Parsha Perspectives for Today (Shelach, 5781) - Never Hopeless

good morning boca tov welcome back to partial perspectives for today we have the privilege of learning and reading pastor schlach together i want to thank our partial series sponsors for the year our dear friends becky and abby cats and family loving memory of becky's father david grossman david ben menachem manish this morning's parachute class is also sponsored by alex and debbie marcus on the occasion of the first year site of rabbi jonathan browner of yonatan moshe ben abram debbie's fathers in the and it is also co-sponsored by jennifer and dr ronnie herman in memory of sarat cyril bashiro price courageous woman who never lost her amuna despite uh having to endure the holocaust and oma who was privileged to live and see five generations turner sharma should have an alia as well thank you to all of our sponsors if you'd like to sponsor a future share please email lee at brsonline.org l-e-e at prsonline.org as i said this week you have the privilege of learning parshas page 798 in the earthquake stone hummish and this is a action-packed parsha unfortunately it is in a string of parashots that do not reflect well on claw israel on the jewish people the jewish people at this stage are in their adolescence growing pains they are emerging and trying to mature as a people from safe herbaceous of family shemos we emerge as a nation we have our sacred charge the koanim konam and here in bamidbar as we are journeying through the desert which should have been a direct route into the land of israel we're also on as much as we are a physical geographic journey we are on a metaphysical spiritual journey of self-discovery the people are experiencing their um adolescence and growing into themselves as we've been doing all this year we're going to tap into the ishtar the beautiful insights of druk last week whenever was in boca he gave me a new copy of his save for ishtar met on by midbar just published now tough shin pay aleph a new expanded edition that has more divrei torah and will weave together divreitara from all over but including many from the aishtamin so he says the following the beginning where the torah tells us hashem spoke to motion he said send forth men and let them investigate the land that i'm giving to the jewish people one man from each of his father's tribe everyone a leader among them and rashir tells us rashi begins and describes slach who is the one who initiated who is the driver of this episode of the sending of the spies is this hashem's will is he the one who wants it is this the will of the people is moshe instigating why why do they send the head advanced spies to investigate the land so send for you god tells moshe according to your opinion so the people approached motion they said whoa whoa we're going to another land we got to get passports we got to get visas we got to pack it's a different language different culture different electricity different plugs transformers whoa we need to send people ahead we need scouts they need to investigate because who checks with moshe martial she so rashford quotes this back and forth here who instigated who initiated what is the reason was this legitimate was this considered to be a virtuous request or not was this a form of doubting the rebound of shalom did they in fact express rebelliousness were they doubting the almighty or were they doing something worthy was it appropriate and correct on the one hand and russia says that god says this is not for me i'm not initiating i don't want i'm not commanding it it's for you it's a concession now if it was entirely wrong if it was an act of rebelliousness if it was challenging hashem then why didn't who squash it why didn't he nix it why didn't he say not i'm doing it for you but don't do it at all you don't belong trust me we're going in nothing more to talk about cheney on the other hand the beginning of severed varun when moshe offers his soliloquies monologue he recounts all of jewish history until that point and he rebukes them for this episode he says and rashford says you all came upon me with chaos a stampede you all came upon me aggressively you bullied me in there was another gathering which was done correctly everyone was orderly organized dignified of al khan but this when you initiated says moshe to the people when you approached me and you initiated let's send spies let's send scouts let's investigate you didn't come to me calmly and orderly and with dignity you came by there was pushing and shoving the it was aggressive denial israel so which is it which is it is this something that according to himself can get on board with did he endorse it and even if he didn't initiate it was he okay with it used to be from our pasha for you but god didn't say don't do it on the other hand moshe rebukes the people and he said what a terrible idea you bullied me you pressured me you came upon me in a stampede you pushing and shoving so it sounds like you thought it was we're watching but we're going to try nonetheless to continue suggests the sending of scouts of spies to investigate and was in fact a good idea and it was uh required it was appropriate to yeshua just like later if it was such a bad idea why does yeshua emulate what is yoshua in the beginning of the book of yeshua he too identifies not twelve but two and he sends them into israel to investigate and if it was such a bad idea with such a disastrous result why did yoshua emulate why did he imitate imitate so says her of jokes so what went wrong if the initial idea if the drive to send investigative scouts was good what went wrong the answer is everything follows the start at the beginning and look at the way it was initiated children were pushing the elders and the elders were being knocked over and you see nasa's both when something begins even a good idea even a noble goal but when it begins with an in noble way then ultimately it falls flat as i call him start the beginning and you see ultimately what results is a disaster ultimately what results is a catastrophe ultimate results is 40 years of wandering in the desert and the bachelodoros that our tish above today we sit on the floor we mourn we cry that until this very day we are suffering the consequences of that horrific mission that failed mission why did it fail was that a bad idea to begin with no you see that from the fact that yoshua imitates and emulates it why did it fail because the way it started it started with aggressiveness it started with bullying it started with the elbowing pushing and shoving regarded it started with a start with a lack of dignity the mistake did not begin when they came back and gave the negative report every time we make a mistake every time we fail we give into the voice of self-sabotage every time we choose poorly the moment of the poor choice is not when it