בּ״ה
Parshas Shelach
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‘Send for yourself men’ (Bamidbar 13:2)
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Brings Rashi zt”l from Midrash Tanchuma; why is the section about the Meraglim (spies) put in close proximity to the section dealing with when Miriam spoke lashon hara against Moshe (at the very end of last Parsha)? Because she was punished for speaking badly about her brother, and these Meraglim saw this, but yet, they didn’t learn the lesson [and slandered Eretz Yisroel].
HaRav Yehoshua Kalish shlit”a told me that this bothered him for a while; yes, speaking slander against Eretz Yisroel is a terrible thing, but it isn’t really lashon hara, as that is against a person.
Perhaps we may suggest that the lesson the Meraglim should have learned from the happening with Miriam, but didn’t, was to not speak badly against something chosen by Hashem. Moshe Rabbeinu was specially chosen by Hashem to lead Klal Yisroel, and Eretz Yisroel was specially chosen by Him to be the Holy Land and to be given as a gift to us, and He praised them both! Thus, the Meraglim should have seen how terrible it is to dare speak against something chosen by Hashem from the thing with Miriam.
(Tal U’Matar)
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The following is a Dvar Torah from my Rebbe, HaRav Elyakim Rosenblatt zt”l, adapted from a shmuess of HaRav Leib Chasman zt”l and HaRav Chaim Shmuelevitz zt”l: In this Parasha the Torah speaks of the spies who were sent to explore Eretz Yisroel, to see if it can be conquered. The Torah describes how very extraordinary these spies were. They were all “Anashim” people, and Rashi explains this to mean “distinguished” people. Among them were people even greater than Kalev and Yehoshua. They were the leaders and holiest people of the Dor Deiah, the greatest generation that ever lived. They were of the generation that was privileged to stand at Mount Sinai when Hashem gave us the Torah. They were of the generation that was privileged to hear the voice of Hashem when He spoke the first two commandments. Such were the great people who were chosen to explore Eretz Yisroel.
They returned from exploring the land at the end of forty days and delivered Dibas Haaretz -- an evil report -- about the Holy Land. “We will never be able to conquer it because the people in Eretz Yisroel are stronger “ממנו” than us. Chazal interpret the word “ממנו” to mean stronger than Him, meaning Hashem. The Spies were saying that the inhabitants of Eretz Yisroel were even stronger than Hashem, Chas V’Shalom! To make such a statement, claiming that Hashem was incapable of helping them, means that they were “כופרים בעיקר”, Kofrim Ba’ikkar, they failed to believe in Hashem’s Omnipotence.
This is mystifying. How was it possible that such great and holy people, leaders of a “דור דעה”, “knowledgeable generation,” could sink to such a low level, not even believing in Hashem properly? How was it possible that such great people could sink to such a low level in a mere forty days?
The Mesilas Yesharim brings from the Zohar HaKadosh that the spies had a tremendous temptation for honor. They were afraid that the high positions they had attained, being princes of Israel, were only temporary, enduring only while they were in the Wilderness. At the time they would enter Eretz Yisroel -- fully comprehending its holiness -- they were afraid that they would be unable to retain their high positions anymore and they would be replaced by others. This pursuit of honor was so much a focus of their lives that anything jeopardizing this end, namely their entering Eretz Yisroel, had to be prevented from becoming a reality. This desire for honor distorted their vision. They did not want to enter Eretz Yisroel, nor did they even want to believe that Hashem had the ability to help them enter into the Holy Land.
We see here the devastation caused by people motivated by the desire for honor. Uppermost in their minds was the thought -- “we must retain our positions of leadership.” All other thoughts, such as that Eretz Yisroel could be conquered and that Hashem could bring them into the Holy Land, fell by the wayside. These thoughts detracted from the focus of their lives, which was to retain their leadership positions. This desire for honor totally clouded their ability to see the truth.
