Summer Issue
June 5-September 4, 2010
23 Sivan-25 Elul 5770
Vol. 19 No. 33

This week's Halacha file: The Letter Peh Preceding the Letter Ayin in Megillat Eichah

This week’s issue is sponsored by Chana Tova and Richard Scharlet in memory of Richard's beloved grandmother mother, Florence Scharlet a"h, and by Leah and Rabbi Avram Herzog in honor of Rabbi Adler and the entire administration and staff of TABC

Shelach

Cheit HaMeraglim: What was so Terrible?
by Zachary Anziska

What is so serious about the Cheit of the Meraglim? In fact, why is their sin considered a Cheit at all? If we look closely at the first Aliyah of the Parasha, we see that Moshe gathers twelve men, the Nasi of each tribe, and gives them a short debriefing session on the goals of the mission before sending them out. They are instructed “LaTur Et HaArtez,” “to scout/tour the Land” (BeMidbar 13:17). They are instructed to look for two different types of information: One type of information is to find out about the Land itself – whether it is good or bad, if the soil is rich or poor in quality, and if the trees are fruitful. The other type of information is to find out about the people living on the Land – if they are strong or weak, and if the cities in which they live are walled or wide open. This entire mission is the first step in preparing Bnei Yisrael for entering and conquering the Land of Israel.
For year and a half before the Meraglim episode, Bnei Yisrael live with the help of Hashem’s Nissim, miracles. Their food is taken care of with the Man from the sky every day, water flows from a rock, and physical protection is provided by the Ananei HaKavod which shields them from difficult weather conditions and from their enemies. Even though Hashem promises to bring them to a special land and to protect them, they need to know if this new land can support all two-million of them, if they can work the soil and make their own food, and if the enemy is conquerable. They cannot rely on miracles from Hashem forever, so they need to find out what the Land is really like.
When the Meraglim return, this is exactly what they report. They tell Moshe, Aharon, and all of Bnei Yisrael that the Land is “Eretz Zavat Chalav UDevash,” “a Land flowing with milk and honey” (BeMidbar 13:27), fertile enough to produce huge bunches of fruit such as the ones they brought back. They also explain the military situation, saying that the people of the Land are mighty and that the cities are fortified. The Amaleki guard the south, the Chitti and Emori control the mountains, and the Kena’ani command the coast. These facts are direct answers to the questions they were asked to investigate, and thus far, it does not appear that there is anything wrong with what they have said. All twelve men agree that the Land is good and that the enemy is strong.
However, there are two arguing opinions about whether Bnei Yisrael can conquer the Land. The majority, ten out of twelve, say that it is impossible to win. The minority, Yehoshua Bin Nun and Kalev Ben Yefuneh, say that Bnei Yisrael can conquer the Land. Based on the report of the Meraglim, it seems that the group of ten presents a more logical and realistic view of the situation; namely, there are four strong nations occupying key pieces of the Land, and it would be very difficult for Bnei Yisrael to conquer all of them.
So what exactly is this group’s sin? As leaders, aren’t they responsible for giving a truthful view of the situation? Some Meforshim argue that the Meraglims’ sin is their lack of Emunah in Hashem. After all, had they believed in Hashem and His power to perform miracles for Bnei Yisrael, they would have agreed with the same things which Kalev and Yehoshua reported.
But how can that be? Is it really possible that ten out of the twelve tribal leaders doubt Hashem’s ability to help Bnei Yisrael conquer the Land? As explained above, these are not ordinary people. They are the Nesiyim of the tribes, who have witnessed first hand the Ten Plagues, the Yetziat Mitzrayim, the splitting of the Yam Suf, the miracles of the Man, the rock gushing with water after Moshe hit it, the Shechinah at Har Sinai during Matan Torah, and then the miraculous victory over Amalek. It seems impossible to argue that all ten of them do not have Emunah!
Rav Menachem Leibtag of Yeshivat Har Etzion explains differently. He says that the Nesiyim do believe that Hashem would protect and provide for His Am Kadosh, as long as Bnei Yisrael behave like His Am Kadosh. However, if, as Hashem says following the Cheit HaEgel, they behave like an “Am Keshei Oref,” “a stubborn and disobedient nation” (Shemot 32:9), then they would lose their special privileges and the protection that Hashem has promised. The Nesiyim know that Hashem’s protection is conditional, and based on all of their experiences with Bnei Yisrael in the Midbar until this point, they have good reason to fear that it might just be a matter of time until the nation does something again that would cause them to forfeit Hashem’s help. If or when that would happen, possibly during the conquering of Eretz Yisrael, the nation would risk being destroyed by the many strong enemies that it would face. In other words, the Meraglim are not doubting Hashem’s ability to perform miracles, but instead they doubt that Bnei Yisrael would be worthy of Hashem performing those miracles for them.
This could begin to answer the question of what it is the Meraglim do that is considered to be such a sin. As leaders of the Shevatim, the Nesi’im are supposed to provide guidance and spiritual “pep talks” to the nation and to reassure them that they are Hashem’s special chosen nation. They must tell the people that if they have the proper Emunah in Hashem and carry themselves in the way that He has asked, they will always be protected. However, instead of encouraging Bnei Yisrael, the ten Meraglim take a very different approach. They try to talk them out of wanting to go up to the Land at all by spreading Dibat HaAretz, slander about the Land. They tell the nation that the inhabitants are giant people, that the Meraglim appear as the size of grasshoppers in comparison, and that the Land is an “Eretz Ochelet Yoshevehah,” “A land that devours the people who live there” (BeMidbar 13:32).
This is why they are punished and never have the opportunity to enter Eretz Yisrael. In contrast, Kalev and Yehoshua exhibit the positive type of leadership, as they show when they disagree with the Meraglims’ Dibat HaAretz. They tell Bnei Yisrael that Hashem wants them as His special nation and that He would bring them into the Land, but they could not rebel against Him or question the power that He had to do this. Unfortunately, the argument of the other Meraglim is more convincing, and the people beg Moshe to take them back to Mitzrayim.
This explains why the Meraglim are punished, but we are still left with a question. Why does Hashem punish the rest of Bnei Yisrael by making them wander in the desert for another forty years? Rav Leibtag answers that this is because the lack of faith that Bnei Yisrael display after the Meraglim return is the straw that breaks the camel’s back, so to speak. The nation could have listened to what Yehoshua and Kalev say and taken a leap of faith that Hashem would protect them if they believed in Him. Had they done this, they would have gone straight to Eretz Yisrael. But instead, they let themselves be influenced by the other ten Meraglim, and show to Hashem that that they are not spiritually ready to capture the Land with His help. Bnei Yisrael are not punished because of only this specific sin, but rather on their overall behavior since the time they left Egypt.
This is not the first time the nation complains and doubts Hashem. They had previously been in the desert for a year and a half, and as Hashem tells Moshe in this week’s Parasha (BeMidbar 14:22), “VaYenasu Oti Zeh Eser Pe’amim,” “They have tested Me ten times (already)!” They complain to Hashem at the Yam Suf about the Mitzrim who are coming to kill them. They complain at Mara when the water is bitter, and later build the Eigel HaZahav. They are granted a second chance, but as recently as last week’s Parasha, we read about the Mit’onenim complaining about the Man. Had the incident with the Meraglim been the first time they doubted Hashem, the punishment may not have been so severe. However, due to Cheit HaMeraglim, God is convinced that the Dor HaMidbar is not capable of meeting the challenges of conquering the Land and establishing a holy nation. Instead, the punishment is that this generation will die slowly in the desert over forty years so as not to create a Chillul Hashem, while a new generation will grow up and become properly educated.
Looking at the story this way teaches two very important lessons – one about leadership and the other about Emunah. Providing leadership and guidance is one of the main roles of the Nesiyim. One of the powers of a good leader is the ability to convince people that they can accomplish something that seems impossible. While faced with enemies all around, Bnei Yisrael need to be convinced that they can do the impossible. But instead, the Nesiyim scare Bnei Yisrael until they beg Moshe to take them back to Mitzrayim, and as a result, they are sentenced to wander in the desert for forty years.
However, the Nesiyim are not the only ones to blame. If Bnei Yisrael had the proper Emunah and Bitachon in Hashem, they would have been drawn to the arguments of Yehoshua and Kalev and accepted that it was their destiny to go up and conquer the Land. Their lack of Emunah turns them towards finding a way that would show this task was impossible. Once Bnei Yisrael realize that conquering Eretz Yisrael requires commitment and dedication, they do not want to accept those responsibilities. This entire incident only strengthens Hashem’s earlier conclusion that Bnei Yisrael are not yet capable of fulfilling their destiny and that it is necessary to educate a new generation instead.
May we learn from our ancestors’ mistakes and make sure that this generation of Bnei Yisrael, our generation, listens and heeds to the warnings of our leaders (and have confidence in our ability to successfully settle in Eretz Yisrael).

