The Israel Koschitzky Virtual Beit Midrash

Parshat HaShavua
Yeshivat Har Etzion

This midrash indicates that Benei Yisrael underwent a comprehensive transformation during their sojourn in the desert. The very character of the nation shifted sharply. The old set of values, which had resulted from years of enslavement, was replaced by a new set of values acquired in the miraculous context of God's providence in the wilderness. A new generation arose which was able and ready to succeed where their predecessors had failed.

This glowing view of Benei Yisrael's development, although inspiring, seems to have no basis in the Torah's account. The Bible presents no evidence whatsoever of transformation. In fact, all indicators point to stagnation. The second generation, those born to freedom in the desert, seems to mimic the behavior of its ancestors. They argue about lack of water (Bemidbar 20:2-5) the same way their parents argued (Shemot 17:2-3). They repeat the familiar complaint concerning the manna (Bemidbar 11:4-6, 21:5). They constantly revert to the familiar theme: "Why did you take us out of Egypt?" (Bemidbar 20:5, 21:5).

The difference between the two generations is so slight that Moshe misinterprets a seemingly innocent request by the tribes of Reuven and Gad (Bemidbar chapter 32) as a repeat of the incident of the spies. In response to their declaration that they would like to inherit portions on the east bank of the Jordan, Moshe cries out:

Moreover, it is possible that Moshe Rabbeinu did not really overreact to the request of Reuven and Gad. It is quite possible that Moshe's swift and decisive action actually prevented a recurrence of the sin of the spies. If this interpretation is correct, then the only real difference between the generations is the fact that the "sin of the spies" was narrowly avoided the second time around. What did Chazal notice that indicated to them a total transformation of national character?

Let us take a closer look at the biblical account. When the generation which left Egypt began their march from Mt. Sinai to Eretz Yisrael, they complained about the manna (see Bemidbar ch. 11). Astonishingly, they fondly reminisce about the "good life" in Egypt: "We recall the fish which we ate in Egypt chinam (for free)" (11:5; see also 11:18). They conclude with the familiar refrain, "Why did we leave Egypt?" (11:20). At face value, the entire argument is incomprehensible. Benei Yisrael complain about the manna which descended daily from heaven in a miraculous fashion. Instead they preferred the "free" fish they received from their tyrannous slave-masters in Egypt when they were in hopeless bondage. It is self-evident that this superficial interpretation cannot be supported or adopted.

With a deeper understanding of slavery, we can propose a plausible explanation of this complaint. Accordingly, slavery is not merely an economic relationship, but an entire approach to life. From a purely economic perspective, the situation of a slave can at times be better than that of a free man. If the slave has a decent master, not only will he not be exploited, but all his worldly concerns will be sufficiently cared for. Unemployment is not a problem. He doesn't have to worry about making enough money to support himself and his family. He merely has to obey the commands of his master, and everything else is "chinam" - free.

Freedom, on the other hand, involves economic responsibility. One who is economically independent is also on his own. He struggles to find a decent job, and with the wages he earns he must support himself and his family. Nothing is "chinam." Everything must be bought from one's hard-earned savings.

However, as an approach to life, slavery is a passive and demeaning existence. The slave is submissive, living only for the sake of another person. He is not an independent entity. He accepts upon himself no responsibility because he has no desire for self-development. He makes no choices in life, for he has no free will. He lacks direction and goals. Although he may have economic stability and security, his life is emotionally shallow and existentially hollow.

God took Benei Yisrael out of Egypt in order to instill them with a sense of existential freedom. To worship God is not a negation of the self. By utilizing free choice and committing oneself to the divine imperative, man's selfhood is affirmed. Covenantal existence leads to human greatness. The Torah rejected the institution of slavery because it contradicts the idea of freedom, which is at the root of the religious experience. When a Jew prefers slavery over freedom, the Torah prescribes that his ear be pierced (Shemot 21:5-6). Chazal interpreted this strange law as a reaction to the rejection of the Sinaitic values expressed by the choice to remain a slave:

It is noteworthy that even in paradise, man is not a passive recipient. Instead, he is charged with the responsibility of taking care of Eden (Bereishit 2:15).

