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שיעורים לפי נושאים
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יחד עם אלוהים – לפרשת שלח לך

חטא המרגלים

פרשתנו עוסקת בחטא הנורא, חטא המרגלים, החטא עליו קיבלו בני ישראל את העונש החמור ביותר, כל הדור ההוא מתו במדבר, כניסת עם ישראל לארצו נדחתה בארבעים שנה, משה רבנו לא הנחיל את הארץ, וחז"ל מוסרים לנו שכל הגלויות הן תוצאה של חטא המרגלים, כי לו נכנס משה רבנו לארץ הייתה כניסתם כניסה עולמית, ללא הפסק, כמו כל דבר שעשה משה רבנו. כל החורבנות נגררים מחטא המרגלים, כדברי חז"ל: "אתם בכיתם בכייה של חינם ולכן תבכו בכייה לדורות".

מה כל כך חמור בחטא המרגלים?

מה כל כך חמור בחטא המרגלים? מדוע חטא זה הוא משמעותי כל כך?

אפשר לסנגר ולומר שעם ישראל מפחד, עם ישראל שומע על בני הענק, על הרים בצורות בשמיים, ונתקף חרדה. נכון היה ראוי שיהיה בטחון, שתהיה אמונה, אבל מדוע זה כל כך נורא? בסך הכול זה אנושי, זה מובן ומתקבל על הדעת. אמנם בשיר – 'מי שמאמין לא מפחד', אבל במציאות יש לנו רגשות אנושיים, ואנחנו מפחדים ומתפחדים, מדוע זה חטא חמור ונורא, עד כדי: ”יום לשנה", עד "במדבר הזה יפלו פגריכם"?

למה לבכות כל-כך?

השאלה היא המובילה לתשובה, כי ברור שיש כאן משהו חמור מאד, ונראה שהחומרה הגדולה נובעת מהעמדה הנפשית שיוצרת ומחוללת את התגובה שהיא הפחד, הבכי, חוסר המוכנות להיכנס לארץ, והיא העמדה הנפשית שקובעת שארץ ישראל וכיבושה תלוי בכוחנו, בזכותנו, וממילא זה נותן לנו את המחשבה שאנו יכולים להחליט, לבחור ולקבוע, זה נותן לנו את האחריות ויחד עמה את הפחד.

נכנסים יחד לארץ

זו טעות חמורה, ארץ ישראל היא של עם ישראל, כי הקב"ה נותן לנו את הארץ! כשם שהקב"ה נתן את התורה בכפייה, לומר לך, תורה היא קיום העולם ולא שייך כלל שהתורה לא תינתן. כך גם ירושת ארץ ישראל, אלא שבכיבוש ארץ ישראל ניתנת לעם ישראל הזכות והחובה, לפעול עם אל, בלי לאבד את הידיעה הברורה שלא בצדקתנו וביושר לבבנו הקב"ה מנחיל לנו את הארץ, וזו המורכבות הגדולה, להיות ולא להיות, לפעול ולדעת כי 'ה' אלוקיך הוא הנותן לך כוח לעשות חיל', עמדת האמונה, עמדת הביטול, היא עמדה קשה מאד, כאשר יחד איתה צריך לפעול ולעשות.

צריך ענווה אדירה לרשת את הארץ 'וענווים ירשו ארץ', כפי שכותב תרגום יונתן בן עוזיאל, שכאשר ראה משה ענוותנותו של הושע בן נון, הוסיף לו יו"ד לשמו, י-ה יושיעך מעצת המרגלים, אתה ראוי להיות מנוחלי ארצנו.

התגובה של בני ישראל לדברי המרגלים היא בכי, שהוא תחושת איבוד החיים. הם אומרים אם נכנס לארץ בכוח אלוקי שהוא לא כוחנו אז מי אנחנו? מה חיינו? אז בשביל מה צריך ארץ?! – נשאר כבר במדבר!

אז מגיעה פרשיית הנסכים, שהיא השמחה שבהקרבת הקורבן, היין שבתוך הקורבן, האדם מקריב ונותן אבל חש בכך שהוא חי ומאושר. פרשיית הנסכים אומרת לנו שעם מסירות הנפש שמביעה הבאת הקורבן יש שמחה שמייצגים הנסכים.

היכולת מצד אחד להיות מסור בלב ונפש לרצון ה', עד מסירות נפש, ומאידך להרגיש שבכך אתה לא מאבד את מקומך אלא קונה אותו, זה הדבר הנדרש מבני ישראל בכניסתם לארץ, להיות בארץ ולהתאמץ, למסור את הנפש, לעבוד – אבל לדעת שזה לא שלנו אלא ה' הוא הנותן לך כוח, זה האתגר – לחיות חיים של מסירות נפש שמחה.

יהי רצון שנזכה להבנה הזאת בחיינו, הפרטיים והכלליים!

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