This week Moshe repeats the story of the spies who went to check out the land of Israel, Who were these 'spies'? Why did they bring back such a bad report? The Chinese bamboo tree has all the answers!
With a small idea on Tisha Bav
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With a small idea on Tisha Bav
Download: https://bit.ly/3PXrrIJ
Subscribe to our podcast https://anchor.fm/prismoftorah
Visit our website: www.prismoftorah.com
The Passk tells us:
וַתִּקְרְב֣וּן אֵלַי֮ כֻּלְּכֶם֒ וַתֹּאמְר֗וּ נִשְׁלְחָ֤ה אֲנָשִׁים֙ לְפָנֵ֔ינוּ וְיַחְפְּרוּ־לָ֖נוּ אֶת־הָאָ֑רֶץ וְיָשִׁ֤בוּ אֹתָ֙נוּ֙ דָּבָ֔ר אֶת־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר נַעֲלֶה־בָּ֔הּ וְאֵת֙ הֶֽעָרִ֔ים אֲשֶׁ֥ר נָבֹ֖א אֲלֵיהֶֽן׃ וַיִּיטַ֥ב בְּעֵינַ֖י הַדָּבָ֑ר וָאֶקַּ֤ח מִכֶּם֙ שְׁנֵ֣ים עָשָׂ֣ר אֲנָשִׁ֔ים אִ֥ישׁ אֶחָ֖ד לַשָּֽׁבֶט׃ וַיִּפְנוּ֙ וַיַּעֲל֣וּ הָהָ֔רָה וַיָּבֹ֖אוּ עַד־נַ֣חַל אֶשְׁכֹּ֑ל וַֽיְרַגְּל֖וּ אֹתָֽהּ׃ וַיִּקְח֤וּ בְיָדָם֙ מִפְּרִ֣י הָאָ֔רֶץ וַיּוֹרִ֖דוּ אֵלֵ֑ינוּ וַיָּשִׁ֨בוּ אֹתָ֤נוּ דָבָר֙ וַיֹּ֣אמְר֔וּ טוֹבָ֣ה הָאָ֔רֶץ אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֵ֖ינוּ נֹתֵ֥ן לָֽנוּ׃
Then all of you came to me and said, “Let us send agents ahead to reconnoiter the land for us and bring back word on the route we shall follow and the cities we shall come to.” I approved of the plan, and so I selected from among you twelve participants, one representative from each tribe. They made for the hill country, came to the wadi Eshcol, and spied it out. They took some of the fruit of the land with them and brought it down to us. And they gave us this report: “It is a good land that our God יהוה is giving to us.”
ואקח מכם. מִן הַבְּרוּרִים שֶׁבָּכֶם, מִן הַמְסֻלָּתִים שֶׁבָּכֶם (שם):
ואקח מכם AND I TOOK OF YOU — of the choicest that were amongst you, of the finest that were amongst you (Sifrei Devarim 21:2).
למטה ראובן וגו' מנה הכתוב השבטים לא לדגליהם ולא לצבאותם ולא כתולדותם ונראה שראה למנותם הנה לפי מעלת השלוחים כי היו ראשים ונשיאים בעם כאשר ספר ואין מעלתם שוה אבל יש בהם גדול מחברו בחכמה (ובמנין) ובכבוד והקדים הנכבד הקודם במעלה כי ממעלת עצמם מנאם לא למעלת השבט וכן בנשיאים החולקים להם את ארץ כנען (להלן לד יז-כט) הזכירם כפי המעלה לא לתולדותם:
OF THE TRIBE OF REUBEN etc. The verse [here] lists the tribes neither according to [the pattern of encampment of] their standards, nor according to the order of birth [of the ancestors of each tribe]. It appears that Scripture saw fit to mention them here according to the importance of the delegates [on the mission], for they were heads and princes of the people, as is related, but they were not all of equal standing, some of them being greater than the others in wisdom and honor; therefore Scripture mentioned first those who were most honored, who were first in status, since it named them according to their personal standing, not that of their tribe. Similarly in [citing the names of] the princes who were to divide the Land up amongst the people, He mentioned them according to their personal standing, not according to the order of birth [of the tribal ancestors].
