The Unethical Life? #24: The Spies Who Came In From the Desert
(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) שְׁלַח־לְךָ֣ אֲנָשִׁ֗ים וְיָתֻ֙רוּ֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁר־אֲנִ֥י נֹתֵ֖ן לִבְנֵ֣י יִשְׂרָאֵ֑ל אִ֣ישׁ אֶחָד֩ אִ֨ישׁ אֶחָ֜ד לְמַטֵּ֤ה אֲבֹתָיו֙ תִּשְׁלָ֔חוּ כֹּ֖ל נָשִׂ֥יא בָהֶֽם׃ (ג) וַיִּשְׁלַ֨ח אֹתָ֥ם מֹשֶׁ֛ה מִמִּדְבַּ֥ר פָּארָ֖ן עַל־פִּ֣י ה' כֻּלָּ֣ם אֲנָשִׁ֔ים רָאשֵׁ֥י בְנֵֽי־יִשְׂרָאֵ֖ל הֵֽמָּה׃ (ד) וְאֵ֖לֶּה שְׁמוֹתָ֑ם לְמַטֵּ֣ה רְאוּבֵ֔ן שַׁמּ֖וּעַ בֶּן־זַכּֽוּר׃
(1) The LORD spoke to Moses, saying, (2) “Send men to scout the land of Canaan, which I am giving to the Israelite people; send one man from each of their ancestral tribes, each one a chieftain among them.” (3) So Moses, by the LORD’s command, sent them out from the wilderness of Paran, all the men being leaders of the Israelites. (4) And these were their names: From the tribe of Reuben, Shammua son of Zaccur.

1. A movie you were planning to see was reviewed in the New York Times as a 'colossal waste of time' - do you still go to see it?

2. Waiting in a long line, on a busy day, at the supermarket, you notice that the customer checking out is moving slowly and the customers waiting in line in front of you are getting restless, whispering, pointing, and visibly frustrated - how might you be feeling in that moment?

3. A group of local citizens claims that a new local building and land development project will be a drag on the town, you live in a part of the town that would likely not be affected, what are your thoughts on the project?

