[SDT] The L'CHA of Lech L'cha (way back with Avraham), we are taught, means, "for your benefit". You are not going just because I command, but it is to your advantage to go. The KLI YAKAR suggests a similar meaning of the L'CHA in Sh'lach L'cha. How can we say that the sending of the Meraglim was to anyone's benefit? The result of the Meraglim was that Moshe's life was prolonged by 40 years. The representatives of each tribe are named and the Torah, further testifies to the high caliber of each man. [SDT] Back in Bamidbar, when the Tribal leaders were named, both Efrayim and Menashe were identified as the sons of Yosef - both within the same pasuk. Here, only Menashe is identified with Yosef, and Efrayim's scout - Yehoshua - is listed 3 p'sukim earlier, without reference to Yosef. Commentaries note that Yosef had been involved in "negative reports" against his brothers, as was the scout of Menashe, Gadi b. Susi. Yehoshua, of course, remained clear of the taint of DIBA RA'A and is therefore not mentioned together with Yosef, in this context. And Moshe called Hoshea bin Nun, Yehoshua. [SDT] Rashi says that by adding a YUD to Hoshea's name, he was giving him a bracha that he should be saved from the group decision of the other Meraglim. Question: MIMA NAFSHACH (whichever way you want to look at the situation) - Why did Moshe not “bless” the others scouts similarly? And why would Yehoshua need a bracha when Kalev apparently did not?
Whether a Scout will come back with the proper attitude or not was based on
each individual's personality, perceptions, and conclusions. That was up to
each of the 12 individuals. That's not why Moshe gave a special bracha to
Yehoshua. Moshe had a separate fear concerning Yehoshua. He could imagine
Yehoshua joining the ten Meraglim in discouraging the People from entering the
Land so that Moshe's life would be prolonged. Eldad and Meidad had prophesied
that Moshe would die and Yehoshua would lead the people into the Land, and
Yehoshua heard that. Moshe's bracha to Yehoshua was to keep Yehoshua honest,
so to speak, so that he would not join the "evil advice" for any reason, even
one to benefit Moshe himself. A little over 11 years ago, the then director of the Israel Center, Shai Solomon, suggested that we print up a schedule of activities and distribute them in shuls with significant numbers of English-speakers, so that we would be able to reach more people than those who came into the Center to pick up flyers or saw our announcements in In Jerusalem. The suggestion did not sit well with me, at first. I was uncomfortable with giving out “flyers” for weekday activities in shuls on Shabbat. After expressing my reservations, I offered to put a Dvar Torah on the other side of the paper with our schedule. That would make it more appropriate for Shabbat and shul distribution. And so, the latest form of Torah Tidbits was born. (Some other time, we’ll tell you of the three former incarnations of Torah Tidbits.) That very first TT was photocopied on pale yellow paper 60 times, on Friday afternoon, and given out in two shul that Shabbat, Parshat Sh’lach, June 20th, 1992. At the time, we had a photo- copier that did two-color copying, so the banner across the topic that carried the OU Israel Center logo and the first version of the TT logo was in red, and the rest of the page was in black. We were using a dot-matrix printer in those days (remember them?) and the print was crude, as was the distorted graphic of the two spies carrying a large cluster of grapes. Two weeks later, we started folding the one sheet of paper to form a 4-page TT. We’ll spare you the rest of the details (at this time), but we will share with you that first Dvar Torah, especially because it is a beautiful and important idea, and because it exemplifies one of the main messages that TT has tried to convey to its readership over the years. The basis of this “tidbit” is a Dvar Torah found in MAAYANA SHEL TORAH. We’ve added to it over the years since TT #1. On the description of the time that Moshe sent the scouts as being, Y’MEI BIKUREI ANAVIM, the ARI Z”L states that the mitzva of BIKURIM (firstfruits) is a TIKUN (combination repair, atone- ment, and “let’s do it right this time”) for the Sin of the Spies. “These (refering to the “scouts”, not including Yehoshua and Kalev) vilified the Land, and, in contrast, the mitzva of Bikurim was given because of love of the Land”. The Meraglim brought fruits of Eretz Yisrael and used them to frighten and discourage the People.
