[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 20 p'sukim - 13:1-20 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. Twelve years ago, Erev Shabbat Parshat Sh'lach, we photocopied a schedule of activities of the Israel Center on one side of a page and photocopied a page containing an explanation of the situation then (not this year) of our reading Sh'lach when B'haalotcha was being read all over the world. The page also contained a D'var Torah on the Meraglim and a crude graphic of two spies carrying a large cluster of grapes on a stick. All this was under the heading TORAH TIDBITS, and so the 60 copies of issue number one (not even numbered then) was distributed in two shuls for that Shabbat. Here is that first Torah Tidbits Dvar Torah from 12 years ago. It all started with a DT from MAAYANA SHEL TORAH... 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 (first fruits) is a TIKUN (combination repair, atonement, and "let's do it right this time") for the Sin of the Spies. "These (referring 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 from going into Eretz Yisrael. The Bikurim bringer uses the fruits of Eretz Yisrael as a joyful and thankful expression of love of Eretz Yisrael. Furthermore, the Meraglim SPOKE against the Land; the Bikurim bringer SPEAKS in grateful acknowledgement of G-ds 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 continues 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 how to do 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 point of the ARI Z"L. Let every Jew who heeds the words of Kalev - ALO NAALEH - and comes to live in Eretz Yisrael be a TIKUN for the Sin of the Scouts, and let us merit the day when we will be able to further repair the damage caused by the Meraglim and their generation by joyously bringing Bikurim to the Beit haMikdash and declaring our thanks to HaShem for giving us this wonderful land, speedily in our time, AMEN.
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, compared 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 difficulties we would face and apparently hoped that their report would scare off the people. After Kalev took the microphone, 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, 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> 14:11 (15)] 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
Kalev (and Yehoshua). 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 note the parallels.
Clarification: The Sin of the Spies occurred on Tish'a b'Av 2449, more than a year out of Egypt. The total time in the Midbar from Exodus to entry into the Eretz Yisrael is 40 years (less a few days). So the punishment is really for less than 39 years, not 40. The answer is that the Sin of the Spies is the culmination of the "angering" of G-d. We can say that it began back at the Sin of the Golden Calf (or even before that - we "complained" when were hardly out of Egypt). The 40-year punishment is retroactive to Cheit HaEigel (or earlier). The people deeply regret their behavior and NOW decide to enter the Land immediately. Moshe warns them not to, because G-d no longer wants them to do so (at this point). Some of the people went anyway - without the protection of the Aron, so to speak - and are defeated and repelled by Amalek and K'na'an. [P> 15:1 (16)] 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. Note also that the Aliya-break comes in mid-topic, leaving us, at the break, to ponder and savor the fact that we will yet bring about REIACH NICHOCH L'HASHEM.
Furthermore... 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 refers generically to the young of both sheep and goat. Similarly, in Parshat Bo, the Korban Pesach is to be a SEH, and both lamb and kid are specified. Although most people associate "lamb" with K.P., a male goat within its first year is equally valid. (G'DI, by the way, is similarly generic. Although the well-known pasuk about meat in milk is usually translated Thou shalt not seethe a kid in its mother's milk, the more accurate term would be, "a young animal". In any case, the Oral Torah is vital to clarify terms used in the Written Torah.
MitzvaWatch Secondly, the fact that we are to give Challah to a Kohen - specifically after most of the work has been done, meaning that we give Challa from ready-to-pop-into-the-oven dough rather than the raw produce of other gifts to the Kohen - indicates that it is not merely the gift that is significant, but the service to the Kohen that we perform that is important as well. 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, although the Torah introduces the mitzva with, "with your coming to the Land". This too helps keep "Torat Challa" 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> 15:22 (5)] 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 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.
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. Again, we are seeing (perhaps) an example of repeating something in a specific context or juxtaposition in order to make a point and deliver an important message to us. [P> 15:32 (3)] The Torah next tells us of the woodgatherer (Tradition identifies him as Zelafchad) who was locked up pending details from G-d as to how a public desecrator of Shabbat is to be executed. (That it is a capital offense was already known.) [S> 15:35 (2)] G-d's command was to stone the violator. And so it was done. [P> 15:37 (5)] 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 15:38] 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 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 does 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. It is part of our Jewish uniform. 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 (and/or the P'til T'cheilet) 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 15:39]. 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. These last 5 p'sukim, Parshat Tzitzit, are reread for the Maftir.
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