Bearing in mind that that they brought Nesachim in the desert, why does the Torah insert the phrase "Ki Savo'u el Eretz Moshvoseichem"?
Rashi: To inform them that they will enter Eretz Yisrael. 1
Ramban (citing the Sifri): To teach us that the obligation to bring Nesachim together with a Korban Yachid 2 will only take effect once they enter Eretz Yisrael. 3
Hadar Zekenim (according to R. Akiva 4 in Zevachim 111a): To teach us that, even though Nesachim were brought even with a Korban Yachid in the desert, once they entered Eretz Yisrael, private Bamos 5 will become permitted, and Nesachim will apply to them as well.
Oznayim la'Torah: The Torah delibertely refers to the land as "Eretz Moshvoseichem" a,d not as 'Eretz Cana'an, in order to reinsure them that would inherit it and settle down there each man in his own territory, 6 and would no longer travel from place to place as they were currently about to do.
Refer to 15:2:2:2**.
According to others in the Sifri, they did not bring a Minchas Nesachim at all in the desert - even together with a Korban Tzibur. Refer to 15:3:1:1 and note and See Torah Temimah, note 2.
According to R. Yishmael, the Torah needs teach us this even in connection with a Bamas Tzibur. Refer to 15:3:1:1 and note.
Zevachim, 111a: "El Eretz Moshvoseichem" implies Bamos that apply in all one's dwelling-places, and not just to the single public Bamah. See Torah Temimah, note 1.
"Each man under his vine and under his fig-tree" - Melachom 1, 5:5.
Why does the Torah write here " ... asher Ani Nosein lachem", and in Pasuk 18 (in connection with Chalah) " ... asher Ani Meivi eschem"?
Oznayim la'Torah: Bearing in mind that the Parshah of Chalah was taught to them before the spies returned 1 (when they were destined to inherit the land without fighting), and that of the Nesachim, after they returned, 2 "asher Ani Meivi eschem" implies without fighting, and "asher Ani Nosein lachem", that they must take it, but that they would have to fight for it.
Why does the Torah add the clause "asher Ani Nosein lachem" in connection with the Nesachim, with Chalah and with the Omer (in Emor Vayikra, 23:10), but in connection with Orlah, in Kedoshim Vayikra, 19:23) "Ki Savo'u el ha'Aretz" (S'tam)?
Oznayim la'Torah: Because, with regard to positive Mitzvos connected with the land, Hashem remin ds us that he in His capacity as Master of the land, he is demanding of us what is rightfully His. Whereas when it comes to issuing prohibitions, it is unnecesaary to do so, since it is common knowledge that what He is forbidding is harmful to the Neshamah.
Why did Hashem insert the Mitzvah of Minchas Nesachim here?
Ramban: Having promised the children that they would enter Eretz Yisrael, He reassured them that nothing would occur to prevent this from happening by teaching them Mitzvos connected with Eretz Yisrael.
Seforno: Until the sin of the Eigel, they were able to bring Korbanos without a Minchah and Nesachim; 1 From the Eigel and onwards, it became necessary to bring a Korban Nesachim together with the Olas Tamid 2 - which was a Korban Tzibur ? for the Korban to attain the level of 'Re'ach Nicho'ach'. And from the sin of the Meraglim and onwards, even a Korban Yachid required a Minchas Nesachim to validate it.
Seforno: Like Hevel, No'ach and Avraham, and at Har Sinai (Sh'mos 24:5).
The Ramban cites the source for the Minchas Nesachim of the Olas Tamid as "ve'Nesech Revi'is ha'Hin Yayin" in Tetzaveh Sh'mos, 29:40, which is written before the Chet ha'Eigel. The Seforno must hold like Rashi, that the Torah does no necessarily follow the chronological order. However, the only place Rashi says this is in Bamidbar 9:1, where everyone agrees, since it is blatant (PF).
QUESTIONS ON RASHI
Rashi writes that the Torah informs us that [the next generation] will enter Eretz Yisrael. But it already wrote, in 14:31 that Hashem would bring their children to the land?
Da'as Zekenim, Hadar Zekenim and Rosh: When the people heard the decree, they thought that if they sin again at the end of forty years, Hashem will issue another decree, and that consequently, they will never enter Eretz Yisrael. Hashem therefore needed to reassure them that this would not happen.