Korach

Korach's Mistake
by Sammy Schwartz

In this week’s Parashah, Parashat Korach, Rashi comments that Korach is a very clever man. If so, what leads Korach to commit his infamous sin? Rashi answers that it is because “Eino Hitato”, meaning that Korach's eye misled him. Korach, perhaps prophetically, saw that a line of tremendous men would descend from him, including Shmuel HaNavi. We see this in Sefer Tehillim (99:6), which describes Shmuel as a person who was as important as Moshe and Aharon put together. Therefore, Korach said, “Bishvillo Ani Nimlat,” “because of him (Shmuel), I will escape punishment” (BeMidbar 16:7 s.v. Rav Lachem Bnei Leivi).
Rav Boruch Sorotzkin asks the following: why does Rashi speak in singular, saying that Korach's eye misled him? Why wouldn't he say that Korach's eyes misled him? After all, doesn’t a person does have two eyes? Rav Sorotzkin explains that one of the great and important characteristics of a Tzaddik is that he looks at every issue from many different perspectives and doesn't jump too quickly to any conclusion. Rashi is teaching us that Korach didn't act in a righteous manner. Korach used only one eye, so to speak, and was therefore misled. For example, Korach didn't look at the consequences of his actions or at the fact that he would be punished. Instead, he relied on the fact that his descendents would repent on behalf of him, and he would thereby be saved.
This lesson is related to a teaching in Pirkei Avot. The Mishnah states (Pirkei Avot 1:6), “VeHavei Dan Et Kol HaAdam LeKaf Zachut,” “You should judge ‘Kol HaAdam’ favorably.” The phrase “Kol Ha’Adam” is usually translated as “every person.” The literal translation, however, is “the whole person”. The Mishnah is teaching us that if we look at the whole person and at his situation from different perspectives instead of jumping to conclusions, we will be able to judge him favorably.
We should learn from Korach’s unfortunate mistake, which led to his horrible downfall. All of us should be careful to use both our eyes, judge our fellow friend with favor, and not jump to ridiculous conclusions. By doing this, we will become a nation of Tzaddikim like Moshe and Aharon, the complete opposites of Korach.

Chukat

Differences in Deaths
by Shmuel Garber

Parashat Chukat focuses on two events: the death of Aharon and the death of Miriam. Before the Torah reaches the death of Miriam, it discusses the Parah Adumah (red heifer). What is the connection between the death of Miriam and the Parah Adumah? The Gemara (Moed Katan 28a) explains that just as the Parah Adumah atones for us, so too does the death of the righteous. Later, before the Torah talks about the death of Aharon, it mentions the Bigdei Kehunah (priestly garments). Why are these two topics juxtaposed? The Gemara continues to explain that both of the Bigdei Kehunah and Aharon’s death also bring atonement.
To understand this Gemara, a few questions must asked and explained. Firstly, how does the death of Tzaddikim bring atonement? Also, how do we derive this from Parah Adumah and Bigdei Kehunah? Perhaps the death of Tzaddikim brings forgiveness because a spiritual and moral awakening is produced when they die. And how is the death of a Tzaddik motivating, if the initial thought would be that it should bring you down? A true Tzaddik is humble and doesn’t talk about his Chassidut. It is only after he dies that one finds out about how much Chessed he did, which motivates one to do more Chessed. However, not everyone has the capability to do as much Chessed as a true Tzaddik.
However, we are still left with the question of how exactly we infer this from the Bigdei Kehunah and the Parah Adumah. The Parah Adumah is effective only on someone who isn’t pure, therefore working for the people who are Tamei. This is the equivalent of the steps that everyone can take for atonement. The Bigdei Kehunah, however, are worn only by the Kohanim. The Kohanim, the ones who help us get atonement, are not ordinary people. Therefore, what ordinary people can do is to support these Kohanim who study Torah and will develop into our future Gedolim. By setting an example of how to act, the Kohanim inspire others to live in the same fashion.
When the Torah describes Miriam’s death it states, (BeMidbar 20:1), “VaTamat Sham Miriam VaTikabeir Sham,” “she died there and was buried there.” In contrast, regarding the death of Aharon the Torah simply states (BeMidbar 20:29), “VaYir’u Kol HaEidah Ki Gava Aharon VaYivku Et Aharon Sheloshim Yom,” “they (Bnei Yisrael) saw that Aharon had died and they cried for thirty days.”
Why does the Torah use the double language solely concerning Miriam’s death? The Torah wants to compare her death to that of Aharon and of Moshe. Regarding Aharon, one day he is a Tzaddik and living his normal everyday life, and the next day Moshe and Elazar inform the people that Aharon has died. Therefore, it is a complete shock that the great Aharon has passed. This explains why there is great public mourning. Regarding Moshe, Bnei Yisrael are not shocked that he dies because they are warned and well aware that he is at the end of his life. However, there is never a closure because they are told they wouldn’t be able to bury him or even visit his grave. Even until this day we don’t know where he is buried.
Additionally, why does it matter whether they are shocked or do not know where Moshe is buried? Rav Zalman Sorotzkin answers that our great leaders all lived a long life that was fruitful and that didn’t end up with that person dying from an unnatural cause. Usually, when such a person dies, the mourning is more reminiscing about the person’s great memorable life and is not so sad. The same would be true in the case of Miriam. She is about to die and everyone knows that he or she will be able to share his last words with her. Also, Bnei Yisrael are able to see her burial; there is an emotional closure. However, because Miriam is so great, there is still much mourning. If she were merely a normal person, there would not have been that intense mourning.
In this Parashah the Jews sing a song. There seems to be parallelism between this episode and the Yam Suf episode. However, there are a number of differences in the way is the two a re written. Shirat HaBe’eir, begins by stating that the Bnei Yisrael sing a song. However, Shirat HaYam, begins by stating that Moshe and Bnei Yisrael sing. Why does Shirat HaBe’eir not mention Moshe and Shirat HaYam does? Also, why only now after forty long years do they start singing for the well, whereas at the splitting of the sea they sing right away?
Chazal answer that the well is given to us in merit of Miriam, and when Miriam passes away, Moshe needs to make another miracle. As human beings we sometimes take for granted the everyday miracles of life, and only when we do not have them do we realize how much of a miracle they are. For the Jews in the Midbar, the rock was an everyday part of life, just like the sink is for us. We never think about how much engineering infrastructure goes into getting every drop of water. Similarly, the Jews of the time become accustomed to the rock, and only once Miriam die do they realize the miracle that they had, in her merit, for all of those years. This also explains why the Torah does not mention Moshe. He realizes the entire time how important Miriam is. It is only the rest of Bnei Yisrael who take forty years until she dies to realize how important Miriam and the well are.
From the death of Miriam and Aharon we learn many important messages. We see that we must be supportive of Torah learning and also that we should not take things for granted. If we realize how miraculous this world is, then just by looking around we should be able to establish a great amount of Yirat Shamayim as well as much Ahavat Hashem.

Balak

Speak Well, or Forever Hold Your Peace
by Chaim Gartenberg

The power of speech is a concept of great importance in Judaism. The Torah describes how the world was created via speech, we see that speech allows a direct connection to Hashem through Tefilah, and speech can even cause physical damage, Tzara’at, if one isn’t careful with his or her speech. Indeed, Sefer Mishlei states (18:21), “Mavet VeChayim BeYad Lashon,” “Death and life are within the control of speech.”
Parashat Balak is perhaps the greatest example of the sheer power that exists in the human ability to voice one’s thoughts and of the effects that this voicing can have – both good and bad.
The Parashah begins with the Mo’avi king Balak’s plan to call upon Bilam, a Navi who has reached the highest level of speech, speaking directly with Hashem, and entreat him to come forth and curse Bnei Yisrael. After all, Bilam’s connection to Hashem is so strong that it is known that that which Bilam says comes to pass. Bilam is the paradigm of a master of speech who does not use his power to bless people and spread the word of Hashem; rather, he uses his great power to curse others.
Therefore, Hashem chooses the Aton (female donkey) to send a message to Bilam. Bilam has ignored his duty to serve Hashem at the highest possible level of speech, so he is reprimanded by a creature whose speech is not on the same level as Bilam’s. And yet, a Neis (miracle) allows this beast of burden to reach heights even greater than Bilam himself. But even this slap in the face is not enough for Bilam, who persists in his mission to curse Bnei Yisrael. He continues onward, reaches Balak and begins his efforts to curse Bnei Yisrael. But here he utterly fails in his mission, instead blessing Bnei Yisrael. He persists, trying time and time again to curse Bnei Yisrael, but instead continues to bless them with some of the greatest accolades ever recorded in reference to Bnei Yisrael. By the end of this whole saga, Bilam learns a great lesson about speech itself: ultimately, speech is a gift, and if it cannot be used correctly, it is a gift that can be withdrawn. Bilam sought to curse Bnei Yisrael, but Hashem refused to permit that, going as far as overriding Bilam’s right of speech.
This story is very similar to Paroh’s situation when dealing with the Makkot. After the first few Makkot, Paroh eliminates his own right to free speech – since he does not do Teshuvah, he becomes a tool in Hashem’s master plan, having his heart forcibly hardened. Clearly, speech is a powerful tool, with potential for greatness as well as darkness. However, it is a privilege to use, and we must be careful in its use, lest Hashem remove our right to free speech.
Hopefully, we all will learn from Bilam’s errors and use our speech only for devotion and service to Hashem.

