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SHABBAT SCHEDULE Early Minha 6:30pm

Shir Hashirim: 6:45pm

Candle Lighting: 7:56pm

Second Minha 7:55pm

Shaharit Netz Minyan: 5:30am

Shaharit: 8:30am Youth Minyan: Recess

Zeman Keriat Shema 9:15am

2nd Zeman Keriat Shema 9:55am Daf Yomi Marathon Recess

Shiur Recess

Early Minha 2:00pm

Minha: 7:55pm Followed by Seudat Shelishit,

Children’s/Teenager Program, & Arvit

Shabbat Ends: 8:56pm

Rabbenu Tam 9:27pm

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone

interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin

$150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Daily

Learning $180, Weekly Learning $613, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Board

Thanking you in advance for your generous support. Tizke Lemitzvot!

We would like to Congratulate Isaac

Edderai graduating Kindergarten Toras

Emes, Esmeralda Aquinin & Tamar

Elmaleh for Graduating Bais Yaakov

Middle School, & Esmeralda Aquinin &

Avigayil Elmaleh for Graduating from

Yeshiva Elementary School. Wishing them

much Success in the future!

Rosh Hodesh Tamuz BH is two days.

Sunday evening, Monday June 22nd , &

Tuesday June 23rd.

Exciting New Summer Programs for Boys

more info to follow on the Whatsapp

group.

WEEKLY SCHEDULE SUNDAY

Shaharit: 5:50am

Shaharit #2 8:00am

Early Minha/Arvit 6:30pm

Minha/Arvit 7:55pm Followed by Teenager Program

& Mishnayot In Recess

MONDAY TO

FRIDAY Shaharit 5:50am

Hodu Approx: 6:00am

Daf Yomi 7:10am

Shaharit #2 7:30am

Early Minha/Arvit 6:30pm

2nd Minha/Arvit 7:55pm

Shiur in Spanish 7:00pm

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If anyone would like to contact our Synagogue, please feel free to email info@hechalshalom.org

Torah Teasers (AISH)

1. Where is the first time that Yehoshua bin Nun is mentioned in the Torah? 2. The name of which son of Yaakov appears in the name of one of the spies? 3. Who in this parsha does Hashem call "my servant"? Who else in the Torah does Hashem call "my servant"? 4. In this parsha, which three fruits of Israel's special seven species all appear in one verse? 5. What two places in this parsha is someone stoned or almost stoned? Where in the Torah is someone afraid he will be stoned? 6. Where does the number 10 appear in this parsha? 7. In this parsha, which two people tear their clothing? When is the first time in the Torah that a group of people (not an individual) tear their clothing? 8. In this parsha, Hashem decrees that the nation will wander in the desert for 40 years (Numbers 14:33).

What two other places in the Torah is "40 years" mentioned? 9. Where in this parsha is someone placed in prison (mishmar)? Who else in the Torah is placed in prison? (5 people) 10. Which verse in this parsha begins and ends with the same three words?

Answers

1) Yehoshua is first mentioned in Parshat Beshalach when he was chosen to lead the war against Amalek (Exodus 17:9).

2) The name of the spy from the tribe of Yissachar is Yigal ben Yosef (Numbers 13:7).

3) Hashem refers to Kalev ben Yefuna as "my servant" (Numbers 14:24). In Parshat Beha'alotecha, Hashem refers to Moshe as "my servant"

(Numbers 12:7-8).

4) Grapes, pomegranates and figs appear in Numbers 13:23, as the three species brought back by the spies from Canaan.

5) When Kalev and Yehoshua praise the land of Canaan, the nation is ready to stone them (Numbers 14:10). Later, the one who gathers

wood on Shabbat is given the death penalty of stoning (Numbers 15:35-36). In Parshat Beshalach, when the nation complains, Moshe cries

out to Hashem that "a bit more and they will stone me" (Exodus 17:4).

6) Hashem tells Moshe that the nation tested Him 10 times (Numbers 14:22).

7) Yehoshua and Kalev tear their clothing upon realizing that the nation has accepted the derogatory report of the Spies (Numbers 14:6). In

Parshat Miketz, Yosef's brothers tear their clothing when a goblet is discovered in Binyamin's sack (44:13).

8) Both Yitzhak and Esav got married at 40 years old (Genesis 25:20, 26:34).

9) The one who gathered wood on the Shabbat is placed in prison until Hashem tells Moshe his proper punishment (Numbers 15:34). In

Parshat Vayeshev, (1) Pharaoh's chief butler, (2) his chief baker and (3) Yosef are all imprisoned (Genesis 40:3) In Parshat Miketz, Yosef

places his brothers in prison for three days (Genesis 42:17). In Parshat Emor, the person who cursed Hashem is placed in prison until Hashem

reveals his proper punishment (Leviticus 24:12).

10) The last verse in the parsha (which is also the final verse in the third section of Kriyat Shema) begins and ends with the same three words:

"Ani Hashem Elokechem" - "I am Hashem your G-d" (Numbers 15:41).

Donors Column We Sincerely Thank you for your generous contributions this Week! We truly appreciate it!

Hashem should Bless you all with Health, Happiness, Parnasah Tova, Success, & All the

Berachot of the Torah Amen!

• Mr. Gabriel Amos

• Mr. Habib Mamane

• Mr. Yisroel Rosenbaum

• Mr. Anthony Azoulay

• Dr. Jean Jacques Edderai

• Mr. Albert Belecen

• Ms. Malca Bassan

• Mrs. Raquel Eisen Benoudiz

• Mr. Igaal Cohen

• Mr. Yakup Imir

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Community Announcements (It is YOUR Community, make the most of it!)

Miscellaneous Announcements:

• This Week’s Congregational Kiddush has been Cancelled

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Board. Tizke

Lemizvot!

• This Week’s Seudat Shelishit has been Cancelled

1. This Week’s Breakfast has been Cancelled

Anyone interested in sponsoring Breakfast for this week or on any day please contact the Board.

• This Week’s Daf Yomi is available for Sponsorship!

• We are trying to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Board at info@hechalshalom.org

Important Message!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach. Bal Harbour: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Board. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Board.

Special Announcements

• We are pleased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on

smile.amazon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget

needs.

• Anyone wishing to receive the Daily Halacha please send a whatsapp message to Simon Chocron 786-351-1573

Community Calendar:

• The program for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur & Supper on Sunday Evenings

After Arvit at around at 6:30 pm With Supper. New Participants Welcome! Anyone wishing to sponsor this Shiur Please

contact the Board. Tizke Lemitzvot! In Recess

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, & Snacks. Everyone

is welcome!

Avot Ubanim: This Mosae Shabbat at 7:45pm In Recess

Youth Minyan

• We are very proud of our YOUTH/TEEN MINYAN lead by our Dear Dr. Ari Benmergui geared to train and teach our

future generations on the different Tefillot and Parashiyot. Please encourage your children to come early & participate.

Looking forward to seeing lots of Nahat from them!

Refuah Shelema List

Men Women

• Yosef Zvi Ben Sara Yosefia,

• Yosef Haim Ben Mesouda

• Mordechai Ben Brucha Malka

Shmalo,

• Yizhak Abraham Ben Sheli,

• Yosef Yizhak Ben Sara Hana,

• Mordechai Ben Miriam,

• Meir Raymond Ben Mathilde

• Menahem Ben Shira

• Aviv Ben Luba Miriam

• Mordechai Ben Mercedes

• Isaac Ben Mesoda,

• Haim Ben Marcelle,

• Yizhak Ben Simja

• Reuben Ben Eta,

• Michael Ben Aliza,

• David Ben Freha Rina

• Refael Ben Clara

• Netanel Sayegh Ben Rosa

• Shalom Gibly Ben Fortuna

• Yaakov Ben Simha Alegria

• Simja Bat Esther,

• Rachel Bat Sarah,

• Nina Bat Rachel,

• Gitel Rina Bat Yael,

• Miriam Bat Sofy,

• Rahma Bat Simha

• Esther Bat Fortuna

• Malka Bat Dina

• Raizel Bat Miriam

• Leah Bat Rivka

• Camouna Bat Fortuna

• Sol Bat Perla

• Sara Ledicia Bat Mesoda,

• Alegria Simha Bat Esther,

• Naomie Bat Rarel Adda,

• Malka Bat Joyce Simja,

• Sivan Simha Bat Yehudit,

• Natalie Rachel Bat Nancy,

• Abigael Haya Bat Esther

• Madeleine Bat Esther

• Nurit Jacqueline Bat Rahel

• Marcelle Mesoda Bat Alegria

• Eva Bat Yael Khayat

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We would like to Whole Heartedly Thank

our Dear Friends

Mr. Ilan Elbase for generously Donating the TORAH LEARNING of

Sivan 5780 For Health for the Family,

Knowledge of Torah, & Hatzlacha! We truly appreciate it. In this merit, may Hashem Bless

you & your wonderful families with all the Berachot

of the Torah. Amen.

Happy Birthday To

• Tamar Allouche – Shabb. June 20th,

• Andre Zonana – Shabb. June 20th,

• Donald Bernard Allouche Mon. June 22nd,

• Deborah Cohen – Tue. June 22nd,

• Daniel Salomon Belecen – Wed. June 23rd,

• Shemuel Maya – Wed. June 23rd,

• Mrs. Sarah Courchia – Thurs. June 24th,

• Moshe Maya – Fri. June 25th,

• Leandro Otsman – Shabb. June 26th,

• Mr. Ronen Cohen – Shabb. June 26th,

• Esmeralda Aquinin – Shabb. June 26th,

• Sapir Michael – Shabb. June 26th,

• Aviv Michael – Sun. June 27th

Happy Anniversary To

• Sammy & Estrella Bendahan June 16th

• Philipe & Julia Cohen June 18th

• Eduardo & Esther Lowehnson June 18th

• Paul & Sandrine Bensabat June 22nd

Nahalot

• Mamah Sabbah Bat Yakut z”l the 1st of Tamuz

(Grandmother of Mr. Laurent Becker)

• Ramo Werta Bat Hasiba z”l the 2nd of Tamuz

(Grandmother of Mr. Jacky Werta)

• Shimon Ben Sauda Shoshan z”l the 4th of Tamuz

(Father of Mr. Amichai Shoshan)

Next Shabbat:

• Zahava Bat Miriam z”l the 5th of Tamuz

(Mother of Mrs. Anat Michael) (Shabbat)

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• Ruby Werta Bat Ramo z”l the 8th of Tamuz

(Mother of Mr. Jacky Werta)

Community Shiurim

Weekday mornings:

• 7:45AM to 8:45AM: Daf Yomi Masechet SHABBAT. NEW DAF YOMI

MASECHET! New participants are welcome! It is a great time to start

learning the Daf and join thousands of Jews across the world in this

incredible project.

• 8:45 AM to 9:45 AM: Mishna Berura Learning in Depth Halacha &

Conduct finishing the Second Helek soon. New participants welcome!

Weekday afternoons:

• After Arvit:

o Monday through Thursday: Shiurim in Spanish by Rabbi Tenenbaum on

assorted topics.

Shabbat:

• Shabbat night before Arvit: Short lecture on the Parasha of the week.

• Shabbat Morning: Short Lecture on the Parashah of the week.

• Shabbat Morning: Lecture on the Parashah of the week after Kiddush

• Shabbat Afternoon – Shiur at 4:30pm

• Teenager Shiur – with Isaac Benmergui During Seudat Shelishit.

• Children’s Program – During Seudat Shelishit

• Seudat Shelishit: Short lecture on the Parasha of the week.

• Abot Ubanim Father & Son’s Program – Mosae Shabbat with Prizes

Sunday:

• Teenager Shiur – After Arvit with supper served.

