The
Spies
Article
No.
28,
1985
The
holy
Zohar
interprets
the
matter
of
the
spies
that
Moses
sent
to
tour
the
land
(Slach,
items
56-58)
concerning
the
spiritual
land:
“Why
is
it
written
that
the
Creator
tells
them,
‘Go
up
there
into
the
Negev,’
delve
in
the
Torah,
and
by
that
you
will
know
that
world.
‘See
what
the
land
is
like,’
meaning
from
that
you
will
see
the
world
to
which
I
bring
you.
‘And
the
people
dwelling
in
it’
are
the
righteous
in
the
Garden
of
Eden.
“‘The
strong
is
the
faint,’
meaning
that
in
it
you
will
see
if
they
were
rewarded
with
all
that
because
they
overcame
their
inclination
by
strength
and
broke
it,
or
by
weakness,
without
effort.
Or,
if
they
were
strengthened
in
the
Torah,
to
engage
in
it
day
and
night,
or
left
it
off
and
were
still
rewarded
with
all
that.
‘Whether
they
are
few
or
many’
means
if
many
engage
in
My
work
and
strengthen
themselves
in
the
Torah,
and
are
rewarded
with
all
this
or
not.
“‘And
what
is
the
land
like,
is
it
fat
or
lean.’
You
will
know
what
the
land
is
like
in
the
Torah,
meaning
what
is
that
world,
if
the
upper
abundance
is
plentiful
for
its
dwellers
or
if
anything
is
missing
there.
“‘And
they
went
up
into
the
Negev
and
came
to
Hebron.’
Going
up
in
the
Negev
means
that
people
are
ascending
in
it,
in
the
Torah.
‘In
the
Negev”
means
with
an
idle
heart,
as
one
who
tries
in
vain,
dryly,
thinking
that
there
is
no
reward
in
it.
He
sees
that
the
wealth
of
this
world
is
lost
for
it,
and
thinks
that
all
is
lost.
‘In
the
Negev’
means
that
the
water
has
dried
out.
‘And
came
to
Hebron’
means
that
he
comes
to
connect
with
the
Torah.
Hebron
was
built
in
seven
years,
which
are
the
seventy
faces
of
the
Torah.
“‘And
they
came
to
the
stream
of
Eshkol’
are
words
of
legend
and
interpretation,
which
come
from
the
side
of
faith.
‘And
cut
down
a
branch
from
there,’
meaning
learned
chapter
headings
from
there,
headlines.
Those
who
are
faithful
are
happy
with
the
words,
and
the
words
are
blessed
within
them.
They
look
at
their
being
of
one
root
and
one
kernel
and
there
is
no
separation
in
them.
Those
who
are
not
faithful
and
do
not
learn
Torah
Lishma
[for
Her
sake]
separate
faith,
which
is
Malchut,
from
ZA,
since
they
do
not
believe
that
they
are
of
one
kernel
and
one
root.
This
is
the
meaning
of
‘and
they
carried
it
on
a
pole
between
two,’
meaning
that
they
separated
between
the
written
Torah
and
the
oral
Torah.
“‘With
the
pomegranates
and
with
the
figs,’
meaning
they
put
these
words
completely
with
the
Sitra
Achra
[other
side],
to
the
side
of
idol-worship
and
the
side
of
separation.
Rimonim
[Pomegranates]
comes
from
the
word,
Minim
[idol-worshipers],
and
Te’enim
[figs]
comes
from
the
words,
‘And
the
Lord
is
not
by
his
side,’
meaning
when
they
do
not
believe
in
Providence
and
say
that
everything
is
incidental,
and
separate
the
Creator
from
the
world.
“‘And
they
returned
from
touring
the
land’
means
that
they
returned
to
the
bad
side,
returned
from
the
path
of
truth,
saying,
‘What
did
we
get
out
of
it?
To
this
day
we
have
not
seen
good
in
the
world;
we
have
labored
in
the
Torah
and
the
house
is
empty.
We
have
dwelt
among
the
lowest
in
the
nation.
Who
will
be
rewarded
with
that
world?
Who
will
come
into
it?