Bilam’s Curse and the Meraglim
by Ben Notis

In Parashat Balak, the King of Moav, Balak, becomes frightened of the Jewish people “Ki Rav Hu,” “because they have become numerous” (BeMidbar 22:3). As a result, he sends emissaries to ask Bilam, a prophet, to curse Bnei Yisrael. Consequently, Bilam requests that Hashem curse the Jews. Bilam explains, “Ulai Uchal LeHilachem Bo VeGeirashtiv,” “Maybe [because you will curse them] I will able to wage war against it [the Jewish nation] and drive them away” (BeMidbar 22:11). Hashem responds in the negative, explaining that Bnei Yisrael cannot be cursed. Upon receiving this response through Bilam, Balak, hoping to elicit a different response, continues to send more important officers to Bilam, who continuously responds that he cannot curse the Jewish people. Suddenly and seemingly arbitrarily, Hashem grants Bilam permission to go with Balak's officers to curse Bnei Yisrael. Hashem states, “Im LiKro Lecha Ba’u HaAnashim Kum Lech Itam VeAch Et HaDavar Asher Adaber Alecha Oto TaAseh” “If the men came to summon you, arise and go with them, but only the thing that I shall speak to you - that you shall do” (BeMidbar 22:20). Hashem's permission is ambiguous; he does not define specifically what Bilam will do if he goes with Balak's officers. Moreover, it does not make sense that God would suddenly change his mind; before, Hashem forbids Bilam to go with Balak's officers; now, He grants the evil prophet permission to do so.
Ibn Ezra cites an example from Devarim. After Hashem tells Bnei Yisrael “Aleih Reish,” “Go up and possess” (Devarim 1:21) the land of Israel, Bnei Yisrael propose “Nishlechah Anashim Lefaneinu” “Let us send men [the twelve spies] before us” (Devarim 1:22), entirely contradicting Hashem's original words. However, when Moshe asks Hashem to send spies, God allows the nation to “send men”. God seemingly concedes to Bilam's wishes in a similar matter, allowing Bilam to go against Hashem's original words. God also adds that Bilam must do only what Hashem tells him to do (“VeAch Et HaDavar Asher Adabeir Alecha Oto Taaseh”). Additionally, both Bilam and the 12 spies fail in their actions; as the 12 spies frighten Bnei Yisrael and cause them to wander in the desert for 40 years, Balak ends up blessing Bnei Yisrael. The failure of these two endeavors teaches that one should not doubt what Hashem commands, and that though He may tolerate our contradictory activities, it is not a sign that we are doing the right thing.

Pinchas

The Benefits of Personal Initiative
by Chaim Gartenberg

Parashat Pinchas is notable for the sheer amount of personal action within it. The events in the Parashah occur with minimal Divine Intervention; rather, the Parashah discusses those of independent individuals. The two areas in the Parashah in which such behavior appears are incidents with Pinchas as well as the daughters of Tzelofchad.
The incident with Pinchas is sadly ironic—just after Bilam attempts to have Hashem destroy Bnei Yisrael and then blesses Bnei Yisrael’s camp’s purity, the Benot Moav bring Tum’ah to the Machaneh, thus causing a plague that kills twenty-four thousand members of Bnei Yisrael. However, as matters reach their most dire point, one man decides to act despite Hashem’s already instituted punishment for the Benot Moav—Pinchas Ben Elazar takes matters into his own hands, and cuts off the problem ’s source by killing Zimri, the Nassi of Shimon who begins the sins with the Benot Moav. Rather than allowing Bnei Yisrael to be punished, Pinchas helps prevent them from sinning. For this act—an unrequited and unsolicited act of personal initiative—Hashem rewards Pinchas by making him a member of the Brit Kehunah, in which he can direct spiritual connections to Hashem. Pinchas’ episode inspires the zeal we must take to avoid transgression with peers and ourselves, and manifests the great benefit and connection to Hashem that such action can bring about.
The opposite side of personal action takes place with the daughters of Tzelofchad. Tzelofchad dies earlier in the Midbar, victim to his own sin. However, his daughters are instilled with such a love for Eretz Yisrael, and continuing their father’s legacy, they are courageous enough to appeal to Moshe directly in an attempt to maintain their father’s Mesorah. Their action enables them to inherit their portion in Eretz Yisrael—the value of which is further revealed only in the adjoining narrative of Hashem revealing Eretz Yisrael’s glory to Moshe. Because of their willingness to take action in a positive manner, the daughters of Tzelofchad are able to inherit the land in Israel, whose value for Am Yisrael in its ability to connect with Hashem is unparalleled.
May we be able to acquire Pinchas and Benot Tzelofchad’s zeal and willingness to go out of their way to perform Mitzvot—both positive and negative, and for themselves and others—and to learn to apply these lessons to our lives, and, with the Hashem’s help, be able to reach the level of spirituality equal to that of Pinchas and the Benot Tzelafchad.

Mattot

Females’ Far-Reaching Nedarim
by Jonathan Karp

In the beginning of Parashat Mattot, the Torah discusses Nedarim, sprecifically the Nedarim of a woman.It writes that if a girl takes a Neder upon herself while she is a Na’arah living in her father’s house, her father can nullify it on the spot. However, if the father finds out about the Neder and still does not do anything about it on that day, the Neder retains its validity. The Torah proceeds to extend this concept to a married woman, with the husband this time having a chance to nullify the Neder.
The Torah here makes a clear distinction between the Nedarim of men and women, with a woman’s Nedarim being able to be nullified (at least immediately) by her father or husband, respectively, whereas a man must always go to the Beit Din to nullify his Nedarim. Why is there such a difference? Furthermore, why should a woman’s father or her husband have the right to invalidate her Nedarim? Rashi explains that when the Torah says that she has to be living in her father’s house for the Neder to be nullified, it is coming to teach that she must specifically be within his jurisdiction.
Rav Shimshon Repha’eil Hirsch offers an insightful answer to this conundrum. He explains that a man can independently choose the path of his life, so he can feel free to disrupt his ordinary life with the abnormal conditions that he takes upon himself through a Neder. However, the same is not true for a woman. A woman has a greater moral purpose in life, as it is her task to ensure the spirituality and happiness of the household that a man establishes. If she were to change her own status by making abnormal restrictions on herself through Nedarim, she would hinder her own moral obligations. Therefore, the hindering of her moral job must be accepted by the affected person, namely the woman’s father or husband. Since the father or husband has responsibilities to the woman, it is his obligation to ensure that she does not stray from her moral calling.
This fits well with Rashi’s opinion that the woman must be within her father’s jurisdiction for him to be able to invalidate her Nedarim. This is so because if the woman were not in her father’s jurisdiction, she would have no moral obligation unto his household, and he, therefore, would have no right to dictate her position in spirituality and life.

Masei

Renewing the Spirit
by Danny Shlian

Despite its taxing length,, the lengthy double Parashah, Matot-Masei, contains every Ta’am in the Torah, excluding the Shalshelet note. In fact, in Parashat Masei, the Teamim of “Yerach-Ben-Yomo” and “Karnei-Parah” appear for the only time in the Torah. The notes appear on the first “Alpayim BaAmah” in the Pasuk of “UMadotem MiChutz LaIr Et Pe’at Keidmah Alpayim BaAmah VeEt Pe’at Negev Alpayim BaAmah VeEt Pe’at Yam Alpayim BaAmah VeEt Pe’at Tzafon Alpayim BaAmah VeHaIr BaTavech Zeh Yihyeh Lahem Migreshei HeArim,” “You shall measure from outside the city on the eastern side two thousand Amot, on the southern side two thousand Amot, on the western side two thousand Amot, and on the northern side two thousand Amot, with the city in the middle; this shall be for them the open spaces of the cities” (BeMidbar 35:5). The Pasuk refers to the area surrounding the Migrash, open space used for any purpose, around the cities granted to the Leviyim. According to Rashi, the enclosed areas mentioned in this Pasuk were generally used for fields and vineyards (Sotah 27b).
The measures in and of themselves are subject to debates among the commentators—Where does one begin measuring? Do the two thousand Amot include the field, the city and field, or neither?—leading the cities to range in area from four million square Amot (Ramban) to twenty-five million (Rashi) to forty-nine million (Rambam). However, the structure of the Pasuk is also surprising. Why spell out the distance of two thousand Amot needed in each direction, and not use the terse model in the previous Pasuk of “MiKir HaIr VaChutzah Elef Amah Saviv,” “From the wall of the city outward, one thousand Amot all around” (35:4)? Furthermore, the Teamim utilized on each “Alpayim VaAmah” are different: as previously mentioned, the first set is read with a Yerach-Ben-Yomo and a Karnei-Parah; the next three have the notes of Kadma VeAzla, Munach Revi’i, and Mercha Tipcha, respectively. Based on this discrepancy, the Torah seems to indicate that each set of two thousand Amot are not created equally.
It may be that in this section, the Torah is illuminating a commonly observed trend when doing Mitzvot. Every Jewish man feels a spiritual elevation when putting on Tefillin for the first time. While the vigor and enthusiasm lasts for a several months—at most—after the Bar Mitzvah, the initial joy of putting on Tefillin may become a mere chore. Every so often, we need to re-focus and remind ourselves why we do the Mitzvot. This may be the message of the four instances of “Alpayim BaAmah.” The Yerach-Ben-Yomo is the introduction to a Karnei-Parah, which, according to many, is comprised of a Pazeir and a Telisha-Gedolah, two of the most melodious, rising Teamim; a Kadma VeAzla is also a high note, although not quite as musical as the preceding pair of Teamim; a Munach Revi’i, though, is a lower-pitched note; and a Mercha Tipcha, to the untrained ear, can sound like the mere, non-musical recital of words. This sequence may indicate the performance of Mitzvot. At first, one is enthusiastic to perform a new Mitzvah, but, over time, the excitement wears away. This is why the next two words in the Pasuk after the final “Alpayim BaAmah” are “VeHaIr BaTavech,” “With the city in the middle” (BeMidbar 35:5)—when Mitzvot begin to become tedious, we must re-analyze why we perform them. When we keep our eyes on the goal, the performance of the Mitzvot becomes much more appealing and easy. Nonetheless, it is still important to routinely perform the Mitzvot, even when they do not seem as pleasant.
This message—continually carrying out Hashem’s will with a set purpose in mind—also manifests itself in the first major section of Parashat Masei. As the name of the Parashah indicates, it deals with the Masa’ot, travels, of Bnei Yisrael through the Midbar, as communicated via fifty Pesukim, in which the Torah details Bnei Yisrael’s travels during their forty-year journey in the desert. The Torah takes care to include all forty-one stops Bnei Yisrael made from Ramses to Eretz Yisrael, yet again stressing its previous message. B’nei Yisrael uproot their tents forty-one times to move to the next location, with the goal of entering Eretz Israel each time. By placing this message at the end of Sefer BeMidbar, the Torah communicates an invaluable message. By the end of Sefer BeMidbar, Bnei Yisrael are encamped on the shores of the Yardein, preparing to enter Eretz Yisrael in a few months. Although Bnei Yisrael can find spiritual inspiration in the Midbar—from the Man, Ananei HaKavod, or the Be’er Miryam—they fear that by entering Eretz Yisrael, they will have to search harder to find such motivation. Therefore, by listing each stop, the Torah reminds the Jews that they must find ways to maintain a connection to the Mitzvot. In the Haftarah of Matot (this year read on Parashat Pinchas), we read the Pasuk of “Zacharti Lach Chesed Ne’urayich Ahavat Kelulotayich Lechteich Acharai BaMidbar BeEretz Lo Zeru’ah,” “I remember for you the kindness of your youth, the love of your bridal days, your following after Me in the wilderness, in a land not sown” (Yirmiyahu 2:2), explaining how Hashem considers it a Chessed how Bnei Yisrael endure their journeys through the Midbar and remain spiritual. May Hashem remember this Chessed and bring us to Eretz Yisrael.