• Children’s Program – After Arvit Mishnayot Program with Rabbi Cash

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We are Not Grasshoppers! (Rabbi Eli Mansour from Daily Halacha)

Parashat Shelah tells the tragic story of "Het Ha’meragelim" – the sin of the spies, who were sent to scout the Land of Israel in advance of Beneh Yisrael’s entry into the land. The spies returned and dissuaded the people from the entering Eretz Yisrael, telling them that the nations living there are too powerful, and that the land in any event is not worth the struggle it would take to capture it.

The Torah tells us that Moshe sent the spies into the land, "Ve’ha’yamim Yemeh Bikkureh Anabim" – "and the days were the days of the first ripened grapes" (13:20). The spies embarked on their mission in late spring, at the time when the first grapes ripen in Eretz Yisrael. This detail, which at first seems hardly relevant, might actually hold the key to understanding the fundamental nature of the spies’ mistake.

The word "Anabim" ("grapes") is spelled, "Ayin," "Nun," "Bet," "Mem." The phrase "Bikkureh Anabim" may be read to mean "before ‘Anabim’" – referring to the letters that precede the four letters which comprise the word "Anabim." These letters are "Samech," "Mem," "Alef," "Lamed" – the letters that spell the name of the Satan (which we do not pronounce). The Torah here is indicating to us that the spies’ failure resulted from the fact that "Bikkureh Anabim" – the Satan was right behind the "grapes." What does this mean?

In several contexts throughout Tanach, the Jewish Nation is compared to grapes, to a vineyard, or to wine. Just as wine becomes prohibited for a Jew when it is handled by a non-Jew, likewise, Am Yisrael becomes defiled when it comes under foreign influence, when we imbibe values and follow practices which are foreign to our values and beliefs. This is the concept of a Korban (sacrifice), which involves the sprinkling of blood on the altar in the Bet Ha’mikdash. Wine is compared to blood, and so the sprinkling of blood represents our purification. Our "wine" has

been defiled through sin as a result of foreign influence, and so we cleanse ourselves by sprinkling sacrificial blood on the altar.

The way we protect ourselves from a condition of "Bikkureh Anabim," whereby we come under the influence of Satan, is by maintaining clear barriers between us and foreign values and culture. Even as we engage in general society, we must firmly distinguish between the timeless values and traditions of the Torah, and those of society. We cannot let the Satan get too close to us – and so we must have a very clear distinction in our mind between what we know and believe to be true and correct, and what general society believes to be true and correct.

And this was precisely the mistake of the spies.

When they returned to the rest of the nation and described to the people the strength of the nations living in Eretz Yisrael, they said, "There we saw the giants… We were like grasshoppers in our eyes, and so we were in their eyes" (13:33). The spies were impressed and dazzled by the people of Canaan, and so they felt inferior, and intimidated. In their eyes, the people in Canaan were "giants," and they were but tiny "grasshoppers" in comparison to these great nations.

This is how we end up in a situation of "Bikkureh Anabim," where we come under the sinful influence of the Satan – when we look with admiration and envy at foreign cultures and lifestyles, and feel uncomfortable with our own.

We must never feel like "grasshoppers." We must live with pride and confidence in our Torah beliefs and lifestyle, knowing with absolute certainty that we are following the laws given especially to us by Hashem so that we forge a special bond with Him. If we live with this confidence, instead of looking to foreign culture as an example for us to follow, we will succeed in distancing ourselves from negative influences, and living with genuine, steadfast commitment to G-d and His Torah.

WEEKLY INSPIRATION

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We See What We Want to See

(Rabbi Eli Mansour) When the scouts returned from Eretz Yisrael and reported about their findings, they told the nation that the land is “Eretz Ochelet Yoshebeha” – “a land that consumes its inhabitants” (13:32). The Gemara explains that everywhere the spies went, they saw funerals. People were dying throughout the time the spies spent in the land, and they therefore concluded that Eretz Yisrael must be a dangerous, deadly place that kills its inhabitants. In truth, however, as the Gemara relates, G-d saw to it that people would die during the scouts’ sojourn so that the inhabitants would be preoccupied with burying and mourning their loved ones and would thus not notice the foreigners. The large number of funerals was actually a sign of G-d’s kindness, yet the scouts interpreted it as a sign of His disdain for His people, that He was bringing them to a “land that consumes its inhabitants.”

The Steipler Gaon (Rav Yaakov Kanievsky, 1899-1985), in Birkat Peretz, observed that people see what they want to see. Two people can witness the exact same event, or look upon the exact same sight, and see two entirely different things. Our vision is affected by our mindset and attitude. The scouts embarked on their mission with an interest in dissuading the people from entering the land, realizing that they would likely lose their leadership positions once the nation entered Eretz Yisrael. And thus when they saw the funerals in Canaan, they saw an “Eretz Ochelet Yoshebeha.” They did not see G-d’s Providence protecting them, but rather a dangerous land that should not be inhabited.

The Gemara in Masechet Gittin (45a) tells the story of a Rabbi named Rav Ilish, who was once imprisoned. One day a raven flew by and began chirping. Rav Ilish turned to his cellmate, who understood the language of birds, and asked what the bird meant. The man said that the bird was exclaiming, “Ilish escape, Ilish escape,” indicating that the time had come for the Rabbi to make his escape from the jail. Rav Ilish felt that ravens were not

trustworthy, and so he refused to escape until a dove came and began chirping. The man interpreted the dove’s chirping, too, as bidding Rav Ilish to escape, and so he fled. Rabbi Akiva Eger (1761-1837) cites a source claiming that Rav Ilish himself understood the language of birds, and he notes that this claim seems very difficult to accept in light of the Gemara’s account. If Rav Ilish understood the language of birds, then why did he have to ask his cellmate to interpret the raven and dove’s chirping? Didn't he understand the meaning of the chirping himself?

Rav Chaim Shmuelevitz (1901-1978) answered this question by suggesting that Rav Ilish indeed understood birds’ language, but in this instance he did not trust his interpretation. He obviously wanted to flee prison, and was thus naturally inclined to interpret the birds’ chirping as advising him to do so. Rav Ilish realized that people hear what they want to hear, and he was thus prone to deceiving himself by interpreting the chirping to mean that he should escape.

This is the one of the lessons we can learn from the story of the spies. We often approach matters with a jaundiced eye, with a predisposed mindset that does not allow us to understand things correctly. In order to properly understand the world around us, we need to recognize ourselves and our natural instincts, and try to view things from a true, objective perspective.

Overcoming Bias (Rabbi Frand from Torah.org)

We Know We Are ‘Nogeah’, but We Won’t Let That Influence Us – Famous Last Words

The story of the Meraglim [Spies] is one of the more difficult stories in the Torah to understand. The Torah says, “Send forth for yourself anashim…” [Bamidbar 12:2]. Chazal say that the word anashim indicates that they were tzadikim. So, these people were righteous individuals. Rav Dovid Povarsky z”l, points out, in a talk about the Meraglim (given

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in 1987), that not only did these individuals have a reputation of being tzadikim, but their mere act of going on this mission was itself an act of righteousness.

“Spying” is dangerous business. If someone were to fill out a life insurance form and list as his line of employment “CIA; Covert Operations”, he will certainly need to pay a premium rate for life insurance. It is a dangerous occupation. Moshe Rabbenu tells these righteous individuals, in effect, “I am sending you on an extremely dangerous mission.” They responded, “Fine, we are ready to go.”

Add to that another factor. The Zohar writes that, at the end of the day, the reason they came back with such a bad report was because they knew that even though at this point in time when they were in the Wilderness they occupied positions of leadership, they knew that when Bne Yisrael enter Eretz Yisrael – for whatever reason it may be – they were no longer going to retain their positions of leadership.

If someone were to ask me to go on a dangerous mission, put myself in danger and – “Guess what? – when you get back, I am going to fire you,” I would say “Get somebody else.” Most people would say “Why don’t you ask the people you are going to appoint to be tribal leaders in Eretz Yisrael? Let them face this dangerous mission!

The very fact that they went on a dangerous mission, knowing that the result of the mission would be their losing their jobs, is itself justification for giving them the title anashim = tzadikim!

So, the question is – why in fact did they accept the mission? This is a mission that was going to cost them their jobs, their honor, and their whole roles in life! The answer is – and herein lies one of the great truths of life – that they thought: “We will be able to handle it. We know it is a dangerous mission. We know this may cost us our jobs, but we will be able to overcome any personal bias and prejudice that we have, and we will be able to report the truth.”

Moshe Rabbenu had grave doubts whether they would be able to do that. Chazal say that Moshe changed the name of his disciple Hoshea, to Yehoshua to connote, “May G-d (K-ah) save you from the counsel of the spies.” Moshe sensed that something amiss may occur. Kalev, Chazal say, went to pray by the gravesite of his ancestors. Why were they so worried? The answer is that Moshe realizes that all these twelve Meraglim are walking a tightrope. They will be going on a dangerous mission, one in which they will be tempted (consciously or subconsciously) to skew the information they are supposed to report. They did it because they said, “We will be able to do it anyway.”

This is a lesson for all of us, and this is something that happens all the time. You ask somebody for advice and his answer to you is “I may be ‘nogeah‘ [have a personal interest in the matter], but this is what the truth is anyway…” When you hear those words – forget it! Greater and wiser people have not been able to overcome personal interest and subconscious bias to give sound and accurate advice about matters which affect them negatively. That is exactly what the Meraglim said. “We know we might have an agenda, and we know we might lose our jobs, but we will be able to give a fair and balanced opinion of the situation, and we will not be swayed by our personal interests!” Famous last words!

To me, this is one of the greatest challenges of life. In varying situations, we all have different agendas. We all have our personal biases. How does a person overcome that? Merely recognizing and saying “I am a ‘nogeah’ but…” is not a defense at all. Whenever you hear those words, run the other way. The only solution I have to this conundrum of life is to ask someone else who is absolutely not ‘nogeah’ for their opinion on the matter. You cannot trust yourself and you cannot trust anybody else who might have any kind of personal involvement or who might be impacted by the action to be taken as a result of the advice being sought. To delude oneself into thinking, “Yes, I will be able to overcome it” is the mistake that the Meraglim made. This is precisely Moshe Rabbeinu’s fear. It is

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Kalev’s fear. The Spies needed to walk a very thin line. At the end of the day, they failed. As the Zohar says, their personal agenda and ‘negiut’ did them in.

The Difference Between the Spies of Moshe and the Spies of Yehoshua

bin Nun (Rabbi Frand)

Sefer Be’er Mayim Chayim takes note of the dialog that takes place upon the return of the Meraglim. Their report – that the inhabitants of Canaan lived in fortified cites, that they were strong and gigantic individuals, and that the fruit were extraordinarily large – was all true. The Ramban notes this in his Chumash commentary. The question is, when and where did they veer from the truth?

When they gave their report, and they were trying to telegraph a message to the nation that the people were very mighty, suddenly Kalev silenced them. “Be quiet. You are not right! We WILL be able to conquer them. The Ribono shel Olam was with us until now, and He will be with us in the future.”

At that point, their story changed. Rather than it being an objective accurate report, they added subjectivity. The subjectivity was “A land that eats up its inhabitants” [Bamidbar 13:32]. That is editorial comment. What happened? Up until now, they reported the truth. The facts were accurate. Those were the “facts on the ground.” They did live in fortified cities; they were large and strong; and so forth. As soon as Kalev says: “No. We will be able to conquer the people,” then their tune changes. Suddenly, they start speaking ill about the country and they make up facts. Why did that happen?

Here is another great truth of life. The desire to win and to be right is an extremely powerful Yetzer HaRah [urge of the evil inclination]. When Kalev told them “Be quiet. You are wrong!” they immediately needed to

counter, “No. We are not wrong!” to the point of fabricating facts – if necessary – to prove that they were right and Kalev was wrong. When someone is challenged, his instinctive reaction is “No! I will show you that I am right.” Such is human nature: “I want to win.” As soon as Kalev challenged them, it became a personal duel. “Who is right – we or you?” It became a matter of honor. People do not like to lose.

