Shelach – Peninim on the Torah

ועשו להם ציצית על כנפי בגדיהם לדרתם...וראיתם אתו וזכרתם את כל מצות ד'

They shall make Tzitzis on the corners of their garments, throughout their generations…that you may see it and remember all the commandments of Hashem. (15:38,39)

The Eliyahu Rabbah (Ohr HaChaim 24:3) quotes, “It is found in the Rishonim that, whoever passes the Tzitzis over his eyes during the recital of Krias Shema, is ensured that he will not become blind. Horav Yitzchak Zilberstein, Shlita, writes that he was questioned by an ophthalmologist concerning this segulah, talisman, that protects from blindness. How does it work? What reason is there? Rav Zilberstein explained, quoting the Chida, who explains why Egypt was struck with the plague of Choshech, darkness. The Egyptians “closed their eyes,” made themselves forget the good fortune which they experienced with the arrival of Yaakov…

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כי לא פרש מה יעשה לו

Rabbi L. Scheinbaum In Shelach, 5775

For it had not been clarified what should be done with him. (15:34)

They knew that one who profanes the Shabbos is put to death. They were just unclear as to the nature and procedure of the execution. In an alternative exposition, the commentators state that actually they were well aware of the type of execution which is meted out to a mechallel Shabbos, one who desecrates Shabbos. Nonetheless, they were uncertain as to what to do with the mekoshesh eitzim, the man who gathered wood on Shabbos. Why? It seems that the mekoshesh’s intentions were noble. He wanted the people to realize the seriousness of Shabbos desecration. They should know that one…

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ואמרו אל יושב הארץ הזאת שמעו כי אתה ד' בקרב העם הזה. ועננך עמד עליהם ובעמוד ענן אתה הלך לפניהם יומם ובעמוד אש לילה

Rabbi L. Scheinbaum In Shelach, 5775

And they will say about the inhabitants of the Land, “They have heard that You, Hashem are in the midst of this people… and that Your cloud stands over them, and that in a pillar of cloud You go before them by day, and in a pillar of fire at night.” (14:14)

The above pasuk underscores Hashem’s overwhelming love for the Jewish People, as perceived by the gentile nations. While it is unquestionably true, their perception of His love is interestingly based on a vision of chesed, kindness, which, albeit impressive, requires elucidation. “You, Hashem, are in the midst of this people”: The nations are impacted by Hashem’s close relationship with us. How do they see this closeness? What unique manifestation of love impacts them most? “That Your cloud stands over them, and that in a pillar of cloud You go before them”: The Ananei HaKavod, Clouds of Glory, protected the Jews…

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ויקרא משה להושע בן נון יהושע

Rabbi L. Scheinbaum In Shelach, 5775

Moshe called Hoshea bin Nun, Yehoshua. (13:16)

One needs only to open up the Chumash, peruse the words of commentary found in Chazal, and study our turbulent history, to observe that Eretz Yisrael is not only a special land – it is ours – as bequeathed to us by Hashem. The subject should be closed. Nonetheless, throughout the millennia, there have been those who have taken umbrage with this position, laying claim to the Holy Land for which they have no right. We have suffered and have been persecuted to preserve our legacy of ownership… and, we will persevere, if we remember that Hashem gave us the…

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ויקרא משה להושע בן נון יהושע

Rabbi L. Scheinbaum In Shelach, 5775

Moshe called Hoshea bin Nun Yehoshua. (13:16)

Rashi explains that Moshe Rabbeinu added the letter yud to Hoshea’s name, thereby transforming it to Yehoshua, so that his name would begin with Yud-Kay, the letters of G-d’s Name. The Hebrew name, Yehoshua, means, “G-d will save.” Moshe was praying that Hashem would spare his primary student, Yehoshua, from falling under the mutinous influence of the spies. Chazal give a number of reasons that Moshe singled out Yehoshua over Calev. Surely, it was not favoritism. Moshe was concerned that Yehoshua’s extreme humility would get the better of him and not permit him to stand up to the meraglim. Alternatively,…

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שלח לך אנשים

Rabbi L. Scheinbaum In Shelach, 5775

Send forth men, if you please. (13:2)

The Baal HaTurim makes an interesting observation which gives the reader an opportunity to pause and question. The letters at the end of the three words: shlach, lecha, anashim are ches, chof and mem, which spell the word chacham, wise man. This spurs the Baal HaTurim to say that there was Heavenly instruction concerning the quality of the person Moshe Rabbeinu would select to be among the meraglim, spies. He was to be a chacham, wise man. These men were Nesiim, Princes, of each shevet, tribe. It, thus, makes sense that they were individuals not lacking in wisdom, and they…

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ועשו להם ציצית על כנפי בגדיהם לדרתם...וראיתם אתו וזכרתם את כל מצות ד'

They shall make Tzitzis on the corners of their garments, throughout their generations…that you may see it and remember all the commandments of Hashem. (15:38,39)

כי לא פרש מה יעשה לו

For it had not been clarified what should be done with him. (15:34)

ואמרו אל יושב הארץ הזאת שמעו כי אתה ד' בקרב העם הזה. ועננך עמד עליהם ובעמוד ענן אתה הלך לפניהם יומם ובעמוד אש לילה

And they will say about the inhabitants of the Land, “They have heard that You, Hashem are in the midst of this people… and that Your cloud stands over them, and that in a pillar of cloud You go before them by day, and in a pillar of fire at night.” (14:14)

ויקרא משה להושע בן נון יהושע

Moshe called Hoshea bin Nun, Yehoshua. (13:16)

ויקרא משה להושע בן נון יהושע

Moshe called Hoshea bin Nun Yehoshua. (13:16)

שלח לך אנשים

Send forth men, if you please. (13:2)

YEARS

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