Biblical Parallels Index – Bemidbar 13-14/0

Biblical Parallels Index – Bemidbar 13

This topic has not yet undergone editorial review

Overview

This index is meant to help the reader explore Biblical parallels, be they two accounts of the same event or law, stories with similar motifs and themes, or units of text which are linguistically similar and perhaps alluding one to the other. The page includes links to tools that aid in comparison, primary sources that touch upon the parallels, and summaries of and links to articles which analyze them in depth.

Story of the Spies in Bemidbar and Devarim The story of the spies is retold by Moshe in Devarim 1.  Moshe's account of the event differs significantly from the original, with omissions, additions, recasting of details, and changes in emphasis.

Tools

• Use the Tanakh Lab to compare the linguistic parallels between the original account and Moshe's retelling here.
• For an interactive table which allows for easy comparison, see here.

Articles The following articles analyze the similarities and differences between the two narratives.

• See The Story of the Spies in Bemidbar and Devarim for comparison and contrast of the two narratives and an overview of exegetical approaches to interpreting the reasons for and meaning of the differences. According to some, Moshe purposefully recasts the story in a way that emphasizes the guilt of the nation rather than the sin of the individual spies. Others suggest that each story is told from a different perspective, with one focusing on the need for reconnaissance and the other on the need to survey the land for purposes of inheritance. A third approach suggests that the differences are not fundamental but rather the result of literary variation.
• See בכייה לשעה ובכייה לדורות, by R. Yaakov Medan, for an analysis that interprets the narrative in Bemidbar as a mission initiated by Hashem and the narrative in Devarim as a mission initiated by the people.  Each plan had its own distinct goals and purposes (spying versus land appraisal), and Moshe erred in combining the two into one mission.  
• See סיפור התרים את הארץ בפרשת שלח והחזרה עליו בנאומו של משה בפרשתנו, by R. Elchanan Samet, who, like R. Medan, suggests that the two narratives speak of two independent initiatives that were fused into one mission, spying (לחפר) and scouting (לתור).  Each book focuses on a different aspect because they have different narrative purposes.  In Bemidbar, the Torah emphasizes how the spies rejected the good proffered to them, repudiating the mission of displaying the good of the land. In Devarim, Moshe emphasizes the sin of the nation rather than that of the spies, noting how their initial zeal to conquer (as expressed in their taking the initiative to send spies) dissipated within just forty days.
• Compare also חטא המרגלים, חטא העם ועונשו של משה, by R. Amnon Bazak, which elaborates on one point of contrast between the two narratives: the emphasis in Devarim is on the responsibility of the people, rather than the spies themselves, for the sin. This is consistent with Moshe’s goals in Sefer Devarim. It also explains why Moshe includes himself in the blame in his retelling of the sin, as he considers himself responsible for the people’s actions.