Have Maturity, Will Travel
by Isaac Shulman

In Parashat Masei, we read of all the places where Bnei Yisrael traveled during their forty years of wandering in the desert. An obvious question, therefore, arises: if the Torah does not waste even a single letter, why does it go into such detail as to where the Jews traveled? After all, if the ultimate goal of Bnei Yisrael’s journey was to reach Eretz Yisrael, why can’t the Torah just say that the Jews wandered, camped, and settled in many places over the course of forty years? How are the specific places to which Bnei Yisrael traveled so important that the Torah needs to spend a large amount of a Parashah describing the exact places where they camped?
A possible answer is that the Torah here is teaching us a very important lesson. While it is true that the ultimate goal was to arrive in Eretz Yisrael, each and every step along the way was important to the development of the young nation. Each place along the journey, in some way or another, played a part in shaping the Jewish nation. Therefore, by listing every place where Bnei Yisrael camped, the Torah is teaching us the importance of the journey in addition to the goal.
In fact, one reason why Bnei Yisrael needed to stay in the desert for forty years, in addition to the punishment for Cheit HaMeraglim, was to allow time for a learning process to take place. Bnei Yisrael proved that open miracles alone were not able to transform the people from bottom-dwellers in Mitzrayim, both in status and in purity, into a holy nation in the matter of a few months. They witnessed the Eser Makkot, the splitting of the Yam Suf, and even Matan Torah, the most awesome event in Jewish history, but they proceeded to sin just one month later, when they felt the slightest bit of fear that a tragedy might have befallen Moshe on Har Sinai. Even though they had just seen Hashem perform countless miracles, the people were still skeptical of Him, and they therefore created another god for themselves, the golden calf! Then, after a year in which they were able to get accustomed to Hashem’s presence among them, they turned around completely. Bnei Yisrael again failed to believe in the ability of Hashem, and they were persuaded by the spies that the people of Kena’an were too strong to defeat. Even though Hashem had just recently shown His great ability in destroying the greatest empire of the time, Bnei Yisrael still did not completely believe in Hashem, turning against Him after the prodding of the spies.
That is why Bnei Yisrael needed to travel through the desert for forty years in order to be transformed into a nation which believes in the great power of Hashem. The punishment was not simply to force Bnei Yisrael to pay for their unwavering doubt in Hashem, but also to make them grow to love Hashem and acknowledge His true power. By listing every place, the Torah teaches us the importance of each and every step along this journey.
Unfortunately, even in modern times, not everyone has been able to grasp the message conveyed in Parashat Masei. After the Six-Day War, in which Israel achieved an unbelievable victory, Yitzchak Rabin, then the Chief of Staff of the IDF and a secular Jew, said that on that day he was the holiest man alive. Of course, the next day, just like Bnei Yisrael in the desert, Rabin returned to his old ways and strayed from the religion. The reason for this is that open miracles of Hashem can be a source of inspiration to a person, but they do not have the power to transform him completely. Only daily activities can truly change a person, in the same way that the Jews needed forty years of journeying to become a different nation.
The importance of a process is stressed not only in service to Hashem, but also in the study of Torah itself. Every morning we say the Birchot HaTorah, which begin with, “Baruch Atah Hashem…VeTzivanu La’asok BeDivrei Torah,” “Blessed are you, Hashem,…who commanded us to involve ourselves in items of Torah.” What does inolving ourselves in items of Torah mean? Why can’t the Berachah more simply state that we are commanded to study Torah? An explanation arises from the nature of the Mitzvah itself. The Mitzvah of Talmud Torah does not just include acquiring the knowledge that is gained through study, but it also encompasses the learning itself and the commitment of spending time to engross oneself in learning. We refer to this process of learning each morning when we say “La’asok.” The importance of the process of Talmud Torah arises for the same reason as the process in other service to Hashem. Merely obtaining facts from Torah, while certainly important, does not help one achieve a growing relationship with Hashem, but becoming involved does. The process of learning is for us to change as people. We need to take the lessons of the Torah and apply them to our lives, which can be accomplished only through repeated process. Hopefully we can use the lesson taught by the Torah in Parashat Masei to realize that we cannot hope to change instantly at some point in our lives, be it because of some great miracle or an epiphany of some other ilk. The process must be a long and consistent one, so we can grow slowly into better people.

Devarim

Modesty
by Max Shulman

In Parashat Devarim, Moshe recounts his telling Bnei Yisrael, “Rav Lachem Sov Et HaHar HaZeh Penu Lachem Tzafonah,” “You have circled this mountain enough; turn Tzafonah” (Devarim 2:3). The Kli Yakar lived during a time of Jewish prosperity, but he did not approve of how the Jews dealt with their wealth and therefore urged them to be less noticeable with a more modest lifestyle. He says that although Tzafonah literally means northward, it can also mean hidden. In other words, Moshe is telling Bnei Yisrael that they have gotten enough here; now, they should hide their riches and not exhibit them.
The Kli Yakar continues, writing that Eisav has a long memory. Whenever Ya’akov (i.e. the Jewish nation) prospers, Eisav believes that it is because Ya’akov stole the blessing. Ya’akov was worried about this, and, therefore, when a famine struck and the only place to get food was Egypt, he sent his children there even though he had enough food. He asked his sons, “Lamah Titra’u,” “Why should you show off?” (Bereishit 42:1). According to Rashi (ibid. s.v. Lamah Titra’u), Ya’akov was concerned about Eisav and Yishma’el, for they would see that while they were starving, Ya’akov had plenty of food.
Many of us living in the United States tend to forget this important lesson that Ya’akov teaches his children. We still live in exile amongst Nochrim and need to watch ourselves, even if we are blessed with prosperity and with nice cars and houses. If one realizes and understands that his wealth comes solely from Hashem and he has almost no effect on his level of richness, then he would live a more modest lifestyle. There is nothing wrong with being blessed with wealth; rather, the problem is how one responds and acts with the wealth. We have recently seen the example of Tiger Woods, who was very wealthy, felt that he was deserving of everything and, therefore, acted in an unacceptable manner. However, if one is wealthy but is a Ba’al Chesed who gives a lot of Tzedakah, he is fulfilling Hashem’s will. We should remember Ya’akov’s question of “Lamah Titra’u” and hopefully do the right thing with the riches with which Hashem blesses us.

