Rav Aaron Dovid Poston: Sanctify Yourselves Below in This World and You Will Be Sanctified Above

[music] [singing] [music] [singing] [music] [singing] [music] [singing] >> Shalom aleichem everybody. Welcome back to the Urban Beis Medrash. Welcome home to Torah. A warm welcome home to Torah. For those who understand what we do here, we're in we're using the Kli Yakar as the basis for our discussion. And it's not the regular Kli Yakar, it's the safer called the Eer Gevurim on Parshas Shelach. And I encourage those who are watching to go into the uh the website. There's a link down below and you'll find the original Hebrew source sheets. You won't get a color-coded one like I have, just simple black and white, >> [snorts] >> but I encourage you to follow to learn a little bit of Hebrew on the way. We always deal with fundamentals, the fundamentals of Judaism. So, in Parshas Shelach, he begins with a Medrash based on our verse that says, "Send out for yourselves men who will scout the land of Canaan." Source number one. Shlach lecha anashim yeturu et uh Eretz Canaan. Two things to take notice of. The word lecha. We learned early on in Parshas Lech Lecha, when it says lecha, it's to your benefit. How is it to Moses' benefit? I don't think we're going to answer that today. You'll have to hear about that in a different shiur, but in simple terms, Moses got another 40 years of life or 38 more years of life. Believe it or not, that was a benefit for him. But the word viatiru, we're going to find out later on. Other language, other expressions were used. We have three famous expressions. Via Tura is one of them. To tour. Also Maraglin, Maragel is also to spy out the land. And Viach Peru is the third language, the third expression used in the parsha. Hopefully we'll get to that. But in the meantime, the measure says, "Amru Chazal." You'll find this in Bamidbar Rabbah 16 number six. Lamin Nishma Parshas Miraglin la Parshas Miriam. In fact, Rashi brings this measures down. If you look in source number one Rashi, why is the section dealing with the spies, see the word juxtaposed with the section dealing with Miriam? Because in chapter 12, we have Miriam speaking with Aaron, and then Miriam getting a punishment called leprosy for speaking slander against her her brother. And so the the measure says, "Because she was punished over matters of slander for speaking against her brother, these wicked people witnessed it and they didn't learn their lesson." Meaning she they should have learned the lesson. Wouldn't it have been merely simple just to say, "Because in chronological order, Miriam spoke lashon hara and then the spies were sent?" So, it's not such a simple answer. It may not have been at first glance in chronological order. But actually it was. Hashem made it happen that he sent the spies immediately after this happened with with with Miriam. So, that they should Now, why did God do that? Why did he let's say juxtapose? So, the measure says, "In order that the people should learn, just like she was afflicted with tzaraas for speaking lashon hara, so these reshaim, too, they should have learned but they didn't learn and they were afflicted also in a certain way because they um spoke lashon hara against the land. Now, Rashi mentions also, and we'll see it later, send for yourself according to your own understanding, the feed at ha, according to what you think is right, Mosha. Now, just keep in mind it was exactly 40-day journey from that spot. And the 40-day journey is exactly the punishment of 40 years for each day, a year. So, it could be this is exactly why Mosha God told Moses to send them now as opposed to before or after. But, let's keep with the simple shot that that it was in order that the people should have taken the musar, should have taken the ethical teaching and not have spoken. But, of course God knew they were going to. So, let's find out what the Kli Yakar has to say. We started with the Medrash, we read the Medrash. It's [snorts] pretty simple and toward. So, Kli Yakar Mevuar be Midrashim Rabim, the Kli Yakar says it's already been explained in many Midrashim. Uvi Frat be Parsha Zu, and more specifically in this Parsha, be Inyan Shlichut Hamraglim, the whole concept regarding the whole subject regarding the sending of the spies to the land of Israel. >> [snorts] >> Now, what I'm about to say is the Kli Yakar's thesis. He is going to expound on this idea. She Ain Lo Adam Klal Lismoch Al HaNess Bechol Davar Shebaolam, that a person should never rely on miracles. He shouldn't rely on miracles, anything to do with this world Rock, but what must a person do? What must a person do? A person must call sort of the dark tower. Rock, but what a person must do is perform every activity or at least begin every preparation that's possible to do within nature. Within nature, within the natural abilities, within this world. And only after we do everything we're supposed to do, whether it's a preparation or the action itself everything we're supposed to do according to nature, whatever's missing, whatever's lacking, whatever's not complete