Click to print/View in PDF
Parsha Perspectives by Ozer Alport
“They brought forth to the Children of Israel an evil report on the Land that they had spied out, saying, ‘The Land through which we have passed to spy it out is a land that devours its inhabitants.’”
The episode of the sin of the spies is one of the most tragic in Jewish history. The entire nation was in the wilderness, poised to enter and conquer the promised land of Israel, only to have it all taken away from them because they believed the negative report of the spies. The Gemora (Sanhedrin 104b) cryptically explains that the spies sinned by preceding their mouths to their eyes - reporting facts which they didn’t actually see. How is this to be understood, and what lesson can we take from it?
Rabbi Moshe Shapiro explains that in any encounter, a person is able to see or find what he is looking for. Even before he fully takes in and evaluates the new situation, he will likely already have rendered a judgement. He will then proceed to find evidence to support his conclusion.
Rabbi Yechezkel Levenstein explains that the primary sin of the spies was their character trait of נרגנות. This refers to a person who is constantly full of complaints, having nothing positive to say about anything. Since the spies had already decided that they didn’t want to live in Israel, they interpreted everything they saw through a negative lens and returned with a report shaped by their bias.
The importance of how we view a situation and interpret events is illustrated by the following story. In the early 1950s, a large shoe company with stores across North America wanted to make more money by expanding to new markets. They sent two salesmen to Africa to explore the prospects of opening branches throughout the large and untapped continent.
Less than a week had passed when the first agent sent back a disappointing telegram. He wrote, “I’m coming home at once. No money can be made here. Nobody even wears shoes!” After receiving the bad news, the management felt that they had no choice but to explore other potential options for growing their business.
Just as they were preparing to send agents to scout out another distant region, they received an important lesson in the power of one’s perspective. More than a month after his partner had quickly despaired, the firm received a cable from the second salesman: “Ship 15,000 shoes immediately to fill my five stores. Africa is a land filled with great opportunity – nobody has shoes, and everybody needs a pair!”
The Arizal teaches that each month is mystically associated with an idea that we are supposed to rectify during that month. He writes that our mission in the month of Tammuz is to rectify the concept of ראיי'ה – how we view things. Not coincidentally, Parshas Shelach is read just before this month begins, and it revolves around the story of the spies, which, as our sages explain, led to the eventual destruction of the Holy Temple-the mourning period for which begins in Tammuz. The spies sinned by seeking out the bad in every encounter. We would do well to learn from their mistakes and adopt a perspective of seeking out the good in every life situation. return to top
Ozer Alport can be reached at ozer@partnersintorah.org
or send their email addresses to parsha@partnersintorah.org for a free e-subscription
talking points - parshas Shelach
Rabbi Elazar Meisels
1. Choose Your Spies Wisely
“And Hashem spoke to Moshe, saying, ‘Send, for yourself men, and have them scout the Land of Canaan, which I am giving to Bnei Yisroel…’” 13:1,2
The obvious question is why Hashem would agree to send spies when He clearly wasn’t in favor of the idea. There are numerous explanations but one that stands out is an idea suggested by the mystics, which paints Moshe, and possibly the Jewish people, in a more favorable light. Moshe was not for sending the spies- he knew full well that it was a terrible idea- but he recognized that there was little he could do to prevent the people from acting upon their wishes. Hashem’s advice for Moshe was that he himself should select the spies from among the greatest and most righteous of the nation, in the hope was that these people would be less likely to seek to appease the public and present negative information about Eretz Yisroel. That the people agreed to Moshe choosing is to their credit, and indeed, had the people sent their own choices, the results would have been far worse. At least these spies reported on the positive aspects of the land, as well.
2. It Matters Not What They Think
“There we saw the giants, the sons of the giant, from among the Nephilim, and we were like grasshoppers in our eyes, and so we were in their eyes.” 13:33
On the surface, this statement sounds innocent enough. After all, it’s most intimidating to hear giants speak of how insignificant you are to them. Certainly, it couldn’t have inspired much confidence in them. Yet, the Kotzker Rebbe viewed this little exchange as emblematic of all that went wrong with the spies. As emissaries of the Jewish people who’d been promised Hashem’s direct protection, they had no business worrying about what others thought of them. They were on a national mission, and their personal feelings should not have been factored in whatsoever. By giving credence to the humiliating words of the giants, they betrayed the trust the people had vested in them and demonstrated their inadequacy for their role.
