Chasidut · Izhbitz
Mei HaShiloach, Volume I, Numbers, Sh'lach/מי השלוח·
אוַיְדַבֵּר ה׳ אֶל מֹשֶׁה לֵּאמֹר שְׁלַח לְךָ אֲנָשִׁים. אִיתָא בַּזוה"ק (במדבר קנ"ט.) תְּלַת עָלְמִין אִית לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, עָלְמָא דְּגָנִיז בְּגַוֵּיהּ וְלֹא אִתְיְדַע כְּלָל, וְעָלְמָא דְּאִתְיְדַע בֵּהּ תָּמִיד, וְעָלְמָא דְּאִתְיְדַע וְלֹא אִתְיְדַע. וְהָעִנְיָן בָּזֶה כִּי יֵשׁ שֶׁאֵין תְּפִלָּה מוֹעִיל לוֹ כְּלָל וְזֶה נִקְרָא עָלְמָא דְּלֹא אִתְיְדַע כְּלָל, הַיְינוּ שֶׁנֶּגֶד הָאָדָם הַזֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא מְסַלֵּק כְּבוֹדוֹ לְעֵילָא. וְעָלְמָא דְּאִתְיְדַע בֵּיהּ תָּמִיד, הוּא נֶגֶד הָאָדָם שֶׁהַשֵּׁם יִתְבָּרַךְ הוּא תָּמִיד בְּעֶזְרוֹ וּמְסַיְּעוֹ אַף בְּלֹא תְּפִלָּה וְלֹא יִצְטָרֵךְ לִתְפִלָּה. עָלְמָא דְּאִתְיְדַע וְלֹא אִתְיְדַע, הוּא נֶגֶד אָדָם שֶׁאֵין לוֹ סִיַּעְתָּא בְּלֹא תְּפִלָּה אַךְ עַל יְדֵי תְּפִלָּה הוּא נַעֲנֶה, וְלָאָדָם הַזֶּה יָבֹא בַּלֵּב רָצוֹן לִתְפִלָּה, כִּי לְאֵלּוּ הַשְּׁנַיִם הָרִאשׁוֹנִים לֹא יָבֹא שׁוּם רָצוֹן בַּלֵּב לְהִתְפַּלֵּל, וְכֵן הוּא הָעִנְיָן כִּי הַהוֹלֵךְ בְּסִיַּעְתָּא לֹא יִצְטָרֵךְ לִתְפִלָּה וּמִי שֶׁלֹּא יוֹעִיל לוֹ תְּפִלָּה גַּם כֵּן לֹא יָבֹא לוֹ בַּלֵּב שׁוּם רָצוֹן לִתְפִלָּה, אַךְ הָאָדָם כַּאֲשֶׁר לֹא יָבֹא לוֹ רָצוֹן לִתְפִלָּה צָרִיךְ לְהָבִין מִפְּנֵי מָה אֵין בּוֹ רָצוֹן, אִם הוּא מִפְּנֵי שֶׁלֹּא יוֹעִיל לוֹ אוֹ מִפְּנֵי שֶׁאֵין צָרִיךְ, וּכְמוֹ כֵן הָעִנְיָן בַּמְרַגְּלִים, וְהַמְרַגְּלִים לֹא הָיָה מוֹעִיל לָהֶם שׁוּם תְּפִלָּה לְפִיכָךְ לֹא בָּא בְּלִבָּם רְצוֹן תְּפִלָּה, וְכָלֵב הָיָה צָרִיךְ לִתְפִלָּה לְפִיכָךְ נִשְׁתַּטֵּחַ עַל קִבְרֵי אֲבוֹתָיו וְהִתְפַּלֵּל, וִיהוֹשֻׁעַ לֹא הָיָה צָרִיךְ לִתְפִלָּה כִּי הָלַךְ בְּסִיַּעְתָּא מֵה׳ כְּמוֹ שֶׁכָּתוּב בַּזוה"ק (במדבר קנ"ח:) כִּי מֹשֶׁה בֵּרְכוֹ בְּסִיַּעְתָּא עִילָּאָה, לְפִיכָךְ לֹא הָיָה צָרִיךְ לִתְפִלָּה [שֶׁבָּזֶה הַפָּרָשָׁה נִכְלָל כָּל עִנְיְנֵי תְּפִלָּה, כִּי מִי שֶׁצָּרִיךְ רַחֲמִים גְּדוֹלִים שׁוֹלֵחַ הַשֵּׁם יִתְבָּרַךְ בְּלֵב הַצַּדִּיק וּמַנְהִיג הַדּוֹר לְבָרְכוֹ וּלְהִתְפַּלֵּל עָלָיו וְזֶה הָיָה יְהוֹשֻׁעַ שֶׁמֹּשֶׁה רַבֵּנוּ בֵּרְכוֹ וְהִתְפַּלֵּל עָלָיו, וְכָלֵב לֹא הָיָה צָרִיךְ לִתְפִלַּת מֹשֶׁה לָכֵן לֹא בָּא בְּלֵב מֹשֶׁה רַבֵּינוּ לְהִתְפַּלֵּל עָלָיו וְרַק בְּעַצְמוֹ הִתְפַּלֵּל, וְלַמְרַגְּלִים לֹא הוֹעִיל תְּפִלָּה לָכֵן לֹא בָּא בְּלֵב מֹשֶׁה רַבֵּינוּ לְהִתְפַּלֵּל עֲלֵיהֶם, וְצַדִּיק הַדּוֹר צָרִיךְ לָזֶה מְבִינוּת גָּדוֹל לְהָבִין מִפְּנֵי מָה לֹא בָּא רָצוֹן בְּלִבּוֹ לְהִתְפַּלֵּל, אִם מֵחֲמַת שֶׁאֵינוֹ נִצְרָךְ לוֹ תְּפִלָּה אוֹ מֵחֲמַת שֶׁלֹּא יוֹעִיל לוֹ תְּפִלָּה. תַּשְׁלוּם.].