VaEtchanan

Consoling Wishes
by Yaakov Schiff

Shabbat Parashat VaEtchanan is known as Shabbat Nachamu. Fresh off of the mourning and grief of Tishah BeAv, we enter a seven-week period of consolation leading up to the Yamim Noraim. This Shabbat gets its special name from the Haftarah that we read, the first of the Shivah DeNechemtah, seven Haftarot of consolation, beginning with the enduring words of the prophet Yeshayahu: “Nachamu Nachamu Ami Yomar Elokaichem,” “‘Console, console, my nation!’ says your God.” “Dabru Al Leiv Yerushalyim VeKir’u Eilehah Ki Malah Tzevahah Ki Nirtzah Avonah Ki Lakcha Miyad Hashem Kiflyim BeChol Chatotehah!”—“Speak unto the heart of Jerusalem and call out to her, for she has become full from her host, for her iniquity has been appeased, for she has taken from the Hand of G-d double that which she deserves for all her sins!” (Yeshayahu 40:1-2).
Year after year, we are confronted every Shabbat Nachamu with the same problem: how are we to be consoled? Yeshayahu tells his fellow prophets to inform the people that their suffering has not been in vain, that God has been in command all along and is well aware of their distress, and that He has forgiven their sins and will soon be bringing about the final redemption —but for how many years can we stand to accept this consolation? How many times can we hear this Nechama over and over again, that God has seen the suffering of Am Yisrael and has accepted it as Kaparah for its sins? It’s been two thousand years! How much longer must we wait—how much longer can we wait?!
Every year, Parashat VaEtchanan is read the Shabbat immediately following Tishah BeAv. VaEtchanan is a very important Parasha, containing topics as central and important as the Aseret HaDibrot (the Ten Commandments) and the first paragraph of Shema. However, this Parashah primarily deals with all its sub-topics in the broader context of the issue of entering into the land of Israel. Keep in mind that at this point in the Torah, Moshe is about to die, and Bnei Yisrael are finally about to enter the land that God promised to their forefathers—the entire Sefer Devarim consists of Moshe’s final words to Bnei Yisrael, briefing them to prepare them for their long-awaited venture into Eretz Yisrael. Moshe opens this Parashah with a heartbreaking personal account of the conflict that he has with God over his own personal entry into the land. “VaEtchanan El Hashem BaEit HaHi, Leimor Hashem Elokim Atah Hachilota LeHar’ot Et Avdecha Et Gadlecha, VeEt Yadecha HaChazakah…Eheberah, Na VeEr’eh Et HaAretz HaTovah Asheir BeEiver HaYardein” “And I beseeched G-d at that time, saying, ‘Hashem Elokim, You have shown me Your Greatness and Your Mighty Hand…Please, let me cross over the Jordan River and see the good land which lies on the other side!’” (Devarim 3:23-25). Remember, this is Moshe Rabbeinu speaking—the supreme servant of Hashem and the greatest of all prophets. At nearly one hundred and twenty years of age, after around forty years of constant service and devotion to God, all he wants is to witness the completion of his mission and lead Bnei Yisrael into Eretz Yisrael. And what does God answer Moshe? “Rav Lach Al Tosef Dabeir Eilai Od BeDavar HaZeh,” “Let it suffice. Don’t speak of this any more to me” (3:26). Can we even begin to imagine Moshe’s pain at hearing these words? Moshe’s entire life until this point has been dedicated to Hashem and to leading Bnei Yisrael out of Egypt, through Ma’amad Har Sinai and into the Promised Land! How could G-d possibly deny him the one thing he most strongly desired? And yet He does. That is, He denies Moshe the better part of his request: Moshe is never permitted to enter the land, only to ascend to the top of a mountain and view Eretz Yisrael from afar.
Seforno comments that Moshe beseeches G-d to allow him to enter Eretz Yisrael so that Bnei Yisrael might never be exiled. Seforno hints at a larger idea: Had Moshe Rabbeinu entered the land with Bnei Yisrael, and conquered it, and helped set up infrastructure, and built a Beit HaMikdash, the impact would have been so fantastically powerful and enduring that there surely could never have been an exile. But this was not God’s plan for us, for the world. Rather, then, as now, HaKadosh Baruch had His own plans, worked in His own ways. And, despite the potentially glorious results, He simply could not allow Moshe to have his way. However, all this is not to say that Moshe’s request goes in vain—quite to the contrary! G-d is so harsh with Moshe precisely because of the strength and power of his prayer. For had Moshe gone further in his appeal, God would have been “compelled,” so to speak, to listen to his request out of Midat HaRachamim, the attribute of mercy. For this reason, God becomes angry, and responds on behalf of Bnei Yisrael: ‘Enough, Moshe—do not Daven to Me any more regarding this request.’ As the Sefer Tosefet Beracha notes, even then, Hashem still fulfills half of Moshe’s request, allowing him to view the land, albeit from afar. While this concession may at first seem small and inconsequential, it now becomes clear that it is in fact extremely noteworthy, considering the magnitude of the issues in play.
Now, what is to be learned from all of this, and what can we take away that will help us be comforted and encouraged this Shabbat Nachamu? First of all, we learn from this episode the importance of trusting in and relying on Hashem’s judgment. God has a master plan for this world, and though we may think we have it all figured out, we don’t. G-d knows what is right and what is necessary, and God will stick, as ever, to His blueprint. At the same time, however, we are reminded of God’s Midat HaRachamim, as well as His tremendous regard for Tefillah. Hashem does care for us and feel for us, and, although we may not always recognize it, Hashem constantly intervenes on our behalf. Furthermore, while Moshe himself cannot receive his full request, to physically enter the land, God grants him the next best thing. This instance, explains the Tosefet Beracha, exemplifies the impact of Tefillah—that at such a time, God should withhold Moshe’s tremendous arsenal of personal Zechuyot, until the point when Moshe chooses to really cry out to God? That even at such a time where God is totally opposed to Moshe’s request, He should help him out? That shows the power contained in pure, heartfelt Tefillah.
With these messages in hand, let us be consoled. Let us proceed toward Chodesh Elul and the Yamim Noraim with our heads held high, knowing that, no matter what happens in life, God has our best interests at heart—and realizing that, no matter how bleak a situation may look, Tefillah is a powerful tool with potentially earth-shaking, life changing consequences.

Strive to Reach Your Potential
by Avi Rosalimsky

Immediately preceding the retelling of Ma’amad Har Sinai, the Torah states (Devarim 5:4), “Pannim BePannim Dibeir Hashem Imachem BeHar MiToch HaEish,” “Face to Face Hashem spoke with you on the mountain from amid the fire.” Seforno comments on the phrase ‘Pannim BePannim’ that Bnei Yisrael are fully alert when they receive the prophecy of the Aseret HaDibrot, the Ten Commandments. However, the Midrash states that Bnei Yisrael initially oversleep when they were about to receive the Torah. This Midrash is the source for the very common practice of staying up and studying Torah the entire night of Shavuot. However, the celebrated question that people raise regarding this is how is it that Bnei Yisrael fall asleep when they are about to receive the Torah? Rav Shimon Schwab presents a very interesting answer. He writes that Bnei Yisrael fall asleep because they believe that the only way they can hear the prophecy of Hashem is through a dream like most prophets do. Therefore, their falling asleep is completely intentional and seemingly innocent. Why, then, do we still maintain the custom of staying up all night to make up for this mistake? Seemingly Bnei Yisrael did nothing wrong!
Rav Schwab continues to explain that even though their falling asleep was not absolutely terrible, it still was inappropriate. The sin was that Bnei Yisrael underestimated themselves. They thought that they could interact with Hashem only while sleeping, when in reality they were on a higher level and could interact with Hashem face to face.
There is a famous story of when the Netziv was a young boy. He was walking down the stairs when he heard his parents talking about the fact that their son wasn’t doing well in school and that maybe they should take him out of Yeshiva and have him work as a farmer in the fields. The Netziv ran downstairs and begged them to let him stay in school. It was after this event that the Netziv utilized his ability and became the great Tzadik that he was. This story demonstrates how someone who was underestimated seized opportunities and truly took advantage of his potential.
Hashem takes us out of Mitzraim, despite the fact that we were on the forty-ninth level of Tumah, impurity, because He sees the spark of great potential that is within us. If we underestimate our own capabilities like Bnei Yisrael do and we do not live up to our potential, we fail to live up to Hashem’s expectations. Hopefully we can internalize this lesson, and we will make every effort to utilize our potential in our lives.

Eikev

Learning and Living
by Dovid Gottesman

In the Gemara (Berachot 35b), the following question is asked: what is the purpose of the Pasuk in Parashat Eikev that states (Devarim 11:14), “VeAsafta Deganecha,” “You shall gather your grain”? Rabi Yishma’el answers that it is there to counteract another Pasuk in Sefer Yehoshua, which states, “Lo Yamush Sefer HaTorah HaZeh MiPicha,” “This Sefer Torah should never leave your mouth” (Yehoshua 1:8). If we had only this Pasuk, one might have thought that seeking a Parnasah, a living, is prohibited, for it would detract one from occupying oneself completely with Torah. Therefore, this verse in Parashat Eikev comes to teach that making a livelihood is permitted. Rabi Shimon Bar Yochai vehemently disagrees with Rabbi Yishmael, noting that if one occupies himself with Parnasah, with the plowing, the sowing, the harvesting, etc., when will one find time to learn Torah? Rather, one must study Torah the entire day, and the gentiles of the world will do the work for us. In a time, however, when we are not fully engaged in Torah study, then our work will be done by us, and the work of the gentiles will be done by us as well.
Rav Chaim MiVolozhin elucidated this Machloket in the following way. Rabi Yishma’el clearly does not mean to say that it is permitted to avoid Torah completely in order to fully engage in earning a livelihood, as is made clear by his particular wording in the Gemara cited above: “Hanheig BaHen Minhag Derech Eretz,” “You must lead a life with the study of Torah.” Right after you stop working for a livelihood, your mind must quickly revert back to Torah study. Rav Chaim went on to note that Rabi Shimon Bar Yochai’s opinion applies only to a rich person, for the Gemara continues to say that many people followed the opinion of Rabbi Yishma’el, and life was good for them, and many followed the opinion of Rabi Shimon Bar Yochai, and life was not good for them. Rav Chaim explained that the Gemara says “many” in both cases to exclude a certain social class. The “few” who followed the opinion of Rabbi Yishma’el and led unsatisfactory lives were the rich people who could afford to learn Torah all day and not work at all – their monetary status changed drastically enough to make life harder for them. The “few” who followed the opinion of Rabi Shimon Bar Yochai whose lives were good were those who could afford to learn all day and did so.
Rav Chaim says that the Pesukim themselves allude to this concept. In the first section of Shema, the Torah states (Devarim 6:5), “VeAhavta Eit Hashem Elokecha BeChol Levavecha UVeChol Nafshecha UVeChol Me’odecha,” “You shall love Hashem, your God, with all your heart, with all your soul, and with all your possessions.” In the second section, on the other hand, the Torah states (Devarim 11:13), “ULeOvdo BeChol Levavechem UVeChol Nafshechem,” “[You are commanded] to serve Him with all you hearts and with all your souls,” but not, “UVeChol Me’odechem,” “and with all your posessions.” This is because the first section is written in Lashon Yachid, in singular, and if a single person is able to serve Hashem with all of his assets, which refers to learning all day and not worrying about work, he should do so. The second section, on the other hand, is written in Lashon Rabbim, in plural, which comes to teach that such a lifestyle is not for everyone. The Jewish people as a whole are not expected to throw down the idea of earning a livelihood for the sake of engaging in Torah all day, but an individual is permitted to do so and is even expected to do so if he is able.