(יז) וַיִּשְׁלַ֤ח אֹתָם֙ מֹשֶׁ֔ה לָת֖וּר אֶת־אֶ֣רֶץ כְּנָ֑עַן וַיֹּ֣אמֶר אֲלֵהֶ֗ם עֲל֥וּ זֶה֙ בַּנֶּ֔גֶב וַעֲלִיתֶ֖ם אֶת־הָהָֽר׃ (יח) וּרְאִיתֶ֥ם אֶת־הָאָ֖רֶץ מַה־הִ֑וא וְאֶת־הָעָם֙ הַיֹּשֵׁ֣ב עָלֶ֔יהָ הֶחָזָ֥ק הוּא֙ הֲרָפֶ֔ה הַמְעַ֥ט ה֖וּא אִם־רָֽב׃ (יט) וּמָ֣ה הָאָ֗רֶץ אֲשֶׁר־הוּא֙ יֹשֵׁ֣ב בָּ֔הּ הֲטוֹבָ֥ה הִ֖וא אִם־רָעָ֑ה וּמָ֣ה הֶֽעָרִ֗ים אֲשֶׁר־הוּא֙ יוֹשֵׁ֣ב בָּהֵ֔נָּה הַבְּמַֽחֲנִ֖ים אִ֥ם בְּמִבְצָרִֽים׃ (כ) וּמָ֣ה הָ֠אָרֶץ הַשְּׁמֵנָ֨ה הִ֜וא אִם־רָזָ֗ה הֲיֵֽשׁ־בָּ֥הּ עֵץ֙ אִם־אַ֔יִן וְהִ֨תְחַזַּקְתֶּ֔ם וּלְקַחְתֶּ֖ם מִפְּרִ֣י הָאָ֑רֶץ וְהַ֨יָּמִ֔ים יְמֵ֖י בִּכּוּרֵ֥י עֲנָבִֽים׃ (כא) וַֽיַּעֲל֖וּ וַיָּתֻ֣רוּ אֶת־הָאָ֑רֶץ מִמִּדְבַּר־צִ֥ן עַד־רְחֹ֖ב לְבֹ֥א חֲמָֽת׃ (כב) וַיַּעֲל֣וּ בַנֶּגֶב֮ וַיָּבֹ֣א עַד־חֶבְרוֹן֒ וְשָׁ֤ם אֲחִימַן֙ שֵׁשַׁ֣י וְתַלְמַ֔י יְלִידֵ֖י הָעֲנָ֑ק וְחֶבְר֗וֹן שֶׁ֤בַע שָׁנִים֙ נִבְנְתָ֔ה לִפְנֵ֖י צֹ֥עַן מִצְרָֽיִם׃ (כג) וַיָּבֹ֜אוּ עַד־נַ֣חַל אֶשְׁכֹּ֗ל וַיִּכְרְת֨וּ מִשָּׁ֤ם זְמוֹרָה֙ וְאֶשְׁכּ֤וֹל עֲנָבִים֙ אֶחָ֔ד וַיִּשָּׂאֻ֥הוּ בַמּ֖וֹט בִּשְׁנָ֑יִם וּמִן־הָרִמֹּנִ֖ים וּמִן־הַתְּאֵנִֽים׃ (כד) לַמָּק֣וֹם הַה֔וּא קָרָ֖א נַ֣חַל אֶשְׁכּ֑וֹל עַ֚ל אֹד֣וֹת הָֽאֶשְׁכּ֔וֹל אֲשֶׁר־כָּרְת֥וּ מִשָּׁ֖ם בְּנֵ֥י יִשְׂרָאֵֽל׃
(17) When Moses sent them to scout the land of Canaan, he said to them, “Go up there into the Negeb and on into the hill country, (18) and see what kind of country it is. Are the people who dwell in it strong or weak, few or many? (19) Is the country in which they dwell good or bad? Are the towns they live in open or fortified? (20) Is the soil rich or poor? Is it wooded or not? And take pains to bring back some of the fruit of the land.”—Now it happened to be the season of the first ripe grapes. (21) They went up and scouted the land, from the wilderness of Zin to Rehob, at Lebo-hamath. (22) They went up into the Negeb and came to Hebron, where lived Ahiman, Sheshai, and Talmai, the Anakites.—Now Hebron was founded seven years before Zoan of Egypt.— (23) They reached the wadi Eshcol, and there they cut down a branch with a single cluster of grapes—it had to be borne on a carrying frame by two of them—and some pomegranates and figs. (24) That place was named the wadi Eshcol because of the cluster that the Israelites cut down there.
(כה) וַיָּשֻׁ֖בוּ מִתּ֣וּר הָאָ֑רֶץ מִקֵּ֖ץ אַרְבָּעִ֥ים יֽוֹם׃ (כו) וַיֵּלְכ֡וּ וַיָּבֹאוּ֩ אֶל־מֹשֶׁ֨ה וְאֶֽל־אַהֲרֹ֜ן וְאֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל אֶל־מִדְבַּ֥ר פָּארָ֖ן קָדֵ֑שָׁה וַיָּשִׁ֨יבוּ אוֹתָ֤ם דָּבָר֙ וְאֶת־כָּל־הָ֣עֵדָ֔ה וַיַּרְא֖וּם אֶת־פְּרִ֥י הָאָֽרֶץ׃ (כז) וַיְסַפְּרוּ־לוֹ֙ וַיֹּ֣אמְר֔וּ בָּ֕אנוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֣ר שְׁלַחְתָּ֑נוּ וְ֠גַם זָבַ֨ת חָלָ֥ב וּדְבַ֛שׁ הִ֖וא וְזֶה־פִּרְיָֽהּ׃ (כח) אֶ֚פֶס כִּֽי־עַ֣ז הָעָ֔ם הַיֹּשֵׁ֖ב בָּאָ֑רֶץ וְהֶֽעָרִ֗ים בְּצֻר֤וֹת גְּדֹלֹת֙ מְאֹ֔ד וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם׃ (כט) עֲמָלֵ֥ק יוֹשֵׁ֖ב בְּאֶ֣רֶץ הַנֶּ֑גֶב וְ֠הַֽחִתִּי וְהַיְבוּסִ֤י וְהָֽאֱמֹרִי֙ יוֹשֵׁ֣ב בָּהָ֔ר וְהַֽכְּנַעֲנִי֙ יֹשֵׁ֣ב עַל־הַיָּ֔ם וְעַ֖ל יַ֥ד הַיַּרְדֵּֽן׃ (ל) וַיַּ֧הַס כָּלֵ֛ב אֶת־הָעָ֖ם אֶל־מֹשֶׁ֑ה וַיֹּ֗אמֶר עָלֹ֤ה נַעֲלֶה֙ וְיָרַ֣שְׁנוּ אֹתָ֔הּ כִּֽי־יָכ֥וֹל נוּכַ֖ל לָֽהּ׃ (לא) וְהָ֨אֲנָשִׁ֜ים אֲשֶׁר־עָל֤וּ עִמּוֹ֙ אָֽמְר֔וּ לֹ֥א נוּכַ֖ל לַעֲל֣וֹת אֶל־הָעָ֑ם כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ׃ (לב) וַיּוֹצִ֜יאוּ דִּבַּ֤ת הָאָ֙רֶץ֙ אֲשֶׁ֣ר תָּר֣וּ אֹתָ֔הּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֡רֶץ אֲשֶׁר֩ עָבַ֨רְנוּ בָ֜הּ לָת֣וּר אֹתָ֗הּ אֶ֣רֶץ אֹכֶ֤לֶת יוֹשְׁבֶ֙יהָ֙ הִ֔וא וְכָל־הָעָ֛ם אֲשֶׁר־רָאִ֥ינוּ בְתוֹכָ֖הּ אַנְשֵׁ֥י מִדּֽוֹת׃ (לג) וְשָׁ֣ם רָאִ֗ינוּ אֶת־הַנְּפִילִ֛ים בְּנֵ֥י עֲנָ֖ק מִן־הַנְּפִלִ֑ים וַנְּהִ֤י בְעֵינֵ֙ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵינֵיהֶֽם׃
(25) At the end of forty days they returned from scouting the land. (26) They went straight to Moses and Aaron and the whole Israelite community at Kadesh in the wilderness of Paran, and they made their report to them and to the whole community, as they showed them the fruit of the land. (27) This is what they told him: “We came to the land you sent us to; it does indeed flow with milk and honey, and this is its fruit. (28) However, the people who inhabit the country are powerful, and the cities are fortified and very large; moreover, we saw the Anakites there. (29) Amalekites dwell in the Negeb region; Hittites, Jebusites, and Amorites inhabit the hill country; and Canaanites dwell by the Sea and along the Jordan.” (30) Caleb hushed the people before Moses and said, “Let us by all means go up, and we shall gain possession of it, for we shall surely overcome it.” (31) But the men who had gone up with him said, “We cannot attack that people, for it is stronger than we.” (32) Thus they spread calumnies among the Israelites about the land they had scouted, saying, “The country that we traversed and scouted is one that devours its settlers. All the people that we saw in it are men of great size; (33) we saw the Nephilim there—the Anakites are part of the Nephilim—and we looked like grasshoppers to ourselves, and so we must have looked to them.”
