Rabbi Eliyahu Mansour in his derashah on Parashot Wayaq'hel/Pequdei (@ 19:15-19:56) mentioned that, during Het HaMeragelim, the righteous women of 'Am Yisra'el did not accept the meragelim's bad report of Eretz Yisra'el.

From where do we learn this? I am having difficulty finding a source in the Gemara/Midrash.

  • 3
    I heard that this is a consolidation of 2 ideas. 1) The Torah says that Moshe sent "Anashim" - men. Rash"i comments that that was his mistake. Had he sent women, they would have returned with a favorable report. I think 2) and the proof comes from the daughters of Tzlafchad who so much wanted a portion of the land. Seems their behavior was common to all women. I have to research this a bit further. – DanF Mar 12 '15 at 18:50
  • @Lee are you sure the good Rabbi said the exact words 'did not except etc' or maybe he said something similar. Because the answers given so far are a similar idea, but not exactly what you are looking for. These sources just say that women wouldn't have said bad, they don't say that the women didn't accept what was said. And I must admit that Rashi in Bamidbar 26:64 is what came to my mind too. – user6591 Mar 12 '15 at 20:40
  • @user6591 The two current answers don't say the women didn't believe the report but do say the women didn't accept the report to the extent that they didn't say "let's not go to Israel" as the men did. They seem to answer this question fine. – msh210 Mar 12 '15 at 20:43
  • @msh210 feel free to upvote them then. But that's kind of what I want to know from Lee. What were the actual words used. Would believing the report and still saying let's go anyways count? – user6591 Mar 12 '15 at 20:47
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    From the article you linked in your question which says "Once again, the women remained steadfast in their faith as the men despaired. The men heard the spies’ frightening report and wept, deciding they could not possibly take possession of the land. The women, however, trusted in Hashem’s promise and were resolute in their belief that He would lead the nation to victory against the people of Canaan." it seems the comment is to be understood the way @msh210 explained it. These are good answers. +2 – user6591 Mar 12 '15 at 23:18

Kli Yakar (who cites Yalkut Shim'oni on Numbers 13:2:4):

ד"א לכך פרט אנשים, לפי שארז"ל (ילקו"ש פנחס תשעגכז) האנשים היו שונאים את הארץ ואמרו נתנה ראש ונשובה מצרימה (במדבר יד.ד) והנשים היו מחבבות הארץ ואמרו תנה לנו אחזה (שם כז.ד) וע"כ אמר הקב"ה לפי דעתי שאני רואה בעתיד היה יותר טוב לשלוח נשים המחבבות את הארץ כי לא יספרו בגנותה, אבל לך לדעתך שאתה סבור שכשרים המה ואתה סבור שהארץ חביבה עליהם תשלח אנשים וזהו שלח לך לדעתך אנשים, אבל לדעתי היה יותר טוב לשלוח נשים כאמור.

My loose / summarized translation:

The men hated the land as it says (Numbers 14:4) "Let us make a leader and return to Egypt". And the women loved the land and said, (Numbers 27:4) (As I said in the comment, this was the daughters of Tzlafhad) "Give us a portion".

Therefore, G-d told Moses that in My mind, as I see the future, it would be better to send women so that they will not speak of its detriments. But according to you (i.e. Moses), as you are of the opinion that these men are reliable, and that the land is loved by them, go and send these men. This is why the wording is "lecha" - "for you", meaning, for you (your opinion) send men, but for My opinion, you should send women.


RaSh"I on Numbers 26:64 (thanks to Chabad.org)


The Kli Yakar quoted above is a very weak source. I can pretty much guarantee that was not his source.

The source he was quoting was Bamidbar Rabbah 21:10:

ותקרבנה בנות צלפחד (במדבר כז, א), אותו הדור היו הנשים גודרות מה שהאנשים פורצים, שכן את מוצא שאמר להן אהרן (שמות לב, ב): פרקו נזמי הזהב אשר באזני נשיכם, ולא רצו הנשים ומחו בבעליהן, שנאמר (שמות לב, ג): ויתפרקו כל העם את נזמי הזהב וגו', והנשים לא נשתתפו עמהן במעשה העגל, וכן במרגלים שהוציאו דבה (במדבר יד, לו): וישבו וילינו עליו את כל העדה, ועליהם נגזרה גזרה, שאמרו (במדבר יג, לא): לא נוכל לעלות, אבל הנשים לא היו עמהם בעצה, שכתוב למעלה מן הפרשה (במדבר כו, סה): כי אמר ה' להם מות ימתו במדבר ולא נותר מהם איש כי אם כלב בן יפנה, איש ולא אשה, על מה שלא רצו לכנס לארץ, אבל הנשים קרבו לבקש נחלה בארץ, לכך נכתבה פרשה זו סמוך למיתת דור המדבר, שמשם פרצו האנשים וגדרו הנשים.

10 (Numb. 27:1) “Then came forward the daughters of Zelophehad”: In that generation the women were fencing9 that which the men were breaching. Accordingly you find that Aaron said to them (i.e., the men in Exod. 32:2), “Take off the gold rings that are in the ears of your wives”; but the women were unwilling and protested against their husbands. Thus it is stated (in vs. 3), “So all the people took off the gold rings that were in their10 ears.” Thus the women did not take part in making the [golden] calf. So also in the case of the spies who had spread slander (according to Numb. 14:36), “when they returned, they made [the whole congregation] murmur against him.” A decree was issued against them, because they had said (in Numb. 13:31), “We are unable to go up [against this people for they are stronger than us].” The women, however, were not with them in their counsel. What is written above the matter (in Numb. 26:65)? “Because the Lord had said to them, ‘They shall surely die in the wilderness,’ not a man of them remained […].” [Note that Scripture speaks of] “a man,” and not of "a woman.” Because they (i.e., the men) did not want to enter the land, but the women came forward to ask for an inheritance in the land. Therefore the parashah [about the death of that generation] was written next to this parashah, because what the men broke down the women fenced in.

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