RITSS HIGH SCHOOL

PRESENTS A D`VAR TORAH

PARSHA INSIGHTS - SHLACH

By Rabbi Moshe Heigh

COULD THE SPIES BE EXPECTED TO LEARN A LESSON FROM MIRIAM?

     The famous Rashi in the beginning of our parsha, quoting the Midrash Tanchuma, explains why the topic of the meraglim (spies) is recorded right after Miriam's loshon hora. Recall that Miriam was scolded by Hashem for criticizing an aspect of Moshe's personal life. "She was punished for matters of evil speech which she said about her brother; these wicked men (the meraglim) saw but did not take a lesson." The individuals who were dispatched to explore Canaan (Eretz Yisroel) in preparation for our entry there brought back a very negative report. One reason the Torah relates this incident immediately after Miriam was healed from the tzora'as she had suffered for her loshon hora is to demonstrate something significant. Everyone should have been inspired by Miriam's ordeal to be more meticulous in regard to proper speech. One would expect no further transgressions of this sort after Miriam's traumatic experience. The entire Jewish nation had waited a full week for her to re-enter the camp. They all knew it started because of her loshon hora. It was totally outrageous that anyone would utter slanderous remarks about anyone or anything, anymore! And yet, what happened? These ten spies returned from their expedition and denigrated the Land of Israel. They portrayed it as unconquerable and unfavorable for living.

     A major question is raised by Rav Zalman Sorotzkin in his commentary, the Oznaim L'Torah. How could one expect the meraglim to learn a lesson from Miriam's punishment? Miriam had condemned her brother, MOSHE RABAINU, the master of all prophets. That is why she suffered such disciplinary action for her utterance. These explorers, on the other hand, said derogatory words about a LAND - something made of wood and stone. Why should they have been expected to even make a connection and be inspired by the episode of Miriam? Why would Miriam's admonishment deter them from criticizing an inanimate object - Eretz Yisroel?

     Rav Sorotzkin provides two solutions. They both show that the meraglim SHOULD HAVE taken inspiration from Hashem scolding Miriam. We will study only one of these approaches today. Moshe's personality was such that he did not take offense at any loshon hora directed at him. "Moshe was exceedingly humble..." (Parshas Beha'aloscha 12:3). Moshe was more tolerant than any human being, but his humility went beyond this. One could safely say that Moshe was even more forgiving than wood and stones! People gossiping about him bothered him even less than it would bother these inactive objects.

     The Gemara Chulin 89A can prove this. Using psukim from Tanach, the sages show that Hashem favors and cherishes the Bnai Yisroel because of their humility. Examples of people who possessed this trait are Avraham Avinu, Moshe, and his brother, Aharon. Even after becoming a world-famous humanitarian, monotheist, and religious leader, Avraham's ego was not inflated. "I am but dust and ashes" (Vayaira 18:27), he proclaimed, as he petitioned G-d in defense of any righteous people who might have lived in Sedom. Rashi there, citing Beraishis Rabba 49:11, points out that Avraham was expressing his gratitude to Hashem for saving him from all his adversaries who could have easily turned him into dust and ashes if not for divine intervention. We see that Avraham referred to himself as "afar v'aifer" - dust and ashes. This is an incredible manifestation of humility, but Moshe and Aharon surpassed even this level, says the Gemara. These two leaders exclaimed, "V'nachnu ma...?" (Beshalach 16:7). "What are WE, that you complain against US?" Rashi points out that the two brothers were wondering why any grievances at all should be directed at them. Of what significance are we? We are minuscule compared to G-d, and we do not personally control anyone's fate.

     From this we see, states Rav Sorotzkin, that Moshe's lack of conceitedness was even more outstanding than Avraham's. Avraham proclaimed that he was but dust and ashes. Moshe implied that he was not EVEN afar v'aifer - dust and ashes! If so, the spies DID have a point of reference when they witnessed Miriam's punishment for relating derogatory information about her brother. Moshe Rabainu viewed himself lowlier than dust, or wood, or stone, BUT STILL MIRIAM WAS PUNISHED for condemning him, so the meraglim should have realized that a person can be held accountable for denigrating even an inanimate object such as land. In the words of the Oznaim L'Torah, "Moshe did not care (about the loshon hora said about him), and he was tolerant of everything, even more tolerant than wood and stone". Thus, we understand why the spies were punished for saying evil words about Eretz Yisroel. After seeing the consequences Miriam suffered, the following thought was supposed to go through their minds. "If a speaker of loshon hora is admonished for degrading someone who considers his stature to be lower than wood and stone, all the more so we will suffer if we slander Eretz Yisroel, which is actually wood and stone!"

     We see from this that the sin of the meraglim was really two-fold. They turned the hearts of Bnai Yisroel away from desiring Eretz Yisroel. This led to the years of wandering in the desert. Furthermore, the spies were expected to realize that Hashem does not want us to be critics when this is not necessary. True, the laws forbidding loshon hora dictate that we must not ridicule people and people-related matters. Even so, we are not supposed to condemn and defame inanimate objects unnecessarily. This is not a characteristic of Hashem; nor should we embrace such an attitude and lifestyle. This can be derived from the juxtaposition of Miriam's punishment for loshon hora on Moshe next to the spies' punishment for loshon hora on Eretz Yisroel.

     Hopefully, this will remind us to avoid sins committed with speech. Whenever we find ourselves in the company of people, there is a tendency to start discussing others. With our own efforts, plus divine assistance, we are capable of eliminating this behavior. Whether at home with family, together with friends at a kiddush, or in any other gathering, let us use our tongues to praise others, not to denigrate them. Even better than making people the topic of conversation, we must recall the cherished mitzvos we can perform almost constantly with our mouths - speaking words of Torah and prayer. These positive steps will lead to more unity and peace in our homes and communities.

     If you wish to sponsor the weekly D`var Torah please e-mail Rabbi Kibel or call 513-631-0083

Comments? Suggestions? e-mail webmaster

reach us on the web at http://www.kicc.org