Parshat Shelach Weekly Dvar Torah The Importance of the Eshkol

Parshat Shelach
16 Sivan 5774 / June 14,2014
Daf Yomi: Taanis 3; Nach Yomi: Isaiah 45
Weekly Dvar Torah
A project of the
The Importance of the Eshkol
Rabbi Shimon Silver
Mara D'atra, Young Israel of Greater Pittsburgh, PA
That place was called the Valley of Eshkol, due to the matters of the bunch [of grapes] the Children of
Israel cut down from there.
The highlight of the trip was the cutting down of the Eshkol! There is, in fact, a view that the meraglim
(spies) were all on the right track – until they encountered the grapes of Nachal Eshkol (Valley of
Eshkol). It was here that things went wrong! [see Midrash Rabah and commentaries]. What was it about
the grapes that the meraglim saw, to sour their ambitions? Why does the Torah say that the Children of
Israel cut down a bunch of grapes, when it was merely the meraglim who actually did it? [see e.g.
To recap the instructions given to the meraglim by Moshe: they were to check out “the South and the
Mountain, assess the strength of its inhabitants, check the fortifications and their confidence, and the
fertility of the Land and whether there were trees there, or none(!), to strengthen themselves and take of
the fruits of the Land! – and these were the days of the first of the grapes!” Indeed, they needed the
strength to cut down this heavy fruit and to bring it back. But what is this with trees? What about palm
trees, the source of the [milk and] honey? Why was the fruit so important, and why especially the grapes?
The Vilna Gaon points out some interesting notes: The place is referred to as Nachal Eshkol before
reporting the incident for which it was named. The word eshkol is, at first, written lacking the vav. Then,
after the meraglim cut down their eshkol, the place is named Nachal Eshkol with a vav. He says the
location was always called Nachal Eshkol, after the original Eshkol, the confidant of Avraham. Later, for
the reasons that the GRA explains, the name was changed slightly, with the addition of the vav. This
reflected the incident of the cutting of the bunch of grapes [see also Klei Yakar]. This raises more
questions: What is the significance of Eshkol that made the meraglim intent on visiting his town? Why
did they choose to pick the fruit there? What kind of name is Eshkol?
Did those who dispatched the meraglim really doubt the conquering of Eretz Yisrael? It seems plausible
to suggest that everyone knew that eventually they would enter Eretz Yisrael. They also realized that the
special protection from HaShem they had up to this point was not automatic. They could lose it because
of their failings. There was another critical factor. In the initial promise to Avraham that his descendants
would be granted this Land, HaShem informed him that, at present, it was occupied by Eshkol and his
Emorite kinsmen.
The time had not yet come for the descendants of Avraham to take it. Eretz Yisrael is a wonderful Land,
and only those who deserved it could survive there, even temporarily. What did the current occupiers
have in their favor? They might have not sinned enough to lose it yet, as Avraham was told. But they
must have had some merit to get it in the first place. They had great and meritorious Amorites, who were
acting as the stewards of HaShem. When the merits would run out, and the sins would accumulate
enough, they would be removed by HaShem. Until then, there would be this additional impediment for
the Jews' conquering Eretz Yisrael.
When Moshe tells the meraglim to check if there are trees, Rashi says he refers to Tzaddikim that protect
with their shade [see Mizrahi]. Different trees represent different qualities. The fruits also represent
various positive qualities. A ruler compared to a vine is a combination of wisdom and of taste. This
would be the perfect ruler, politically and virtuously, and we find that both Yehuda and Yosef are
endowed with this special quality in some way [see Malbim, Shoftim 9:8-13]. Furthermore, an Eshkol is a
cluster of grapes, it represents the ability to hold everybody together. It also represents the greatness of all
good qualities in one person. Chazal refer to Anshei Ha'eshkolos, the early Sages whose wisdom was all
encompassing. Eshkol is an acronym for 'ish shehakol bo' – a man in whom everything exists. At least
according to one version, Eshkol was one of those who advised Avraham about the Bris Milah. He was
one of those who accompanied Avraham to his war against the four kings. He was deserving of taking his
own share in the spoils. As one who had a treaty with Avraham, he must have been someone great. His
good deeds and merit would stand by his people and his descendants, possibly after his death. How
would the Jewish people know whether the time had come that these merits were spent?
They came to Nachal Eshkol. They had already ascertained that Eshkol was no longer living, for they had
already checked out the “trees.” Now they were checking out the “fruit” – the product of the “trees”
literally and thus symbolically. Did his merit still have some effect? They found huge, overgrown grapes.
What did this mean? It could mean that Eshkol's merit was alive and well, too much so for the Jews'
entry. It could be a sign that the time was not yet ripe; or it could be a sign that the time was overdue. The
merit of Eshkol had outspent itself. Too much wine – the Amorites were now drunk, and easy to conquer.
It could be a sign for the Jews. In the dream of Pharaoh’s butler, the ripeness of the clusters alludes to the
time of imminent salvation for the Jews [see Kli Yakar]. Maybe Eshkol's merit would be transferred
from the Amorites to Avraham, who took his advice and had the Bris Milah.