3. Going Home Isn’t That Easy
“They awoke early in the morning and went up to the peak of the mountain, saying, ‘We are ready to go up to the place of which Hashem spoke, for we have sinned.’ They defiantly went up the mountain peak…The Amalekite and the Canaanite descended…and they smote and crushed them until Chormah.” 14:40-45
This tragic episode reveals how sensitive the issue of conquering Eretz Yisroel really is. Regardless of how passionate we may feel toward the land, it simply cannot be had on our terms. Our ability to acquire the land is predicated upon Hashem’s permission to do so. Regardless of our strength or dedication to this ideal, we will not be successful in capturing it until He allows us to do so. Conversely, when Hashem decides that the time is ripe for the Jewish people to control the land, our military prowess or lack thereof will not be a factor either. Under the leadership of Yehoshua, the people occupied the land with minimal effort. Rashi [Devarim 1:8] writes that had the sin of the spies not occurred, even that minimal effort would not have been necessary. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org
This page is dedicated to, and written for the 6,000 Partners in Torah mentors.
We welcome you to join their ranks by calling 800-STUDY-4-2.
Please send your comments, questions, and suggestions to info@partnersintorah.org
Contact info for Partners in Torah Mentor Advisors*:
Rabbi Reuven Drucker | 732-985-1681 (Sunday – Friday 9:00 am – 12 Noon) rabbidrucker@partnersintorah.org
Rabbi Elazar Meisels | 212-810-2602 (Sunday & Tuesday 8:00 – 11:00 pm) rabbimeisels@partnersintorah.org
Rabbi Pinchos Jung | 845-425-6533 (leave message)
*Kindly reserve use of our advisors for mentor contact.
L'Chaim to All By: Rabbi Elazar Meisels
Dear Rabbi,
Sometimes I attend a local synagogue and following the service they often serve minor refreshments, consisting of some cake, herring, and a drink of liquor over which they enthusiastically bless each other, “L’chaim.” Every time I ask about this custom, instead of an answer, I get invited to have another drink. Would you mind explaining to me why “L’chaim” is wished over alcohol?
Thank you, Arnold D.
Arnold,
Thank you for your question and welcome to the “spiritual” side of Judaism. The word “L’chaim” literally means “to life,” and although nowadays we proclaim it over all alcoholic beverages, the original custom was to do so over wine. Why this was the case will become clearer once I explain the many sources of this custom. Keep in mind, however, that one is not required to reach a state of inebriation in order to wish others “L’chaim”.
There are many explanations offered for this custom. What follows is a limited selection that I think you may find interesting:
-
The Talmud [Eiruvin 65a,] writes:
“Rav Chanina said, ‘Wine was created in order to comfort mourners [through its gladdening properties]…as it is written, ‘Give wine to those of embittered soul. [Mishlei 31:6]’”
Since the custom was to give mourners a drink of wine to help them cope with their sorrows, it became standard practice that when imbibed at other occasions, the words L’chaim were shouted out to emphatically declare that this intake of wine was in no way related to mourning. -
The Talmud [Sanhedrin 43a] and Midrash [TanchumaPikudei 2,] write that in ancient times, a glass of wine was given to a person as he was led out to his execution, in order to dull his senses. This too, provided the impetus for the custom to recite L’chaim when drinking wine, to differentiate between drinking wine for execution and any other purpose.
-
Daas Zekeinim [VaYikra 10:9] explains that this is related to the original sin of Adam, which some attribute to the wine that Adam drank at his betrothal ceremony to Chava. This led to the decree of death for all mankind. In fact, there are many Midrashim, which highlight the detrimental effect that wine has historically had on mankind, leading to sins of the worst variety. In order to remind ourselves that we must not fall prey to the negative effects of wine, we proclaim “L’chaim- to life!” while partaking of it.
