“... ולא תתורו אחרי לבבכם ואחרי עיניכם .../… and you shall not wander after your hearts and after your eyes …” Rashi explains that the word תתורו/wander, comes from תור/spy or scout. He writes that the heart and eyes are like the body’s spies. “The eyes see, the heart desires and the body does the sin.”
It is no coincidence that this pasuk appears in the same parsha as the story of the twelve spies. In fact, the Sfas Emes explains that there is an underlying similarity between these two seemingly disparate subjects. In order to understand this similarity we need to first understand why the spies were sent and what they did wrong.
The Chiddushei HaRim explains. The nation in the desert lived with explicit miracles. They ate food that dropped from the sky every day. They saw the clouds of glory and the pillar of fire. Coming in to Israel they would be living within nature. The challenge would be to maintain their high level of faith. The challenge would be to realize that just as God provided for them in the desert in an explicit way, He is within nature as well, albeit, implicitly. Success in this challenge would be to reach a level of understanding that nature is a bigger wonder than the miracles of the desert. As part of the transition to living within nature, the spies were sent to scout the land. Their ultimate mission was to maintain the level of faith they had in the desert when exposed to explicit miracles. Their ultimate mission involved seeing the land and its inhabitants and realizing that even though the inhabitants were strong and live in fortified cities, God is within everything. In this ten of the twelve spies failed. They did not maintain their high level of faith. They were fooled by what they saw.
According to the Sfas Emes, this is exactly the meaning of the admonition at the end of the parsha to not follow our eyes and heart. Our eyes and heart (i.e. our desires) see the external physical world. The Torah is admonishing us to recognize instead, the Godliness that underlies the external physical world. This explains the next pasuk, “למען תזכרו ועשיתם את כל מצותי .../So that you will remember and you will do all of my commandments …” The beginning of this pasuk is apparently awkward. If the pasuk were telling us to remember the mitzvos in order to do them it would be worded that way. The pasuk seems to be stating two separate things. Remember and then do the mitzvos. Remember what? The Sfas Emes explains that the word for “remember” in Hebrew means more than simply recalling. It is much deeper. It means to internalize something until it becomes a part of the person. At that point there is no possibility of forgetting. The beginning of this pasuk is really a continuation of the previous pasuk. The Torah is telling us, “Do not follow your physical eyes and desires so that you may internalize the underlying Godliness of everything physical. Through this internalization you will be able to do all My mitzvos.”
The Sfas Emes teaches that this approach applies to any mitzvah and service to God. Viewing things solely according to the laws of nature, many times leads us to believe that we cannot succeed. According to the laws of nature, for example, Avraham Avinu was unable to have children. Avraham Avinu had children because he believed God’s promise to him, "'והאמין בה .../and he had faith in God …”
When we imagine that we cannot succeed either because of previous sins or because of a general feeling of unworthiness, we have succumbed to the advice of the evil inclination. This way of viewing things only considers external physical reality and not the underlying spiritual reality. Believing that we can accomplish and succeed at any mitzvah with God’s help will lead inexorably to success in Avodas HaShem.
Showing posts with label spies. Show all posts
Showing posts with label spies. Show all posts
Thursday, June 07, 2007
Monday, June 04, 2007
Shelach 5631 First Ma'amar
In the beginning of parshas Shelach, God tells Moshe Rabbeinu to send spies into the land of Israel, “שלח לך אנשים ויתורו את ארץ כנען .../Send out men who shall spy out the land of Canaan …” However, in parshas Devarim when Moshe Rabbeinu recounts the story, he says that the nation asked him to send the spies. Furthermore, Chazal teach us that sending the spies did not find favor in God’s eyes. How can we reconcile the two versions of this story and why did God command Moshe Rabbeinu to send the spies if He was against it?