began there was a setup there was a buildup it happened even earlier slowly very incrementally very prone perniciously the yetzara pushes us it goads us slowly it seduces us and little by little we cross our own boundaries little by little we violate our own red lines until we find ourselves on the other side till we find ourselves having made a mistake and that's what you see here as well it began in a very low level and even though the goal was a good goal and even though the mission was not inherently bad and even though the idea was not wrong and you see that from the fact that yeshua imitates it but the way they went about it the pushing the shoving i i think this is a partial perspective for today because unfortunately clay israel has suffered several tragedies this year which were the result of aggressive pushing shoving irresponsible failed safety and so on we need to learn from it you could be pursuing the most holy activity you could be trying to climb the mountain to get close to hashem you'd be trying to climb the bleachers in order to get close to akersborohu you could have the most lofty goal and mission but if you do it with disregard for safety for dignity for honor even if it's the most noble goal but it's an innoble means to achieve it and then it results in disaster it results in catastrophe it was true going all the way back to the haita maragum and it remains true until this very day you saw no savier says when we crowded moshe when you come across a leader and you come across with pushing and shoving in aggressiveness when you're so excited and enthusiastic when you're so passionate with what you want to do that you're not paying attention to what you're doing and how you're doing it is even if it's a very holy ambitious aspiration you don't achieve lasting transformational change in spirituality through unbridled passion then it will implode and then it collapse you see this with another video when they brought their car button they weren't careful they weren't judicious and thoughtful in what they were doing and how they were doing it they were commanded to be doing it they just got filled with this passion lavas and they pursued it recklessly and it ended in catastrophe and so the miraglum it ends in catastrophe it ended in catastrophe and drug quotes the story that referendum wanted to open the yeshiva in village and he came to his rebbe the gra the vilnigon and he asked him whether he should open the yeshiva or not negros said don't open the yeshiva several days later months later weeks later he came back to the and he wanted again to find out if he should open the shiva and he wanted a bracha to open the yeshiva and this time to grow a greedy acquiesced and wondered what was different what changed and so the guru explained the pa marishona the first time that you came to explore the first time they came to ask whether you should open yeshiva that you were entirely you were overwhelmed with passion excitement you weren't thinking you weren't strategic you weren't being careful you weren't being thoughtful intentional but now i see that you're approaching opening the yeshiva strategically thoughtfully mindfully with dignity banachas and that is the proper way to do it so it says was it right was it wrong good idea bad idea the answer is yes to all the above there was nothing inherently wrong with the idea of sending those ahead to see the land however the way they went about it you cannot very very important lesson that even when we have noble goals we have to pursue them with noble means we have to be dignified and careful and pay attention to safety to security to health in the name of the name of drawing close to hashem you can't have a disregard and act recklessly adaraba the opposite the name of drawing close to hashem is a time that we need even more self-control even more strategic thinking even more boundaries and safety measures and you see that was the mistake and it was the mistake of you and it was the mistake the first time that muhammad came to open the yeshiva before the ribonucleon had him open it the right way but salvation has a different approach of why we wanted to enter the land was it a good idea a bad idea inherently right inherently wrong and says thereof why was it necessary to send spies at all what were they supposed to do what report did moshe expect from them and the report they brought back was actually the truth why were they so severely punished right spoiler alert let's skip ahead we know that they go 40 days they investigate they come back they give a negative report yeshua and khalif they act differently will study and unpack exactly their approach momentarily and of course the people accepted the negative report they cried all night and god said you cried for nothing i'll give you a reason to cry and again tish above was established the ninth of the night of that crying in perpetuity as an inauspicious date on our calendar terrible calamities have happened to our people throughout the centuries and millennia on that day but we're going to look further at this also what did they do wrong when they came back and they reported they described what they saw with their eyes they didn't really give such a judgment they used the word fs we'll see but what did they do so wrong so what did mosh expect from them how did they fail and what did they do so wrong and what were they meant to do says the rav the spy's mission was not to spy le ragel but rather lasura's arts to scout the land lura gel means spying to identify the military weak spots in the defense system of a potential enemy yosef accuses his brothers of being spies miraglamatem you're spies you've come to see the nakedness of the land says the possum nothing of that sort was entrusted to these twelve spies their assignment spelled out by moshe was to search to explore to scout it wasn't military intelligence it was a study mission they were to see the land and after their return they were to submit a number of reports one was a demographic report are there people strong or weak fewer many the other was an agricultural study is the soil rich or poor moshe needed no military intelligence when the jews left mitraim he needed none here he knew very well the entry of the land of israel would be accompanied by miracles as was the itis mitzrayim there was no need to send spies to collect intelligence instead moshe acted in accordance with the principle that one must not propose to and let alone wed a woman he does not know no matter how highly recommended it's very beautiful inside of the roof when moshe sent the moragan the spies it wasn't to investigate or to collect intelligence it was an intelligence gathering we trusted hashem to take us out of mitzrayim this was a generation that saw ten plagues a splitting of a sea all that was good enough for them to emancipate and to