense of subjugation before those who guide us spiritually.
If we allow our own feelings or biases (our internal “bribes”) to influence our thinking, our minds can easily justify or rationalize any position we desire. The Torah warns against taking bribes because even wise and righteous people can be blinded by self-interest or personal inclinations.
The failure of the spies stemmed from insufficient subjugation (bittul) toward Moshe Rabbeinu as leader and emissary of Hashem’s will. Had they remembered that they were acting as his agents rather than independent analysts, they would have avoided this tragic error.
7. Applying These Lessons Today: Israel and Decision-Making
This lesson remains relevant today when considering advice about Israel or its territories from various sources—even those who seem wise or well-intentioned may lack true connection or responsibility toward Am Yisrael’s destiny in Eretz Yisrael.
The question is never whether Israel belongs to us or whether we can hold onto it—that is already decided by Hashem’s promise. The real question is how best to succeed in protecting our people and holding onto our land using proper strategy while remaining anchored in Torah values.
The mind alone cannot be trusted if it isn’t grounded in justice and righteousness as defined by Torah leadership (Moshe Rabbeinu). History has shown that even advanced societies can use intellect for horrific ends if unanchored by moral clarity.
If our intellect remains connected with Torah values and leadership, then our decisions will reflect true justice and righteousness without falling into error or rationalization.