(א) וַתִּשָּׂא֙ כָּל־הָ֣עֵדָ֔ה וַֽיִּתְּנ֖וּ אֶת־קוֹלָ֑ם וַיִּבְכּ֥וּ הָעָ֖ם בַּלַּ֥יְלָה הַהֽוּא׃ (ב) וַיִּלֹּ֙נוּ֙ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֔ן כֹּ֖ל בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיֹּאמְר֨וּ אֲלֵהֶ֜ם כָּל־הָעֵדָ֗ה לוּ־מַ֙תְנוּ֙ בְּאֶ֣רֶץ מִצְרַ֔יִם א֛וֹ בַּמִּדְבָּ֥ר הַזֶּ֖ה לוּ־מָֽתְנוּ׃ (ג) וְלָמָ֣ה ה' מֵבִ֨יא אֹתָ֜נוּ אֶל־הָאָ֤רֶץ הַזֹּאת֙ לִנְפֹּ֣ל בַּחֶ֔רֶב נָשֵׁ֥ינוּ וְטַפֵּ֖נוּ יִהְי֣וּ לָבַ֑ז הֲל֧וֹא ט֦וֹב לָ֖נוּ שׁ֥וּב מִצְרָֽיְמָה׃ (ד) וַיֹּאמְר֖וּ אִ֣ישׁ אֶל־אָחִ֑יו נִתְּנָ֥ה רֹ֖אשׁ וְנָשׁ֥וּבָה מִצְרָֽיְמָה׃
(1) The whole community broke into loud cries, and the people wept that night. (2) All the Israelites railed against Moses and Aaron. “If only we had died in the land of Egypt,” the whole community shouted at them, “or if only we might die in this wilderness! (3) Why is the LORD taking us to that land to fall by the sword? Our wives and children will be carried off! It would be better for us to go back to Egypt!” (4) And they said to one another, “Let us head back for Egypt.”
(כו) וַיְדַבֵּ֣ר ה' אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ (כז) עַד־מָתַ֗י לָעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את אֲשֶׁ֛ר הֵ֥מָּה מַלִּינִ֖ים עָלָ֑י אֶת־תְּלֻנּ֞וֹת בְּנֵ֣י יִשְׂרָאֵ֗ל אֲשֶׁ֨ר הֵ֧מָּה מַלִּינִ֛ים עָלַ֖י שָׁמָֽעְתִּי׃ (כח) אֱמֹ֣ר אֲלֵהֶ֗ם חַי־אָ֙נִי֙ נְאֻם־ה' אִם־לֹ֕א כַּאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם בְּאָזְנָ֑י כֵּ֖ן אֶֽעֱשֶׂ֥ה לָכֶֽם׃ (כט) בַּמִּדְבָּ֣ר הַ֠זֶּה יִפְּל֨וּ פִגְרֵיכֶ֜ם וְכָל־פְּקֻדֵיכֶם֙ לְכָל־מִסְפַּרְכֶ֔ם מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה אֲשֶׁ֥ר הֲלִֽינֹתֶ֖ם עָלָֽי׃ (ל) אִם־אַתֶּם֙ תָּבֹ֣אוּ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֙אתִי֙ אֶת־יָדִ֔י לְשַׁכֵּ֥ן אֶתְכֶ֖ם בָּ֑הּ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִיהוֹשֻׁ֖עַ בִּן־נֽוּן׃ (לא) וְטַ֨פְּכֶ֔ם אֲשֶׁ֥ר אֲמַרְתֶּ֖ם לָבַ֣ז יִהְיֶ֑ה וְהֵבֵיאתִ֣י אֹתָ֔ם וְיָֽדְעוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר מְאַסְתֶּ֖ם בָּֽהּ׃ (לב) וּפִגְרֵיכֶ֖ם אַתֶּ֑ם יִפְּל֖וּ בַּמִּדְבָּ֥ר הַזֶּֽה׃ (לג) וּ֠בְנֵיכֶם יִהְי֨וּ רֹעִ֤ים בַּמִּדְבָּר֙ אַרְבָּעִ֣ים שָׁנָ֔ה וְנָשְׂא֖וּ אֶת־זְנוּתֵיכֶ֑ם עַד־תֹּ֥ם פִּגְרֵיכֶ֖ם בַּמִּדְבָּֽר׃ (לד) בְּמִסְפַּ֨ר הַיָּמִ֜ים אֲשֶׁר־תַּרְתֶּ֣ם אֶת־הָאָרֶץ֮ אַרְבָּעִ֣ים יוֹם֒ י֣וֹם לַשָּׁנָ֞ה י֣וֹם לַשָּׁנָ֗ה תִּשְׂאוּ֙ אֶת־עֲוֺנֹ֣תֵיכֶ֔ם אַרְבָּעִ֖ים שָׁנָ֑ה וִֽידַעְתֶּ֖ם אֶת־תְּנוּאָתִֽי׃ (לה) אֲנִ֣י ה' דִּבַּרְתִּי֒ אִם־לֹ֣א ׀ זֹ֣את אֶֽעֱשֶׂ֗ה לְכָל־הָעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את הַנּוֹעָדִ֖ים עָלָ֑י בַּמִּדְבָּ֥ר הַזֶּ֛ה יִתַּ֖מּוּ וְשָׁ֥ם יָמֻֽתוּ׃ (לו) וְהָ֣אֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח מֹשֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיָּשֻׁ֗בוּ וילונו [וַיַּלִּ֤ינוּ] עָלָיו֙ אֶת־כָּל־הָ֣עֵדָ֔ה לְהוֹצִ֥יא דִבָּ֖ה עַל־הָאָֽרֶץ׃ (לז) וַיָּמֻ֙תוּ֙ הָֽאֲנָשִׁ֔ים מוֹצִאֵ֥י דִבַּת־הָאָ֖רֶץ רָעָ֑ה בַּמַּגֵּפָ֖ה לִפְנֵ֥י ה'׃ (לח) וִיהוֹשֻׁ֣עַ בִּן־נ֔וּן וְכָלֵ֖ב בֶּן־יְפֻנֶּ֑ה חָיוּ֙ מִן־הָאֲנָשִׁ֣ים הָהֵ֔ם הַֽהֹלְכִ֖ים לָת֥וּר אֶת־הָאָֽרֶץ׃
(26) The LORD spoke further to Moses and Aaron, (27) “How much longer shall that wicked community keep muttering against Me? Very well, I have heeded the incessant muttering of the Israelites against Me. (28) Say to them: ‘As I live,’ says the LORD, ‘I will do to you just as you have urged Me. (29) In this very wilderness shall your carcasses drop. Of all of you who were recorded in your various lists from the age of twenty years up, you who have muttered against Me, (30) not one shall enter the land in which I swore to settle you—save Caleb son of Jephunneh and Joshua son of Nun. (31) Your children who, you said, would be carried off—these will I allow to enter; they shall know the land that you have rejected. (32) But your carcasses shall