A Test in Disguise
by Josh Lehman

In Parashat Eikev, Moshe admonishes Bnei Yisrael for having complained immediately after Hashem extracts them from Mitzrayim. He states, “VaYomeru Aleihem Bnei Yisrael, Mi Yiten Muteinu BeYad Hashem BeEretz Mitzrayim BeShivteinu Al Se’er HaBasar BeAcheleinu Lechem LaSovah, Ki Hotzeitem Otanu El HaMidbar HaZeh LeHamit Et Kol HaKahal HaZeh BaRa’av,” “Bnei Yisrael said to them, ‘We would rather have died by Hashem’s hand in Egypt, where we ate meat and bread; now you have brought us out to this desert to kill us with starvation’” (Shemot 16:3). After their complaints, Hashem gives Bnei Yisrael Man, “HaMaachilcha Man BaMidbar . . . Lima’an Anotecha,” “That fed you in the desert with Man . . . In order to test you” (Devarim 8:16).
Many commentaries notice something unusual about the words, “Lima’an Anotecha,” “In order to test you.” How is Man, which looks like a blessing, a test? While Bnei Yisrael starve in the desert, Hashem gives them Man to save them! Rashi answers that the test refers to the laws that govern the Man, such as not hoarding extra Man for the next day, as well as collecting a double portion on Friday, among others. Seforno claims that the Man tested if Bnei Yisrael would still follow the Torah, as with Man, they do not need to worry about their livelihood.
The Maggid of Mezritch explains that when people face hardships, sickness, and mortal danger, they become more devout by attending Shul more often, praying more fervently, and giving large portions of Tzedaka. However, without troubles, they offer less gratitude to Hashem.
When a person is in poverty, he knows for what to pray and will not forget to Whom he is praying, Hashem. Although many do not need to worry about food and basic living necessities, they should not forget Who provided them with such luxuries. If this were so, they would fail Hashem’s test of the Man in the Midbar. Whether Bnei Yisrael are rich or poor, they should always rely on, pray to, and thank Hashem. Hopefully, we always will be able to remember this message in the future, recognizing Hashem’s involvement in our lives.

Re’eih

A Tale of One City
by Yonatan Kaplan

In Parashat Re’eih, Moshe teaches Bnei Yisrael how to determine if a city is an Ir HaNidachat. An Ir HaNidachat is a city in which a majority of its inhabitants have turned away from Hashem to practice idolatry. If the Sanhedrin hears of a town that may have a majority of idol worshipers, it must investigate. If it can be verified that most of the inhabitants have preformed idolatry, even though they were warned by witnesses not to do so, the Sanhedrin instructs all of Bnei Yisrael to wage a civil war against the city. Once the city is captured, the Sanhedrin sets up a great number of small courts. The courts determine which inhabitants were idol worshipers, who had to have been forewarned and observed by two witnesses. Once the inhabitants have been determined idol worshipers, the Sanhedrin must determine if they are the majority of the city. If the number of idol worshipers is not the majority, the idolaters are killed, but if idol worshippers constitute the majority, it is an Ir HaNidachat. The inhabitants of an Ir HaNidachat are killed, their possessions are burned, and their city is destroyed.
Was there ever a case of an Ir HaNidachat in Jewish history? Some of the Chachamim teach us that there was never a case of an Ir HaNidachat, and there will never be one. If this is true, why does Hashem include the laws of an Ir HaNidachat in the Torah? One answer may be that Hashem wants to be able to give us credit and reward even for learning about situations that are theoretical.
In addition, a practical lesson may be gleaned from Ir HaNidachat. The Gemara teaches that if the Ir HaNidachat contained even just one Mezuzah, the city could not be destroyed since it is forbidden to erase Hashem’s name that is included in the Mezuzah. The Lubavitcher Rebbe supposedly commented that if he heard a town was about to be proclaimed as an Ir HaNidachat, he would awake very early in the morning and nail a Mezuzah in one of the doorposts of the city. Thus, paradoxically, the rules of Ir HaNidachat teaches us to adopt a caring attitude toward our non-observant brethren. In the merit of our learning the Halachot of Ir HaNidachat and love of our fellow Jews, may Hashem allow us to continue learning and eventually merit the Third Beit HaMikdash.

Shofetim

Witchcraft and Prophecy in Judaism
by Yakir Forman

In Parashat Shofetim (Devarim 18:9-12), the Torah commands us to avoid different forms of witchcraft. In this section, witchcraft is referred to as a “To’eivah,” an abomination, no less than three times. Yet immediately afterward, the Torah tells us that Hashem will appoint Nevi’im to direct us.
On the surface, witches and Nevi’im seem very similar. Both of them use supernatural methods to deliver a message to their clients. In fact, the only problem with witchcraft seems to be, “Lo Chein Natan Lecha Hashem Elokecha,” “Hashem did not give these to us” (18:14). But if witchcraft and prophecy are fundamentally similar, and the only difference between the two is whether Hashem provides it as a valid method of supernatural communication, why would witchcraft be called a “To’eivah”? The repeated use of that word indicates that witchcraft has a fundamental problem, which does not apply to prophecy.
Indeed, such a fundamental difference exists. Almost all of the forms of witchcraft mentioned in Parashat Shofetim, besides conveying supernatural messages, are claimed to be accomplished in supernatural or abnormal ways. They require raising the dead, interpreting omens, charming animals, et cetera. Yet a Navi gives his message in a natural way. The Torah stresses that the Navi is “MiKirbecha MeiAchecha,” “From among you and from your brothers” (18:15; cf. 18:18). Witches try to prove that they are above the level of the people by introducing foreign elements into their methods of witchcraft. Nevi’im, on the other hand, make sure to stay on the same level as the people they teach. Although their message is from Hashem, they present it in a way that the people can understand.
Jewish religious leaders must take this message to heart. False religious leaders need to separate themselves from the people to bolster their false messages. The truth, however, does not need to be bolstered. Jewish religious leaders must make sure to deliver their messages on the same level as the people. This ensures that the people understand it and that the message is not distorted. It is the messages that truly come from Hashem that must be conveyed on the most human level.

Ki Teitzei

Shiluach HaKein and Motherhood
by Shua Katz

Of the many Mitzvot mentioned in Parashat Ki Teitzei, Shiluach HaKein, sending away a mother-bird before taking her chicks, is one of the most enigmatic. The Pesukim describe the Mitzvah extremely clearly; however, they leave the purpose of Shiluach HaKein unclear. Because the Pesukim do not address Ta’am Mitzvat Shiluach HaKein, the reason for Shiluach HaKein, the objective of Shiluach HaKein is subject to a Machloket between Ramban and Rambam that is essential to our perspective on Mitzvot in general.
On the one hand, Ramban explains that the purpose of Shiluach HaKein is for Oseh HaMitzvah, the one who sends away the mother bird. By showing mercy to the mother-bird and taking her chicks only after she flies away, one improves his Midat HaRachamim. Ramban equates the objective of Shiluach HaKein with the objective of “VeShor O Seh Oto VeEt Beno Lo Tishchatu BeYom Echad” (VaYikra 22:28), not slaughtering a parent animal and its child on the same day. The goal of both is to improve our Midot by commanding us not to be cruel, but instead to be merciful. On the other hand, Rambam contends that the goal of Shiluach HaKein is completely for the mother bird. According to Rambam, the Mitzvah is to assure that the bird does not suffer.
The basis for the Machloket between Ramban and Rambam stems from the Mishnah in Berachot (33b), which states that a Shaliach Tzibur who proclaims, “Al Kan Tzipor Yagi’u Rachamecha,” “You (Hashem) are merciful to mother-birds,” must be quieted. The Gemara offers two opinions as to why the Shaliach Tzibur is quieted. One states that such a proclamation makes Mitzvot seem to be focused on mercy, while in actuality Mitzvot are only Hashem’s decrees – “Osin Midotav Shel HaKadsosh Baruch Hu Rachamim VeEinan Ela Gezeirot.” Ramban subscribes to this opinion because he asserts that the purpose of Shiluach HaKein is not to be merciful to the animals but rather for the Oseh HaMitzvah. Rambam subscribes to the other opinion in the Gemara, which argues that the Shaliach Tzibur must be quieted because his statement makes Hashem seem merciful to animals and not to humans.
Aside from the ambiguous purpose of the Mitzvah, Shiluach HaKein is puzzling for another reason as well. Rav Zalman Sorotzkin, in his Sefer Oznayim LaTorah, points out that the Mitzvah to send away a mother-bird applies only to birds, but why? In nearly all other cases in the Torah, birds and animals are treated similarly. For instance, when one slaughters birds and animals, he must do Kissui HaDam, cover the blood of the bird or undomesticated animal, afterwards. Why does the Mitzvah of sending away a parent before taking its child not apply to both birds and animals? Rav Sorotzkin explains that mother-birds are different from parent animals in the way in which they protect their chicks. Mother-birds have a unique love and care for their chicks, so much so that they do not leave their chicks when another animal approaches them. In fact, even when the mother-birds have only eggs that have not hatched, they still hover over the eggs to protect them as much as possible. Because of the mother-birds’ extreme Mesirut Nefesh, the Torah specifically commands us not to take a mother-bird’s chicks before sending her away, as by doing so, we would be taking advantage of the bird’s positive quality of care for her children. Similarly, Rav Moshe Tendler (in a Hespeid for the mother of TABC’s Rav Yosef Grossman) explains the Mitzvah of Shiluach HaKein as an expression of respect of motherhood, Kibud Imahut. A mother-bird has such Mesirut Nefesh for her chicks that it is our responsibility to respect her protection and motherhood. Based on Rav Tendler’s explanation, Shiluach HaKein can be compared to Kibud Av VaEim, as both Mitzvot focus on respecting parenthood. Perhaps this comparison explains why the reward for both Shiluach HaKein and Kibud Av VaEim is long life – both Mitzvot contain the same central theme of Kibud Imahut.
In light of Rav Tendler’s explanation, we should take into account the Mesirut Nefesh that our parents have for us in everyday life. Just as we must respect a mother-bird by sending her away before taking her chicks, we must always respect our parents and recognize the great care they have for us.

