שלח ב

B"H Okay, let's break down this powerful Sicha (discourse) from the Rebbe. The goal is to understand the Rebbe's message clearly, step-by-step, even if you're new to these kinds of discussions. **The Starting Point: Rashi's Commentary (Section א)** The Rebbe begins by reminding us of a fundamental principle about Rashi, the most famous and essential commentator on the Torah. The idea is: 1. **Rashi's Purpose:** Rashi's main goal in his commentary is to explain the *Pshat*, the plain, straightforward meaning of the Torah text. He focuses on anything that isn't immediately clear or seems difficult to understand on this basic level. 2. **Rashi's Silence:** Therefore, if there's something in the Torah text that seems confusing or raises an obvious question, *and Rashi doesn't comment on it*, we have to assume one of two things: * According to the plain meaning (Pshat), it's actually *not* a question at all; it's understandable as is. * Rashi has already addressed a similar point earlier, and that previous explanation implicitly answers the current difficulty. 3. **The Challenge:** So, when we encounter a difficulty in the plain meaning of the text – something so obvious that even a young child learning Torah ("a five-year-old learning Chumash") might notice it – and Rashi *doesn't* say anything, we need to figure out why it's *not* considered a problem according to the Pshat. This principle sets the stage for the main issue the Rebbe wants to discuss in this week's Torah portion, Parshat Shelach. **The Glaring Question in Parshat Shelach (Section ב)** The Rebbe points out a major difficulty in the story of the Spies (the *Meraglim*): 1. **The Context:** The spies return from scouting the Land of Israel and give a terrifying report, saying, "We cannot go up against the people, for they are stronger than us!" (Numbers 13:31). This causes the entire nation of Israel to lose faith and refuse to enter the Promised Land. 2. **G-d's Reaction:** G-d is incredibly angered by this lack of faith after all the miracles He performed. He says to Moshe (Moses), "I will strike them with a plague and destroy them, and I will make you into a nation greater and mightier than they." (Numbers 14:12). G-d is essentially threatening to wipe out the entire Jewish people (hundreds of thousands of men, plus women and children) and start over with Moshe. 3. **Moshe's Response:** Moshe pleads with G-d not to do this. But *what* is his main argument? He says: "Then the Egyptians will hear... and they will say to the inhabitants of this land... 'Because G-d was unable (מבלתי יכולת ה׳) to bring this people into the land He swore to give them, He slaughtered them (וישחטם) in the wilderness.'" (Numbers 14:13-16). 4. **The Difficulty:** This is incredibly strange! G-d is threatening to annihilate His entire chosen people, millions of souls ("His children," "My firstborn son, Israel"). Moshe, their loving leader who constantly advocates for them, even offering his own life for them previously (like at the Golden Calf incident when he said, "If not, erase me from Your book!" or when he asked G-d to "Kill me, please..." rather than see the people suffer), suddenly seems *less concerned* about the mass death itself and *more concerned* about G-d's reputation among the gentile nations? * Think about it: Wouldn't any normal person, let alone a leader like Moshe, first and foremost cry out about the horrific loss of life? "How can You destroy Your children?" seems like the obvious primary argument. * The argument about "what the nations will say" seems secondary, almost like a PR concern. Why does Moshe lead with this? 5. **Contrast with the Golden Calf:** The Rebbe points out that this is different from Moshe's reaction after the sin of the Golden Calf. There, Moshe *first* argued based on the people themselves: "Why, G-d, should Your anger flare up against Your people, whom You brought out of the land of Egypt...?" (Exodus 32:11). *Only after that* did he add the argument about reputation: "Why should the Egyptians say, 'He brought them out with evil intent, to kill them...?'" (Exodus 32:12). This shows Moshe *did* know how to prioritize the people's lives in his arguments. Why the change here? 6. **The Argument's Success:** What makes it even more puzzling is that Moshe's argument *works*! G-d responds, "I have forgiven, according to your word" (Numbers 14:20). And Rashi explicitly comments that G-d forgave *specifically because* of this argument: "according to your word - *because of what you said*, 'lest they say G-d was unable...'". Rashi emphasizes that G-d changed the decree (from immediate death to dying out over 40 years) "so that My Name should not be desecrated by this plague, causing them to say G-d was unable..." 