drop in this wilderness, (33) while your children roam the wilderness for forty years, suffering for your faithlessness, until the last of your carcasses is down in the wilderness. (34) You shall bear your punishment for forty years, corresponding to the number of days—forty days—that you scouted the land: a year for each day. Thus you shall know what it means to thwart Me. (35) I the LORD have spoken: Thus will I do to all that wicked band that has banded together against Me: in this very wilderness they shall die to the last man.’” (36) As for the men whom Moses sent to scout the land, those who came back and caused the whole community to mutter against him by spreading calumnies about the land— (37) those who spread such calumnies about the land died of plague, by the will of the LORD. (38) Of those men who had gone to scout the land, only Joshua son of Nun and Caleb son of Jephunneh survived.
(כב) וַתִּקְרְב֣וּן אֵלַי֮ כֻּלְּכֶם֒ וַתֹּאמְר֗וּ נִשְׁלְחָ֤ה אֲנָשִׁים֙ לְפָנֵ֔ינוּ וְיַחְפְּרוּ־לָ֖נוּ אֶת־הָאָ֑רֶץ וְיָשִׁ֤בוּ אֹתָ֙נוּ֙ דָּבָ֔ר אֶת־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר נַעֲלֶה־בָּ֔הּ וְאֵת֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר נָבֹ֖א אֲלֵיהֶֽן׃ (כג) וַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר וָאֶקַּ֤ח מִכֶּם֙ שְׁנֵ֣ים עָשָׂ֣ר אֲנָשִׁ֔ים אִ֥ישׁ אֶחָ֖ד לַשָּֽׁבֶט׃ (כד) וַיִּפְנוּ֙ וַיַּעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־נַ֣חַל אֶשְׁכֹּ֑ל וַֽיְרַגְּל֖וּ אֹתָֽהּ׃ (כה) וַיִּקְח֤וּ בְיָדָם֙ מִפְּרִ֣י הָאָ֔רֶץ וַיּוֹרִ֖דוּ אֵלֵ֑ינוּ וַיָּשִׁ֨בוּ אֹתָ֤נוּ דָבָר֙ וַיֹּ֣אמְר֔וּ טוֹבָ֣ה הָאָ֔רֶץ אֲשֶׁר־ה' אֱלֹקֵ֖ינוּ נֹתֵ֥ן לָֽנוּ׃ (כו) וְלֹ֥א אֲבִיתֶ֖ם לַעֲלֹ֑ת וַתַּמְר֕וּ אֶת־פִּ֥י ה' אֱלֹקֵיכֶֽם׃ (כז) וַתֵּרָגְנ֤וּ בְאָהֳלֵיכֶם֙ וַתֹּ֣אמְר֔וּ בְּשִׂנְאַ֤ת ה' אֹתָ֔נוּ הוֹצִיאָ֖נוּ מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֥ת אֹתָ֛נוּ בְּיַ֥ד הָאֱמֹרִ֖י לְהַשְׁמִידֵֽנוּ׃ (כח) אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים אַחֵינוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜נוּ לֵאמֹ֗ר עַ֣ם גָּד֤וֹל וָרָם֙ מִמֶּ֔נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצוּרֹ֖ת בַּשָּׁמָ֑יִם וְגַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם׃ (כט) וָאֹמַ֖ר אֲלֵכֶ֑ם לֹא־תַֽעַרְצ֥וּן וְֽלֹא־תִֽירְא֖וּן מֵהֶֽם׃ (ל) ה' אֱלֹֽהֵיכֶם֙ הַהֹלֵ֣ךְ לִפְנֵיכֶ֔ם ה֖וּא יִלָּחֵ֣ם לָכֶ֑ם כְּ֠כֹל אֲשֶׁ֨ר עָשָׂ֧ה אִתְּכֶ֛ם בְּמִצְרַ֖יִם לְעֵינֵיכֶֽם׃ (לא) וּבַמִּדְבָּר֙ אֲשֶׁ֣ר רָאִ֔יתָ אֲשֶׁ֤ר נְשָׂאֲךָ֙ ה' אֱלֹקֶ֔יךָ כַּאֲשֶׁ֥ר יִשָׂא־אִ֖ישׁ אֶת־בְּנ֑וֹ בְּכָל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר הֲלַכְתֶּ֔ם עַד־בֹּאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה׃ (לב) וּבַדָּבָ֖ר הַזֶּ֑ה אֵֽינְכֶם֙ מַאֲמִינִ֔ם בַּה' אֱלֹקֵיכֶֽם׃ (לג) הַהֹלֵ֨ךְ לִפְנֵיכֶ֜ם בַּדֶּ֗רֶךְ לָת֥וּר לָכֶ֛ם מָק֖וֹם לַֽחֲנֹֽתְכֶ֑ם בָּאֵ֣שׁ ׀ לַ֗יְלָה לַרְאֹֽתְכֶם֙ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔הּ וּבֶעָנָ֖ן יוֹמָֽם׃ (לד) וַיִּשְׁמַ֥ע ה' אֶת־ק֣וֹל דִּבְרֵיכֶ֑ם וַיִּקְצֹ֖ף וַיִּשָּׁבַ֥ע לֵאמֹֽר׃ (לה) אִם־יִרְאֶ֥ה אִישׁ֙ בָּאֲנָשִׁ֣ים הָאֵ֔לֶּה הַדּ֥וֹר הָרָ֖ע הַזֶּ֑ה אֵ֚ת הָאָ֣רֶץ הַטּוֹבָ֔ה אֲשֶׁ֣ר נִשְׁבַּ֔עְתִּי לָתֵ֖ת לַאֲבֹתֵיכֶֽם׃ (לו) זֽוּלָתִ֞י כָּלֵ֤ב בֶּן־יְפֻנֶּה֙ ה֣וּא יִרְאֶ֔נָּה וְלֽוֹ־אֶתֵּ֧ן אֶת־הָאָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖הּ וּלְבָנָ֑יו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י ה'׃ (לז) גַּם־בִּי֙ הִתְאַנַּ֣ף ה' בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹא־תָבֹ֥א שָֽׁם׃ (לח) יְהוֹשֻׁ֤עַ בִּן נוּן֙ הָעֹמֵ֣ד לְפָנֶ֔יךָ ה֖וּא יָ֣בֹא שָׁ֑מָּה אֹת֣וֹ חַזֵּ֔ק כִּי־ה֖וּא יַנְחִלֶ֥נָּה אֶת־יִשְׂרָאֵֽל׃ (לט) וְטַפְּכֶם֩ אֲשֶׁ֨ר אֲמַרְתֶּ֜ם לָבַ֣ז יִהְיֶ֗ה וּ֠בְנֵיכֶם אֲשֶׁ֨ר לֹא־יָדְע֤וּ הַיּוֹם֙ ט֣וֹב וָרָ֔ע הֵ֖מָּה יָבֹ֣אוּ שָׁ֑מָּה וְלָהֶ֣ם אֶתְּנֶ֔נָּה וְהֵ֖ם יִירָשֽׁוּהָּ׃ (מ) וְאַתֶּ֖ם פְּנ֣וּ לָכֶ֑ם וּסְע֥וּ הַמִּדְבָּ֖רָה דֶּ֥רֶךְ יַם־סֽוּף׃
