Shelach parsha: We are given just so many chances | Commentary

The story of the spies is viewed as an episode revealing the Jews’ basic lack of faith in God (Numbers 13,14). This is similar in its underlying theme to the golden calf story, which describes the Jews’ lack of faith (Exodus 32, 33).

Throughout the Book of Numbers, the narrative reveals a pattern of events that parallels what occurred when the Jews left Egypt. To wit:

• The Jews begin to murmur that they do not have meat to eat (Numbers 11:4). This corresponds to the longing of the Jews “for the fleshpots” in Egypt, resulting in the giving of the manna (Exodus 16:3).

• After the Jews complain that they lack water, Moses hits the rock instead of speaking to it, and water comes forth (Numbers 20:3–13). So too in the Exodus story did Moses hit the rock after the Jews militated for water (Exodus 17:1–7).

So similar are the stories in these two narratives that the Bechor Shor insists that the water stories are one and the same, positing that the latter is a more detailed account of the former.

But a closer look reveals an interesting pattern. In each of the narratives, the consequences escalate in their seriousness in the Book of Numbers.

• Unlike the manna story in Exodus, the request for meat in the Book of Numbers resulted in the Lord “smit[ing] the people with a very great plague” (Numbers 11:33).

• Only after Moses hits the rock in the Book of Numbers is he given the severe punishment of not being allowed to enter Israel (Numbers 20:12).

As it relates to Parashat Shelach, only after the spy incident – not after the episode of the golden calf – does God decree that the generation that left Egypt must die in the desert (Numbers 14:29).

Why are the consequences greater in the Book of Numbers, when the transgressions seem so similar?

First, the events in the Book of Exodus occur either prior to Sinai or, in the case of the golden calf, prior to the construction of the Tabernacle. With the Sinaitic teachings and the Tabernacle in place, the Jews should have known better than to falter again.

Second, to err once is forgivable and even sometimes understandable. The same transgression committed again deserves to be treated much more harshly.

So the patterns of the narratives may be similar, but the message is clear: God understands that we will fall. But we ought to take the lessons we learn from our mistakes and improve. God always gives us opportunities to repent. And yet, we are given just so many chances to make the same mistake before the penalties intensify.

Candle lighting:

Shelach parsha

June 28th at 7:59 p.m.