THE Parshas Shlach
Torah Teaser
Q Questions to ask your children
1. “And Moshe called Hoshea Bin Nun, Yehoshua.” Rashi explains that Moshe davened for Yehoshua – “Kah Yoshiacha MayAtzas Meraglim; Hashem should save you from the plan of the spies.” Why did Moshe specifically daven for Yehoshua more than the other spies? Ans… Maskil L’Dovid answers that since Eldad and Meidad prophesized, “Moshe will die and Yehoshua will be bring them into Eretz Yisrael,” Moshe wanted to make sure that Yehoshua will not die during this ordeal. If Yehoshua were to die, people might have accused Moshe of specifically sending Yehoshua on this excursion to have him killed, allowing Moshe to return as leader. That is why he singled out Yehoshua to daven for him.
2. “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 already had this plot in mind. This contradicts Rashi in the beginning 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 from the start, or did they leave innocent? Ans… The Imrei Emes of Ger answers that the Gemara says (Kidushin 40) that although good intentions are considered as if you have done the mitzvah, even if it doesn’t come about in 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 the 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.
3. The Miraglim got up to speak twice. First they gave their opening report and then Kalev refuted them. They then gave their final damaging report. Why does it only say that they spoke Lashon Hara during their second speech? Ans … Rav Moshe Shternbuch brings the Be’er Mayim Chayim who says that the whole tragedy of the Meraglim was an instinctive response laced with Geiyva. 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 were first denying 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. 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.
4. 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 Yisroel. How does one search for a Tzaddik if only Hashem can know who is a true tzaddik and who is just masquerading as one? 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? Ans… The Pninim al HaParsha says in the name of the Satmar Rov, Rav Yoel, that there is only 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.
5. Berfore leaving with the Meraglim on their doomed mission, Moshe Rabbeinu davens for Yehoshua and says, “Kah Yoshiacha MeiAtzas Miraglim.” Why does Moshe use the Shem Hashem of Yud Kay? Ans … Rav Yehonoson Eibshitz answers that Bnei Yisrael was commanded to do three things upon entering Eretz Yisrael, one of them being the wiping out of Amaleik. Chazal tell us from the pasuk (Bishalach ) “Ki Yad Al Kais Kah,” that Hashem’s name of Yud Kay Vav Kay is not complete until Amaleik is wiped out – leaving the Shem in half, with only Yud Kay. Moshe Rabbeinu davens in the name of the shortened name of Hashem, Yud Kay, that Yehoshua, who is marked to bring Bnei Yisrael into Eretz Yisroel, does not fall victim to the plot of the Miraglim. This way he can lead the battle against Amaleik and make Hashem’s name complete.
6. 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.
. Ans …
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.

This week is B’Zchus: Rabbi and Mrs. Prevalsky on the birth of a boy.

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