7. **Rashi's Silence (Again):** And yet, Rashi, who explains so much, doesn't address this fundamental question: Why did Moshe prioritize G-d's reputation over the people's lives in his argument, and why was *that* the effective argument? This is the core problem the Rebbe sets out to solve. How can we understand Moshe's seemingly strange priorities, especially since Rashi doesn't flag it as an issue? **A Clue: The Unusual Word "Vayishchatem" (Section ג)** The Rebbe suggests the key lies in an unusual word choice in Moshe's plea. When quoting what the nations will say, Moshe uses the word **"וישחטם"** (*Vayishchatem*), meaning "and He slaughtered them." * **Why is it unusual?** This word is typically associated with the ritual slaughter (*Shechita*) of animals for kosher consumption or for sacrifices. It's not the standard word for killing people in general. Earlier in the same passage, G-d used the word "אכנו" (*Akenu* - I will strike them) and Moshe himself used "והמתה" (*Vehamita* - and You will kill). Why switch to "Vayishchatem," a word linked to *Shechita*? The Rebbe explains the significance of *Shechita*: * **Shechita is not just killing:** Even a child understands that kosher slaughter isn't merely about ending an animal's life. Its purpose is constructive: it *transforms* the animal, making it permissible and fit (*kosher*) for a higher purpose – human consumption, elevating the animal matter into human energy used for serving G-d. * **Shechita as Elevation:** The ultimate purpose of Shechita isn't destruction, but *elevation*. The Rebbe connects this to the story of the Binding of Isaac (*Akeida*). Avraham was commanded to "bring him up there as an offering" (Genesis 22:2), and the Midrash says he intended "to slaughter his son" (*lishchot et bno*). The goal wasn't simply to kill Isaac, but to elevate him entirely, transforming him into a holy offering dedicated to G-d. **Applying the Concept:** The Rebbe proposes that the word "Vayishchatem" here carries a similar connotation. It hints that the impending death decreed upon the Israelites wasn't meant as mere punishment or destruction, but had a deeper, albeit harsh, purpose related to elevation or transformation. **Understanding Divine Punishment (Section ד)** To grasp this, the Rebbe explains a fundamental concept about G-d's justice, which is understandable even from the *Pshat* (plain meaning) of the Torah: 1. **G-d is Good:** The Torah repeatedly portrays G-d as inherently merciful, kind, and the source of all good. 2. **Commandments are for Our Benefit:** All of G-d's commandments, especially those given to the Jewish people, are ultimately for *our own good*. Following them leads to a good life, both spiritually and physically (as promised in verses like Leviticus 26:3-4: "If you follow My laws... I will give your rains in their season..."). 3. **Punishment is Also for Our Benefit:** Logically, if the commandments are for our good, then the consequences (punishments) for *not* following them must also, somehow, be for our benefit. G-d doesn't punish out of spite or revenge. 4. **How is Punishment Beneficial?** * **Preventing Greater Suffering in This World:** Sometimes, a severe decree prevents a person from living a life filled with unbearable suffering caused by their sins. The Rebbe cites Rashi's comment that Avraham died five years early *so that* he wouldn't have to witness the suffering caused by his grandson Esav's wickedness. This was considered a kindness to Avraham. If this applies to a righteous person like Avraham, how much more so could it apply to someone whose sins would lead to immense pain? G-d might take their earthly life sooner to spare them that agony. * **Purification for the World to Come:** More significantly, punishment, especially the ultimate punishment of death (may we be spared), can serve as a powerful atonement. It cleanses and purifies the soul from the spiritual damage caused by severe sins, allowing the person to merit *Chayei Olam Haba* – the eternal life of the soul in the World to Come. (The Rebbe notes that even a young child learning Rashi encounters the concept of the World to Come). **Applying this Understanding to Moshe's Plea (Section ה)** Now we can return to Moshe's argument with this deeper understanding: 1. **Why the Difference from the Golden Calf?