Recently, someone came to me and told me that he went to a Din Torah. The facts of the case are too complicated for me to go into right now, and the details are not really relevant to my point. But to make it simple, the Din Torah centered around who had the right to a piece of property. There was a several-hundred-thousand-dollar issue at stake here. The Bet Din, in effect, ruled in favor of one of the parties, and he had the option of either taking the property or walking away from the property and being nicely compensated for it.

Objectively speaking, the wise thing to do would have been to walk away from the property and accept payment for it. Take the money and run. Let the other guy stick with the property. The person came to me and said “I still cannot believe what I did! I insisted, ‘I want the property.'” Now he comes to me a week later and tells me “It was the stupidest thing I ever did. I am saddled with this property; I have to mortgage it; it is financially ruinous to me.” So, I asked him “So, then why did you do it?” He said “It is because I have been fighting with this person for so long over this piece of property that when I had the opportunity to take it, I said ‘I want to win!’ even though here, ‘winning’ was ‘losing.'” Winning the property was financially more costly to him than losing it would have been.

That is the way we are. We want to win. Winning drives so much in life. It drives people in business. It drives people in politics. It drives people in sports. We want to win. Therefore, the Yetzer HaRah to win was so overwhelming that the person made a foolish decision, by his own admission. Shortly afterward, he himself was able to point this out to himself.

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That is what happened by the Meraglim as well. Kalev silenced the people. When he said, in effect, “You’re wrong!” their instinctive reaction was “No. We are not wrong! We are going to be right!” And then their story changed, because it became personal. When it becomes personal – when it becomes a matter of who is going to win – then people pull out all the stops.

There is a beautiful comment from the Chidushe HaRi”m – the Gerrer Rebbe. The Haftorah of Parshas Shelach is a chapter from Sefer Yehoshua. Yehoshua Bin Nun also sent out two spies. They happened to be Kalev and Pinchas. They were his two spies. The pasuk uses the word “Cheres Laimor“. The simple interpretation is that the word Cheres is like Cheresh [mute]. The message was very discreet and quiet. Chazal say, however, that the word Cheres indicates that they took with them earthenware. Their “cover” so that people would not suspect them of being spies, is that they took with them earthenware objects to sell. They claimed they were itinerant earthenware salesmen. They went around Canaan and Yericho spying out the land, but their cover story was that they were pottery salesmen.

Why pottery? Why did they not sell Fuller Brush? (A person must be of a certain age to appreciate that reference.) The Chidushei HaRi”m makes a beautiful observation. Chazal say that an earthenware vessel only transmits impurity internally (mi’tocho). If something touches an earthenware vessel externally, it does not become impure. It only becomes tameh if the source of impurity goes into the internal airspace of the earthenware vessel.

The reason for this is that the value of earthenware vessels is not their material. The material is virtually worthless. The whole value of such a vessel is its function. That is why, whereas a metal utensil contaminates externally (because its material has intrinsic value), an earthenware vessel only contaminates internally.

The Chidushe HaRi”m writes that these spies (Kalev and Pinchas) wanted to remind themselves: We are nothing! We have no

value! It is not about us! It is about our job, our function – just like an earthenware vessel. The essence of an earthenware vessel is only for the job that it is going to perform. That, too, is our mission, to perform our job, but otherwise to be like we are non-existent. We are pilotless drones. We do not have wisdom. We do not have intellect. We are individuals who have been sent on a mission; but personally, we are like Kley Cheres.

The problem with the previous set of spies was that they became personally involved. Kalev and Pinchas took heed to not repeat this mistake. They were not going to “need to win”. They were not going to let their egos get involved. The spies sent out by Yehoshua bin Nun were like earthenware vessels – mere unimportant functionaries. Therefore, despite the tragic fate of the previous set of Meraglim, the spies of Yehoshua bin Nun successfully completed their mission.

The Sin of the Spies

(Rabbi Zev Leff) The Sin of the Spies - Who’s in Charge? Moses renamed Hoshea son of Nun “Joshua” (Bamidbar 13:16). Prior to the departure of the twelve spies, Moshe Rabbenu changed the name of his disciple Hoshea to Yehoshua. That changed contained within it a prayer that Hashem save Yehoshua from the plot of the spies. It remains to be explained, however, why Moshe agreed to send the spies in the first place if he was aware of a plot to malign Eretz Yisrael. In addition, why did he pray for Yehoshua alone and not for Calev and the other?

The Vilna Gaon in Emuna VeHashgacha explains that there are three ways in which G-d manifests His Divine Providence. The first is called hanhagah nissit, the manifestation of overt miracles. This was the manner in which Hashem related to us during the forty years in the desert. A Cloud of Glory accompanied us by day and a pillar of fire by night; we ate the Heaven-sent manna; and our thirst was quenched by water from a well that flowed from a rock, which accompanied us on our

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journey. When we sinned, Divine retribution followed immediately in an unmistakable fashion.

The second type of Divine Providence is called hanhagat nissim nistarim. In this stage, G-d relates to us through hidden miracles. This describes the manner in which G-d related to us in Eretz Yisrael, prior to our exile. At that time, a direct relationship between nature and Torah observance was evident. When we kept the Mitzvot and toiled in Torah, the rains fell in their proper times and amounts, health and wealth were our lot; and when we sinned, drought and famine followed.

Since our exile from Eretz Yisrael, we have experienced the third type of Divine Providence, hester panim. In this stage, G-d hides His face from us and our ability to see G-d’s Divine Providence in the world becomes impaired.

The Vilna Gaon explains that the various manifestations of Divine Providence differ only in our perception. In reality, G-d controls and guides the world equally in a period when we experience Divine miracles as a matter of course, - and in a period where all we see is the workings of nature. G-d merely hides His face in the latter period.

Our forefathers in the desert were aware that upon entering Eretz Yisrael the manner in which Hashem related to us would change from one of open miracles to one of miracles within nature. Manna would no longer descend from the heavens; rather we would plow, plant, and harvest in order to eat. A well would no longer accompany us; rather we would depend on rainfall to quench our thirst.

Their mistake, however, was to reason that if their lives were apparently subject to the same natural order as the rest of the world, then their ultimate success or failure depended on their own military prowess. This was a grievous error.

It was this mistaken outlook from which Moshe prayed that Yehoshua would be spared. Moshe reasoned that he could better prove to the people their misstate by letting them actually see Eretz Yisrael. He hoped that they would realize the impossibility of conquering

Eretz Yisrael with their own might. Yet G-d had assured them that they would in fact conquer the land. They should have concluded that Hashem obviously planned to continue aiding them, even if in a less openly miraculous fashion.

Yehoshua, who was to lead Klal Yisrael during this new stage of Divine Providence, required a special prayer that he be spared from a distorted perspective on nature. The name Yehoshua signifies - Hashem Yoshiah - May G-d save you. The Divine name Hashem represents the synthesis between the apparent cause and effect of the natural world and Hashem’s intimate spiritual link with man - the Yod represents G-d’s creation of Olam Haba and the Heh the creation of this world. Moshe prayed that Yehoshua see nature as nothing more than a veil to G-d’s direct Divine Providence. Hence, Nature - HaTevah - and Elokim are numerically equivalent.

Moshe told the spies to bring back the fruits of Eretz Yisrael precisely to drive home the lesson that they would still be completely dependent on G-d’s beneficence. Without water, fruits cannot grow, and in Eretz Yisrael water depends solely on rainfall, which is obviously not in man’s hands. Moshe wanted them to recognize that even though there would be more effort required to secure a livelihood in the natural setting of Eretz Yisrael than in the desert, the result would depend no less on G-d than when the manna descended directly from Heaven.

Unfortunately, only Calev and Yehoshua grasped this point. The others saw only that it was beyond their “natural” abilities to conquer the land, and concluded that even G-d Himself, as it were, could not help them since He had chosen to let them be governed by the natural order. This reasoning led to the purposeless crying on the night of Tisha B’Av when the people wept as a sign of hopelessness.

To correct the purposeless tears of that Tisha B’Av eve in the desert, our Batei Mikdash were destroyed on Tisha B’Av and we were thrust into Galut where we would come to see clearly our dependence on Hashem. But rather than crying of our helplessness, our tears on Tisha

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B’Av must proclaim: "Hashem, You promised that we would be redeemed from this galut. We cannot achieve this redemption through our own efforts. Therefore, you must redeem us. "

Rabbi Yerucham Levovitz, the great Mirrer Mashgiach, explains the Mishnah at the end of Sotah to mean that Mashiach will not come so long as we attribute our successes and failures to "natural" causes. As long as we look for political, economic and sociologhcal explanations of world events and excuse ourselves from Torah learning on the grounds that we must earn a livelihood, we will not merit an end to our exile.

Let us strengthen our faith and trust in Hashem so that we can finally dry the tears of Tisha B’Av and celebrate it with jubilation, for a Redeemer will have to come to Zion.

Reprinted with permission from Artscroll Mesorah Publications, ltd. This

article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is

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Yisrael Classes, send mail to parsha@shemayisrael.co.il

Is Zoom a Viable Long-Term Learning Strategy?

I realize it’s here to stay, but I’m not a big fan. Here’s why. (By Emuna Braverman)

We need to confront not just questions about the feasibility of future and ongoing social distance but about working remotely and teaching via zoom as well.

What are the benefits and what is the price? How do we make the best decision for everyone? I’m not talking about school-age children. For that I rely on a recent headline in the Wall Street Journal: The results are in for remote learning: It didn’t work! (I posted that recently on our family chat to great applause and cheers from all the now-validated young moms in the group!)

But what about for adults? What about all the women I used to meet with in person, either one-on-one or in groups? Is zoom a viable

long-term strategy? Last night when I finished a class, one of my students commented that “She could get used to this zoom learning.” It requires no driving, no time spent away from home, no dressing up, and as my usual hostess mentioned, “No cleaning the house.” There are definitely some big advantages. It’s so convenient to be able to just walk from the dinner table to the study instead of facing a 45-minute drive each way. I definitely could get used to this!

But…there is something lost. Less so in the one-on-ones than in the group settings. Even with all the bells and whistles that zoom has developed to deal with our Wi-Fi-dependent world, there is something missing. Actually, more than one something! In the first place it’s very difficult to have a discussion. I don’t like to lecture. I like everyone to learn from each other. This is much more challenging over zoom. It’s hard for participants to respond to their fellow students. It’s hard to get a meaningful conversation under way. This itself is a big lack and it leads to another problem – a much larger burden on the teacher to keep the class moving along and the students engaged. I find that I do a lot more talking and a lot more staring at a screen, wondering if I’m actually getting through to anyone.

The reason I wonder demonstrates another disadvantage of zoom – it’s extremely difficult to completely impossible to read body language. Not just in teaching but in all of your interpersonal interactions we place a lot of reliance on body language. We may not even realize how dependent we are on those little cues until they are no longer there. Teaching is not a one-way street. It’s meant to be a reciprocal relationship. It’s hard to create that over zoom; it’s hard to experience the reciprocity. It’s hard to know if the group is with you or not. And therefore it’s hard to respond to their moods, their questions, their concerns, their interest, or their total lack thereof. This for me is the biggest downside of zoom.

But that’s not the only one. Since many of us are sheltering in place with other family members, privacy is a precious commodity. It’s quite distracting for the teacher when family members – and pets – parade on and

Food for thought

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off the screen behind the participant, in various states of dress or undress! Sometimes I see my students engaged in conversation (at least they are muted) with their spouses or children during class. I get it. When you work at home, your children expect you to be constantly available and think nothing of interrupting classes, quiet moments, phone calls to share their latest thought. This too can be a distraction.

