Chumash Devarim presents Moshe Rabbeinu’s review of the events of the forty-year sojourn of Bnei Yisrael in the desert and his restatement of many of the mitzvos of the Torah as well as his teaching of many new ones.[1] The first major sin recounted by Moshe was the sin of the meraglim. Chronologically, the sin of the Golden Calf occurred beforehand, while the Jews were at Har Sinai; the sin of the Spies occurred in the second year, afterward. Why did Moshe recount the sin of the Spies first? Furthermore, is there any unifying theme to the seemingly disparate events mentioned in parshas Devarim?
Abarbanel presents a comprehensive solution to these questions highlighting a central theme in Moshe’s entire purpose in recalling this and other related historical events. One of the central messages that Moshe wished to convey before reviewing the commandments and introducing new ones was that the reward for devotion to the service of Hashem would be an intense relationship with the Holy One which would manifest itself in the land of Israel. Rebellion against G‑d and not obeying his commandments would delay or undo this great reward. This truth was greatly manifest to the first-generation leaving Egypt since they experienced firsthand that obedience to the Divine Word led to great Providential, miraculous protection whereas rebellion led to punishment and disaster. Moshe now addressed his words to the new generation, the children and grandchildren of the first generation who were no longer alive. The members of this new generation were certainly aware of the fact that their parents had wandered for forty years in the desert and, most recently, that they themselves had attempted entry into Eretz Yisrael via the lands of Edom, Moav and Ammon, only to be rebuffed, following which a Divine command was issued not to wage war against these nations. On the other hand, the Jewish people did successfully battle against Sichon and Og and conquered their land. A shallow interpretation of these events might lead to the conclusion that Hashem caused them to wander for forty years since He did not have the ability to bring them into Eretz Yisrael. The hesitance to battle against Edom, Moav and Ammon contrasted with the resounding victory over Sichon and Og could be attributed to the normal way of the world of not warring against powerful nations and sometimes being victorious over others due to bravery and strength. The purpose of Moshe’s recounting all of these events in parshas Devarim was to present to the new generation the true Divine reasons behind all of them. The forty-year sojourn was a punishment for rebellion against Hakadosh Baruch Hu through the sin of the Spies. The inability to fight against certain nations was not due to weakness of the Jewish people or those nations’ great strength but rather due to a Divine promise as a result of their relationship to the Avos.[2] And finally, the victory over Sichon and Og was only a result of Divine command and assistance. Retelling the sin of the Eigel, however important that would be, was not part of this primary goal of assuring that the new generation interpreted their parents stay in the desert properly. Consequently, relating it was delayed until the narrative of the giving of the Torah mentioned in parshas Eikev. A proper perspective on the Providential dynamic of their long stay in the desert, its failures and successes, would be crucial for the success of their subsequent entry into the Holy Land and in all of the battles which would take place there under Yehoshua’s leadership.
Perhaps another, more homiletical, approach can be offered. The Cheit Ha’Eigel consisted of grave theological errors; the worship of the golden calf or even just viewing it as an intermediary directly violated the fundamental Divine monotheistic truths reflected in the first two of the Ten Commandments. In a word, it represented a lapse in dei’os or theological truths. By contrast, the sin of the Spies, whereas also touching upon theological sins, exhibiting lack of reliance of G‑d and not believing in Divine Omnipotence, also manifested itself in a profound lack of gratitude for the gift and opportunity of the Eretz Chemda, the Desired Land of Israel.[3] In addition, as elaborated upon by Chazal and made famous by the saintly Chafetz Chaim, the spies spoke lashon hara, evil slander about the Land, denying its exalted qualities. This constituted a sin indicating flawed middos or character traits.
Rav Chaim Vital teaches that proper middos are the infrastructure for all other aspects of avodas Hashem. Vilna Gaon teaches that tikkun hamiddos is our main mission in this world. Whereas errors and sins concerning theology are grave and severe, they are more easily correctible. Flaws in middos require much more attention and effort to properly change. Hakaras hatov (gratitude), honesty, integrity and careful use of the gift of speech are absolutely essential in a life of meaningful Divine service. Many commentaries including Derashos Haran[4] explain that it is for this reason that Avraham Avinu insisted on finding a life partner for his son, Yitzchak, from his own family, since he knew them to possess good middos, even though their theology was idolatrous. By contrast, the surrounding Canaanites were corrupt in their middos as well. Rivka could be trained in the truth of monotheism once entering the house of Abraham, but to change immoral character traits would present a much more formidable challenge. Perhaps this might be an additional reason why our master, Moshe, first presented the sin of the Spies, in order to stress the centrality of proper middos, being even more fundamental than proper dei’os.
As we transition to the more intense mourning period over the destruction of the Temple and Exile in general, both the messages of Abarbanel and Ran carry additional weight. Jewish history is not random and is not determined by political or military power alone. Our devotion to Hashem’s mitzvos has historically been, and always will be, the main determining factor in whether we achieve our desired success both physically and spiritually and the ultimate blessings of redemption and peace. It was this message that Abarbanel informs us that our teacher and guide, Moshe Rabbeinu, was teaching the new generation before he retaught them the mitzvos. This message is just as pertinent especially in our era. In addition, the message that middos tovos – along with the heightened sensitivity, caring and sharing that such developed characteristics cause in our relationship to others – bring our redemption ever closer is so pertinent in the world of uncertainty that we live in. In the words of Rav A. Y. Kook zt”l, “if baseless hatred led to the destruction of the mikdash, baseless love will rebuild it.” And in the words of the Chafetz Chaim zt”l, “if lashon hara caused the first decree of Tisha B’Av of the death of an entire generation in the desert, then caution concerning this crucial mitzva will help transform that day into the long-awaited holiday of Tisha B’av.” May it be soon!
[1] See Ramban for his approach as to which subset of mitzvos were reviewed and the reason why the new mitzvos were not presented earlier.
[2] It is for this reason, Abarbanel explains, that the term “acheinu” is used with respect to Edom here.
[3] See The Fruits of Eretz Yisrael: Outer and Inner Dimensions.
[4] See Choosing a Spouse by Mori v’Rabi Rav Mordechai Willig.