then a miracle could take place. claw, but in means in the first place. One should never rely on miracles at all and perhaps even to expect that God will him. But let's just say you shouldn't expect a miracle and do what? A person should not do this, to sit down and do nothing. to your shave bottle What's that mean? He's sitting and doing nothing. From any possible action to do in this world, the owner end up saying, meaning he shouldn't say that I will just learn Torah and will provide my food and my sustenance. Key because if one thinks like this they will fall into hunger or worse and die. Now, Hazal tells in Pirkei Avot Yafah talmud Torah im derech eretz. Okay, what does that mean? It's in Pirkei Avot chapter 2 mishna 2. We have it here on the source sheet. Beautiful is the study of Torah with the way of the world. Now, what does that mean? There's different interpretations, but let's use it means work. Let's say it means having an occupation. Okay? And there's different reasons for it according to this the Pirkei Avot here is because the toil of them both causes sin to be forgotten. Could be because you're so busy. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin. Those who work for the community should do so for the sake of heaven [snorts] and then merit of their ancestors shall aid them. And their righteousness shall endure forever. Okay, so derech eretz Torah with work. Let's just say simply that's what it means. That is a beautiful thing. Doesn't say it's an obligation. In fact, we know that Rashbi was Rebbi Shimon bar Yochai thought that just learning Torah was the greatest thing in the world and you were and your mazon, your your parnassah will be taken care of. Now, the Gemara says doesn't pasken that he's wrong. It says many people have tried and did not succeed. Which means it's within the realm of possibilities, but not for everybody. It's not even close to being for everybody. But it could be an ideal for some. And it's not to be degraded, this idea. But that's what it says, "Yaffe, it's good. It's good the Tamid always with Derek Eretz." And Chazal also say in Gemara Yoma 21b, Af al pi sh ish yored min ha shamayim, in the Temple, there were different things that took place, different miracles, and there were five unusual things that took place with the fire that descended from heaven. One of the things was it was a mitzvah lahavie min ha hedyot. A human being, a kohen, not a kohen gadol, but a kohen had to go up on near the altar and light, you know, with a torch, the wood that's on the altar. But, one of the things, the miracles that took place in the first Temple, was fire came down from heaven. But, it would only come down from heaven if someone lit the match. If somebody went up there and actually lit it. Okay? So, Ratzon lomar, sh ish hu ha shefa Elokit. What was that fire? Now, think of it in terms, this is very apropos that it falls right after Rabbi Goldschmied shear on ratzon, will, desire, because it says here that the fire is considered like godly or spiritual providence that comes down from heaven. And who does it come down to? It says, "Al yirei Hashem v'chosvei sh'mo." If you look in Malachi chapter 3 verse 16, it interprets those words, "For those who fear the Lord and for those who value His name highly." So, someone is on that level. Someone's on the level, then they will receive this heavenly assistance or this heavenly providence. So, the kohen goes up, he'll light the match, and then the fire will descend. Mi kol makom mitzvah she hedyot yazmin mit'chilah. Nevertheless, it's still a mitzvah. It's an obligatory thing for the non-cohen gadol, for the cohen, to prepare from the very beginning in order to receive if you want to receive that godly providence, that strong connection with God's gift, then what do you have to do? You You must go out of your way. You must do the deal. Make the effort with all of your abilities to call call call to do all the husband to do all the husband to do and prepare a double according to your ability to call call call all my head and whatever the head of this non-cohen, I'm sorry, the cohen who's not a cohen gadol, he's doing everything that he does, no matter what he does, he's not the one who's able to bring it from heaven. That's That's coming from heaven. I'm not who sorry to hear all that the cohen but he has to do the preparation. He has to take the initiative and prepare. And then what happens? The evil pool lot then it's activated. There's some something through his action. His actions activate the cohen a shepherd who in order to receive that which God is going to provide. So too say, now listen to these words. And it's actually brought down in Yuma 39A, but it's a in Leviticus chapter 11 verse 44. It says And you shall sanctify yourselves and be become holy. So, for I am the Lord your God, and you shall sanctify yourselves and be holy, for I am holy. Now, in Hebrew, it says the hit kaddish ten. First thing you have to do is sanctify yourself. And then what happens as a result? Hayitem Kadoshim. Then you will be holy. Can't be that it's the same