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Parsha Perspectives

by RABBI LEIBY BURNHAM

ויהס כלב את העם אל משה ויאמר עלה נעלה וירשנו אתה כי יכול נוכל לה

Caleb silenced the people toward Moses and said, “We shall surely ascend and conquer it, for we can surely do it!” (Numbers, 13:30)

In this week’s portion, Shelach, we read about the meraglim (the scouts, or spies) that the Jews sent forth to investigate the land of Israel before they would enter it. The meraglim came back and gave a negative report, causing the Jews to lose spirit, and even suggest that they should return to Egypt. One of the main complaints lodged by the scouts was the presence of giants, which the spies claimed to be unconquerable. Of the twelve scouts sent out, two remained faithful to Israel, describing the land in glowing terms, and telling the people that they could surely prevail over the giants.

Soon the people began attacking Moses, claiming that by bringing the Jews to Israel, he was leading the whole people to its death. In verse 13:30, Calev, one of the faithful spies tells the people, “aloh na’aleh viyarashnu osu,” – “we shall surely go up and inherit it (Israel).” In his comments on the statement “we shall surely go up“, Rashi says that Calev told the people that even if Moses would tell the people to go up to the heavens, they should begin making ladders, for they would be successful.

This comment seems bizarre, as ladders cannot possibly be used to ascend the heavens. Flying to heaven isn’t either possible – even in today’s technologically advanced society – as heaven has no geographical location. Why, then, would Calev choose this message to rally the people to follow Moses?

Rabbi Moshe Feinstein, one of the 20th century’s greatest leaders of American Jewry, offers the following insight. In life, he explains, when we have a task or mission to accomplish, our responsibility is to get started, not to think about whether we can complete the task or not. As the Mishnah states in Ethics of Our Fathers, “You are not responsible to finish the job, yet you are not free to desist from it.” Our job is to start the task, to put our best effort into it. G-d will then decide whether or not we accomplish our goal.

The spies missed this point. They saw the giants in the Land of Israel and concluded that they would be unable to conquer them. They didn’t realize that the ultimate success of their mission was in G-d’s hand, Who eventually did cause the Jews to miraculously conquer the giants. Their job was to travel to Israel and demonstrate their faith that G-d would complete the conquest.

Calev chose a clearly impossible means for reaching heaven as a way of demonstrating the importance of getting started on G-d’s mission – even when we lack adequate means for achieving the goal.

This message should serve as a guide in our own spiritual life. How often do we pass up on significant spiritual opportunities simply because we think we could never reach the lofty plane we aspire to? Calev teaches us that we have to start building the ladders and let G-d take care of getting us to heaven!!!

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. RIGHTING OLD WRONGS

“You shall strengthen yourselves and take from the fruit of the Land. The days were the season the first ripe grapes…When they came to Nachal Eshkol, they cut from there a vine with a cluster of grapes, which two men carried on a frame, and of the pomegranates and of the figs.” 13:20-23

Grapes, Pomegranates…Figs – “How does one set aside Bikkurim fruits? A person descends to his field and sees a fig that ripened, a cluster (of grapes) that ripened, a pomegranate that ripened; he ties a string around it and he says, ‘these are Bikkurim.’” – Mishnah, Tractate Bikkurim 3:1

In the name of the Arizal (Rabbi Isaac Luria, 1534-1572) it is said that the mitzvah of Bikkurim (offering the first fruits in the Temple) is a form of rectifying the sin of the Spies. They spoke negatively about the Land, so we must take extra measures to show our appreciation for it by offering the Bikkurim. This explains why the Bikkurim are only brought from the Seven Species for which the Land of Israel was praised in the verse. Perhaps, the reason why the above-quoted Mishnah, when explaining the mitzvah, only mentions the fig, grape, and pomegranate, since that’s what the Spies brought back to slander the Land.

