The verse from Proverbs (26:6) sets the stage: “One who sends things by the hand of a fool cuts off his feet and drinks rancor.” Ouch. Strong words. But here's the puzzle: were the spies really fools? The text challenges us on this point. After all, didn't God tell Moses to send "anashim" (Numbers 13:2)? And isn't anashim, the plural of ish (man), typically used to describe righteous individuals?
Think about it. We see it elsewhere. "Moses said to Joshua: Select anashim for us" (Exodus 17:9). Or in Samuel, the text mentions, "The man in the days of Saul was elderly and would come among anashim" (I Samuel 17:12). And even Hannah's prayer asks for "a male (anashim) offspring" (I Samuel 1:11), and that child was none other than the prophet Samuel!
So, the Midrash asks, do we really think these are examples of fools?
The answer, according to Bamidbar Rabbah, is both yes and no. These men weren't inherently foolish. They were called fools, however, because they disseminated slander – lashon hara – about the Land. As Proverbs 10:18 tells us, “The disseminator of slander is a fool.” They were great men who, in this instance, rendered themselves fools through their actions.
Moses himself lamented their betrayal, calling them "a contrary generation; children in whom there is no loyalty" (Deuteronomy 32:20). Imagine the disappointment!
The text emphasizes just how carefully these men were selected. They weren't just some random group. They were chosen from all of Israel by God and Moses. Deuteronomy 1:23 states, "The matter was good in my eyes and I took from you twelve men." This tells us they were considered righteous in the eyes of the people and in the eyes of Moses.
And here's a crucial point: Moses didn't just pick them on his own. He consulted with God about each one, tribe by tribe. God Himself affirmed that they were worthy! Where do we see this? "Moses sent them from the wilderness of Paran according to the directive of the Lord" (Numbers 13:3).
So, what went wrong?
The Midrash tells us that after forty days, these men, initially deemed righteous, became "contrary." They caused that entire generation to suffer a devastating blow. They were "evaluated as righteous and reversed." That's why the Torah emphasizes, "Send you anashim; these are the names of the anashim" (Numbers 13:16) – highlighting their initial status, which makes their subsequent failure all the more tragic.
What are we to take away from this? Perhaps it's a reminder that even the most promising individuals can falter. That even with divine approval, free will allows for choices that can lead to devastating consequences. It's a cautionary tale about the power of words, the dangers of negativity, and the fragility of even the most carefully constructed plans.
The story of the spies in Bamidbar Rabbah isn't just a historical account; it's a mirror reflecting our own potential for both greatness and failure. It challenges us to examine our own choices, our own words, and our own loyalties. And to remember that even those who start on a path of righteousness can, through their own actions, stray far, far away.