act of holiness. You become holy and then therefore you are holy. It doesn't say that. It says you first become holy and then you will be holy. And according to Rashi, what does it say? Just as I am holy, for I am the Lord your God, so too you shall make yourselves holy below here on Earth, and as a result, I will make you holy above and in the world to come. So, what you're doing is you're preparing yourself to for holiness, and then Hashem makes you holy. You're just The word hakdish makdish, we will soon see. We always think of kedusha as holiness or separateness. It also means prepare. It also means to prepare. Um here we have the bottom line on the right side, where we brought the verse. And on the left side on the top it says Adam Makdish Atzmo Milmata, a person is going to make himself holy, i.e. Well, we we we're going to understand this, prepare. But let's use holy. He makes himself holy down below, Makdishim Oso Milmala, they're going to make him holy and sanctified above. But look what the next statement that the Clear Card makes. Lashon Makdish, what does it really mean to be Makdish? It's lashon of hazmana, of preparation. All we have to do is prepare. Now, the clear car brings another verse. Because if you don't believe that maktish means to prepare, he'll show you. It says in Numbers chapter 11 verse 18, "And And to the people you shall say, prepare yourselves for tomorrow." It has to say prepare. It can't mean make yourself holy because it's talking about a punishment. It's talking about death. So, I always think of in Amos, whenever Clint Eastwood would hold a gun to someone's head and say, "Prepare to meet your creator." When I put on my belt before davening, I think of that famous line of Amos. And sometimes I slip into Clint Eastwood mood mode. "Prepare to meet your maker." You know? But, listen to what it says in Numbers 11:18, "And to the people you shall say, prepare yourselves for tomorrow." This is about eating all this meat they cried about. And believe me, they were stuffed. They said, "We've had enough meat." But, look at Rashi. What does he mean prepare yourselves for punishment? Right? And there's another verse in Jeremiah chapter 12 verse 3, the same word of maktish, prepare them for the day of slaughter. Okay? So, that is clearly it says, "Vahakdishem l'yom haraga." Okay? So, that is cannot mean sanctify yourself. It means prepare yourself. So, the clear car used that as we call a proof text. Okay, kamokain, we're five lines down. So, too here. Kamokain here, right here in our parsha, "B'zman sh'adam is maktish atzmo mil'mata." The whole time that a person is able to prepare themselves down here below, "Hainu, what does that mean? Shumei chino mazmin atsmo milamata, he's preparing himself different ways. Down here below, what's happening? Oh, you see pulot davar shuch look feel photo that he's activating, he's doing things that are active. That it's activating and he n- right? That he needs to do with his most abilities, with his best abilities. As long as he's doing that, what's the result? As magdishino so af milamala, then even above, they, when I say they, well, there's only one Hashem, but it could be the through the angels, whatever the heavenly spheres are, they're preparing him above. They're sanctifying him above. Shmaz meaninglo hashefa elokit haroilo, that they're preparing for him, they're setting it up, that this holy providence, this godly shefa, is coming down. It's going to be fitting for him, for that thing, lo to davar shiyokul ashlimu be izel kai. So, you do what you can below and Hashem will complete. He will lashlim. He will complete with the help of God. So, you're not God, but you have the key. You have the key. You cannot sit on your bed and say, "God, send me parnassa. Send me my food." Okay? You You need to do something and you need to do the right thing. You have to pray to Hashem. And in fact, that's what mazal, we say mazal tov. What are we saying? That you should be in the right makom, mem from mazal, zayin, zman, the right place, the right time, laso, doing the right thing. When we say mazal tov to somebody, when we think about it, we don't believe in I don't know what you call it, astrology in the sense of the We have our own way of understanding the stars, but we're above the stars. We're above the mazel. When we're ask we're saying mazel, we're saying you should be in the right place at the right time doing the right thing. And that you have to do the prep work. You got to do you know, check it out. Be Make sure you want to go to a class, you have a an appointment with a doctor, or you have a an interview with for a job. You have to make sure you're dressed right, you got the right tie, you got the whatever, the right shoes. And you know, you're meeting with the right person. Imagine going in and talking to the wrong person. You got to know where you are. Imnam Im eno makin asmo milamota. Now, if you don't prepare yourself down below, the soimech alanaise, and you're somehow going to rely on a miracle, as ain makdishim oso milamala, then there is no sanctification