Pour Us

When we think of Parshas Shelach, we tend to think of the story of the Meraglim, which the Parsha begins with. At the same time, there are a number of Pessukim at the end of the Sedra which speak about a variety of other topics. Because we know that the Torah placed each Passuk with intent, we can therefore assume that any time two topics are found near each other there is a reason. With this in mind, let us examine the Mitzvos given directly after the Chet HaMeraglim.

Each time an animal was brought as a Korban, the owner also had to include a certain amount of flour as a Mincha, and a prescribed volume of wine for the Nesachim. The most succulent Korban was not compelte without these additional components, and The Torah tells us that this was the way in which to ensure that the Korban would bring a “Reach Nichoach L’Hashem”. It is these Halachos, with the specific amounts of flour and wine for each type of Korban, that are discussed in the Pessukim immediately following the Chet HaMeraglim and its aftermath.

The connection between these Halachos and the Meraglim is not immediately clear, leading one to wonder why the Torah places these seemingly unrelated Halachos right after the seminal events discussed in the first half of the Parsha?

There is a short comment from Rashi that may help us begin to find the answer. The Torah introduces the Halachos of the Menachos and NEsachim with the following words: “Daber El Bnei Yisroel V’amarta Alehem Ki Savou El Eretz Moshvosechem Asher Ani Nosen Lachem.” Rashi, on thisPassuk, writes four words: “Biser Lahem Sheyichnasu L’Aretz”, with these words Hashem informed them that they would enter Eretz Yisroel. While he does not expand on these words, it appears that Rashi is basing his Pshat on a number of Divrei Chazal that speak about these words.

As we know, the most impactful result of the Chet HaMeraglim was that Bnei Yisroel, poised to enter Eretz Yisroel within a few days, was told that they would wander the desert for the next forty years. The Passuk earlier in the Parsha speaks about Klal Yisroel’s reaction to this news: “Vayisablu Ha’Am Meod”, there was a great sense of mourning among Klal Yisroel. The Medrash in Eliyahu Rabba tells us that Hakadosh Baruch Hu, seeing the reaction of Klal Yisroel, asked Moshe to be Menachem them, to ease their pain. When Moshe asked how he should accomplish this, Hashem gave him this Mitzvah.

It seems then that Rashi is explaining why the Torah placed these Pessukim, about Menachos and Nesachim, after the Chet HaMeraglim. Because these Halachos apply only in Eretz Yisroel, nd by giving Bnei Yisroel this Tzivuy Moshe was telling them that though their journey in the Midbar would be prolonged, they would indeed enter Eretz Yisroel, at which time they would keep this Mitzvah. It can we be understood that this would help calm Bnei Yisroel to a certain degree, as they would begin to realize that their punishment would be only temporary.

This approach does however lead us to another question. If, as the Medrash relates, the purpose of giving this Tzivuy at this specific juncture was to calm Bnei Yisroel by telling them a Mitzvah that would only be done in Eretz Yisroel, why did the Torah choose these Halachos? Although the Mitzvos of Menachos and Nesachim would not be relevant until they entered Eretz Yisroel, these are not classic examples of Mitzvos Hateluyos B’Aretz. There are other Mitzvos, such as Terumos U’Ma’asros, that are connected to the land itself—wouldn’t these Mitzvos be more apt Tzivuyim for them role of “Biser Lahem Sheyichnasu L’Aretz”? This question is made a little stronger if we look at the next section of the Parsha. Following the series of Pessukim that discuss the Menachos and Nesachim, the Torah gives the Mitzvah of Challah, which is a form of Terumah and is therefore only done “B’Achalchem M’Lechem HaAretz,”. This Mitzvah is proceeded by the words “Bivoachem El HaAretz Asher Ani Mevi Eschem Shama”, which are similar to the Passuk used to introduce the Halachos of Menachos and Nesachim, with one an important difference. With regard to Challah the Torah uses the word “Bivoachem”, which refers to entering the land, to teach us that this Mitzvah begins immediately upon entering Eretz Yisroel. Other Mitzvos, such as Menachos and Nesachim, were only Noheg later, when Klal Yisroel was finally settled in the land after the years of Kivush and Yishuv, but Challah applied right away.

Would not then Challah, a Mitzvah which was Noheg as soon as we entered Eretz Yisroel, be a better choice to calm Klal Yisroel with the approach of Biser Lahem Sheyichnasu L’Aretz? Why then does the Torah first speak about Menachos and Nesachim, which were not Noheg until later on?

The truth is that there is another connection between these Halachos of Korbanos and the Chet HaMeraglim, identified by the Sforno. He explains that prior to Chet HaEgel there was no need for Korbanos to be accompanied by Menachos and Nesachim, the animal alone sufficed. After the Chet HaEgel, the Mitzvah of Menachos and Nesachim was added to Korbanos Tzibur, but it was only after the Chet of the Meraglim that these additional offerings were required for a Korban Yachid. This is therefore a natural location for the Halachos of Menachos and Nesachim as they apply to the Korban Yachid as they only became required following the Chet Hameraglim.

While the historical context provided by the Sforno certainly helps us understand why the Torah placed these two Parshios next to one another, a new set of questions arise. First, we must understand why the Chet HaMeraglim had this affect—why did the Mitzvos of Menachos and Nesachim, which at that point applied only to Korbanos Tzibbur, now become a part of the Korban Yachid as well? And, even if we can explain how they are related, why did the Halachos pertaining to Korbanos only become applicable not only after they had entered Eretz Yisroel, but after Kivush and Yishuv as well? If the Menachos and Nesachim were a Kapparah of some sort for the Chet HaMeraglim, why did those Halachos not apply straightaway?

