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Pearls of Rashi – Pinchos II

rebbeteachesrashi · July 24, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

In this week’s Torah portion, Pinchos, we are told of the command to bring a daily offering; one in the morning and one in the afternoon. The Torah tells us[1] that “the one lamb you shall offer in the morning, and the other lamb you shall offer in the afternoon.” Rashi cites the words from the verse “the one lamb,” and explains that “Even though this is already stated in the portion of Ve’Atoh Tetzaveh[2], “This is what you shall offer (on the altar…The one lamb you shall offer up in the morning),” that was an instruction for the days of the dedication (of the Kohanim), but here He commanded it for all generations.” In other words, earlier the Torah taught us to bring this daily offering at one particular time in history. In our Parshah, the Torah is teaching us that it must always be brought, throughout all generations[3].

Everything in Torah has a deeper meaning. What is the significance of offering a sacrifice every day? The Hebrew word for sacrifice is “Korbon – קרבן,” which is derived from the Hebrew word “Karov – קרוב” which means near. The connection is obvious; through offering sacrifices we draw ourselves nearer to Hashem[4].

The reason that one sacrifice must be brought in the morning is because each and every Jew must begin his day by drawing himself closer to G-d, i.e. serving Hashem. This will have a positive influence on the Jew throughout the entire day.

Together with the offering, the blood and the fat of the animal were offered upon the Mizbe’ach (altar). This means that each of us must begin the day with a firm resolution. We must firmly resolve to dedicate all of our excitement (blood) to the altar, i.e. holy matters. That must be our sole excitement and pleasure (fat). In this manner we will certainly bring the complete and true redemption now. We will then have the third Bais Hamikdosh; we will then once again bring sacrifices in the simple sense.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption which will begin an!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Page 941

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 28:4.

[2]. Parshas Tetzaveh, Shemos 39:28-29.

[3]. We may not offer sacrifices at present, because we have no Bais Hamikdosh (until the coming of Moshiach, may he come now). Nevertheless, the Sages instituted our morning and afternoon prayers in place of these sacrifices.

[4]. This is explained at length in the Rebbe’s Maamor Basi Legani 5712. This can be found in Sefer Hamaamorim Melukat, Volume 2, Page 276.

Pearls of Rashi – Pinchos

rebbeteachesrashi · July 21, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

In this week’s Torah portion, Pinchos, Hashem commands us to[1] “Distress the Midianites, and smite them.” The Torah continues by telling us that the reason for this is[2] “for they distressed you with their plots which they contrived against you in the incident of Pe’or …” Pe’or was an idol. The Midianites tempted the Jews to become involved with this form of idolatry in order to see to it that Hashem would punish them. Just what was the service of the Pe’or? Why was it called by this unusual name? Rashi tells us that it was[3] “because they bared (Po’er) themselves before it and relieved themselves. This was the manner of its worship.”

This requires an explanation. How is it possible to tempt Jews to perform such a lowly act? How could the Jews have been persuaded to worship an idol in such a degrading manner?

This can be better explained by understanding the deeper explanation of Pe’or. The Alter Rebbe explains that all physical pleasures are derived from the “waste products” of the supernal angels[4]. When a person eats food, it animates and strengthens him. In other words, the person is receiving from the food. If he eats the food for the sake of Heaven, i.e. in order to have strength to serve Hashem, he elevates the food[5]. In other words, he does not merely receive from the food which he eats; he is adding something to it as well. However, if he is eating just in order to satisfy his earthly desires, he is only a recipient of the food. That which he receives comes from the waste of heavenly angels.

This is the deeper, mystical concept behind serving the Pe’or. It is benefitting from this world purely to satisfy one’s bodily pleasures. In that case, it is as if he is serving and bowing down to the angel’s waste.