(22) Then all of you came to me and said, “Let us send men ahead to reconnoiter the land for us and bring back word on the route we shall follow and the cities we shall come to.” (23) I approved of the plan, and so I selected twelve of your men, one from each tribe. (24) They made for the hill country, came to the wadi Eshcol, and spied it out. (25) They took some of the fruit of the land with them and brought it down to us. And they gave us this report: “It is a good land that the LORD our God is giving to us.” (26) Yet you refused to go up, and flouted the command of the LORD your God. (27) You sulked in your tents and said, “It is because the LORD hates us that He brought us out of the land of Egypt, to hand us over to the Amorites to wipe us out. (28) What kind of place are we going to? Our kinsmen have taken the heart out of us, saying, ‘We saw there a people stronger and taller than we, large cities with walls sky-high, and even Anakites.’” (29) I said to you, “Have no dread or fear of them. (30) None other than the LORD your God, who goes before you, will fight for you, just as He did for you in Egypt before your very eyes, (31) and in the wilderness, where you saw how the LORD your God carried you, as a man carries his son, all the way that you traveled until you came to this place. (32) Yet for all that, you have no faith in the LORD your God, (33) who goes before you on your journeys—to scout the place where you are to encamp—in fire by night and in cloud by day, in order to guide you on the route you are to follow.” (34) When the LORD heard your loud complaint, He was angry. He vowed: (35) Not one of these men, this evil generation, shall see the good land that I swore to give to your fathers— (36) none except Caleb son of Jephunneh; he shall see it, and to him and his descendants will I give the land on which he set foot, because he remained loyal to the LORD. (37) Because of you the LORD was incensed with me too, and He said: You shall not enter it either. (38) Joshua son of Nun, who attends you, he shall enter it. Imbue him with strength, for he shall allot it to Israel. (39) Moreover, your little ones who you said would be carried off, your children who do not yet know good from bad, they shall enter it; to them will I give it and they shall possess it. (40) As for you, turn about and march into the wilderness by the way of the Sea of Reeds.
(ט) וַתֹּ֙אמֶר֙ אֶל־הָ֣אֲנָשִׁ֔ים יָדַ֕עְתִּי כִּֽי־נָתַ֧ן ה' לָכֶ֖ם אֶת־הָאָ֑רֶץ וְכִֽי־נָפְלָ֤ה אֵֽימַתְכֶם֙ עָלֵ֔ינוּ וְכִ֥י נָמֹ֛גוּ כָּל־יֹשְׁבֵ֥י הָאָ֖רֶץ מִפְּנֵיכֶֽם׃ (י) כִּ֣י שָׁמַ֗עְנוּ אֵ֠ת אֲשֶׁר־הוֹבִ֨ישׁ ה' אֶת־מֵ֤י יַם־סוּף֙ מִפְּנֵיכֶ֔ם בְּצֵאתְכֶ֖ם מִמִּצְרָ֑יִם וַאֲשֶׁ֣ר עֲשִׂיתֶ֡ם לִשְׁנֵי֩ מַלְכֵ֨י הָאֱמֹרִ֜י אֲשֶׁ֨ר בְּעֵ֤בֶר הַיַּרְדֵּן֙ לְסִיחֹ֣ן וּלְע֔וֹג אֲשֶׁ֥ר הֶחֱרַמְתֶּ֖ם אוֹתָֽם׃ (יא) וַנִּשְׁמַע֙ וַיִּמַּ֣ס לְבָבֵ֔נוּ וְלֹא־קָ֨מָה ע֥וֹד ר֛וּחַ בְּאִ֖ישׁ מִפְּנֵיכֶ֑ם כִּ֚י ה' אֱלֹֽקֵיכֶ֔ם ה֤וּא אֱלֹקִים֙ בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּֽחַת׃ (יב) וְעַתָּ֗ה הִשָּֽׁבְעוּ־נָ֥א לִי֙ בַּֽה' כִּי־עָשִׂ֥יתִי עִמָּכֶ֖ם חָ֑סֶד וַעֲשִׂיתֶ֨ם גַּם־אַתֶּ֜ם עִם־בֵּ֤ית אָבִי֙ חֶ֔סֶד וּנְתַתֶּ֥ם לִ֖י א֥וֹת אֱמֶֽת׃
(9) She said to the men, “I know that the LORD has given the country to you, because dread of you has fallen upon us, and all the inhabitants of the land are quaking before you. (10) For we have heard how the LORD dried up the waters of the Sea of Reeds for you when you left Egypt, and what you did to Sihon and Og, the two Amorite kings across the Jordan, whom you doomed. (11) When we heard about it, we lost heart, and no man had any more spirit left because of you; for the LORD your God is the only God in heaven above and on earth below. (12) Now, since I have shown loyalty to you, swear to me by the LORD that you in turn will show loyalty to my family. Provide me with a reliable sign
(א) אפס כי עז העם אבל אי אפשר לנו לכבשה מפני שהעם עז והערים בצורות ושוכני הארץ הם שונאינו והם בני עמלק שילחמו גם הם בנו כדי שלא נקרב אל גבולם:
(1) אפס כי עז העם, it is impossible to conquer the land since we cannot defeat its people. Not only are the people tough, but the cities are fortified. The inhabitants of the land, the Amelakites hate us fiercely. They will engage in a preemptive war against us so that we should not even get near their borders.
(א) אפס כי עז העם הישב בארץ והערים בצרות גדלות תרתי לריעותא. וגם ילדי הענק ראינו שם שנא׳‎ עליהם מי יתיצב לפני בני ענק.
(1) אפס כי עז העם היושב בארץ והערים בצורות גדולותת however “the people are very fierce, and the cities are fortified and great;” they described two major drawbacks to the assumptions that these people were easy to dislodge. In addition to this, they spoke of the giants they had seen, וגם ילידי ענק ראינו שם, “and we have also seen the children of Anak (a giant) there.” We have read in Deuteronomy 9,2, that Moses reminded the new generation of Israelites that they had heard about the awesome reputation of these giants already from their parents who had described them as invincible