The Bikurim bringer uses the fruits of Eretz Yisrael as a joyful and thankful
expression of love of Eretz Yisrael. (This is a reason for Bikurim coming only
from the Seven Species that are associated with the description of the
beauties of the Land.) Furthermore, the Meraglim SPOKE against the Land; the
Bikurim bringer SPEAKS in grateful acknowledgement of G-d’s bringing us to the
Land of Israel. This aspect of WORDS makes the connection and contrast between
the Sin of the Meraglim and the mitzva of Bikurim very strong. Maayana Shel
Torah con- tinues with a comment of HaRav Menachem Zemba, HY”D (one of the
leading rabbis in the Warsaw ghetto; he perished during the uprising). Rav
Zemba observed that the Mishna in Bikurim that describes the process of the
mitzva, gives examples of a person going into his field and seeing a fig
ripening, a cluster of grapes ripening, a pomegranate ripening... The Mishna
names three of the seven species - the very same species that the Meraglim
brought back with them. This serves as a sharp demonstration of the words of
the ARI Z”L.
Kalev silenced the people and tells them that they should go to the Land; "we can do it!". The other ten scouts objected and spoke against the Land, causing widespread panic among the people. Moshe, Aharon, Kalev, and Yehoshua are greatly troubled by the words of the Meraglim and by the reaction of the people. Kalev and Yehoshua proclaim the goodness of the Land. [SDT] ...and we were in our eyes like grasshoppers (compared to the giants of Canaan) and so we appeared to them. The Kotzker Rebbe and others define two components of the Sin of the Spies from this part of the pasuk. First, that we saw ourselves as small and insignificant, com- pared with the nations in Eretz Yisrael. Second, that we were concerned about how others perceived us. With G-d obviously on our side (we know what happened to Egypt and we witnessed so many miracles performed on our behalf), we should not have viewed ourselves that way. And, how others perceive us is their problem, not ours. [SDT] Rashi says that when the Meraglim stressed how strong the people in K'na'an were, they were including an insult to G-d as well, as if to say, they are stronger even than G-d. Notice how the first time the Meraglim spoke to the people, they did not say that we shouldn’t go into Eretz Yisrael. They “just” described some of the dif- ficlties we would face and apparently hoped that their report would scare off the people. After Kalev took the micro- phone, so to speak, and gave a brief but enthusiastic “Aliya pep-talk”, the Meraglim dropped the subtle approach and spoke out openly against going into Eretz Yisrael. This is what the Torah described as DIBA RA’A AL HA- ARETZ, Lashon HaRa, if you will, against the Land. It might be said that people who tell other Jews about terror attacks and other difficulties that we face in Israel are “guilty” of “first-stage” Meraglim- talk. Those who add “you gotta be crazy to live there” or words to that effect, are repeating and perpetuating what is maybe the greatest communal sin in the history of the Jewish People. The sin of the Meraglim created the blackest day on our calendar, Tish’a b’Av. The destructions of the two Batei Mikdash and the various causes of the CHURBAN were “merely” add-ons to Tish’a b’Av. When we totally repudiate - by action, not just by word - the Sin of the Spies, and embrace - by action, not just by word - the righteous behavior of Kalev and Yehoshua, then we can hope for the fulfillment of the prophecy of Zecharya that will see Tish’a b’Av and the other Churban- related fasts become YAMIM TOVIM.
[P>] G-d is "angered" by the people and "suggests" to Moshe that He will destroy them. Moshe argues on behalf of the people. His (main) argument is that other nations will say that G-d did not have the ability to bring Bnei Yisrael into K'na'an, so He killed them in the wilderness. This would be a Chilul HaShem. Moshe then invokes a modified version of the Divine Attributes and pleads for forgiveness for the people. (Part of Moshe's words at this point have been incorporated into our davening.) G-d agrees to Moshe's pleas. (G-d's response to Moshe also becomes part of the Yom Kippur davening.) G-d declares that this is the tenth time that the People have "tested" His patience (so to speak). He promises that the men of this generation will not enter the Land - except for Kalev (and Yehoshua). The People are told that Amalek and the Canaanites occupy the valley and that they (the People of Israel) will have to divert towards the Midbar. [<P]
Compare and Learn There is more to this than "simply" two examples of Lashon HaRa, one about a person and one about Eretz Yisrael. There are important elements and details to be learned one from the other. For example, it is not just the speaker of Lashon HaRa that transgresses. Those who listen to LH passively, without objecting, those who accept the LH as truth - they too transgress. The Sin of the Spies was not restricted to 10 people. Thousands of those who heard what was said and accepted it, and panicked because of it, they too were guilty. And they were punished, as we know. Translate this into our time. It is not enough for one to refrain from bad- mouthing Eretz Yisrael, one cannot stand by idly when others do it. Kalev jumped up as soon as he heard what the Meraglim said. He did his best to repudiate the words of the Meraglim and then made his own impassioned pitch for Aliya. We must not "put down" Israel, its people, life here, etc. We must object when others do. And One should be avoid saying something negative even in a joke. It would at least be AVAK LASHON HARA. One commentary turns the question of juxtaposition around. Something has to follow something else in the Torah. Going to ask about every two things that come together? He answers based on the explanation of the function of the parsha that is bracketed with the backwards NUNs (in last week’s sedra). It was to separate between tragic episodes. If so, then why not separate between the episode of Miriam and that of the Spies? Answer: To make the point.
