Are We There Yet?!?

As the story of our ancestors’ trek in the Wilderness continues to unfold in our weekly Torah readings, we encounter the central narrative of that sojourn in this week’s episode. We read the story of the MERAGLIM or Spies who bring their negative report about Eretz Yisrael. In Jewish tradition we assume that the repercussions of that incident are still being felt today. So, it’s incumbent upon us to yearly analyze that event and its fallout.

The Midrash declares that the critical verse in this episode is:

The whole community (EIDA) broke out into loud cries, and the people wept that night (Bamidbar 14:1). Our sages described the results of those ‘cries’: This is the calamity that you sent as an inheritance for the generations, as they wept on the eve of the Ninth of Av. The Holy One blessed be He said to them: ‘You wept a gratuitous weeping before Me, I will establish it for you as weeping for the generations.’ From that moment, it was decreed that the Temple would be destroyed, so that Israel would be exiled among the nations (Bamidbar Raba 16:20).

This approach to the verse claims that the nation’s inability to accept the opportunity of entering the Land had a ripple effect across the millennia of Jewish history. This powerful idea demands immediate action in all circumstances and possibilities. The alternative to acting on a predicament immediately is generally worse than dealing with the dilemma at once. ‘Strike when the iron’s hot’ is usually best. I hope that we’ll see that same principle at work in our present conflict, Rising Lion (based on the verse: Behold, the people shall rise up as a great lion, and lift up himself as a young lion. Bamidbar 23:24).

However, there is a very different way of understanding that incident from so very long ago which can shed light on some very modern problems. According to the Ramban, the correct translation of our verse is: The EIDAH (group of 10) of spies went from tent to tent all night long inciting the people into a rebellious frenzy, and by morning the entire community rose up in bitter crying.

This approach to our verse raises an altogether different problem: If the negative reaction to entering the Land was purposefully incited by 10 of the 12 spies, what could have been their motivation for, seemingly, foiling God’s plan for the nation?

There are basically two schools of thought on this subject. One group of scholars maintain that these important personalities within their respective Tribes were selfish. According to the Sfat Emet (1879): They thought: Here, in the desert, we are leaders; in Eretz Yisrael we may not merit to be leaders. 

Wow! That’s crass! The concept that a politician might think of himself before his constituents is, for us, everyday news. However, that SHALICHIM (‘agents’) appointed by Moshe Rabbeinu might be that selfserving boggles the mind.  

Indeed, there is another way of explaining their failure. Rav Yissachar Frand points out that they were not initially wicked or corrupt. They were righteous men who rationalized that it would be better for B’nei Yisrael to remain in the desert, living a miraculous life. What could be better? God serves breakfast every morning; Moshe Rabbeinu gives SHIUR every afternoon. Why shake things up? 

As Rav Frand concludes: Once they started rationalizing, they started down a slippery slope that led to their bringing a ‘bad report’.

This second opinion brings us to a remarkable place. Why learn about the laws of SHMITTA and YOVEL, if you’re not going to live in Eretz Yisrael? Why learn about leaving the produce in the corners of your field for the poor people, if you’re never going to plant a thing? Why learn the laws of MILCHEMET MITZVAH (obligatory war) and MILCHEMET RESHUT (discretionary war), if you refuse to serve in the military?

Assuming that Rav Frand is correct (and, personally, I’m inclined to agree), why is DAAS TORAH still a thing? By DAAS TORAH I mean the world view that Torah scholars should be questioned even on non-Halachik issues. Even though the term DAAS TORAH has existed for centuries, the present usage seems to only date from the beginning of the Agudas Yisrael movement (officially 1912, but the idea had been percolating for a few decades). The main purpose of this revolutionary idea and movement? To discourage people from getting involved in the various Zionist groups.

It seems very easy to connect the dots, at least to me. Assuming that Rav Frand is correct, the heirs to the philosophy of the MERAGLIM are the members of Agudath Yisrael.

Both groups were primarily interested in preventing Jews from going to Eretz Yisrael or supporting Zionism, and both groups succeeded in causing masses of Jews to die unnecessarily or, at least, prematurely.

Why are we still having these discussions? Our nation is at war, and certain segments of the population are being unfairly burdened with the job of keeping the Medina and its citizens alive. There are other parts of our nation who feel that they are exempt from any part of this burden. Personally, I am in favor of universal national service. If for various reasons, a person can’t or won’t serve in the armed forces, let them work in hospitals, day care, schools, national parks, etc, etc, etc. 

This idea that the responsibility for the nation lies upon others is just a reframing of the Sin of the Spies, and is the main cause of much national grief. We require a modern version of Benjamin Franklin’s warning before the American Revolution: We must all hang together or assuredly we shall all hang separately. Please, let’s all pitch in for Am Yisrael!