English translation — שלח א

A.

In this week's Torah portion, it is told about the sin of the spies,

their slander against the land¹,

and among the matters of slander that they said was — "And there²

we saw the giants, the sons of Anak, from the giants, and we were in our eyes as grasshoppers, and so we were in their eyes."

Rashi stands on the word "the giants" and explains: giants from the offspring of Shemchazai and Azael who fell from the heavens in the generation of Enosh.

Learn commentators³,

that Rashi explains the difficulty of the double language "Nefilim" in the verse

(—“the Nefilim ..

from the Nefilim")⁴,

Rashi explains,

that the two times "Nefilim" each of them has a different meaning: the first "Nefilim" means — "giants"

(as Rashi translates in parshas Bereishis⁵

that "Nefilim" — "in the Hebrew language it is a term for giants"),

and the second time — "

(sons of Anak)

from the Nefilim" — is "from the language of falling that they fell from heaven",

and the simple meaning in the verse is,

that they saw the giants who descended "from those who fell from heaven who are Shemchazai and Azael".

One must however understand

(in addition to the difficulty in their commentary,

as below section 3)

: what is the practical difference in

the plain meaning of the verse to know

(a)

that the fallen ones who fell from heaven were called Shemchazai and Azael,

and

(b)

that their fall was "in the days of the generation of Enosh"⁶?

Even more is the wonder: by the verse "the fallen ones were in the land"

(in the verse of Genesis⁵)

one does not find that Rashi should make known the names of the fallen ones — it is perplexing: since that in the place of the narrative of the event

(in the verse of Genesis)

Rashi did not find it necessary to bring the names of the "fallen ones" — specifically in our parshah,

where the matter of the fallen ones is mentioned only incidentally,

does Rashi need to let know their names⁷?

One must explain: Regarding the names of the "Nephilim" who fell from heaven, we find in Chazal two opinions: In Maseches Yoma<sup>8</sup>

it is said "the incident of Uza and Azael"

(and so it is brought in many places in the Midrashim<sup>9</sup>)

; but Targum Yonasan<sup>10</sup>

says "Shemchazai and Uziel"

(and likewise in Maseches Niddah<sup>11</sup>

: Sichon and Og sons of the brother of

Shemchazai.

And in Rashi there: that he came from Shemchazai and Azael<sup>12</sup>)

and so it is brought in additional places<sup>13</sup>.

— Why does Rashi specifically choose the opinion "Shemchazai and Azael",

and not "Uza and Azael"<sup>14</sup>?

B.

In addition to Rashi's addition here regarding the names of the Nephilim — in the very interpretation of the word "Nephilim" there is apparently a change in Rashi:

Here in our parshah Rashi says "who fell from the heavens",

but not on the verse<sup>5</sup>

"the Nephilim were in the land" Rashi translates<sup>5</sup>

"because they fell and caused the world to fall",

that the meaning of "fell"

(simply)

is<sup>16</sup>,

that they were lost from the world

(like "caused the world to fall" in Rashi immediately afterwards).

who say,

that Rashi's intention there is "fell from the world<sup>18</sup>

meaning from the upper world which is heaven",

just as Rashi translates here in our parshah "who fell from the heavens".

But at first glance it is doubtful whether one can say this explanation,

since there is no

A hint even in the language of Rashi,

And on the contrary,

As above,

Rashi says both in one phrase "that they fell and caused the world to fall"¹⁹].

Is very perplexing: why is Rashi here changing from his commentary in Parshat Bereishit and saying a new commentary "that they fell from heaven"?

(And in particular — according to the second interpretation in Rashi there<sup>15</sup>

on the words "men of name" — "men of desolation who desolated the world")].

Even more: the change in Rashi from "fallen ones",

makes a change not only in the manner of their falling

(whether they fell from the world,

or they fell from the heavens)

— but also in the essence of "the fallen ones":

According to Rashi in Bereishis,

the "Nefilim" were human beings

(and angels and heaven — who mentioned them)

who "fell and caused the world to fall" through their sins.