1“And God spoke to Moses saying, send people .…” (Bamidbar, 13:1-2)It is said in the holy Zohar (Bamidbar, 159a), “The Holy One, blessed be He, has three worlds—the world that is hidden within Him and is not known at all, the world that is always known, and the world that is known and not known.” For one kind of person prayer is of no benefit, and this is called the world that is not known at all. For this one, God withdraws His glory above. The world that is always known corresponds to a person who God always helps even if he does not pray, so he has no use for prayer. The world that is known and not known corresponds to a person who God does not help without prayer, yet if he prays he is answered. This one will have the desire to pray, yet the first two will not have any desire to pray. Both the person who prayer does not help anyway, and the person who is helped without prayer, will not find any desire in their hearts to pray.When a man finds that he has no desire to pray he needs to understand why. Is it because it will not help him, or because he does not need it? It was similar with the spies, for no prayer would have benefited the spies. Therefore they had no will in their hearts to pray. The exception was Calev, who had a need for prayer (the world that is known and not known), and that is why he alone went to Hevron to throw himself down on the graves of the patriarchs in prayer. Yehoshua did not need to pray because wherever he went he was helped by God, as it says in the holy Zohar (Bamidbar, 158b), “Moses blessed him with supernal assistance,” therefore he didn’t need to pray.28, for whosoever needs great mercies, God sends to the heart of the tsaddik or righteous leader of the generation to bless him and pray for him. Thus with Yehoshua, our teacher Moshe blessed him and prayed for him. Calev didn’t need Moshe’s prayer, and therefore the desire to pray for him didn’t enter Moshe’s heart. Prayer would not have helped the spies, so he did not have the desire to pray for them either. The righteous leader of the generation [Tsaddik haDor] needs a great depth of understanding to know why the desire to pray for some would not enter his heart, whether it is because he is helped without prayer or because prayer would not help anyway. Tashlum.
בוַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ. הִנֵּה אוֹת יוֹ"ד רוֹמֵז לִתְמִימוּת כִּי הִיא נְקֻדָּה קְטַנָּה, וְעַל יְדֵי זֶה הוֹסִיף לוֹ הַיּוֹ"ד כִּי אִיתָא בַּגְּמָרָא [קדושין נ"ח:] הָאוֹמֵר לַחֲבֵרוֹ צֵא וְקַדֵּשׁ לִי אִשָּׁה וְהָלַךְ וְקִדְּשָׁהּ לְעַצְמוֹ מְקֻדֶּשֶׁת לַשֵּׁנִי וְאָמַר הַגְּמָרָא עַל זֶה אֶלָּא שֶׁנָּהַג בּוֹ מִנְהַג רַמָּאוּת, וְכֵן הָיָה נִרְאֶה גַּם כָּאן בִּיהוֹשֻׁעַ כִּי מֹשֶׁה שָׁלַח אוֹתוֹ לָתוּר אֶת אֶרֶץ יִשְׂרָאֵל וּלְבַסּוֹף נִסְתַּיֵּם הַדָּבָר שֶׁלְּעַצְמוֹ תָּר אוֹתָהּ וְהָיָה נִרְאֶה שֶׁהֲלִיכָתוֹ לֹא הָיָה בִּתְמִימוּת, לָכֵן הוֹסִיף לוֹ אוֹת יוֹ"ד שֶׁמּוֹרָה עָלָיו שֶׁהוּא תָּמִים בְּכָל מַעֲשָׂיו, וְזֶה שֶׁתַּרְגּוּם יוֹנָתָן בֶּן עֻזִּיאֵל וְכַד חָמֵי מֹשֶׁה עַנְוְתָנוּתוֹ דְּהוֹשֵׁעַ קְרָא לְהוֹשֵׁעַ בַּר נוּן יְהוֹשֻׁעַ.
2“… and Moshe called Hoshea bin Nun Yehoshua.” (Bamidbar, 13:16)The letter yud hints at straightforwardness, for its form is a small dot. This is why Moshe added the yud to his name, as it says in the Gemara (Kiddushin, 58b), “If one says to his friend, go [be my representative] and betroth this woman for me, and the friend goes and betroths her for himself, she is betrothed to the friend.” The Gemara adds to this that he had acted deceitfully. Thus it seemed also with Yehoshua for Moshe had asked him to investigate the land (so Moshe could enter it, i.e., become “betrothed” to it), and in the end he scouted it out just for himself. Therefore it seems that his excursion was not at all straightforward, so the yud was added to his name signifying that he was indeed straightforward in all his actions. This is further seen in the Aramaic translation of Yonatan ben Uziel, “when Moshe saw the humility of Hoshea, he called Hoshea bin Nun Yehoshua.”
גוַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל הָאָרֶץ כוּ׳ אֶפֶס כִּי עַז הָעָם. לֶהֱיוֹת כִּי גִּנּוּ אֶת הָאָרֶץ בְּעֶשֶׂר דְּבָרִים שֶׁל גְּנוּת, כִּי הָיוּ עֲשָׂרָה מְרַגְּלִים וְכָל אֶחָד אָמַר דָּבָר אֶחָד וְשֵׁם כָּל אֶחָד מוֹרֶה עַל הַדָּבָר שֶׁאָמַר וְגִנָּה בָּהּ אֶת הָאָרֶץ, וְהַמֵּבִין יָבִין.
3“And they told him and they said we went to the land … [we can do] nothing, for the people are strong .…” (Bamidbar, 13:27–28)They derided the land with ten statements of derision, for there were ten spies and each one said one. The name of each spy teaches of the statement he said to deride the land, and the one who understands will understand.29 Rabba, 16:7; Midrash Tanchuma, Shlach 6; also the Gemara in Sotah, 34b, says, “Rabbi Yitzchak said, we have a tradition from our forefathers that the spies were called according to their actions. We only know how to explain one of them, “Satur ben Michael,” satur that he contradicted (satar) the acts of God. [That he made God his enemy, Rashi.] “Michael” that he made God lowly (mach). [Weak, Rashi.] Rabbi Yochanan said, we can also say Nachbi be Vafsi, “Nachbi” that he hid [hechbi] his words [and did not say things as they really were, Rashi], vafsi that he stepped over [pisea] the attributes of God [skipped over them, not saying when they were, Rashi.].” The Holy Isbitser is saying that the work of the “one who understands” would be similarly to match each name of the spies with each one of the statements of derision of the land. In my small understanding, this would be something like “Palti ben Rafu said, ‘the people are strong’ for he felt weak [Raf] before them, and sought refuge [miflat]. See Midrash Tanchuma (Ha’azinu 7), where R. Moshe Hadarshan explains all of these names in this fashion.
דוַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת. אִיתָא בַּגְּמָ' (מנחות נ"ט.) יֵשׁ טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה שֶׁמֶן וְלֹא לְבוֹנָה וּלְבוֹנָה וְלֹא שֶׁמֶן. שֶׁמֶן מוֹרֶה עַל תִּפְאֶרֶת לוֹ מִן הָאָדָם, הַיְינוּ שֶׁיִּהְיֶה הָאָדָם צַדִּיק וְטָהוֹר בְּעוֹמֶק לִבּוֹ וְיִהְיֶה כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ [לעיל ח"א פ' וישב ד"ה ויהי ער], וּלְבוֹנָה מוֹרָה עַל תִּפְאֶרֶת לְעוֹשֶׂיהָ הַיְינוּ שֶׁיִּהְיֶה תִּפְאֶרֶת לָאָדָם הָעוֹשֶׂה לְעֵינֵי אָדָם, וְהִנֵּה הָאָדָם צָרִיךְ לִרְאוֹת שֶׁכָּל מַעֲשָׂיו יִהְיוּ תִּפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם, אַךְ לִפְעָמִים נִמְצָא עֵת לַעֲשׂוֹת לַה' שֶׁאֵין הָאָדָם צָרִיךְ לְהַשְׁגִּיחַ עַל תִּפְאֶרֶת לְעוֹשֶׂיהָ רַק שֶׁיִּהְיֶה כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם, כְּמוֹ שֶׁכָּתוּב (תהלים קי"ט,קכ"ו) "עֵת לַעֲשׂוֹת לַה' הֵפֵרוּ תּוֹרָתֶךָ", וְלִפְעָמִים זֶה הוּא רְצוֹן הַש"י, וְגַם לִפְעָמִים יִמָּצֵא לְהֵיפֶךְ אַף כִּי כַּוָּנַת הָאָדָם הוּא לְשֵׁם שָׁמַיִם אָסוּר לַעֲשׂוֹת נֶגֶד הַתּוֹרָה, וְגַם הַמְקוֹשֵׁשׁ אַף שֶׁהָיְתָה כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם כִּדְאִיתָא בַּמִּדְרָשׁ [תרגום יונתן כאן] מִכָּל מָקוֹם נֶעֱנַשׁ, כִּי אֵין רְצוֹן הַש"י שֶׁהָאָדָם יַכְנִיס עַצְמוֹ בְּדָבָר כָּזֶה, רַק לִכְשֶׁיְּאוּנֶּה לְיָדוֹ דָּבָר שֶׁיֵּשׁ לָהּ תִּפְאֶרֶת מִן הָאָדָם, אֵין צָרִיךְ לְהַשְׁגִּיחַ עַל תִּפְאֶרֶת לְעוֹשֶׂיהָ וְלֹא לְהַכְנִיס עַצְמוֹ בָּזֶה לְכַתְּחִילָּה, כִּי לְכַתְּחִילָּה צָרִיךְ לִרְאוֹת שֶׁיִּמְצָא חֵן בְּעֵינֵי אֱלֹקִים וְאָדָם.
4“And the children of Israel were in the desert, and they found a man gathering wood on the day of the Sabbath .…” (Bamidbar, 15:32)It is written in the Mishna (Menachot, Ch. 5), “there are offerings that need oil and frankincense, or oil without frankincense, or frankincense without oil.” Oil teaches of (an action) “bringing honor from the community [Pirkei Avot, Ch. 2.1],” in other words, that a man should strive to be righteous and pure (hence oil) to the depths of his heart, and should have intentions for the sake of Heaven. Frankincense teaches of “bringing honor to he who does it,” that is, that the action should serve to adorn the one who does it in the eyes of his surroundings. All actions should (ideally) bring honor to one’s self and honor to one’s surroundings. Yet sometimes we find it is “a time to do for God.” At this time one doesn’t have to make sure that the action brings himself honor, just that it is done for the sake of Heaven.This is as it is written (Tehilim, 119:126), “it is time to act for God, for they have made void Your Torah.”30 Sometimes this is God’s will. At other times the opposite is true, that even if his intentions are for the purest of goals, it is still forbidden to act against the Torah. Thus it is with the one who was gathering wood on Shabbat (sometimes identified as Tslofchad). Even though his intentions were for the sake of Heaven, he was nonetheless punished for it, for it was not God’s will that a man should enter himself into such a situation.31 Yet when someone falls into a situation (beyond his control) that would bring honor to his surroundings, he does not need to consider whether it will bring honor to himself. Still, it is improper to enter premeditatedly into such a situation. Rather, before acting he needs to see that the action will (Mishlei, 3:4), “bring favor and good understanding in the eyes of God and man.”
