Hearing the Unpopular Voice of Truth

By RABBI ABBY SOSLAND

Parashat Sh'lach (Numbers 13:1-15:37)

It's hard to be the one to speak out for truth when you're outnumbered, but to be fair, it's probably just as hard to hear the truth when louder voices are speaking against it. Separating out right from the wrong is never easy, especially when the voices are far louder on the side of wrong.

Listening for the truth, no matter how soft the volume, is a notion at the core of Parashat Sh'lach. Its main story is that of the twelve spies who return from their reconnaissance mission to the Land of Canaan—with polar opposite reports. Ten return with lies, telling terrifying tales to scare the Children of Israel out of moving forward with their conquest plans. What they say is: "All the people there were of great stature... and we were like grasshoppers..." What they mean is: "We'll never make it."

Only two—Joshua ben Nun and Caleb ben Yefuneh—give a more truthful, optimistic report of the land. "God will bring us into the land, and give it to us, a land which flows with milk and honey." Their ability to see—and to share—the truth, combined with their optimism that their people will want to hear it, make Joshua and Caleb celebrated leaders of the people; Caleb goes on to design the entire Tabernacle, and Joshua is rewarded with the honor of leading the people into the Land.

And yet, while the messengers are rewarded by God, the people aren't able to hear the message that they present. As soon as they have heard the report of the ten, the people immediately start their "murmurings," huffing and puffing about returning to the land of Egypt, and when Joshua and Caleb speak, they respond by hurling stones in their direction. Only when God appears at the Tent of Meeting do the murmurings end for a short while.

It's not a story that is difficult to understand from a modern point of view. How many of us would easily be swayed by two, when ten are saying just the opposite? Sure, Joshua and Caleb have tremendous strength of character, articulating the position of right, even in the minority, but they've been groomed to be leaders, spokespeople for God's message. How much more strength would it take for one of the people, not a leader or someone who is used to center stage, to say, "You know what? I think we should listen to what these guys are saying."

A more pointed example of this lesson is hinted at from a more legal angle later in the portion. Following the story of the spies, the Children of Israel begin to receive the laws for living in the land. Sacrifices need to be brought, a portion of dough needs to be separated for God, and suddenly, the text is interrupted with a discussion of, of all things, mistakes.

"If you have erred... in ignorance and without the knowledge of the congregation..." Centuries later, the rabbis who put together the Mishnah read this to refer to the Beit Din, the court of judicial leaders of the congregation, who may rule incorrectly and lead the people astray through their rulings. In the opening Mishnah of the Tractate Horayot ("Teachings"), the rabbis focus on the words "in ignorance, and without the knowledge of the congregation." If even one person on the court knew that their teaching was in error, no one may rely on the court's decision.

If the court makes a mistake, it's not a big deal; a small sacrifice can be brought, and anyone who relies on their decision is innocent. But if any single member of the court recognizes the error, then, according to the Mishnah, everyone assumes the guilt—even those not on the court who simply follow the decision. The person who recognizes the error has a responsibility to speak loudly and clearly; perhaps even more important, the rest of the members of the court have a responsibility to listen for the truth. When a person has seen the right path and no one has heard him, no one walks away unaffected.

Human experience is filled with error. Mistakes are inevitable when people come together and live in community; terribly wrong actions can be taken by well-intentioned leaders. But when someone in the community sees and speaks the truth—says what is right—we need to be able to hear her, or our entire community is responsible. We need to listen to those smaller, less popular voices—and let the truth, even when it's the voice of one, get its full day in court.