| "Every
one a ruler ("nasi") among them." (13:2)
The Hebrew word
"nasi" is composed of the words "ein" ("nothing")
and "yeish" ("something"). A Jewish leader who is humble and
considers himself "nothing" is the only kind of leader who is truly
"something." Likewise, a leader who thinks he is "something"
is not a true leader at all.
(Degel Machane Efraim) "…Send
men and they will spy the land of Canaan" [13:2]
With a change of
vowel, the word translated as 'spy' can also be translated 'untie.' One function
of the spies' mission was to untie the connection between the Land and the seven
nations of Canaan.
(Seer of Lublin - translated from Sichat HaShavuah #492)
"…Ascend the mountain and see the land, what it is…."
(13:17-18)
When you will "ascend the mountain" -- attain the
highest levels of G-dly wisdom, then you will "see the land, what it is"
-- understand the true nature of physicality and realize that it is without intrinsic
worth.
(Noam Elimelech - translated from Sichat HaShavuah #387)
"A
land which eats its inhabitants." (13:32)
The land of Israel does
indeed consume those who merely "inhabit" it (from the word meaning
"to sit" or "settle"). A Jew must never relax and sit complacently
when it comes to spiritual matters, but must always strive to better himself and
ascend the ladder of holiness.
(Rabbi Yitzchak of Vorka) "A
land which eats its inhabitants." (13:32)
The spies didn't want the
Jews to enter the land, because while they were in the desert they didn't have
to deal with material matters. They ate manna, water was provided, and even their
clothes were cleaned and ironed. Once they entered Israel, they would be busy
farming their land and providing sustenance for themselves. Therefore, the spies
felt it would be better to remain in the desert so the Jews would have more free
time to study Torah.
(Likutei Torah) "We were in our own sight
as grasshoppers, and so we were in their sight." (13:33)
Relating how they were perceived by others was actually one of the sins of the
spies. Reporting that they felt "as grasshoppers" is one thing, but
saying that the feeling was mutual was another. For one should not care about
this at all...
(Rabbi Menachem Mendel of Kotzk) "The land
is very, very good.. but do not rebel against G-d" [14:7-9]
We see
here two contradictions: on the one hand the greatness of Eretz Yisrael
and on the other hand the warning against rebellion against G-d. This is because
Eretz Yisrael has the ability to help a person rise to great spiritual
heights and reach high levels of holiness, but only on the condition that he works
hard to attain these levels. But if 'the other side' (the evil inclination) gets
the upper hand, it will be stronger than elsewhere and can pull a person down
all the way.
(Rabbi Moshe Tzvi of Svardon) "The land is very,
very good." (14:7)
Throughout their 40 years in the desert, the Jews
led an overwhelmingly spiritual existence, their basic needs being provided in
a miraculous manner. However, the word "very" appears twice in this
verse to emphasize and reassure them that the observance of practical commandments
that they would perform after entering the land of Israel would be far superior,
meriting an even higher revelation of G-dliness.
(Lubavitcher Rebbe) "Only
against the L-rd do not rebel." (14:9)
Why did Joshua and Caleb consider
the spies' report and the people's reaction a rebellion; they hadn't yet made
any rebellious statements? Because fearing giants and fortified cities shows a
lack of belief in
G-d; when one trusts in G-d there is no reason to fear
man.
(Rabeinu B'Chaya) "I have forgiven according to your
word." (14:20)
The forgiveness which we receive from Above
is "according" to our "word" - in direct relation to the degree
of sincerity of our repentance. There are many degrees of pardon; each is determined
by our own words.
(Likutei Torah) "Here we are, and we will
go up to the place which G-d has said." (14:40)
How
could the Jewish people change their minds so quickly; first, an intense fear
of conquering the Land of Israel, and then being willing and ready to enter the
land, saying, "Here we are, and we will go up." Did G-d show them some
kind of miracle or sign to convince them that they could conquer the inhabitants
of the land? The truth of the matter is that Jews are "believers, the children
of believers." Even while protesting to the contrary, the Jews really believed,
in their hearts, in the power and strength of G-d. The Evil Inclination, however,
rose up and caused them to ignore their innate faith. But when G-d spoke to them
harshly-"How long shall I hear the evil..."-the Evil Inclination was
vanquished and their hearts were once more in touch with their true feelings.
Their innate faith was then revealed.
(Based on Tanya) "From
the first of your dough you shall set aside a challah offering." (15:20)
[Not just any piece but] "The first of your dough" means that the first
part of the day must be dedicated to G-d. It should be "a cake for a gift"
- one should say Psalms, learn Torah, pray in the synagogue and the like.
(Rabbi Yosef Yitzchak Shneersohn, the sixth Lubavitcher Rebbe) "You
must serve the first portion of your kneading as a dough offering (challah)...And
if you inadvertently will not keep all the commandments* ...." [15:20-22]
*(an allusion to idol worship which is considered equal to all the commandments) The
Midrash asks: Why is parshat challah next to parshat avodah zarah (idol worship)?
To teach us that whoever does the mitzvah of challah is considered as if he nullified
idol worship. Since everyone who keeps the mitzvah of challah testifies and declares
with that that 'this dough - that seemingly came to me through natural means -
came to me only from G-d' because the forces of nature are nothing more than a
ax in the hand of the worker. So the keeping of this mitzvah nullifies idol worship,
since the believe that the powers of nature have independent influence is akin
to idol worship.
(Likutei Sichot - translated from Sichat HaShavuah 286)
"....Give the first of your dough as an elevated gift to G-d"
(Num. 15:21) A person must dedicate himself to educate of his children
in the way of Torah even when the child is still in the cradle (the Hebrew word
for "dough" used in this verse also means "cradle"). Already
it is one's duty to educate his children as Jews, and not to postpone it for later.
