Defiance or Daring
Many of our foundational stories serve as introductions to Zionism. Paradoxically, one of the most powerful of these emerges from the aftermath of the spies’ mission.The Jews are swayed by the perturbing analysis of ten of the twelve spies, that propounded the danger in attempting to settle the Land of Israel. They despair, God is furious, decreeing that the entire generation, apart from Caleb and Joshua, will perish in the wilderness over the next forty years.
The people regret their hasty albeit understandable response, as the text points out, they were overcome by grief, and tried to make things right, they repent, 14:40;
וַיַּשְׁכִּ֣מוּ בַבֹּ֔קֶר וַיַּֽעֲל֥וּ אֶל־רֹאשׁ־הָהָ֖ר לֵאמֹ֑ר הִנֶּ֗נּוּ וְעָלִ֛ינוּ אֶל־הַמָּק֛וֹם אֲשֶׁר־אָמַ֥ר יְהֹוָ֖ה כִּ֥י חָטָֽאנוּ׃
Early next morning they set out toward the crest of the hill country, saying, “We are prepared to go up to the place that GOD has spoken of, for we were wrong.”
Note the term וַיַּשְׁכִּ֣מוּ they awoke early in the morning. It evokes the iconic and highly praised וישכם of Abraham and other Biblical figures.The Talmud (Pesachim 4a) identifies this language with zeal and eagerness in fulfilling God’s will. In addition they confess, an additional key requirement of Teshuva, repentance, and then resolve to make amends.
Perplexingly Moses tries to talk them down from the mountain and their resolution, warning them that they will fall by the sword in their confrontation with the Amalekites and the Canaanites. Nonetheless in defiance or perhaps more out of a deep sense of duty they marched on, 14:44; …וַיַּעְפִּ֕לוּ לַעֲל֖וֹת אֶל־רֹ֣אשׁ הָהָ֑ר Yet defiantly they marched toward the crest of the mountain. The word vaya’apilu is remarkable. Most translations, along with many commentators, understand it negatively as an act of stubborn defiance in the face of divine instruction. Yet some read it differently. Ha’ameik Davar , Rabbi Naftali Zvi Yehuda Berlin shares this remarkable insight, Rashi explained in the name of the Midrash Tanchuma that the word Vayapilu spelt with an aleph as opposed to an ayin denotes darkness. The intention is that many of those who went up believed and knew they would not succeed and would fall in war, but nevertheless they considered it worthwhile to be killed in the Land of Israel and be buried there and not in the desert. What appears at first glance to be reckless defiance can thus be read as something else entirely, a profound longing for the land and an unwavering commitment to destiny.
The early Zionists, used the very same term to express their determination and yes also their defiance not to die but to live in the land of Israel.
In 1919 Levin Kipnis, born in the shtetle of Ushmir and later moved to then Ottoman Palestine in 1913 wrote what perhaps can be considered an anthem for the young pioneers and determined Zionists of his day called Ha’apilu. He highlighted the biblical phrase ha’apilu (to ascend/press forward in defiance). The most commanding part of the song;
העפילו, העפילו,
אל ראש ההר העפילו
Ascend, ascend, ascend to the top of the mountain!
The very same phrase was later used to describe the movement for Jewish immigration to Mandatory Palestine (1934–1948). This is Zionism as literacy, a deep familiarity with our texts, our language, and our collective story. It is the ability to hear an ancient biblical word and transform it into a contemporary calling.
The question of vaya’apilu remains open. Was it defiance or daring? Perhaps it was both. What is undeniable is that later generations heard in that ancient word not the echo of failure but the call to ascend. Zionism emerged not only from political necessity but from a people fluent in their own story, able to transform biblical memory into national destiny. Israel education and Zionist education, reimagined for our time, must cultivate that same literacy, depth, and courage. Not slogans, but sources. Not shallow advocacy, but deep knowledge. The courage to ascend begins with knowing the story of those who climbed before us.