And similarly Rashi explains

(in his first and primary commentary<sup>21</sup>)

the words

(in parshas Bereishis there<sup>22</sup>),

"sons of G-d" — not angels<sup>23</sup>

but "sons of the princes and judges".

But not according to Rashi in our parshah — "who fell from the heavens" — the Nephilim were angels.

It is most perplexing,

why does Rashi introduce a new interpretation of "Nephilim"?

3.

And one must say the explanation in all this:

The question in the verse that Rashi comes to answer,

is not

(so)

the repetition in the verse "the Nephilim ..

from the Nephilim"

— because first of all,

is the duplication of the word "Nephilim" in itself not any

(horror)

novelty,

we find several times that the Torah repeats a language for the sake of added emphasis²⁴

"righteous son of a righteous man",

which comes to underscore the greatness of the righteousness of

The son,

And likewise in our matter,

Then by saying "Nephilim

(giants)..

from the Nephilim" comes an extra emphasis in this,

and consequently — in the intimidation of Jews

(and therefore there is no need to say that the two times "Nephilim" are different from each other — have different meanings)],

And in addition to this,

If the difficulty is due to the repetition of "Nephilim",

Rashi would have needed to copy

(in the opening words)

also

(and on the contrary — primarily)

the words "from the Nephilim",

which are the duplication —

Only the question

(from Rashi)

is: In the earlier verses it is told how the spies described the strength of the inhabitants of the land — "But the people is strong, etc., and the cities are fortified, etc., and also the children of the giant we saw there"²⁶.

The question arises: What did the spies here

(by "and they brought forth an evil report of the land")

add new relative to their earlier words "and also the children of the giant we saw there"²⁷

(except for adding the description "Nephilim")²⁸?

Rashi explains,

that "Nephilim" means "the giants from the offspring of Shemchazai and Azael who fell from heaven",

with which it is understood how the spies here added

Not an entirely new matter: That they are entirely not of the type even of the "giants" which they had previously mentioned

(And regarding them they had learned in Parshat Bereishit,

"The Nephilim were in the land"<sup>29</sup>)

i.e.

People whose intimidation is only that they are great and tall in stature,

giants — but here are meant "Nephilim"

(giants as above,

but)

who descended from angels,

"who fell from heaven".

And that is also the reason why the spies said this specifically here,

at "and they brought out an evil report of the land" — because the matter is connected with the novelty that occurred in the time between their previous words and these words:

The Torah relates,

that when the spies finished their words about the strength of the inhabitants of the land,

then afterwards there was the "ויהס כלב את העם גו׳ ויאמר עלה נעלה וירשנו אותה כי יכול נוכל לה"³⁰,

and as Rashi explains,

that Caleb silenced,

refuted the claim of the spies

(that "עז העם גו׳"),

saying that Moses had demonstrated very great miracles,

completely above nature

("והלא קרע לנו את הים והוריד לנו את המן והגיז לנו את השליו"),

and therefore "עלה נעלה,

אפילו בשמים והוא אומר עשו סולמות ועלו שם נצליח בכל דבריו"³¹.

To this the spies answered "לא נוכל לעלות אל העם כי חזק הוא ממנו"³²,

and as Rashi explains "כביכול כלפי מעלה אמרו".

For if "ממנו" means only the Jews,

then it is not at all an answer to what Caleb had demonstrated,

that the Almighty can make miracles to help Jews.

One must therefore explain³³,

that with this they meant "כלפי מעלה".

But with this alone the spies could not content themselves,

because after all how can it be laid to rest among Jews

(who saw all these miracles)

that there can be a reality of "strong is he from us"

Therefore the spies added new matters — "and they brought out an evil report of the land, etc." — which give as it were a place for a reality of "strong is he...

(towards Above)?

towards Above"³⁴.

