In Behaalotecha,
the episode of lust experienced by some of the children of Israel was
a clear signal that they were not ready to occupy the promised land
at that time.
In Shelach that
signal proved the fact. In those times (as well as in our current
times) we knew that conquering our lower thoughts, emotions, passions
and instincts is not an easy task unless we are completely aware that
God's Love is not only what sustains every aspect of our life, but
also our sole redeemer when we are trapped in the illusions of our
lower consciousness.
However, most of our sages don't agree on this view and righteously say that the children of Israel were indeed ready to enter the land of Canaan, but not willing to do it. They correctly point out that the comfort of depending solely from God in the desert was preferred to facing and eventually conquering the negative aspects with which ego wants to direct our consciousness.
True,
when we are all the time with God's love there is nothing to be
conquered because we belong to His oneness. But God wants us with His
love to conquer darkness as the negative aspect of consciousness. In
order to achieve this task we have to trust love. It makes sense to
doubt when we don't feel prepared for a task, hence our duty is to
defeat doubt with the full certainty that love is constantly with us.
In the case of our forefathers, they had major proofs of the power of God's love: their Redemption from Egypt, the splitting of the sea, and the miracles they witnessed daily in the desert. Why then not trusting God after so many tangible proofs of His love? We now also experience His miracles every moment, and still we don't trust Him completely.
We
trust money more than love, in spite of knowing quite well that
without love we can't live. We rather believe that ego's fantasies
and illusions are far better than living in the truthfulness of love.
After all, we live in a material reality in which ego's illusions are
the ones to pursue, to live by them and die by them. The point again
is either to believe and trust love or not, and that's the whole
point of this portion in the Torah.
We say that love is about trust, and trust is about love. This is the foundation of our relationship with God's love, the marriage between Israel and Him. In this case the story of the spies is again about trust.
"(...)
'send for yourself (shelach lecha) men who will scout the land
of Canaan, which I give to the children of Israel'." (Numbers
11:2)
They
may have trusted God but not what He could do for them when they had
to face lust, greed, envy, arrogance and the negative aspects
consciousness represented by the Canaanite nations. Under the
circumstances, common sense tells us that they just didn't trust God
at all. Otherwise they would have entered the promised land
immediately as originally planned.
There is an important issue we have to raise, and it is free will. God does not impose His will on us. That is why He created us, so we use our intellect and common sense to choose goodness over evil, and love over ego's fantasies and illusions.
The
text is clear. "Send for yourself men" (lit. send for
you people), you (Moses) let them make their choice; and they did.
They chose to stay in the desert and die there under the care and
protection of God's love,
instead of letting Him guide them and conquer the lower aspects of
consciousness. And so it was. God's love
let that generation die during the following 38
years, and He prepared the next generation to fulfill His plan for
Israel.
The narrative is very explicit in its imagery of what the spies "saw" in the land. Again it is reiterated that distrusting our Creator and sole nurturer carries our death under the illusions of our lower consciousness.
After
the episode of the spies, the portion continues with additional
sacrifices to be offered in the Tabernacle when living in the Land of
Israel.
"And
for the drink-offering you shall present the third part of a hin of
wine, of a sweet flavor to the Lord." (15:7)
Our
sages explain that this additional wine offering was not burnt but
poured, meaning that we not only elevate all aspects of consciousness
to God, but also pour down to the material world our goodness and
happiness (represented by the libations) in order to celebrate His
glory, His love in this world.
"(…)
when you eat of the bread of the Land, you shall set apart a portion
for a gift to the Lord." (15:19)
This
is the commandment of challah that also represents the
permanent connection with our Creator. The bread of the land is the
result of how we transform the raw food of the earth (wheat) into
bread as darkness into light, a process in which every step we are
united to God's love.
The portion ends with another reminder that being and doing God's ways and attributes are our connection with His Love.
"And
it shall be unto you for a fringe, that you may look upon it, and
remember all the Commandments of the Lord, and do them; and that you
go not about after your own heart and your own eyes, after which you
use to go astray; that you may remember and do all My Commandments,
and be holy." (15:39-40)
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