שלח א

Okay, let's break down this Sicha (discourse) from the Rebbe. The goal here isn't just to translate the Yiddish, but to really unpack the ideas, provide the necessary background, and show the flow of the Rebbe's reasoning in clear English. **The Context:** This Sicha discusses the Torah portion (Parsha) called "Shelach," found in the Book of Numbers (Bamidbar). This Parsha tells the famous story of the Spies (Meraglim) whom Moses (Moshe Rabbeinu) sent to scout out the Land of Canaan (which would become the Land of Israel) before the Jewish people entered it. The mission ended disastrously, with most spies returning with a negative report that discouraged the people, leading to a divine decree that the generation who left Egypt would not enter the Land. The Rebbe often uses the weekly Parsha as a springboard to discuss profound spiritual and practical lessons relevant to our lives today. Here, he delves into the nuances of the Spies' mission and their failure, drawing out crucial insights about faith, intellect, and how to serve God properly. **Section 1: The Initial Questions (Paragraph א)** * **The Starting Point:** The Sicha begins with the opening verse of the Parsha: "Shelach Lecha Anashim" – "Send for yourself men..." The Rebbe immediately quotes our Sages (Chazal) who offer a crucial interpretation: "Send for *yourself* – according to *your* understanding." They explain that God told Moses, "If *you* think it's a good idea to send spies, go ahead. But *I* (God) am not commanding you to do so." * **The Rebbe's First Question:** This interpretation immediately raises a question for the Rebbe. He reasons: * Moses wasn't just anyone; he was God's "faithful servant" (Eved Ne'eman). This means his thoughts and desires were perfectly aligned with God's will. * Therefore, if *Moses* thought sending spies was the right thing to do, it must have somehow reflected God's underlying desire or plan. * Furthermore, the Torah itself says later (Numbers 13:3) that Moses sent them "Al Pi Hashem" – which literally means "by the mouth of God," often interpreted here as "with God's permission" or "consent." * The Rebbe also brings in the commentary of Nachmanides (Ramban), who explains that sending scouts is the *normal, natural way* to prepare for conquering a land. Since we generally aren't supposed to rely solely on open miracles ("Ein somchin al ha'nes") and should prepare naturally (like for war), Moses agreed to this sensible, practical step. * **So, the question is:** If sending spies was ultimately an acceptable, even logical, course of action (approved by Moses's God-aligned intellect and permitted by God), why didn't God just command it directly from the start? Why did God make it conditional on Moses's "understanding" ("L'daatcha")? Why the subtle distinction, "I'm not commanding it, but do it if *you* think it's right"? What's the significance of this? * **The Rebbe's Second Question:** The Rebbe then focuses on the spies themselves. * He quotes Rashi (a fundamental commentator), who states that when Moses chose these men, "at that time, they were kosher (righteous)." * The Rebbe adds that simple logic dictates that Moses, being who he was, would have selected the *most* suitable and capable individuals for this crucial mission – not just "kosher" in a general sense, but the best men for the job. * **So, the question is:** How could these hand-picked, righteous leaders undergo such a radical transformation? How could they go from being the best men for the mission to failing so catastrophically that they not only botched the mission but also caused a national trauma resulting in "a weeping for generations" (B'chiya L'doros – referring to the night they cried in despair, which the Sages say became the date of Tisha B'Av, a day of mourning throughout Jewish history)? How does such a complete reversal happen to good people? **Section 2: Analyzing the Spies' Mission (Paragraph ב)** * **Two Aspects of the Mission:** To understand the failure, the Rebbe first breaks down the mission itself. He points out it had two main components, based on the instructions Moses gave them: 1. **Military/Practical Intelligence:** Find out details relevant to conquering the land. The verses list specific questions: "See the land... and the people who dwell in it, are they strong or weak, few or many? ... Do they live in open camps or in fortified cities?" (Numbers 13:18-19). This was about strategy. 2. **Land Quality Assessment:** Find out about the nature of the land itself. Again, quoting the verses: "Is the land good or bad? Is it fat (fertile) or lean?" (Numbers 13:19-20). This was about evaluating the land's inherent qualities. * **The Emphasis on Bringing Fruit:** The Rebbe highlights how important the second aspect (land quality) was. Moses specifically instructed them: "Strengthen yourselves and take from the fruit of the land" (Numbers 13:20). * The Rebbe points out the inherent risk: Taking prominent samples of the land's unique fruit could easily expose them as spies (as Rashi explains on that verse). * Yet, Moses told them to push through this danger ("Strengthen yourselves"), make the effort, and bring back samples. * **The Rebbe's Question Arising from This:** This leads to another puzzle. * Okay, it's true that "seeing is not like hearing" ("Einah domeh re'iyah lishmiyah") – firsthand experience makes a stronger impression. * And yes, God had *already* told the Jewish people that the land was incredibly good: "a good and spacious land... a land flowing with milk and honey" (Exodus 3:8). * Furthermore, the Jewish people are