We understand from the explicit text of the Torah that the spies who went into the land at the behest of Moshe were leaders of Israel, learned in Torah, and at least initially were righteous individuals. One remarkable aspect of this story is how far these individuals fell and how they became the instruments of such terrible misfortune for Bnei Yisrael. As a direct consequence of the incident of the spies, we experienced the exile in the wilderness for forty years, the entire generation of those who went out of Mitzrayim is doomed to die there, and according to the Midrash, we have the beginning of observance of Tisha B’Av which continues until the present day.
The Gemara in Sotah (34b) examines these events in detail and even teaches that it is possible to learn from the names of the spies the wickedness in their hearts and how they could be led into such dire error.
The Rogatchover Gaon in his commentary on Chumash, Tzafnat Paneach, refers to this Gemara and tries to understand the source of the error of the spies who, again, were Torah scholars and Gedolei Yisrael. He says that the root of the problem lies in a philosophical approach to the acquisition of Israel. Moshe (and Yehoshua) understood that in order for the conquest of the land to be complete and for the laws that are exclusive to Israel to come into effect (see especially Rambam, Hilchot Beit Habechira 6:16), it is necessary to earn it through victory in war. The Rogatchover goes into some detail as to why this must be so, and as is typical in his writings, the proofs are intricate and fairly Byzantine.
He emphasizes specifically that Eretz Yisrael is only acquired through tribulation (Brachot 5), noting how inappropriate it is for someone to expect to gain the fruits of the labor of another – especially when somebody has to go to war to defend the land and somebody else expects to just sit at home and benefit from this. (See esp. Tosefot on Kiddushin 61b). The Rogatchover explains that the meraglim understood literally that the Land of Israel was to be “a gift” given to Israel, an inheritance to be freely taken. Hashem had promised the land to our forefathers, and we should not have to do anything but to show up at the proper time and receive it from Him. The spies, who were themselves political leaders of the majority of the people of Israel, didn’t want to exert any effort and especially not go to war to conquer the land, and they were determined to prevent this outcome at any cost.
It’s interesting how closely this resonates with the reasoning Hashem gave for not sending Bnei Yisrael on the direct path to the Land of Israel by way of the land of the Plishtim – “lest the nation relent upon encountering warfare and return to Mitzrayim.” (Shemot 13:17). The Rogatchover says that this unwillingness to make a proper acquisition of the land by means of warfare was a corrupting force that would have undermined our future claim on the land and our obligation to observe the laws that are exclusive to it. Hashem saw this danger and he frustrated their efforts, causing them not only to undermine the military preparations of Israel – which had been their plan – but to destroy the willingness of their followers to go into the land under any circumstances. This was necessary, in accordance with the Divine Wisdom, so that new leadership could take over and conquer the Land – leaders such as Yehoshua and Kalev.
The Maharal in his Chiddushei Aggadot on the aforementioned Gemara in Sotah says there was something wrong with the entire generation that went out of Mitzrayim which rendered them unsuited to enter into the land. It would be far too harsh to exterminate an entire nation of adults simply because they listened to some negative words about the qualities of the Land of Israel. Rather, there was some flaw in the nation at large that would have to be overcome before they could truly take possession of the land.
The settlement and development of the Land of Israel requires very practical consideration and discipline. Not only must it be won and defended through physical combat, but it has to be excavated and farmed, roads and railroads built, swamps drained. The generation that came out of Mitzrayim had everything done for them miraculously; they weren’t accustomed to struggling and performing physical labor or to being accountable for their financial welfare or security. Such people, the Maharal says, are spiritually distant from the sanctity of the Land of Israel to such an extent that they cannot inherit it or benefit from it. Everything they need and want they find in exile and indeed they thrive in the wilderness with their daily dose of mann and the Clouds of Glory protecting them from adversity.
But to truly inherit the land requires strong, pragmatic leaders in the fashion of Yosef and Yehuda. It is noteworthy, the Maharal teaches, that the only people who are able to overcome this powerful urge to abdicate practical responsibility and let Hashem do all the work for us are the representatives of the tribes of Yosef (through Ephraim, his anointed firstborn), Yehuda, and Levi. For the rest of Israel, it will require forty years of wandering the desert and the death of the whole generation that went out of Mitzrayim until they are ready to do what is necessary to inherit the Land of Israel – that is, to serve in the army and make a living.
