Frequently Asked Questions
Q: What does Deuteronomy 1:45 mean when it says the Lord would not listen to the people?
A: According to Rashi and other traditional Jewish commentators, this verse refers to the incident of the Spies (Meraglim) in the Torah. After the Israelites believed the negative report of the Spies and rejected the Land of Israel, they regretted their decision when G-d decreed they must wander in the wilderness for 40 years. Their tears at this point were insincere - they were crying over the consequences rather than true repentance. Therefore, G-d did not accept their prayers to reverse the decree, teaching us that sincere repentance (teshuvah) must come from recognizing the wrong itself, not just its consequences.
Q: Why is Deuteronomy 1:45 important in Jewish thought?
A: This verse is important because it teaches a fundamental principle about prayer and repentance in Judaism. The Talmud (Taanit 8a) explains that prayers are only accepted when accompanied by sincere repentance. The Israelites' weeping here was ineffective because it wasn't accompanied by genuine change of heart. Rambam (Hilchot Teshuvah 2:1) derives from this that true repentance requires abandoning the sin, regretting it, and resolving not to repeat it - elements missing in this episode.
Q: What lesson can we learn today from Deuteronomy 1:45?
A: The verse teaches us that simply crying or expressing regret isn't enough - true repentance requires changing our ways. The Midrash (Sifrei Devarim) compares this to a child who cries when caught doing wrong but would repeat the action if given the chance. Today, this reminds us that during times like the High Holidays or personal difficulties, our prayers and repentance must be sincere, accompanied by actual behavioral change, not just emotional displays.
Q: How does Orthodox Judaism interpret the phrase 'you returned and wept before the Lord'?
A: Traditional commentators like Ibn Ezra explain that 'returned' implies they came back to Moshe after hearing their punishment, realizing their mistake too late. The Kli Yakar notes their weeping was 'before Hashem' - outwardly religious, but insincere in heart. This teaches that in Jewish thought, outward religious expressions must match inner intentions. The Talmud (Berachot 32b) derives from this that prayer requires proper intention (kavanah), not just recitation of words.
Context in the Torah
The verse (Devarim 1:45) appears in Moshe's recounting of the episode of the Meraglim (the Spies), where Bnei Yisrael, upon hearing the negative report, lost faith in Hashem's promise to bring them into Eretz Yisrael. As a consequence, Hashem decreed that the generation of the Exodus would perish in the wilderness. The people then regretted their actions and attempted to reverse the decree by ascending to Eretz Yisrael, but they were defeated by the Canaanites and Amalekites. This verse describes their subsequent weeping before Hashem, which went unanswered.
Rashi's Explanation
Rashi (Devarim 1:45) explains that their weeping was insincere—it was merely an outward display of regret, not true teshuvah (repentance). He cites the Talmud (Ta’anit 29a), which compares this weeping to a child whose father tells him not to touch a beehive. When the child disobeys and is stung, he cries—not out of remorse for disobeying his father, but because of the pain. Similarly, Bnei Yisrael wept not because they regretted their lack of faith in Hashem, but because of the consequences they suffered.
Rambam on Teshuvah
Rambam (Hilchot Teshuvah 2:1) teaches that true repentance requires:
Bnei Yisrael failed in this regard—they did not fully internalize their mistake, nor did they demonstrate a sincere commitment to correct their lack of faith.
Midrashic Insight
The Midrash (Devarim Rabbah 2:25) states that Hashem said, "You wept a weeping without cause [at the report of the Spies]; I will establish for you a weeping for generations." This alludes to Tisha B’Av, the day when both Temples were destroyed. The superficial weeping here contrasts with the genuine mourning of later generations over the loss of the Beit HaMikdash.
Ibn Ezra’s Perspective
Ibn Ezra (Devarim 1:45) notes that their weeping was ineffective because the decree had already been sealed. Once a heavenly decree is issued, even sincere repentance may not always overturn it (though it can mitigate punishment). Their attempt to change their fate through battle (Devarim 1:41-44) further demonstrated their misunderstanding—they sought to force their way into Eretz Yisrael rather than accept Hashem’s judgment.