Furthermore, exactly which position of leadership did these princes hold, which they so much wanted to retain? Simply we understand that each and every one of them was the leader of his entire Tribe, a very high position indeed. According to the Baal HaTurim, they were not leaders of Tribes; rather each of the spies was actually a leader of a mere fifty people. This is derived from the word “המה”, which has the numerical value of fifty. Even that small honor which they had garnered, and wanted so much to retain, distorted their vision.
Perhaps we can see here yet another of the spies imperfections. Not only did they have the desire for honor, but they also had another bad trait -- jealousy. This is implied from the words of the Zohar HaKadosh, that says that they were afraid they would lose their positions of leadership and that Moshe would appoint others in their stead when they enter Eretz Yisroel. This implies that, if they would just lose their positions and not be replaced by others, they might have been capable of overcoming their desire for honor. However, for someone else to take their place, this they could not tolerate. Such is the evil trait of jealousy.
In summation, we had very great and holy leaders in the “Dor Deiah,” the knowledgeable generation, who had only small positions of leadership -- congregations of fifty people each. However, they were guilty of faulty character traits -- seeking honor and being jealous. This brought them to give an evil report about Eretz Yisroel. It made them, “כופרים בעיקר”, deniers of the very existence of Hashem, in a sense. This also caused a rebellion in Klal Yisroel which brought about the death of these leaders as well as the deaths of their entire generation.
We see from here that even such great and holy people are not immune from serious character flaws. They can have faults -- being guilty of coveting honor and being jealous -- which can bring about much destruction. Even the greatest people have to guard themselves, because they can fall into such a trap.
We must work on eradicating our faulty character traits. No one is immune from their pull. May we devote time and effort to remove any bad middos -- faulty character traits -- which we may have within ourselves. May Hashem help us overcome any negative traits that we may possess.
In this merit may we be capable of thinking clearly, without any distortions, and may we be able to worship Hashem with truth. וטהר לבנו לעבדך באמת. Amein.
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In this Parsha, we read the famous account of the dispatchment of leaders to “spy” out Eretz Yisroel. And as we know, they did not bring back a very favorable report for the Land, and the Bnei Yisroel became discouraged.
One of the big things that the Meraglim (spies) spoke of was how much larger and stronger the nations residing in the Land at that time were than them. There were giants! But yet we see an amazing thing; Calev said that, ‘we can surely go up and take possession of it’! And indeed, had the Jews had faith in the Ribbono Shel Olam and listened to Him to go up and take possession of Eretz Yisroel, they would have been victorious.
This teaches us an incredible thing: No challenge is insurmountable. Every trial that we run up against in our lives, no matter how big, we can overcome, with the Help of Hashem. We must put in our efforts and place our faith and trust in Him, and He will graciously help us do things that we might have doubted we could accomplish.
(Tal U’Matar)
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‘And Moshe called Hoshea bin Nun, Yehoshua (יהושע).’ (Bamidbar 13:16)
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Rashi zt”l tells us (from Gemara Sotah) the significance of adding the letter yud to the beginning of Yehoshua’s name: Moshe Rabbeinu prayed for him that Hashem (י-ה) should save him from the counsel of the bad spies.
The question is asked; why did Moshe Rabbeinu pray only on behalf of Yehoshua, and not for Calev, nor any of the other Meraglim (spies)?
1) ----- HaRav Meir Simcha HaKohen of Dvinsk zt”l: The Bnei Yisroel were afraid of Amalek ym”s after the war with them. To this end, the Meraglim said, ‘Amalek dwells in the land of the south.’ And Moshe Rabbeinu was afraid that if the people were to hear also from Yehoshua -- the person who waged the war against Amalek -- some expression of fear of them, then all hope would be lost. . . Therefore, he specifically prayed for Yehoshua. (Meshech Chochmah).
2) ----- Kehillas Yitzchok: There are two different types of sins: The first are those transgressions that the person who does them knows that this thing isn’t good, but it is just hard to not do it. The second type are sins which the Yetzer Hara dresses up in the “clothing” of a Mitzvah, trying to trick us into doing them, and making us think we are doing something good all the while! This second type can be harder to refrain from doing than the first.
