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Parshas Shlach
Internal Injury
"Send forth men..." (13:2)
This week's parsha introduces the episode of the spies who spoke
disparagingly concerning Eretz Yisroel. As a result of the spies'
actions the entire generation of Bnei Yisroel who accepted their evil
tidings were doomed to die in the desert[1]. Rashi explains that the
reason why this parsha is juxtaposed to the story of Miriam's affliction
with tzora'as recorded at the end of last week's parsha, is that the
spies should have taken a lesson from Miriam regarding the consequences
of speaking Loshon Horah[2]. The prohibition of speaking Loshon Horah is
amongst the most severe offenses recorded in the Torah.
The Chofeitz Chaim enumerates the many positive and negative precepts
violated when engaging in Loshon Horah[3]. Why did the spies, who where
the greatest leaders of the generation, require the incident with Miriam
to teach them a precept which is clearly delineated in the Torah?
The Torah identifies the sin of the spies as
"vayatziu dibas ha'aretz asher taru osah" - "and they presented evil
tidings concerning the land that they had spied out[4]." Although we can
infer that giving such a negative account of Eretz Yisroel reflected
the spies' deep-rooted lack of faith in Hashem's ability to fulfill His
promise that Bnei Yisroel would enter Eretz Yisroel, the Torah
focuses upon the Loshon Horah spoken concerning the Land[5]. Based upon
this verse, the Chayei Adam records speaking disparagingly about Eretz
Yisroel as a separate prohibition. Why is it so grievous an offense to
speak Loshon Horah regarding a piece of land; an inanimate object?
In last week's parsha, immediately after recording the Loshon Horah which Miriam spoke against Moshe, the Torah
states "veha'ish Moshe anav me'od" - "and the man Moshe was exceedingly
humble[6]." What is the connection between the two verses? Speaking
Loshon Horah is generally portrayed as "bein adam l'chaveiro" - "a sin
against society", the heinous nature of the sin reflected by its
anti-social repercussions. Although the aforementioned is valid, the Torah
is revealing to us that the most destructive force which is unleashed
when we engage in Loshon Horah is the damage we inflict upon ourselves.
The Torah records the exceedingly humble nature
of Moshe immediately after Miriam's criticism of him to teach us that he
was completely unaffected by her comments. The damage caused by
Miriam's words was the damage she caused herself. Loshon Horah causes
part of the transgressor to die; this is reflected by the tzora'as -
dead flesh, which is a natural by-product of the transgre
ssion. Consequently, Aharon pleaded with Moshe to pray for their
sister, "al na sehi kemeis" - "let her not be like a corpse[7]."
This message was not apparent until the story of Miriam, when it
became evident that a person has violated the sin of Lashon Horah even
if the subject of the tidings is unaffected. This should have prevented
the spies from speaking Loshon Horah, even against an inanimate object.
1.14:21-24
2.13:2
3.See Hilchos Issurei Lashon Horah based on the Sefer Chofeitz Chaim
4.13:32
5.Sotah 35a
6.12:3
7.12:12
With Strings Attached
"...and remember all the commandments of Hashem..." (15:39)
The Torah stipulates that the tzitzis should
serve as a reminder of our obligation to perform all of the mitzvos.
Rashi explains that the numerical value of the word tzitzis is six
hundred ("tzadi" is ninety, "yud" is ten, "tzadi" is ninety, "yud" is
ten and "taf" is four hundred), and when we add the eight threads and
five knots, we reach a total of six hundred thirteen, corresponding to
the six hundred thirteen mitzvos in the Torah[1].
The Ba'alei Tosafos question how Rashi arrives at the number six
hundred for the word "tzitzis" when the spelling of the word from the Torah contains only one "yud". The answer given by the Ba'alei Tosafos is that the word "tzitzis" is recorded in the Torah
three times, and on one of those occasions the word is written
"letzitzis", with a "lamed" which adds an additional value of thirty; by
dividing the number thirty into three, for the number of times
"tzitzis" is written, we restore the correspondence between the word
"tzitzis" and the
number six hundred[2]. It seems highly unlikely that upon seeing the
tzitzis a person will make these intricate calculations leading him to
remember all of the mitzvos of Hashem. Why is remembering the mitzvos
expressed in this type of manner?
The Ramban questions Rashi's explanation that we should include the
five knots and eight strings in order to reach a total of six hundred
thirteen, for the Talmud teaches that the Torah-mandated
obligation of tzitzis involves only the top knot, while the other four
are Rabbinically mandated. Therefore, how can Rashi include all five
knots in the calculation which is made to fulfill the Torah's obligation of remembering the mitzvos[3]?
Rashi teaches that the mitzva of tzitzis is equal to all of the other six hundred twelve mitzvos in the Torah.
This creates a unifying thread between tzitzis and the other two
mitzvos in the parsha, refraining from idol worship and observing the
Shabbos, which have the same quality[4]. It is understandable that
performing idol worship is equivalent to violating the entire Torah,
for it negates Hashem's supremacy, as is violating the Shabbos, for
Shabbos is the affirmation of Hashem as Creator of the universe. What is
the basis for tzitzis being equivalent to all of the other mitzvos?