2. NO RIGHT TO FIGHT

“Moses related these words to the Children of Israel and the people mourned exceedingly. When they got up early in the morning, they began climbing toward the top of the mountain declaring, ‘We are now ready! We shall go forward to the place that G-d described. We (admit that) we were mistaken’… The Amalekites and Canaanites who lived on that mountain swooped down, and defeated them, pursuing them with crushing force all the way to Chormah.” 14:39-45

We were mistaken – When we said that it would be better for us to return to Egypt. – Rashi

We were mistaken – They recognized that they had lacked sufficient dedication and were now prepared to risk their lives to ascend to Israel. The problem was that now they no longer had Moses on their side, or the Holy Ark (to protect them). – He’Emek Davar

Pursuing them with crushing force – The Amalekites and Canaanites were so strong that no two soldiers stuck together any longer. Instead, they scattered in all directions. – Ksav V’kaballah

The people realized that they lacked sufficient trust in the Almighty and wished to rectify that by rededicating themselves to the task. What they failed to appreciate is that, their dedication notwithstanding, they still needed the Almighty on their side and He no longer was prepared to go to battle on their behalf. They would remain in the desert until they perished, and He would assist their children instead, in conquering the Land of Israel. Choosing to rely on their own might, they nevertheless ascended the mountain and quickly discovered that without the Almighty’s assistance, their enemies were far too powerful to overcome.

3. GETTING CORNERING

“These shall be your Tzitzis, and you shall see them, you shall remember all of G-d’s commandments to observe them. You will then not stray after your heart and eyes, which have led you to immorality.” 15:39

You shall remember all of G-d’s commandments – The numerical value of the word “Tzitzis” is 600 (Tzaddi=90×2, Yud=10×2, Taf=400). Add another 8 for the eight strings [4x2,] and 5 for the five knots made on the eights strings, and the total is 613. – Rashi

This calculation of Rashi is not proof positive, since according to the Torah only one knot is mandatory. Rather, the Tzitzis, by their very presence, are designed to remind us of the commandments. Rashi was only demonstrating how the instructions offered by our sages on how to assemble them dovetailed with this objective. – Sifsei Chachomim

And you shall see them – The Tzitzis should always be seen so that they can remind us to observe the commandments. This is why we are exempt from wearing them at night when they can’t be seen, and it also explains why women are exempt from wearing Tzitzis, since they’re time-bound. – Rabbeinu Bachya

The Tzitzis are designed to remind us that a person must never let down his guard against the evil inclination. He must be aware that at all times his heart and eyes are potential entry zones for undesirable influences, and that if he is not vigilant, he’ll quickly be ensnared by them. To assume that since it’s so easy to be led astray there is no harm in doing so, or that it’s pointless to resist, is a terrible mistake. The Tzitzis surround us on all four corners and constantly remind us that self-control is well within our grasp.

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Partner Talk

WHEN THERE’S A WILL

by RABBI ELAZAR MEISELS

Dear Rabbi,

My study partner commented that I frequently say, “Be’ezrat Hashem” (with the assistance of G-d) or “Im Yirtza Hashem” (G-dwilling), and wondered whether it’s necessary to do so. Is there a source somewhere for this practice or is it just something that somehow has evolved over time?

Shaina W.

Shaina,

Sometimes it takes a person with a fresh perspective to stimulate us to reconsider our actions and ensure that they’re meaningful. After receiving your question, I began to pay closer attention to these words and noticed that this practice is not a recent one by any means. The terms “B’ratzon HaBorei” (by the will of G-d) and “Im Yirtzeh Hashem” (G-d-willing) are found in Halachic, Hashkafic, and Kabbalistic works dating back many hundreds of years.

It turns out that this widespread practice has some very good sources indeed. In Chovos HaLevovos (Duties of the Heart), (Shaar 10, Shaar Ahavas Hashem, Chapter 6), Rabbeinu Bachya discusses this practice and offers two very interesting rationales for it.

As we know, the first chapter of the Shema mentions the obligation to love the Almighty with all our heart, soul, and resources. As part of our obligation to love the Almighty, one should constantly make reference to His name in a laudatory fashion. He should seek ways to praise the Almighty when speaking to others, as this is a clear demonstration of his love for the Almighty. Of course, he must not utter the Name of Hashem in vain, or take false oaths in His Name, for this shows terrible disrespect to the Name of G-d, itself a grave prohibition.

