Shelach – Page 15 – Peninim on the Torah

“And the people wept that night.” (14:1)

The slanderous statements of the meraglim, spies, achieved their intended purpose; Bnei Yisrael believed them and were terrified to enter Eretz Yisrael. That night, which happened to be Tishah b’Av, the people withdrew to their tents and began lamenting the terrible “fate” in store for them. Thus began a night of ceaseless crying, one which would go down in history as a night of unwarranted weeping. The Talmud in Taanis 28a states that Hashem said to Bnei Yisrael, “You wept without reason, I will provide you with a weeping for generations.” This refers to Tishah b’Av when both Batei Mikdash…

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Rabbi L. Scheinbaum In Shelach, 5755

“That you do not stray/turn after your own heart.” (15:39)

What does it mean to “stray after one’s heart”? In the Talmud Berachos 12b, Chazal state that this pasuk refers to apostasy. To turn after one’s hearts is to become an apikor’es, a non-believer. Horav Moshe Swift, z.l., expounds upon the remarkable and profound words of Chazal and their application in contemporary Jewish society. The modern trend away from religion is by no means motivated by reason. There is no logic which “inspires” one to leave the fold. Wisdom is not a prerequisite for apostasy, and the agnostic is not necessarily an astute thinker. Those professors and intellectuals whose religious…

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Sruly Schnair In Shelach, 5754

“And what the land is that they dwell in whether it is good or bad… whether there is wood (tree) there or not; and you shall be of good courage and bring of the fruit of the land.” (13:19,20)

Rashi explains the concept of .g, wood, as a metaphor for an adam kasher, an honorable, virtuous man, whose merit will protect the pagans. This explanation however, does not seem to fit into the sequence of the pasuk. What is the meaning of “and bring of the fruit of the land”? What relationship is there between the “fruit of the land,” “its trees, and an “adam kasher“? The Satmar Rebbe z.l. suggests the following explanation. It is difficult to ascertain the authenticity of an individual’s virtue. It is possible to “put on a show” superficially, displaying oneself as honorable and…

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Sruly Schnair In Shelach, 5754

“And they (the meraglim) spread an evil report of the land which they had spied out… the land through which we have passed to spy it out is a land that eats up its inhabitants.” (13:32)

Rashi explains the meaning of “a land which eats up its inhabitants.” Wherever the meraglim went, they found the inhabitants burying their dead. They did not realize, however, that this was part of Hashem’s plan to protect them. If the people were occupied with their mourning, they could pay no attention to the strangers. If so, did the meraglim really lie? They did not fabricate any reports which they did not actually witness. Indeed, they related to Moshe and Klal Yisrael only what they personally saw. Why, then, were they punished? The Kotzker Rebbe z.l. explains that “true” and “false”…

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Sruly Schnair In Shelach, 5754

“How long (shall I bear) with this evil congregation who keep murmuring against me?” (14:27)

After having witnessed the great miracles which were evident both in Egypt and in their journey throughout the desert, it seems incredible that Bnei Yisrael would so quickly regress back to rebellion. This was no ordinary group of people; they were distinguished leaders who had in the past exhibited exemplary faith in the Almighty. Horav Moshe Feinstein z.l. implies that emunah, belief, founded solely on miraculous revelation, which is devoid of intellectual appreciation, will not endure. One can not attain the maximum level of faith in Hashem impetuously. One is obligated to carefully plan and pursue a diligent step-by-step program…

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Sruly Schnair In Shelach, 5754

“And while the Bnei Yisrael were in the desert, they found a man gathering sticks on the day of Shabbos.” (15:32)

Rashi explains that the Torah is relating Bnei Yisrael’s shame. They had observed the first Shabbos in the desert, and on the second Shabbos an individual profaned it. Why were Bnei Yisrael held responsible for this isolated act of chillul Shabbos? Indeed, they had done everything possible to ensure that the sanctity of Shabbos not be desecrated. The Sifri states that Moshe had even designated guards throughout the encampment to caution people regarding chillul Shabbos. When the people saw this man pick up the sticks, they admonished him not to continue his desecration of Shabbos. When he ignored their warning,…

