They brought forth an evil report on the Land that they had spied … the Land through which we have passed is a land that devours its inhabitants! (Bamidbar 13:32)
Rashi states that the mergalim (spies) related that wherever they had traveled throughout the land of Eretz Yisrael, they had seen dead people being buried. Rashi elaborates that although the spies’ words were intended to be defamatory, highlighting what was not favorable about Eretz Yisrael, this actually revealed how Hashem, in His infinite mercy, had actually planned this scenario so that the citizens would be preoccupied with burying their dead and not notice the spies among them.
When we analyze the pesukim more closely, we see that initially the spies spoke about the strength of the people, but they were not negative. In fact, Calev asserted (13:30), “We shall surely ascend and conquer it. We can surely do it!” It is then that the spies maligned the land as one that “consumes its inhabitants.”
The Zera Shimshon asks: We know that the spies were determined to present Eretz Yisrael in an unfavorable light. They wanted to let the Jewish people know that Moshe Rabbeinu had exaggerated the wonderful qualities of Eretz Yisrael. Why did they wait then, until Calev spoke up? They could have immediately given a damaging report.
The Zera Shimshon points out that the Zohar tells us that Moshe Rabbeinu gave the spies a special Name of Hashem which, if the Canaanim threatened them, the Name would protect them from all evil. Calev tried very hard to calm and fortify the Jewish people, assuring them that Hashem was with them and they should not be afraid, and they would be victorious. This is alluded to in the last letters of the Hebrew words “naaleh v’yorashnu osah ki (we shall surely ascend for …)” which spell the special name of Hashem.
The spies had only one thought in mind when they spoke of the strength and power of the inhabitants. They wanted to demoralize the nation, to instill fear in them and discourage them from entering Eretz Yisrael. After all, they felt, if they had the special Name of Hashem to protect them, why did people have to die so that the inhabitants of the land should be preoccupied with their burials?
With this, we can understand why the meraglim waited till Calev spoke before they disparaged the Land.
The Zera Shimshon says that Hashem does not perform miracles unnecessarily. Thus, although the spies had the Divine Name to protect them in a supernatural manner, it was preferable that they remain safe within the natural order of the world (teva).
The aveirah of the meraglim was their own lack of faith, and their determination to weaken the faith of the Jewish nation.
Thousands of people would come to see the great tzaddik R’ Gershon Henoch of Radzyn in Eastern Poland for his eitzah and bracha.
Once a yid came from Romania, a few hundred miles away, seeking the Rebbe’s blessings. He was a simple yid, not learned, but his emunas chachamim was deep-seated and unwavering. The yid was accompanied by his only son, a ten-year-old boy who couldn’t walk. They had visited many eminent doctors to find a cure, but nothing could be done.
The yid had heard that the Radzyner could perform miracles, and he therefore brought the boy in his wheelchair to the tzaddik. All the chassidim followed the yid into the Rebbe to see what would happen. When the yid saw the face of the Rebbe, he almost fainted. He had never been in the presence of such a tzaddik.
Before the Radzyner read the kvittel, he ordered all the chassidim and the gabbaim to leave the room and to close the door behind them. Unable to contain their curiosity, they quietly waited outside the door.
The tzaddik became very emotional as he read the kvittel. The Rebbe whispered a quiet mystical prayer, and then called softly to the child in yiddish, “kum aher tei’ere zisse yingel – come here my sweet, precious child. Take this candy.”
Suddenly, the boy got up out of the chair, effortlessly walked over to the Rebbe and took the candy out of the tzaddik’s hand.
Before they left the room, the Rebbe instructed the boy to get back into his chair and sit in it while his father wheeled him out, so no one should know what happened. Only after they had gone far from the beis medrash should the boy get out of the wheelchair.
However, the chassidim were very smart and they discerned a broad smile on the two as they left the room. They quietly followed them outside and after walking a distance they saw the child jump out of the chair and begin to walk like everyone else.
The chassidim immediately ran over to the father, wished him mazel tov, and then curiously asked what had taken place.
When he told them he added, “There was never any doubt in the mind of that child that he could do exactly what the Rebbe told him. Innocently, and with the strongest emunah, he stood up, walked over to the Rebbe and took the candy from the hand of the tzaddik, and we both began to cry.”
A short while later, as the Radzyner was walking to the beis medrash, the chassidim who accompanied him could not stop talking about the great miracle that the Rebbe had performed.
“It was not a miracle at all,” the Radzyner protested. “I didn’t do anything. I just saw what great emunas chachamim and unadulterated faith that these yidden had.
“I asked everyone to leave because I wasn’t sure that everyone had that same elevated level of pure faith.
“When everyone went out, only emunah remained in the room. Emunah without any pretense or hypocrisy. Immediately, the salvation was forthcoming.
