This coming Sunday we will be observe the saddest and most traumatic day on our calendar, Tisha B’av (the 9th of the Hebrew month of Av). It is on this day that we remember the tragedies and catastrophes which have befallen our people over the last few thousand years. However, the darkness and sadness of this day can be traced to one, singular episode— the Sin of the Spies. Despite the assurances of God and Moshe, we felt compelled to scout out the Land of Israel. The spies came back and delivered their disastrous report, telling the nation that the land was simply unconquerable. These demoralizing words sent the people into a downward spiral. The nation cried, and it is here that the Talmud records a dramatic statement: “God said, ‘You have cried unnecessary tears, I will cause you to cry for many generations to come (Taanis 31).’” When did this report and Divine response occur? On the 9th of Av. It is the sin of the spies that created the tragic foundation for this difficult day, a foundation which has seen layer after layer of tragedy added to it over the last two thousand years.
But did the punishment fit the crime? I understand that we were ungrateful and lacked faithfulness, but does it not seem disproportionate to condemn every Jew (over the age of 20) to death in the desert and to mark this day for ongoing tragedy? Furthermore, the people tried to do teshuva (repent). The Torah relates that the very next morning the people arose early in the morning and ascended to the mountaintop, saying, “We are ready to go up to the place of which the Lord spoke, for we have sinned.” Moses said, “Why do you transgress the word of the Lord? It will not succeed. Do not go up, for the Lord is not among you, [so that] you will not be beaten by your enemies (Bamidbar 14:39-41).” They acknowledged their mistake and tried to right the wrong, yet the punishment was still severe and swift. How are we to understand the nature of their mistake and the Divine reaction?
The Dubno Maggid (Rabbi Yaakov Kranz, 1740-1804) explains this dynamic with a mashal (parable). There was a fine young man who was known to be a Torah scholar with sterling middos (character traits) who was engaged to marry a young woman from a very wealthy family. One day, as the fathers were sitting down to discuss the financial arrangements for the upcoming wedding, the father of the bride told the father of the groom, “I am so happy our children are getting married; we will be happy to pay for the wedding. My only request is that you take care of outfitting your son for the wedding. But it is important that you buy him a suit of the finest materials.” To which the father of the groom responded, “My dear friend, I, too, share your excitement for the upcoming wedding of our children, and I have much appreciation for your generosity. I am a man of virtually no means, and while I can certainly afford a basic wardrobe for my son, I can’t purchase the type of clothing you are suggesting.” “Well, if you can’t provide this one small part, then the wedding is off!” replied the father of the bride. And so, the beautiful match ended. A few months went by, and the father of the bride regretted his hasty decision. The groom was such a fine young man with such refined character; how could he justify breaking off the nuptials over a suit? He contacted the father of the groom and voiced his desire to have their children marry. “replied the father of the groom