Whenever we make use of the bounty of this world, we must keep in mind that Hashem gave it to us for a reason. Hashem wants us to benefit from it; but we must keep in mind to use it in order to serve Him. We need to eat, drink and sleep with the intention of having the energy to serve Hashem. Even the time we use during the summer to relax and exercise, must be done in order to enable us to serve G-d with a healthy body and in a relaxed state of mind.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption which will begin an eternal Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 28, Page 157-164

[1]. Our Parshah, Bamidbar 25:17.

[2]. Our Parshah, Bamidbar 25:18.

[3]. Parshas Balak, Bamidbar 25:3.

[4]. See Likkutei Torah Parshas Shelach, 46, d. See also the sources which are cited there.

[5]. See Tanya Chapter 7.

Pearls of Rashi – Balak II

rebbeteachesrashi · July 18, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

In this week’s Torah portion, Balak, we find that Balak, the king of Moav decided to hire Bilaam, a prophet of the gentile nations, to curse the Jews. Because a prophet is only Hashem’s “mouthpiece,” rather than cursing the Jews he lost his free choice and blessed them.

His blessings are among the greatest blessings recorded in the Tanach. They deal specifically with the coming of our Righteous Redeemer. The Rambam, in fact, writes clearly that Bilaam’s prophecies discussed the greatest times for the Jews. He writes that[1] “reference to Moshiach is also made in the portion of Bilaam. He prophesied about two anointed kings. The first anointed one being King David, who saved the Jews from their oppressors. He also said prophecy regarding the final anointed king who will arise from his descendants and save Israel in the end of days[2].”

In our Parshah it is written that[3] “A ruler shall come out of Yaakov (the Jews) and destroy the remnant of the city.” Rashi cites the words “and destroy the remnant of the city,” and makes the following comments. “Of the most prominent city of Edom, namely Rome. He says this regarding the King Moshiach, of whom it says[4], ‘and may he reign from sea to sea,’ and[5] ‘the house of Aisov will have no survivors.’”

We need to understand why such amazing, historic prophecies had to be delivered to us by a gentile prophet. Not only was he a gentile, but he was an even greater ant-Semite than Balak was!!

Ovadiah was the one who prophesied the destruction of Aisov, the nation of Edom. He said that[6] “those who save us shall ascend upon Mt. Zion to judge the mountain of Aisov, and Hashem will have the kingdom.” The Sages of the Talmud tell us that this was because[7] “Ovadiah (the prophet!) was a convert to Judaism from Edom – Aisov. This is in keeping with the folk saying that from the very forest itself comes the (handle of the) axe (that fells it).” In other words, the prophesy of the destruction of Aisov came from Aisov himself. Here as well, the prophecy of the fall of the nations of the world had to come from a prophet of the nations of the world.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Page 283

[1]. See Laws of Kings, Chapter 11, Paragraph 1.

[2]. The verses which the Rambam cites are from Parshas Balak, Bamidbar 24:17-18.

[3]. Parshas Balak, Bamidbar 24:19.

[4]. Tehillim 72:8.

[5]. Ovadiah 1:18.

[6]. Ovadiah 1:29.

[7]. Talmud Sanhedrin 29, b.

Pearls of Rashi – Balak

rebbeteachesrashi · July 16, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

In this week’s Torah portion, Balak, we find that Balak, the king of Moav, found himself surrounded by the Jews. Fearing that the Jews would attack him he decided to hire Bilaam, a prophet of the gentile nations, to curse them.

The Torah tells us that[1] “In the morning Bilaam arose, saddled his she-donkey and went with the Moabite dignitaries.” Rashi cites the words “saddled his she-donkey,” and comments as follows. “From here we learn that hate causes a disregard for the standard of dignified conduct, for he saddled it himself. Hashem said, ‘Wicked one, their father Avrohom has already preceded you, as it says[2], ‘Avrohom arose in the morning and saddled his donkey.’’”

