One of the more well-know contradictions in the Torah, appears in our

Parsha. Regarding who initiated the idea of sending the spies to Israel, the
Torah paradoxically attributes the proposal to both Hashem and Bnei Yisrael
(the children of Israel). In our Parsha (Bamidbar 13:1-2) it seems clear that
this command was Hashems idea, yet when addressing the people (Devorim
1:22) Moshe accuses Bnei Yisrael for this initiative.
Although many answers have been suggested, many reinterpret the section
in Bamidbar (for example Rashi 13:1 who rereads Send as I do not
command you, if you would like to, send), the one in Devorim or both.
Perhaps we can suggest a something novel which takes both sections
literally and at face value.
Let us begin our analysis with Moshe sending of the spies. Twice the Torah
uses the exact same phrase And Moshe sent them (ibid 13:3, 13:17),
triggering an obvious question; why present the story as if Moshe sent them
twice? Presumably they did not leave twice. Moreover, they left in the next
pasuk, And they went up and spied the land (ibid 13:18); so what do these
initial pesukim of And Moshe sent them (ibid 13:3, 13:17) accomplish?
Moreover, the phrases repeat themselves word for word. Clearly, something
is intended, but what?
Being that Moshe did not send them twice, and the Torah does present two
distinct sendings, one may suggest that Moshe sent the spies with two
separate assignments. When describing the first mission, the Torah lists who
went and what tribe they came from (ibid 13:4-16). These were important
people (Rashi 13:3, Ibn Ezra 13:2 and others). The Torah further emphasizes
their names symbolizing their importance by both opening and closing the
section with And these are the names (ibid 13:4, 13:16). Yet, the clearest
proof that the Torah is focusing only on who went, is that nothing else is
mentioned; no mission, no goal, nothing specific to look for.
By contrast, the second section undoubtedly focuses on the spies
assignment, to investigate the land. They are to examine the nations in
Israel, determine their population and military strength (ibid 13:18), look at
the land itself (ibid 13:19), and see its produce (ibid 13:20). While, in the
first assignment, the Torah communicates who should go, in the second, it
communicates why.
Another important difference that the Torah presents is that the first
assignment was According to the word of Hashem (ibid 13:3), something
that the second does not seem to be.

Perhaps we can suggest that the first assignment was Hashems design, as
According to the word of Hashem (ibid 13:3) indicates. The second
assignment was Bnei Yisraels. It becomes evident that Hashem and Bnei
Yisrael had different reasons for asking Moshe to send spies. Hashem was
interested in who went, disregarding the details; while by contrast, Bnei
Yisrael wanted to hear about the details of the land.
Hashem, completely aware of Israels topography, geography and
population, did not need spies to return with that information. Hashem
wanted the leaders to lead; to return optimistically inspiring the people with
confidence for success. On the other hand, Bnei Yisrael, lacking confidence
and questioning Hashems description, wanted to double check and hear
about the land itself.
Based on this analysis, we can offer a new answer to our original
contradiction. When Moshe called Bnei Yisrael the originators of the spies,
critiquing them for their lack of confidence, he was correct. They initiated
the second assignment; it was completely their idea. Yet, equally correct is
the beginning of our Parsha (ibid 13:1-2), where Hashem proposes sending of
the spies.
The upshot is that the exact problem the spies were to fix, they had
furthered. They honestly assessed the land, and accurately described it, but
that only satisfies Bnei Yisraels request. It is not really why they were sent.
Hashem wanted them to come back dreaming of how they could conquer
Israel. Hashem wanted them to inspire the nation; to spread confidence, not
doubt.
The spies lack of confidence is most apparent in their description of the
giants. Let say We were like grasshoppers in our eyes and in their eyes too!
(ibid 13:33). How the giants actually perceived the spies is not recorded
due to irrelevance. What is important to note, is how the spies saw
themselves, and therefore how they assumed the giants saw them.
In addition to the obvious hard work, belief, and hope are the secret to the
Zionistic dream. Belief in ourselves and belief in Hashem is the formula for
successfully inhibiting Israel. Then, and now, we must recognize our
potential, strength and destiny and realize that faith in Hashem enables us to
accomplish.