In Jewish thought, G-d is not the product of our logical conclusions. Our logic makes us aware of what exists, it does not create existence. The Holy Torah, His divine statutes, were also not the outcome of rational musings; they were revealed to us by G-d Himself at Mount Sinai. They are laws engraved in the chromosomes of the world that determine its course. What then, is our part in these statutes? Are we merely automatons programmed to take part in a grand show? This certainly denies free-will, a fundemental principle or our faith. But what is free-will?

These questions are the subject of our Parsha.

Moshe Rabbeinu appointed the tribal leaders to make an appraisal of the Holy Land. They understood this to mean making a decision whether to enter the land or not, and their unequivocal answer was not to enter. They erred in this, for they had not been asked for their opinion, only to be aware of the special qualities particular to this unique place. The decision had never been up to them, only the opportunity to express their appreciation.

And so it is with all service of Hashem. Our part in the Tikkun (rectification) done by every Mitzvah is only the expression of our willingness, and our assent causes our ascent. The life force of the Mitzvah, however, comes from Heaven Above. Only the beginning of the Mitzvah is in this world, the rest reaches high, high up, beyond where our intellect can grasp.

We see this for example in the voluntary sacrifices, mentioned in our Parsha, as well. When a person is divinely inspired to bring an offering, he is being tested to see whether that inspiration will overcome his natural tendency to care for himself first. Even when he does succeed, he is asked to bring only partial measures of meal offerings and wine libations; A quarter of a Hin, three tenths of an Ephah, none of the measurements pass the half mark. We are asked only to reach out our hands to take the bounty offered us, we need not lift it by ourselves.

We see this concept also in the negative. When an individual inadvertently commits idolatry, he is not required to bring an Olah, which serves to reconnect him to his Creator. As part of the Holy Nation the mere awareness of his sin is sufficient to cleanse him of this taint, allowing him to rejoin the holiness of his people. The blood of his Sin Offering is not sprinkled on the upper half of the walls of the Holy Altar, for sin never reaches that far.

There is a third level of desire, however, from which there is no paved path of return. When a person is so disconnected that he thinks he wants to be separate, showing goodwill at a later stage is no longer enough. A willful transgressor of Torah fundamentals such as Shabbos must be put to death. He can no longer rectify his deeds by change of heart.

This was the level that the Meraglim reached, and their repentance was not accepted. They could no longer just show a tremendous desire to enter the land. It was already too late. Their descendants would merit entering, but not they.

We live in a world of fantasy. The only remedy for these temporary lapses of awareness is to constantly remind ourselves of the reality surrounding us. Not only the physical existence - other people who have thier own needs - but also to the existence of Divinity that guides us to our destiny. This is the idea of Tzitzis on the four corners of our garment, to be continually aware of the Statutes that lead us to success, the 613 Mitzvos.

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