Parshat Shelach6 min read

The Spies Walked Through Canaan's Funerals and Called the Land a Devourer

Twelve spies slipped through Canaan's open gates while the cities buried their dead, then came home swearing the land devoured its own people.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Gates No One Guarded
  2. What Shammua Saw In Every Province
  3. The Word That Broke the Camp
  4. Yehoshua Could Not Get a Word In
  5. How Kalev Turned the Room

The gate stood open and nobody watched it. Twelve men walked through, dust on their sandals, fruit not yet cut, and not one Canaanite turned a head. Inside the walls a wail went up from a house, then another house, then a whole street keening at once. Shammua pressed his back to a cool stone wall and listened to the city weep, and what he heard was not safety. He heard a place that buried somebody new every hour.

The Gates No One Guarded

They had come up out of the wilderness of Tzin, all twelve of them, sent to walk the land from end to end (Numbers 13:21). Forty days. They expected watchmen on the towers, dogs at the gates, hard questions from strangers about strangers. They got none of it. In the first city the men of consequence lay dead by morning, the leaders, the strong ones, the ones who would have noticed twelve unfamiliar faces moving through the market. The town had no eyes to spare. Every eye was red and turned toward the ground where the digging happened.

So the twelve walked where they pleased. They counted the height of the walls. They measured the doors. They saw clusters of grapes so heavy two men slung them on a pole between their shoulders and still staggered under the weight. No one challenged them. No one asked their names. A hand had been laid over the cities, striking the mighty down so the messengers could pass and gather and go home untouched, and the messengers felt the hand, but they did not understand whose it was.

What Shammua Saw In Every Province

It repeated. The next city, the next. They would arrive and within a day the funerals would start, the great men of the place carried out on biers while the living tore their clothes. In every province it was the same picture. Powerful men dropping. The earth opened again and again to take them. The spies moved freely through the grief because grief is blind to strangers, and they watched a country that seemed to be eating its own from the inside.

That was the protection. A funeral can mean a city is too busy with its dead to notice you slip through its gate. The same funeral can look like a curse breathing up from the soil. Shammua and the nine with him saw the corpses and chose the second reading. They did not lie about the bodies. The bodies were real. They lied about what the bodies meant.

The Word That Broke the Camp

They came down out of the hills with the grapes still on the pole, and the whole congregation gathered to hear. Ten of the twelve opened their mouths and the same sentence came out, polished smooth on the road home. "The land through which we passed is a land that devours its inhabitants" (Numbers 13:32). They had walked through it under cover of a mercy that cleared their path with its own hand, and they took that mercy and turned it into the proof against itself. The clearing became the crime. The shield became the slander.

The camp heard it and the camp came apart. There were giants in the report too, and walls to the sky, and men who felt like grasshoppers under them. But the line that did the killing was the one about the devouring land, because it dressed the people's fear in the clothing of fact. The congregation lifted up their voices and wept all that night, and a whole generation lost the ground before a single foot of it was theirs.

Yehoshua Could Not Get a Word In

Two men had walked the same forty days and read it differently. Yehoshua rose to speak the truth he carried, that the same hand which emptied the gates would deliver the rest. The ten would not let him finish a sentence. They shouted him down where he stood. "By what right do you, foolish man, presume to speak. You have neither sons nor daughters, so what do you care if we perish trying to take the land. We have wives and children to think of." They buried his voice the way the cities had buried their dead, fast and loud, before anyone could hear it clearly.

How Kalev Turned the Room

Then Kalev stood, and he was cleverer than the ten. They had pulled him into their plan, and he had let them think he was theirs. "Be silent," he began, and the ten leaned back, smug, certain the last holdout had come over to their side. "I will reveal the truth," he said. "This is not all for which we have to thank the son of Amram." Aha, they thought. He means to mock Moshe.

He did the opposite. He swung the whole room around in a breath. "Moshe," he said, "it is he who drew us up out of Egypt, who split the sea for us, who fed us manna in the wilderness." The eulogy poured out where the insult was supposed to be. He had used their own confidence to get the floor, the same trick the cities' grief had played on the spies, and he spent it telling the people what their fear had made them forget. The ten had walked through a miracle and called it a curse. Kalev named the miracles out loud, one after another, and dared the camp to keep pretending it had seen a devouring land.


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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Midrash Tanchuma Buber, Sh'lach 13:1Midrash Tanchuma Buber, Sh'lach

(Numbers 13:21:) "SO THEY WENT UP AND EXPLORED THE LAND." How? Whenever they entered a city, the plague would strike down the great ones, and the people of the city were occupied with burying them; so the spies would enter, and no creature would see them. Therefore they said (Numbers 13:32): "THE LAND THROUGH WHICH WE PASSED..." [is a land that devours its inhabitants]. Through the very miracles that the Holy One, blessed be He, performed for them, they brought forth an evil report.

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Bamidbar Rabbah 16:13Bamidbar Rabbah

The verse sets the scene: “They ascended and scouted the land from the wilderness of Tzin to Rehov, at the approach to Hamat” (Numbers 13:21). But, Bamidbar Rabbah asks, how exactly did they scout the land?

The answer is… well, rather grim. According to this interpretation, the scouts weren't exactly blending in. They’d enter a city, and a plague would mysteriously strike down its prominent citizens. The locals, naturally preoccupied with burying their dead, wouldn’t even notice the Israelite spies.

Is this literally what happened? Maybe, maybe not. What’s crucial is the interpretation: "That is why they said: ‘The land, through which we passed [to scout, it is a land that devours its inhabitants]’" (Numbers 13:32). The spies twisted the situation. It wasn't the land devouring its inhabitants; it was, according to Bamidbar Rabbah, the miracles that God performed for them that they then used as fodder for their slanderous report. Can you imagine the skewed perspective?