And this is what the spies added "ושם ראינו את הנפילים etc.": they did not mean their strength from their physical height

(but giants)

— because,

of course simply,

physical height has no relevance against "maaleh"³⁵

— but a special strength and power

What is meant by the word "Nefilim": "giants from the offspring of Shemchazai and Azael who fell from heaven",

that they were not simply "giants",

but they descended

(from angels "who fell)

from heaven",

and therefore they have the power to rebel against heaven etc.

5.

By "a child of five for Scripture," this is however still not clear —

(a)

that an angel should rebel against the Holy One, blessed be He³⁶,

(b)

that an angel could even have some power to carry out his rebellion against the Most High*³⁶.

— Therefore Rashi adds that "

(they fell from the heavens)

in the days of the generation of Enosh",

with which both the above matters are guarded:

a)

About the generation of Enosh the verse says³⁷

"Then began to call upon the name of the Lord",

and as Rashi explains it "to call the names of people ..

in the name of the Holy One, blessed be He, to make it an idol" — it is understandable,

that also the fall of the angels from heaven in that generation is connected with a rebellion against God.

b)

Since the Nephilim originate from the angels "who fell from heaven in the days of the generation of Enosh",

they were therefore not destroyed by the flood³⁸.

That

is

even though that the

The waters of the flood were through the windows of heaven were opened³⁹,

rain from heaven⁴⁰,

scalding⁴¹

and "He blotted out all existence"⁴²,

it did not, however, erase the offspring of the Nephilim,

and this demonstrates,

that their strength is to such an extent,

that even a punishment from heaven the Almighty wanted that it should have no dominion over them⁴³

6.

Based on this one will also understand why Rashi brings the names of the Nephilim — "Shemchazai and Azael" — because this emphasizes even more their strong "power" to rebel against God:

By the Nephilim in Parshas Bereishis<sup>5</sup>

the verse says "men of renown",

and Rashi explains on this "those who were named by names ..

who were named after their destruction that they were wiped out and weakened",

meaning that in the names of the Nephilim is hinted a matter that is connected to their essence.

And likewise in our matter,

that the names "Shemchazai and Azael" hint at their content — and Rashi does not need to explain in what this consists,

because this is the simple explanation of the names:

"Shamchazai" consists of two words — "Shem Chazai",

i.e.

that

when one looks

(Chazai)

at him one sees desolation

("Shem" is from the term "desolation",

and as Rashi explains

(in his second commentary)

on "men of renown" — "men of desolation who desolated the

world")

And the name "Azael",

is in addition to this that the name as it is indicates the strength of this angel

(Azael,

from the term "az" [strong]),

it also recalls the name "Azazel"

(which was already learned in Parshat Acharei⁴⁴),

which Rashi translates as "a strong and hard mountain, a high cliff",

that this is not mere strength,

but from a place "strong and hard",

which is a place of desolation — not from the settled area.

The names of the two angels show that their essence is strength and to bring desolation and destruction of the world to ruin the earth⁴⁵

(opposite of the covenant with Noah afterwards and the will of the Holy One, blessed be He,

that there should be settlement of the world).

7.

According to the above, the continuation of Rashi's commentary on the subsequent words in the verse will be sweetened "

(And there we saw the giants etc.)

And we were in our eyes as grasshoppers, and so we were in their eyes":

"And so we were in their eyes" Rashi explains "We heard them saying to each other ants<sup>46</sup>

there are in the vineyards like men",

and then Rashi quotes the word "giant" and explains "who darken the sun with their stature".

It is not understood: a)

Why does Rashi need to seek an explanation for the expression "giant" at all?

b)

If it is necessary — why does Rashi not say it earlier<sup>47</sup>,

in the verse<sup>48</sup>

"And also the offspring of the giant we saw there"?

c)

Why does Rashi explain the word "giant" after his explanation of "And so we were in their eyes" — contrary to their order in the verse<sup>49</sup>

("Children of the giant ..

And we were in our eyes ..

And so we were in their eyes")?

So the explanation in this is:

When it speaks about ordinary giants,

tall people,

it is not relevant that people of average height should appear to them as "ants

(there are in vineyards)

Because the height value of a giant⁵⁰

relative to an ordinary person

(whose height is three cubits⁵¹)

is entirely not comparable to that between people and ants.