The Sfas Emes finds the answer to these questions in the first Midrash on the parsha. The Midrash says that there is nothing as precious to God as a shli’ach mitzvah/one sent to do a mitzvah. An emissary is one whose sole motive is to do the sender’s will. If he has other personal motives, he is no longer simply an emissary. He is on his own mission as well. An emissary who has no personal motives in the mission is called, in the words of the Midrash, one who puts his soul into the success of his mission.
The Chiddushei HaRim, expounding on this point explains that it is highly significant that the two spies Yehoshua sent to Jericho disguised themselves as potters. A clay pot has no intrinsic value. Its value is defined totally by its functionality. The spies were totally prepared to do Yehoshua’s will with absolutely no personal ulterior motives. The significance of being a shli’ach mitzvah is that, as Chazal teach us, a person sent to do a mitzvah is protected against harm.
Both the version that Moshe Rabbeinu relates in Devarim and the version of our parsha are true. The people wanted to send spies into the land. Out of kindness, God commanded Moshe to send spies even though the nation had already asked for it and even though He was against it. The spies were being sent on a dangerous mission. It was physically dangerous and spiritually dangerous. God turned the mission into a mitzvah in order to afford the spies protection. They became shlichai mitzvah/emissaries sent to do a mitzvah. In order to become true emissaries, though, they needed to suppress their own desires and motives and proceed with the mission simply because God commanded it. If they had done this they would have been protected. Ten of the spies failed to do this and the results were tragic.
This Midrash is teaching us something very important about our lives in this world. The Chiddushei HaRim used to say that we are all shlichei mitzvah/emissaries sent do to a mitzvah. God sent us into this world to do His will. In this sense, we are His agents. However, we are only His agents, in the true sense, when we perform His mitzvos because we want to do His will rather than for any ulterior personal motives.
This world is a dangerous place fraught with pitfalls and traps. It is easy to be snared. The advice we glean from the Midrash is to suppress our own desires to do the will of God. We have the ability to transform all of our daily activities into mitzvos. In fact, another Midrash in this week’s parsha says that God left nothing out. There is no action that cannot be transformed into a mitzvah. By making everything we do a mitzvah we connect to the inner Godly life force that inheres in each action. This connection affords us protection in this world.
There was, however, a positive mission that spies were sent to accomplish. Before entering the land of Israel, there was no need to work at attaining any physical need. Every physical need was provided. God was manifest in the daily lives of the people. After entering the land of Israel, the nation would have to work within nature to satisfy their physical needs. Maintaining the same level of faith while living within the boundaries of nature would not be easy. The Chiddushei HaRim explains that the larger context of the spies’ mission was to help make this difficult transition as smooth as possible. They were supposed to show that the light of the Torah exists within nature as well. In fact, the word for spies - meraglim - has the same root as hergeil/habit. The spies were supposed to teach us how to bring the light of the Torah into our daily lives.
This concept is alluded to in the Zohar on a pasuk from this week’s parsha, “... ויבֹא עד חברון/… he came to Chevron.” The Zohar explains that Chevron represents the Torah SheBe’al Peh/Oral Law. The word Chevron has the same root as the Hebrew word for connection – chibur. A person who studies the oral law is called a chaver. All a Torah scholar’s actions are drawn after the Torah. His essence is connected to the Torah. He brings the light of the Torah into his daily activities. For this reason we say in our morning brachos, “שתרגילנו בתורתך/You have made us accustomed to Your Torah.” In essence we are praising God for helping us to bring the light of the Torah into our daily lives, through the mitzvos.
God told Moshe, “... ויתורו את ארץ כנען/… and they shall spy out the land of Canaan.” “ויתורו/And they shall spy out” has the same root as the word for Torah. God wanted the spies to show the nation that it was possible to bring the light of the Torah into the physical world. It was possible to live in the physical world, to work within the boundaries of nature and still live a spiritual life. This was the spies’ ultimate mission. This is our ultimate mission as well and it is accomplished by realizing that in every aspect of our lives we are shlichai mitzvah/emissaries to do a mitzvah in this world.