** * **Golden Calf:** Although a terrible sin, it was seen as a lapse, a moment of weakness. Moshe could argue for the people, pleading for them to be given a chance to *repent* (*Teshuvah*). Repentance could atone for the sin, allowing them to live proper lives in this world, avoiding suffering. * **Sin of the Spies:** This sin was far worse in G-d's eyes. G-d's complaint highlights two key aspects: * **Persistence:** "How long (*Ad Ana*) will this people provoke Me?" (Numbers 14:11). This implies it wasn't a one-off mistake but part of a pattern of rebellion; they hadn't learned from past errors. * **Fundamental Lack of Faith:** "How long will they *not believe in Me*, despite all the signs I have performed in their midst?" (ibid). This wasn't just disobeying a command; it struck at the very core of their relationship with G-d – their *faith* (*Emunah*). 2. **The "Benefit" of the Decree:** Given the severity and nature of this sin (persistent lack of faith), the Rebbe explains that Moshe understood G-d's decree "I will strike them..." (אכנו) wasn't just punitive. It was, in this terrible situation, actually *for the ultimate good* of the people (*l'tovatam*). It was a form of "Shechita" – a necessary, albeit drastic, measure to prevent them from continuing down a path that would lead to immense suffering in this world and potentially jeopardize their share in the World to Come. The decree served to purify them and prepare them for eternal life. 3. **Why Moshe Didn't Argue Against the Decree Itself:** Therefore, Moshe *couldn't* effectively argue against the decree based on the people's immediate welfare in *this* world. He understood, on some level, that given the depth of their failure, this harsh decree *was* the path to their ultimate spiritual good. He couldn't plead, "Don't kill them for their own sake," because, paradoxically, the "killing" (understood as "Shechita") *was* for their sake in the grander, eternal scheme. 4. **Moshe's Use of "Vayishchatem":** By using the word "Vayishchatem," Moshe subtly acknowledges this deeper dimension to G-d. He's essentially saying, "I understand this isn't just destruction; it's a form of 'Shechita' meant for purification and elevation to the World to Come." **Reframing Moshe's Actual Argument (Section ו)** So, if Moshe wasn't arguing against the decree's impact on the *Israelites*, what *was* his argument? 1. **The Purpose vs. The Consequence:** The *purpose* of the decree ("Akenu"/"Vayishchatem") was to address the Israelites' profound *lack of faith*. 2. **The Irony:** Moshe's argument points out a terrible irony: Implementing this decree, designed to rectify a lack of faith, would itself *cause* a massive lack of faith among the *nations* (Egyptians and others who witnessed the Exodus). 3. **The Nations' Conclusion:** They wouldn't understand the subtle "Shechita" concept. They would see the Israelites dying in the desert and conclude the simplest explanation: G-d wasn't powerful enough ("מבלתי יכולת ה׳") to overcome the Canaanite nations and fulfill His sworn promise to bring them into the Land. 4. **The Core Argument:** Moshe is essentially asking G-d: How can a measure intended to deal with the *problem* of faithlessness among the Israelites be justified if it simultaneously *creates* the very same problem – widespread faithlessness and disbelief in Your power – among all the other nations? This would lead to a massive *Chillul Hashem* (desecration of G-d's Name), undermining the very foundation of faith in the world. It's counterproductive to the divine goal. **Why Did the Nations Use "Vayishchatem"? (Sections ז-ח)** A potential counter-question arises: If the nations wouldn't understand the positive "Shechita" connotation, why does Moshe put *that specific word* ("Vayishchatem") into *their* mouths? Surely they would just think G-d killed them out of anger or inability. The Rebbe offers two levels of explanation: 1. **Simple Explanation (Pshat):** Moshe uses the word within the quote of the nations as a subtle hint *to G-d* about the true nature of the decree, strengthening his argument: "Even this act, which *we* understand has a deeper purpose ('Shechita' for their good), will be misinterpreted and cause