We’d
be
better
off
not
laboring
so
much.’
“‘They
told
him,
and
said,’
we
labored
and
learned
in
order
to
know
a
part
of
that
world,
as
you
advised
us.
‘And
it
is
also
flowing
with
milk
and
honey,’
that
upper
world
is
good,
as
we
know
from
the
Torah,
but
who
can
merit
it?
‘However,
the
people
…
are
strong,’
the
people
that
has
been
rewarded
with
that
world
is
strong,
dismissing
the
entire
world
as
something
to
engage
in
and
have
great
wealth.
Who
can
do
so
and
be
rewarded
with
it?
Of
course
the
people
who
dwell
in
that
land
are
strong.
One
who
wishes
to
be
rewarded
with
it
must
be
strong
in
wealth,
as
the
writing
says,
‘The
rich
man
answers
roughly.’
“‘And
the
cities
are
big
and
fortified,’
meaning
houses
filled
abundantly;
nothing
is
missing
in
them.
And
yet,
‘we
also
saw
there
the
descendants
of
the
giant,’
meaning
it
requires
a
body
as
strong
and
as
mighty
as
a
lion,
since
the
Torah
exhausts
man’s
strength,
who
can
be
rewarded
with
it?
“‘Also,
Amalek
is
living
in
the
land
of
the
Negev.’
If
one
should
say
that
even
with
all
this
he
will
be
rewarded
with
overcoming,
‘Amalek
is
living
in
the
land
of
the
Negev,’
meaning
the
evil
inclination,
the
slandering
accuser
of
a
person
is
always
in
the
body.
“With
these
words,
‘they
discouraged
the
hearts
of
the
children
of
Israel,’
since
they
gave
it
a
bad
name.
‘These
faithful
ones,
what
did
they
say?
‘If
the
Lord
is
pleased
with
us,
He
will
…
give
it
to
us.’’
That
is,
when
one
tries
with
the
desire
of
the
heart
toward
the
Creator,
he
will
be
rewarded
with
it
because
all
He
wants
from
him
is
the
heart.
“‘But
do
not
rebel
against
the
Lord.’
We
must
not
rebel
against
the
Torah
because
the
Torah
does
not
need
wealth
or
vessels
of
silver
and
gold.
‘And
you,
do
not
fear
the
people
of
the
land,’
for
if
a
broken
body
were
to
engage
in
Torah,
there
will
be
healing
for
all,
and
all
of
man’s
slanderers
will
become
his
helpers.”
Thus
far
its
words.
According
to
how
the
holy
Zohar
interprets
the
matter
of
the
spies
in
relation
to
man’s
entrance
to
the
holy
work,
it
is
generally
called
“taking
upon
oneself
the
burden
of
the
kingdom
of
heaven.”
By
this,
one
is
rewarded
with
the
reception
of
the
Torah,
as
it
was
at
the
foot
of
Mt.
Sinai,
when
they
said,
“We
will
do
and
we
will
hear.”
It
is
just
as
each
and
every
one
who
wants
to
be
rewarded
with
the
Torah
must
go
through
a
period
called
“we
will
do,”
and
then
he
can
be
rewarded
with
“we
will
hear.”
There
are
many
degrees
in
“we
will
do,”
which
generally
divide
in
two
ways:
1)
The
revealed
part
is
regarded
as
keeping
the
Torah
and
Mitzvot
[commandments]
in
practice,
learning
day
and
night
and
being
meticulous
with
all
the
details
of
the
Mitzvot,
until
there
is
nothing
more
he
can
add
as
far
as
actions
are
concerned.
His
intention
is
that
he
does
everything
for
the
Creator,
to
keep
the
King’s
commandment,
and
in
return
he
will
receive
reward
in
this
world
and
in
the
next
world.
In
this
respect
he
is
considered
righteous.
2)
The
hidden
part
refers
to
the
hidden
part
in
the
Torah,
which
is
the
intention.
What
a
person
intends
while
practicing
is
hidden
from
people.
But
mostly,
it
is
hidden
from
the
person
himself
because
this
work
must
be
above
reason.
