Parshas Devarim

In this week's parsha, the Torah recaps the various events that occurred to Klal Yisroel in the desert. Among the events mentioned is the story of the Meraglim. The pasuk says "Vatikrivun eilai kulchem", which Rashi explains that it was "b'irbuvia", meaning that the incident of Klal Yisroel demanding to send spies occurred in a totally discombobulated fashion. Rashi goes on to contrast how the story of Matan Torah was organized and proper, with the younger generation respecting their elders, and the elders respecting the leaders; whereas by the story of the Meraglim, the younger generation was pushing and shoving their elders, and the elders were pushing and shoving the leaders - a scene of total mayhem. Why did Rashi feel the need to draw a contrast between the two events? Wouldn't it have been enough to merely highlight what was wrong by the story of the Meraglim?

Perhaps we can suggest as follows: Klal Yisroel could have shrugged off the blame by saying that even though they sinned, it wasn't really their fault; rather, they erred due to the hysteria that came about because of the tremendous lack of order. After all, any major event that occurs with a lack of proper structure would be enough to throw people into a panic and cause them to act irrationally. Therefore, Rashi mentions another such incident, where there was the same potential for panic, but Klal Yisroel rose to the occasion: Matan Torah. By Matan Torah, too, there could have been much confusion and mayhem, which would have been easily attributable to the magnitude of the event causing a disruption of order and structure. Rashi is pointing out that since we see that Klal Yisroel did not buckle at another occasion under similar circumstances, obviously such circumstances cannot be a plausible explanation for the sin of the Meraglim.

This concept is unfortunately true in our times as well. All too often, we find ourselves dismissing questionable behavior with all kinds of excuses. "It's too difficult", "I'm too tired", "I don't have time" - the list of possible excuses is endless. But we must be honest with ourselves: is that REALLY the reason why we are not doing a particular mitzvah properly? If we were faced with a similar set of circumstances, except in a case where it is to our material benefit to follow through on the action in question, would we still give the same excuses? Or would we somehow find the strength to go ahead and do whatever it is?

We must be very careful to give Hashem the same level of consideration we do for ourselves, if not more. If we would overcome a particular inconvenience or physical discomfort for our own sake, then of course we must do so for Hashem's sake as well. And in the merit of making the right choices, may we be zoche to have this coming Tisha B'av converted into a time of happiness, with the coming of Moshiach and the rebuilding of the Beis Hamikdash, b'meheirah b'yomeinu.