It did not suit one of Bilaam’s status to saddle his own donkey. His servants should have done it for him! The same is true of Avrohom (Le’havdil); it did not befit one of his stature to saddle his own donkey. However, that is where the comparison ends. Bilaam got up early in the morning and ran to saddle his own she-donkey because of his hatred for the Jews. In contrast to that Avrohom was so anxious to fulfill Hashem’s words that he jumped up in the morning and saddled his own donkey. How can Rashi compare the two by saying that “their father Avrohom already preceded you?”

Rashi can be understood as follows. As a prophet of Hashem, Bilaam could not curse the Jews without G-d’s permission. The problem is that Hashem had already told him not to go! Why did Bilaam decide to go anyway? He hoped that he would manage to “persuade” G-d. He hoped that perhaps he could point out the Jew’s sins; thereby gaining G-d’s permission to curse them. He tried to “remind” Hashem that they had sinned. To do so he disregarded the standard of his own dignified conduct by saddling his own donkey. He was in effect telling Hashem that throughout the years in the desert the Jews had done the same. They had disregarded their standard of conduct as servants of Hashem. Hashem’s response was “wicked one!” You are too late. Their ancestor Avrohom had disregarded his honor years earlier to perform G-d’s will as quickly as possible.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption which will begin an eternal Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 28, Page 157-164

[1]. Parshas Balak, Bamidbar 22:21.

[2]. Parshas Vayeiro, Bereishis 22:3.

Pearls of Rashi – Chukas II

rebbeteachesrashi · July 10, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

In this week’s Parshah, Chukas, we are told that[1] “the people became disheartened because of their travels.” Rashi explains that[2] “because of the hardship of traveling, which was difficult for them. They said, ‘Now we were so close to entering the Land, and we are turning back. Our fathers also turned back and remained for thirty-eight years until today.’ Therefore, they became disheartened due to the difficulty of traveling.” As a result of this[3], “the people spoke out against Hashem and Moshe …”

They were punished for this by venomous snakes that bit the people, many of whom perished[4].

The people then[5] “… came to Moshe and said, ‘We sinned, because we spoke against Hashem and against you. Pray to Hashem that He remove the snakes from us.’ Moshe prayed for the people.” Rashi cites the words “Moshe prayed,” and explains that “from here we learn that one who is asked for forgiveness should not be so cruel so as not to forgive.”

Rashi is telling us that we learn this lesson “from here.” There is an earlier place which would seem to have taught us the same exact lesson. The Torah told us[6] that Avimelech, the king of Geror, kidnapped Soroh who was Avrohom’s wife. After G-d made Avimelech aware of his sin, he returned Soroh to Avrohom, gave presents to both of them and apologized. The Torah then tells us that[7] “Avrohom prayed to Hashem, and He healed Avimelech and his wife and his handmaids.” Why was it necessary for Avrohom to pray for them? Why did they need to be healed? The very next verse tells us the punishment which they received for Avimelech’s sin of taking Soroh[8]. “For Hashem shut every womb of Avimelech’s household, because of Soroh, Avrohom’s wife.”

It would seem that with these words the Torah taught us that we must forgive one for a wrong which he committed, no matter how great!

However, there is a great difference between the two instances. Avrohom prayed that Hashem should remove the punishment from Avimelech and his nation. From that we can learn to see to it that one who wronged us is absolved of punishment. However, Moshe prayed on behalf of the nation. It was not merely a question of absolving them of punishment; he completely forgave them with all of his heart. Despite their talk against them, he only wanted the best for them.

This is the lesson which we must learn. We must learn from Moshe to forgive wholeheartedly. In that merit Hashem will forgive us and bring Moshiach now!

Wishing one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 28, Page 142-148

[1]. Our Parshah, Bamidbar 21:4.

[2]. Ibid.

[3]. Our Parshah, Bamidbar 21:5.

[4]. Our Parshah, Bamidbar 21:6.

[5]. Our Parshah, Bamidbar 21:7.

[6]. Parshas Vayeiro, Bereishis 20:2.