fundamentally "believers, the children of believers" (Ma'aminim bnei Ma'aminim) – faith is inherent in them. [The Rebbe adds a side point: they likely didn't even need pure faith for this, as people living in Egypt probably had *some* knowledge of nearby Canaan]. * So, while seeing the impressive fruit would certainly increase their joy and eagerness to enter the land ("to go up there with joy"), was this *really* necessary? * **The Question:** Was the benefit of this added enthusiasm (seeing the fruit) so absolutely critical that it justified potentially sacrificing the lives of these important emissaries? It seems disproportionate. **Section 3: The Key Concept – "Na'aseh v'Nishma" (Paragraph ג)** * **Introducing the Principle:** The Rebbe now introduces a core concept in Judaism to shed light on these issues: "Na'aseh v'Nishma" – "We will do, and we will hear/understand." This phrase was declared by the Jewish people at Mount Sinai when accepting the Torah (Exodus 24:7). * "Na'aseh" (We will do) represents commitment and action – accepting God's will unconditionally, even before fully understanding it. * "Nishma" (We will hear/understand) represents the intellectual grasp and internalization of the mitzvot (commandments) and God's wisdom. The Rebbe notes "Nishma" here implies *understanding*, similar to Samuel's response to God, "Speak, for Your servant is *listening/understanding*" (I Samuel 3:10). * The Rebbe emphasizes that while the foundation is "Na'aseh" (action/commitment first), it's not enough on its own. True service involves *both* doing *and* understanding ("Nishma") afterward. * **Applying "Na'aseh v'Nishma" to Entering the Land:** * God telling them the land was good was the basis for "Na'aseh" – accept His word and be ready to go because He commanded it. * However, God *also* desires that the Jewish people appreciate the goodness of the Land with their *own* minds and hearts – the "Nishma" aspect. He wants them to *understand* why it's good, not just follow orders blindly. * **Resolving the Earlier Questions:** This framework provides the answers: * **Why risk lives for fruit?** Moses wanted them to bring the fruit precisely to facilitate this "Nishma." He wanted their desire to enter the Land to stem not *only* from obedience ("Na'aseh" – because God said so) but *also* from their own intellectual and emotional appreciation ("Nishma") of its tangible goodness. Seeing the miraculous fruit would help them *understand* and *feel* that it truly was a special, desirable land. * **Why investigate the practicalities of conquest?** Similarly, the first part of the mission (assessing the inhabitants and fortifications) wasn't because God needed the information. It was so the people could intellectually process *how* the conquest was feasible, leading them to the conclusion Joshua and Caleb later reached: "We can surely ascend and take possession of it" ("Yachol nuchal lah" - Numbers 13:30). It was about achieving an *understanding* of their potential success. * **Why "Shelach Lecha" (Send according to *your understanding*)?** This now makes perfect sense! Since the *entire purpose* of sending the spies was to cultivate the "Nishma" – the intellectual and personal understanding – regarding entering the Land, the very initiation of the mission needed to reflect this. God didn't give a direct command (which would emphasize pure "Na'aseh"), but rather framed it as "L'daatcha" – stemming from *understanding* and intellectual reasoning. The means matched the goal. **Section 4: Explaining How the Righteous Spies Failed (Paragraph ד)** * **The Vulnerability of Intellect:** The Rebbe now explains how the very nature of the mission – focusing on "Nishma" and intellectual assessment – contained the seed of its potential failure. * Because the mission required them to investigate and understand using their own *intellect* (Sechel) and judgment (Shikul Ha'da'at), it opened the possibility for *intellectual error*. * **The Spies' Subjective Truth:** The Rebbe points out something crucial: * Everything the spies reported factually *was true*. The people *were* strong ("Az ha'am..."), there *were* giants ("v'gam yelidei ha'anak...") (Numbers 13:28, 33). They weren't lying about the data. * Even their *conclusion* – "We cannot ascend [against this people]" ("Lo nuchal la'alot" - Numbers 13:31) – had a rational basis *if viewed purely from a natural, human perspective*. Based on a standard military assessment, their fear was understandable. * From their limited viewpoint, they might have even thought they were correctly fulfilling the intellectual task they were given. * **Identifying the Precise Error:** The Rebbe clarifies where they went wrong: * Their mistake was *adding their own conclusion* ("Lo nuchal la'alot"). * Moses *never asked them* for their opinion on *whether* conquering the land was possible. He asked them *how* to best go about it (strategy) and *what* the land was like (quality). * **Crucially:** The very fact that Moses *sent them* to scout out the *method* of conquest was proof that conquering it *was* considered possible, even through relatively natural means ("Yachol nuchal lah"). If the plan was for a purely miraculous takeover, there would be no point in scouting strategy! * Therefore, their conclusion "We cannot ascend" wasn't just an unsolicited addition; it fundamentally contradicted the premise and purpose of the mission they were sent on. It was the *opposite* of what their mission implied. **Section 5: The Lesson for Us – The Antidote: Being a Shliach (Emissary) (Paragraph ה)** * **Torah as Instruction:** The