Although there are two separate Mitzvos, the Mincha made of flour and the of the Nesachim of wine, it appears that the Nischei Yayin are the focal point. The Rambam, for example, refers to the Soles and Yayin collectively as “Nesachim”, and even when speaking of only the Soles portion, calls it the Minchas Nesachim. It would therefore seem that the Mincha is only brought because of the Nesachim. Perhaps then if we can appreciate the connection between the Chet Hameraglim and the Nisachei Yayin we will be better equipped to understand our other questions as well.

The Meshech Chachma, at various points in his Pirsuh, discusses the significance of wine in Yiddishkeit. As we know, there are many times that wine is used as part of our Avodas Hayom, such as Kiddush and Havdala, indicating that there is some sort of connotation or import ot this drink. R’ Meir Simcha therefore explains that wine signifies the separation between Yisroel and the nations of the world. Haman himself was sensitive to this, correctly pointing out to Achashverosh that a Jew would spill out a cup of wine were the king to so much as touch it. Indeed, wine is the only substance that this Halacha applies to, not any other type of food or drink. Similarly, the Medrash in Eicha says that even though other nations have been expelled from their lands, they do not experience true Galus because they are able to integrate with their new host countries, whereas Yidden cannot—because we cannot drink their wine. This is why there is a Halaha of Kiddush, but especially Havdala, Al HaYayin—because these are times when we speak of the separation between Am Yisroel and the Umos Haolam, a reality that is signified by the wine itself.

We see then that any time wine is mentioned or used, there is a connotation of separation between Bnei Yisroel and the nations of the world. It follows, then, that the same is true of the Nischei Yayin—the fact that Yayin was spilled on the Mizbeach as part of the Avodas HaKorban must in some way signify the separation between us and our neighbors. Indeed, this Mitzvah is limited to Bnei Yisroel—a non-Jew who brings a Korban is not allowed to include Nesachim; the Avodah of Yayin is reserved for Bnei Yisroel.

When the Meraglim returned from Eretz Canann, they delivered a dire message: “Lo Nuchal L’Alos El Ha’Am Ki Chazak Hu Mimenu.” Based on the fortifications they saw, and the strength exhibited by its inhabitants, they believed that it would be impossible for Bnei Yisroel to conquer the land. When Bnei Yisroel heard this, they reacted with fear and consternation—how could they be expected to approach Eretz Yisroel and face certain death at the hands of its inhabitants? In doing so, however, they made a cardinal error.

We know that there are two Hanhagos of Hakadosh Baruch Hu in the world: Teva and Nissim. The nations of the world are relegated to the world of Teva—their lives are governed by the natural order of things. In that world, a nation such as ours would indeed be unable to conquer a land such as Eretz Canann. Klal Yisroel, however, is not limited to the world of Nissim, we can be Zoche to a Hanhaga of L’Malah Min HaTeva. When Hakadosh Baruch Hu employs this Hanhaga, there are no limits to what we may achieve, and no feat too difficult for us to accomplish. It seems then, that by reacting to the words of the Meraglim in the way that they did, Bnei Yisroel made the mistake of thinking that we were like every other nation of the world, subject to the limitations of Teva. Had they understood that we, as Klal Yisroel, are different—that we can enter the boundless world of Nissim—perhaps they would have responded differently to the Dibas HaAretz presented by the Meraglim.

Given this reality, perhaps we can understand the connection between the Chet HaMeraglim and the Nesachim in the context of not only the Sforno’s Pshat, but the Medrashim we mentioned earlier as well.

After Bnei Yisroel was told that they would be punished for their reaction to the Dibas HaAretz with a prolonged Galus in the Midbar, they were despondent. Why though was this the case? They were clearly told that they, or their children, would enter the land after forty years in the Midbar. While this is a long period of time, they must always have understood that they would eventually reach Artzenu Hakedosha. Why then were they so upset, and why did Hashem send Moshe to tell them about the Nisachim at this time?

Perhaps Bnei Yisroel was concerned: they had made the mistake of thinking that they were subject to Teva and maybe now they would be treated as such. Although they were guaranteed to enter Eretz Yisroel, they may have been thought that they would have to battle for it without the protection of Nissim. It was in response to this fear that the Mitzvah of Nisachim was given.

Hashem told Moshe to give Bnei Yisroel the Mitzvah of Nischei Yayin as they pertain to a Korban Yachid, but only following the Kivush and Yishuv of Eretz Yisroel. The message to Klal Yisroel was that after the experience of Kivush Eretz Yisroel, which was to be accompanied by open and glorious Nissim, the difference between us and the Umos HaOlam would be so clear and perceived that each Korban would be accompanied by wine, itself a symbol of our distinction. Each time a member of Klal Yisroel was to bring a Korban, in an effort to grow closer to Hashem, he would include an element of Yayin, celebrating the distinction between us and the Umos HaOlam.

The connection between the Meraglim and Nisachim, and the placement of these Pessukim at exactly this point are thus clear: the Nisachim served to reassure Klal Yisroel, informing them that they were still the Am HaNivchar, still treated as such and still welcome in the world of Nissim.

We too must never lose sight of this reality, and can remind ourselves of it each time we used Yayin as part of our Avodas Hashem: our status as members of the Am Hanivchar comes with much responsibility, but it affords us opportunity as well. We are not bound by the ties of Teva—if we highlight and celebrate how different we are from the Umnos HaOlam, then as a nation and as individuals we can achieve greatness and success well beyond our natural means.