הוְעָשׂוּ לָהֶם צִיצִית. הָעִנְיָן שֶׁנִּסְמַךְ פָּרָשַׁת צִיצִית לְפָרָשַׁת הַמְקוֹשֵׁשׁ כִּי צִיצִית מְרַמְּזִין עַל יִרְאָה כְּמוֹ שֶׁכָּתוּב "וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם", וְשַׁבָּת מְרַמֵּז עַל גּוֹדֶל תַּקּוּפוּת כִּי מְרַמֵּז עַל יוֹם שֶׁכֻּלּוֹ שַׁבָּת שֶׁאָז יִסְתַּלְּקוּ כָּל הַיִּרְאוֹת כְּמַאֲמַר הַמִּדְרָשׁ [תורת כהנים בחוקותי פרשה ג',ג'] "אֲנִי אֲטַיֵּיל עִמָּכֶם בְּגַן עֵדֶן" וּמִצְוֹת בְּטֵילוֹת לֶעָתִיד לָבֹא [נדה ס"א:], וְהָיָה בְּדַעַת הַמְקוֹשֵׁשׁ כִּי בְּשַׁבָּת אֵין צָרִיךְ לְהִשְׁתַּמֵּשׁ בְּמִדַּת הַיִּרְאָה, וּבֶאֱמֶת עַתָּה קוֹדֶם הַבֵּרוּר צָרִיךְ לְהִשְׁתַּמֵּשׁ בְּיִרְאָה וּבִפְרָט לַעֲשׂוֹת מַעֲשֶׂה.
5“… and they shall make for themselves tsitsit .…” (Bamidbar, 15:38)Why is the section of tsitsit (ritual fringes) juxtaposed with the section of the one found gathering wood on Shabbat? Tsitstit teaches of the fear of God, as it is said, “and you shall see them and you shall remember all the mitzvot of God (which would inspire fear).” Shabbat teaches of tekifut (the strength of acting without deliberation),32. See note 61, Sefer Shemot. for it hints at “the day which is all Shabbat [the messianic era],” when all fear will be removed. As it says in the Midrash (Torat Cohanim Behukotai, 3:3), “I will walk with them in the garden of Eden and the mitzvot will be nullified in future [messianic] times” (Nidda, 61b). The wood gatherer understood that on Shabbat there is no need to use the attribute of fear. Yet now, before the final separation (before the messianic era) it is necessary to use the fear of God, and in particular on the level of action.
ווְעָשׂוּ לָהֶם צִיצִית. הָעִנְיָן שֶׁל צִיצִית הַנִּקְרָאִים גַּם כֵּן גְּדִילִים. צִיצִית מוֹרָה עַל יִרְאָה שֶׁלֹּא יִהְיֶה הָאָדָם חָכָם בְּעֵינָיו לַעֲבֹר עַל דִּבְרֵי תּוֹרָה אַף כְּחוּט הַשַּׂעֲרָה וְיִרְאֶה גַּם לִהְיוֹת נָקִי מֵעֵינֵי הָאָדָם. וּגְדִיל מוֹרֶה עַל תַּקּוּפוּת שֶׁלֹּא יֵרַךְ הָאָדָם מִפְּנֵי הַמְּקַטְרֵיגִים עָלָיו בְּשִׂנְאָה וְיִהְיֶה תַּקִּיף בְּדַעְתּוֹ נֶגְדָּם.