It gets even more interesting when they arrive in Hebron. “They ascended in the South, and they came until Hebron, and Aḥiman…were there” (Numbers 13:22). The text emphasizes the sheer might of the inhabitants, referencing (Deuteronomy 9:2): “That you knew and you heard: Who can stand before the children of giants?” The fear is palpable.

But then, a surprising twist! “Hebron was built seven years [before Tzoan of Egypt]” (Numbers 13:22). Why is this detail included? Bamidbar Rabbah explains that this seemingly minor historical note is actually meant to highlight the superiority of the Land of Israel. Even its "inferior" areas – Hebron is in the south of Israel, a less desirable region – are superior to the best parts of Egypt!: After the Flood, when Noah's descendants went out to rebuild the world, where did they choose to build first? Not in the prime real estate, but in the less desirable part of the Land of Israel. Tzoan, the best area in Egypt (as mentioned in Ketubot 112a), was established seven years later.

The text continues, "If you say: The one who built this did not build that; it is the same generation and the same family." It emphasizes that the sons of Ḥam – “Kush, and Mitzrayim, and Put, and Canaan” (Genesis 10:6) – were responsible for building both cities, emphasizing the deliberate choice to build in Hebron first. It's a subtle but powerful point about the inherent value of the Promised Land.

So, what’s the takeaway here? It's not just a historical anecdote. It's a reminder that perspective is everything. The spies saw a land that devoured its inhabitants, fueled by their own fears and misinterpretations. But the tradition, through Bamidbar Rabbah, offers a different lens: a lens that sees the inherent value and promise of the Land of Israel, even in its seemingly less impressive corners. It challenges us to look beyond our initial fears and to see the potential for greatness, even in the most challenging of circumstances. What "land" are we scouting in our own lives, and what lens are we using to see it?

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Legends of the Jews 4:105Legends of the Jews

The story goes that when the spies returned from scouting the land of Canaan – what we know today as Palestine/Israel – they cooked up a scheme to discourage the Israelites from even trying to enter the land. And they pulled Caleb into their little cabal. But little did they know, Caleb had a plan of his own. He only pretended to agree with them. His real intention? To stand up for the Promised Land.

As Ginzberg retells it in Legends of the Jews, when Caleb rose to speak, the other spies were smug, confident. They thought he was going to back them up. And Caleb, sly fox that he was, played along at first. "Be silent," he began, "I will reveal the truth. This is not all for which we have to thank the son of Amram."

"Aha!" the spies must have thought. "He's on our side!"

Then, bam! Caleb turned the tables. Instead of criticizing MOSES, he launched into a full-blown eulogy! "Moses," he declared, "it is he who drew us up out of Egypt, who clove the sea for us, who gave us manna as food!" He went on and on, praising Moses, finally declaring, "We should have to obey him even if he bade us ascend to heaven upon ladders!"

Imagine the spies' faces! They must have been absolutely gobsmacked.

Now, here's where the story gets even more interesting. The Legends of the Jews tells us that Caleb's voice was incredibly powerful. So powerful, in fact, that his words could be heard twelve miles away! Everyone heard his speech. But his powerful voice didn't just make him a great orator, it had literally saved the lives of the spies once.

Remember those giants, AHIMAN, SHESHAI, and TALMAI? The Canaanites sent them after the spies, suspecting they were up to no good. They caught up with them in the plain of Judea. Caleb, hidden behind a fence, saw what was happening. He unleashed such a mighty shout that the giants collapsed in a swoon!

When they came to, the giants claimed they weren't chasing the Israelites because of the fruit they’d taken, but because they suspected the spies of wanting to burn their cities. A convenient excuse, perhaps? Either way, Caleb's incredible voice had saved the day.

It’s a wild story, isn’t it? It reminds us that things aren't always as they seem, and that sometimes, the greatest acts of courage are hidden behind a mask of compliance. And it makes you wonder, doesn't it? What hidden strengths do we possess, waiting to be unleashed when the moment calls for it? What shout is waiting to come out of us?

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Legends of the Jews 4:104Legends of the Jews

You remember the story. Moses sends twelve spies, one from each tribe, to check out the land God promised them. When they return, ten of them are terrified. Giants! Fortified cities! We can’t possibly take it!

Only Joshua and Caleb, heroes in their own right, saw things differently. They believed God would deliver them.

The scene. Panic. Fear. A whole nation on edge.

As soon as the spies finished their doom-and-gloom report, the biblical text tells us Joshua stood up to speak. He knew the truth! He knew they could trust in God! But, according to Legends of the Jews, as retold by Rabbi Louis Ginzberg, they wouldn't even let him get a word in edgewise.

“By what right dost thou, foolish man, presume to speak?" they shouted. Can you hear the scorn in their voices? "Thou hast neither sons nor daughters, so what dost thou care if we perish in our attempt to conquer the land? We, on the other hand, have to look out for our children and wives."

Ouch. Talk about a low blow. They were questioning his motivations, his very right to speak! The implication? He had nothing to lose, so of course he’d be reckless. They, with families to protect, were just being responsible.

So, Joshua, very much against his will, had to be silent. Silenced. Imagine the frustration, the burning desire to speak the truth, stifled by fear and prejudice.

Now, Caleb, he was smart. He saw what happened to Joshua. He knew he had to find another way to get a hearing. He had to be strategic. He had to figure out how to be heard above the din of fear.

And that, my friends, is where our story takes an interesting turn. How did Caleb manage to get through to them? How did he overcome the fear and negativity that had gripped the Israelites? That’s a story for another time. But it leaves us with a question: how do we ensure that truth, even when unpopular, gets a chance to be heard? How do we create space for those who see things differently, especially when fear is running rampant? Food for thought, isn't it?

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