Parshat Shelach

Parshat Shelach

 

In this weeks parsha we read the story of the Meraglim, who were sent to survey the land of Israel before the Jewish people would enter and conquer it. Returning with a negative report, they sparked fear in the hearts of the nation, and the entire generation was punished for this needless fear. Hashem says: "All who anger me shall not see [the land]" (Bamidbar 14:33). According to the Midrash, this means that everyone, even the young children, would die before entering the land.

From this we can ask a seemingly obvious question: why did everyone need to be punished? The infants did not take part in the sin; what did they do wrong that they should not be allowed to go into Eretz Yisrael?

To answer this we need to understand the sin of the spies. When we look at the report of the spies, we see that all of their "facts" about the land were delivered in a negative light. For example, they brought back the tremendous fruit and deduced that this was an abnormal place. They saw that people were attending funerals and assumed that this is a land that consumes its inhabitants. In truth, the large fruit was a demonstration of the incredible produce of the land, and the fact that men were dying was a miracle from Hashem to distract the residents from the presence of the spies. However, the spies had a "bad eye" an "ayin rah" which did not allow them to see the amazing good that Hashem was bestowing upon them. It was this trait of negativity that they ingrained in the Jewish nation when they delivered their report.

Perhaps we can say that it was for this reason that the entire nation that experienced the sin of the spies could not enter the land. For even if they did not actively participate in speaking lashon harah about Eretz Yisrael, they were all influenced to see the land in a bad light. Now they would never be able to fully appreciate the goodness of Israel. Only a nation which wasn't tainted by pessimism would be able to enter and enjoy the benefits of the land.

So too, only one who has a positive eye can recognize what Hashem is giving him, and one who cannot see the good does not deserve to receive it. Such a bad trait can permeate and spoil the attitude among the nation. What we see from here as well is the trait pessimism is so bad that it affects our perspectives subtly, even when we are not consciously aware.

Eretz Yisrael is an amazing place, a gift from Hashem, but one who has a bad eye will not see this. There can be many challenges to living in Israel, back then in the time of the spies, and today as well. It is easy for a negative person to get distracted by these challenges and completely miss the point of what it means to live in Israel. But one who has a positive eye and a real appreciation for what is most important in life will recognize the spiritual opportunities afforded to one who lives there.

 May we all find the strength to view all of life's challenges in light of the blessings in our lives, so that then the challenges will not seem so large, and we will merit even more blessing from Hashem.

Shabbat Shalom

--
Naftali Kassorla

Chag Sameach!

Wishing all of our family, friends, teachers and rebbeim a chag sameach.

Please see the attached.

Naftali and Mindel Kassorla

--
Naftali Kassorla

Parshat Bamidbar - The Mishkan: A "Mini Har Sinai"

 

    With this week's Parsha we begin a new book in the Torah - Sefer

Bamidbar. The central focus of this book is the laws and history of Mishkan (the

Tabernacle) as the Jews travel through the desert. The Ramban points out that

there are many interesting parallels between the description of the Mishkan and

that of the revelation at Har Sinai. From this comparison we learn that the

Mishkan, the Beit Hamikdash, and later the community synagogue were meant to

serve as a reminder of the amazing experience the Jews had at Har Sinai. When

the Torah was given, the Shechina (divine presence) came down and temporarily

rested among the nation. In the Mishkan (as well as the Beit Hamikdash and the

shul) the Shechinah rests permanently, and we have the opportunity to re-enter

the experience we had at the giving of the Torah on a daily basis.

 

    Perhaps we can take the Ramban's concept a little further. The beginning

of the Parsha deals with the counting of the nation, yet HaShem specifically

commands Moshe "but you shall not count the tribe of Levi, and you shall not

take a census of them among the children of Israel." At first glance this is very

interesting – why does HaShem give the command not to count Levi? Are they not part of the nation as well? Rashi explains that it was because the tribe of Levi chose not to sin with the golden calf at Har Sinai, and therefore they are not to be counted with the rest of the nation, but rather as a separate entity. We see from here that since the Levites did not sin with the golden calf, they are considered to be of a higher standing.

 

 

Immediately after this commandment, HaShem directs Moshe to entrust

the tribe of Levi with the assembling, disassembling and transporting of the

Mishkan. One might ask why it was that the tribe of Levi was specifically chosen.

In what were they meritorious, and what connection does it have with the

Mishkan?

 

 

However, according to the aforementioned Ramban and Rashi, the

connection between the Levites and the work in the Mishkan is clear. As we

know, the nation reached incredible heights at the revelation by Har Sinai. To

have HaShem's divine presence revealed was the most seminal moment of

holiness in this world and its power echoes through the generations to this very

day. According to our tradition, the nation reached the same level as Adam

Harishon before the sin of the tree of knowledge, almost meriting the coming of

Mashiach. Yet these hopes were dashed when the nation sinned with the golden

calf, thus causing the nation to tumble from their lofty level. However one tribe

remained steadfast in their devotion to Hashem; this was the tribe of Levi. This

tribe, in withstanding from sinning, retained that holiness which was reached at

the revelation.

    

Perhaps this is the reason that Levi was chosen. Since they were the

only ones who did not sin at Har Sinai and therefore the only ones did not fall

from their high level, it stands to reason that only they could do the service in the Mishkan, this "mini-Har Sinai." Levi would serve as the constant bearers and reminders of that divine revelation that was witnessed by all of Klal Yisrael at Har Sinai.

    

We see that in choosing Levi, Hashem is once again highlighting the

connection between Har Sinai and the Mishkan, the Beit Hamikdash, and the

Shul. We may often take for granted the level of holiness that we can achieve by

entering our local shuls, and the proper respect with which they are to be treated.

    

With Shavuot approaching, it is quite appropriate that this should be our lesson carrying us in. For while we did not consciously experience the giving of the Torah personally, we have the incredible opportunity to return back to the level that was reached there, every time we enter a shul to daven or learn. If we truly take this idea to heart and behave in shul as though we are visiting the shechinah, we too can be on the level of the Levites and merit

to see the return of the Beit Hamikdash where we can once again do the divine service, speedily in our days.

 

Shabbat Shalom V'Chag Sameach