Additionally, in that search for a quiet spot in a busy, jam-packed home, many women choose their bedroom. I understand why they do. But when they lie down on their bed during class…well it’s obvious what comes next and watching someone fall asleep while you teach is perhaps the most troubling challenge of all! It’s hard not to take it personally, as a reflection of the class being taught (!) and just attribute it to the all-too-cozy environment.

I myself haven’t gone to evening classes in years because I tend to fall asleep in them. It’s one thing to fall asleep in a crowded auditorium (it’s still painful but it probably goes unnoticed) and quite another to do so in a small zoom class where everyone sees everyone else on their screens. Either there’s not enough body language or, in this case, far too much!

I don’t know what’s coming. I don’t know when we’ll feel comfortable learning together in person again. And I don’t know if, given the choice, my students will decide they’d rather learn remotely or schlep to class. I don’t really know what I want either (although I do know how much I’m enjoying not driving) I do know that some amount of remote learning and zoom classes are here to stay. And that we need to find a way to make the best of it.

My Big Win

At times I think I'm the worst mother in the world. Then something like this happens. (By Deborah Cenker)

I have four sons. Each one so special and each with their own challenges.

One son in particular has always been quite difficult to parent. He's been shaking my world for years. His challenges have made me question myself and my parenting more than any of my other children’s issues.

But I've never given up. Over the years we've worked relentlessly with professionals to try and help this son learn how to handle his emotions in a healthy way, and to help us as parents learn how to interact with him in a healthy way when he is out of control.

More recently, we've been working specifically to rebuild the relationship of trust which years of conflict has severely damaged.

This process is not easy, we see improvements only very slowly. And the wins are very few and far between.

But today, I was walking with this son alone to the store.

"Mom," he said quietly and seriously. "Yes?" I responded. We stopped walking and looked at each other.

"Why did you have to tell on the class bully to his mother that he was making fun of kids and beating them up at school?"

This son always gets angry when I get involved with school issues so I walked on eggshells when working to protect him. But recently this bully went over the line and I had to speak up, throwing caution to the wind, knowing my son would probably be upset.

"I didn't tell his mother anything directly," I answered a bit hesitantly. "I talked to the teacher and the principle and the guidance counselor. I had to. Why did you think I said something to his mother?" I asked.

"Well, he pushed me and told me he hates you because he got in trouble because you told his mother he's doing bad things at school." He looked at me with a softness in his eyes I have rarely seen in him.

"I'm so sorry he did that," I said. "I've been working extra hard lately to try and get this bullying to stop. I'm so sorry that he pushed you because of it. I will talk to the principle about it, if that’s ok?"

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"No, you don’t need to talk to her about it. It's ok," he said confidently. "I understand why he hates you. It makes sense. You are a mom who makes sure we tell you what's going on. And you make sure to do stuff to try and not let your kids get hurt. It makes sense why he hates you. I won’t let him bother me about it again."

He stopped there and I was a bit stunned. In the past, had a friend told him they hated a family member or bullied him because of one, he would have completely exploded and would have fully blamed me for any embarrassment suffered.

I wasn’t sure which direction this was going, so I asked, "Is that ok with you, that I try to make sure you guys are safe and I tell the teachers and principal when something bad happens?"

His response came quickly.

"Yep. I'm glad I have a mom who really cares about me." And then he looked up at me and nuzzled his head against my arm for a few seconds before he pulled away and we began walking again.

Because of my challenges dealing with this son's difficulties, at times I think I'm the worst mother in the world. And now, he just told me that he is glad I am his mother because he knows I care about him.

My jaw was hanging on the floor. Tears welled up in my eyes as our conversation turned to what we would be buying at the store. I squeezed his shoulder gently as my heart swelled to unimaginable proportions.

“I love you so much,” I whispered.

I looked straight ahead with tears blurring my vision and my son at my side. I felt gratitude, pride and a sense of accomplishment.

I just had a really big win.

Your Fifty-Day Marital Survival Guide

Short and blunt ABC's of sustaining your marriage during the next fifty days of the pandemic. (By Dr. Alan Singer)

Many U.S. scientists believe that the peak has passed and in fifty days our lives should significantly improve. Fact? No. But whatever we’re short with facts, let’s make up for in optimism.

Our collective loss of control escalates our anxiety level. Heightened anxiety fans the sparks of disagreement and can magnify them into full scale arguments. One of the couples that I counsel commented, "Fifty more days...it will be a miracle if our marriage last fifty more minutes!"

Here are the short and blunt ABC's of sustaining your marriage for the next fifty days.

A

Avoid judgmental questions and harsh start-ups, effective today.

Here is a neutral question: Debbie what time is it?

Here is a judgmental question: Is this how much coffee you normally drink at work? The difference is clear. Maintain some distance between you and your spouse during work hours and avoid snooping around or being nosey.

Avoid “you” statements because they evoke defensiveness. Use “I” statements because they evoke empathy.

Try this: I am overwhelmed and can use your help now.

Not this: You never lift a finger to help me.

Use A soft start-up like this: I feel like I've been stuck in the kitchen alone all week rather than a harsh and judgmental one such as: I'd faint if you ever helped me make dinner.

Avoid disagreement escalation. Use repair attempts such as "Wait, let me rephrase that." Dr. Eileen Feliciano wisely suggests, "Don't show up at every argument that you are invited to".

A winning rule of thumb: If your goal is family well-being in a respectful partnership, then before you say or do something to your spouse ask yourself, is what I am about to say or do going to bring me closer or further from

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my goal? If further – stop yourself (Michelle Weiner Davis).

B

Be the first to use these three words and use them liberally: Appreciation, Affection, Admiration. These words are a win-win for marriage.

B is for respecting boundaries and one another’s space. Anthropologist Dr. Helen Fisher suggested, "Creating a safe space can help people to feel in control so they feel happy instead of helpless...or even hostile." Another superb Fisher-ism is: Invoke the platinum rule: Do unto your spouse as she wants to have done for her.

Space is more than just having elbow room. "Space and privacy have emerged as a class divide; more valuable than ever to those who have it and potentially fatal to those who don't” (NY Times 4-13-20).

Give your spouse the benefit of the doubt. Whether you call it "money in your emotional bank account" or "positive sentiment override" (Dr. John Gottman) your go-to position needs to be: My spouse means well; these are dreadful circumstances that we are in together. They’re not mean intentions.

C

I am calling for a fifty day moratorium on criticism of each other's character! We must stop ourselves. If you have a complaint about a specific behavior of your spouse, state that simply and civilly.

Say this: We need to work together for thirty minutes daily to keep order here.

Not this: I never realized how big a slob you are.

Commit yourselves and your children to a daily routine.

Commit yourselves to the triangle of health: Sleep-Nutrition-Exercise. These aren't suggestions...they’re essential!

Couples don’t need to think alike but they need to think together (Rabbi Ralph Pelcovitz, obm).

D

Decide that you will put meaningful effort into your marriage and keep the dreaded “D” word off the table and out of any conversations. Now is the time to protect your marriage; there will be plenty of time later if you choose the “D” route.

Do the best that you can; don't keep score.

Don't institute or eliminate any major rules especially with children.

Don't make any major decisions especially something as substantial as whether or not to have another child in the future.

Do seek out professional marital advice using video counseling from a licensed therapist. Don't wait out the fifty days thinking that things might work themselves out; they just might not.

Most importantly: do be forgiving. Whether you are married three years or three decades, you must understand and actualize this: Forgiveness is not a feeling - it is a decision!

Halachot of Shabbat

(Daily Halacha) Using a Doorknocker, Clapping, Banging, and Whistling on Shabbat

Is it permissible to use a doorknocker to knock on somebody’s door on Shabbat?

The Rama (Rabbi Moshe Isserles, Poland, 1525-

1572), in his glosses to the Shulhan Aruch, rules that one may not knock with a doorknocker on Shabbat, because of the prohibition against producing sounds on Shabbat. The Sages enacted a provision forbidding making sounds, as a safeguard against the possibility that someone might prepare or fix an instrument, in violation of Shabbat. According to the Rama, this would

Daily halacha

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apply even to knocking with a doorknocker, and this is the Halacha for Ashkenazim.

However, Hacham Ovadia Yosef infers from the comments of the Bet Yosef (work by Maran,

author of the Shulhan Aruch) that the prohibition applies only to producing sounds in a beat or rhythm. Hacham Ovadia therefore rules that for Sepharadim, one may knock with a doorknocker on Shabbat, on the condition that he does not knock to any particular beat. Sometimes, people like to make a kind of “tune” with their knocking; this would certainly be forbidden on Shabbat. But knocking indiscriminately would certainly be allowed, as such knocking is not included in the Rabbinic prohibition against making musical sounds.

These same guidelines would apply to other kinds of sounds, such as clapping and banging. It is forbidden on Shabbat to clap or bang on a table in a particular rhythm, but one may clap or bang for the sake of making noise, such as to wake somebody, or if a Rabbi bangs in the synagogue to silence the congregation. By the same token, knocking silverware against a glass in a beat or rhythm is forbidden, but one may knock indiscriminately to get a crowd’s attention. So long as the noise is not made to a specific beat, it is permissible.

The Halachic authorities rule that whistling was not included at all in the decree against producing sounds on Shabbat, and one may thus whistle a tune on Shabbat. We should note that irrespective of the laws of Shabbat, whistling in public, such as while walking in the street, is improper and unbecoming of a Torah Jew. But if at home one wishes to whistle as background to the singing of Pizmonim (hymns) at the Shabbat table, this is certainly acceptable and permissible.

Summary: One may not clap, knock on a door, bang on a table, or clank silverware to a beat or rhythm on Shabbat. One may, however, make indiscriminate noise in such a fashion, such as knocking on a door (even with a doorknocker) or clapping or banging to get a group’s attention. Whistling is permissible on Shabbat, even to a melody, though in general it is inappropriate to whistle in public, even during the week.

Daf Yomi Masechet Shabbat (Daf Notes)

The Curtains of Light

(By: Meorot HaDaf HaYomi) “Five curtains shall be attached to one another, and five curtains shall be attached to one another… and you shall attach the [sets of] curtains with hooks.” (Shemot 26). Would it not have been preferable to make one set of ten curtains instead? There would then be no need to attach the two sets of curtains by means of the golden hooks, as we find in this week’s Daf Yomi. The Baal HaTurim explains that the ten lower curtains represent the Ten Commandments, divided into two luchot of five commandments each. Therefore, the curtains were also divided into two sets of five curtains each. We can further explain that the eleven upper curtains represent the entirety of the Torah; the five books of Chumash, and the six orders of Mishna.

As we learnt above (Shabbat 28a), the term “Mishkan” technically refers to the curtains, and not to the beams (kerashim) that supported them. The main purpose of the Mishkan was to be a vehicle through which the light of Torah study was revealed to the world. The Mishkan was also referred to as the Ohel Mo’ed, the word ohel very much resembling the Hebrew word “hilo” which means shine (Rashi Shabbat 88a s.v. V’Moshe yikach).

Whereas the curtains of Mishkan represented the light of Torah in all its aspects, luchot, Chumash, and Mishna; the beams that supported them represented the physical performance of the mitzvot, through which we accept upon ourselves the yoke of Hashem’s kingship. For this reason, the silver sockets at the base of each beam were called adonim. My father, (the Avnei Nezer of Sokatchov zt”l) explained that this word stems from Hashem’s Name, Adon, which signifies His ultimate mastery.