(the Chatam Sofer - translated from Sichat HaShavuah 132) The mitzvah
of separating challah from the first of the dough teaches us a very important
principle in education. The 'first', the earliest hours of the day, have to be
dedicated to the learning of Torah. In educational institutions where secular
subjects are taught in addition to Torah studies, this should be done in the afternoon,
and not in the first hours of the day, when the pupils are most alert.
(The
Lubavitcher Rebbe -translated from Sichat HaShavuah 27)
"Tell
them to make fringes on the corners of their garments...and put upon the fringe
of the borders a thread of blue." (15:38)
This was done in
ancient times; today, however, we do not know how to make this blue dye, and all
eight threads of the tzitzit (fringes) are white. Symbolically, blue alludes to
fear of G-d and avoiding the negative. White alludes to love, and the service
of doing good deeds. From this we learn that in our times, the primary thrust
of our Divine service must consist of love and positive actions.
(Likutei
Sichot) "You shall not seek after your heart and after your eyes."
(15:39)
The natural order would seem to be the opposite. First the eyes see
something, and only afterwards does the heart desire it. Why then, does "heart"
precede "eyes" in the Torah? This reversed order teaches us that the
very act of seeing depends on our emotions. A person is not drawn to look at something
unless his heart is attracted to it. This hidden attraction, and the concurrent
desire to throw off the yoke of Heaven, is the real reason that the eyes look
in places where they should not. It is only after the eyes have been drawn to
the forbidden thing that the heart desires it in an open fashion.
(Sefer HaMaamarim
5711)
"It shall be to you for fringes, that you may look upon
it, and remember all the commandments of the L-rd." (15:39)
Rabbi
Meir explained: The Torah uses the singular "it" rather than the plural
"them" because it is referring here to the Divine Presence: "Whoever
fulfills the commandment of tzitzit is considered to be greeting G-d's
countenance." The "blue thread" resembles the sea, which resembles
grass, which resembles the sky, which should remind the wearer of the Throne of
Glory.
(Jerusalem Talmud, Brachot) "That
you may look upon it and remember all the commandments of G-d." (15:39)
Why do we need a large tallit to pray if we can remember the commandments by looking
at the tzitzit, the fringes which are already attached to our tallit katan, the
four-cornered undergarment worn under the clothes? A tallit totally envelopes
the individual and symbolizes that which cannot be understood or encompassed by
the human mind. It reminds us that the 613 mitzvot of the Torah stem from a source
far greater than mere human understanding.
(Likutei Sichot)
| This week's Haftorah concludes, "G-d
gave the entire land into our hands and all the inhabitants of the land have melted
[in fear] of us." This verse should serve as a directive for us at present.
We should not return to the gentiles one inch of those portions of the Land of
Israel that G-d has given us. And this resolve to maintain full possession of
the Land will lead us to the era when the size of the Land will be increased and
it will encompass the lands of the ten nations. We will proceed to the Holy Temple
and offer the thanksgiving sacrifice in thanks for our redemption from exile.
May this be in the immediate future.
(Lubavitcher Rebbe)
"Shelach
lecha" - "Send for yourself" (13:2)
In a personal sense,
this refers to the mission of every soul as it is sent down from the spiritual
realms to be enclothed within the body and material existence. This is "a
descent for the sake of an ascent," for through using material entities for
a spiritual purpose, the soul progresses to a higher level.
In a larger sense,
this refers to the mission of the Jewish people to make our world a dwelling for
G-d. "Sent out" from continent to continent, our people have labored
toward this objective for thousands of years, adding spiritual content to the
world's existence through their observance of the Torah and its mitzvos.
This
objective is no longer an abstract goal. On the contrary, we are standing at the
threshold of the Redemption, moments before the consummation of this task through
the coming of Mashiach.
[Adapted from //sichosinenglish.org] "Moshe
called Hoshea the son of Nun, Yehoshua." (13:16)
The Midrash says
that in Mashiach's time, Amalek's downfall will be through a descendant of Yosef
(see Gen. 37:1 Rashi). Since Yehoshua was of the tribe of Ephraim the son of Yosef,
Moshe prayed for him that the merit of changing his name to start with yud-hei,
the Name of G-d which was waiting to be completed through the victory over Amalek,
would protect him from the influence of the spies. Then, he would be able to enter
the Land, destroy Amalek, and return G-d's name and throne to their full glory.
(Adapted from Sichos in English) "…Ascend the mountain and
see the land, what it is…." (13:17-18)
When you will "ascend
the mountain" -- attain the highest levels of G-dly wisdom, then you will
"see the land, what it is" -- understand the true nature of physicality
and realize that it is without intrinsic worth.
(Noam Elimelech -translated
from Sichat HaShavuah #387) "Speak to the Israelites and have them
make tzitzit (tassels) on the corners of their garments for all generations…"
(15:38)
The commandment is to attach the tzitzit to the four corners
of the garment. The four corners hint at the gathering of the exiles at the time
of redemption: "Gather us in from the four corners of the world to our land"
(Amida Prayer). Through the keeping of the mitzva of tzitzit
and in its wake the keeping of all 613 mitzvot, the final redemption will
occur and all the Jewish People will be gather from the four corners of the world
to Eretz Yisrael.
(Pninei HaGeula) "G-d spoke to Moses…have
them make tassels (tzitzit) on the corners of their garments." (15: 38-39)
The connection between the commandment of tzitzit and the redemption is
accentuated in the word tzitzit itself. Rashi explains that this word connects
to the expression "peeks (metzitz) through the cracks." I.e.
through our keeping this commandment we "cause G-d to keep it" in that
he will send us Mashiach about whom it is said (Song of Songs): "He
stands behind our walls, looking through the windows, peeking through the cracks."
(Pninei HaGeula) |