כלם אנשים. כָּל אֲנָשִׁים שֶׁבַּמִּקְרָא לְשׁוֹן חֲשִׁיבוּת, וְאוֹתָהּ שָׁעָה כְּשֵׁרִים הָיוּ:
כלם אנשים ALL OF THEM WERE MEN — Wherever the term אנשים, “men”, is used in Scripture it is a term denoting worthiness. These men, [though they later sinned] but at that time [when they were appointed] they were worthy men.
Seems they were the best of the best based on these commentaries
Yet the Ramban tells us:
Yet the Ramban tells us:
ואקח מכם שנים עשר אנשים לא שבח אותם בנשיאותם והיותם ראשי בני ישראל כי אחרי שהרשיעו לא יספר בשבח הרשעים:
AND I TOOK TWELVE MEN OF YOU. He did not praise them as being princes [of their tribes] and their being leaders of the children of Israel, for, since they acted wickedly, he would not speak in praise of wicked men.
Let's compare this to when Yehoshua sent spies...
וַיִּשְׁלַ֣ח יְהוֹשֻֽׁעַ־בִּן־נ֠וּן מִֽן־הַשִּׁטִּ֞ים שְׁנַֽיִם־אֲנָשִׁ֤ים מְרַגְּלִים֙ חֶ֣רֶשׁ לֵאמֹ֔ר לְכ֛וּ רְא֥וּ אֶת־הָאָ֖רֶץ וְאֶת־יְרִיח֑וֹ וַיֵּ֨לְכ֜וּ וַ֠יָּבֹ֠אוּ בֵּית־אִשָּׁ֥ה זוֹנָ֛ה וּשְׁמָ֥הּ רָחָ֖ב וַיִּשְׁכְּבוּ־שָֽׁמָּה׃
Joshua son of Nun secretly sent two spies from Shittim, saying, “Go, reconnoiter the region of Jericho.” So they set out, and they came to the house of a harlot named Rahab and lodged there.
הֲלָכָה מַהוּ לִפְרשׁ לַיָּם הַגָּדוֹל קֹדֶם לַשַּׁבָּת שְׁלשָׁה יָמִים, שָׁנוּ רַבּוֹתֵינוּ (ספרי שופטים רג): אֵין מַפְלִיגִין בִּסְּפִינָה בַּיָּם הַגָּדוֹל שְׁלשָׁה יָמִים קֹדֶם לַשַּׁבָּת בִּזְּמַן שֶׁהוּא הוֹלֵךְ לְמָקוֹם רָחוֹק, אֲבָל אִם מְבַקֵּשׁ לִפְרשׁ כְּמוֹ מִצּוֹר לְצִידוֹן, מֻתָּר לוֹ לִפְרשׁ אֲפִלּוּ בְּעֶרֶב שַׁבָּת, מִפְּנֵי שֶׁהַדָּבָר יָדוּעַ שֶׁהוּא יָכוֹל לֵילֵךְ מִבְּעוֹד יוֹם, בִּשְׁלִיחַ הָרְשׁוּת, וְאִם הָיָה שְׁלִיחַ מִצְוָה, מֻתָּר לוֹ לִפְרשׁ בְּכָל יוֹם שֶׁיִּרְצֶה, לָמָּה, מִפְּנֵי שֶׁהוּא שְׁלִיחַ מִצְוָה וּשְׁלִיחַ מִצְוָה דּוֹחֶה אֶת הַשַּׁבָּת, וְכֵן אַתְּ מוֹצֵא בְּסֻכָּה שֶׁשָּׁנִינוּ שֶׁשְּׁלוּחֵי מִצְוָה פְּטוּרִין מִן הַסֻּכָּה, שֶׁאֵין לְךָ חָבִיב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשָׁלִיחַ שֶׁמִּשְׁתַּלֵּחַ לַעֲשׂוֹת מִצְוָה וְנוֹתֵן נַפְשׁוֹ כְּדֵי שֶׁיִּצְלַח בִּשְׁלִיחוּתוֹ, וְאֵין לְךָ בְּנֵי אָדָם שֶׁנִּשְׁתַּלְּחוּ לַעֲשׂוֹת מִצְוָה וְנוֹתְנִין נַפְשָׁם לְהַצְלִיחַ בִּשְׁלִיחוּתָן כְּאוֹתָם שְׁנַיִם שֶׁשָּׁלַח יְהוֹשֻׁעַ בִּן נוּן, שֶׁנֶּאֱמַר (יהושע ב, א): וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים שְׁנַיִם, מִי הָיוּ, שָׁנוּ רַבּוֹתֵינוּ אֵלּוּ פִּינְחָס וְכָלֵב, וְהָלְכוּ וְנָתְנוּ נַפְשָׁם וְהִצְלִיחוּ בִּשְׁלִיחוּתָן. מַהוּ (יהושע