Among the list of ideas Chovos HaLevovos offers for how to deepen our love for the Almighty is the following:

“One should always predicate his commitments to carry out a specific action with the words, ‘By the will of G-d,’ when sharing them with another. This is true even if he intends to do as he has spoken in just a short time (and the likelihood of being unable to do so is very minimal). There are two reasons for doing so. 1) He fears that death may be upon him and prevent him from keeping his commitment. 2) He isn’t quite sure that the Almighty has ordained that he be capable of doing as he intended.”

Essentially this is about two things: being scrupulously honest, and reminding oneself on a regular basis that, although we appear to be in control of our lives, in reality, the Almighty controls our destiny on a microcosmic level. If He hasn’t ordained for us to realize our plans, no amount of goodwill and commitment can change that fact.

Rabbi Isaiah Horowitz, known as The Shelah HaKodesh (Bamidbar Devarim – Derech Chaim, Tochachos Mussar, Behaalosechah) bases this practice upon the verse, “By the word of G-d they traveled, and by the word of G-d they encamped.” [Numbers 9:18]

He writes, “This verse hints to a worthwhile practice to mention the words ‘G-d-willing,’ or ‘With G-d’s assistance,’ whenever one carries out a specific action. For example, when one travels on the road he should say, ‘Behold I am embarking on a trip with the assistance of G-d, and I hope to stop over at the following place, with G-d’s help, if He will desire it to be so.’ Upon arriving there, he should once again offer thanks and praise to the Almighty and say, ‘Behold, with the help of the Almighty I have arrived…’ In doing so, the name of Hashem will always be on his lips in everything he does.”

According to The Shelah, the benefits of this practice are steady recollection of G-d’s presence, a state that can only enhance our relationship with Him.

Of course, if one isn’t careful and uses these disclaimers too often, conversations can grow tedious and un-enjoyable, and the words will lose their effect, too. It is a good idea to practice it in moderation, especially when speaking to someone who is unfamiliar with the lingo. Another idea is to use their English translations so that your listener understands that you’re not uttering some medieval incantation.

All the best,
Rabbi Elazar Meisels

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Soul Talk

In the Torah, the mitzvah of challah follows the episode of the meraglim (spies). The Sforno offers an insight into the relationship of these two topics. We learn that challah is different from other agricultural mitzvos in the sense that unlike other mitzvos — such as terumah, ma’aser, and peah, which are based in the field — the taking of challah is performed in the home. Thus, Sforno states, after the Jewish people’s sin of believing the meraglim, this mitzvah added the opportunity to increase kedushah (holiness) in our homes.

We may better understand the Sforno’s words by studying the basic difference between a mitzvah (commandment) and an aveirah (sin). A mitzvah — in which Hashem’s word is fulfilled — is an act of spiritual growth. Performing a mitzvah deepens a person’s relationship with Hashem. It is for this reason that the Tosefta (Ma’aser Sheini 5:14) tells us that tefillah (prayer) is more effective when one prays immediately after performing a mitzvah, for example, giving tzedakah (charity) before davening (praying); the relationship between Hashem and the person that is created by the mitzvah gives the prayer an added dimension of strength, for the closer someone is to G-d, the easier it is for him to receive G-d’s blessing. In contrast, disobeying Hashem’s word spiritually destroys a person and distances him from Hashem. It is of little wonder that the Mishnah in Pirkei Avos (4:2) tells us: מִצְוָה גוֹרֶרֶת מִצְוָה וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה , “one mitzvah pulls another mitzvah, while one aveirah pulls another aveirah”. The closer a person is to Hashem, the easier it is for him to continue living this more spiritual life. Conversely, someone who distances himself from Hashem is less connected to Hashem’s presence. In this state, it is almost natural that further sin will occur.