(א) כי עז העם. עז אינו במשמע חזק אלא חצוף כלשון עז כנמר. ומזה הוציאו כי לא נפל לבב אנשי המלחמה מאומה. ועומדים הכן למלחמה הוכחה גדולה על הנצחון כמו שהבין שאול בראותו את דוד יוצא לקראת הפלשתי בלב נכון בטוח כי יצלח ואמר לך וה׳ יהי עמך:

"The people are strong": 'Strong' (Az) does not mean 'powerful', rather 'arrogant'...and from this they derived that the hearts of the soldiers did not fall at all (as compared to the rest of the people.) The soldiers stood ready for battle with reassurance of their victory...

(א) אפס כי עז וגו'. פירוש לפי שבשליחות משה שאל החזק הוא וגו' הבמחנים וגו' לזה אמרו כי העם חזק ובמבצרים יושב, וגמרו אומר וגם ילידי הענק וגו' פירוש שלא לחשוב כי בצרו עריהם לצד חולשתם הרי גם ילידי הענק ראינו שם ואלו אין להם פחד ודאי אם כן אין ללמוד ממבצריהם שחלשים הם:

(1) אפס כי עז העם, "However the people are tough, etc." Seeing that Moses had specifically asked them to determine if the people who inhabited that land were strong or weak, they now had to report that the people were indeed formidable. Not only that but they dwelled in heavily fortified towns. They concluded that part of their report by mentioning that they had observed giants in the land. They stated this so that the Israelites should not think that the fact that the towns were fortified revealed weakness and lack of self confidence by the inhabitants...