6“… and they shall make for themselves tsitsit .…” (Bamidbar, 15:38) Tsitsit are also called gdelim, or tassels. Tsitsit teaches of the fear of God, that one should not find it clever in his eyes to transgress the Torah even to a hairsbreadth, and to be careful to appear clean to others. G’dil or tassel teaches of strengths (g’dil is similar to gedol, meaning great), that one should not become weak before those accusing him with hate, and remain strong in his resolve against them.
זבְּהַסִּדְרָה הַזֹּאת נִמְצָא שִׁשָּׁה עִנְיָנִים וְהֵם נֶגֶד שִׁשָּׁה דְּבָרִים שֶׁאָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּסֵפֶר תְּהִלִּים [י"ט,ח']. "תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ", הִיא נֶגֶד פָּרָשַׁת נְסָכִים כִּי פָּרָשַׁת הַנְּסָכִים נִתַּן לָהֶם לְהַחֲיוֹת וּלְהָשִׁיב נַפְשָׁם אַחַר מַעֲשֵׂה הַמְרַגְּלִים, לְפִיכָךְ נִתַּן לָהֶם פָּרָשַׁת נְסָכִים שֶׁרוֹמֵז עַל שִׂמְחָה כִּפְתִיחַת רַבִּי תַּנְחוּמָא [שלח י"ד] "לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ" וְרָמַז לָהֶם כִּי שִׂמְּחוּ אֶת הַש"י בַּמַּעֲשֶׂה הַזֹּאת. וְזֶה נִתַּן לָהֶם אַחַר שֶׁסָּבְרוּ שֶׁחָטְאוּ עַד עֹמֶק חִיּוּתָם וְזֶה כַּוָּונוֹת הַמִּדְרָשׁ (במדבר רבה פרשה ט"ז,ד') נָכְרִים הָיוּ הַמְרַגְּלִים, כִּי שֹׁרֶשׁ עִנְיַן גּוֹי הוּא כַּעַס וְזֹאת הַמִּדָּה אֵין לָהּ שׁוּם חֵלֶק בְּיִשְׂרָאֵל. וְעַל זֶה נֶאֱמַר "תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ" הַיְנוּ שֶׁהֵשִׁיב אֶת נַפְשָׁם, כִּי בֶּאֱמֶת כִּוְּנוּ לִרְצוֹן הַש"י, כִּי מַאֲמַר הַש"י (בראשית ט"ו,ט"ז) "וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה". וּבֶאֱמֶת הָיָה בִּיכָלְתָּם לְשַׁבֵּחַ אֶת הָאָרֶץ רַק שֶׁהָיָה לָהֶם בִּינָה בְּלִבָּם מֵאֵת ה' שֶׁבָּזֶה שֶׁגִּנּוּ אוֹתָהּ, כִּוְּנוּ לִרְצוֹן הַש"י וְנִתַּן לָהֶם פָּרָשַׁת נְסָכִים. וְזֶה נִקְרָא (שיר השירים ה',א') "שָׁתִיתִי יֵינִי", הַיְנוּ שֶׁשִּׂמְּחוּ אֶת ה' בְּמַה שֶּׁהָיוּ מַנִּיחִים אֶת עַצְמָם לִהְיוֹת מְנֻצָּחִים מֵהַש"י וְזֶה לֹא יוּכַל כִּי אִם יִשְׂרָאֵל. כִּי אֵין גּוֹי מֵבִיא נְסָכִים בְּלֹא זֶבַח רַק יִשְׂרָאֵל כִּדְאִיתָא בִּמְנָחוֹת [ע"ג:] לְפִי שֶׁאֵין נָכְרִי יָכוֹל לְהַסְכִּים לִהְיוֹת מְנֻצָּח מֵה' כַּמְבֹאָר. "עֵדוּת ה' נֶאֱמָנָה מַחְכִּימַת פֶּתִי". עֵדוּת הוּא דָּבָר