liberate them now they lost their faith that the same reborn of shalom the same almighty the same god who could bring ten plagues who could intervene and intercede with nature who can make the sea split that the same god would not be able to bring them into the land of israel that was not the goal that was not the mission that was not the purpose so what was it cesar of salvation the goal was not intelligence gathering it was not to develop a military strategy that was in the hands of hashem they had faith they had trust they knew hashem would get it right so what was it for so we have the monarch tells us that before a man can betroth before he could be makadesh and isha a woman he has to see her why because he might come to violet we have to know this chemistry chemistry we have to know that there's attraction you're not allowed to get married it doesn't matter how much the shotgun is recommended it doesn't matter how impressive her resume your profile it doesn't matter how photoshopped or wonderful her picture which should never even be on the resume or the profile it doesn't matter how many endorsements and how much the references say she is the most perfect thing that ever lived a man still needs to see the woman before he marries because he may violate vahallah pasek tells us the torah tells us that yitzhak and the servant told yitzhak all the things he had done and he brought her into the tent of sarah his mother and he took rifka to become his wife now it's standing the servant's portrayal of rivka's wisdom intelligence hospitality kindness yitzhak didn't take her for a wife immediately as rashi tells us it's like brought her into sara's tent before marrying her to see if she was a worthy successor to sorrow would she restore the glory and the pristine beauty of sara's tent yitzhak waited to see if the same cloud would return if the yeast and the doe would rise if the candle would be relit when he saw it all returned he married rifka eliezer was trustworthy devoted loyal eliza was a good shotgun but yitzchak did not marry if until he became convinced she was the equal of sarah marriage is not an ordinary transaction it is not just a civil commitment or a mundane partnership it is an existential commitment a covenantal union two lonely people join their souls two strangers decide to unite their destinies to share the same fate to suffer and rejoice together to travel to pay the toll of the road jointly when one takes on such an all-inclusive all-encompassing commitment one cannot trust anybody no matter how loyal and trustworthy the other person might be because of the nature of marriage it's so intimate it is something so so transcendent it is something so core to our identity it's two halves becoming a whole we don't rely on a shahn you don't rely on references you don't rely on the report of others we have to go investigate we have to go see we have to go believe we have to go learn ourselves the jews at this time were ready to march to the promised land the entry into the land of israel we have to understand was not just the physical act of crossing the yard in the jordan river it was a marriage between a people and a land a union of the rocky hills and the sandy trails or the people returning to its origin the entry signified the destiny of a people united with the destiny of a land consequently the people could not just enter the land without meeting it first they knew it was a land of milk and honey but they had to experience it to get acquainted with it before they became united that is why a short time before they planned entry into the promised land moshe sent explorers to study the land not to gather intelligence data which was completely unnecessary he sent the would-be groom to meet and see the would-be bride what a beautiful insight it's a beautiful insight halachically and it's a beautiful explanation of what's going on in the but i think it's also a very very beautiful and romantic description of the relationship of claudius with eretz israel this is a singular relationship it is one and one only unlike any other this is a unique distinct relationship and before we entered into it we had to know what we were getting into not from a military intelligence gathering perspective from the perspective of falling in love of course of curiosity of going to sea of contributing to that chemistry and to the attraction that we were meant to have so again in the rob's interpretation and by the way this carries on until this very day we don't have time now i once gave a talk it might be online but i could share the associates with anyone you know when when in one of the zionist congresses when herzl proposed moving or beginning the land the state of israel in uganda not in the land of israel ironically the mizraki the religious zionists voted in favor they thought it was an excellent stepping stone to getting ultimately to amistral torah's israel in eretz israel it would be a beginning but ironically it was the secular zionists who voted it down and who were against it and barak hashem the plan failed but why why is that a bad thing why can't the jews have a homeland somewhere else some mistakenly tragically horrifically mistakenly think that if only the jews would give up on the land of israel and stop fighting with palestinians with arabs and we would agree just to live in the five towns in teaneck and boca and l.a and be comfortable where we are then they'll love us then they'll accept us we see that anti-semitism has nothing to do with israel even those who distance themselves from israel are subject and targets of anti-semitism one has nothing to do with the other but why does it have to be in the land of israel what is that unique special relationship so here the rav describes very beautifully it's a love affair it's romantic it's a marriage that we have with the land it's not a land like any other there are no mitzvos bars there is no mitzvah that depends on the earth and the soil in uganda or in boca or in anywhere else that's unique it's distinct it's singular it's exclusive to the land of israel it's a very very special relationship there's a lot more to say another time but i love the rob's description here that the purpose and the goal of the miragum was not to gather intelligence but it was to promote the relationship the chemistry the attraction the romance the energy between the jewish people and the land that we were going to marry and marry in perpetuity even for 2000 years when we were exiled and driven from that land we longed to be reunited we longed to be reconciled we longed to come together once again we didn't divorce the land we didn't find new land but all we did is long and daven and sacrifice to be able to come back together and to be with the same land again it's a very very beautiful description so the goal of the moroccan was a noble goal at least