The Midrash relates, Calev wanted to cut down the fruit. The others did not. Perhaps the debate was
whether they would be able to cut it down. Calev maintained that if they were able to cut it down, Israel
was evidently strong enough to overcome the waning merit of Eshkol. Eventually they cut down a twig
and one Eshkol of grapes. However, this incident led to the divisions between the camps. It was a matter
of trust and confidence in HaShem's favoring the descendants of Avraham. Ten of them decided that this
was the proof needed that Eshkol's merit lived on. Yehoshua and Calev understood that they would now
be able to cut down the shade that the Amorites had sought to protect themselves with. On the way back,
the Eshkol got very heavy, leading to more doubts. When they returned, the other ten, beset with their
own doubts, used this as proof that the merits of the inhabitants were too strong for HaShem to protect the
Jews upon entry. Yehoshua and Calev maintained that all the perceived negatives were really good
things. The shade, and merit had left them.
The Torah shows us who was right at the time, by slightly renaming the Eshkol, a little vav. The country
would now be turned over to Bnai Yisrael. They had cut down and taken the merit of Eshkol!
Shabbat Shalom
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The Weekly Sidra
Even at the Cost of Life and Limb
Rabbi Moshe Greebel
Associate Member, Young Israel Council of Rabbis
In this week’s Sidra we have an unusually fine example of loyalty, to the point where one is ready to
forfeit his life. After the ten evil M’raglim (spies) delivered their Dibah Ra’ah (evil report of Eretz
Canaan) which caused the B’nai Yisroel to sin along with them, Y’hoshua and Kalaiv chastised them all
in part, with the following:
“Only do not rebel against HaShem, nor fear the people of the land; for they are bread for us; their
shade is departed from them, and HaShem is with us; fear them not!” (Bamidbar 14:9)
Concerning the expression ‘Their shade is departed from them,’ Rashi has the following to say:
“Their shade….. Those who shield them, who empower them. Those who were ‘Kosher’ among them
have already perished. (It refers to) Iyov (Job) who shielded them (Sotah 35a)…..”
Among the Canaanites were great and righteous men such as Iyov, whose merits protected the people of
Canaan from invasion. However, Moshe assured them that the Tzadikim (righteous) of Canaan had all
passed away, and would not prevent the B’nai Yisroel from conquering the land. Rashi paraphrased the
Gemarah in Sotah 35a, which in detail states:
“Others say that Iyov died then, and the whole world was occupied with mourning for him.”
From what we have thus far stated of Iyov, it goes without saying that he must have been an
incomparable Tzadik, whose merit protected and shielded so many. In fact, the Gemarah in Bava Basra
15b instructs the following:
“Said Rabbi Yochanan, ‘Greater praise is accorded to Iyov than to Avraham. For of Avraham it is
written, “For now I know that you fear G-d.” (B’raishis 22:12) Whereas of Iyov it is written, “That man
was perfect and upright and one that feared G-d and eschewed evil.” (Iyov 1:1)’”
Yet, this praise given to Iyov from our Rabbanim of blessed memory, seems in contradiction to the
Gemarah in Bava Basra 15b, from 16a:
“’In all this Iyov did not sin with his lips.’ (Iyov 2:10) Rava said, ‘With his lips he did not sin, but he did
sin within his heart.’ What did he say? ‘The earth is given into the hand of the wicked, He covers the
faces of the judges thereof; if it be not so, where and who is He?’ (Iyov 9:24) Rava said, ‘Iyov sought to
turn the dish upside down…..’”
Interrupting the Gemarah momentarily, this expression of turning the dish upside down signifies that he
denied HaKadosh Baruch Hu, which is a much different perspective of Iyov than we have so far been
given. Let us return to the Gemarah:
“….. Abaye said, ‘Iyov was referring only to the Satan…..’”
According to Abaye, Iyov never denied HaKadosh Baruch Hu, but was rather speaking of the Satan, the
prosecuting heavenly emissary who causes trouble among mankind. Yet, the opinion of Rava is difficult
to reconcile with all the information we have just been given about the righteousness of Iyov.
Nevertheless, we have a very apt answer to this seeming contradiction from the Vilna Gaon (his
Excellency, Rabbeinu Eliyahu Kramer 1720- 1797) of blessed memory, also known as the Gra, from a
Mashal (Parable) based on a very famous folk tale, which goes something like this.
There once was a very harsh and strict king, who could not tolerate the slightest incompetence among
those who served him. So severe was this monarch, that the slightest infraction was punishable by death
itself, without any appeal. But, as odd as it may have seemed, the subjects of this king were known for
their fierce loyalty to their monarch, even at the cost of life and limb.
It so happened that at one of the king’s meals a certain waiting servant was not careful, and accidentally
spilled some soup from a large tureen onto the king’s table, and onto some of his dignified guests sitting
there. All in the assembly instantly froze. Prior to the king declaring that the clumsy servant be put to
death however, the servant instantly lifted the entire tureen, and turned it upside down, spilling out the
rest of its contents over the table.
So astounded was the king by this action, that he asked the servant for an explanation. The servant
stated, “Sire! More than anything, the honor of my king is the most important consideration I have. I
feared that people would think it unjust of the king that I was punished with death for so small an offense
as spilling some soup. Therefore, I committed a much greater infraction, which in everyone’s estimation
should surely be punishable with death. Under those conditions, no one would think the king unjust!”