בָּרוּר וְזֶה הוּא נֶגֶד יְהוֹשֻׁעַ כִּי בְּעוֹד שֶׁאֵין בָּרוּר לָאָדָם טַעֲמֵי הַמִּצְוֹת יוּכַל בְּקַל לְהִתְפַּתּוֹת לְכָל דָּבָר שֶׁיָּבֹא נִכְחוֹ. אַךְ כַּאֲשֶׁר נִגְלוּ לוֹ טַעֲמֵי הַמִּצְוֹת לֹא יוּכַל עוֹד לְהִתְפַּתּוֹת. וּלְפִי שֶׁיְּהוֹשֻׁעַ הָיָה לוֹ מִדּוֹת הַתְּמִימוּת כְּמוֹ שֶׁנִּתְבָּאֵר וְלָכֵן קָבַע אוֹתוֹ הַש"י בְּאֹהֶל מֹשֶׁה, כִּי מִמֹּשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם הָיָה מַנִּיחַ אֶת עַצְמוֹ לְהִתְפַּתּוֹת כִּי לֹא נִתְפַּתָּה רַק לְטוֹב, וְזֶה שֶׁנִּקְרָא שְׁמוֹ יְהוֹשֻׁעַ. "פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב", פִּקּוּדֵי ה' הַיְינוּ גְּזֵרוֹת וְאַזְהָרוֹת ה' אַף שֶׁנִּרְאִים כִּגְזֵרוֹת הֵם בָּעוֹמֶק מָלֵא רַחְמָנוּת וְאַהֲבָה וְזֶה נֶגֶד פָּרָשַׁת מְקוֹשֵׁשׁ, אַף כִּי בְּשַׁבָּת הִזְהִיר הַש"י כַּמָּה אַזְהָרוֹת וְנֶאֱמַר "מְחַלְלֶיהָ" וְכוּ׳, וְזֶה מִפְּנֵי שֶׁיֵּשׁ בְּשַׁבָּת טוֹבָה עֲמֻקָּה וְיָרֵא פֶּן לֹא יְקַבְּלוּ אוֹתָהּ בִּשְׁלֵמוּת, עַל זֶה הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא לְאַבֵּד הַטּוֹבָה רַק לְקַבְּלָהּ בִּשְׁלֵמוּת וּכְמוֹ שֶׁהָאָב יְאַיֵּם עַל בְּנוֹ מִפְּנֵי אַהֲבָתוֹ. "מִצְוַת ה' בָּרָה מְאִירַת עֵינָיִם". זֶה נֶגֶד פָּרָשַׁת צִיצִית כִּי צִיצִית מוֹרָה עַל יִרְאָה וְעַל יְדֵי יִרְאָה שֶׁיִּהְיֶה לָאָדָם עַל יְדֵי זֶה יָאִיר ה' אֶת עֵינָיו. וּכְמוֹ דְּאִיתָא בַּמִּדְרָשׁ [בגמ' מנחות מ"ג:] כָּל הַזָּהִיר בְּמִצְוַת צִיצִית זוֹכֶה וּמְקַבֵּל פְּנֵי הַשְּׁכִינָה. "יִרְאַת ה' טְהוֹרָה עוֹמֶדֶת לָעַד". הוּא נֶגֶד מִצְוַת חַלָּה וְהוּא שֶׁלֹּא יַנִּיחַ הָאָדָם מִלְּהַמְלִיךְ אֶת הַש"י עָלָיו אַף רֶגַע אֶחָד. וְאַף כִּי הִמְלִיךְ אֶת ה' בְּהַפְרִישׁוֹ מֵהַתְּבוּאָה תְּרוּמוֹת וּמַעַשְׂרוֹת, עִם כָּל זֶה כַּאֲשֶׁר יִרְצֶה לֵהָנוֹת וְלֶאֱכֹל מֵהַתְּבוּאָה צָרִיךְ לִהְיוֹת בְּיִרְאָה וּלְהַמְלִיךְ אֶת ה' וּלְהַפְרִישׁ חַלָּה. "מִשְׁפְּטֵי ה' אֱמֶת צָדְקוּ יַחְדָּו". הוּא נֶגֶד פָּרָשַׁת "וְכִי תִשְׁגּוּ", וְהוּא רוֹמֵז שֶׁאֵין שׁוּם סְתִירָה בְּמִצְוֹת ה' שֶׁיִּסְתְּרוּ זֶה אֶת זֶה כְּמַאֲמַר הַגְּמָרָא [הוריות י"ג.] אַף שֶׁבְּכָאן נֶאֱמַר פַּר לְעוֹלָה וְשָׂעִיר לְחַטָּאת וּבְפָרָשַׁת וַיִּקְרָא נֶאֱמַר פַּר לְחַטָּאת. וּכְמוֹ שֶׁתֵּרֵץ שָׁם הַגְּמָרָא כָּאן בַּעֲבוֹדָה זָרָה וְכָאן בִּשְׁאָר מִצְוֹת וְאֵין שׁוּם סְתִירָה.