The Sfas Emes finds the answer to these questions in the first Midrash on the parsha. The Midrash says that there is nothing as precious to God as a shli’ach mitzvah/one sent to do a mitzvah. An emissary is one whose sole motive is to do the sender’s will. If he has other personal motives, he is no longer simply an emissary. He is on his own mission as well. An emissary who has no personal motives in the mission is called, in the words of the Midrash, one who puts his soul into the success of his mission.
The Chiddushei HaRim, expounding on this point explains that it is highly significant that the two spies Yehoshua sent to Jericho disguised themselves as potters. A clay pot has no intrinsic value. Its value is defined totally by its functionality. The spies were totally prepared to do Yehoshua’s will with absolutely no personal ulterior motives. The significance of being a shli’ach mitzvah is that, as Chazal teach us, a person sent to do a mitzvah is protected against harm.
Both the version that Moshe Rabbeinu relates in Devarim and the version of our parsha are true. The people wanted to send spies into the land. Out of kindness, God commanded Moshe to send spies even though the nation had already asked for it and even though He was against it. The spies were being sent on a dangerous mission. It was physically dangerous and spiritually dangerous. God turned the mission into a mitzvah in order to afford the spies protection. They became shlichai mitzvah/emissaries sent to do a mitzvah. In order to become true emissaries, though, they needed to suppress their own desires and motives and proceed with the mission simply because God commanded it. If they had done this they would have been protected. Ten of the spies failed to do this and the results were tragic.
This Midrash is teaching us something very important about our lives in this world. The Chiddushei HaRim used to say that we are all shlichei mitzvah/emissaries sent do to a mitzvah. God sent us into this world to do His will. In this sense, we are His agents. However, we are only His agents, in the true sense, when we perform His mitzvos because we want to do His will rather than for any ulterior personal motives.
This world is a dangerous place fraught with pitfalls and traps. It is easy to be snared. The advice we glean from the Midrash is to suppress our own desires to do the will of God. We have the ability to transform all of our daily activities into mitzvos. In fact, another Midrash in this week’s parsha says that God left nothing out. There is no action that cannot be transformed into a mitzvah. By making everything we do a mitzvah we connect to the inner Godly life force that inheres in each action. This connection affords us protection in this world.
There was, however, a positive mission that spies were sent to accomplish. Before entering the land of Israel, there was no need to work at attaining any physical need. Every physical need was provided. God was manifest in the daily lives of the people. After entering the land of Israel, the nation would have to work within nature to satisfy their physical needs. Maintaining the same level of faith while living within the boundaries of nature would not be easy. The Chiddushei HaRim explains that the larger context of the spies’ mission was to help make this difficult transition as smooth as possible. They were supposed to show that the light of the Torah exists within nature as well. In fact, the word for spies - meraglim - has the same root as hergeil/habit. The spies were supposed to teach us how to bring the light of the Torah into our daily lives.
This concept is alluded to in the Zohar on a pasuk from this week’s parsha, “... ויבֹא עד חברון/… he came to Chevron.” The Zohar explains that Chevron represents the Torah SheBe’al Peh/Oral Law. The word Chevron has the same root as the Hebrew word for connection – chibur. A person who studies the oral law is called a chaver. All a Torah scholar’s actions are drawn after the Torah. His essence is connected to the Torah. He brings the light of the Torah into his daily activities. For this reason we say in our morning brachos, “שתרגילנו בתורתך/You have made us accustomed to Your Torah.” In essence we are praising God for helping us to bring the light of the Torah into our daily lives, through the mitzvos.
God told Moshe, “... ויתורו את ארץ כנען/… and they shall spy out the land of Canaan.” “ויתורו/And they shall spy out” has the same root as the word for Torah. God wanted the spies to show the nation that it was possible to bring the light of the Torah into the physical world. It was possible to live in the physical world, to work within the boundaries of nature and still live a spiritual life. This was the spies’ ultimate mission. This is our ultimate mission as well and it is accomplished by realizing that in every aspect of our lives we are shlichai mitzvah/emissaries to do a mitzvah in this world.
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