So too, explained the Gra, did Iyov conduct himself. When he suffered terribly during his trials and
tribulations brought upon him by the Satan with permission of HaKadosh Baruch Hu, Iyov feared that
since humanity considered him a Tzadik, they might G-d forbid, think that HaKadosh Baruch Hu was
unjust. Hence, he openly stated, “The earth is given into the hand of the wicked, He covers the faces of
the judges thereof; if it be not so, where and who is He?” In this manner, all could openly see that he was
a sinner, and HaKadosh Baruch Hu is always just when it comes to punishment.
Therefore, when the Gemarah stated that “Iyov sought to turn the dish upside down,” Rava wanted to
show the excess of loyalty that Iyov had for HaKadosh Baruch Hu, regardless of the circumstances at
May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good
In addition to being a M’chaneich and semi retired synagogue Rav, Rabbi Greebel delivers a Gemarah
Shiur via Skype. He can be contacted at [email protected] or at [email protected]
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Courage and Oppurtunity
Rabbi Dov Shapiro
Associate Member, Young Israel Council of Rabbis
To many of us the mention of the city of Chevron brings to mind either images of the calamitous August
1929 Arab massacre which destroyed the city’s entire Jewish community, or memories of our own visit
to the m’aras hamachpela and the small courageous community that currently inhabits the town. The
social and political drama that Chevron plays in modern day Israel is nothing new; Chevron’s
significance dates back to the very first time that Jews treaded upon the holy soil of Eretz Yisroel.
Let us examine the first post-Exodus mention of Chevron in the Torah and see what lessons can be learnt
from the first encounter the Bnei Yisroel had with the city in which the avos and imahos (forefathers and
mothers) are interred.
When the meraglim (spies) entered the land of Israel, the posuk (13:22), describing the course of their
journey, tells us “Vayalu banegev vayavo ad Chevron – They travelled through the south and he arrived
at Chevron”. The gemara explains that the posuk switches from plural to singular because only Calev ben
Yefuneh, the representative of the tribe of Yehuda travelled to Chevron. Calev alone went to the holy site
of the m’aras hamachpela and prayed that he should be saved from the evil plot of the meraglim who
were planning to disparage Eretz Yisroel to the Jewish people. As a reward, Calev (Bamidbar 14:23)
received a portion of Chevron as his family’s inheritance.
This well-known Gemara evokes a couple of troubling questions:
Why did Calev’s action entitle him to receive Chevron as a gift? His true heroism seems to have been
manifested not in his trip to Chevron, but in his ability to withstand the peer pressure of the meraglim and
whatever temptation overcame them. It is true that this required a great deal of inner strength, but how
does that relate to Calev’s prayer at the m’aras hamachpela? M’aras hamachpela has always been
considered a national treasure, a place that until today is considered one of the holiest, most cherished
locations in all of Israel. Millions of Jews have prayed there throughout the centuries; why would it be
bequeathed to one individual simply because he prayed there?
One might suggest that since Calev’s prayer to be able to resist the meraglim was in fact answered, his
ultimate success is associated with the place where he prayed. However, the wording of the p’sukim does
not seem to support this explanation. In all three places in Tanach where Calev’s trip and resultant reward
are described, no mention is made of his prayer. In Parshas Shlach (14:24), “The land that he came to
etc.”, in Parshas Devarim (1:36), “The land on which he walked etc.”, and in Sefer Yehoshua (14:9)
“The land upon which your feet have tread etc.”, the p’sukim make no mention of his praying there. If
the entire reward was due to the prayer and its results, wouldn’t we expect to find some indication of that
achievement when his trip to Chevron is referenced? The lack of any mention of his prayer indicates a
particular focus on his presence in Chevron rather than his prayer and its outcome.
A second question: Most of the people I know who are planning their first trip to Israel include a visit to
the m’aras hamachpela on their itinerary. How can it be that of the first twelve Jews to enter Eretz
Yisroel, only one of them visited m’aras hamachpela? How could the other eleven spies fail to visit the
cherished burial place of our Avos and Imahos?
The Radak (Yehoshua 14:9) addresses our second question. He explains that Chevron was inhabited and
protected by four legendary giants, and thus the meraglim were afraid to travel there. However, Calev
made the dangerous trip in order to pray at the m’aras hamachpela for divine assistance to withstand the
influence and pressure of his colleagues. Then he acted as though he was in agreement with the other
spies because he feared that if they recognized his dissention they would kill him. Only after he returned
to the Bnei Yisroel’s camp did he reveal his true allegiance to Hashem and to Moshe Rabbeinu.
An interesting dichotomy emerges. Who was bold and strong and who was weak and cowardly? The
meraglim had the strength of numbers and intimidated Calev into appearing to cooperate. Yet when it
came time to visit the kivrei avos and true bravery was required, everyone’s true character was revealed.