7In this week’s Torah portion we find six subsections, corresponding to the six sayings in Tehilim 19. “The Torah of God is perfect, restoring the soul” corresponds to the section about the wine offerings (see Bamidbar, 15:7). God gave Israel the commandment of the wine offering after the event of the spies in order to revive them and restore their soul. The section of wine offerings hints at joy, as Rabbi Tanchuma said (Midrash Tanchuma Shlach, 14, referring to the juxtaposition of the discussion of taking challah from bread and the wine offering), “go eat your bread in joy” (Kohollet, 9:7). That is to say, the offerings would bring God joy. God gave them these mitzvot after they believed that they had sinned down to the depth of their very lives. This is the intention of the Midrash (Bamidbar Rabba, Shlach, 16:4), “the spies were Gentiles” (figuratively), for the root of the Gentile is anger, and this characteristic has no place in Israel.For this it is said, “the Torah of God is perfect, restoring the soul.” Truly they intended to fulfill God’s will, according to the saying of God (Bereshit, 15:16),” and the fourth generation will come here again.”33 It was in their power to praise the land, yet God sent them the understanding that they should deride it. Thus even in the derision their intention was to fulfill God’s will, and in response He commanded them concerning the wine offerings. This is called (Shir haShirim, 5:1), “I have drunk my wine,” in other words, they gave God joy in that they let themselves be conquered by God, and this can only be done by Israel. The other nations could not bring a wine offering without an animal offering; only Israel could do this, as it is said in Menachot (73b), since the Gentile cannot agree to be vanquished by God, as is explained.The next saying in Tehilim 19 is “the testimony of God is faithful, making the simple wise.” A testimony is something clear, and this corresponds to Yehoshua, for as long as the reasons behind the mitzvot are not clear one may be easily tempted into anything that confronts him. Yet when the meaning of the mitzvot are clear he may no longer be tempted. We find that Yehoshua’s attribute was honesty or naivete, so therefore God placed him in Moshe’s tent. Under the influence of Moshe Rabeynu, he let himself be tempted only from the good, this is why his name is Yehoshua [meaning God will save (protect) you].Tehilim 19 continues, “the statutes of God are straightforward, gladdening the heart.” “The statutes or charges of God”—in other words harsh decrees or Divine warnings, though they seem difficult, severe, at their depth they are filled with mercy and love. This corresponds to the passage about the one who was found gathering wood on Shabbat. Even though the warnings about Shabbat are voiced harshly, as in “he who desecrates it will surely die …”, this is only because Shabbat contains the deepest good and He feared we might not completely receive it. Therefore the Holy One, blessed be He, warned not to miss the good, yet rather accept it in all its completeness, as a father who strongly reprimands his son out of his love.“The mitzvot of God are clear, illuminating the eyes” corresponds to the passage of tsitsit. Tsitsit teaches of the fear of God, and by means of the fear that comes to man, God illuminates his eyes. As it says (Menachot, 43b), “all who are careful regarding the commandment of tsitsit will merit to receive the countenance of the Shechina [Divine Presence].”“The fear of God is pure, standing forever” corresponds to the commandment of taking challa (the tithe from the dough). A man should not refrain from crowning God King over him even for a second. Even though we make God King by separating tithes from the produce, nonetheless when he wants to enjoy it and eat the produce it needs to be with the fear of God, thereby establishing God’s sovereignty through taking the challa from the dough.“The judgments of God are true, altogether righteous” corresponds to the section (15:22), “and if you have erred.” This hints at the complete absence of contradictions in God’s mitzvot. This is as it is written the Gemara (Horaiot, 13a), “even though it says here [15:24] ‘a bullock for an ascent offering,’ whereas in Parshat Vayikra it says, ‘a bullock for a sin offering,’” the Gemara resolves the seeming contradiction. Here it refers to erring in idolatry, and here it refers to erring in all other mitzvot. Then there is no contradiction.