‫פרשת שלח‬
Our Parsha tells us of the M’raglim, whose deeds will have a lasting impact on those
who sent them. Ultimately, the words of the M’raglim will change history and the
relatively short sojourn planned for the Midbar will turn into one that lasts close to
two generations.
It is understood that spying requires special skills and knowledge. The spy must not
only enter into the area under surveillance with open eyes, he must know for what
he is looking, he must be conscious of the goals of his espionage so that the relevant
issues will be noted.
Since the twelve men who were sent into Eretz Yisroel were inexperienced in the
matter at hand Moshe Rabbenu gave them the appropriate counsel to direct their
journey and the information they would eventually report.
“He’chozok hu ha’rofeh”(Perek 13/Posuk 18). This phrase has at least two possible
interpretations. It could form a question: Are the people strong or weak? Such a
possibility is appropriate since the other phrases used in this and the surrounding
phrases are questions. “Ham’at hu im rov”-Are they many or are they a few?
“Hab’machanim im b’mivtzorim”-Are they in open cities or in ones that are fortified?
On the other hand, the exact wording of our phrase is slightly different than the
ones quoted above and the others found in our P’sukim. In all of the other phrases,
a question is certainly asked, with the word “im”(aleph, mem) signifying the
alternative possibility. “Hatova he im ra’ah”-is it good or bad; “Hash’meina he im
ro’oh”-is it “fat” or bad? The absence of the word “im” indicates that this phrase is
different than those that accompany it. In fact, Rashi explains our clause as a
declaration rather than a query. Citing the words of Chazal in Bamidbar Rabba,
Rashi gives the p’shat of our Posuk. “Siman mosar lohem, im b’frozim yoshvin,
chazakim heim shesomchin 'al g'vurosom, v’im ve’orim b’tzuros heim yoshvim,
chaloshim heim”. Do not let outward appearances deceive you, warns Moshe
Rabbenu. Yes, you will see the layout of the land and the cities its inhabitants have
built. You will see some cities that look as if they are without protection and others
that are greatly fortified. Know to interpret correctly. Moshe, says Rashi, gave them
a siman/sign: If they dwell in open cities the people are strong since they are
comfortable to rely upon their combat skills alone. If they live within greatly
barricaded cities you know that they are weak since they depend upon the city’s
walls to protect them, not on their own abilities.
It is clear that if the Torah tells us of the instructions given to the spies, then we can
learn from their particular points, in addition to gaining knowledge, mussar and
direction from the entire episode of the M’raglim. Seemingly, we are told that
outward signs are used to replace a lack of inner strength. The fortifications that we
see are indicative of the fact that the inside is weak. The lack of identifying military
structures attests that the inner being is very strong. We know that looks may be
deceiving. Here Moshe Rabbenu tells us that looks are certainly deceiving. Is this
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true in matters of spirituality as well? Do we say that the understated is preferable
since that proves that the inside level of ruchaniyus is strong and resilient?
In Masseches B’rachos 28 a we find the phrase of “tocho k’voro”-the inside should
be like the outside. When a determination was made as to whom would be allowed
to enter the Beis Midrash “tocho k’voro” became a guiding standard. Whether or not
the Talmid looked as if he belonged in the Beis Midrash was easy to decide. The
question was whether the outside appearance truly reflected the inner reality.
Obviously, such a judgment was difficult to make. However, we do not find that
Chazal looked for the prospective student who was davka “tocho shelo k’voro”, one
whose eligibility would be determined by the opposite of his outward appearance.
How could Moshe Rabbenu conclude with complete certainty that the outward
appearance of the city was the opposite of its inner nature and when it came to
admissions standards such a fixed rule was not used?
In matters that deal with the physical realm of the world an accomplished individual
or an accomplished country take that which is on the outside and try to make it part
of their very nature, to influence the inner-self from the outer self. If one is to be
whole and complete than that which is part of the physical sphere must be
transferred to the meta-physical nature. In the case of the m’raglim strength,
measured by physical power, is not sufficient to see the individual or the nation
through a crisis which might threaten it. That strength is only valuable when there is
an inner determination to use it. Physical prowess is unworthy if the one who
possesses it is unwilling to ever use it. If we look carefully at Rashi’s words we will
see that this is what he wrote: “Siman mosar lohem, im b’frozim yoshvin, chazakim
heim shesomchin ‘al G’VUROSOM”. G’vura means valor and refers to the inner
strength that one has acquired-as in the words of the Mishna at the very beginning
of the fourth perek of Pirkei Avos: Eizehu gibor, hakoveish es yitzro. True valor is
measured by inner strength.
Thus, the fiercest of enemies will be the one that has superior inner strength and
determination. The M’raglim learned that is measured by the transference from
reinforced concrete to reinforced personal conviction-g’vura.
On the other hand, in the realm of spiritual attainment the flow of influence is the
opposite. Spirituality has its throne in the most innermost and private part of
ourselves-the N’shama. However, if the spirituality remains in the N’shama only,
then man’s creation was for naught. His N’shama existed without the body to which
it was attached. Obviously, therefore, the N’shama must transfer its uniqueness to
the shell that houses it and create the “Baro”-the outwardness that reflects “tocho”,
the true inner being of the individual. Of course, in this case appearance may be
deceiving . That is because the transference of spirituality does not cause it to be
lost at its source. Unlike physical strength which is measurable and thus finite and
thus cannot exist in two places at the same time, spiritual vigor has the N’shama as
its source and thus is similar to the infinite. It can shower its nature upon the
outward self without losing its own integrity. That is the meaning of “ner Hashem
nishmas ho’odom”. The N’shama is like the flame which can extend its full power of
light to others without having its own potency diminished by one iota. The higher
level of inner spirituality, the more its effect on the outer person is visible. This is
the meaning of “koran p’nei Moshe”. His N’shama which was just “m’at Mei’E-lokim”,
had an inner light that shone forth from his outer self without lessening its own
scope.
The standards we apply to physical attributes are not necessarily applicable to the
spiritual. The uniqueness of the spiritual requires us to evaluate by its own
standards in order to know the demands that are made upon us. Just as there is
way to spy out the physical land, there is also a way to spy out our spiritual
topography, to judge it, and with Hashem’s help to make the accomplishments of
our inner self greater and greater.
Shabbat Shalom
Rabbi Pollock