JUNE 11, 1999 VOL 2, ISSUE 37 27 SIVAN 5759
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT SHELACH
The Torah portion Shlach relates that G-d was upset with the Jewish people for believing the report of the spies. The portion then goes on to relate that Moshe sought to obtain forgiveness for the nation by saying to G-d: "And now G-d, increase the might of Your Divine Name A-d-n-a-y" so that - as the Midrash explains -"Your Attribute of Mercy will overwhelm Your Attribute of Justice." Since Moshe was trying to arouse G-d's Attribute of Mercy, he should have asked G-d to increase the might of the Divine Name Havayah (the name that symbolizes Mercy), rather than seeking to increase the power of the name A-d-n-a-y - L-rd - which is related to the Attribute of Justice. Also, how could the spies and the Jewish people think that G-d could not help them conquer the land, when they had already been the beneficiaries of many miracles?
The spies argued as follows: G-d's supernatural manner of conduct with regard to the Jewish people could only continue while the Jews found themselves in the desert, where their whole manner of existence was beyond the bounds of nature - manna from heaven, etc. They therefore reasoned that the miracles performed on behalf of the Jewish people while they existed in this state could not be expected to continue when the Jews entered Eretz Yisrael, where they were to embark on a lifestyle that would deal with the material world in a natural manner. The spies were tragically mistaken. Although G-d ordained that the world should exist in a natural manner, He is in no way bound to this manner - He can change the course of nature at will. Moreover, since Jews are "truly a part of G-d above," they too are not bound by the limitations of nature, and when necessary can position themselves above and beyond its constraints.
The Divine name A-d-n-a-y - "L-rd of the whole earth" - governs the conduct of nature, as this name and attribute of Kingship is responsible for creating and sustaining the world in a manner whereby the world appears to be a wholly separate and independent entity, entirely governed by the laws of nature. At the same time, the Divine name A-d-n-a-y, "L-rd of the whole earth," indicates that G-d is master of the planet, and as such is able to change nature's rules whenever He so desires. Thus, when the spies claimed that G-d was limited by the constraints of nature, they were in effect casting aspersions
on the Divine name A-d-n-a-y, which refers to G-d's mastery over creation. Moshe therefore beseeched G-d to increase the might of the Divine Name A-d-n-a-y - that the true power of A-d-n-a-y- be revealed - to show that G-d has full and complete control over nature. The spies' lack of understanding of A-d-n-a-y - G-d's mastery over creation - stemmed in part from their inability to recognize the qualities of the Jewish people - that even though Jews find themselves within the world, they are not shackled by its laws.
The spies mistakenly thought that the Jews' relationship with G-d was limited to their otherworldly actions - praying, studying Torah and performing mitzvos; while occupied in normal, natural affairs - they thought - there would be no difference between Jew and non-Jew. Since they failed to realize that the Jewish people exist supernaturally even while functioning in the natural world, they also failed to perceive how a G-dliness that transcends nature exists within nature. By "increasing" - i.e., revealing - the might of the Divine Name A-d-n-a-y, their mistake was rectified.
(From: Wellsprings, Based on Likkutei Sichos Vol. XVIII, pp. 171-174.)"We were in our own eyes as locusts, and so we were in theirs."(13:33) Mrs. Kalmenson, wife of the chassid Rabbi Zalman Kalmenson, told: My father earned his living by running a tavern and inn. Once, a competing tavern opened its doors across the road from his, offering its vodka at a lower price. Slowly his regulars began drifting over to the cheaper establishment. Father journeyed to Lubavitch to seek the counsel of the Rebbe, Rabbi Sholom DovBer. The Rebbe advised him to set up two barrels of vodka at the bar and to offer drinks both at his regular price mand the lower rate. Soon the tavern
was filled with customers, all clamoring for the more expensive vodka...