Daf yomi

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Torah study does not necessarily express submission to Hashem’s will, since even as an intellectual occupation alone, it is pleasant and sweet as honey. Rather, the main expression of our obedience is to fulfill Hashem’s will in practice, through the performance of His mitzvot. Just as it is impossible to construct a building without first laying a sturdy foundation, so too the curtains of Torah study must be spread over the supportive pillars of mitzva observance. A person can meditate over the deepest mysteries of tefillin, with the greatest dvekut, but if he did not fulfill the mitzva of tefillin in practice, his meditation is worthless.

However, there is great difference between fulfilling the mitzvot with deep contemplation of their significance, and mindlessly following the rotes of practice. For this reason, the kerashim were necessary to form a bridge between the adonim, which represent submission to Hashem’s will, and the curtains, which represent deep contemplation of the Torah. Keresh, which means beam, is made up of the same letters as kesher, which means bond. The kerashim formed the bond between theory and practice (From Shem MeShmuel, parashat Teruma).

‘Moshe’ throughout the Generations

The Gemara states that Rav Safra said to Rava: Moshe, have you then spoken well? Rashi explains that Rav Safra referred to Rava by the name Moshe to demonstrate that Rav Safra held Rava in such high esteem that Rava was as great as Moshe was in his time.

The Netziv writes regarding the verse Moshe yedaber v’hElokim yanenu bekol, Moshe would speak and Hashem would respond to him with a voice, that the exile and the signs that forewarned of the Jewish People being persecuted were actually the catalysts for the strengthening of the study of the Oral Law. Although it is beyond human comprehension why the suffering of the exiles should be a prerequisite for increase in Torah study, Hashem demonstrated at Sinai that this would be the case. The voice of Hashem emanated from the smoke surrounding Mount Sinai, and the smoke symbolizes the darkness of exile.

Thus, the voice of Hashem alludes to the voice of the Torah that emanates from the darkness of exile.

The Gemara states that Moshe taught all the Jewish People the Mishnah, i.e. the Oral Law, and Aharon and his sons also taught the nation.

The Netziv suggests that this statement of the Gemara is hinted to in the words Moshe yedaber, Moshe would speak, as Aharon and all the teachers of future generations are included in the word ‘Moshe,’ because all the teachers have strengthened the study of the Oral Law throughout the darkness and suffering of the exiles.

The Moshe of Each Generation

In the course of the Gemora’s discussion, R’ Safra refers to Rava as “Moshe.” Rashi explains that R’ Safra meant it as a term of utmost respect for Rava’s preeminent position as the Gadol HaDor. Rava in his generation was like Moshe Rabbeinu in his. So too, in every generation, the Gedolei HaDor take the position of Moshe. The Zohar states that the influence of Moshe is felt in every generation, in every leader of Israel (Meor VaShemesh, parashat Devarim).

Interesting Midrash (from Torah Tots)

The Wandering Vowels

Recognize the name "Hoshea?" Probably not. That's because Moshe changes it to "Yehoshua."

Here's the story:

This week's Parsha (and also Devarim 1:23-36) relates how twelve meraglim (spies) were sent to investigate Eretz Yisrael and, with the exception of Yehoshua and Calev, they returned with a disparaging report in an attempt to discourage Klal Yisrael from entering the land.

Kidz Corner

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It was only through prayer and special Divine assistance that Yehoshua and Calev were able to withstand the pressure and influence of their fellow meraglim and resist joining in their sin.

The Talmud Tractate Sotah 34b relates that Moshe Rabbeinu, sensing the meraglim's potential blunder, added the letter "yud" to the front of Yehoshua's original name, changing it

from "Hoshea" to "Yehoshua"

. Yud represents the name of Hashem. Moshe hopes that Hashem will keep Yehoshua safe from the diabolical plans of the spies. Moshe prayed,

ד' יושיעך מעצת מרגלים

"Hashem Yoshiacha MayAtzat Meraglim - May Hashem save you from the scheme of the spies. "

Calev, who received no such benediction from Moshe, went to Chevron to the Meorat Hamachpaila - the cave of the Patriarchs - where he prayed for protection from the spies' sinful plans and he beseeched the Avot (Patriarchs) to intercede on his behalf.

The Talmud, Tractate Sanhedrin 107a, explains that the letter "yud" that Moshe added to "Hoshea" to form the name "Yehoshua," was the "yud" that was removed from Sarah's name when her name was

changed from - "Sorai" to - "Sarah" (Bereishit 17:15). To mollify the yud, which was opposed to surrendering its position in Sarah's name, it was taken and appended to Yehoshua's name.

The yud that was removed from Sarah's name did not have any nekudot (vowels),

, thus begging the question - from

where did it acquire the vowel "Sh'va" upon being appended to Yehoshua's name.

.

The Arizal explains that it was taken from the word "ben" in Yehoshua ben Nun's name.

Interestingly, the Torah vowelizes the word in Yehoshua's name with a chirik (a single dot

- Bin) , instead of using the standard Segol

vowelization (Ben) , which has three dots. Thus, the two dots used for the added Yud were taken from the word "ben," which now

reads "bin" - .

Kid’z Korner (Revach)

Rejecting the Good Land

(Adapted from Mishlei Yaakov, pp. 338-339)

G-d described the Land of Israel as a good land; and this was what the spies reported back. Yet the people complained, saying, "G-d brought us out of Egypt because He hates us" (Deut. 1:27). Why didn't they trust G-d's judgment?

The Gloomy Groom

A very pious man, completely immersed in spiritual matters and removed from worldly ones, heard of a suitable match for his son. This being his only son, the father did not want to rely on the matchmaker's report. He decided to make the journey in order meet the girl and her family.

The father set off and met the family. Highly satisfied with the match, he signed on the financial arrangements for the wedding with them. He returned home and related to his family and close friends what he had seen: the piety and Torah scholarship of the father, the modesty and fine character traits of the mother.

"And what about the bride herself?" one perceptive friend inquired.

Hearing this question, the pious man's wife also came close to hear what her husband would say.

"Regarding the bride, I don't have a lot to say," replied the father. "She is certainly a good catch. Her worth is beyond pearls."

When the son heard his father's words, he began to cry out of anguish.

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"Why are you crying?" asked the mother. "Didn't you hear your father praise the girl?"

The son grimaced. "My father's praise - that made it even worse! Did he praise her grace, her beauty, her social skills? I know that father, pious man that he is, does not consider these qualities important. On the contrary, if she had any of them, father would probably consider them to be defects. 'Grace is false and beauty is vain.'"

"If father liked her," the young man concluded, "then she is probably ugly and simple, given over to constant fasts and prayers..."

The Qualities of Eretz Yisrael

The Israelites who left Egypt assumed that if G-d praised the Land of Israel, this must be for its spiritual qualities. But regarding its physical traits? It is probably a harsh, barren land, where one must live simply in order eke out a meager living. As the Sages counseled, "This is the path of Torah: you will eat bread with salt, and drink water in small measure, and sleep on the ground" (Avot 6:4). A harsh environment will ensure that the people will live a life of simplicity and deprivation, undistracted by material pleasures.

This is why the Israelites grumbled and complained about the Land, fearing the worse.

In fact, besides its unique spiritual qualities for holiness and prophecy, it is also a "land flowing with milk and honey." Eretz Yisrael is like a bride who is pious and a "woman of valor," but also blessed with beauty and charm.

A Loser's Pride Dooms The Dor HaMidbar

The Miraglim got up to speak twice. First they gave over the opening report, then Kalev refuted them, and then they gave their final damaging report. Why does it only say that they spoke Lashon Hara during their second speech ?

Rav Moshe Shternbuch brings the Be'er Mayim Chayim who says that the whole tragedy of the Meraglim was an instinctive response laced with Gaava. At first the Miraglim didn't speak Lashon Hara. They gave a report of what they saw, repeating only

objective facts both negative and positive. They also did not draw any conclusions or give their opinion.

Only after Kalev stood up to them and played down their report and what they were insinuating, did the Meraglim stand up again and clearly state in no uncertain terms, "Lo Nuchal Laalot Ki Chazak Hu Mimenu," (Shlach 13 :31). Now they first denied Hashem's ability to lead them to the promised land. After that the pasuk says they spoke Lashon Hara and even criticized the land.

Why ? Because Kalev said they were wrong. This they could not handle, and exaggerated their tales in order to refute Kalev. It was no longer about reporting what they saw, but rather about a victory of the ego. Once ego came into play, all Yirat Shamayim was lost, and as a result, so was the entire holy generation of the Dor HaMidbar.

In Search of the Fruits of the Tzaddik

Moshe tells the Miraglim to look, "HaYesh Ba Eitz Im Ayim." Rashi explains that this tree means a Tzaddik whose merits can protect the inhabitants from the conquest of the Bnei Yisrael. How does one search for a Tzaddik, if only Hashem can know who is a true tzaddik and who is masquerading as one with a pious exterior. Furthermore, the next words are, "ViHitchazktem Ulikachtem MiPri HaAretz; Take from the fruits of the land." If the tree means a tzaddik what fruits are they taking and why?

The Pninim al HaParsha says in the name of the Satmar Rav, Rav Yoel, that there is one way to know if a tzaddik is real or a sham. You can look at his talmidim who are the fruits of his labor. If he is truly a tzaddik his talmidim will reflect him, and the people of the land will appear to be righteous as well. If he is not sincere, then the likelihood is that he will not have talmidim that even appear to be tzaddikim. Moshe told them to check if there is a tzaddik. How? By checking for fruit, you will know if there is really a tree.

The Questionable Tzidkut Of The Embarking Miraglim

"Vayeilchu Vayavo'u; The Miraglim went and came back," (Shlach 13:26). Rashi says that

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we see from here that just like they returned with a poisonous plot, so, too, when they embarked on their mission they had a already had this in mind. This contradicts Rashi in the beggining of the Parsha where Rashi writes on the words, "Kulam Anashim," (13:3), that at the time they left they were all Kesherim. So did they have this in mind, or did they leave innocent?

The Imrei Emet of Ger answers that the Gemara says (Kidushin 40) that although good intentions are considered as if you have done the mitzva even if it doesn't come about at the end, bad intentions are not considered an aveira if the deed does not materialize.

However, if the bad deed is eventually carried out, then in retrospect the bad intentions also are included as part of the aveira.

The Miraglim set out with bad intentions. Yet, at that time, since the deed was not done, their intentions were not held against them. At that time, they were still "Kesherim". Kosher doesn't make them tzaddikim, but they were not yet stained with sin of Lashon Hara. Only after they came back and carried out their plan does Rashi reveal to us that it was this intent that they set off with in the first place.

(Rav Itzhak Nabet)

Le Salaire des Petites Souffrances.

Dans la paracha de la semaine Chelakh, nos ancêtres sont arrivés devant la frontière d'Eretz Israël et sont enfin prêts à hériter de leur terre. Le peuple, inquiet, décida d'envoyer douze chefs de tribu afin d'explorer le pays et de préparer les futures opérations militaires. A leur retour, après quarante jours, les explorateurs dénigrèrent les bienfaits de leur patrimoine et décrivirent avec angoisse la situation : "C'est une terre qui mange ses habitants, le taux de mortalité y est extrêmement important ! De plus ce sont des ennemis redoutables qui vivent avec des géants. Nous ne pourrons jamais les vaincre !"

En entendant ces propos, les bné Israël pleurèrent et regrettèrent d'être sortis d'Egypte… Vous connaissez la suite, Hachem condamna cette génération à ne pas entrer en Eretz Israël et à errer dans le désert pendant 40 ans. Lors des réprimandes que Moché adressa au peuple avant de mourir, il reprocha aux bné Israël d'avoir envoyé des explorateurs et d'avoir retardé ainsi leur entrée en terre sainte. "Hachem nous avait donné ce pays, déclara-t-il, nous pouvions en hériter sans aucune arme, sans guerre, en seulement trois jours si nous avions eu confiance en Lui. Mais nous nous

sommes découragés devant l'adversaire comme si Di-u ne pouvait pas nous aider et voici quarante ans que nous tournons dans le désert."