[7]. Parshas Vayeiro, Bereishis 20:17.

[8]. Parshas Vayeiro, Bereishis 20:18.

Pearls of Rashi – Chukas

rebbeteachesrashi · July 9, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week’s Torah portion, Chukas, tells that[1] “This is the statute (Chok) of the Torah which Hashem commanded saying, ‘Speak to the Jewish people and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.’” A “Chok,” translated as a statute, is a Divine commandment which cannot be grasped by human understanding. It can only be understood with G-dly intellect. The law of the “Red Cow” is the statute of the Torah. It is the most outstanding of all “Chukim” (plural of “Chok”). Through this procedure one who came into contact with a corpse can become ritually purified.

There are various levels of spiritual impurity. Each is the result of contact with death in one form or another. Hence the most serious form of spiritual impurity is contact with an actual corpse. The only way to remove this defilement is through the “Red Cow.”

Rashi comments on the above verse, citing the words “and have them take for you.” He writes that “It will always be called in your name; the cow which Moshe prepared in the desert.” We have written many times that Rashi is very “stingy” with the words he uses. He only writes that which is absolutely necessary. What need is there to tell us that Moshe prepared the cow “in the desert?” We all know that whatever Moshe did after the exodus was done in the desert! He received the Torah and carried out all of Hashem’s commandments in the wilderness!

As is the case with everything in Torah, this comes to teach us an important lesson. One can ask how it is possible to purify a Jew who has descended to the lowest level and is found in an impure environment. The answer is that he must keep in mind that the “Red Cow” was prepared in the desert. The desert is a place of[2] “…snakes, vipers, scorpions and drought, where there was no water …” Nevertheless, it was from this cow specifically that all subsequent cows would be prepared. Rashi writes that each cow is called by Moshe’s name. With the power of Moshe, the leader of the generation, we have the power to purify each and every Jew. This is true regardless of how far he has fallen, and whatever his surroundings are.

We must use that power in order to sanctify ourselves and all of those around us. In that manner we will certainly bring Moshiach now!

Wishing one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Page 1061

[1]. Our Parshah, Bamidbar 19:2.

[2]. Parshas Aikev, Devorim 8:15.

Pearls of Rashi – Korach II

rebbeteachesrashi · July 2, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week’s Torah portion tells us of Korach, who instigated a rebellion against Moshe and his brother Aharon. The Torah tells us what his punishment was[1]. “The earth under them opened its mouth and swallowed them and their houses, and all the men who were with Korach and all of their property. They, and all they possessed, descended alive into the grave. The earth covered them up, and they were lost to the Jewish people.” This would seem to make it abundantly clear that Korach’s sons also perished.

Yet further on, in the Torah portion of Pinchos[2], we are told that they survived; it says clearly that[3] “Korach’s sons did not die.” Rashi explains that “they were originally involved in the rebellion. However, during the dispute, they had a thought of Teshuvah – Repentance. Therefore, an elevated area was set apart for them in Gehinnom, and they stayed there.”

This requires a great deal of explanation. If they really did Teshuvah, why should the earth have swallowed them up? If, conversely, they did not truly do Teshuvah, why did they deserve to remain alive? Furthermore, why does the Torah wait so long to tell us that they did not die?

The explanation is, that they did indeed regret participating in the rebellion against Moshe. They did do Teshuvah. However, as Rashi says “they had a thought of Teshuvah.” Despite this thought, they did not openly display their regret. Since Hashem pays us measure for measure, just as they appeared to have sided with their father, so too did they appear to have been punished.

Therefore, the Torah waits until the portion of Pinchas to tell us that they remained alive. At that point, the entire generation that left Egypt, and witnessed Korach’s rebellion had already passed away[4]. Hence, there was no longer a reason for them to remain in Gehinnom.

May this Parshah teach us that “Moshe is true and his Torah is true.” May we all connect ourselves to Moshe, and to the Moshe of each and every generation.

