Parshat Shelach – 5764

The “End” of Shelach as a “Means” of “Chinuch”

The anonymous author of the “Sefer HaChinuch,” the “Book of Training,” or “Education,” who in his modesty identifies himself only as “a Levite from Barcelona,” was a student of the Rashba, Rabbi Shlomo ben Aderet, in the thirteenth century. One senses a crisis in competing for the attention of an intellectually curious youth, and an expression of support for the master’s position in a major controversy of the Age; that one should begin the study of philosophy only after reaching the age of 25, because in his Introduction, the author writes, “My sole intention is to educate the youth and to convince them that there are many advantages to the Commandments, apparent to all, that they can readily understand in their youth, and that is why I have called the work ‘Education.’ And the greater depth of the wisdom of the Commandments... if they merit it, they will grasp as they get older.”

In his Introduction, the author of the “Chinuch” categorizes the “Mitzvot” into those which apply in our time versus those which applied only in earlier times, when the Temple existed or when the majority of the Jewish People lived in Eretz Yisrael, those which apply only under specific circumstances that a person can choose to bring upon him or herself, and other characterizations. Finally, he mentions the Commandments that are applicable to all individuals, at all times. They are: 1) to believe in HaShem 2) not to believe in any other Supreme Being 3) to insist upon the uniqueness of HaShem 4) to love HaShem 5) to fear HaShem 6) not to stray after one’s fantasies and what one sees in the outside world. This last “Mitzvah” goes to the root of a person’s psyche, and appears in the final section of the “Kriat Shema,” that is found at the end of Parashat Shelach, this week’s Parashah.

He also notes that all of humanity has come to agreement on the principle that truth is communicated by the testimony of witnesses. Therefore, since the Giving of the Torah occurred before 600,000 adult male witnesses, besides women and children, and they included all types of human personalities, all raised to the level of prophecy, and all in total agreement, it is clear that our ancestors actually reached the ultimate in knowledge of HaShem possible for mortal human beings. And they have reported that it is possible (albeit very frightening) for G-d to speak with Man. It is therefore quite pointless for us to challenge the idea of “Torah min HaShamayim,” that the Torah was given to Man by G-d, but rather we should thirstily drink in what can be learned from the testimony and experience of those prophetic ancestors.

At the end of his Introduction, the author writes that he intends to write, for every Mitzvah, at least one idea as to the “reason(s) behind the Mitzvah.” For those reasons that are stated explicitly in Scripture, he will write them. And for those Commandments for which the reasons are not explicit, he will write what he learned from wise teachers, or what he understands himself. In general, for each of the 613 Commandments, a definition and source will be provided, as well as a Section called “MiShorshei HaMitzvah,” the “Roots” (or Reasons) behind the Mitzvah, plus a Section called “MiDinei HaMitzvah,” a discussion of the major laws pertaining to it.

Parashat Shelach includes two Positive Commands: Separating Chalah and Wearing Tzitzit, and the Negative Command cited above, “Not to stray after...” Following are minimal selections from the Chinuch’s teachings:

“Separating Challah” – to separate a loaf from every kneading and to give it to a Kohen, as it says (BaMidbar 15:20), “As the first of your kneading, you shall set aside a loaf as a portion...”

“From the ‘Roots’ of the Command:” Because the nourishment of the human being... (except those on the Atkins Diet) is based on eating bread – the Omnipresent wished to give us a permanent Commandment concerning our bread, in order that a blessing reside in it... and the dough would become thereby nourishment for the body and for the soul...”

“The Wearing of Tzitzit” – to attach “Tzitzit” to a garment which one is wearing, as it says (BaMidbar 15:38), “And they shall make for themselves Tzitzit.”

“From the ‘Roots’ of the Command:” The “Root” is revealed in Scripture (BaMidbar 15:40), that it is designed for the purpose of helping us remember all of the Commands of HaShem at all times; and there is no better memory-aid than to wear the Master’s seal on one’s clothing, so that one’s eyes and one’s heart are focused on them all day. And that is why it says in Scripture (ibid 39), ‘And you will remember all the Commands of HaShem.’ And Chaza’l say (Tanchuma, End of Korach), that the word ‘Tzitzit’ has the Gematria (sum of numerical letter-equivalents) of 600 (‘Tzadi’ = 90, ‘Yud’ = 10, ‘Tzadi’ = 90, ‘Yud’ = 10, ‘Soff’ = 400) plus eight for the number of threads and five for the number of knots = 613, the number of ‘Mitzvot.’ ”

“The Command Not to Stray after the Fantasies of the Heart and the Sightings of the Eye, as it says (BaMidbar 15:39), ‘And you shall not follow your hearts nor your eyes, when you desire to stray after them.’ The nature of this Negative Command is that we should not dedicate our thoughts to ideas alien to the Torah... but rather, if one experiences the temptation to dwell on those evil thoughts, he should banish them and turn his mind to matters of Torah that are true and good...’ ”

“The ‘Root’ of this Command is revealed, for by acting in this manner, a person will protect himself from sinning against HaShem as long as he lives. And this Command is in truth a great foundation of religion; for evil thoughts are the ‘Basic Uncleannesses’ and deeds are only their derivatives.’ ”

Rabbi Pinchas Frankel

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