All ten meraglim together could not muster the courage to face the four giants in Chevron, while Calev
fearlessly demonstrated his love and respect for the holiness of Chevron and undertook the dangerous
Regarding our second question: Rav Aharon Kotler zt”l (Mishnas Rav Ahron 1:75) describes a situation
in a person’s life when due to the delinquency of others he has the opportunity to earn extra reward for
his own actions. When a mitzvah is being neglected, its scarcity increases its value; one who seizes a
mitzvah at a time that others are neglecting it receives greater reward than that mitzvah would yield under
ordinary circumstances. Sometimes, if there is only one person fulfilling the mitzvah he can even receive
the reward that would have accrued to all the others had they performed that mitzvah. As an example Rav
Aharon explains that Shevet Levi merited to serve in the Beis Hamikdash because while members of all
the other shvatim worshipped the golden calf, Shevet Levi remained completely pure – not one of them
joined in the sin. Similarly in the case of the meraglim, Rashi (14:38) brings the gemara that Yehoshua
and Calev received the portions of land in Eretz Yisroel which the other spies had forfeited by
disparaging the land.
This idea can also explain why Calev received Chevron. All the meraglim were expected to pay their
respects and visit the m’aras hamachpela; only Calev actually did. As a result the others forfeited - and
Calev acquired - their share in this holy city.
There are moments in our lives when our true mettle is tested. It can require enormous inner strength and
outstanding courage to withstand external pressure and follow the barely discernible moral compass of
our souls’ conscience. Such moments of challenge are in fact rare, glorious opportunities for greatness.
Because it is when we choose what is good over what feels good, that legacies are created.
Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified Mohel. He
can be reached at 877-88-Mohel or To receive an e-mail of his weekly
parsha column, e-mail [email protected]
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Sometimes the Truth Hurts
Rabbi Dovid Sochet
Associate Member, Young Israel Council of Rabbis
This week’s parsha concludes with the cherished mitzvah of tzitzis. When introducing this mitzvah the
Torah employs a term that is less imposing than it usually associates with its Commandments. The
Torah’s usual choice of words when instructing specific mitzvos begins with the word "VaYidaber." –
“And [Hashem] spoke to Moshe.” The Parsha of Tzitzis, however, begins with "VaYomer Hashem", as
in: (Bamidbar 15:37-38) VaYomer Hashem el Moshe leimor- Hashem said to Moshe saying, “Speak to
the Children of Israel and tell them [that] they should make tzitzis on the corners of their clothing”. The
commentators ponder as to why the Torah chooses this expression here.
We know that the Hebrew word Dibbur connotes a harsh tone emphasizing the compelling nature of the
verbiage to follow. (See Tractate Makos 11A). On the other hand VaYomer indicates a soft tone of
voice (See Tractate Shabbos 87A). We can explain this difference as follows: Subtle changes in one’s
tone of voice can make a big difference in conveying a message. Whether a speaker raises or lowers his
voice, when he uses a sing-song, or when he speaks without emphasis, it changes the potency of the
speech and how effective that speech will be in motivating the audience.
The parsha of tzitzis is also recited twice daily during our recital of Krias Shema, and we end our
recitation by adding the word emes. This word does not actually appear in the text of the
parsha of tzitzis as written in the Torah. Rather it is the first word of the blessing that follows Shema
which would read as “Emes VeYatziv” in the morning prayer and “Emes VeEmunah” in the evening
reading. Nonetheless, when reciting Shema it is required that the reading concludes with the word emes,
the first word of the passage that follows Shema together with the last words of Shema: “ani Hashem
Elokeichem”, thus paraphrasing another pasuk, Hashem Elokim Emes – “Hashem, G-d is the true Gd” (Yirmiyahu / Jeremiah 10:10) (see Tractate Brachos 14A, B).
The Gemarah in Talmud Yerushalmi (Tractate Brachos 1:5, also see Tosfos Brachos 12B) states that in
the verses of the Shema one can find allusions to the principles of the Ten Commandments, and the
Gemarah actually lists from where we can derive each of the Ten Commandments in the p’sukim
of Shema. We learn that the Commandment that "You shall not bear false witness against your neighbor"
[Shemos 20:16] is implied by this very phrase "I am the Lord your God - Emes -it is true". The Gemarah
elucidates that if one bears false testimony against his fellow neighbor it is as if he bore false testimony in
opposition to Hashem (heaven forbid).
From both of these Gemarahs it is evident that the Gemarah understood that this pasuk in
the parasha of tzitzis is as if it had actually read “ani Hashem Elokeichem emes”, and that the word
emes should really have been written here. For some reason unknown to us, the Torah omitted this word.
In Parshas Shemos, when Hashem told Moshe to take the Jews out of Egypt, Moshe told Hashem that the
Israelites will ask to know His Name; Hashem told him to tell them that His Name is: Ekyeh asher
Ekyeh - "I will be who I will be" (Shemos.3:14). Rashi quotes a Gemarah (Tractate Brachos 9B) that
Hashem was telling Moshe to go and tell the Jews: "Just as I was with you during this enslavement, so
too will I be with you in the enslavement's of your future exiles". Moshe protested, "Master of the World,
it is enough for one affliction to be mentioned in its own time! There is no need to further burden them
with the information that their progeny will be subjected to exile in the future”. He was therefore further
instructed by Hashem to tell them only: "Ekyeh ["I will be"] sent me to you" (ibid), implying only that
Hashem was with them during the Egyptian enslavement, without making any reference to future exiles.
