NUMBERS XIII:1-XV:41

IN PURSUIT OF NATIONAL MATURITY

While the first chapters of Bemidbar mention the count of those who left Egypt and describe the organization of the Hebrews’ camp during the long journey through the desert, the weekly text describes the serious mistake made by the emissaries who went to investigate the characteristics of the Promised Land. One scout per tribe was the order of Moshe (Moses), so there were 12 in all. Two reports were given: the majority of 10 believed conquest was not possible, while a minority of 2, Calev and Yehoshua, who would assume leadership after Moses‘ death, without contradicting the description offered by the majority, tried to encourage the people to immediately undertake the task of conquest.

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 bondage or only the physical bonds? Had they internalized the value of freedom and acquired enough self-esteem to begin a new stage: an independent national life in a land of their own?

The majority report pointed to national immaturity, a lack of will and decision to undertake a new stage, which would transform the mentality of obedience to an Egyptian foreman into an attitude of sovereignty and self-determination.

The Netsiv, Rabbi Naftali Zvi Yehuda Berlin, father of Rabbi Meir Bar Ilan, great leader of the Mizrahi Zionist movement, and Bar Ilan University in Israel is named after him, cites the correspondence established by the Midrash between the five mentions of the word “light” in Bereshit (Genesis) and 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 the period of “darkness” begins; that is, those who will eventually conquer the Promised Land belong to the group of “darkness.” The Netsiv argues that the period of “light” refers to the Divine light that guided the Hebrews during the first stage of their history. God made himself present in the lives of the patriarchs, symbolically “accompanied” them during the suffering in Egypt, he protected them in the desert. He launched 10 plagues against the Egyptians to allow the Hebrews to escape the yoke of 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,” whose source was the Creator. Our chapters begin a different period. The “light” from God would no longer be apparent, as it was 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 Mitzvah, the legacy of behavior in accordance with 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 henceforth? 

The scouts’ report and the subsequent rebellion led by Korach are episodes that reflect the anxiety, the uneasiness of having to make one’s own decisions, without a celestial “cloud” to indicate each step to follow. The path that the Hebrew people will follow will be uncertain, but educational. Each challenge will be instructive, and each challenge will allow us to take a step forward towards national maturity, worthily represented in our days by Medinat Israel, the State of Israel.

MITZVAH: ORDINANCE OF THE TORAH IN THIS PARSHA

CONTAINS 2  POSITIVE MITSVOT AND 1 PROHIBITION

385. Numbers 15:20 Separate Challah from all dough and give it to the Kohen

386. Numbers 15:38 Placing Tsitsit (fringes) on a garment that is worn

387. Numbers 15:39 Do not turn away to the thoughts of the heart or what the eyes see