Clarification: [P>] The Torah next sets down the details of the flour and oil offering and libation of wine that are to accompany most korbanot. It is important to note the context of these laws. Right after being told that the older generation (males) will not enter the Land, G-d comforts the people by teaching procedures that will apply in Eretz Yisrael, specifically mitzvot that are to be "pleasing to G-d". It is as if G-d says, "Don't be too dismayed; your children will live in Eretz Yisrael and will serve Me in the Beit HaMikdash" in this special way.
It seems obvious that this area of mitzva was purposely put here in the aftermath of the Sin of the Spies. There are at least two other places in the Torah where the topic is presented, where the mitzva is counted, and where it fits well in the context. It seems superfluous here except as a message for the post- Meraglim period. Note also, that it is not merely a mitzva that will apply in Eretz Yisrael, but one that is part of the Beit HaMikdash service. Rashi points out that the Hebrew word SEH (spelled SIN-HEI) refers generically to the young of both sheep and goat. Similarly, back in Parshat Bo, the Korban Pesach is to be a SEH, and both lamb and kid are specified. Although many people think "lamb” when Korban Pesach is mentioned, a male goat within its first year is equally valid. (G’DI, by the way, is similarly generic. Although many people translate the well-known pasuk about meat in milk as Thou shalt not seethe a kid in its mother’s milk, the more accurate translation would be, “a young animal”. In any case, the Oral Law is necessary to clarify words and terms used in the Written Word.
MITZVA WATCH
It is performed with the essential food of humans - Bread, the staff of life.
This elevates the mundane physical necessity of food to a spiritual level. Challah is one of the Mitzvot that our Sages have kept active by rabbinic decree since the destruction of the Beit HaMikdash, so that its practice and lessons should not be lost to us. Furthermore, Challah is rabbinically required in Chutz LaAretz, even though the Torah introduces the mitzva with, "with your coming to the Land". This too helps keep Torat Challah alive among the Jewish People. Often, reciting and learning appropriate Torah passages is sufficient to remember a "suspended" mitzva. Not with this one. Actual performance of the mitzva continues. [S>] Next the Torah presents the details of the Chatat (sin offering) of the community (in cases where the leaders of the community inadvertently misled the people (in Avoda Zara related matters.) Here again it seems obvious that this topic is brought up because of the context of the Sin of the Spies. This mitzva is not counted here, but it certainly conveys G-d's attitude (so to speak) about Cheit HaMeraglim. We recognize that sometimes our leaders must bear the responsibility of leading us astray (but not always - often we must be accountable and not claim that we were just following orders). The ideas (and text) of this portion form part of our Yom Kippur service. [<S]
Following Cheit HaMeraglim and preceding the episode of the wood- gatherer,
the Torah presents us with both types of Chata’ot - communal and individual.
These topics are dealt with (and counted among Taryag) else- where. Maybe the
Torah puts them here to increase their message-value. [P>] The final portion of the sedra is the third passage of the Sh'ma - the portion of Tzitzit. It contains the mitzva to put Tzitzit on the corners of a four-corner garment [386,A14] and that one of the strings of each corner should be dyed t'cheilet, the special blue dye. Our Sages went out of their way, so to speak, to involve us in the mitzva of Tzitzit - with Talit Gadol and Talit Katan - although we could technically not be required to fulfill this mitzva because our regular clothing do not usually have four corners. Perhaps they did so because Tzitzit is not merely a mitzva that we "perform", it is a mitzva that we wear. It is an integral part of our everyday lives. What a shame to be without this inspirational mitzva because the style of clothing has changed and we no longer wear four-cornered garments. Furthermore, the Torah links the mitzva of tzitzit with all the mitzvot of the Torah; tzitzit serve as a reminder of the Jew's all-encompassing commitment to G-d. This is followed by the warning not to follow the evil temptation of the eye (mind) or heart (emotion) [387, L47]. The Torah then reiterates the importance of belief in G-d in general, and in His having redeemed us from Egypt, in particular. Thus, the twice daily recitation of the Sh'ma constitutes the fulfillment of the mitzva to remember the Exodus "all the days of your life", in addition to its own mitzva, the recitation of the Sh'ma. It follows that when one recites the Sh’ma, one should have specific KAVANA at the end of the third passage to fulfill the mitzva to remember the Exodus all the days of our lives. The last 5 p'sukim, are reread for the Maftir. [<P]
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