(From: Once Upon a Chassid byYanki Tauber)THE 613 MITZVOT:
"Hear O Israel, the L-rd is our G-d, the L-rd is One" (Deuteronomy 6:4)
Many light fixtures illuminate our homes. Each bulb provides us with light and can be switched on and off at our convenience. If the bulb is removed from its socket - it will not light up. Where does the power come from? Behind the walls are wires which lead to a central electrical cabinet. This cabinet is connected to the electrical generator which supplies power to the entire city. This generator sends electrical current through the wires to the whole city. Every room in your house draws its power from that one generator. Life and growth is all around us. The sun shines, plants grow, people breathe, water flows and the wind blows. Each has its own way of functioning, yet they all draw power and energy from one source. This source is HaShem. This Positive Mitzvah commands us to believe that HaShem is the One and only power - the One and only G-d. (From: Sefer HaMitzvot for Youth by Malka Touger)INSIGHTS TO REDEMPTION
Parshat Sh'lach deals with the story of the spies sent by Moses to investigate the Holy Land which the Jewish People were to enter. They returned with a slanderous report, emphasizing the difficulties in conquering the land, thus discouraging the people and weakening their faith. This led to the tragic consequences related in the parshah. Chassidism explains that the spies did not wish to enter the Land of Israel because they did not want to become involved with the materialism of the world. For the duration of the Jewish people's stay in the desert, they were free from such involvements: their food came from heaven (the manna); water they had from the miraculous "Well of Miriam" they were sheltered by the Heavenly "Clouds of Glory," which also cleaned and pressed their garments. Thus they did not wish to leave the desert to enter the Holy Land where they would have to engage in ploughing, sowing, and all other normative activities for their daily existence.
The spies' motive may have been well-meant and spiritual, but it went counter to the Divine intent. For G-d created the world in order to have a Divine abode in this physical world: man is to transform himself and the material world into a worthy abode for G-dliness. This is done by using, and relating to, every created substance for its Divinely intended purpose, thus elevating and sublimating it to a spiritual reality. That is why we were given the Torah and mitzvot, which enable us to achieve that goal. And that is our task and mission for the duration of the galut.
The Messianic era is the ultimate purpose of the creation. That is when this physical world will demonstrably be a Divine abode with a manifestation of G-dliness. It will be a time of "neither famine nor war, neither envy nor strife, because good will emanate in abundance and all delightful things will be accessible like dust. The one preoccupation of the entire world will be solely to know G-d. The Israelites, therefore, will be great sages and know the hidden matters, attaining knowledge of their Creator to the end of human capacity, as it is said: `The earth shall be full with the knowledge of G-d as the waters cover the sea.'" (Rambam) This ultimate perfection of the Messianic era, and the Resurrection of the Dead, depends on our actions and service of G-d throughout the duration of the galut. The sin of the spies was that they tried to circumvent and avoid this refining and preparing the world. Mundane entanglements, involvement with worldly matters, may be tiresome, difficult and distasteful for one who aspires to spiritual heights. They are, however, an integral part of the Divine plan, and as Chassidism explains: "The ultimate intent of the descent of the descent and exile is to prepare for an immense ascent when, in the days of Moshiach, the light of G-d will radiate in a manifest way!"
(From: Insights to Geula, Chabad in Cyberspace)
The Tzemach Tzedek once told his son, my grandfather, an incident (1) in his experience, and concluded: "For helping someone in his livelihood, even to earn just 70 kopeks (a small, low-value Russian coin) on a calf, all the gates to the heavenly Chambers are open for him." Years later my grandfather told this to my father and added: "One should really know the route to the Heavenly Chambers, but actually it is not crucial. You only need the main thing - to help another wholeheartedly, with sensitivity, to take pleasure in doing a kindness to another. Footnote: 1. The Tzemach Tzedek was on the way to Shul when someone asked him for a loan, it being a market day and he could then buy and sell and earn something. The Rebbe asked him to come back after the Davening, and continued on to shul. In shul he suddenly realized that the poor fellow needed this loan NOW, so the Rebbe returned home, got some money, sought out the fellow with great difficulty, gave him the money and then went on to Daven. The Alter Rebbe then appeared in a vision to the Tzemach Tzedek, beaming, and lauded him for his thoughtfulness. The Alter Rebbe had not appeared to him for quite some time before this incident; it was the favor to another that merited the appearance of the Alter Rebbe
. * On this day in 5701 (1941) the Rebbe Sh'lita arrived in the U.S.A. together with his wife, the Rebbetzin Chaya Mushka, of blessed memory. (2) (From Rebbe's Hayom Yom Sivan 28 ).