-
You write that you encounter this in the synagogue following services. I’m going to hazard a guess that a member of the synagogue sponsors the refreshments on a date coinciding with a Yahrtzeit in his family. Dayan Weiss z”l [Minchas Yitzchak 6:135] suggests that the L’chaim blessings are really intended specifically for the sponsor. This is because the day of a Yahrtzeit is considered a day of misfortune in that person’s life. We therefore bless him that he should merit only life on that day and not suffer further misfortune.
-
In addition to the synagogue, there is another place this custom occurs with regularity. Many people have a custom to “drink a L’chaim” at the Friday night meal, between the gefilte fish and chicken soup. I believe this may be related to the prohibition mentioned in Shulchan Aruch [Y”D 116:2] that one should not consume meat and fish together for health related reasons. Rather, one should eat and drink something following the fish in order to clean out the mouth before proceeding with the meat. Although it is not clear when, and if, this prohibition still applies [see Magen Avraham O”CH 173:1,] there are many who are still careful in this regard.
Perhaps by partaking of a small alcoholic drink after the fish, one has effectively cleaned out his mouth, and he now may partake of the chicken soup without worrying about potential danger to his health. Thus, we proclaim “L’chaim” while enjoying this drink, because it truly is a life-giving measure.
Lchaim to All!
Best Regards,
Rabbi E. Meisels
Rabbi Meisels can be reached at rabbimeisels@partnersintorah.org
Parshas Shelach
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 scouts (meraglim) return with samples of the unbelievably large fruits of Eretz Yisroel, 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 Eretz Yisroel 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. return to top
After telling us that seeing the tzitzis will cause one to remember the mitzvos of Hashem and keep them, the verse continues with a command: וְלֹא-תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אַשֶׁר-אַתֶּם זֹנִים אַחֲרֵיהֶם , and you shall not spy after your hearts and after your eyes, after which you stray. Rashi, citing Tanchuma, explains that the T orah uses the w ord תָתוּרוּ , spy, to describe the actions of the heart and eyes because this is often the progression of sin: The eye sees something f orbidden, the heart desires it, and then the body commits the sin. Thus, the eyes and the heart are, in a sense, scouts f or the yetzer hara (evil inclination)
By telling us this, Rashi is revealing a great truth about the way to avoid sin. When a person attempts to meet temptation head-on and triumph over it, he is fighting a battle that will most often be lost. The yetzer hara is m ore deeply entrenched than he is, and has much m ore experience at leading people astray — this is his expertise, after all, and he never tires or gives up. M oreover, while we are in this w orld, the neshamah (soul) of a person is subservient to the body and f orced to fulfill its needs, while nothing compels a person to fulfill the needs of the neshamah. There are no ``hunger pangs" if one does not do mitzvos. Once a person's physical urges are inflamed, it is very difficult to subdue them. How, then, can one triumph over the yetzer hara?
The w ords of Rashi provide a key to answering this question. The body does not simply go to sin; first, its scouts have to rep ort back to it that a sin is available and ready f or the taking. If a person succeeds in controlling the scouts — the eyes and the heart — so that they do not send back the message to the body that sins are available, the battle may not have to be joined, f or the urges will not be awakened. This sh ort-circuits the yetzer hara's plans at the outset.
Critical to this plan of action is that the oft-heard idiom of the nations — ``it doesn't hurt to look" — is absolutely and completely false. It does hurt to look — very much so. Looking causies thinking, thinking causes desiring — and desiring causes sinning. We must realize constantly that the compulsion to just ``look" is itself a ploy of the yetzer hara, and if we are successful in refraining from doing so, we can protect ourselves much m ore effectively from the clutches of sin. return to top
Hey, I never knew that! By Ozer Alport
Amazing Insights About the Weekly Parsha
Q: At the beginning of the parsha, the Jewish People were planning to enter and miraculously conquer the land of Israel. Upon hearing the negative report of the spies, they abandoned their plans and dreams, despairing of the possibility of ever conquering the fierce inhabitants of the land. They expressed their desire (14:2-3) to die in the wilderness or even return to Egypt rather than attempt to enter the land of Israel. Yet upon hearing Hashem’s decree that they will be forced to wander and die in the desert, they immediately changed their attitude and expressed their plans to ascend to the land of Israel. They were so strong in their newfound convictions that they even endeavored to do so over the warnings of Moshe, ultimately losing their lives in the attempt (14:44-45). How can this radical change in attitude be understood?