En effet, nous disent nos sages, les juifs auraient dû conquérir la terre sans aucune difficulté, en seulement quelques jours. Pourtant, s'étonne le Sfat Emet, il est enseigné dans le traité Brahot (5, a) que trois cadeaux ne peuvent être acquis sans souffrance : la Torah, la terre d'Israël et le monde futur. Et nous pouvons tous constater la véracité de cette guémara : combien de souffrances notre peuple endure depuis plus de cent ans pour pouvoir rester sur un petit bout de notre terre, combien de guerres, d’attentats ? Combien de sang a coulé... ? S'il en est ainsi, comment Hachem avait- il comme projet de nous faire entrer après seulement trois jours de marche dans le désert ? Et plus encore, comme nous le savons, les bné Israël voyageaient en première classe, les nuées qui entouraient le camp les protégeaient de la chaleur, des serpents, aplanissaient le sol…c'est-à-dire sans aucune souffrance, alors comment résoudre cette contradiction ?

Le Sfat Emet explique que si nos ancêtres étaient entrés en Israël après trois jours de voyage, les petites souffrances endurées pendant ce trajet, mal aux jambes et autres fatigues liées à tout déplacement, étaient suffisants pour mériter d'acquérir notre terre sacrée. Car tout inconvénient, même les plus minimes, comme mettre ses vêtements à l'envers, ou rater son bus…provient d'Hachem et permet d'effacer les fautes commises. Ainsi celui qui comprend cela et qui accepte avec

Pour Les Fracaphones

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amour chaque situation désagréable peut se purifier entièrement. C'est pourquoi nos ancêtres auraient très bien pu effacer toutes les fautes commises en Egypte et devenir aptes à entrer en Eretz Israël grâce aux quelques souffrances liées au voyage. C'est-à-dire qu'ils auraient pu réparer en trois jours l'équivalent des quarante ans dans le désert, soit 4700 fois plus.

Ainsi, mes chers amis, ce rav nous a transmis une clef pour pouvoir optimiser chaque petit désagrément de notre quotidien. En prenant conscience que le hasard n'existe pas, en nous renforçant dans notre foi que tout vient d'Hachem et que chaque événement négatif a pour but d'effacer nos fautes, nous pouvons nous purifier entièrement afin de mériter la Torah, la terre d'Israël, le monde futur et éviter ainsi de très nombreuses épreuves lo alénou. Et s'il en est ainsi pour des inconvénients mineurs, combien de fautes sont effacées lorsqu'une personne nous fait honte, nous blesse où nous cause une perte financière ? Et à l’inverse, que gagne celui qui s'énerve contre son sort ou contre son prochain ? Au lieu d'effacer ses fautes, il en ajoute de nouvelles.

C'est pourquoi nous devons remercier le créateur pour chaque petit pépin de notre vie, comme il est écrit dans le traité Brahot (60, b) qu'un homme est obligé de louer Hachem pour le mal comme pour le bien. Car c'est grâce à ces petites souffrances qui bordent les routes de nos vies que nous pouvons réparer nos erreurs et être exemptés des souffrances du monde futur. Alors essayons de retenir cet enseignement du Sfat Emet que le Rav Arouch a développé dans son livre Chaaré bétoda, et efforçons-nous de l'appliquer à chaque instant afin d’annuler tous les décrets sur nous et nos frères juifs, d'apporter la bénédiction matérielle et spirituelle dans le monde et de mériter la Torah, Eretz Israel et le monde futur, amen ken yéhi ratson.

Une Terre très très Bonne Cette semaine, dans la paracha Chelakh, la Torah nous raconte la triste faute des explorateurs. A la demande insistante du peuple, Moché rabénou envoya douze tsadikim afin de reconnaître et de préparer la conquête militaire de la Terre d'Israël. A leur retour, dix

d'entre eux établirent un bilan terrifiant de la situation. Ils proclamèrent que personne, ni même le Tout Puissant, ne pourrait vaincre des peuples aussi puissants. Les familles, désespérées, se mirent à pleurer et regretter leur condition d'esclaves en Egypte. Cette dixième plainte des bné Israël fut la dernière. Hachem décida en effet d'interdire à tout homme de plus de vingt ans d'entrer en Terre Sainte. Et c'est ainsi que le peuple fut condamné à errer dans le désert pendant quarante ans.

Lors du rapport calomnieux des envoyés, deux explorateurs se levèrent pour défendre Eretz Israël : Yéochoua ben Noun et Calev ben Yéfouné. Ils dirent à l’assemblée : " Cette terre est très très bonne." Nous allons essayer de saisir le sens de cette louange. De plus, est écrit dans le Midrach Raba (Bamidbar 23) :" Hachem dit à Moché : cette terre m'est chère et ce peuple m'est cher. Je vais faire entrer ce peuple bien aimé dans cette terre bien aimée." Encore une fois, il nous faut essayer de comprendre pourquoi la Terre d'Israël semble tant appréciée par Hachem. Enfin, il est écrit dans Torat Cohanim (25,38) "Tout celui qui quitte Eretz Israël, c'est comme s'il faisait de l’idolâtrie ! "Là aussi, expliquons le message qu'ont voulu nous transmettre nos sages.

Comme nous l'avons déjà dit au nom du Zohar Akadoch, toutes les mitsvot représentent des conseils pour arriver à s'attacher à Hachem, ce qui constitue le but de toute la Torah. Or, le Méssilat Yécharim nous enseigne que le Tout Puissant nous a placés dans un Monde rempli d'éléments qui nous séparent de Lui. Tous les plaisirs que cette vie nous propose nous éloignent d'Hachem et de notre but : se réjouir de Lui et profiter de la Présence Divine. C'est pourquoi, en contrepartie, le Créateur nous a offert quelques cadeaux afin de nous permettre d'arriver à ce but. Il nous donna des moyens pour nous rapprocher de Lui dans l'espace, le temps et l'homme. Dans l’espace : Eretz Israël, dans le temps : Chabat et dans l’homme : la Torah.

Il faut savoir qu'un juif qui se trouve en Terre Sainte et qui veut se rapprocher d'Hachem reçoit une force supplémentaire qui l'aide à s'élever vers son Créateur.Nous pouvons l'apprendre de la paracha Lekh Lekha dans laquelle Hachem dit à Avraham :" Pars pour toi de ton pays, de ta terre natale, de la maison de

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ton père vers cette Terre que Je te montrerai." De nombreux commentateurs remarquent que nulle part dans la Torah, il n'est mentionné que le Créateur dévoila Eretz Israël à Avraham. Cependant, le Sforno explique qu'il faut lire "Pars…vers cette Terre où Je Me monterai à toi." C'est pourquoi dès qu'Avraham arriva à Schrem et à Eloné Mamré, il est écrit : "Hachem se dévoila à Avram et Il dit : A ta descendance Je donne cette Terre." Ainsi, Hachem offrit aux enfants d'Israël la possibilité de voir et de ressentir la Présence Divine sur cette Terre. Et grâce à la sainteté qui réside dans ce pays, chaque juif selon son niveau peut s'élever et se rapprocher de son Créateur.

Désormais, nous pouvons comprendre le sens des enseignements de nos sages. Puisque la Présence Divine réside plus en Eretz Israël que dans le reste du monde, celui qui habite cette Terre peut plus facilement s'attacher à Hachem. A l'inverse, pour celui qui vit hors d'Israël, et qui n'a donc pas cette aide supplémentaire il lui sera beaucoup plus difficile d'arriver à s'approcher véritablement de son Créateur. Pour cette

même raison, quitter Israël s'apparente à un acte d'idolâtrie. Comment peut-on abandonner un endroit dans lequel réside la Présence Divine pour aller vers un monde qui éloigne les hommes de Di-u ? De même, Yéochoua ben Noun et Calev ben Yéfouné qui jugèrent que "cette Terre est très très bonne" voulaient transmettre au peuple que seul en Eretz Israël un juif peut attendre de hauts niveaux d'élévation spirituelle et de prophéties. Mais d'un autre côté, nous devons savoir que celui qui réside sur cette terre sainte possède des obligations beaucoup plus grandes. Car celui qui se rebelle contre le Roi dans la campagne ne ressemble pas à celui qui faute dans son Palais. A tel point que certains pensent qu'un habitant d'Israël doit vivre toute l'année avec la même crainte qu'à Roch Hachana. Alors prions pour qu'Hachem nous rassemble rapidement tous en Terre Sainte, et qu'il nous aide à nous élever et nous rapprocher de Lui. (Dvar Tora inspiré de Netivot Chalom)

(Rav Yonatan Gefen)

Espiando detrás de Nuestros Corazones

“Y serán para ustedes tzitzit, y los verán, y recordarán todos los mandamientos de Di-s, y no ‘espiarán’ (lo taturu) detrás de sus corazones y de sus ojos, ya que ustedes se desvían detrás de ellos” (1).

La parashá termina con el tercer párrafo del Shemá. Ese párrafo habla sobre la mitzvá de tzitzit y continúa con otra mitzvá fundamental: no ir detrás de nuestros corazones y nuestros ojos. El Sifrí elabora sobre el significado de esas palabras. Explica que ir detrás del corazón se refiere a la herejía, mientras que ir detrás de los ojos a la inmoralidad (2). El entendimiento simple del Sifrí, respecto a ir detrás del corazón, es que esta es la fuente de la prohibición en contra de adoptar creencias opuestas a la Torá.

Rav Itzjak Berkovits señala que este entendimiento tiene una gran dificultad. Más allá

de la mitzvá de lo taturu, hay muchas otras mitzvot en la Torá que prohíben tener creencias herejes: en el primero de los Diez Mandamientos, la Torá nos ordena creer que Di-s es el único poder, que es todopoderoso, que creó y sustenta al universo entero y que no tiene ni comienzo ni final (3). La mitzvá siguiente nos ordena no ir detrás de ningún otro Di-s, lo que significa que no podemos atribuirle un poder independiente a ninguna fuerza del mundo (4). En la mitzvá del Shemá, la Torá nos ordena a creer en la unicidad de Di-s (5). Las actitudes que la Torá prohíbe en estas mitzvot son las mismas creencias que representan herejía. En consecuencia, la Torá parece habernos instruido lo suficiente que evitemos las creencias herejes. ¿Qué agrega la mitzvá de lo taturu?

Rav Berkovits responde que el resto de las mitzvot nos instruye a tener ideas filosóficas básicas en un nivel intelectual. Por ejemplo, una persona debe creer intelectualmente que hay un Di-s que creó el mundo. Sin embargo, una conciencia intelectual no siempre es suficiente para asegurar que se adhiera a los principios fundamentales del pensamiento judío. Puede que una persona

Reflexion semanal

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reconozca intelectualmente estas verdades, pero que sus emociones o deseos físicos le hagan actuar en contra de ellas. En esta línea, nuestros sabios nos dicen que una persona sólo peca cuando entra en ella un rúaj shtut (espíritu de irracionalidad). Esto significa que sus acciones contradicen lo que racionalmente sabe que es verdad. La mitzvá de lo taturu nos ordena evitar esta trampa. Al decirnos que no sigamos a nuestro corazón, la Torá nos ordena no permitir que nuestras emociones nos hagan actuar en contra de lo que racionalmente sabemos que es cierto.

Esto no significa que la Torá considere que las emociones son negativas; por el contrario, la Torá da mucho lugar a su expresión. Sin embargo, cuando las emociones no son canalizadas a través del intelecto, las consecuencias pueden ser desastrosas. La Torá es la herramienta con la que debemos moldear nuestro intelecto y filtrar nuestras emociones, a través de los anteojos de la perspectiva de la Torá (6).