Wishing one and all a good Shabbos, a good month, and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Pages 170-175

[1]. Bamidbar 16:32-33.

[2]. We will read this portion three weeks from now.

[3]. Bamidbar 26:11.

[4]. See Rashi Bamidbar 20:22.

Pearls of Rashi – Korach

rebbeteachesrashi · July 1, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week’s Torah portion, Korach, tells of a rebellion against Moshe, and his brother Aharon. Korach was the one who instigated this terrible rebellion. Surprisingly, he managed to recruit 250 leaders of the nation to his side! Rashi tells us that Moshe Rabbeinu told Korach[1] “We have only one G-d, one ark, one Torah, one altar, and one Kohen Gadol. However, you 250 men are all seeking the position of High Priest! I too would like that!” From Rashi’s words it seems that Moshe was agreeing with them; he was including himself with them. He allowed for the possibility of multiple High Priests. Even if he was just making a point verbally, how could he say such a thing?

We can understand this by explaining the answer to a different question. Hashem had promised Moshe that[2] “they (the Jewish Nation) will believe in you forever.” In light of Hashem’s promise, how is it possible that 250 heads of the Sanhedrin, the supreme Jewish court, rebelled against Moshe? The explanation is that Korach and his band did believe in Moshe! Their rebellion was not against him. Their entire rebellion was against Aharon. They sought the office of Kehunah Gedolah.

Why was this position so important to them? They realized the great spiritual heights which only the High Priest can attain. They were aware that G-d had separated the Kohen Gadol from all other Jews; he alone would attain the status of “holy of holies.” They had witnessed that sin of the spies. They knew that prayer can annul a physical decree against the Jews. They thought that it might also cause them to attain a higher spiritual status.

That is why Moshe was able to tell them that “I too want that.” The desire to reach that sort of connection to G-d is something which is desirable! However, it is impossible; it cannot be. Just as “we have only one G-d, one ark, one Torah and one altar, so too do we have only one Kohen Gadol.

May Hashem help that we all strengthen our connection with the Moshe of each generation. May Hashem help us strengthen our connection with Him. In this manner we will all reach the greatest heights and bring Moshiach now!

Wishing one and all a good Shabbos and a good month!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Pages 187-189

[1]. See Rashi’s comments to our Parshah, Bamidbar 16:6.

[2]. Parshas Yisro, Shemos 19:9.

Pearls of Rashi – Shelach II

rebbeteachesrashi · June 27, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read the Torah portion of Shelach. It begins by telling us the story of twelve spies who Moshe sent to scout the Land of Canaan, which Hashem had promised to give the Jews.

Of the twelve spies, only two gave a good report about the land. The rest spoke badly of Israel, and tried to discourage the Jews from going there. Their preference was to remain in the wilderness.

The two spies who gave a good (meaning honest) report, were Yehoshua and Kaleiv. The Torah tells us that they reported to the Jewish nation that[1] “… the land we passed through to scout is an exceedingly good land. If Hashem desires us, He will bring us to this land and give it to us. It is a land flowing with milk and honey.”

They then warned the Jews that[2] “you shall not rebel against Hashem, and you will not fear the people of that land. They are (like) our bread. Their protection is removed from them, and the Lord is with us. Do not fear them.” Rashi cites the words “their protection is removed from them,” and comments as follows. “Their shield and strength, their virtuous ones who protected them – meaning Iyov-Job, have died. Another interpretation is, that the shade (meaning protection) of G-d has departed from them.” We need to understand why Rashi needs to offer two explanations. He only does so in an instance that something is lacking in the first explanation, which is answered in the second. That does not seem to be the case here.

The Rambam writes that if an idolater slaughters an animal, it is (only rabbinically) considered a Neveilah. As such, it causes ritual impurity.[3] [4] The Ra’avad[5] argues with him. He contends that an idolater has the Halachic status of an animal, hence their Shechita is nothing, and the animal is a Neveilah on a Torah level.