Now, the Zohar tells us that the Meraglim were worried that Moshe Rabbeinu was going to appoint new leaders in their stead when they entered Eretz Yisroel. But even so -- that they had some interests in the matter -- since, as we see in the Midrash, these men were great and righteous people, Moshe Rabbeinu thought that they would overcome the temptation to such a plain sin, as they obviously knew what intentions would be behind their slander of the Land.
But as for Yehoshua, when Eldad and Meidad were prophesying, according to one opinion in the Gemara they foretold that Moshe would die, and Yehoshua would enter into Eretz Yisroel, and, as we know, Yehoshua got zealously upset at them. Therefore, Moshe Rabbeinu was worried that Yehoshua -- yes, Yehoshua, -- thinking that it was a Mitzvah in this case, would on purpose mess up the spying mission, and bring a bad report about the Land, so that the Bnei Yisroel wouldn’t wish to ascend there, and thus, Moshe would remain alive. Ergo, he prayed for Yehoshua that he not fall into this Yetzer-Hara-trap of a fake Mitzvah. . . (Brought in Torah LaDaas).1
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1 See also in Chofetz Chaim al HaTorah on this matter.
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‘And he [Calev] said: “We shall surely ascend and take possession of it [Eretz Yisroel], for we are surely able to do it!”’ (Bamidbar 13:30)
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Says the Piaseczna Rebbe, HaRav Kalonymous Kalman Shapira zt”l: The Meraglim (spies) presented their arguments in a very logical fashion. The people inhabiting the land are very strong; the cities are fortified; etc. Logically we wouldn’t be able to beat them! So then why did Calev not answer them accordingly -- contradicting their words with logical arguments? Why did he just say ‘we shall surely ascend, etc.’?
Answers the Piaseczna Rebbe beautifully, this is how our Emunah in Hashem needs to be: Not just when, logically and by the “natural order” of things we can see a way that our salvation will come must we believe in Hashem that He will save us. But also at a time that we don’t see any logical and natural path to our being saved, we still have to have faith that Hashem will save us.
Various descriptions which the Meraglim gave were factual; yes, the people who were dwelling in Eretz Yisroel were strong; it’s true, the cities were fortified. But in a scary and bleak-looking situation like that, the Bnei Yisroel -- and we -- had/have to understand that although this might be a reality, nevertheless, HaKadosh Baruch Hu is above the boundaries of “nature”, and He can save us no matter what, and we must believe such. ‘We shall surely ascend,’ said Calev. Such faith can actually bring our salvation.
(Aish Kodesh)
It is very noteworthy that the Piaceczna Rebbe zt”l wrote this during the Holocaust, while in the Warsaw Ghetto. How beautiful and fitting were his holy words to the time. . .
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‘From the first of your dough you shall give to Hashem a contribution’ (Bamidbar 15:21)
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Based somewhat on a teaching from the Rebbe Reb Zusha zt”l, the Maggid of Kozhnitz [Rebbe Yisroel Haupstein zt”l] explains this verse in a beautiful, homiletical way:
It is very easy to think “I’m still young; there’s still time to do whatever I want. When I get old, I’ll return to serve Hashem. But for now, I’ll ‘rejoice in my youth’” (see Koheles 11:9).
But this passuk precludes this notion, and tells us that it is extremely important and fundamental that we serve Hashem when we are young as well, sanctifying ‘from the “first”’ of our strength, which we have to a fuller extent at that juncture in life.
(Avodas Yisroel)
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‘And it shall be for you as Tzitzis; and you shall see it, and you will remember all the Commandments of Hashem. . .’ (Bamidbar 15:39)
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The truth is that many things, relating to joy, and just overall, are in large part dependent upon ‘slowing things down’. Not running through life. (See Positive Pointers).
For example, if we learn Torah and Daven robotically and just rush through them, will we really feel the Simcha and beauty of them? And how can we possibly see the tremendous Chassadim of HaKadosh Baruch Hu everywhere if we are merely going quickly through everything? And what about contemplating our actions, etc.?
