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Weekly Reading Insights:
Shelach 5779
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Overview of
the Weekly Reading
To be read on Shabbat Shelach (in Israel, outside of Israel
Beha'alotcha) -19 Sivan
5779 /June 22
Torah: Numbers 13:1-15:41; Haftorah: Joshua 2:1-24 (the
two spies sent to Jericho)
Pirkei Avot:
Chapter 2
Shelach is the 4th Reading out of 10 in Numbers and
it contains 5820 letters, in 1540 words, in 119 verses
Overview: Shelach
begins by relating how Moshe sent the 12 spies to explore the Promised Land.
Ten of the spies subsequently gave an evil report which influenced a majority
of the people. Because of the Jews’ apparent disbelief in G-d’s ability to
conquer the Land, the adult men of that generation were decreed to perish
in the desert during the next 38 years (see the Book of our Heritage for a
detailed account). Despite the decree, a group of Jews defiantly attempted
to enter the Holy Land but were defeated by Amalekites and Canaanites. The
next section describes the details of meal and dough offerings, and communal
and individual sin offerings for committing idolatry inadvertently. Next is
the story of a man caught gathering sticks in violation of Shabbos and his
death as consequence. The Reading concludes with the mitzva to separate challah
from dough, to wear fringes (tzitzis) with a special strand of blue on four
cornered garments and not to be drawn after your heart and eyes.
 An
essay from
Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here)
This week's Torah portion is called Shlach ("Send!").
It was the second year in the desert after leaving Egypt. According to the original
plan, the Jewish people were soon supposed to enter the promised land and, with
G-d's help, conquer it. Moshe thought it was appropriate to send twelve individuals
as scouts to gather information about the land to prepare and not to have to
rely completely on miracles. The spies returned and, with the exception of two,
Yehoshua and Caleb, announced that the land was inhabited by giants and would
be impossible - even with G-d's help - to conquer. In the end, the people
were punished for believing the spies by having to spend forty additional years
in the desert and the spies themselves were killed.
Looking closely at the verses, we find something very interesting. When trying
to object to the announcement of the other spies, Yehoshua and Caleb tried to
speak together, but not only were their words rejected (Bamidbar 14:10), they
were threatened with stoning. However, before this event (Bamidbar 13:30), when
Caleb spoke out alone, the people were quiet for him and listened. How can we
understand this?
The answer is connected to how each of the two, Yehoshua and Caleb, were saved
from falling into the trap of the other spies. Why did their faith remain strong
while the faith of the others faltered? We see a difference between these two
men. Yehoshua was saved in the merit of Moshe's prayers that G-d should save
Yehoshua from the bad influence of the other spies (see Rashi's commentary on
Bamidbar 13:15). On the other hand, Caleb was saved by his own prayers for his
success. The Torah tells us that he made a special trip to the graves of our
forefathers, Avraham, Yitzchak and Yaakov in Hebron, to pray not to be influenced.
Yehoshua was saved through the merit of the prayers of Moshe - Caleb was saved
in the merit of his own prayers.
The main purpose of a Jew is to change the world by infusing the mundane with
holiness. In Chassidic philosophy we find there are two different ways to draw
divinity into materiality. The first way is to draw holiness from above down
into something physical below. Then, even though in most cases that physical
object remains unaltered, not rising above its initial material status, nevertheless
holiness shines in it, even if unperceived. The second way is when a physical
person elevates and sanctifies him/herself by his/her own effort and striving,
such as through either one or all of the following - sincere prayer, sincere
repentance and Torah study in order to know the will and wisdom of the Creator,
and/or doing good deeds in general and fulfilling mitzvot because that is the
will of the Giver of the Torah - thereby rising to a higher spiritual level.
The difference between the two approaches is that with the second, the lowly
person (or thing) becomes elevated and refined-changed for the better. While
with the first, the thing itself (or person), even though permeated by a greater
spiritual energy, remains as completely material and coarse as it was before.
This was the situation in our portion. Yehoshua, who was saved from the negative
influence by the prayers of Moshe, i.e. not from his own strength and effort
but rather from the holy thoughts of Moshe the prophet, did not have the strength
and presence to silence the people and elevate them so they would listen to
him. Caleb, on the other hand, since he prayed and was elevated through his
own efforts, had the strength to elevate, to some extent, the other spies and
the people from their low spiritual level, so that at least they would listen
to him.
On a personal level, the message is clear. When we are influenced in a positive
way by our friends, teachers and family around us, there is some ability to
draw down spirituality and cause a transformation in the world. But it is limited.
However, when we struggle, work on ourselves to change from within, not only
is the change in ourselves long lasting, we are able to influence and transform
the world around us, elevating it closer to holiness and the divine.
In Chassidic tradition both yeshivot (places of Jewish study) and even
Jewish communities have to have two types of leaders. There is the rabbi who
directs the community about issues of Jewish law, mitzvot actions and
their outward behavior. There is also the mashpia, the advisor who gives
advice and direction about matters of spiritual growth - their inner behavior.
Once, two mashpi'im went to ask the Rebbe Rayatz (Yosef Yitzchak Schneersohn
1880-1950) the classic question. How can they demand from other people to work
on themselves if they themselves are not perfect? The Rebbe answered the first
mashpia, since you are demanding from yourself, you can demand from others.
The Rebbe answered the second one, when you start demanding from yourself, then
you can demand from others…
Shabbat Shalom, Shaul
(for a free weekly email subscription, click
here)
For last year's essay by Rabbi Leiter on this week's Reading,
see the archive.
FROM
THE SAGES OF KABBALAH ON KabbalaOnline.org
Specifically, for an overview
of the recommended articles in the columns:
Holy Zohar, Holy Ari, Mystic Classics, Chasidic Masters, Contemporary Kabbalists,
and more,
click to Shelach
one sample:
Chasidic Masters
 The
Joining of Spirit to Spirit
From the teachings of the Baal Shem Tov
Caleb went to Hebron and
prostrated himself on the graves of the forefathers, that he not be persuaded
by his fellow spies to participate in their scheme.
To continue, click
here.
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here.
For another taste of recommended Kabbalah articles on a variety of subjects,
click to the our
weekly Kabbalah magazine
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