Even after Benei Yisrael left Egypt, they retained the mindset associated with slavery. Of course they were glad that the Egyptian tyranny had terminated. Nevertheless, they still preferred the passive dependence of the slave. They were afraid to assume the responsibility which results from freedom. They were hesitant to establish themselves as independent creative beings. Therefore, they looked back with longing at the fish which they ate in Egypt for free.

Rashi expresses this idea brilliantly and concisely. In his commentary, he simply adds two words: "chinam - MIN HAMITZVOT" (free - from divine commandments). This concise comment expresses Benei Yisrael's preference for the uncommitted state of slavery. Therefore, they rejected the responsibility and independence which the divine imperative demands. They longed for the empty and directionless existence of slavery. "Avda be-hefkeira nicha lei" - a slave is content with a state of reckless abandon.

At this point, we are ready to return to the parallel incident which occurred a generation later.

Once again, the people reject the manna and seem to prefer to return to Egypt. However, there is something very strange about their argument. Their argument begins by suggesting that their thirst and hunger are life-threatening. Nevertheless, they immediately admit that there is really no lack of food whatsoever. They are just looking for a bit of variety after having eaten manna for the last thirty-nine years. Furthermore, the complaint regarding lack of water is incomprehensible considering that the miraculous well was reestablished just a short while ago (20:11).

In my opinion, the key to understanding this complaint is found in the verse which introduces this incident.

Benei Yisrael were forced to take a detour around the land of Edom. Therefore, they changed direction and returned toYam Suf. At this point, the nation became impatient with the seemingly endless journey. They complained to Moshe: "Why are we still wandering aimlessly in the wilderness? Did you take us out of Egypt in order to perish in the desert like our fathers, who were commanded to return to the Yam Suf highway following the sin of the spies?" (see 14:5). There is no fresh bread in the wilderness, nor are there springs of running water. What are we waiting for? In sharp contrast to the previous generation, there was no fond reminiscing concerning Egypt. Instead, the people were demanding impatiently to enter the land of Israel.

A similar phenomenon can be detected regarding the argument concerning the lack of water. The first generation complained: "Why did you raise us from Egypt, to kill me and my children and my flock with thirst?" (Shemot 17:3). This familiar "better enslaved than dead" argument is a recurrent theme of this generation.

In contrast, the second generation repeats this refrain with a puzzling addition:

The people are in the middle of the wilderness without any water. They are in danger of dying. Nevertheless, they mention the lack of figs and pomegranates, and only as an afterthought include the lack of water.

It is clear that grain (wheat and barley), figs, vines and pomegranates refer to Eretz Yisrael. Therefore, the complaint should be reinterpreted as follows: Why did you take us out of Egypt to bring us to this horrible place? This is not the promised land, the land of milk and honey. There are no vines, figs and pomegranates here. We were taken out of Egypt to inherit Eretz Yisrael. Let's go already!

Based on our analysis, it is obvious that the Torah's presentation of these seemingly similar episodes actually highlights the contrast between them and not the similarities. A radical transformation has occurred. Benei Yisrael have turned around one hundred and eighty degrees. A passive and hesitant group of former slaves has changed into a confident assertive community. Lack of direction has been replaced with clear-cut goals. Fear of assuming responsibility has given way to confident impatience.

The emergence of Benei Yisrael as a mature and independent nation constitutes a major theme in our parasha. "Az yashir Yisrael" ("Then ISRAEL sang" - 21:17) replaces "Az yashir Moshe u-venei Yisrael" ("Then Moshe and the children of Israel sang" - Shemot 15:1) of the previous generation. The people, not Moshe, send messengers to Sichon (21:21). When Moshe assumes leadership and sends spies, they act independently and conquer the Emori (21:32). According to this analysis, it is clear that request of Reuven and Gad was fueled by impatience and not insecurity. In fact, impatience may be characteristic of Reuven (see Bereishit 49:4). This characteristic may itself be sinful, but it is a very different type of sin altogether.

In summary, Chazal's interpretation of Sefer Bemidbar is supported by a close inspection of the seemingly similar events occurring in both generations. A complete metamorphosis emerges, in which an insecure group of slaves is transformed into a proud and committed nation, impatient to assume responsibility and bravely face any challenge.

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