Furthermore, a person is not even obligated to wear tzitzis; the
requirement of tzitzis from a Torah perspective
is only applicable if a person wears a four-cornered garment. How can a
mitzva which is not even a constant requirement be so important?
Aside from the perfunctory elements of the mitzva of tzitzis, the
mitzva contains another more fundamental concept. The commentaries
explain that tzitzis is akin to a uniform which identifies a slave as
belonging to his master[5]. Consequently, it is no coincidence that
tzitzis is included as a part of the reading of Krias Shema, for wearing
tzitzis indicates an ongoing reaffirmation of the acceptance of the
yoke of Heaven. It is the extension of the declaration made in Krias
Shema. In order to increase the efficacy and potency of the tzitzis as
the tool by which a person remembers and reaffirms his commitment to
perform the six hundred thirteen mitzvos, i.e the expression of his
acceptance of the yoke of Heaven, the Torah
states "ve'asu lahem tzitzis" - "and they shall make for themselves the
tzitzis[6]." This means that the reminder does not stem from looking at
the tzitzis after donning them, rather the Torah
requires that our Sages create a reminder from the tzitzis i
tself. When a person ties a string around his finger in order to remind
himself of something of great significance, it is not the string which
is of primary importance, rather that which it is meant to remind him
of. Similarly, the Torah instructs our Sages to
find symbolic references within the tzitzis so that donning tzitzis
itself will be a reminder of our acceptance of the yoke of the Almighty.
Therefore, if need be, we can make elaborate calculations, including
even Rabbinically mandated stipulations to assign the tzitzis the
symbolic representation of the acceptance of all of the mitzvos. It is
far more effective a reminder if we are the ones who create the
symbolism ourselves.
It is for this reason that the Torah does not mandate wearing tzitzis; if the Torah
had, the effectiveness of the tzitzis as a reminder would have been
dampened, for the reason to wear the tzitzis would have devolved into an
act which is done only to fulfill the Torah
imperative. A Rabbinical creation of the constant obligation to wear
tzitzis is more effective as the reminder for we have designated its
symbolism. Since tzitzis contains the fundamental principle of
acceptance of the yoke of the Almighty, it can be grouped with
refraining from idol worship and keeping Shabbos.
1.15:39
2.Menachos 39a see Tanchuma Sheach..
3.15:26
4.15:41
5.Tos. Menachos 39a, Sefer Hachinuch, Seforno 15:39
6.15:38 ;39
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Please Say Yes to Abba Yahweh and His Laws special in
this time when Abba Yahweh is 'testing' us:
Hab 1:12 Art thou not mikedem (‘everlasting’ also said of
Moshiach, indicating Moshiach’s eternal divine nature: Dan
7:14 And there was given Him
(Moshiach) dominion, and honor, and sovereignty, that all people, Goyim,
tongues, should pey-lammed-chet. [1](worship
as deity) (see Dan 3:12, serve, reverence as deity Him (Moshiach). His dominion
is an everlasting dominion, which shall not pass away, and His (Messianic)
Kingdom that which shall not be destroyed.]see Michoh 5:1[2]; Yahweh Elohai (my
Elohim) Kedoshi (my Holy One)? We shall not die. Yahweh, Thou hast appointed them
(these Chaldean) for mishpat (ordinance); O Tzur, Thou hast ordained them (these
Chaldean) for reproof.
(Please
read the whole book of HaNavi Habakuk?)
Please take it serious what Abba Yahweh is telling us in:
Deu 18:15 Yahweh Eloheicha (your Elohim) will raise up unto thee a Navi
(prophet) from among thee, of thy achim (bretheren), kamoni (like me Exo
32:30 The next day Moshe said to the
people, "You have committed a terrible sin. Now I will go up to Yahweh;
maybe I will be able to atone for your sin."); unto him ye must listen;
Deu 18:16 According to all that thou
desired of Yahweh Eloheicha (your Elohimin) Chorev in the Yom HaKahal (day of
the congregation), saying, Let me not hear again the voice of Yahweh Elohav
(your Elohim), neither let me see this eish hagedolah (‘great fire’) any more,
that I die not.
Deu 18:17 And Yahweh said unto me, They
have well-spoken that which they have spoken.
Deu 18:18 I will raise them up a Navi
(prophet) from among their achim (brethren), like unto thee, and will put My
words in his mouth; and he shall speak unto them all that I shall command him
[Yn 10:18].
Deu 18:19 And it shall come to pass,
that whosoever will not listen unto My words which he shall speak Bishmi (in My
Name), I will require it of him.
Joh 8:28 Therefore, Rebbe, Melech
HaMoshiach said to them, When you perform the hagbah (lifting up) of
the Ben HaAdam, you will have da'as (knowledge) that Ani Hu [YESHAYAH
41:4; SHEMOT 3:14-16], and from myself I do nothing, but as HaAv (the Father)
of me taught me, these things I speak.
[1]
Dictionary of the Talmud. M. Jastrow p. 1178 פלח
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