happening above. There's no preparation for the chef that's going to come down from above. Kol amar is if to say ain mazminim lo ha chef ha roilo, that in the upper worlds, in the heavens, there is no preparation for the chef that is fitting for you. Ki ain kol adam zoiche l'naise nigla. By the way, there's a huge difference between a revealed miracle and a hidden miracle. A revealed miracle would happen for a great person, for a great reason, or for God cuz he wants to show that he's in charge and to glorify his name. Otherwise, if you're not ready for it and it needs to happen for you for whatever reason, then it will it may be deducted from your heavenly reward because God has set up nature and he set it up in a way that it should work like clockwork, let's say. And if you're disturbing it because you have a need, I'm not talking about a great need to save a life. We're talking about just you're praying for a miracle, a miracle. So, that you don't want to do. You don't want to disturb the matrix, the the the system. It gets taken away. It's deducted from your world to come. Okay? So, that's by nice nebula. I thought copula love low need model. Even if all of your actions you didn't finish, came by a zero chi, except that you need from help from heaven. May call my home. Who the dark nation star? Okay, so if you at least you began your efforts, then whatever will take place will be within nature, will seem to be within nature. Another reason that Hashem does not want to do these open miracles is because it also reduces or takes away free will. If everything was so obvious all the time, right? All these miracles that would happen were so obvious, then most people would lose their free will. See, free will is our best friend. Right? Says that God gave us the greatest gift God gave us was that he created us in his image. And then it says the same perky of old that God gave an extra gesture of love by letting us know that we have free will. Rabbi Nachman Weinberg used to always give this muscle. Imagine you see a miskin, someone who's really down and out on his luck, and he's living behind the dumpster, and you put a million dollars into his napsack. Have you changed his life? No, until you tell him you have he has a million dollars. He'll be doing the same routine, right? Getting the bagels from bagel cafe at 3:00 in the morning and then going over to the other bakery at 2:00 in the afternoon and then going behind Target and collecting I don't know irregulars or whatever and that's his life. But when he knows he's got a million dollars, now he checks into Motel 6. He gets a hot shower or tub bath every day. You've actually changed his life. So God created us in his image. That was a great gesture of love, but even a greater gesture of love, he told us we are created in his image. We have What is his image? Free will. He's the ultimate free will and we have like this smidgen. Maybe it's even illusion. But nevertheless, he gave us free will. So if there was miracles open miracles all the time, you wouldn't have that free will to earn our ultimate reward and pleasure. But if the person would somehow feel that he's going to rely on miracles and he just sits and does no work in the world, then the type of influence that might come from above would could end up being a open miracle and we already said that is a not a good thing. I know in the Christian world, I shouldn't say I know, but I have a feeling for the people I spoke to, they want to talk about open miracles all the time. Well, hard to say, but you have to tell them it's going to be taken away from whatever you might be getting. Hashem is not interested in doing these open miracles by changing nature came the target God though only for a great reason. That's such a great and remember it's going to be taken off your your your merits. So look, if it's saving a life, it's worth it. Right? Because one moment in this world doing mitzvahs is greater than all the world to come. Okay, so it's very important to know that. And also, why would it be a great need? Because he wants to proclaim the power of God. He wants to show it. Just like when we left Egypt, that he created these obvious miracles, these unbelievable open miracles to show his power to all creation. Second page. And what tell us in Taanis is ain habracha metzuya lo bedavar hamedud o hamenuy. So, God's blessing, his shefa, his blessing is not to be found on something that is measured or counted. But only something that is closed off, hidden from the eye. Now, it's very interesting cuz the Gemara over there in Taanis, you'll find this on number 11. Right? So, it says that a blessing is found only on an in an object that is hidden. Simui. Right? It's from the word like sama is to be blind. Okay? So, simui is covered from the eye. Means something that's not visible at all. I.E. Don't count it. Don't measure it. And as public miracles are exceedingly rare. Now, there's a possuk in Deuteronomy chapter 28 verse 8. You'll see that number 12, that the Lord commanded his blessing upon you in your barns. Now, it could mean in your