(א) ויהס כלב. הִשְׁתִּיק אֶת כֻּלָּם: (ב) אל משה. לִשְׁמוֹעַ מַה שֶּׁיְּדַבֵּר בְּמֹשֶׁה, צָוַח וְאָמַר "וְכִי זוּ בִּלְבָד עָשָׂה לָנוּ בֶן עַמְרָם?!" הַשּׁוֹמֵעַ הָיָה סָבוּר שֶׁבָּא לְסַפֵּר בִּגְנוּתוֹ, וּמִתּוֹךְ שֶׁהָיָה בְלִבָּם עַל מֹשֶׁה בִּשְׁבִיל דִּבְרֵי הַמְרַגְּלִים, שָׁתְקוּ כֻלָּם לִשְׁמוֹעַ גְּנוּתוֹ, אָמַר "וַהֲלֹא קָרַע לָנוּ אֶת הַיָּם וְהוֹרִיד לָנוּ אֶת הַמָּן וְהֵגִיז לָנוּ אֶת הַשְּׂלָו!": (ג) עלה נעלה. אֲפִלּוּ בַּשָּׁמַיִם, וְהוּא אוֹמֵר עֲשׂוּ סֻלָּמוֹת וַעֲלוּ שָׁם, נַצְלִיחַ בְּכָל דְּבָרָיו (סוטה ל"ה):

(1) ויהס כלב AND CALEB STILLED [THE PEOPLE] — he caused all of them to be silent. (2) אל משה means he silenced them that they should hear what he was going to say about Moses. He cried aloud saying: “Is this the only thing the son of Amram has done to us?!" — One who heard him thus speaking believed that he was about to speak to his disparagement, and because they had something in their mind against Moses through the spies’ statements, all of them kept silent to hear his disparagement. He, however, said: “Did he not divide the Red Sea for us, and bring down the Manna for us, and collect the quails for us?!” (Sotah 35a). (3) עלה נעלה WE CAN INDEED GO UP — even to heaven, if he were to say “Make ladders and go up there”, we should listen to him because we would be successful in all his words (in all he bids us do) (Sotah 35a).

( (ד) וירשנו אותה כי יכול נוכל לה כי אחר שנעלה שם ינוסו מפנינו כי כבר נמוגו כל יושבי כנען:

(4) וירשנו אותו כי יכול נוכל לו, for as soon as we shall ascend in that direction they will flee from us seeing that these inhabitants of Canaan have already a defeatist attitude toward us.

https://www.sciencedaily.com/releases/2007/10/071004135757.htm

Negativity Is Contagious, Study Finds

Date:

October 7, 2007

Source:

University of Chicago Press Journals

Summary:

Though we may not care to admit it, what other people think about something can affect what we think about it. This is how critics become influential and why our parents' opinions about our life choices continue to matter, long after we've moved out. But what kind of opinions have the most effect? A new study reveals that negative opinions cause the greatest attitude shifts, not just from good to bad, but also from bad to worse.