The Orchos Tzaddikim (a book on Jewish ethics written in Germany during the 15th century, originally
entitled Sefer ha-Middos by the author, but called Orchos Tzaddikim by a later copyist. The author of the
work is unknown) writes (in the beginning of Chapter 23) that Hashem’s name is emes - truth. How is
this so? The Hebrew word Emes has the gematriah - numerical value - of 441 (aleph=1, mem=40,
saf=400). He concludes that this equals the same as the name of Hashem, “Ekyeh asher Ekyeh”. Ekyeh’s
numerical value is 21 (aleph=1, hei=5, yud=10, and again hei=5) and so the double wording of Ekyah
suggests raising its value exponentially, as in ekyeh times ekyeh which is 21x21, which equals 441.
The Chasam Sofer (Reb Moshe Sofer 1762–1839) takes this further and explains that this is the reason
why Hashem did not dictate to Moshe to actually write the word emes at the end of this parsha in the
‫‪Torah. Hashem did not want to disrupt the mood of Bnei Yisroel during the receiving of the Torah with a‬‬
‫‪reminder that they will eventually have to be in exile once more. Krias Shema is as stated by the Talmud‬‬
‫‪Yerushalmi cited above, an allusion to the Ten Commandments. Therefore, during the parsha which‬‬
‫‪references the Ten Commandments, Hashem omitted this word so as not to cause anguish by alluding to‬‬
‫‪the future exile of the Bnei Yisroel.‬‬
‫‪Moshe was the one who told Hashem (while being instructed what to tell them about their upcoming‬‬
‫‪redemption from Egypt) “Master of the World, why make mention of any eventual exile”? This can be‬‬
‫‪suggested as the reason why the word VaYomer is utilized here at the beginning of this parsha. Hashem‬‬
‫‪was speaking in a soft tone. He did not add the word emes at the end of this parsha not to bring them‬‬
‫‪awareness of their impending sufferings. So too, the pasuk reads: “Hashem said to Moshe saying”. The‬‬
‫‪word VaYomer, a gentler expression is used because of what ‘Moshe’ suggested to Hashem not to make‬‬
‫‪mention of any further suffering.‬‬
‫‪Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it.‬‬
‫‪Feel free to contact me at [email protected] with any questions and comments.‬‬
‫‪Good Shabbos Rabbi Dovid Sochet‬‬
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‫‪Meafar Kumi‬‬
‫‪Rabbi Ronen Shaharabany‬‬
‫‪Graduate, Young Israel Rabbinic Training Program‬‬
‫ממדבר משה אותם וישלח ‪.‬בהם נשיא כל תשלחו אבותיו למטה אחד איש אחד איש ישראל לבני נותן אני אשר כנען ארץ את ויתורו אנשים לך שלח ‪.‬לאמר משה אל 'ה וידבר" ‪:‬בפרשתינו כתוב‬
‫מקבלי דור ‪,‬דעה דור ונשיאי ראשי ‪.‬וחשובים ‪,‬צדיקים ‪,‬גדולים אנשים היו שהמרגלים )כאן רבה מדרש( ל"בחז מבואר ‪).‬ג‪-‬א ‪,‬יג רבמדב( "המה ישראל בני ראשי אנשים כולם 'ה פי על פארן‬
‫תמיה מפרשיםה תמהו ‪.‬הם ראויים ה"הקב לו ואמר ‪,‬ואחד אחד כל על ה"בהקב שנמלך עד ‪,‬עצמו מדעת לשלחם רצה לא משה ‪.‬רבינו ומשה ה"הקב פי על ‪,‬ישראל עם מכל נבחרו !התורה‬
‫?בקרבם זו נוראה להפיכה גרם מה ?קצר כה בזמן גמורים לרשעים יהפכו פתאום כאלו שאנשים יתכן איך ‪,‬עצומה‬