a negative outcome (Chillul Hashem among the nations). Therefore, it shouldn't be done this way." 2. **Deeper Explanation:** The Rebbe suggests this isn't sufficient. The fact that Moshe uses "Vayishchatem" when quoting the nations implies that, on some level, *even the nations* could perceive a dimension beyond simple inability. How? * **Nations Knew G-d's Love:** Moshe's extended plea emphasizes that the nations *knew* about G-d's extraordinary closeness and love for the Israelites: "...they have heard that You, G-d, are in the midst of this people, that You, G-d, appear eye to eye..." (Numbers 14:14). Rashi comments: They knew Your love for them hadn't ceased until now. * **Nations Knew the Oath:** They also knew about G-d's *oath* to bring Israel into the Land. * **The Nations' Reasoning:** Knowing G-d's intense love and His sworn oath, the nations' thought process would be more nuanced: * "Okay, maybe this destruction ('Vayishchatem') is somehow an expression of G-d's intense relationship with Israel, maybe even for their ultimate good (a 'Shechita')." * "BUT, if that were the whole story, G-d's primary commitment was His *oath* to bring them into the Land *first*. He should have brought them into Canaan as promised, fulfilling the oath, and *then*, if necessary, carried out this 'Shechita' *there*." * "The fact that He's doing it *here*, **'in the desert' (במדבר)**, *before* fulfilling the oath, means He *must* be unable to fulfill it. The location proves His inability." * **The Key: "In the Desert":** The emphasis on "in the desert" becomes crucial. Even if they sensed a 'Shechita'-like aspect, carrying it out *in the desert* short-circuited the oath and pointed, in their eyes, inescapably to G-d's lack of power ("מבלתי יכולת ה׳"). **Theological Implications: The Generation of the Desert and Olam Haba (Section ט)** This understanding – that the death of the generation in the desert was a form of "Shechita" preparing them for the World to Come – has significant implications: 1. **They Have a Share in Olam Haba:** It strongly supports the opinion of Rabbi Eliezer in the Talmud (Sanhedrin 110b) that the "Generation of the Desert *does* have a share in the World to Come." Here, "World to Come" often refers specifically to *Techiyat HaMetim*, the Resurrection of the Dead, where the soul reunites with the body. Their time in the desert and subsequent death was a purification process enabling this future. 2. **Zohar and Midrash Support:** The Rebbe notes this aligns with teachings in the Zohar (the foundational work of Kabbalah) and the Midrash, which explain that Moshe himself did not enter the Land and remained buried in the desert precisely so he could be *with* that generation and rise *with them* at the time of the Resurrection, leading them into the Land in the future era. 3. **Deciding Halacha:** The Rebbe adds a principle: When there's a dispute in the Talmud on such matters, the opinion reflected in Aggadah (non-legalistic lore) and Zohar is often considered the decisive one regarding the ultimate spiritual reality. 4. **Talmudic Hint:** He further points out that the Talmud itself seems to lean towards Rabbi Eliezer's view. Regarding Rabbi Akiva (who held they *don't* have a share), the Talmud comments, "Rabbi Akiva abandoned his piety" (*Shavkei R' Akiva l'chasidutei*), implying his stance was overly harsh and the more compassionate view (that they *do* have a share) is preferred. **Extending the Idea: Even the Spies Themselves (Section י)** The Rebbe takes this concept a step further: If the entire generation has a share in the World to Come, what about the *Spies* themselves, the direct instigators of the sin, who died immediately in a plague? 1. **The Mishnah's Statement:** The Mishnah (Sanhedrin 108a) explicitly states: "The Spies have no share in the World to Come," citing the verse about their death by plague. 2. **The Zohar's View:** However, the Rebbe points out that the Zohar implies that even the Spies *do* ultimately have a share in Olam Haba. 3. **Reconciling the Sources:** How can this be reconciled? The Rebbe suggests re-reading the Talmudic passage: * Rabbi Eliezer, arguing that the Generation of the Desert *does* have a share, quotes the verse (Psalms 50:5): "Gather to Me **My devout ones (Chasidai)**, who made a **covenant (Brit)** with Me over sacrifice." * Rashi explains this covenant refers to the one made at Mount Sinai, sealed with sacrifices, where the people accepted the Torah. * **Crucially, the Spies were part of that covenant!