What Did Bnei Yisroel Do with The Big Grapes? The Midrash in Shir HaShirm says that the grape cluster that the meraglim brought back from Eretz Yisrael supplied the Bnei Yisrael with wine for the Nesachim of the Korbonos for forty years. Rav Chaim Kanievsky says (in Taama DiKra) that this is the reason why the mitzvah of bringing Nesachim with the Korbonos is written right after the story of the Meraglim.
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The Chilul Shabbos Of A True Tzaddik Chazal tell us that the Mikoshesh Eitzim who was killed in Bais Din for being Michalel Shabbos was a tzaddik. Why did he do it? To teach Bnei Yisrael a lesson and set an example about the seriousness of the law. Is this really a tzaddik? Where did he get the audacity to violate Shabbos on his own accord to teach lessons? The only time one may violate a mitzva in the Torah is through a Navi a for a Hora’as Sha’a, which is a momentarily exception. The Mekach Tov brings from Rav Levi Yitzchok of Berditchev that we pasken that since Milacha on Shabbos must be a Mileches Machsheves, a violation with intent and purpose. If someone does a Milacha for a reason not related to the results of the Milacha, it is not assur Min HaTorah (Milacha She’ein Tricha L’Gufa). Since the Mikoshesh had no need for the wood he gathered, and did it for a totally different reason, he was not Michalel Shabbos. Yet, not to undermine his main goal which was to die and set an example, he claimed to want the wood and rebuffed the warning of the Eidim. He was put to death despite his real innocence. Bais Din was not responsible for his death as they do not judge intentions only actions, so he did not cause Bais Din to kill an innocent man. The Mikoshesh died as a true tzaddik.
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In Search of the Fruits of the Tzaddik Moshe tells the Miraglim to look, “HaYesh Ba Eitz Im Ayim.” Rashi explains that this tree means a Tzaddik whose merits can protect the inhabitants from the conquest of the Bnei Yisrael. How does one search for a Tzaddik, if only Hashem can know who is a true tzaddik and who is masquerading as one with a pious exterior. Furthermore, the next words are, “ViHischazktem Ulikachtem MiPri HaAretz; Take from the fruits of the land.” If the tree means a tzaddik what fruits are they taking and why? The Pninim al HaParsha says in the name of the Satmar Rov Rav Yoel, that there is one way to know if a tzaddik is real or a sham. You can look at his talmidim who are the fruits of his labor. If he is truly a tzaddik his talmidim will reflect him, and the people of the land will appear to be righteous as well. If he is not sincere, then the likelihood is that he will not have talmidim that even appear to be tzaddikim. Moshe told them to check if there is a tzaddik. How? By checking for fruit, you will know if there is really a tree.
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A Loser’s Pride Dooms the Dor HaMidbar The Miraglim got up to speak twice. First, they gave over the opening report, then Kalev refuted them, and then they gave their final damaging report. Why does it only say that they spoke Lashon Hara during their second speech? Rav Moshe Shternbuch brings the Be’er Mayim Chayim who says that the whole tragedy of the Meraglim was an instinctive response laced with Gaava. At first the Miraglim didn’t speak Lashon Hara. They gave a report of what they saw, repeating only objective facts both negative and positive. They also did not draw any conclusions or give their opinion. Only after Kalev stood up to them and played down their report and what they were insinuating, did the Meraglim stand up again and clearly state in no uncertain terms, “Lo Nuchal Laalos Ki Chazak Hu Mimenu,” (Shlach 13:31). Now they first denied Hashem’s ability to lead them to the promised land. After that the pasuk says they spoke Lashon Hara and even criticized the land. Why? Because Kalev said they were wrong. This they could not handle, and exaggerated their tales in order to refute Kalev. It was no longer about reporting what they saw, but rather about a victory of the ego. Once ego came into play, all Yiras Shamayim was lost, and as a result,,so was the entire holy generation of the Dor HaMidbar.
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The Questionable Tzidkus Of the Embarking Miraglim “Vayeilchu Vayavo’u; The Miraglim went and came back,” (Shlach 13:26). Rashi says that we see from here that just like they returned with a poisonous plot, so, too, when they embarked on their mission they had a already had this in mind. This contradicts Rashi in the beggining of the Parsha where Rashi writes on the words, “Kulam Anashim,” (13:3), that at the time they left they were all Kisheirim. So, did they have this in mind, or did they leave innocent? The Imrei Emes of Ger answers that the Gemara says (Kidushin 40) that although good intentions are considered as if you have done the mitzva even if it doesn’t come about at the end, bad intentions are not considered an aveira if the deed does not materialize. However, if the bad deed is eventually carried out, then in retrospect the bad intentions also are included as part of the aveira. The Miraglim set out with bad intentions. Yet, at that time, since the deed was not done, their intentions were not held against them. At that time, they were still “Kisheirim”. Kosher doesn’t make them tzaddikim, but they were not yet stained with sin of Lashon Hara. Only after they came back and carried out their plan does Rashi reveal to us that it was this intent that they set off with in the first place.

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