Thus, explains Rabbi Chaim Zaitchik, in accepting the spies’ report, the Jewish people had just committed one of the biggest sins in our history. The natural result of this disaster should be further distancing from Hashem. Without the conscious desire to perform teshuvah (repentance) and change, this would result in a continued spiritual slide, G-d forbid. Certainly, since the Jewish people had destroyed an aspect of their relationship with Hashem, they would no longer be able to receive Hashem’s direct gifts in the same degree as was previously possible.

However, G-d, in His great love for the Jewish people, did not wish for this to happen. Thus, He offered the Jewish people a new mitzvah, one that is performed with every bread — the staple of life — that is baked in the home. In this manner, the downward slide precipitated by a sin would not continue, for we were given a mitzvah that affects an area of our lives that is so basic and fundamental that we would invariably be constantly involved in it. Through this involvement, our homes would become places of spirituality, and thus be fit to receive Hashem’s continued blessing. The spiritual void — or distance from Hashem — would be filled, and, with teshuvah, the Jews would ultimately be able to return to their former level of relationship with Him.

(Interestingly, the Alter of Kelm cited this Sforno in a letter that he wrote to a person who was seeking guidance on how to achieve material success. By using our possessions for mitzvos, the Alter said in the name of Sforno, we are able to turn our home into a realm that invites Hashem’s proximity, and results in greater blessings from Hashem.)

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAS TABLE

The mitzvah of wearing tzitzis (15:37-38) is unique in two significant ways. Generally speaking, positive commandments are not conditional (e.g. we must listen to the Shofar on Rosh Hashanah, we must take the Four Species on Sukkos, and we must eat matzah on Passover). Negative commandments aren’t optional, either (e.g. the prohibitions against stealing, eating non-Kosher food, speaking slanderously, or eating on Yom Kippur are compulsory). The mitzvah of tzitzis, on the other hand, only applies if we intend to wear a four-cornered garment (though there is a Rabbinic enactment to acquire a four-cornered garment so that we fulfill this mitzvah). Furthermore, in describing how G-d related most mitzvos to Moshe, the Torah uses the term “vayidaber” (“And He spoke”) – a harsher term than “vayomer” (“And He said”), the term used when describing how G-d introduced the mitzvah of tzitzis.

א) Why would tzitzis be conditional?

ב) Why would it be conveyed by G-d in the softer expression of ”vayomer”?

The fact that Torah says that tzitzis is meant to remind us of all other mitzvos compounds the question. If tzitzis has such significance, why wouldn’t it be mandatory and conveyed in the usual stronger language?

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Parsha Summary

Moshe sends one scout from each shevet (tribe) to investigate the land of Canaan. He instructs them to prepare a report of Canaan’s strengths and weaknesses. The meraglim (scouts) return with samples of the unbelievably large fruits of the Land of Israel, and they report that the people who live there are equally gigantic.

They are pessimistic about the chances for victory against such opponents. The people are demoralized. Two of the spies, Yehoshua and Calev, try to convince the people that Hashem will vanquish their enemies, but these efforts fail. Hashem threatens to destroy the nation, and only Moshe’s fervent prayer for them averts disaster. However, the national lack of trust in Hashem is punished by a decree that Bnai Yisroel must spend 40 years in the midbar (desert). Only the new generation will be privileged to enter Canaan. The ten scouts who counseled a return to Egypt perish in a plague.

A group of people decide to remedy the sin of the nation and demonstrate their trust in Hashem by entering the Land of Israel by force. Moshe urges them not to be foolhardy; Hashem is not with them. However, they refuse to listen and are totally destroyed by the Canaanites.

Hashem teaches Moshe about nisachim (libations) which are to accompany the korbanos (sacrifices) and about the mitzvah of giving a portion of the baking dough, called challah, to the kohanim. Instructions are given for attaining forgiveness should the nation or an individual err regarding idolatry.

One man is found violating the Shabbos. He is warned of the consequences but refuses to listen. Hashem commands that he be put to death.

The mitzvah of putting tzitzis on the corners of a four-cornered garment is explained. The tzitzis will remind the wearer to be holy and serve Hashem always.

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