‫‪,‬נשיאים להיות ינוזכ ‪,‬במדבר כאן ‪:‬לנפשם אמרו ‪.‬ישראל ארץ על רעה כשדברו עצמם לטובת התכוונו שהמרגלים )‪.‬קנח ‪,‬שלח פרשת( הקדוש הזוהר דברי את מביא )רסג 'עמ א"ח( 'יהל אור'ה‬
‫‪.‬הזוהר דברי כ"ע ‪,‬הארץ על רעה דיבה הוציאו לכן ‪.‬במקומינו אחרים וימנה הנשיאות מכסא משה ויעבירנו ‪,‬נשיאים להיות נזכה לא הקדושה בארץ אבל‬
‫רבינו משה מפי נבחרו ‪.‬התורה מקבלי דור ‪,‬דעה בדור נשיאים ‪,‬לבם חבורו נפשם בגדולת הארזים כגובה צדיקים היו אלו אנשים ‪.‬הנוראים בדברים ונתבונן ראה מעתה ‪':‬יהל אור'ה זה על כותב‬
‫‪",‬בה אלקיך 'ה עיני"ש משום ?לא ומדוע ‪.‬יזכו לא ישראל בארץ אבל ‪,‬נשיאים להיות זכו שבמדבר למרות ‪,‬לחקור והעמיקו ‪.‬וטובתה הארץ קדושת דעת מביני שהיו כלומר ‪,‬ישראל עם מכל ה"והקב‬
‫ארץ מעלת את ידעו המרגלים הרי ‪.‬עליהם נשיאים להיות ראויים יהיו לא הם ואז ‪,‬במדבר ממדריגתם גבוהה רוחנית לדרגה יתעלו ישראל ובודאי ‪,‬ויותר יותר ומתקדשים מתעלים ישראל בארץ‬
‫ולכל להם מיתה וגרמו ‪,‬הארץ דבת והוציאו ‪".‬הזה קהעס כל לנו כדאי לא מהנשיאות אותנו יעבירו אם" ‪:‬לנפשם ואמרו לבם טפש ?זו מידיעה יצא מה ולבסוף ‪'.‬ה לפני העצומה וחיבתה ישראל‬
‫‪,‬כלומר ‪.‬תחתיהם אחרים וימנו מנשיאותם אותם יעבירו שמא שחששו ‪,‬מהזוהר ומדוייק ‪).‬המדרש להם שקורא כפי( לכסילים לההפך אלו וגדולים לצדיקים גרמה הכבוד שתאוות אומר הוי ‪.‬דורם‬
‫את ‪,‬וכלות ראות ועיניהם תחתיהם מתמנים אחרים שיראו אבל ‪.‬הקדושה לארץ ביאתם בשכר כסאותם הפסד יצא כי ‪,‬לבם זדון מחשבת על יםמתגבר היו אולי ‪,‬תחתיהם אחרים ממנים היו לא אילו‬
‫ושוקלים ומופלגים גדולים צדיקים ביםשיוש ‪,‬ועקמימותו הלב וסיבוך מידות של כוחן כאן עד !ואיום נורא ‪.‬דורם בני כל ואת אותם ותאכל ‪,‬והכבוד הקנאה התאווה אש בהם ובערה ‪,‬לקבל יכלו לא זה‬
‫מוצאי כסילים מרגלים אלא ‪,‬ישראל נשיאי כאן אין ‪,‬צדיקים כאן אין שוב ‪.‬לרסיסים אותם ומפוצף ‪,‬פיה על הקערה את מהפך ‪,‬אחת מידה כח מתגבר ושם ‪,‬לאו אם יזכו אם – וטהרה קדושה במאזני‬
‫‪'.‬יהל אור'ה דברי כאן עד ‪,‬הארץ דבת‬
‫כדכתיב ‪',‬ה תועבת הוא אשר אחרי עמו 'ה עזר אין כי ‪,‬יצרו ביד נמסר הגאוה בעל ‪):‬כז אות 'א שער ‪,‬תשובה שערי( שכתב יונה רבינו דברי לפי מתבארים הדברים שעומק ‪',‬אליהו לב'ה מוסיף‬
‫‪,‬התורה מקבלי לדור ונשיא ראש להיות אף ‪'.‬ה בעבודת המעלות לפיסגת תולעלו מידותיו את לשבור חייו ימי כל לעמול ‪,‬גמור צדיק להיות יכול אדם ‪.‬כ"ע ‪),‬ה ‪,‬טז משלי( "לב גבה כל 'ה תועבת"‬
‫עד השמים מן ולרדת גמור לרשע לההפך עלול 'ה מלאך אותו ‪,‬קט לרגע אפילו יתברך 'ה של עזרתו לולי ‪,‬זה כל ועם !כפשוטו צבאות 'ה כמלאך – ישראל עם מכל רבינו ומשה 'ה מפי ולהיבחר‬
‫‪.‬למרגלים שקרה מה ממש זהו אבל ‪,‬עומקו עד זה דבר הביןל האנושי לשכל קשה !שחת לבאר‬
‫פרק( ישרים המסילת שכתב וזה !לו יכול אינו – ממש קט לרגע אפילו – עוזרו 'ה לולי ‪'.‬ה מאת חינם מתנת אלא אינה היא ‪',‬ה בעבודת להשיג זכה שאדם ומעלה מדרגה שכל ‪,‬לומדים מכאן‬
‫למי להודות אלא לאדם לו אין כן על ‪.‬מאוד עד ונבזה שפל וחומריותו טבעו מצד היותו למרות )חינם מתנת לו לתת דהיינו( אותו לחון שרוצה ‪,‬ליוע 'ה חסד אלא אינו משיג שאדם מעלה כל ‪):‬כב‬
‫עצמו את לראות פקוחות שעיניו ‪,‬אדם בכל זה דבר כן ‪.‬בושתו תרבה כך ‪,‬שיקבל החסד שירבה וככל ‪,‬יבוש שלא אפשר שאי ‪,‬חסד מתנת שמקבל ואביון לעני דומה זה ‪.‬יותר תמיד וליכנע שחננו‬