The Rogotchover Gaon explains the basis of their disagreement[6]. The Ra’avad holds that an idolater is a non-entity. As such, his slaughter lacks substance; it is as if the animal died of sickness or of old age. Contrast that with the Rambam, whose position is that an idol worshipper is an entity. Therefore, an act of Shechita – ritual slaughtering which he performs is considered an action, at least in terms of ritual impurity. Hence, the animal is ritually impure only on a rabbinic level.

Rashi’s first explanation seems to hold that an idolater is a non-entity. We therefore cannot say that G-d’s protection departed from them. Why would Hashem protect something which does not exist? His second explanation agrees with the Rambam. An idol worshipper is an entity. Hence, we can say that Hashem’s protection which they had enjoyed had been removed from them.

Wishing you a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Pages 165-170

[1]. Our Parshah, Bamidbar 14:7-8.

[2]. Our Parshah, Bamidbar 14:9.

[3]. The Laws of Avos Hatumah Chapter 2, Paragraph 10.

[4]. An animal that dies of any cause other than Shechita has the status of a Neveilah, which causes ritual impurity.

[5]. Ibid.

[6]. Tzafnas Pa’ane’ach on the Torah, the Haftorah of Parshas Emor.

Pearls of Rashi – Shelach

rebbeteachesrashi · June 23, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read the Torah portion of Shelach. It contains an exciting story of espionage. Moshe sent twelve spies, one from each tribe, to scout out the land of Israel. This was the land which Hashem had promised us. It is the land which we were commanded to conquer and inhabit.

The Torah lists the names of each of the scouts, telling us the tribe which they represented[1]. It then tells us that[2] “These are the names of the men who Moshe sent to scout the Land. Moshe called Hoshea the son of Nun Yehoshua.” In other words, the name of the spy from the tribe of Ephraim was Hoshea. Moshe changed his name to Yehoshua. Why did Moshe perform such a strange act at that time? Rashi comments on the verse that “Moshe prayed on his behalf, ‘May Hashem save you from the counsel of the (other) spies.’” The meaning of the Hebrew name Yehoshua is that G-d shall save you.

This is quite difficult to understand. Rashi himself taught us[3] that at the time that Moshe sent them, each of the spies was virtuous. This being the case, what need was there to pray for any of them. On the other hand, if Moshe foresaw that a problem would arise from the spies’ mission, why only pray for Yehoshua? He should have prayed on behalf of all of them!

This can be understood based on the Chassidic explanation of the spy’s sin. If they were all virtuous, why would they slander Israel? The answer is, that they preferred life in the wilderness to life in Israel. Their entire existence in the desert was spiritual. All of their time was spent studying Torah from the greatest teacher of all time; Moshe Rabbeinu himself! They had no physical or material concerns whatsoever. Hashem took good care of them. They ate “Mon – Manna” which fell from heaven on a daily basis. They drank water from Miriam’s well. G-d protected them. They knew that upon entering Israel they would have to plant and harvest their own food. They would spend most of their time “making a living.” Hence their time for the spiritual would be limited. They had no desire to exchange their spiritual existence for a material one.

What they overlooked was that Hashem wanted physical existence in a physical world, “a dwelling place below.” Israel would be the epitome of this. There we would ultimately build the Bais Hamikdosh; G-d’s “palace” in this world.

Their mistake was actually quite “noble.” The only one who could not make such a mistake was Yehoshua. He was destined to succeed Moshe as the leader of the Jewish Nation. He was the one who was chosen to bring the Jews into Israel.

May we merit to return to Israel under the leadership of our righteous Moshiach!

Wishing you a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Page 33-39

[1]. Our Parshah, Bamidbar 13:4-15.

[2]. Our Parshah, Bamidbar 13:16.

[3]. Our Parshah, Bamidbar 13:3.

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