** They were leaders, present at Sinai, and participated in that foundational bond with G-d. * The Rebbe interprets R' Eliezer's proof-text ("Gather My devout ones...") as applying not *only* to the Generation of the Desert in general, but encompassing *even the Spies* who were initially excluded by the Mishnah's statement. The power of the covenant overrides their sin in the ultimate reckoning. 4. **The Power of the Covenant (Brit):** The Rebbe elaborates on the nature of a covenant using an analogy: It's like two deep lovers who make a pact, fearing their love might otherwise fade. The covenant creates an unbreakable, essential bond, making them like "one flesh." Even if one party later acts terribly, in a way that logically should break the love, the *covenant* ensures the underlying bond and love remain intact eternally. 5. **Application:** G-d made such a covenant with Israel at Sinai. Even though the Spies' sin was horrific and seemed to sever the relationship, the underlying covenantal bond remained. Their punishment ("Shechita") atoned for the sin, and the eternal covenant ensured their ultimate connection and share in Olam Haba. **The Practical Takeaway (Hora'ah) (Section יא)** As always, the Rebbe derives a powerful, practical lesson from this deep analysis: 1. **How to View Every Jew:** We must look at every single Jew, no matter how far they may seem from Torah observance, even if they appear (G-d forbid) to be acting like the Spies by rejecting the "Promised Land" of Torah and Mitzvot – we must view them through the lens of their *true, essential reality*. 2. **Their True Reality:** Every Jew is inherently "a sapling of My planting, the work of My hands, in whom I take pride" (Isaiah 60:21). Every Jew has an intrinsic share in the World to Come ("All Israel has a share..."). Every Jew is bound to G-d by that unbreakable covenant made at Sinai. 3. **Our Responsibility:** Our job is not to judge based on outward appearances but to *engage* with every Jew, recognizing their inherent holiness and potential. We must work to help them *reveal* this inner truth in their actual, day-to-day lives. 4. **The Ripple Effect:** When we adopt this perspective and act upon it, treating every Jew with love and focusing on their inner good, it has a profound effect. It reveals G-d's presence in the world. The nations themselves will come to see and acknowledge G-d's special relationship with His people ("...that You, G-d, are in the midst of this people... eye to eye... Your love has not ceased..."). 5. **Hastening Redemption:** This positive interaction, where the inherent goodness of Israel is revealed and recognized even by the nations, leads to a state where the nations actively help the Jewish people ("Kings will be your foster-fathers, their princesses your nursing mothers" - Isaiah 49:23), even before the final redemption. This entire process accelerates the coming of Mashiach (the Messiah). 6. **The Ultimate Goal:** Mashiach will ultimately perfect the entire world, bringing all humanity to serve G-d together in unity, as the prophet Zephaniah (3:9) foretells: "For then I will turn to the peoples a pure language, that they may all call upon the Name of G-d, to serve Him with one consent (literally, 'one shoulder')." **In Summary:** The Rebbe takes a seemingly straightforward question about Moshe's argumentation (why focus on reputation over lives?) and uses it to unlock profound ideas: * Rashi's silence guides us to find a deeper meaning in the text. * The word "Vayishchatem" reveals that G-d's harshest decrees can have a purifying, elevating purpose ("Shechita") connected to eternal life. * Moshe understood this, so his argument focused on the *Chillul Hashem* (desecration of G-d's Name) that the decree would cause among nations who wouldn't grasp its deeper meaning, especially when enacted "in the desert" seemingly breaking G-d's oath. * This understanding confirms that the Generation of the Desert, and even the Spies themselves, ultimately retain their connection to G-d and their share in the World to Come, thanks to the unbreakable covenant made at Sinai. * The practical lesson is to view every Jew through the lens of their inherent holiness and unbreakable bond with G-d, and to actively work to reveal that goodness, thereby hastening the final Redemption for all humanity.