Putting God’s Word to the Test: Sh’lach L’cha.23

Putting God’s Word to the Test: Sh’lach L’cha

By Rabbi Boaz D. Heilman

June 14, 2023

The Torah’s preferred method of teaching seems to be trial and error: God sets up a test for individuals or nations to see how they might react. The ones who are tested invariably fail (only Abraham passes successfully all 10 tests). The lesson then follows: Now here’s the right way to do it!

As they wander in the Sinai Wilderness, the Israelites are tested time and again, and the lessons never fail to follow. In this week’s Torah portion, however (Sh’lach L’cha, “Send for yourself,” Numbers 13:1—15:41), the stakes are much higher. It isn’t only the Israelites who are tested. So is God, and it is Moses who sets up this trial.

The instruction given by God for Moses to send spies to scout the Promised Land recalls God’s command to Abraham: Lech L’cha, “Go for yourself.” In both cases, the way the command is phrased, freedom of choice is given. Go if you will; send if you will. The choice is yours. There are no further instructions. Let the outcome be what it may.

Abraham, as noted, does not fail. On the other hand, the twelve spies that Moses sends out come back with mixed results. Returning forty days later, they all report positively on the richness of the land. However, they also claim seeing giants there, occupying impenetrable fortresses and armed to the teeth. Only two of the twelve—Joshua and Caleb—remind the Israelites that with God’s help, they can overcome every obstacle and will ultimately conquer the land. 

The overall negative report instills fear and hopelessness among the people. The Israelites—as expected— gripe and demand immediate return to Egypt. In the popular uprising that follows, Moses and Aaron are very nearly killed by the angry mob.

God—also as expected—is enraged and threatens to annihilate the entire Israelite nation. 

It’s at this point that Moses sets up the test for God. Quoting God’s vow to be more compassionate and forgiving, a promise made following the incident of the Golden Calf, Moses gives God the choice to be true to this vow or renege on it. 

In the past, Moses had cajoled God; he pleads with God, he even suggests that, should God decide to eradicate the Jewish nation, other nations might perceive God as weak and incapable of fulfilling His own promises. But this time Moses does something different and even more daring. In an astonishing display of chutzpah, Moses establishes an equivalence of sorts: You give us the freedom to make our own choices—we reciprocate. We give you the same freedom. Go ahead, back out, smite us if You will. Let whatever happens, happen.

And, amazingly, God relents. “I forgive as you have requested,” God responds (Num. 14:20).

The lesson here is for all of us: God’s promise is eternal. God does not go back on God’s word.

Without a doubt, there will always be consequences to our choices. But in the end, assuming we repent, God forgives. In the story of Sh’lach L’cha, the consequences are that the Israelites will be wanderers in the wilderness for forty years, one year for each day that the spies were out scouting the Land. Additionally, none of those who were alive at that moment—except for the two spies whose faith remained intact—would enter the Promised Land. Only those born in freedom, those who never known slavery, hopelessness or despair, will earn that right.

The Torah is a book of lessons, not only for us but also for God. The Torah is, after all, also a sacred Covenant, a listing of obligations and expectations that have the potential to raise and redeem people, but which also restrain God’s infinite power to punish and destroy. All are held accountable to their word.

© 2023 by Boaz D. Heilman