SHELACH_NUMBERS XIII:1-XV:41
While the opening chapters of Bemidbar mention the count of those who left Egypt and describes the organization of the camp of the Hebrews during the long journey through the desert, the weekly text describes the grave error made by the emissaries who went to investigate the characteristics of the Promised Land. One scout per tribe was the order of Moshe, so there were 12 in all (The tribe of Levi did not participate). Two reports were given: the majority of 10 believed conquest was not possible, while a minority of two, Calev and Yehoshua, who would assume leadership after the death of Moshe, without contradicting the description offered by the majority, tried to encourage the people to undertake the task of conquest immediately.
The report had been exhaustive, an assessment of the conditions of the cities, an assessment of the character of their inhabitants, and an estimate of whether nature was generous enough to feed the Hebrew people. But the real questions were different. Had Pharaoh’s slaves also broken the chains of spiritual and emotional slavery or only physical bondage? Had they internalized the value of freedom and acquired enough self-esteem to begin a new stage: an independent national life in their own land?
The majority report pointed to national immaturity, a lack of will, and a decision to undertake a new stage, transforming the mentality of obedience to a foreman into an attitude of sovereignty and self-determination.
The Netsiv, Rabbi Naftali Zvi Yehuda Berlin, fatherofRabbi Meir Bar Ilan, the great leader of the Zionist Mizrahi movement, whose name bears the Bar Ilan University Israel, cites the correspondence established by the Midrash between the five mentions of the word “light” in Bereshit with the 5 Books of the Torah. According to this order, the mention of “light” in our book corresponds to the act of separation between light and darkness. While the early books of the Torah refer to light, beginning with Bemidbar begins the period of “darkness”; those who will eventually conquer the Promised Land belong to the group of “darkness.” The Netsiv argues that the ” light ” period refers to the Divine light that guided the Hebrews during the first stage of their history. God was present in the life of the patriarchs, symbolically “accompanied” them during the suffering in Egypt, and protected them in the desert. He launched 10 plagues against the Egyptians, allowing the Hebrews to escape slavery. He revealed to them the Ten Commandments, which would make coexistence possible and lead to human solidarity.
It was a long period of “light,” the source of which was the Creator. Our chapters begin in a different period. The “light” coming from God would no longer be apparent, just as in the previous stage. They would have to learn that there is another “light,” the energy that comes from self-effort. They had received the instruction represented by the Mitsva, the legacy of behavior attached to the Word of God contained in the Torah. With this Torah in hand, would they be able to generate an inner “light” of their own from now on?
The report of the explorers and the next rebellion led by Korach are episodes that reflect the anxiety, and the uneasiness of having to make their own decisions without a celestial “cloud” to indicate each step to follow. The path that the Hebrew people will follow will be uncertain but sobering. Each challenge will be instructive, allowing us to take a step towards national maturity, worthily represented in our days by Medinat Israel.
MITSVA: ORDINANCE OF THE TORAH IN THIS PARSHA
CONTAINS 2 POSITIVE MITSVOT AND 1 PROHIBITION
- Numbers 15:20 Separate Challah from all mass and deliver it to the Kohen.
- Numbers 15:38 Place Tsitsit (fringes) on a dress that is dressed.
- Numbers 15:39 Do not deviate into the thoughts of the heart or what the eyes see.