in the rav's interpretation but according to ravdruk it was a very innovable mechanism or manner the irbia pushing and shoving and crossing boundaries of safety and danger and in the name of even the most spiritual experience or elevation we cannot ever cross those boundaries park you gimmel pasuk lamid bays we're skipping right ahead moshe david's for yoshua let it be a successful mission we're going to come back to that and the spies report you gimmel lamades pasik says the following what happens the the um the spies come back and they report by sapurus we've come to the land the gam we're going to come back to in a moment what did they say that was so wrong they're saying something flattering they're saying something positive isn't that good isn't that what they were meant to do it's a land flowing with milk and honey this is its fruit ephesus that might be the problem however ephesus but people who dwell there they're very powerful we the people there are the cities are fortified the cities are great they have a stronghold and the offspring of the giants who live there a molecule what did they say that was so wrong what do they say that wasn't accurate in fact they're not even giving a judgment here so far they haven't said we can't go all they're doing is reporting and it seems that all the reporting are facts first they begin with something positive flattering it's a land flowing with milk and honey this is its fruit look at it it's enormous succulent it's delicious sweet however fs is that where they went wrong the fs however but then again the however is continuing to report data facts with the reporting is accurate and true cities are fortified the people are enormous they're very strong and all of a sudden yosh khalif he says let's go up we've got to go up let's climb up so he's the one who instigates now the rest of the spies respond to him we can't only now after khalif interrupts is it when they weigh in and say however we can't so what did they do so wrong what do they do so wrong what's going on and kalis alona is somewhat peculiar alone he doesn't rebut anything they say he doesn't offer a counter-argument to what they're saying he doesn't challenge their facts he just says enough quiet let's go everybody pack your bags god said we're going we're going what's really going on here so rashi tells us that khalid was being very strategic one can argue manipulative khalif says the following vayas khalif hishtik eskulam he silenced them all they're reporting on what's going on and he says shasha now what does it mean el moshe he silenced them not to himself khalif doesn't interrupt look at the pasuk page 802 in the earth across chapter 13 verse 30. parakeet game of passage he silences them el moshe why does he sounds them what's his motivation in science and to whom does he silence them el moshe says rashi what does it mean he silences them el moshe lushmore mashidabra moshe let's see what moshe has to say it's he's going to be accusatory to moshe if you're sticking with us in the video thank you i'm not sure why we're having wi-fi internet problems today but thank you if the he silences thinking he's going to expose moshe he's going to challenge moshe that khalid is part of the same agenda as the rest of the miragum those who were listening thought the sapper big nusso he's silencing them and saying let's listen to moshe hey moshe is this your plan to get a slaughter to get us murdered on the land of israel what's your plan here to get us wiped out but that wasn't the reason he really signs them so he could say that he really silenced them to remind them everything that hashem had done for them and the promise that he was going to continue to do it yet again it's a beautiful inside here who says the following rashi says allah not just let's go up nephesh benefish to israel but affiliate let's go all the way let's go all the way nachos geographically not just physically let's go all the way to heaven let's make ladders and climb let's succeed in all that we are doing so says if a person wants to be a ben aliyah abbas aliyah you want to be somebody who aspires to grow you want to be a growth-oriented person a person who's improved who's not living the same year over and over again and calling it a life but is constantly improving and progressing and growing low if somebody says skip steps let's just run up those stairs and skip steps skip the rungs on the ladder just climb two three at a time say no we reveal our nakedness the torah tells us if you run up the ramp you reveal your nakedness fish the proper way to climb and to get close to hashem when it comes to torah when it comes to mitzvos when it comes to midos if we're trying to improve our character for trying to improve our behavior our performance we're trying to live our better or best selves it doesn't come by trying to uh expedite it doesn't come from trying to fast pass you can't skip steps slowly incrementally methodically a person has to go l and perhaps you see that here alona when you want to climb all the way to the is the s we have of islam of a ladder you have to go wrong by rung you have to climb slowly slowly says of astraza river salvation now says what does that mean alone kali was the only one who saw things in their right perspective what does he mean alone allah so sorry alone rabbi celebrity in the same fashion that he was just describing here it is we can truly go up say three grants have bestowed upon the jewish people torah the land of israel and the world to come but the jew has to acquire all of them through his surrender through suffering hashem rewards a person in accordance with our effort a person appreciates something in proportion to the level of hardship we have to undergo to create the eternal bond between spiritual values and the jew we have to work for it to experience the pain holiness has one source sacrifice holiness and sacrifice both literally and figuratively are fundamentally the same concept holiness can only be created through self-sacrifice pain effort and exertion if a person does not anticipate and struggle holiness cannot come into being we don't stumble or trip upon holiness humble holiness doesn't just happen on its own holiness is the result of effort of toil of sacrifice that is the the existence of the state of israel is a miracle writes thereof is beyond doubt at the same time it's a miracle that came at great cost at israel's very inception of the first night of the state of israel's existence bombs were dropped on tel aviv subsequently in the years since it has become into being the relationship of world jury to the state of israel has been like the relationship of a mother to her only child saturated with trembling trembling fear and insecurity and security because one is never sure if a passenger bus will be attacked one is never certain of a small fishing