ב, א): חֶרֶשׁ, מְלַמֵּד שֶׁעָשׂוּ עַצְמָן קַדָּרִין וְהָיוּ צוֹוְחִין הֲרֵי קְדֵרוֹת, מִי שֶׁיִּרְצֶה יָבוֹא וְיִקְנֶה, כָּל כָּךְ לָמָּה, שֶׁלֹא יַרְגִּישׁ בָּהֶן אָדָם, קְרֵי בֵּיהּ חֶרֶשׂ, כְּדֵי שֶׁלֹא יֹאמְרוּ בְּנֵי אָדָם שֶׁהֵן מְרַגְּלִים. (יהושע ב, א): וַיֵּלְכוּ וַיָּבֹאוּ בֵּית אִשָּׁה זוֹנָה וּשְׁמָהּ רָחָב וַיִּשְׁכְּבוּ שָׁמָּה, עָמְדָה וְקִבְּלָן, וְהִרְגִּישׁ בָּהֶן מֶלֶךְ יְרִיחוֹ וְשָׁמַע שֶׁבָּאוּ לַחְפֹּר אֶת הָאָרֶץ, שֶׁנֶּאֱמַר (יהושע ב, ב): וַיֵּאָמַר לְמֶלֶךְ יְרִיחוֹ לֵאמֹר, כֵּיוָן שֶׁהָלְכוּ לְבַקְּשָׁם, מֶה עָשְׂתָה רָחָב, נָטְלָה אוֹתָם לְהַטְמִינָם, אָמַר לָהּ פִּינְחָס אֲנִי כֹהֵן וְהַכֹּהֲנִים נִמְשְׁלוּ לְמַלְאָכִים, שֶׁנֶּאֱמַר (מלאכי ב, ז): כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְּשׁוּ מִפִּיהוּ כִּי מַלְאַךְ ה' צְבָאוֹת הוּא, וְהַמַּלְאָךְ מְבַקֵּשׁ נִרְאֶה מְבַקֵּשׁ אֵינוֹ נִרְאֶה. וּמִנַּיִן שֶׁנִּמְשְׁלוּ הַנְּבִיאִים כְּמַלְאָכִים, שֶׁכֵּן הוּא אוֹמֵר בְּמשֶׁה (במדבר כ, טז): וַיִּשְׁלַח מַלְאָךְ וַיֹּצִאֵנוּ מִמִּצְרָיִם, וַהֲלוֹא משֶׁה הָיָה, אֶלָּא מִכָּאן שֶׁנִּמְשְׁלוּ הַנְּבִיאִים כְּמַלְאָכִים. וְכֵן הוּא אוֹמֵר (שופטים ב, א): וַיַּעַל מַלְאַךְ ה' מִן הַגִּלְגָּל אֶל הַבֹּכִים וַיֹּאמֶר אַעֲלֶה אֶתְכֶם מִמִּצְרַיִם, וַהֲלוֹא פִּינְחָס הָיָה, אֶלָּא מִיכָּן שֶׁנִּקְרְאוּ הַנְּבִיאִים מַלְאָכִים, לְפִיכָךְ אָמַר לָהּ פִּינְחָס אֲנִי כֹהֵן וְאֵינִי צָרִיךְ לְהַטְמִין, הַטְמִינִי לְכָלֵב חֲבֵרִי וַאֲנִי עוֹמֵד לִפְנֵיהֶן וְאֵינָן רוֹאִין אוֹתִי, וְכֵן עָשְׂתָה, שֶׁנֶּאֱמַר (יהושע ב, ד): וַתִּקַּח הָאִשָּׁה אֶת שְׁנֵי הָאֲנָשִׁים וַתִּצְפְּנֵם אֵין כְּתִיב כָּאן, אֶלָּא (יהושע ב, ד): וַתִּצְפְּנוֹ, הֲרֵי שֶׁלֹא הִטְמִינָה לְפִינְחָס אֶלָּא לְכָלֵב, לְלַמֶּדְךָ כַּמָּה נָתְנוּ שְׁנֵי צַדִּיקִים אֵלּוּ נַפְשָׁם לַעֲשׂוֹת שְׁלִיחוּתָם. אֲבָל שְׁלוּחִים שֶׁשָּׁלַח משֶׁה הָיוּ רְשָׁעִים, מִנַּיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן (במדבר יג, ב): שְׁלַח לְךָ אֲנָשִׁים.
1 A legal teaching: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath? Our masters taught (in Shab. 19a): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go [there] while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for [carrying out] a commandment, it is permitted for [such a] one to set sail on whatever day he wants. Why? Because he is an agent for [carrying out] a commandment, and an agent for [carrying out] a commandment overrides the Sabbath. And so you find with reference to the sukkah that they have taught (in Suk. 2:4), “Agents for [carrying out] a religious duty are exempted from [the requirements of] the sukkah.” You have none so dear to the Holy One, blessed be He, as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. Thus it is stated (in Josh. 2:1), “Then Joshua ben Nun sent two [spies] from Shittim [secretly, saying]….” Who were they? Our masters have taught, “These were Phinehas and Caleb.” They had gone and risked their lives in order to be successful in their mission. What is the implication of secretly (heresh)? That they made themselves out to be potters and cried, “Here are pots. Whoever wants [some], let him come and buy.” [Their ruse was] so that no one would notice them. [Hence secretly (heresh) is written [in this verse,] but read it [as] clay (heres), (from which pots are made). [They had made themselves out to be potters] lest people say that they were spies. (Ibid., cont.) “So they went and came to the house of a woman who was a harlot whose name was Rahab […]”: She arose and received them. The king of Jericho became aware of them and heard that they had come to investigate the whole land, as stated (in vs. 2), “But it was told the king of Jericho [….].” When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her, “I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they seek Torah from his mouth, because he is a messenger (mal'akh) of the Lord of hosts.” Now an angel desiring [to be visible] is visible; and one desiring [to be invisible] is not visible. And from where is it known that the prophets are also comparable to angels. As so is it stated about Moses (in Numb. 20:16), “and he sent a messenger (mal'akh) who brought us out of Egypt.” And was it an angel? And was he not Moses? Hence the prophets are likened to angels (mal'akhim). And so too is it stated (in Jud. 2:1), “An angel (mal'akh) of the Lord came up from Gilgal to Bochim and said, ‘I brought you up from Egypt…” And was he not Phinehas? It is simply that from here [it is shown] that the prophets are called angels. Hence Phinehas said to her, “I am a priest, and I do not need to hide. Hide my colleague, Caleb, and I will stand in front of them but they will not see me.” And so did she do, as stated (in Josh. 2:4), “So the woman took the two men [and hid him].” It does not say, “hid them,” but rather “hid him” Behold that she did not hide Phinehas, but rather [only] Caleb. [This is] to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. Where is it shown? From what they have read on the matter (in Numb. 13:2) “Send men.”