Ki Tavo

It’s Okay to Be Happy
by Yonah Rossman

“Who here is Jewish?” charged the commander of a hostile anti-Semitic army of pre-modern times. There were twenty-three hungry, tired, and weak soldiers standing in nearly perfect formation. The officer shouted again. If there were a Jew amongst the soldiers, he would surely be sent to die in a suicide mission across the border. “I want to know right now! Who here is Jewish?” Of the twenty-three men – seventeen Christians and eight Jews – only two Jews stepped forward. The officer instructed them to step out of line. “Tonight is Rosh HaShanah,” he said; “you have the day off.” Ten days later, on Erev Yom Kippur, the officer instructed his officers, “Whoever here is Jewish can have the day off.” Eight members gracefully left formation with a wide, content grin on their face. The commander stopped them all. “If you weren’t Jewish on New Year’s, then you’re not Jewish today.” Six out of eight returned to their positions. Rav Yisroel Gottlieb explains that there is prophetic truth to this story. One cannot be a Jew for only the solemn days on the Jewish calendar. Judaism is filled with many Mitzvot which one should fulfill joyfully. One cannot appreciate Judaism fully if one come to Shul only on days of fear and awe.
In fact, the Torah explains in Parashat Ki Tavo, “Tachat Asher Lo Avadta Et Hashem Elokecha BeSimcha UVeTuv Leivav MeiRov Kol”, “[You will serve your enemies] because you did not serve Hashem, your God, with happiness and goodness of heart when things were abundant” (Devarim 28:47). Hashem tells us that because we did not serve Him with joy, we will serve other nations whom Hashem will send against us. Additionally, every day during Shacharit, we say the Tefilah of Mizmor LeTodah, in which we say exclaim how we will be serve Hashem out of joy.
Rav Moshe Feinstein explains how the Chumash can tell us to serve Hashem with joy. Just a few years ago, many people were not accustomed to the freedoms we are. They were able to relate to the old Yiddish saying, “Es Iz Shver Tzu Zein a Yid,” “It’s difficult to be a Jew.” When people would sacrifice their jobs to keep Shabbat, they would come home complaining about the hardships of life as a Jew. Rav Feinstein explains that we just have to put our life into perspective. Shabbat is worth millions of dollars. If we would come home every Friday night and ponder how much reward we are getting for keeping Shabbat, we would serve Hashem in the most joyous ways.
Being Jewish is not about being deprived of physical pleasure. Judaism is about raising our physical lives to a state of purity and truth. This lesson is extremely important, as Parshat Ki Tavo, a Parashah about the contrast between good and bad, is read in the heart of Elul, a solemn month. We must remember that even the most solemn days, such as Yom Kippur, are described as happy days in essence, and in the future, even the saddest days, such as Tisha BeAv, will become happy.

Nitzavim

Teshuvah of Intent
by Yakir Forman

One of the major themes of Parashat Nitzavim is the idea of Teshuvah. Midrash Rabbah (Eichah 5:21) records a dispute between Bnei Yisrael and Hashem as to who should begin the Teshuvah process. Hashem claims Bnei Yisrael should, quoting the Pasuk, “Shuvu Eilai…VeAshuv Aleichem,” “Return to me…and I will return to you” (Zecharyah 1:3). Bnei Yisrael, on the other hand, believe that doing so is Hashem's responsibility, quoting the Pasuk, "Shuveinu Elokei Yisheinu," "Return to us, God of our salvation" (Tehillim 85:5).
Yefeih Anaf points out that on the surface, this Midrash is difficult to understand. If Hashem begins the process of our doing Teshuvah, He would be taking away our right of Bechirah Chofshit, free choice, between sinning and doing Teshuvah. Bnei Yisrael's claim, therefore, seems absurd. Furthermore, the Pasuk quoted by Bnei Yisrael, "Shuveinu Elokei Yisheinu," refers not to Teshuvah but to the Geulah. Yefeih Anaf concludes, therefore, that the dispute centers on the order of the Yeshuah that Hashem will bring and the Teshuvah that Bnei Yisrael will do. Bnei Yisrael claim that Hashem should first bring the Yeshuah, and the resulting closeness of Bnei Yisrael to Him will expedite the Teshuvah process. Hashem, on the other hand, says He will not bring the Yeshuah until Bnei Yisrael do Teshuvah.
The Pesukim in Parashat Nitzavim seem to contradict themselves by expressing the opinions of both Hashem and Bnei Yisrael. First, the Torah states, “VeShavta Ad Hashem Elokecha VeShamata BeKolo,” “You shall return to Hashem, your God, and listen to his voice” (Devarim 30:2); only afterwards does it state, “VeShav Hashem Elokecha Et Shevutecha VeRichamecha VeShav VeKibetzcha MiKol HaAmim,” “Then Hashem, your God, will return you capitivity and have mercy upon you, and He will return and gather you in from all the nations” (30:3). This order implies that it is Bnei Yisrael's job to do Teshuvah before Hashem brings the Geulah. However, while describing the Yeshuah, the Torah states, “UMal Hashem Elokecha Et Levavecha VeEt Levav Zarecha LeAhava Et Hashem Elokecha,” “Hashem, your God, will circumcise your heart and the heart of your offspring to love Hashem, your God” (30:6), implying that through the Yeshuah, Hashem will help Bnei Yisrael do Teshuvah. Furthermore, the Torah then states, “VeAtah Tashuv VeShamata BeKol Hashem VeAsita Et Kol Mitzvotav,” “You shall return and listen to the voice of Hashem, and you shall perform all His commandments” (30:8), apparently portraying Bnei Yisrael's order that they will do Teshuvah only after Hashem brings the Yeshuah.
Based on Ramban’s comments, it is possible to interpret this section as a compromise, not a contradiction. Ramban states that the first Teshuvah of Bnei Yisrael, which must take place before the Geulah, is a complete acceptance of Hashem’s Torah. This thought of acceptance immediately triggers the Geulah. Furthermore, it causes the “circumcision of the heart” mentioned in the section. Ramban interprets this to mean help from Hashem to one who has begun to do Teshuvah. With Hashem’s help, the Teshuvah process is completed after the Yeshuah with a second act of Teshuvah. This act of Teshuvah, mentioned in 30:8, contains the additional phrase, “VeAsita Et Kol Mitzvotav,” “And you shall perform all His commandments,” not mentioned in 30:2, because this complete Teshuvah is one not only of thought, but also of action.
This element of “VeAsita Et Kol Mitzvotav” is, in fact, the only significant difference between the Teshuvah of 30:2 and the Teshuvah of 30:8. The Teshuvah of thought is otherwise equal to the Teshuvah of action. Thus, thought alone is enough to fulfill the Pasuk of “Shuvu Eilai” and start the Geulah.
The significance of intent highlighted in Parashat Nitzavim is highlighted even more strongly in the section of Akeidat Yitzchak, read on the second day of Rosh HaShanah, almost immediately after Parashat Nitzavim. As Avraham is about to fulfill Hashem’s command by slaughtering his son Yitzchak, a Malach tells him, “Al Tishlach Yadecha El HaNa’ar VeAl Taas Lo Me’umah Ki Atah Yadati Ki Yerei Elokim Atah,” “Do not send forth your hand at the lad nor do anything to him for now I know that you are God-fearing” (BeReishit 22:12). Many commentators are bothered by this Pasuk, since Hashem’s statement that He “now” knows Avraham is God-fearing implies that Hashem did not know this before the Akeidah. Yakov Danishefsky, a Madrich at NCSY Summer Kollel in 2009, suggested an alternative explanation of the Pasuk based on a Midrash that comments on the Pasuk’s first half. The Midrash (Bereishit Rabbah 56:7 quoted in Rashi 22:12 s.v. Al Tishlach) comments that after the Malach commands Avraham, “Do not send forth your hand,” Avraham wants to partially fulfill Hashem’s commandment by making a wound in Yitzchak and extracting some blood. Therefore, the Malach commands him, “Nor do anything to him.” The Malach then explains that wounding Yitzchak is unnecessary because even “now,” before Avraham does any action, Hashem knows his intent and realizes he is God-fearing. Thus, “now” does not exclude knowledge of Avraham’s status as God-fearing in the past; rather, it includes knowledge of this status even before Avraham’s action. Just like the intent of Bnei Yisrael do to Teshuvah can cause the Geulah, Avraham’s intent to slaughter Yitzchak causes Hashem to recognize him as God-fearing.
As we are still in Galut, the dispute between Hashem and us still continues. Yet if we accept the compromise in Parashat Nitzavim, all we need to do is take it upon ourselves in thought to do Teshuvah. Then, even before we take the next step of transforming these thoughts into actions, Hashem will hear our prayers of "Shuveinu Elokei Yisheinu" and fulfill his words, “VeAshuv Aleichem”.