And therefore,

specifically after Rashi explains "I heard them saying to each other ants etc.",

he must say that here the meaning of "giant" is — "those who darken the sun with their stature".

And this corresponds with the distinction explained above between the two verses:

The first time when they said "and also the children of the giant we saw there" they meant ordinary giants; specifically here,

where it speaks about "Nephilim ..

who fell from the heavens",

they are such giants "who darken the sun with their stature"⁵²,

therefore "we were in our eyes as grasshoppers, and so we were in their eyes".

Ch.

from the wine of Torah in Rashi's commentary this:

The addition of Rashi — that with "and there we saw the Nephilim, etc." the spies meant the angels "who fell from heaven" — is consistent with the content of the argument of the spies as it is explained in the inner dimensions of the Torah.

It is known the explanation of the Alter Rebbe⁵³

regarding the sin of the spies,

that their reasoning — not wanting to enter the Land of Israel — consisted in this,

that they wanted to remain in the desert because there one is free from the troubles of matters of livelihood

(and in general — from involvement in the physicality of the world),

so that one could devote oneself entirely to spiritual service.

But not so when entering the Land of Israel,

an inhabited land⁵⁴,

where the order of "six years you shall sow your field, etc."⁵⁵ begins,

this will tear them away from spiritual service.

And the root of the error was their assumption,

that spirituality and physicality

must be in contradiction to each other; one cannot be occupied with physical matters and simultaneously be attached to spirituality.

And this is what the spies said "a land that devours its inhabitants" — that if one "settles down",

one enters into the matters of the land,

one becomes "devoured", sunken into the troubles of the matters of the land,

"devours its inhabitants".

Based on this is understood the continuation of the matter

(that they said)

"And there we saw the giants etc." — and Rashi explains that this means "from the sons of Shemchazai and Azael who fell from heaven in the days of the generation of Enosh": as is related at length in Chazal⁵⁶,

is that initially they came down with an intention for the sake of heaven,

only they could not withstand the materialism and trials of this world and fell from their level etc.

Not looking at their great virtue being in supernal worlds,

is that in their descent below they not only could not maintain their previous level,

but on the contrary,

this caused in them a fall from their level.

And likewise — the spies argued — is regarding Bnei Yisrael: although in the desert they stood on a very high level,

detached from worldly matters

(similar to angels),

but the entry into Eretz Yisrael will cause in them a fall from their level.

9.

To this Yehoshua and Calev answered⁵⁷

: "If Hashem desires us and He will bring

Us to this land etc. Do not fear the people of the land, for they are our bread etc. and G-d is with us"<sup>58</sup>

Although regarding angels, when descending below into the physical world they become נפילים

(fall from their level)

— but Jews are different<sup>59</sup>,

because by Jews is "G-d desires us",

the Most-High's desire and delight is in the Jews and in their service

(below).

And therefore Jews have incomparably higher powers than angels.

The soul of Jews is "literally a part of G-d above"<sup>60</sup>,

Israel and the Holy One, blessed be He, are entirely one, as it were,

and therefore by Jews exists the power of the Holy One, blessed be He, to connect two opposites,

physical and spiritual together,

by strengthening<sup>61</sup>

the spirit

(and the form that is in the physical itself).

So that,

a Jew can,

in addition to being bound to spirituality also when he finds himself in the physical world,

accomplish even more,

he can work over the physical world itself and from it make a dwelling place for Him, blessed be He.

And this is what Joshua and Caleb said: "If the Lord delights in us, He will bring us into that land,"

that since "the Lord delights in us," Jews have nothing to fear from the people of the land,

and moreover — "for they are our bread": not only will it not be that "the land devours its inhabitants,"

but on the contrary, "they are our bread" — the

(people of the)

land,

Jews will refine and purify it,

become a master over the land and transform it — make from it a dwelling place for Him, blessed be He.

(From the talk of Shabbos Parshas Shlach 5742)