Rebbe emphasizes that Torah isn't just history; it's "Hora'ah" – instruction for life. Therefore, this story must contain the guidance on how *we* can avoid the Spies' mistake. * **The Solution: The Name "Shelach":** The antidote lies in the very name of the Parsha, "Shelach," which means "Send" – highlighting the concept of *Shlichus*, being an emissary or agent. * **The Core Principle:** A Jew must always remember that even when engaging the intellect ("Nishma," "L'daatcha," trying to understand things), they are doing so as a *Shliach* – an emissary of Moses (who represents the connection to God), carrying out God's will. The goal isn't personal intellectual satisfaction ("because *I* want to understand") but fulfilling the mission given by the Sender (God). * **The Benefit of the Shliach Mindset:** When you maintain this awareness: * You safeguard both your actions ("Na'aseh") and your understanding ("Nishma"). * Your intellect remains a "true intellect" (Sechel Amiti), aligned with reality and God's purpose, leading to the correct conclusions. * **The Nature of True Intellect vs. Bias:** * Genuine intellectual pursuit requires *Bittul* – self-nullification. You have to set aside your own preconceived notions, desires, and biases ("negios") and approach the subject objectively, trying to understand it *as it truly is*. * However, if someone engages their intellect for personal gratification, ego, or comfort, then personal biases inevitably creep in. They start trying to bend reality to fit their own opinions or feelings. * **Understanding "Bribery" (Shochad) Deeply:** The Rebbe connects this to the Torah's warning: "Bribery blinds the eyes of the wise and perverts the words of the righteous" (Deuteronomy 16:19). * **A Question:** How can genuinely "wise" (Chachamim) and "righteous" (Tzaddikim) people even accept a bribe in the first place? If they are truly wise and righteous, wouldn't they reject it? * **The Rebbe's Insight:** "Bribery" here isn't just about accepting money to tell a lie. It's a much subtler phenomenon. It refers to any situation where you stop thinking about the objective truth of the matter ("ha'mutzkal k'mo shehu l'amito") and instead start thinking about *yourself* – your own feelings, your own position, your own comfort, your own "reality" ("metzius"). * This self-focus acts as a "bribe." It prevents you from having a truly clear and objective understanding of the situation as it is. Your perspective becomes tainted by self-interest, however subtle. * **How This "Bribery" Affected the Spies:** This was precisely the root cause of the Spies' failure. * They lacked sufficient *Bittul* (self-nullification) to Moses (and thus to God) specifically *while* they were engaged in the intellectual task ("Nishma") of scouting the land. * Because they "felt" their own existence, their own vulnerability ("metzius"), when they saw the imposing giants ("Nefilim bnei Anak"), it triggered personal fear. They felt small and insignificant: "We were in our own eyes as grasshoppers, and so we were in their eyes" (Numbers 13:33). * This intense personal fear acted as a "bribe," distorting their intellectual judgment ("m'taih es sichlam") and leading them inexorably to the biased conclusion: "Lo nuchal la'alot" – We can't do it (because *we* feel overwhelmed). * **The Power of Remembering You Are a Shliach:** * In contrast, when you constantly remember you are a "Shliach" (as hinted by the Parsha's name, "Shelach"): * You internalize the principle "Shlucho shel adam k'moso" – an agent is like the sender. A true agent has no independent agenda or reality; their entire being is dedicated to fulfilling the sender's mission. * Specifically, you are an agent of *Moses*, and the Rebbe emphasizes that Moses embodies the quality of *Truth* ("Midas Ha'emes"). * By staying consciously connected to Moses (to Truth), never deviating, and constantly thinking "I am on Moshe's mission" (not "What about *me*?"), you remain un-bribed by personal feelings or biases. * **The Result:** This state of *Bittul* and focus on the mission allows you to carry out the intellectual task ("letur et ha'aretz" - scouting/understanding the land/situation) perfectly. Your understanding remains clear and objective. * You reach the *true* conclusion, voiced by Joshua and Caleb: "The land... is an exceedingly good land" (Numbers 14:7), and implicitly, "We can surely do it." * **Ultimate Outcome:** This correct approach, rooted in being a true Shliach, leads not only to understanding but also to successful action: the eventual conquest of the Land in its entirety, fulfilling the promise "God... will broaden your boundary" (Deuteronomy 19:8), ultimately culminating in the coming of Mashiach (the Messiah), speedily in our days. **In Essence:** The Rebbe is teaching a profound lesson about the interplay between faith/commitment ("Na'aseh") and intellect/understanding ("Nishma"). While understanding is crucial and desired by God, relying solely on our own intellect without the framework of being God's emissary ("Shliach") is dangerous. Personal biases, fears, and ego (a subtle form of "bribery") can distort our perception and lead to disastrous errors, just like the Spies. The key is *Bittul* – self-nullification – achieved by constantly remembering that our purpose is not self-driven but mission-driven, as agents connected to the ultimate Truth represented by Moses and commanded by God. This allows our intellect to function clearly and truly, leading to both correct understanding and successful action in serving God and bringing about the final redemption.