Shelach – Page 16 – Peninim on the Torah

“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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“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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Rabbi L. Scheinbaum In Shelach, 5753

“And the whole congregation said to stone them with stones.” (14:10)

The Talmud in Sotah 35a says that they never aimed the stones at the men, rather they threw them in the direction of Heaven. There seems to be a dispute about what occured – were the stones originally aimed at Heaven? Or, rather, did Hashem’s Cloud of Glory descend and “catch” the stones? We may suggest a homiletic rendering of this Chazal. Bnei Yisrael chose to hurl stones at their leaders, because of their “dissenting” views. They did not realize, however, that hurling “stones” or other epithets at Gedolei Yisrael is tantamount to hurling stones at Heaven! Our Torah leaders…

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Rabbi L. Scheinbaum In Shelach, 5753

“In this desert shall fall your carcasses.” (14:29)

Several commentators question the justification of the severe punishment of Bnei Yisrael. Indeed, the report the spies presented was a direct and accurate response to Moshe’s inquiries. Their only mistake was their own judgmental assessment of what they had seen, suggesting that Bnei Yisrael would be unable to successfully invade the land. They simply expressed their opinion! We may suggest the following idea. Bnei Yisrael were taken out of Egypt and until now Hashem had well provided for them. Moshe was their leader, specifically chosen for this position by Hashem. The assessment of the given situation should have been made…

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“And they went and came to Moshe and Aharon and to all the congregation of Israel… and they brought back word unto them and to all the congregation.” (13:26)

We may question the redundancy of this pasuk. It should have been sufficient to simply state, “and they brought back word unto them,” why does does the Torah add the phrase “and to all the congregation?” We may suggest that the Torah chose to emphasize the misconduct of the meraglim even in the manner in which they communicated their message. Moshe sent them to investigate the land. Therefore, upon returning from their mission, they should have reported directly to Moshe himself. This may be inferred from the opening pasuk of this parsha, which states, “send for yourself men.” Hashem was…

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Rabbi L. Scheinbaum In Shelach, 5752

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

The Talmud in Taanis 29a comments that “this” night was Tisha B’av, the ninth day of Av, which was to witness Klal Yisrael’s most tragic events. Hashem said to the people, “you wept without a reason, I will cause you to weep in the distant future.” The people’s unjustified desperation in reaction to the alarming report of the spies instigated severe misconduct which, in turn, caused death of that generation in the desert. Moreover, the consequences of that misconduct plague us to this very day. This unwarranted form of depression has been the source of significant problems for Bnei Yisrael….

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“And you should not go after your heart and your eyes after which you use to go astray.” (15:39)

Rashi explains that the heart and the eyes are the “spies” of the body, for they are the agents for its sins; when the eye sees and the heart desires, the body of the person eventually performs the transgression. Rashi’s statement, although technically correct, does not seem to conform with the order of the text, in which Torah precedes the “eyes” to the “heart”. If the heart’s desires are preceded by the vision of the eyes, the Torah should have clearly stated that reality. Horav A. Mishkovsky Z”l explains that Rashi’s order and the Torah‘s order are consistent with…

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Rabbi L. Scheinbaum In Shelach, 5751

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

Rashi explains that Hashem told Moshe “according to your understanding, I do not command you.” Since all the people came and requested to send out spies… Moshe took counsel with Hashem; He said, “I have told them it is good, therefore, as they live, I shall give them the opportunity to err through the words of the spies.” It is very difficult to understand why Hashem would allow the spies to go forth, knowing the impending disaster that awaited them upon their return. If their mission was doomed, why weren’t they restrained from going? There is a lesson for educators…

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Rabbi L. Scheinbaum In Shelach, 5751

“One man, one man, of every tribe you shall send.” (13:2)

The commentaries draw various conclusions regarding the distinction between the failure of Moshe’s “spies” in contrast to the success of the spies sent by Yehoshua, as the Bnei Yisroel were prepared to enter Eretz Yisroel. Regarding the spies that Moshe sent, the Torah states that each tribe sent its own representative. Each tribe, related only to its own personal interests, was not comfortable with another tribe’s emissary, and demanded its own delegate. This discord and mistrust amongst brethren led to the disgrace of Hashem’s Name. In contrast to this, we find that Yehoshua sent only two men to search out…

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“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)

“And the whole congregation said to stone them with stones.” (14:10)

“In this desert shall fall your carcasses.” (14:29)

“And they went and came to Moshe and Aharon and to all the congregation of Israel… and they brought back word unto them and to all the congregation.” (13:26)

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

“And you should not go after your heart and your eyes after which you use to go astray.” (15:39)

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

“One man, one man, of every tribe you shall send.” (13:2)

YEARS

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