vessel in the gulf of akbar will not be fired upon a mother whose son is stationed only a few miles from her home is never sure if he will not be the next victim of arab snipers why is the suffering that has been accompanied in the entire history and state of israel necessary because the state of israel involves holiness and holiness only exists if man through sacrifice becomes a partner with hashem the paradigm of this partnership is the mitzvah of brasmila the blood and suffering allow us to merit the continued existence of medina cesaro we experience this uncertain period in our history because our very insecurity is a sign that hashem indeed desires the state of israel if he didn't the birth and subsequent building of the state would have would have proceeded smoothly jewish history he writes is a zigzag trajectory avram was repeatedly promised the child by shem and yet had to wait many long years for yitzhak's birth ultimately to be commanded to sacrifice him moshe had to wait atop a cold mountain for 40 days until hashem revealed himself with the message of bane's role's forgiveness the suffering the worry the uncertainty is precisely what hashem wants of us we shouldn't have any expectation of everything being smooth of smooth sailing rather that sacrifice that effort that toil that stress that things reflection of the holiness of the worthiness of this mission of all that we are trying to of all that we are trying to achieve of all that we are trying to accomplish alone allah says let's go up it won't be easy it'll take effort it'll take sacrifice indeed we can overcome it so in your in the words of kalev when he began in the words of khalif at the very very beginning was it'll take effort it takes sacrifice it's not easy we had our aliyah reception for the families from boca who are making aliyah this year and as we always say and promote while there are legitimate reasons not to live in israel there are no legitimate reasons not to struggle with not to plan not if but when we will go we all belong and we all should be there and though it will take sacrifice it's not easy less sacrifice than it ever did but still not easy to leave one's comfort zone to make that transition that was what khalif said just like he said to the moroccan allah we could do it we've got it we've got it because things that are worth it are worth sacrificing for holiness is the result of that sacrifice and that effort and one should never have had any expectation of anything in the opposite direction that would have been a terribly unfair expectation has a different interpretation of what's going on here in this entire story and it's worth sharing this insight of the time he has in shmir salasham the second and i couldn't find it but i understand it's there too maybe in another edition wonders the following we don't have time to read inside so take my word for it of these 12 spies who go in only yoshua and kalev remain loyal only they stay true to hashem and trust and have faith in him that if he says we're going in we're going in and there's not going to be a problem has a number of questions asks about kalifa number one we know that moshe added the letter yud to yehoshua's name he went from hoshea to yehoshua why why didn't he do something for khalif so we know that mosha dav and hashem save him from the plan of the spies why didn't he dive in for calif why did moshe feel compelled to dhavan for yoshua but not for quality if khalid goes to chevron he comes up in the south because we know that i wrote him you go live in south florida in boca raton if you want wisdom you turn to the south so he went up from the south and he came into chevron again went to go visit the graves khalid went to cover unto davin so why didn't yoshua go with with kali tahevron so both questions why didn't moshe daven for kalev only yoshua and why didn't yeshua go with kalev to chevron and finally notes hashem praises khalif later he says that khalif has a different spirit a different ruach and he followed me he has a different ruach parrot you dallad pasta hashem himself testifies about khaled and says for my son as per my servant khaleev he had a ruach acharas imo he had a different spirit with him and it filled him to follow me i'm bringing him into the land and his progeny his offspring will inherit the land why is khalif singled out so these are the questions number one wonders moshe dobbins for yoshua and given the letter parenthetically we're not going to address it today but if you paid attention to hamish you know back in paris bashalach when yahushua fights amalek moshe calls him yahushua then he already had the youth in his name all the way back to the battle with malik so it doesn't seem accurate that the letter yud was first added to his name here but let's go with it for a moment moshe davis for yoshua widening davin for calif he adds the letter yahushua to yoshua's name why didn't he change kali's name kali goes to chavron to daven excuse me why didn't he take your show with him to dive in there and lastly why is khalid the only one singled out by hashem as having this ruach this different spirit that he had says the following he says when it comes to spiritual growth and you can argue when it comes to leadership there are two parallel paths there are two legitimate approaches when a person is facing the danger of being harmed being influenced by negative surroundings by being influenced by the negative voice within ourselves one way is to openly resist one way is to stand up and confront and shout down and speak the truth and be very open and aggressive and confront that element that's seeking to harm seeking to sabotage the other says is to be more strategic to be quiet and even to pretend that you agree and then when they come to publicize what they're doing when they come to really strike that's when you reveal who you are and that you are opposed so there's two methods one is to be oppositional to begin with confrontational to begin with to take on and try to take down the force that threatens or the other is to go along with the force for now to quietly look like and sound like you are agreeing and only at the moment it's going to strike that's when you stand up there's an advantage and disadvantage to both approaches right the first approach has a risk that when you uh openly and directly and immediately confront that which threatens you you're in danger it might then escalate and it then might negatively impact you however it has the advantage that it's unlikely you're gonna negatively be influenced by um to go along with something so if there's a group of people trying to seduce you or recruit you to do something wrong if you get up confrontationally you say this is wrong i want no part of it you people are all wrong then it's unlikely you'll be influenced and affected by it but you're in danger when