Parshat Shelach & Shabbat M’vorchim Tamuz
This Shabbat we bentch Rosh Chodesh Tamuz, which will be on Thursday and Friday, June 26 and 27. In our fixed calendar, Sivan always has 30 days; hence Rosh Chodesh Tamuz is always two days. Tamuz itself has 29 days.
Our Hebrew months alternate between 30 and 29 days, as follows: Tishrei – 30, Marcheshvan – 29 (but 30 days in so-called shaleim, or full, years), Kislev – 30 (but 29 days in chaseir, or deficient, years), Tevet – 29, Shevat – 30, Adar – 29 (but when there are two Adars, the first has 30 days and the second has 29), Nissan – 30, Iyar – 29, Sivan – 30, Tamuz – 29, (Menachem) Av – 30, and Elul – 29.
When our calendar will be determined once again by Sanhedrin each month, any month can have 29 or 30 days.
Now let’s take a look into Parshat Shelach. With 119 pesukim, Shelach ranks 21st of the 54 sedras. The ranking drops to 27th place counting words or letters due to relatively shorter pesukim. Yet it rises in rank in the Book of Bamidar’s 10 sedras because other sedras have even shorter pesukim.
When it comes to mitzvot, Shelach has three: the mitzvah to take challah from our dough and give it to a kohen (today, when we are all considered tamei, we burn a token amount as challah from dough); the mitzvah of tzitzit; and the prohibition of following the negative temptations of our eyes and hearts. This lav (negative commandment) is counted as one of the six mitzvot that are temidi’ot – constant, 24/7 obligations.
As to the number of mitzvot, there are 25 sedras with fewer mitzvot than Shelach and 26 with more. In fact, three is the median number of mitzvot per sedra in the Torah. Terumah and Chukat also have three mitzvot each. The average number of mitzvot per sedra is 613 divided by 54, which comes out to 11.3 mitzvot per sedra. However, 17 sedras – that’s almost one third – contain no mitzvot.
The breakdown of our sedra is relatively simple. It consists of three perakim, numbered 13-15, in Bamidbar. The first two, of 33 and 45 pesukim respectively – that’s 78 of Shelach’s 119 pesukim (just about two-thirds of the sedra) – consist of the whole story of the Meraglim (spies).
The third perek, with 41 pesukim, contains a series of mitzvot – the three mentioned above plus two other mitzvah themes that are counted elsewhere but very relevant here in Parshat Shelach.
In this vein, allow me to introduce some categories of mitzvot. The first is what I’ll call “Stand-Alone Mitzvot” (SAM). An example would be the mitzvah of the prohibition of shaatnez. A pasuk states the issur (prohibition) of wearing garments of wool and linen combined. That’s it. No story – just the prohibition. Next there are “Contextual Mitzvot” (CM). For example, the mitzvah of brit milah is presented to us in the context of the story of Hashem’s making a covenant with Avraham and his descendants (that’s us!). Korban Pesach, matzah, maror, and Haggadah all are found in the context of the Torah’s telling us about the night of the Exodus.
And then there are “Juxtapositional Mitzvot” (JM). These are mitzvot that look like SAMs, but follow a significant story which becomes a background for the mitzvot and provides us with a significant perspective or insight.
Case in point: Immediately after the 78 pesukim about cheit ha’Meraglim (the sin of the spies) and the devastating decree on the adult male population to die out in the Midbar rather than go into Eretz Yisrael, we find the mitzvah of accompanying korbanot with nesachim – wine of libation. The Torah basically repeats this mitzvah here, having previously commanded it in Sefer Vayikra. With this mitzvah, the new generation is promised that Hashem will actually allow them into the Land denied to their fathers; allow them to offer korbanot to Hashem in the Land, in the Mikdash, and that their offerings will be a rei’ach nicho’ach, a pleasing aroma, to G-d. What a comforting, consoling massage following such devastating events. The mitzvah is introduced with the words “Ki tavo’u…” – When you will come into the Land.
This is followed by the mitzvah of challah. It is introduced with the word “B’vo’achem… – With your coming to the Land.” A further comforting message (in addition to a command) that Bnei Yisrael will indeed come to the Land and fulfill mitzvot there, not only in the Mikdash, but in our homes as well.
Then the Torah repeats – significant, because it has already been presented and is here juxtaposed to the story of the meraglim – the different types of Korban Chatat (sin offerings). Again, we see a message offering food for thought. One type of Chatat is brought for the community as a whole – by its leaders who lead the people astray. Another type is for the individual violator. Which type of sin was cheit ha’Meraglim? Communal? For sure. And maybe for each and every individual who chose to follow the 10 meraglim and refused to go to the Land, rather than rally to the call of Kalev (and Yehoshua) of “Alo na’aleh” – if this is what Hashem wants, then we will succeed. So let’s go.
Thirty-three years ago, Torah Tidbits was first published for Shabbat Parshat Shelach. Then and countless times since, I have pointed out in various ways that cheit ha’Meraglim has continued throughout the generations to this very day. It wasn’t just Dor HaMidbar (the Wilderness Generation) that faced the vital choice of committing to going to Eretz Yisrael in fulfillment of ratzon Hashem (G-d’s will) – or deciding that they wanted to return to Egypt, stay in the Midbar, or become complacent living in Chutz LaAretz; it is every Jew in every generation.
The sedra continues with the Mekosheish Eitzim, the wood-gatherer who desecrated Shabbat and was executed for it. Perhaps it is found at this point in the Torah to illustrate a sin committed by an individual and accountability thereof.
This brings us to the final portion of the sedra: the third passage of the Shema. The mitzvah of tzitzit which is contained there joins challah in illustrating mitzvot dealing with food and clothing, highlighting the everyday aspects of Torah and mitzvot. A special message for that original generation… and for all of us.
Shabbat Shalom and Chodesh Tov.