Who’s Really in the Know?
by Reuven Herzog

Parashat Nitzavim is a very deep Parashah, one that gives Bnei Yisrael an objective view on their relationship with Hashem. It begins with Moshe explaining to Bnei Yisrael that they are entering into a new covenant with Hashem, one that is simultaneously strong and fragile. He proceeds to provide a terrifying description of what can go wrong in the Brit, that if any person among Bnei Yisrael worships idols, then Hashem will destroy him and all that he owns completely, like He did to Sedom and Amora. The carnage will be so terrible that the nations surrounding Eretz Yisrael will be shocked, asking, “Meh Chori HaAf HaGadol HaZeh,” “What is this fury?” (Devarim 29:23) This description must have been terrifying to Bnei Yisrael, who just heard the Tochachah, rebuke, found in Parashat Ki Tavo, and now realize that they are in jeopardy of being slaughtered. However, immediately after Moshe’s discussion about the Brit comes Parashat HaTeshuvah, a long, uplifting piece explaining that if and when this carnage occurs, Hashem will lift up and return His people to its land and restore it to its former glory.
Sandwiched between these two Parshiyot is a Pasuk that stirs curiosity and seems slightly out of place. The Pasuk states, “HaNistarot LaHashem Elokeinu VeHaNiglot Lanu ULeVaneinu Ad Olam La’asot Et Kol Divrei HaTorah HaZot,” “The hidden things are for Hashem our God, and the exposed things are for us and for our children forever, to carry out all of these things [mentioned in the covenant]” (Devarim 29:28). This Pasuk seems to be telling us to just let Hashem do his job and that we do not need to know everything. However, there are dots written above the words “Lanu ULeVaneinu,” hinting that there may be more to this phrase.
Rav Yoseif Dov Soloveitchik explained that whenever dots are written above a word or phrase in the Torah, the Torah is telling us to stop and think deeply about that word or phrase. In this case, the Rav learned something simple, yet brilliant, which expands the reach of the Pasuk. “HaNistarot LaHashem Elokeinu” means that the hidden things are only for Hashem to know; HaNiglot, however, are seemingly only “Lanu ULeVaneinu.” Although we seem to think that we know everything and are in control of our own destinies, there is only one being who is omniscient and is always in control: the Ribono Shel Olam. Only Hashem completely knows the workings of the world, even what seems known to man.
In light of this, the Pasuk fits perfectly with its context. Moshe has just finished outlining a terrifying and downright depressing State of the Union address, and Bnei Yisrael seem to be destined for an awful end and have little reason to have hope. After all, the previous generation was in the same situation, with a fairly new covenant with God and about to enter Eretz Yisrael, and they blew it in a huge fashion; in fact, this generation has sinned already at Mei Merivah. However, Moshe then offers Bnei Yisrael a glimpse of hope with this Pasuk. Such a simple idea – we do not know everything – is so comforting. Even if something awful occurs, even if we do not know what it is, it is comforting to know that it happened for a reason. There is no pure evil in this world that can have its way just for the sake of being bad; everything takes place for a reason.
Next week is the ninth anniversary of the attacks on the World Trade Center and other sites on September 11, 2001. Such a devastating attack on the United States had never happened before, and, Im Yirtzeh Hashem, will never happen again. The attacks shattered the sheltered lives many Americans were living. Up to that point, the deadliest attack on American civilians, the Oklahoma City bombings, came from the inside, and it was assumed that future attacks would emanate only domestically. However, 9/11 showed citizens that America, too, is vulnerable to the outside world. Many people began to question why this took place; why did so many innocent people perish, and why did hundreds of valiant, brave and special members of the FDNY and NYPD lose their lives while saving others? No one really has the answer to this question, as it is completely against human morals and ideas. However, even without an answer, it is still comforting to know that there was a reason for the 9/11 attacks, and someone knew – and still knows – what is going on.
Meanwhile, from that day onward, many more tragedies have occurred to the human race, some more devastating than others. Three of note were all natural disasters, which seemed like they were just acts of cruelty with no apparent reason behind them. In 2004, a terribly strong earthquake struck the Indian Ocean, and a giant tsunami followed. When it made landfall, it killed over 230,000 people, making it the tenth deadliest natural disaster of all time. Two years ago, a massive earthquake in China left over 68,000 people dead. And just eight months ago, an earthquake hit the island country of Haiti, killing over 250,000 people and placing the already impoverished nation into a seemingly bottomless pit of hopelessness. None of these seemed hardly fair to the human race; what reason was there to kill hundreds of thousands of people? And yet, the simple realization that someone knows what is happening, someone is wielding the might of justice in this world, can be enough to make one accept what happens.
On a more personal level, when a person dies, his relatives mourn him for a week, and are often just left thinking, “Why?” There is no problem with being upset at Hashem for this person’s death, and it may help the mourner cope with the loss, but it does not really comfort him. It is for this reason that when people come to be Menachemim Aveilim, comfort the mourners, they leave with one simple, yet powerful line: “HaMakom Yenacheim Etchem Betoch She’ar Aveili Tziyon ViYrushalayim.” Although Hashem’s presence may not be felt, it is comforting to know that He is still out there somewhere.

VaYeilech

Attitude is Everything
by Leead Staller

Aged, tired, and having lived a full life unparalleled by any other man in history, Moshe finds himself finally ready to retire to his eternal reward. “VaYomer Aleihem Ben Meiah VeEsrim Shanah Anochi HaYom Lo Uchal Od LaTzeit VeLaVo,” “And [Moshe] said to them, ‘I am 120 years old and I can no longer come and go’” (Devarim 31:2). At this point in his life, Moshe finds himself excluded from ever entering Eretz Yisrael, and he is forced to appoint Yehoshua to replace him as the leader of Bnei Yisrael. However, this raises the following controversial question: why exactly was Moshe barred from entering the Promised Land? One would think that after years of striving and struggling to reach such a goal, Moshe is surely deserving of bearing the fruits of his labor. It is puzzling that Moshe should be restricted and forced to appoint Yehoshua to take over.
To understand this question, some backtracking must take place. It is a popular belief that Moshe was disallowed from entering Eretz Yisrael due to sinning at Mei Merivah, as Hashem states, “Al Asheir Me’altem Bi BeToch Bnei Yisrael BeMei Merivat Kadeish Midbar Tzin,” “…because you have affronted me amidst Bnei Yisrael at Mei Merivah in the desert of Tzin” (Devarim 32:51). However, Moshe himself provides a different reasoning. Earlier in Sefer Devarim, after Moshe recounts his prayer for Bnei Yisrael following the sin of the Meraglim, Moshe says, “Gam Bi Hit’anaf Hashem Biglalchem Leimor Gam Atah Lo Tavo Sham,” “Also with me was Hashem angry because of you [Bnei Yisrael], saying, ‘You too will not enter there’” (1:37). Seemingly, Moshe is blaming his punishment on the sin of the Meraglim. However, this raises many questions. Why would Moshe be punished for the sin of Bnei Yisrael? Moreover, what right does Moshe have to pinpoint his punishment to a single cause? Not even Moshe understands Hashem’s ways that well!
To answer these questions, a greater understanding is necessary as to what exactly Moshe meant by blaming his punishment on the sin of the Meraglim. Moshe wasn’t claiming that, because of the Cheit HaMeraglim, he was punished and not allowed to enter the land. Rather, he was saying that this sin was what eventually led to Moshe erring and thereby being barred from entering Eretz Yisrael. This episode depicts a turning point in Bnei Yisrael and Moshe’s relationship. When sent to report on the land, representatives of Bnei Yisrael return with a completely pessimistic report, focusing solely on the negative things that they saw, and spinning the facts to make them appear worse than they are. This negativity was a personal blow to Moshe’s opinion of Bnei Yisrael and their future. While Moshe would continue to fight for and champion the cause of Bnei Yisrael before Hashem, he began to see Bnei Yisrael from a solely negative light, and the feelings were reciprocated. Immediately following the story of the Meraglim, Korach challenges Moshe’s authority. Moreover, the Zekeinim begin to take a role in leading Bnei Yisrael, as Moshe further distances himself from interacting with this negative-minded nation. Moshe’s justifiably negative outlook toward Bnei Yisrael slowly enlarges the rift between Bnei Yisrael and Moshe, as Moshe becomes more and more the leader of the past generation, not the new one. As such, when the time finally comes to enter Eretz Yisrael, a younger leader who is more connected to the people is necessary. We see this charisma and positivity in Yehoshua by his close association with two words, “Chazak VeEmatz,” “Be strong and courageous” (31:7). Yehoshua embodies this idea of strength and vitality amongst Bnei Yisrael, as is evident by the repeated use of this phrase in association with Yehoshua (for example, see Yehoshua 1:6-9). As such, he is the positive and charismatic leader required to lead Bnei Yisrael into the Promised Land. Sometimes, one’s outlook is more important than one’s actions. This is especially true for a leader. As Moshe willingly drifted apart from the nation that he, on previous occasions, referred to as “Ra’ah,” evil, his leadership role began to dwindle. As such, Yehoshua’s positive outlook took over.
This lesson is an essential one for all of us. In Garth Stein’s novel, The Art of Racing in the Rain, Stein articulates a powerful life lesson for all. “That which manifests itself is before you.” We write our own destiny and create our own future. If such a holy giant in Torah such as Moshe can feel the adverse effects of a negative outlook, we should be all the more cautious. The Gemara (Taanit 21a) tells of Nachum Ish Gam Zu, a man who, whenever anything happened, good or bad, said “Gam Zu LeTovah,” “This, too, is for the better.” We see from this teaching of Chazal that one of the Judaic ideals is the ability to maintain a positive outlook even in the face of tragedy and negativity. May we all utilize this lesson and brighten up our lives, as well as those of others, with a positive and hopeful disposition.

Remez HaShavua
by Neil Bodner

In Parashat Shelach, the Pasuk (BeMidbar 15:39) states, “ולא תתרו אחרי לבבכם ואחרי עיניכם” “And you shall not stray after your heart and after your eyes.” Rashi (s.v. VeLo Taturu Acharei Levavchem) notes that the word תתרו is the exact same word used to describe the Meraglim’s mission. Elsewhere (BeMidbar 13:26 s.v. VaYeilechu VaYavo’u), Rashi explains that the Meraglim had bad intentions from the start; many Meforshim clarify this, explaining that the Meraglim displayed too much concern for their personal needs as well as a lack of Emunah in Hashem.
The Remez: The first Pasuk (BeMidbar 13:21) describing the Meraglim’s travels reads, “(ו)יעלו ויתרו” “They ascended and spied.” The Gematria (numerical value) of the words “יעלו ויתרו” is identical to that of “אחרי לבבכם ואחרי עיניכם” (738), showing that the Meraglim, even from the start, were straying after their own desires instead of trusting Hashem.