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Though we may not care to admit it, what other people think about something can affect what we think about it. This is how critics become influential and why our parents' opinions about our life choices continue to matter, long after we've moved out. But what kind of opinions have the most effect" An important new study in the Journal of Consumer Research reveals that negative opinions cause the greatest attitude shifts, not just from good to bad, but also from bad to worse.

"Consumer attitudes toward products and services are frequently influenced by others around them. Social networks, such as those found on Myspace and Facebook suggest that these influences will continue to be significant drivers of individual consumer attitudes as society becomes more inter-connected," explain Adam Duhachek, Shuoyang Zhang, and Shanker Krishnan (all of Indiana University). "Our research seeks to understand the conditions where group influence is strongest."

Consumers were presented with information about a new product and allowed to independently form their evaluations. As would be normally expected with many products, some of these evaluations were positive and others negative.

The researchers then revealed to participants whether their peers evaluated the product negatively or positively. They found that the opinions of others exert especially strong influence on individual attitudes when these opinions are negative. Additionally, consumers that privately held positive attitudes toward the product were more susceptible to influence from group opinion than those who initially held negative opinions.

Furthermore, the researchers also found that those with negative opinions of the product were likely to become even more negative if asked to participate in a group discussion: "When consumers expect to interact with other consumers through these forums, learning the views of these other consumers may reinforce and even polarize their opinions, making them more negative," the researchers reveal.

"This research has several interesting implications. First, given the strong influence of negative information, marketers may need to expend extra resources to counter-act the effects of negative word of mouth in online chatrooms, blogs and in offline media. Conversely, companies could damage the reputations of competitors by disseminating negative information online," the researchers explain. "Consumers should be aware that these social influence biases exist and are capable of significantly impacting their perceptions."

Reference: Adam Duhachek, Shuoyang Zhang, and Shanker Krishnan, "Anticipated Group Interaction: Coping with Valence Asymmetries in Attitude Shift." Journal of Consumer Research: October 2007.


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The Negativity Bias (Wikipedia)

Paul Rozin and Edward Royzman proposed four elements of the negativity bias in order to explain its manifestation: negative potency, steeper negative gradients, negativity dominance, and negative differentiation.[4]

Negative potency refers to the notion that, while possibly of equal magnitude or emotionality, negative and positive items/events/etc. are not equally salient. Rozin and Royzman note that this characteristic of the negativity bias is only empirically demonstrable in situations with inherent measurability, such as comparing how positively or negatively a change in temperature is interpreted.

With respect to positive and negative gradients, it appears to be the case that negative events are thought to be perceived as increasingly more negative than positive events are increasingly positive the closer one gets (spatially or temporally) to the affective event itself. In other words, there is a steeper negative gradient than positive gradient. For example, the negative experience of an impending dental surgery is perceived as increasingly more negative the closer one gets to the date of surgery than the positive experience of an impending party is perceived as increasingly more positive the closer one gets to the date of celebration (assuming for the sake of this example that these events are equally positive and negative). Rozin and Royzman argue that this characteristic is distinct from that of negative potency because there appears to be evidence of steeper negative slopes relative to positive slopes even when potency itself is low.

Negativity dominance describes the tendency for the combination of positive and negative items/events/etc. to skew towards an overall more negative interpretation than would be suggested by the summation of the individual positive and negative components. Phrasing in more Gestalt-friendly terms, the whole is more negative than the sum of its parts.

Negative differentiation is consistent with evidence suggesting that the conceptualization of negativity is more elaborate and complex than that of positivity. For instance, research indicates that negative vocabulary is more richly descriptive of the affective experience than that of positive vocabulary.[5]Furthermore, there appear to be more terms employed to indicate negative emotions than positive emotions.[6][7] The notion of negative differentiation is consistent with the mobilization-minimization hypothesis,[8] which posits that negative events, as a consequence of this complexity, require a greater mobilization of cognitive resources to deal with the affective experience and a greater effort to minimize the consequences.

Negativity Bias (Wikipedia)

Studies of the negativity bias have also been related to research within the domain of decision-making, specifically as it relates to risk aversion or loss aversion. When presented with a situation in which a person stands to either gain something or lose something depending on the outcome, potential costs are more heavily considered than potential gains.[1][35][42] The greater consideration of losses (i.e. negative outcomes) is in line with the principle of negative potency as proposed by Rozin and Royzman.[4] This issue of negativity and loss aversion as it relates to decision-making is most notable addressed by Drs. Daniel Kahneman's and Amos Tversky's prospect theory.

We few, we happy few, we band of brothers;
For he to-day that sheds his blood with me
Shall be my brother; be he ne'er so vile,
This day shall gentle his condition:
And gentlemen in England now a-bed
Shall think themselves accursed they were not here,
And hold their manhoods cheap whiles any speaks
That fought with us upon Saint Crispin's day. (Henry V)