Parshas Devarim reiterates many of the sins
and rebellions that marked Klal Yisrael’s forty years in
the desert. One of the most significant of these events was the
Sin of the Spies, where thespies sent by Moshe brought back a false,
negative report about Eretz Yisrael. Not only were the Jews
punished with forty years in the desert, but also Hashem decreed
that the ninth day of Av, the day the sin occurred, would
be a time of tragedy, sadness and despair for future generations
of Klal Yisrael. Most notably, Tisha B’ Av marks the
day both of the Temples were destroyed. How are we to understand
the connection between the sin of the spies and the Temple’s destruction?
In distinguishing between the First and Second temples, the Gemara
in Yoma lists five examples of how the Shechina, the
Divine Presence, was not as openly revealed in the Second
Temple as in the First. Not only were these elements of Giluy
Shechina lacking in the Second Temple, but after the death of
the prophet Malachi, Klal Yisrael would no longer be divinely
guided al pi nevuah, through prophecy, and were forced to
rely exclusively on the wisdom of the Torah and its sages for direction.
In Malachi 3:22, the Prophet Malachi concludes his prophecy, "Remember
the Torah of Moshe my servant… behold, I will send to you the prophet
Eliyahu."
The Smag (Sefer Mitvos HaGadol) explains
that the nation would continue to be devoid of prophecy until the
coming of Eliyahu HaNavi in the times of Moshiach. Therefore,
wisdom and guidance would have to be achieved through the strength
of "remember the Torah."
The sefer, Ohr Gedalyahu, further elaborates on this
point by titling the period of the First Temple, "the era of
the Written Law," and labeling the Second Temple period as "the
era of the Oral Law." These names symbolize two ways of perceiving
and understanding Torah which are not exclusive of each other, but
rather part of a continuum.
The highest level of Torah insight is the ability to see the underlying
halacha and immediately realize all of its nuances and ramifications.
This is considered "Written Torah," when the Oral Tradition can
be readily understood by reading the Written Torah.
On the other hand, when the underlying law is not truly understood
and the inferences of the Oral Tradition are not clear, then the
"Oral Torah" becomes essential to guide us to the Torah’s correct
interpretations. In this situation, it is the repertoire of tools,
given to Moshe on Mount Sinai, utilized by the Sages throughout
the generations, that is our only means of unlocking the mysteries
of the Torah’s infinite wisdom.
During the era of the First Temple, Klal Yisrael, through
the clarity of prophecy, did achieve a level of understanding equivalent
to the "Written Torah," right down to inexplicit parts of halacha.
However, during the era of the Second Temple, Klal Yisrael
had no direct line to the source, things were much less clear and
answers were not easily accessible. Therefore, our Sages had to
employ the Torah’s systems of analysis, derivation and logic, to
be able to penetrate the Torah’s wisdom.
We can therefore conclude that the destruction of the two Temples
demonstrates Klal Yisrael’s perpetual decline down the continuum
of the "Written Torah" to the "Oral Torah," paralleled by the subsequent
rise in the role of the Sages in preserving Judaism.
The Sin of the Spies represents the first of many times when Klal
Yisrael who would show a lack of faith in their leaders and
sages.
In response to the fabrications of the spies the Torah says, "Then
I (Moshe) said to you, ‘Do not be broken and do not fear them (the
Cannanites).’ Hashem, your G-d, who goes before you – he shall make
war for you…"(Devarim 1:29-30)
Despite Moshe’s bold words, Klal Yisrael showed no faith.
Our Rabbis explain that the Sin of the Spies, with its demonstration
of lack of trust in the leadership of the Sages, was to become engrained
in Klal Yisrael’s basic temperament and sadly led to future
catastrophies. One example of such tragedy was the rise of the Tzedukim
– the Saducees, who staunchly disregarded the Oral Torah and showed
a complete lack of faith in the Sages during the Second Temple era.
With the coming of Tisha B’Av, and in our present status
in galus, may we all be successful in strengthening faith
in our Sages, and may their insight lead us to the end of our long
exile.
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