El incidente de los espías nos brinda algunos ejemplos del enfoque correcto y del incorrecto al seguir el corazón propio. Allí también es usada la palabra raíz ‘latur’ (espiar). Di-s le instruyó a Moshé que enviara personas para espiar la tierra. Moshé les explicó a los espías qué características debían observar en la tierra. Entre estas instrucciones, les dijo que observaran el producto de la tierra, para ver si la tierra era fértil o no (7). También les instruyó fijarse si había hombres justos en la tierra, cuyo mérito protegería a los habitantes de la misma (8). Con estas instrucciones, Moshé les estaba insinuando a los espías que observaran la tierra con una cierta predisposición, una que estuviera basada en la perspectiva de la Torá. Les estaba diciendo que vieran todo con ojos espirituales, de forma tal que aquellos inmensos frutos fueran vistos bajo una luz positiva, y que la importancia de los rectos era un factor de peso.

Por desgracia, la mayoría de los espías no siguió las instrucciones de Moshé. Sí vieron frutas grandes, pero eligieron interpretarlas de manera negativa, y transmitieron el mensaje que demostró que la tierra era muy extraña, ya que producía frutos sobredimensionados (9). Fueron culpables de otra malinterpretación, cuando vieron muchos funerales en la tierra. Utilizaron esto para demostrar que la tierra destruía a sus habitantes, cuando en realidad Di-s causó muchas muertes

para que las personas estuvieran ocupadas con los funerales y no advirtieran a los espías (10).

¿Cuál fue la razón de esa actitud? Cayeron presa de la trampa de seguir sus emociones. No confiaban en Di-s, y por lo tanto les atemorizó la idea de tener que entrar a la tierra de Israel. Por esta defectuosa actitud, vieron todo a través de una visión distorsionada (11). Los únicos espías que superaron esta prueba fueron Caleb y Yehoshúa. Consideraron todo lo que vieron de manera positiva. Tenían una gran confianza en Di-s; esto los previno de permitir que cualquier miedo que tuvieran se sobrepusiera a lo que ellos sabían que era verdad.

Vimos cómo la Torá conecta las enseñanzas de los espías con la Mitzvá de lo taturu. Los diez espías que pecaron nos dan el ejemplo de cómo seguir tras el corazón lleva al pecado y finalmente a la herejía (12).

La Torá nos da otra enseñanza sobre cómo evitar la trampa de interpretar lo que vemos de manera negativa. En el mismo versículo que la Torá nos dice lo taturu, habla de la mitzvá de tzitzit. “Y serán para ustedes tzitzit, y los verán y recordarán todos los mandamientos de Di-s y los cumplirán, y no ‘espiarán’ detrás de sus corazones y detrás de sus ojos, ya que ustedes se desvían detrás de ellos” (13). El versículo nos dice que los tzitzit nos recuerdan de alguna manera las mitzvot, lo que nos permite evitar seguir nuestros corazones y nuestros ojos. ¿Cuál es la conexión entre tzitzit y lo taturu? Rashi señala que los tzitzit nos recuerdan las 613 mitzvot porque la guematria (14) de tzitzit es 600; adicionalmente, hay ocho hilos y cinco nudos, totalizando entre las tres cantidades 613. Así, al mirar a los tzitzit, la persona seguirá esta secuencia de pensamiento que la llevará a relacionar los tzitzit con las 613 mitzvot.

El problema obvio en esto es que la mayoría de las personas verán los tzitzit sin hacer la conexión que la Torá parece esperar que hagan. Quizás hubiera sido más efectivo un mandamiento que obligue a escribir “613” en ellos para que, al verlos, todas las personas recuerden automáticamente las 613 mitzvot. La respuesta es que la Torá nos está enseñando que debemos esforzarnos para ser la clase de persona que ve el mundo así, es decir, que al ver una prenda mundana como el tzitzit transitemos la secuencia de pensamiento que nos recordará las 613 mitzvot. Cuando una persona alcanza ese nivel, entonces podrá observar la mitzvá de lo taturu, pues ya no ve el

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mundo con el sesgo de sus emociones, sino con una visión espiritual.

Vimos que un tema constante de la parashá es cómo la forma en que uno piensa tiene un rol decisivo en cómo interpretará lo que ve. No es fácil llegar a ver todo con una visión espiritual, pero el primer paso es esforzarse para hacer que el intelecto y las emociones estén alineadas con las directivas de la Torá. Cuanto más empapada esté una persona con las enseñanzas de la Torá, más podrá emular a Caleb y a Yehoshúa.

Notas: (1)Shelaj, 15:38. (2) Sifrí, Shelaj, 15:38. (3) Itró, 20:2. (4) Itró, 20:3. (5) Vaetjanán, 6:4. (6) Para más material sobre este tema, ver 'The Six Constant Mitzvot', Artscroll, Mesora, un libro basado en los shiurim de Rav Berkovits sobre las Seis Mitzvot Constantes. (7) Shelaj, 13:20. (8) Rashi, Shelaj, 13:20. (9) Rashi, Shelaj, 13:23. (10) Ver Birkat Peretz del Stáipler, zt"l, donde se explica por qué su interpretación fue ilógica. (11) Esta es la explicación simple del pecado de los espías. Para explicaciones más profundas, ver Rambam, Sfat Emet y Ben Yehoyada (traídos en mi otro ensayo sobre Parashat Shelaj). (12) Ver Rashi, Shelaj, 13:31 y 14:4, quien demuestra que los espías adoptaron perspectivas herejes y causaron que el pueblo haga lo mismo. (13) Shelaj, 15:38. (14) Valor numérico

Rezando en contra de la Inclinación Negativa

El incidente de los espías es una de las historias más conocidas y polémicas de la Torá; hay mucha discusión sobre cómo es posible que hombres tan grandiosos como aquellos hayan cometido un pecado tan terrible. Otro aspecto sumamente importante sobre este episodio son las acciones que llevaron a cabo los hombres justos para no verse involucrados en el pecado.

La Torá nos cuenta que después de enviar a los espías a la tierra de Israel, Moshé le cambió el nombre a su estudiante más cercano (1). Hasta ese momento él era conocido como Hoshea, pero entonces Moshé le agregó una iud para formar el nombre Iehoshúa. Rashi explica que Moshé rezó para que Iehoshúa se salvara de la prueba de los espías, y esta plegaria se manifestó en la adición de una iud a su nombre. Unos pocos versículos después, la Torá alude al hecho de que mientras estaban en Israel, Kalev, otro de los espías, se separó del grupo y fue a Hebrón para rezar por protección para salvarse del plan de los espías (2).

El Ben Ish Jai (3) y el Maskil le David (4) dicen que estas plegarias parecen contradecir un axioma muy conocido: “Todo está en manos del cielo a

excepción del temor al cielo”. Este axioma expresa que lo único que está completamente en control del hombre es la capacidad para elegir entre el bien y el mal. Puede ser muy beneficioso rezar por cosas que están más allá de nuestro control, como salud y sustento, ya que esas cosas dependen por completo de la Providencia Divina. Sin embargo, rezar para no pecar pareciera no tener ninguna utilidad ya que no es Di-s el que decide si pecamos o no, sino que eso está en nuestras propias manos. Consecuentemente, es muy difícil entender por qué Moshé rezó por Iehoshúa y por qué Kalev rezó por sí mismo para evitar pecar; no dependía de Di-s si ellos iban a pecar o no, sino que dependía exclusivamente del libre albedrío de ellos.

El Ben Ish Jai explica que hay dos formas diferentes mediante las cuales una persona puede llegar a pecar. Una es cuando tiene completa claridad de que determinado acto está prohibido pero de todas formas lo hace, a sabiendas de que está pecando. La segunda es cuando su iétzer hará (inclinación negativa) nubla su juicio y la convence de que el acto en cuestión no está prohibido, permitiéndole de esta manera racionalizar su pecado.

El principio de que el temor al cielo está completamente en nuestras manos sólo aplica a la primera forma de pecar, cuando la persona tiene absoluta claridad respecto a la perversidad de la acción. En esta área no sirve de nada que una persona le rece a Di-s para que lo frene; eso está exclusivamente en sus manos y Di-s no puede, por decir así, manipular su libre albedrío.

Sin embargo, esto no es cierto con respecto a la segunda forma, en la cual una persona puede realmente creer que no está pecando. El principal factor que causa que la persona peque en ese caso es la falta de claridad sobre cuál es la forma correcta de actuar. Esta situación no está completamente dentro de nuestro libre albedrío; cuando una persona quiere hacer lo correcto, pero está en riesgo de ser seducida por su iétzer hará, entonces sí puede pedirle ayuda a Di-s para que su razonamiento no se nuble. Entonces, en una situación como esta sí es beneficioso rezarle a Di-s.

El Ben Ish Jai continúa explicando que Iehoshúa y Kalev enfrentaron la segunda forma de desafío, en la cual la tefilá sí puede ayudar. Los espías eran personas grandiosas y no hablaron mal de la tierra intencionalmente sin justificar antes su

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comportamiento. El Ben Ish Jai ofrece una explicación original de cuáles habrían sido sus motivaciones: sintieron que si le decían al pueblo judío sobre la gran prosperidad que había en la tierra de Israel, entonces entrarían con la motivación ulterior de obtener ganancia material en lugar de querer exclusivamente respetar la orden de Di-s. En consecuencia, los espías decidieron hablar mal sobre la tierra con la esperanza de que el pueblo judío igualmente quisiera entrar pero con motivos completamente puros, y de esta forma obtendrían una recompensa mucho mayor.

Sin embargo, este razonamiento era en realidad obra del iétzer hará para evitar que el pueblo judío entrara a la tierra, como efectivamente ocurrió al final. Moshé rezó para que Iehoshúa estuviera protegido de las racionalizaciones que le harían creer que hablar mal de la tierra era una mitzvá (5). De la misma forma, Kalev rezó para poder mantener la claridad necesaria y no caer así en las garras del iétzer hará.

Hemos visto que hay dos formas en las que una persona puede llegar al pecado: de manera consciente o al ser engañada por el iétzer hará. Pareciera ser que es mucho más prevalente esta segunda forma.

El Néfesh Hajaim escribe que esta falta de claridad se originó con el primer pecado: el pecado de Adam. Antes de pecar, Adam tenía absoluta claridad para distinguir entre el bien y el mal; para él, cometer un pecado era tan obviamente nocivo como poner la mano sobre el fuego. Pero cuando comió del árbol del conocimiento del bien y el mal, él perdió la claridad que tenía a tal punto que ahora el iétzer hará podía hacerlo confundir lo bueno con lo malo.

Ésta es la razón por la cual la Guemará declara que cuando una persona comete el mismo pecado dos veces, el pecado se vuelve permisible ante sus ojos. Se dice que Rav Israel Salanter comentó que cuando se comete un pecado por tercera vez, ¡este se vuelve una mitzvá ante sus ojos! Esta es la manera mediante la cual el iétzer hará mantiene a la persona en el mal camino, haciendo que justifique su comportamiento pensando que es permisible e incluso deseable.

El autor del Tania hace una fascinante observación sobre este punto: escribe que si uno le ofreciera dinero a un judío observante de Torá para que realice un pecado, éste no lo haría ya que entiende intelectualmente que el daño espiritual que le causaría el pecado es mucho peor que cualquier ganancia monetaria. Sin embargo, la persona de todas formas peca sin obtener ninguna ganancia monetaria ya que se convence a sí misma de que no está pecando en realidad.

Aprendemos de la explicación del Ben Ish Jai que, respecto al desafío de ser engañados por el iétzer hará, la plegaria es un arma muy beneficiosa y necesaria. El iétzer hará está constantemente buscando engañarnos para que pequemos, por lo tanto, debemos mantenernos siempre vigilantes para no ser atrapados por sus racionalizaciones. Al igual que un método consistente de autoanálisis, la clave para obtener claridad es rezarle a Hashem para que abra nuestros ojos y nos permita seguir el camino verdadero del Servicio Divino.