Thus,
the
reason
cannot
criticize
his
work—if
he
is
on
the
way
that
ascends
toward
Dvekut
[adhesion]
with
the
Creator,
meaning
if
he
is
on
the
path
called
“in
order
to
bestow,”
called
“not
in
order
to
receive
reward.”
Therefore,
it
is
hidden
because
he
is
working
without
reward,
so
the
reward
is
hidden
from
him.
This
means
that
a
person
who
works
for
a
reward
knows
that
he
is
working
well
because
he
is
receiving
a
reward.
But
one
who
works
in
order
to
bestow
contentment
upon
his
Maker,
so
the
Creator
will
enjoy,
cannot
see
if
the
Creator
is
enjoying
his
work.
Rather,
he
must
believe
that
the
Creator
is
pleased.
It
follows
that
the
reward,
too,
is
called
“in
order
to
bestow,”
and
it,
too,
is
above
reason.
There
are
other
reasons,
called
“the
hidden
part.”
This
work
does
not
belong
to
the
general
public,
but
to
individuals,
as
Maimonides
says
(at
the
end
of
Hilchot
Teshuva),
“Sages
said,
‘One
should
always
engage
in
Torah,
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
comes
to
Lishma
[for
Her
sake].
Therefore,
when
teaching
children,
women,
and
uneducated
people,
they
are
to
be
taught
to
work
out
of
fear
and
in
order
to
receive
reward.
Until
they
gain
knowledge
and
acquire
much
wisdom,
they
are
to
be
taught
this
secret
bit-by-bit,
and
are
to
be
accustomed
to
it
pleasantly
until
they
attain
Him
and
know
Him,
and
serve
Him
out
of
love.”
The
matter
of
spies
begins
primarily
in
a
person
who
wants
to
walk
on
the
path
of
Dvekut,
which
is
to
bestow.
At
that
time
the
spies
come
with
their
just
arguments
according
to
their
views.
Through
reasoning,
they
make
one
understand
that
they
are
right.
It
is
known
that
the
holy
Zohar
says,
“Every
man
is
a
small
world,”
consisting
of
seventy
nations,
as
well
as
of
Israel.
This
means
that
since
there
are
seven
qualities,
which
are
seven
Sefirot,
and
opposite
them
there
are
seven
qualities
in
the
Sitra
Achra.
Each
one
consists
of
ten,
thus
they
are
seventy.
Also,
each
nation
has
its
own
passion
and
wants
to
ordain
its
passion
over
everyone.
And
the
people
of
Israel
in
a
person
also
has
its
own
passion,
which
is
to
adhere
to
the
Creator.
There
is
a
rule
that
one
cannot
fight
oneself.
Rather,
this
requires
a
special
power
for
a
person
to
be
able
to
go
against
his
views.
But
he
does
have
the
power
and
strength
to
fight
against
another
if
he
understands
that
his
view
is
true,
and
he
will
never
want
to
yield
before
the
view
of
the
other.
Accordingly,
if
the
seventy
nations
are
within
the
person,
how
can
he
fight
himself?
That
is,
once
a
certain
nation
prevails
over
the
seventy
nations
with
its
passion,
and
then
a
person
is
governed
by
that
passion.
Then,
when
a
person
thinks
about
himself,
he
sees
that
this
is
his
passion.
He
does
not
say
that
someone
from
the
seventy
nations
wants
to
govern
him,
but
thinks
that
this
is
he,
himself,
and
it
is
very
hard
to
fight
against
himself.
Therefore,
a
person
should
depict
to
himself
that
he
has
seventy
nations
in
his
body,
as
well
as
the
people
of
Israel.
He
must
determine
for
himself
to
which
people
he
belongs.
That
is,
there
is
a
rule:
every
person
loves
his
homeland
and
fights
for
his
homeland.
Therefore,
he
must
determine
if
he
belongs
to
the
people
of
Israel
or
to
a
nation
from
the
seventy
nations.
If
he
determines
that
he
belongs
to
the
people
of
Israel,
then
he
can
fight
the
seventy
nations
when
he
sees
that
they
are
coming
to
fight.