you call people out when you confront them they might harm you the second approach right has the advantage that you're not going to be harmed you look like you're going along you look like you're part of that group however it has the risk that maybe you will be influenced it has the risk that maybe you will be corrupted and that ultimately you may not rise to the occasion to take it on says moshe understood moshe prophetically knew with his great wisdom moshe understood that yoshua belonged to the first approach the yoshua operated in the first manner that he would openly oppose the spies that yeshua would be confrontational he also knew that kalaev was more predisposed to work in the second methodology that he would hide his beliefs that he would look like he was going along that he would act like he was on their side and only when they would rise would he rise to the co to the occasion to confront them says knowing and understanding there to these methods and knowing the risks and the advantages of both and knowing that moshe understood which one yoshua and which one khalid were predisposed towards can answer all of our questions why did moshe only dive in for yoshua and change his name but not kalev moshe understood that the tfilo was for yoshua's physical safety kali's physical safety would never be in danger because he wasn't revealing that he was oppositional but yoshua who was taking the opposing perspective was in danger so moshe davens for him when the spies however reach the land kali realizes their wicked plans khalif realizes that they're going to come back and try to undermine and compromise the entire mission and he then decides to take the second approach he blends in he hides he acts like a spy not with them but almost like he's a spy against them so he needed a special siata desmaya to complete that mission to go undercover there are heroic heroic heroic members of the idf who go into very very dangerous neighborhoods territories befriend terrorists get inside we all know eli cohen whose body please god should be returned to us the risks that he took going into syria and the impact it made on the jewish people and protecting the north of israel and others until this very day that needs tremendous seat ishmael it needs divine intervention and protection and therefore he went to chevron to go davin yoshua in contrast didn't need that because he was immediately confronting so the final question was why did he have a rule says based on this rash it means khalif had two spirits he had two ways of behaving one in speech and one in heart he knew that if he agreed with the spies they allowed him to speak to the people they thought he was going to support their arguments and then he pulls brilliantly the switcheroo they thought that he would speak and be an advocate on their behalf they thought he would speak as their spokesperson and the last moment he brilliantly brilliantly switches things around and when he's given the microphone when he's given the platform he uses it at the opportunity not to go along with them and not to advance their mistaken notions and misconceptions but rather to confront them so you see that carl and joshua epitomized two approaches to how to confront the threats that challenge us to surviving when we have miragum around us negative dangerous forces in our own lives that we can take both approaches each has a risk and each as an advantage and we have to figure out rights to the one that works for us but i want to share with you now a very powerful and very beautiful insight of the ish kodesh on these words khalif confronts he speaks up he speaks out and he says let's go we've got this let's go and we asked and we said but i don't understand what's going on over here the miragum they gave fax they gave data they gave what seems like an accurate report khalif interrupts them by screaming allah enough with the information enough with the report let's go what's the aloha where is that coming from and why is he saying that now to understand the ish they say hey look at his nerve is common shapiro of that was murdered by the nazis after losing his family was an extraordinary extraordinary individual we presented about his life in the people of the book you can listen online so his ish kodesh which is a collection of the sermons he gave in in the words of ghetto can't even begin to imagine it's hard enough to get up and give sermons to inspire ourselves inspire others under ordinary during ordinary times to do it during the ghetto people are being murdered a genocide a systematic attempt to exterminate our people and to get up and find messages of hope and optimism and faith to try to inspire he wrote down his notes he scribbled notes from the sermons he gave he buried them in canisters underneath the warsaw ghetto and they were included in the onigshavas archives two of the three canisters were uncovered third has not yet been recovered that included many many many writings beyond just the piezetzina's writings it's a beautiful documentary that came out a couple of years ago about the enoch shabbos archives how the jews of the warsaw ghetto thinking were not believing that they would necessarily survive but wanting to chronicle wanting to memorialize what they were going through collected all these records and buried them and again we have two out of the three canisters the third canister we don't have so the ishkodesh these sermons were expanded upon they were corrected they were expanded upon and so on but a great contribution was done by my friend dr henry abramson of turo university of turtle college when he published a wonderful wonderful book that's called torah from the years of wrath 1939-1943 the historical context of the ish kodesh we've quoted it before where he takes these drushes that the psessner gave in the warsaw ghetto and he says in order to really appreciate their depth their profundity their courage you need to know historically what was taking back taking place in the backdrop you see the the piazza rebbe when he gave these russia's he never explicitly referenced what was happening he didn't talk about concentration camps or crematoria he didn't talk about gas chambers he didn't talk about nazis and murderers he didn't talk about the ghetto he he stuck strictly with the parsha and with the message that he was trying to draw from it but he didn't provide the historical context it seems that was a conscious decision it was making not to remind the people explicitly what they were going through but the implicit message so dr abramson gave us the great gift of providing us the historical background so here's the historical background he writes to this drusha parsha schlacht 1940. this was the jerusha that the piazza gave in the warsaw ghetto in 1940. what was happening there so writes dr abrams of the peace who gathered for us in his