Notas: (1) Shelaj 13:16. (2) Rashi 13:22. (3) Ben Yehoyada, Sotá 34b. (4) Shelaj, ibíd. Es uno de los comentaristas de Rashi. (5) Hay muchas otras explicaciones sobre el razonamiento de los espías para hablar mal sobre la tierra (ver Rambán y Sfat Emet), pero pareciera claro que cualquiera que haya sido su razonamiento, de alguna manera justificaron sus acciones y creyeron que no estaban cometiendo una averá.

Nahala of R’ Shlomo Kluger zt”l Monday the 30th of Sivan

Rav Shlomo Kluger (1783-1869), author of Sefer HaChaim (a commentary on Shulchan Aruch Orach Chaim), and Chochmat Shlomo. Rav Kluger was born to Rav Yehuda Aharon, rabbi of Komarow. Rav Yehuda Aharon was a

sickly man who died before age 40, leaving his son a homeless orphan. One day, R' Yaakov Kranz (the "Dubno Maggid") met the young boy wandering the streets of Zamosc, Poland, and he took him in. The Dubno Maggid arranged teachers for his charge, including R' Mordechai Rabin, rabbi of Zamosc, and R' Yosef Hochgelernter. A prolific author and

Nahalot

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posek, he wrote of himself that he had authored “115 large works on Tanach and the entire Talmud, and commentaries on the early and later poskim." This statement was written in 1844, 25 years before his petira. Ha'eleph Lecha Shlomo, his best-known work of halachic responsa, has 1,008 chapters. He also authored Imrei Shefer on Chumash. Rav Kluger served as Rosh Bet Din in Grodi, Galicia, and Rav in Broide.

Our Survival in Galut is Kiddush HaShem (Rabbi Frand from Torah.org)

In Parashat Shlach, the Almighty was prepared to destroy the Jewish people because of the negative report of the Spies and the ready acceptance by the nation of that slanderous report regarding Eretz Yisrael. Moshe Rabbenu pleaded on their behalf arguing that the Egyptians would say “Because Hashem lacked the ability to bring this people to the Land that He had sworn to give them He slaughtered them in the wilderness.” [Bamidbar 14:16] Moshe then invokes the Thirteen Attributes of Mercy, culminating with the prayer “Forgive now the iniquity of this people according to the greatness of Your kindness and as You have forgiven this people from Egypt until now.” The conclusion is: “And Hashem said, ‘I have forgiven in accordance with your words (salachti k’dverecha).” [Bamidbar 14:18-20]

What do the words salachti k’dverecha mean? Moshe Rabbeinu had offered two arguments why the people should be forgiven. First, he invoked the Thirteen Attributes of Mercy and then he argued that if they were to be killed out all at once in a plague it would cause a desecration of G-d’s Name as the nations would say “because G-d was not able…” The implication of “I have forgiven in accordance with your words” is that this time even the Thirteen Attributes of Mercy were not sufficient for receiving forgiveness. It required Moshe’s extra argument — lest the Egyptians say that

G-d was not able to fulfill His promise — to win forgiveness.

The next pasuk [verse] continues “But as I live — and the glory of Hashem shall fill the entire world.” [Bamidbar 14:21] This is a difficult pasuk to explain. Rashi gives one explanation, which I am not going to discuss, but the Netziv [1816-1893] in his Chumash commentary (HaEmek Davar) says that even though this pasuk is somewhat ambiguous, King David in Psalms fills in for us the blanks in terms of understanding the pasuk. What is not so clear in Sefer Bamidbar, Dovid HaMelech clarifies in Sefer Tehillim.

We read in Tehillim: “Then He lifted up His hand [in an oath] against them, to cast them down in the wilderness, and to cast down their descendants among the nations, and to scatter them among the lands.” [Chapter 106:26-27] The Netziv writes when the pasuk in Parshas Shlach says “and the glory of HaShem shall fill the entire world” — G-d promises “I will make a Kiddush HaShem.” How will this Kiddush HaShem occur? Dovid HaMelech tells us: “…and to scatter them among the lands.” The Kiddush HaShem will be implemented by spreading out the Jewish people throughout all the nations of the world.

What does this mean? The Almighty wished to sanctify His Name. He wished to show the entire world how He took Klal Yisrael out of Egypt, how He cared for them in the wilderness, and how He brought them into Eretz Yisrael. Had the sin of the Spies not occurred, they would have gone into the Land of Israel with miracles and wonders to the extent that all the nations of the world would recognize that “G-d is the L-rd” (Hashem hu ha’Elokim).

But what did happen? The nation got cold feet. They did not trust in the Ribono shel Olam. After all that they saw in Egypt and in the Wilderness, they still lacked faith. Therefore, the Almighty said “Okay. If that is the way you want it, you will not go into Eretz Yisrael with miracles and wonders. The Kiddush HaShem which could have been created will not be created. You will enter the Land and conquer it through natural means and the Kiddush HaShem will be delayed.

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How and where will the Kiddush Hashem occur? It will occur throughout the course of history because I will scatter you to the four corners of the globe and a miraculous thing will happen: You will survive as a nation.”

This is something that history has never seen before. A nation spending so much of its existence in exile — more time in the history of the nation outside of its homeland than inside of it — is nothing less than a revealed miracle. This is what constituted the Kiddush HaShem testifying to Divine Providence guiding the fate of His Chosen People.

L’Havdil [distinguishing between sacred and profane matters], the Dali Lama, who is trying to preserve the Tibetan people so that that they should not be swallowed up by the Chinese, is trying to use the Jewish people as a paradigm. “If we emulate what the Jews did and maintain our identity in our diaspora as the Jews did, then we can preserve our nation as well.” What he fails to realize is that the Tibetan people do not have a Torah and they do not have the relationship that we have with the Ribono shel Olam. Maintaining a national identity through thousands of years of exile from a homeland requires nothing less than a nes nigleh [an open miracle].

Rav Yakov Emden (Yavet”z) [1697-1776] writes in the introduction to his Siddur, “Will any philosopher be able to argue that this (the preservation of Jewish identity in exile throughout history) is just a natural occurrence? This surpasses in my mind all the miracles and wonders the Almighty did for our ancestors in Egypt. The longer the exile continues, the greater the miracle becomes.”

This reminds me of a sentence I read in a very interesting book called Reb Chatzkel [Art Scroll; 2007] about Rav Yechezkel Levenstein [1895-1974], the mashgiach ruchani of the Mir Yeshiva in Poland, Shanghai, and America who was later affiliated with the Ponevezh Yeshiva in Bnei Brak. The book in great part is a story of the Mir Yeshiva and its sojourn from Mir to Vilna to Kobe Japan to Shanghai China and eventually — after the war – to America and to Eretz Yisrael.

Rav Chatzkel makes a statement that is truly mind-boggling. He says the miracle of the salvation of the Mir Yeshiva is greater than the miracle of Purim. In spite of the fact that all the factors that went into the salvation of the Jewish people in the days of Mordechai and Esther were clearly Divine Providence, the nes of the hatzalah of the Mir Yeshiva was greater. If one reads all those chapters about the miracles that went on in Shanghai:

• How so many times they thought that “this was it” and how time after time they were miraculously saved

• How the Russians let them take the train across Siberia and how they thought the KGB were going to kill them at any time

• How they escaped from Kobe to Shanghai and how they had to travel on this rickety unseaworthy old boat which had to make three trips across a wide body of water to transport the entire Yeshiva (the boat sank on the return trip after dropping off the last load of Yeshiva students)

It is impossible to escape the conclusion that the Hand of G-d was visibly present throughout their miraculous escape from the horrors of the Holocaust. Towards the end of the war, when Shanghai was bombed, none of the Yeshiva students were killed. It was all miraculous!

This is exactly what Rav Yakov Emden wrote: The existence of Klal Yisrael in the Galut is a bigger nes than Yetzias Mitzrayim. It is an open miracle. This is what is alluded to by the pasuk in our Parsha (as explained by David HaMelech in Tehillim) — “the glory of Hashem shall fill the entire world.”

The Kiddush HaShem that was supposed to occur with the grand entrance of the Jewish people into Eretz Yisrael in the days of Moshe had to be accomplished by other means — Plan B to achieve Sanctification of the Divine Name. Plan B, unfortunately, triggered all the exiles that we have had to endure. However, it must be acknowledged that survival in the face of such a torturous exile is clear testimony to the Hand of G-d that miraculously guarantees the survival of the Jewish people against all odds.

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Satan & the Summer Months

(Rabbi Eli Mansour from Daily Halacha)

The Torah in Parashat Shelah tells the distressing story of the spies, who were sent to see Eretz Yisrael and then convinced the people that they would be unable to conquer the land. Curiously, the Torah tells us that the spies were sent to Eretz Yisrael during the time of “Bikureh Anabim” – when the grapes began to ripen. This occurs in the summertime, and Hazal indeed tell us that the spies left on the 29th of Sivan, and returned forty days later, on the 8th of Ab.

The question arises, why is this information significant? How does it add to our understanding of this tragic story?

The Midrash Pelia – a compendium of cryptic comments by our Sages on the Humash – explains that the timing of the scouts’ mission is the reason why it failed. The mission ended in tragedy because it took place during the period of “Bikureh Anabim.”

The great Kabbalist Rav Shimshon of Ostropoli, who authored a commentary to the Midrash Pelia, explains that while the Satan always poses a threat to the Jewish People, its power increases during specific times of the year, including the two summer months – Tammuz and Ab. Indeed, as we know, many calamities befell the Jewish Nation during these months, such as the destruction of both Bateh Mikdash. The Hebrew word “Anabim” is spelled “Ayin,” “Nun,” “Bet,” “Mem,” and the letters preceding these four letters are “Samech,” “Mem,” “Alef” and “Lamed” – which spell the name by which the Satan is called (“Sama-el”). (In truth, the word “Anabim” is written also with the letter “Yod,” but according to Kabbalistic tradition, the word is written in the “heavenly Torah” without a “Yod”; this subject requires a fuller discussion in a separate context.) On this basis, Rav Shimshon explains, we can understand the Midrash’s remark. The phrase “Bikureh Anabim” may be read to mean, “that which precedes ‘Anabim.’” The Midrash is telling us that this was a time when the Satan is given special power, and thus our evil inclination is particularly strong. Hence, the timing of this expedition is the cause

of its failure, as the scouts were especially prone to succumbing to their Yeser Ha’ra (evil inclination).

This notion, that the Satan has special power during the summer months, is plainly visible even in our day. The months of Tammuz and Ab generally fall during the months of July and August, which we instinctively associate with a “loose” atmosphere, and when we are all especially prone to relaxing our religious standards. This is also the time of year when modest dress becomes a particularly difficult challenge in light of the hot weather and generally laid-back atmosphere. Not coincidentally, our schools and yeshivot close down during these months, and students are left without their ordinary framework of Torah study and outside the Torah environment in which they spend their days throughout the rest of the year. All this proves the accuracy of Rav Shimshon of Astropoli’s depiction of the Satan’s unique strength during Tammuz and Ab.

Moshe told the spies before they left, “Ve’hithazaktem” – “You shall be strong.” We need to be especially strong and vigilant during this time of year to maintain our religious standards and not relax our commitment to Halacha. Certainly, we are all entitled to a relaxing vacation, which often proves valuable and vitally important for our physical and emotional wellbeing. At the same time, however, especially because of the relaxed, laid-back environment of summer, we need to take extra special care and, as Moshe instructed, to “be strong” in maintaining proper Torah standards. Recognizing the special power given to the Satan during the summer months, let us redouble our efforts to avoid improper behavior and remain faithful to our values even as we enjoy a well-deserved period of relaxation.