Posted on 07/22/22
The daughters of Tzelafchad approach Moshe with a bold request that they be eligible to inherit their father’s stake in the land, as he had no male heirs. Moshe presents their claim before G-d. “The daughters of Tzelafchad speak properly”, was the immediate response, and they were honored to be the catalyst for a ‘new’ portion in the Torah.
When introducing these ‘clever’ and ‘righteous’ women the Torah traces their lineage all the way back to their illustrious ancestor, Yosef. The Sifrei adds that this comes to teach us that their obvious love for the land was an inherited trait from Yosef, who also cherished the land, as evidenced in his instructions to be buried there.
A few verses earlier the Torah after listing the number of individuals that would soon merit to inherit the land, it points out that within this total number “there was no ‘man’ of those counted” in the first census, as they had all died out by now due to the consequence of the sin of the spies that called for all those who were twenty or older at that time to die before entering the land.
Rashi teaches in the name of the Tanchuma that the emphasis on, no ‘men’ surviving the effect of the sin of the spies, intimates that the ‘women’ however did remain alive. “The women were not included in the decree [enacted in the aftermath] of the spies, for they cherished the Land. The men said, “Let us appoint a leader and return to Egypt!”, whereas the women said, “Give us a portion.” Therefore, the passage of Tzelafchad’s daughters follows immediately after.”
Evidently, nearly forty years earlier this remarkable love for the land was not just exhibited by the daughters of Tzelafchad, but by every female member of the Jewish people who refused to succumb to the negative attitudes and influence of the spies.
But what does it really mean that these holy women were מחבבות את הארץ — cherished the land?
Was it merely a homestead they pined for, or did they truly fathom the spiritual qualities inherent within it?
Wasn’t it more an allegiance to the promise of G-d and an absolute trust and faith in Him that what awaited them was for their supreme benefit and pleasure?
Can one truly love the unknown?
Truth be told, the instinct to ‘cherish the land’ goes back to Avraham Avinu.
“Go forth from your land and from your birthplace and from your father’s house to the land that I will show you.”
Rashi, noting the emphasis on the destination remaining unknown, explains: He did not reveal the land to him immediately, in order לחבבה בעיניו — to make it dear in his eyes.
The Maharal explains that when something is not revealed immediately, the objective becomes more cherished, because he exerts much effort over a directive, he is yet unaware of... accepting it with love.
When one invests energy, time, and emotion towards a goal, even an undefined one, it inevitably generates connection and excitement.
But why is that so?
The Talmud states that a person prefers one measure from his own toil than nine measures of someone else’s efforts. (ב"מ לח.)
Rashi explains this is due to the fact שחביבה עליו על ידי שעמל בה — it is cherished because one toiled over it.
Perhaps the deeper understanding of this phenomenon is because every individual strives instinctively to discover oneself. There is no greater satisfaction and joy as experiencing and revealing one’s unique skills, character, and strengths.
Many people are shortsighted and define themselves within the realm of physical prowess and athleticism. Others with a broader vision might rejoice over their attaining skills within the realm of a profession or vocation. It is less about the profits than it is about one’s self-perception as accomplished.
The most beloved pursuit though is engaging in the efforts in refining ourselves in the process of fulfilling our divinely directed mission in life — promoting the Honor of Heaven.
It certainly begins on a bedrock of faith and trust that every challenge we face is part of a process that will develop our spiritual self towards achieving more perfection of our character.
The Talmud states that man’s body was formed from earth taken from Babylon, his head from the earth beneath the Altar, and the rest of his organs from the earth gathered from all the other lands. (סנהדרין לח.)
Although our physical being may find residence in any area scattered across the globe, but our essence, our soul, our very ‘being’, is rooted in the land of Israel, under the Altar which stood in the Temple itself.
That excursion in self-discovery may come to completion in our lifetime or as in the case of Yosef, after his demise. But we all eventually arrive.
In our journey through life, we will face many hurdles, each perfectly matched to each of our unique and special neshamos. If we perceive those challenges as a constant effort to refine ourselves towards the ultimate goal, we will cherish every minute, increasing our love for the objective with every accomplishment, both small or large, in that process.
Avraham Avinu embedded this instinct into our DNA. Many though detour on the path of life by fashioning shallow and false objectives of what defines ‘us’.
Avraham, Yosef, his ‘daughters’, and the womenfolk of our people, never lost site of the bullseye. They therefore cherished every moment in that process of searching and finding their promised ‘land’.
May we each thrill in that journey towards greatness.
באהבה,
צבי יהודה טייכמאן