basement on five zhanna street in warsaw must have been unusually somber that fateful june 1940 afternoon over the previous week ominous news had filtered into the ghetto france had fallen to the powerful nazi armed forces with the collapse of this major western power hitler was nearing his high-water mark of european domination occupying the continent from the english channel to the borders of the soviet union many in the ghetto had hoped that france would be able to halt the advance of german forces but in the summer of 1940 it looked as if the thousand year reich was ever closer to becoming a reality germany appeared invincible the rabbi by contrast was undaunted taking his cue from the weekly parsha he fearlessly delivered a bold undiluted message of courage his starting point was kali's call to action exhorting the jewish people once a slave nation to begin the conquest of israel contradicting the fearful report of the other spies who bemoan the military odds facing the israelites were hopeless khalif and yoshua remain steadfast in their faith and in their divine promise and here's what he writes in his ish kodash this is the drasha of the helicopters what an abrupt response what a strange bizarre response what an uncompelling response the miragum said here's compelling evidence here's data they're fortified cities they have strongholds they're giants they have military superiority over us what they reported was factual and khalif does not confront their facts khalid doesn't challenge that they're wrong he just says he's a total disregard he ignores everything they said and he responds some he just simply says listen carefully my friends listen to the words the piazzetsna 1940 june 1940 the nazis are marching across europe they're taking the continent and they seem they're invincible and everybody else is giving up hope everybody else is filled with despair everybody else is uh is despondent but not the piazzettes in that war so ghetto he turns to those jews the skeletons of jews and he turns to them and he says israeli this is the amuna of a jew lo bilvad besha rama vader also not only when the jews sees the path of how they're going to persevere how they're going to be saved a jew has to live with a level of faith that is supernatural it can't just operate within the natural world it can't just be okay we're gonna have a meeting we'll sit in a boardroom we'll have a whiteboard we'll come up with a plan oh only when we can see a path forward only when we can see a path out only when we can the natural order make sense or strategically come up with a plan that's when we trust in god that's not the way a jew has to live raqqa inaudible even or especially when a jew sees no way out and no path forward and nothing makes sense and nothing within the natural world should enable or allow salvation nevertheless one has to have all faith unconditional faith in god that he's capable of anything even when we can't see or imagine or dream of a way out in the moment it seems most hopeless in the moment it seems most helpless in the moment we're most despondent in the moment we're tempted to have the greatest despair is when we should have the greatest faith that's when we should stop stop looking for solutions stop exploring ways out stop trying to understand how in the natural order it can still happen because the more you study the more you dissect the more you strategize and the less solutions you find the less faith you'll have uh and what's going to happen the less faith you have the less merit you'll earn to be saved person in those moments has to say it's all truth it's true cities are fortified it's true the people are giant it's true they have a military superiority it's true but nevertheless even with all those truths we're not taking on the truths we're not challenging or undermining the truths even with all those truths nothing is beyond hashem alona allah says kalev to the people in that moment says the piazzettes not to the jews of the war ghetto in that moment it's all true the odds are against us and in the natural world in the natural order there is no way out it's all true let's not try to seek or perceive or understand below in that moment if we can put our unbridled faith in hashem if we can put our irrational faith in hashem even in that moment then we will hasten the salvation will hasten the redemption that redemption never came for the piazzetzner and undoubtedly for countless other jews who listened to his message of hope that day but it did happen collectively to our people that nazi march against europe did come to a halt and there was opposition confrontation and there was liberation and shortly after was the founding of a state of israel as we discussed earlier and today the jewish people thrive in the land of israel and around the world the message of the piezeta resonates it resounds it continues to echo in our ears it was the message of khalif i'm not even going to take on what you're saying i'm not going to try to challenge it i'm not going to try to explain why it's wrong i'm not going to debate it because it doesn't matter even if in the natural order there is no explanation even if the natural order all there is is hopelessness and despair that's when we dig deeper that's when we lean in further and closer that's when we put even more trust in hashem because that's what we need that's what will hasten the redemption again even more powerful to understand the message of the piece ethnic against the backdrop of what was happening in europe what was happening in the warsaw ghetto at that time if he could find the courage the strength the resiliency to give that message then then we can listen to it and continue to hear it and continue to feel it in our time okay moving right along when they want to describe negatively the land what do they say the spies come back and they say it is a land that consumes the people inside of it it consumes the people inside of it what does that mean it consumes the people inside of it so the ishtar editor of druk says the following the gemara said rashi quotes him the spies come back and they say everywhere we went in israel on this mission wherever we went we saw people burying dead now the truth is god made a kind deed for the people everyone in israel was so consumed kanan at the time by burying their dead they didn't notice the spies therefore the spies cover was not blown they were never endangered because everyone was so occupied and preoccupied with bearing their dead however points out of druk the spies came back and they didn't see it as a good they only saw the bed they said eretz so many funerals so many graves so many cemeteries so many burials so much mourning this is a land that eats people alive this is a land that's killing people off all they came back was seeing the negative they could have recognized the