‫‪.‬ש"ע ‪,‬בהם ויגבה יתנשא שלא שכן וכל ‪,‬טובותיו על לעצמו טובה להחזיק אפילו לאדם שאין לך הרי ‪...‬יתברך 'ה מאת טובות מעלות משיג בהיותו‬
‫המלך דוד דברי את חשים היינו ‪.‬עת בכל אביו עזרת את המבקש קטן כילד ‪,‬רגע ובכל עת בכל יםשבשמ אבינו של לעזרתו פונים היינו ‪.‬לגמרי משתנים היו חיינו ‪,‬בלבנו הדברים ויתאמתו זכינו אילו‬
‫מלהתקרב מאיתנו ומונע ‪,‬רגע בכל 'ה על להתלות צריכים שלא רגשות בלבנו המטיל ‪,‬הרע היצר הוא קשה כמה ‪.‬עצומה 'ה לקרבת וזוכים ‪",‬נפשי עלי כגמול ‪,‬אמו עלי כגמול" ‪):‬קלא תהלים(‬
‫‪.‬עת בכל אותנו חפשהמ לאבינו‬
‫אדם ‪).‬ו ‪,‬יז ב"דה( "'ה בדרכי לבו ויגבה" – דקדושה גאוה של עבודה ישנה ‪,‬והכבוד הגאוה ושבירת הענוה עבודת עם יחד ‪:‬כלל )שלח 'פר ‪,‬אבות תורת( מסלונים אברהם 'ר ר"האדמו כותב‬
‫"מאוד עניו משה והאיש" שכתוב וזה ‪.‬כמותם להיות יפול שלא כדי ‪',‬ה בדרכי הולך שהוא בזה ויתגאה יתפארו בליבו דעותם יבטל ‪,‬אדרבה אלא ‪,‬להם ולהתבטל להכנע לו אסור ‪,‬רשעים בין הנמצא‬
‫"איש" בבחינת היה שם ‪,‬רשעים היו שהאנשים דהיינו ‪,‬אנשים שאין במקום ‪,‬שני ומצד ‪'.‬ה לפני ומבוטל "עניו" היה אחד מצד ‪.‬יחד הללו המידות בשני אחז רבינו שמשה דהיינו ‪),‬ג ‪,‬יב במדבר(‬
‫וזה ‪.‬הארץ יושבי את ויבטלו יכניעו זה ידי ועל ‪,‬דקדושה הגאוה מידת את גם להם שתהיה ‪,‬לך הדומים אנשים דהיינו ‪",‬אנשים לך שלך" ‪:‬למשה ה"הקב שאמר וזה ‪.‬דעותיהם בפני התבטל ולא‬
‫ולהכניעם אומות השבע על להתגאות ‪",‬יש" ומידת ;'ה לפני להתבטל ‪",‬אין" מידת ‪:‬מידותה בשני לאחוז צריכים שהיו ‪",‬אין" "יש" אותיות "נשיא" ‪),‬שלח פרשת( 'אפרים מחנה דגל'ה שכתב‬
‫‪).‬ל"זצ מבוהוב ר"האדמו בשם ‪,‬תלג 'עמ הדורות וגאוני צדיקי אוצרות(‬
‫לעומת ‪,‬שני ומצד ‪.‬ל"הנ הזוהר וכדברי ‪,‬ישראל בני חיהםא על בנשיאותם שהתגאו דהיינו ‪",‬המה ישראל בני ראשי" ‪:‬בהם העיד הכתוב ‪.‬המידות את שהחליפו ‪,‬המרגלים של הפגם היה גופא זה‬
‫זה אבל ‪.‬להם ויתר ה"הקב ‪",‬כחגבים בעינינו ונהי" אמרו שהמרגלים זה על ‪),‬טז רבה במדבר( ל"חז ואמרו ‪".‬בעיניהם היינו וכן כחגבים בעינינו ונהי" כדכתיב ‪,‬עצמם את מכניעים היו אומות 'הז‬
‫בעיניהם הייתם לפניהם שנתבטלתם הפסולה הענוה בגלל רק ‪,‬כלומר ?כמלאכים בעיניהם הייתם שלא אמר מי ?בעיניהם הייתם מה יודעים אתם וכי ‪:‬ה"בהק אמר ‪",‬בעיניהם היינו וכן" שאמרו‬
‫כחגבים‬. ‫דקדושה הגאוה במידת כנגדם משתמשים הייתם אילו‬, ‫כמלאכים בעיניהם והייתם לפניכם מתבטלים היו הם אז‬, ‫מסלונים ר"האדמו דברי כ"ע‬.
‫המרגלים מעצת שניצל יפונה בן כלב את משבחת שהתורה במה רמוזים שהדברים ד"בס לי ונראה‬: "‫יד במדבר( "עמו אחרת רוח‬, ‫)כד‬. ‫כלומר‬, ‫נשיאותם כלפי "רוח שפלי" יהיו שהמרגלים במקום‬
‫עצמם וכבוד‬, ‫"רוח גסי" היו‬. ‫אומות 'הז עם "רוח גסי" שיהיו ובמקום‬, ‫"רוח שפלי" היו‬. ‫עמו אחרת "רוח"ש היה כלב של ושבחו‬, ‫כהוגן "רוח"ה מידות עם שהשתמש דהיינו‬, ‫של משמושם אחרת‬
‫המרגלים‬. ‫( )תאו ואו למד פה שין( במילוי "שפלות" בגימטריא עולה "עמו אחרת רוח" ולכן‬939), ‫במלואה השפלות מידת את השיג יפנה בן שכלב לרמוז‬, ‫כראוי בה והשתמש‬. ‫להתלות יעזרנו 'ה‬
‫!תמיד קרבתו את להרגיש זה ידי ועל בו‬
‫החכם מאמר‬
‫( הארובות מנקה גם‬chimney cleaner), ‫ומלוכלך שחור כולו כשהוא הארובה מתוך היורד‬, ‫ממנו מתרחקים והכל‬, ‫בלבבו מתפאר‬:
"‫אני בעולם ביותר המושלם הארובות מנקה‬, ‫"לי שני ואין‬.