A: Rabbi Simcha Zissel Ziv, often referred to as the Alter of Kelm, answers that the nature of humans is to rebel against authority. Rabbi Yaakov Emden explains that it is for this reason that the Gemora in Kiddushin (31a) states that a person who performs a mitzvah that he is obligated to do will receive more reward than somebody who performs the same mitzvah but isn’t required to. Because the Metzuveh (one who is obligated) knows that he must do the mitzvah regardless of his feelings about it,, he will feel constrained and will encounter much internal resistance in his attempts to perform the mitzvah. One who knows that he is free to opt out of the mitzvah at any time will not feel similarly constrained. If the Metzuveh nevertheless succeeds in overcoming his internal opposition and performs the mitzvah, he is indeed deserving of a greater reward.
We may therefore explain that in the beginning of the parsha, the Jewish people knew that they were commanded to enter and conquer the land of Israel. As excited as they were for the ultimate conclusion to their redemption from Egypt, they nevertheless harbored frustration and resistance about the fact that they were commanded to do so. As soon as they had an excuse to believe the spies’ negative report and rebel against Hashem’s instructions, they were only too eager to do so. However, upon hearing that Hashem not only wouldn’t make them go to Israel but in fact decreed that they must die in the wilderness, effectively forbidding them from entering Israel, the exact same dynamic which had caused them to rebel against the command to go to Israel now caused them to want to defy the new instructions and enter Israel immediately.
Q: The Torah discusses a person who scorns the word of Hashem and breaks His commandments, declaring that such a person will be cut off from Hashem and his sin will be upon him (15:31). The Gemora in Sanhedrin (99a) understands this verse as referring to a person who studies Torah but neglects to teach it to others. Although there is a positive mitzvah to teach Torah to others, why the failure to do so be judged so harshly?
A: Rabbi Avrohom Yaakov Pam explains that the very fact that a person is able to keep his learning to himself reveals that he doesn’t grasp the sweetness of the Torah that he studies. If he personally experienced its beauty and depth, he would literally be unable to contain it within himself. As proof for his claim, Rabbi Pam quotes the Chasam Sofer, who writes that Moses was the only human who understood the mysteries of the purification of the red heifer. Nevertheless, the fact that he wasn’t permitted to share it with a single person caused him so much agony that he would have actually preferred not to be privy to the secret!
Similarly, Rabbi Chaim Shmuelevitz quotes an earlier source who writes that if angels appeared to a person to reveal to him Divine secrets, he would have no pleasure from the intrinsic knowledge until he was able to share it with others. In light of the above, we understand that if a person studies Torah and feels no burning need to teach it to others, he doesn’t appreciate the value of the Torah that he studied. This is indeed the ultimate fulfillment of “scorning the word of Hashem,” and is deserving of the most severe of punishments! return to top
Ozer Alport can be reached at ozer@partnersintorah.org
Table Talk: For discussion around the Shabbos Table
א) Was the sin of the spies a lack of trust and belief in Hashem or a deficiency in their love for the land of Israel?
ב) The Torah forbids (15:39) one to sin by straying after his heart and eyes. The Gemora in Berachos (12b) understands the prohibition against following one’s heart as an admonition against heresy, and one’s eyes as an injunction against forbidden thoughts. Why is heresy associated with one’s heart and not with one’s mind, from which it presumably originates? return to top
Parsha Partner™ is a publication of Partners in Torah a division of Torah Umesorah,
the National Society for Hebrew Day Schools
Rabbi Eli Gewirtz, National Director
Honor or remember a loved one by dedicating an issue of Parsha Partner which reaches over 15,000 people each week. Dedications (up to 15 words) for yahrtzeits, refuah shleyma, etc. are $180 an issue.For email subscription, and dedication information, or to have Parsha Pointers sent to your shul please call 732-363-3330, ext. 223 or via e-mail parsha@partnersintorah.org
Share the Gift of Jewish Wisdom with a Fellow Jew.
Call 800-STUDY-4-2 or visit us on the web at www.study42.org
Your Dedication Here