Shelach: Lessons on Leadership

Leave a comment

“A leader is a dealer in hope.” – Napoleon 

What was the failing of the meraglim in Parshat Shelach? Reading this story alongside another account of spies in the haftorah suggests that, at its core, it was a failure of leadership.

The Midrash Tanhuma interprets the words “Shelach lecha” (“Send for yourself”) to mean that the spies were sent as a concession to Bnei Yisrael’s lack of faith. This is, in fact, how the episode is retold in Sefer Devarim. God had promised that the people would successfully inherit the Land, but they harbored doubts. Moshe sends leaders, each identified by name, underscoring his status as a leader of his tribe. Rashi notes that the spies are initially described as anashim, connoting distinction and worthiness. Ramban explains that God instructed Moshe to send the strongest leaders, hoping they would inspire confidence and strengthen the nation’s faith in God’s promise. Instead, the opposite occurred. Ten of the twelve returned and spread fear throughout the camp. Their pessimism infected the people with doubt and helplessness.

This stands in sharp contrast to Joshua chapter 2, where Joshua also sends spies to scout the Land. Here, however, no names are mentioned. Radak explains that the mission was conducted in secret, hidden from the nation. The purpose of the mission also differs. In Shelach, the repeated use of the word latur suggests a political and national mission: to explore and affirm the land God had promised them. In Joshua, the spies are sent leragel—to gather military intelligence and determine the best strategy for conquering Jericho.

Contrasting these two stories highlights one of the most important qualities of leadership: the ability to provide a compelling vision and inspire hope. Great leaders help their people see not only what is, but what can be. Shabbat Shalom -Karen Miller Jackson 

Parshat Shelach: Our Shlichut Today

Leave a comment

The story of the meraglim is among the Torah’s most consequential, resulting in a generation denied entry to the Land of Israel. Told in this week’s parsha, Shelach, and retold in Devarim, the two accounts highlight its lessons then—and what they still mean for us today.

Shelach emphasizes the role of leaders. The heads of tribes—important men—are listed by name, setting a high expectation for their mission. One word in Shelach captures their task: latur, to scout the land. In Devarim, there is much less emphasis on the spies themselves. Also, their mission is described instead with the words lachfor and leragel—to search out and to spy. Why the difference in language? The Malbim teaches that latur, in Shelach, implies seeking out goodness. God had already guaranteed that the land was good. At this critical moment, the leaders were expected to affirm that vision. Instead, ten of the twelve returned with words that spread fear and demoralization.

In Devarim, the responsibility shifts to the people. In this retelling, Moshe does not blame the spies. In fact, they are portrayed as speaking positively about the land. It is the nation who misinterprets their words and lacks the confidence to rise up and conquer. And it is not only the generation of the midbar who bear responsibility. Moshe addresses their children, on the verge of entering the land, in the present tense: “Then all of YOU came to me and said, ‘Let us send men ahead to reconnoiter the land for US…’” This highlights that every generation of Jews has a role to play in correcting the sin of the meraglim.

Today, as we witness the miracles and heroism unfolding in this historic moment for Israel, Parshat Shelach reminds us that we each have a shlichut—a mission—to fulfill. Leaders and nation alike are called to see the good, to strengthen one another, and to move forward with courage and faith into the future. Shabbat Shalom -Karen Miller Jackson

Parshat Shelach: Seeking Positive Zionism

Leave a comment

How is parshat Shelach a model for talking about Israel’s imperfections alongside positive Zionism in our world today? 

As the book of Bamidbar continues to describe Bnei Yisrael’s downward spiral of discontent in the desert, the spies are sent to scout out the land of Israel. Two words in this narrative highlight the depths of the spies’ mistake. Ten of the spies speak “dibbah,” or “libel” about the land of Israel. This negativity spreads among the nation, leading to punishment: that generation would die out in the desert. Rashi comments that “dibbah” refers to being an “influencer.” The spies influenced others to be negative as well. Moreover, the Ramban comments that the spies’ use of the word “efes” was their downfall, as it shut down the possibility of dialogue and conveyed that entering the land was impossible. Both words are indicative of language which shuts down constructive communication and spreads discontent. 

Yet, the parsha also contains seeds of optimism through the mitzvah of challah, the separating of the dough. This commandment originally only applied to Jews living in the land of Israel. However, Rambam teaches, based on rabbinic decree, that the mitzvah of challah should be observed by Jews anywhere in the world, so that it is not forgotten. Rashi, citing midrash Sifre, notes the Torah’s unique and urgent language used regarding mitzvat challah: “בְּבֹאֲכֶם” – “As you enter.” It applies even before settling the land. Perhaps this highlights how easy it is to take the land of Israel for granted. Fulfillment of challah is an expression of appreciation and optimism about Israel throughout Jewish history, whether one lives in Israel or the diaspora. 

The parsha’s language teaches that the mitzvah of challah provides an opportunity to make a tikun (correction) for the communication failures of the spies and to express our appreciation of and hopes for Israel. Shabbat Shalom -Karen Miller Jackson