At
that
time
he
sees
that
the
seventy
nations
want
to
obliterate
the
people
of
Israel,
as
it
is
written
in
the
Passover
Haggadah
[story],
“She
stood
for
our
fathers
and
for
us,
for
not
only
one
arose
against
us
to
obliterate
us.
Rather,
each
and
every
generation,
there
are
those
who
arise
against
us
to
obliterate
us,
and
the
Creator
saves
us
from
their
hands.”
If
he
knows
that
he
belongs
to
the
people
of
Israel,
he
has
the
strength
to
fight
against
the
seventy
nations,
since
there
is
strength
in
nature
to
fight
for
one’s
homeland,
for
he
knows
that
he
is
an
“Israelite,”
and
they
want
to
obliterate
him.
It
follows
that
it
is
as
though
there
are
two
bodies
fighting
one
another,
and
then
he
has
the
strength
to
fight.
Thus,
here,
when
we
speak
of
the
work
of
the
Creator,
the
“people
of
Israel”
is
called
that
which
is
Yashar-El
[straight
to
the
Creator].
He
wants
to
adhere
to
the
Creator,
wants
Malchut,
meaning
to
take
upon
himself
the
burden
of
the
kingdom
of
heaven.
Malchut
is
called
El
[God],
as
it
is
written
in
the
holy
Zohar
(Korah,
item
14):
“This
is
why
it
is
written,
‘A
God
who
has
indignation
every
day,’
meaning
Malchut,
while
the
seventy
nations
in
him
resist
it
and
fight
with
the
Israel
in
him.
With
all
kinds
of
tactics,
they
wish
to
annul
and
obliterate
the
Israel
in
a
man’s
body.”
Here,
in
the
work
with
the
intention—when
he
wants
to
go
specifically
in
a
manner
of
bestowal—the
argument
of
the
spies
begins,
which
the
holy
Zohar
interprets
their
arguments
according
to
the
verses
written
in
the
Torah,
which
dispute
and
fight
the
Israel
in
him,
and
want
to
eradicate
them
from
the
face
of
the
earth.
That
is,
he
must
not
think
that
he
will
achieve
what
he
thought
he
would
achieve
with
all
kinds
of
arguments,
for
they
are
fighting
him,
since
the
basis
of
the
seventy
nations
is
the
will
to
receive,
and
Israel
is
precisely
annulling
before
Him
without
any
reward
at
all.
Therefore,
precisely
when
a
person
wants
to
go
against
their
views
begins
the
argument
of
the
spies,
who
make
him
understand
rationally
that
he
has
no
chance
of
achieving
the
goal
that
he
plans
to
achieve.
However,
sometimes
the
spies
make
a
person
understand
something
that
is
harsher
than
anything
the
spies
claim.
They
say
to
a
person,
“Know
that
the
Creator
cannot
help
an
ignoble
person
such
as
you.”
This
is
the
harshest
of
all
because
usually,
whenever
a
person
is
in
trouble
he
can
pray.
But
when
they
come
to
a
person
saying
“You
are
wasting
your
efforts
because
the
Creator
cannot
help,”
they
deny
him
the
prayer,
since
what
can
he
do
then?
To
whom
can
he
turn
for
help?
It
is
written
in
the
holy
Zohar
(item
82):
“Rabbi
Yosi
says,
‘They
took
it
upon
themselves
to
slander
everything.
What
is
‘everything’?
It
is
the
earth
and
the
Creator.’
Rabbi
Yitzhak
said,
‘With
the
earth,
it’s
true.
With
the
Creator,
how
do
we
know?’
He
told
him:
‘It
is
implied
in
the
words,
‘However,
the
people
…
are
strong.’
That
is,
who
can
defeat
them?
‘The
people
are
strong’
is
accurate,
meaning
that
even
the
Creator
cannot
defeat
them,
and
they
slandered
the
Creator.’”
A
person
cannot
argue
with
the
words
of
the
spies
with
his
reason,
or
wait
until
he
has
what
to
reply
to
them,
and
in
the
meantime
be
under
their
governance.