This concept is taught in the Torah itself: We are told that we are supposed to see the Tzitzis, and they will remind us of all the Mitzvos of Hashem. Perhaps the only way to do this is if we would but slow down a little. If we do not slow ourselves down to a certain extent, then we could see our Tzitzis a bunch of times, but not think of anything from them.
But oy va voy, many have such a tough and busy schedule, that, how can we not rush? We have to be at some place by 11:00 AM, and the drive takes such-and-such amount of minutes. Yanke’le is running late for school. The possibilities are nearly endless. So how can we “slow down”? How can we not rush through life?
The answer to this important question really is left to all of us to contemplate for our own personal lives and situations. But I would like to propose one answer, and that is that the tool for this is our mind. Hashem has granted us the incredible capability that even if we are on a very tight schedule or truthfully in a rush; within our minds we can still be moving at regular pace. We can still be thinking clearly and not rushing. Of course, I cannot say that this is a simple thing to do. But, as other things, we must learn Mussar, etc. and work on ourselves, improving until we reach such a point.
(Ach Sameach)
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Notes the Baal HaTurm zt”l that the Gematria (numerical value) of the word ציצית is 600. Add the eight strings and five sets of knots of each tassel, and we come out to a total of 613!
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|~Maaseh~| There was a regular yeshiva bochur in Eretz Yisroel -- let’s call him Levi -- who one day fell ill. After visiting the doctor and having checkups for some time, there was no improvement in his health. Eventually he was diagnosed with a certain malady which all dread from just hearing the mention of it, may Hashem have mercy! He was to begin at once a series of treatments.
After checking in into the hospital, he was given a set of sterile clothing. As he was about to start treatment the nurse noticed that he was wearing his tzitzis over his hospital clothing. She told him that this was against hospital rules to wear anything else other than what the hospital specifically cleans and sterilizes. But Levi was adamant to wear his tzitzis. The nurse refused to let him into the ward and told him to wait outside until he agreed to remove his personal clothes.
Levi was undeterred and refused to bend. He would not give up this beautiful Mitzvah so quickly. He felt that the tzitzis were his ‘life jacket’ and during such trying times he would hold onto them with his dear life. So he sat outside the ward waiting patiently until the nurse would bend. He certainly was not going to give in.
After waiting for three whole hours the professor of the ward walked past and noticed Levi sitting outside in his hospital gown. He asked him what he was doing there and for whom he was waiting. Levi explained his problem and that he was patiently waiting for the nurse to allow him in while wearing his tzitzis. The professor left and entered the ward. After some time he emerged totally enthusiastic and called Levi over to him. Levi wondered as to what he was so excited about. Before he had a chance to ask, the professor was first to speak. He told Levi that to begin with, he should enter and receive the necessary treatment. He was permitted to keep his tzitzis, as he had sorted it out with the head nurse. Only after he was comfortably settled and treated, would the professor agree to reveal what had happened that got him so excited.
After Levi had been treated, the professor came to visit and check on him. With tears in his eyes, he told Levi that although he was not an observant Jew, nevertheless he had met G-d, as it were, today with his own very eyes. After having met Levi outside the ward, he had entered and checked out what was going on and to hear first-hand from the nurse her side of the story. He checked his medical records and noticed that the nurse had made a grave error and had planned to give Levi the wrong treatment. If he would not have been stubborn about keeping the Mitzvah of Tzitzis, he most probably would not be around anymore by the time the professor would have entered the ward three hours later. “Your stubbornness has saved your life!” he remarked emotionally.
The happy ending of this story is, that when it was eventually printed a couple of years later in the sefer of HaRav Yitzchok Zilberstein shlit”a and made famous, the publishers received a phone call from Levi himself. Firstly, he testified to the authenticity of the story. Secondly, he added that he was completely cured and in the meantime was happily married, against all the doctor’s expectations.
(Shabbos Gems)
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Gut and meaningful Shabbos to all!
