When the spies spoke ill of the Land of Israel, the Jews refused to enter and even doubted G-d's ability to bring them into the Land. G-d became angry and suddenly the Jews wanted to enter. What happened? Did they receive answers to their doubts and change their minds?
The Alter Rebbe explains in Tanya (Chapter 29) that this is an illustration of a phenomenon called timtum halev—a "dullness of the heart." A person may understand something intellectually, but their heart remains unresponsive to it. In such a state, the only advice is to “crush” the yetzer hara (evil inclination) and subdue it. This opens the heart and reveals the faith that was already present within.
Therefore, when G-d became angry, their hearts were broken and suddenly they wanted to ascend to the Land of Israel. This kind of blockage is not related to one’s intelligence or worldly wisdom—something in the mind and heart becomes sealed. This manifests as a dullness and insensitivity to matters of holiness. Spiritual matters don’t penetrate properly. In worldly affairs everything is clear, interesting, emotional, and engaging. But when it comes to Torah and mitzvot, especially the more subtle aspects of divine service, timtum appears—things get stuck and fail to reach the mind and heart. This timtum manifests in three general areas:
The first is timtum hamoach—a dullness of the mind. The mind is closed off from receiving the light of Torah. People who are sharp and intelligent in worldly matters struggle to understand Torah and Jewish ideas. What seems simple to you, they simply cannot grasp. It’s as if, specifically in these areas, their intelligence has been taken away.
A second, more subtle kind is timtum halev—a kind of emotional dullness toward holiness. A person may fully understand a divine concept, feel mental excitement and even be able to explain it eloquently, but the heart refuses to awaken and feel it. The person meditates deeply, trying to stir some feeling in the heart, but it seems locked. The ideas leave no impression.
A third, even more delicate type is the disconnection that sometimes exists between intellect and emotion and actual life. A person understands well, even stirs the right emotions in their heart, but then the process stops. The natural next step, translating that understanding and feeling into daily behavior, doesn’t happen. The mind and heart don’t influence action.
Where does it all begin? It begins with the indulgence in desires, from forbidden pleasures to even permitted ones. When a person follows their heart’s whims and chases worldly pleasures, it effects their soul—it becomes duller and more blocked to fine spiritual matters, to holiness.
Chassidic teachings offer several pieces of advice for overcoming this issue. The main one is to break through the wall of self-centeredness. A person must humble themselves and face their own lowly aspects. until they reach a broken heart. This inner crushing opens the mind and heart to receive the light of G-d.
Closer than Ever!
It is absolutely certain that we are about to enter the Land immediately! How much more so when we consider the emphasis in our Torah portion, where the section about the wine libations is placed directly after the episode of the spies. Immediately following the harsh decree due to the sin of the spies—when G-d saw the broken spirit of the Jews—He reassured them that they would indeed enter the Land.
All the more so in our times, when we are closer than ever to entering the Land (not just as in the days of Joshua, but) in complete and ultimate perfection.
(the Rebbe, 5747—1987)