‫מפשיסחה בונם שמחה רבי‬
Просмотр стакан наполовину полон
Parshas Shelach: Viewing the Glass Half Full
Rabbi Yisroel Yitzchok Silberberg
Mara D’atra. Young Israel of Mapleton Park, Brooklyn NY
Существует выражение "Является ли стакан наполовину пуст из наполовину?" Эта идиома означает, что конкретная ситуация может быть
причиной для оптимизма (наполовину) или пессимизм (наполовину пуст). Все зависит, как человек воспринимает ситуацию. Цель вопроса
заключается в демонстрации того, что ситуация может рассматриваться по-разному в зависимости от точки зрения. Оптимисты имеют
тенденцию надеяться на лучшее и, как правило, взять стакан наполовину полный вид, по сравнению с пессимистом чаще будут
воспринимать стакан наполовину пуст. Как кто-то стать оптимистами и просматривать события жизни с позитивным прогнозом?
На простом уровне мы можем объяснить, что человек, который является успешным в жизни, и я доволен своей судьбой, будут
оптимистичными в природе и просматривать события позитивно. Но это слишком упрощенно, как мы все знаем бедных забитых людей,
которые положительные мыслители. Мы также знаем, очень успешные люди, которые всегда отрицательно.
В этой недели недельной главе мы являемся свидетелями самых странных и катастрофическое событие в еврейской истории. Аль-Могучий
команды Моше послать шпионов обследовать землю Израиля. Моше выбирает лучших людей из каждого племени, он выбирает
представителя президента каждого племени. На самом деле Тора заявляет, что они были "Все праведные люди" еще, когда они
возвращаются из их миссии они изрыгают ужасные клевету о святой земле Эрец-Исраэль. Как мог такие великие благочестивые люди
попадают в таких низких уровнях?
Мидраш говорит нам, что нет ничего более благородного в глазах Всевышнего, что тот, кто выполняет свою духовную миссию
добросовестно. Чем больше миссия, тем больше проблема заключается в успешно выполнить поставленную задачу. Шпионы не лежат в их
первоначального описания земли. Моше велел им доступ качества земли и природы жителей, так как некоторые страны поднять сильных
людей, а некоторые поднимают слабые лиц. Они правдиво изобразил топографию земли как земли молоко и мед и точно описано народ так
сильны. Проблема с их оценкой, хотя в том, что они рассматривают стакан наполовину пуст, а не наполовину полон. Они воспринимали
силы народа и качество земли как отрицательное и причина, по которой земля не может быть завоеванной не должны еврейский народ
жаждут покорять такую землю, которая может похоронить свою жителя. Хашем целенаправленно вызвало много людей, чтобы умереть в тот
период, таким образом, люди были бы заняты своей похорон и не заметить еврейских шпионов. Как это обычная практика, чтобы строго
наказывать шпионов из другой страны.
Что вызвало эти великие лидеры, чтобы посмотреть в чашку наполовину пуст? Зоар говорит нам, что корень греха своего, что было
неспроста. Они опасались, что Моше бы заменить их другими лидерами, как только они вошли в Эрец Исраэль. Будь их опасения были
разумными является в стороне от точки. Когда у человека есть семя предвзятости, его восприятие и точка зрения неизбежно размыты.
Как мы можем научиться от шпионов роковой ошибки и не быть под влиянием в наших мыслях и восприятии нашей повседневной события?
Parha заключить с повелению носить tzizis. Какова связь между трагическими событиями шпионов и мицву ношения строки на углах нашей
Тора открывает нам, что цель этой важной заповеди, чтобы постоянно напоминать себе о наших духовных обязанностей. Глядя на синей
строке, прикрепленной к нашей одежды мы будем постоянно размышлять о нашей создателя в синих небесах и напомнить себе поставить
нашу личную предвзятость в сторону и воспринимают наше мероприятие как нашего Творца желаний и выполнять свои обязательства.
На прошлой неделе было сожаления инцидент, в котором водитель грузовика потерял контроль над своим грузовиком и упал вниз с обрыва.
Он чудом выжил в аварии без серьезных травм. Когда его спросили, что заслуга ему пришлось быть избавлены в безвременной смерти, он
зачисляется его ношение tzitzitz, струны на его нижнего белья в качестве причины своего чуда.
Будем молиться, чтобы мы Напомним, смотреть вверх к небесам думать позитивно и воспринимать нашу жизнь с стакан наполовину полным.
Хорошие Шаббат !
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