The meraglim rejected the supremacy of Moshe Rabenu and the uniqueness of Eretz Yisrael. They spread an evil report about Eretz Yisrael even though Eretz Yisrael was not only good (tov), not only very good (tov meod), but very, very good (tova ha'aretz meod meod),

They also disrespected Moshe Rabenu: "And Kalev hushed the people toward Moshe" (Bamidbar 13:20) Kalev got everyone's attention by intimating that he too was about to speak against Moshe. Only when he had their attention was he able to speak positively. (Rashi)

The sin of the meraglim was extreme indeed, as evidenced by the severe punishment that was exacted.

What brought about their misdeed? Is there something that they said or heard that perhaps belittled their awe for Moshe and for the Promised Land?

Last week we read a dialogue between Moshe and his father-in-law Chovav (a.k.a. Yitro). Moshe invites Yitro to join Bnei Yisrael in their journey towards the Promised Land. Yitro refuses, citing his wish to go home. Moshe then cajoles and convinces Yitro and promises that he will have a share of the good (tov) that Hashem will bestow upon Bnei Yisrael. The Chumash leaves us hanging. What does Yitro choose?

The classical commentaries elaborate on what actually took place. In Parshat Yitro, we find in the Ramban a long analysis of this topic.

In Shmot (18:27) Moshe sends Yitro off, and he returns to his native land. One opinion assumes that Moshe's sending off was actually the event described in Beha'alotcha, implying that Yitro did not acquiesce to Moshe's plea.

Ramban prefers another approach where Yitro left, returned, and wished to leave permanently. Ramban derives from several sources in the text that Yitro in fact agreed to remain.

I would like to discuss the first possibility.

The midrashim and Rashi explain us that the "tov" Moshe promised was a plot in the land, despite the fact that as a ger he would not receive nachala.

The Sifrei describes Yitro asking Moshe which tribe will give him me a vineyard or fruits - I am better off returning home and eating my own fruits and drinking my own wine. Other midrashim describe other motivations for returning home - e.g. his wish to positively influence his family.

Whatever reason we apply, one could get the feeling that Yitro rejected Moshe and belittled the importance of the L-rd of Israel. The kernel of the chet hameraglim, the sin of the spies was, in their eyes, the episode of Yitro and Moshe.

This approach could aid our understanding of a Gemara in Messechet Shabat. R. Shimon ben Gamliel teaches that the inverted nuns bracketing off the section of vayehi binsoa separate between two puranuyot (tragedies). It is fairly clear which tragedy followed this section (the mitonenim), but it is not clear what puranut preceded the section bracketed off by inverted nuns. The dialogue we discussed between Moshe and Yitro precedes vayehi binsoa. Perhaps Yitro's refusal, with its perceived influence on the meraglim (the lessening of the aura surrounding Moshe and Eretz Yisrael), can be considered part of this puranut.

Seemingly insignificant actions and decisions can often have far-reaching consequences for ourselves, our families, and our surroundings.

Following an uplifting period of spiritual growth at Netiv Aryeh, most of our talmidim are now returning home. I wish that they should be blessed with insight to make proper decisions in their first steps in the "real" world and the fortitude to carry out their decisions.

B'ezrat Hashem this will lead to much "tov" for all.