Rather,
he
must
know
that
he
will
never
be
able
to
answer
their
doubts
with
the
external
mind.
But
specifically
when
he
is
rewarded
with
the
inner
mind,
he
will
have
the
words
to
explain
to
them.
In
the
meantime
he
must
go
above
his
mind,
meaning
say
that
although
the
intellect
is
very
important,
the
importance
of
faith
is
still
higher
than
the
intellect.
Therefore,
he
must
not
go
according
to
the
intellect,
but
according
to
the
path
of
faith,
to
believe
what
our
sages
told
us,
that
a
man
must
take
upon
himself
the
burden
of
the
kingdom
of
heaven
as
faith
above
reason.
At
that
time
there
is
no
place
for
the
argument
of
the
spies
because
they
speak
only
within
the
reason
of
the
external
mind.
This
is
the
meaning
of
Israel
saying
at
the
time
of
the
preparation
for
the
reception
of
the
Torah,
“We
will
do,”
and
then
“We
will
hear.”
“Doing”
means
without
the
external
intellect.
Rather,
he
calculates
according
to
the
Commander,
for
the
Commander
probably
knows
what
is
good
for
him
and
what
is
not,
meaning
what
is
good
for
a
person
and
what
is
not.
But
one
big
question
remains,
“Why
did
the
Creator
give
us
an
external
intellect,
which
we
use
in
every
single
thing,
while
here
in
the
work
of
the
Creator
we
must
go
against
this
intellect,
and
not
with
the
intellect
with
which
we
were
born?”
This
comes
because
the
Creator
wanted
to
be
asked
for
help.
The
help
He
gives
is
the
light
of
Torah,
and
if
they
could
go
without
the
help
of
the
Creator
they
would
have
no
need
for
the
light
of
Torah,
as
our
sages
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
Therefore,
in
order
for
him
to
need
to
extend
the
light
of
Torah,
we
were
given
this
work
in
concealment
on
the
intention,
so
that
man
will
need
an
inner
mind.
From
the
perspective
of
the
outer
intellect,
the
Creator
made
it
so
as
not
to
give
any
help
for
the
work.
On
the
contrary,
it
is
obstructing
him
to
work
in
order
to
bestow.
This
is
the
meaning
of
what
is
written
in
the
holy
Zohar
(Noah,
item
63):
“If
a
person
comes
to
purify,
he
is
aided
with
a
holy
soul.
He
is
purified
and
sanctified,
and
he
is
called
‘holy.’”
By
that
one
comes
to
need
to
be
rewarded
with
the
NRNHY
that
pertains
to
the
root
of
his
soul.
Hence,
there
was
a
correction
of
concealment,
which
is
the
Daat,
meaning
that
a
person’s
outer
mind
will
be
against
working
in
order
to
bestow.
This
is
called
“within
reason
of
the
outer
mind,”
which
makes
all
of
man’s
calculations
that
it
is
not
worthwhile
for
him
to
work
in
order
to
bestow.
When
he
overcomes
and
does
not
escape
the
campaign,
and
prays
to
the
Creator
to
help
him
go
above
reason,
meaning
not
to
be
under
the
rule
of
the
will
to
receive,
then,
when
the
Creator
helps
him
he
receives
an
inner
mind
called
“inner
reason.”
At
that
time,
through
this
reason,
the
body
agrees
to
work
in
order
to
bestow
upon
the
Creator,
as
it
is
written,
“When
a
man's
ways
are
pleasing
to
the
Lord,
He
makes
even
his
enemies
be
at
peace
with
him,”
referring
to
the
evil
inclination.
It
follows
that
while
he
is
within
reason,
meaning
that
the
intellect
tells
him
it
is
worthwhile
to
do
this
work,
he
can
exert
in
the
work.
Therefore,
when
he
has
an
outer
intellect,
the
reason
compels
him,
meaning
the
intention
to
receive.
This
is
called
“within
reason.”
When
he
is
rewarded
with
the
inner
mind,
meaning
the
inner
reason,
the
mind
obligates
him
that
it
is
worthwhile
to
work
in
order
to
bestow
contentment
upon
the
Creator.