positive they could have recognized the positive and that was their mistake we won't read it inside because i have many more ideas and very little time left but rav druk says this is the choice that we have we could live life and even that which appears negative we can put our trust in hashem that he's doing it with a plan that he's choreographing our lives then there's nothing random or chance but there's no meaning to it all or we can try to interpret it we may get it wrong and interpreting it we sabotage and we undermine our own success these spies should have come back understanding wow hashem wants our mission to succeed so much that he preoccupied the inhabitants the land with funerals they wouldn't notice us instead they come back eretz or we should be very very very careful not to draw our own conclusions because we can easily be mistaken and when we are mistaken and we look at something that really is for our good and we interpret it as being negative and for our bad then we undermine our mission in life we undermine our very success in life and what a mistake that is parakeet gimmel pasuk lamid gimmel yud gimma lamid gimmel tar tells us that we saw the giants there and we appeared to them like like grasshoppers we were like grasshoppers in our eyes and we were so we were in their eyes there's a very famous katsukoreba cutscore says how do we know how we appeared in their eyes that's how we appeared in our eyes and so we appeared in their eyes salvation has a long entry on this in his and he basically says there's two type of slavery the first is juridic a political condition man is chattel private property kenyan caspo an object belonging to an owner first type of being enslaved is physically being in bondage to another but there's a second type of slavery not juridic but typological a mental state of civility rather than a physical imposed enslavement second type of enslavement is a slave mentality it's a victim mentality there's the physical bondage the physical slavery and then there is the slave mentality the slave attitude when we got out of egypt hashem liberated us and he freed us from the physical bondage but you see from the sentence says thereof that we continue to suffer from the slave mentality okay maybe in our own eyes we know what we look like we were grasshoppers in our own lives compared to them they were giants how do we know how we appeared in their eyes so if salvation writes this is what the cutscore says too you see that when a person has an inferiority complex when you have a slave mentality when you're insecure when you lack self-confidence you project onto others they couldn't possibly know what the nephilim thought of them however when a person lives with insecurity and inferiority they project they imagine they assume what others think of them and that is a form of slavery we need to liberate ourselves from that slavery so hashem liberated us from the physical bondage of egypt when we left but we still had a slave mentality we still have an inferiority complex we still lack self-esteem and self-confidence and that we need to liberate ourselves that's the bracha we say in the haggadah of gratitude from the redemption and we shall chant onto you a new hymn ashira khadasha about our redemption and the liberation of our soul sure god in the bracha before we eat the meal we say in the second cup we say about our redemption about our gaulah and about the liberation of our soul about our soul because those are the two types of freedom we need the juridic and the typological we need freedom from the physical enslavement and we need freedom from the slave mentality freedom from the inferior inferiority complex that too many people suffer from the this khatsker you see from here also a very powerful message of this kotskar they say is a beautiful safer that someone got me called aaron it's a collection of the secrets of allah nissan reuben and in here he quotes when kris barclay said to moshe bennu before matan torah ish when he said to moshe climb on top of the mountain and no one should climb up with you what he meant was you shouldn't have anyone else in your head don't worry what other people think about you don't imagine don't project don't rent space to others in your head they don't pay you nearly enough and so ish don't take someone else up with you what other people think about me is not my problem i read an article a few months ago what other people think about me is not my problem that's the mentality of the attitude we're supposed to have we believe in mauricion we believe that we have to be careful how we behave not to mislead people but what other people think about me is not my business it's none of my business what other people think about me is none of my business is don't worry what other people think about you if you believe you're doing the right thing and you believe the ribbon islam thinks you're doing the right thing and that's the bashem says on the honey tribe hashem sent you to the land of israel why do you feel like a grasshopper who told you hashem says you're great hashem says you're a giant in my eyes hashem says i have a giant mission and a giant plan for you to go do and you decided that you appear like a grasshopper in the eyes of others of but isn't it true these are giants wasn't it true that these mere mortal humans were like grasshoppers in the eyes of the giants so he writes it was what do you care how you appear to them and what they're saying about you what other people say about you is none of your business what do you care that was the hate maybe it's true that's what they were saying that wasn't the hate repeating what they were saying the fate was why are you paying attention what other people think about you or say about you is none of your business that is the attitude here of the torah got about halfway through what i wanted to talk about halfway through beautiful interpretation in the midst of why the punishment was yom lushana salah how do we earn forgiveness khalif says the land is maud ma'od is very very good where do you see the language of maud maude halfway through attempted to do another hour but i'm going to quit while we're behind so thank you for learning with me thank you to our sponsors we continue tomorrow morning with 10 minutes of meeting with associate sharmini 15 living with emunah at 8 45. tomorrow night 9 p.m we're going behind the bema with dr leia golden the mother of hadar gold and hadar golden and oron his friend the two bodies continue to be held illegally unjustly by hamas negotiations are back underway many years unfortunately still later to recover their bodies they are missing in action even if they're no longer alive they were murdered by hamas terrorists and we will speak to uh hadar golden's motherland golden tomorrow night the beam at 9pm until next time stay happy stay healthy and