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Sruly Schnair In Shelach, 5754

“I am Hashem your G-d who brought you out of Egypt to be your G-d.” (15:41)

Rashi cites the Talmud Bava Metzia 61b which suggests a reason that the Torah mentions the exodus from Egypt in conjunction with the mitzvah of tzitzis. During makas bechoros, smiting of the first born, Hashem distinguished between he who was actually a first born and he who was not. Similarly, in the future He will exact retribution from one who places a kala ilan, an indigo dyed wool in his garment and says that it is techeles, blue wool. This seems difficult to grasp. Who is the individual trying to deceive? Is he attempting to mislead the public? Do people…

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Rabbi L. Scheinbaum In Shelach, 5753

“Send out men for you that they may scout out the land of Canaan.” (13:2)

Rashi cites the Midrash which questions the juxtaposition of the chapter discussing the spies upon the chapter dealing with Miriam’s speaking lashon hora against Moshe. It states that the Torah sought to emphasize the spies’ iniquity. They saw the punishment meted out to Miriam for slandering Moshe, and they, nonetheless, spoke lashon hora against Eretz Yisrael. They should have heeded the lesson inherent in Miriam’s punishment. Horav Chaim Shmulevitz, z.l., derives from this Chazal that Hashem’s punishment is presented as a corrective measure, rather than punitive. It is Hashem’s way of communicating displeasure with an individual’s deeds and a warning…

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Rabbi L. Scheinbaum In Shelach, 5753

“And Moshe called to Hoshea Ben Nun, Yehoshua.” (13:16)

The Midrash explains that Hashem took the “yud” of hra and added it to gauv to form a new name, gauvh. Horav Nissan Alpert, z.l., states that this attachment to Sarah was by specific design. In order for our people to conquer and rule Eretz Yisrael, it was necessary for Yehoshua to be imbued with Sarah’s hashkafa, philosophy. Sarah emphatically expressed her opinion regarding the proprietorship of Eretz Yisrael. It belongs to Bnei Yisrael and to no one else. With determination and resolve, she demanded of Avraham, “Cast out this maidservant and her son, for the son of the maidservant…

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Rabbi L. Scheinbaum In Shelach, 5753

“And Moshe called Hoshea Ben Nun, Yehoshua.” (13:16)

Rashi cites the Midrash which states that Moshe pronounced a prayer over Yehoshua, “May Hashem deliver you from the counsel of the spies.” Why did Moshe pray only for Yehoshua and omit his loyal companion Calev? Perhaps Yehoshua’s close relationship with Moshe singled him out, so that the spies suspected him of sympathizing with his rebbe, Moshe. Calev, on the other hand, was of the rank and file, whose true sympathies could be concealed until a propitious moment. Indeed, this afforded Calev the opportunity to boldly speak up against the multitude in support of Moshe. This later earned him the…

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“And the people wept that night.” (14:1)

“That you do not stray/turn after your own heart.” (15:39)

“And what the land is that they dwell in whether it is good or bad… whether there is wood (tree) there or not; and you shall be of good courage and bring of the fruit of the land.” (13:19,20)

“And they (the meraglim) spread an evil report of the land which they had spied out… the land through which we have passed to spy it out is a land that eats up its inhabitants.” (13:32)

“How long (shall I bear) with this evil congregation who keep murmuring against me?” (14:27)

“And while the Bnei Yisrael were in the desert, they found a man gathering sticks on the day of Shabbos.” (15:32)

“I am Hashem your G-d who brought you out of Egypt to be your G-d.” (15:41)

“Send out men for you that they may scout out the land of Canaan.” (13:2)

“And Moshe called to Hoshea Ben Nun, Yehoshua.” (13:16)

“And Moshe called Hoshea Ben Nun, Yehoshua.” (13:16)

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