silos, but it's a place that is covered. And in Hebrew, it is ba'asecha. Now, what is the root? I'm sure being in Israel, you all heard of the the company called Osem. It means plenty. Good and plenty. Right? Osem. Good and plenty. So, it means plenty. In your granaries, in your silos, in your your your large storage play places, but it's covered. Okay? So, since there's a linguistic relationship between the word ba'asecha and simui, that the bracha of God, as it says, "The Lord will command his blessing upon you in your places that are covered." Things that are covered from the eye. I.e., not measured and not um numbered. >> [snorts] >> Now, back in the sheet, she'ilu hoyisa bracha bimduda ubmimunui, so if the bracha would have been like in something that was counted or measured, az ain es nigla, then what you're doing is you're causing if a miracle needed to happen, it would have to be revealed. So, as long as you didn't know the number of the measurement, there's still room. There's wiggle room. Right? When you take your uh checkbook, um you have to figure out for yourself not to count the pennies, perhaps. Somehow make round numbers, but to your benefit, so you're not going to be stuck in the end. Okay? So, you don't want to be exact when it comes to counting your stuff. Okay? Therefore, you would allow room for miracles that are nistar. Remember, Joshua also sent spies, and there was no criticism there. Um ayan Yeshua al av ashalom, exactly was this warning by King Solomon? King Solomon in Proverbs chapter 6:6, he says, "Right leg and nimble at sale." Go to the ant. I mean, you got to learn something. Oh, sluggard. So, you're already being called by him a lazy person. And it says, um, preparing in the summer his food. All right, think of the squirrels. Okay, you can see the squirrels doing things like that. Um, but look at the ant, oh sluggard. Look what he's doing. He's preparing his food already in the summer. The clear car is saying that this is parallel to a group of lazy people. They are so lazy. They're they're refraining from their work, and they're relying on the miracle. Okay? So, this is a warning to them. Don't be Go look at the ant and learn how to act. That what she will do with me nimble as you show Garrett's the kites lock. Go learn from the ant that they gather during the summer their food. Therefore, now we're going to go into the whole idea of the spies. That we find regarding the spies when they said to Moses, they said to Moses in chapter in Deuteronomy chapter 1:22, they said, "Nish L'Chaim L'Chaim L'Chaim." Shorash. So, even though it's in Deuteronomy, remember Deuteronomy is a review. So, it's reviewing what the approach of the people were to Mosha. They said, "Let us send men before us." And what's the word? Vayach Peru. Chet Pay Reish, which means to dig. It's true, but also has to do with shame. Their intent was to shame the land because they wanted to go back to Egypt. Okay? That was their evil intent. Now, we know this was the Erev Rav. By the way, each one of us all want to migrate to where we originally came from. We're Israelis. Right? For 2,000 years we've been traveling the globe. What do they call the Globetrotters? Right? You remember them? They were funny. They were good. They were coordinated. Anyway, so we were the Globetrotters for 2,000 years. So, even in Egypt, it's the Jews who wanted to move forward to Israel, to the land of Israel, land of Canaan, and it was the Erev Rav who are from Egypt originally, who wanted to keep going back. Okay? He's not going to mention that. I mentioned it, but he says like this. What was the original statement that the people said? Bish Nishlacha Nashim Lifaneinu Vayach Peru Lanu. Now, that's a word for spying out, but it also means as we'll see, shame. They wanted to find the the degrading aspects, the shameful aspects of the land of Israel, and to compare it to Egypt. So, that the people would be like convinced or brainwashed to go back. Chashav Mosha, what was Mosha thinking? Shekavana Tam Letova. Moses, he wasn't naive, but he picked Tzadikim, and he thought they had good intention. Shemish Kavnei Lasos Kol Ha Chanoch Harui Lasos Bederech Hateva. He thought that they wanted to go into the land of Israel. That's what it says. To spy out the land. To find out what would be the best thing to do in a natural way. In other words, where's the shortcut? What's the places to avoid? Uh, you know, how much canteen water do we need to bring to the desert? Whatever it was. They wanted to know in order to call you the showers to conquer the land in a natural way. Of course, Hashem would help. But, that's what Moses thought. And it says again The low road to this small colony ace. He actually thought they were not trying to rely on a miracle. They were doing things that are hot ever. Shallow you knock it. Lehem miss Cleo TM. And therefore would not be reduced their merit. From right from all of a sudden. They just were going to do everything naturally. That's why Moses actually says in Deuteronomy 1 verse 23 the 88 by night at the bar. Moses actually says this people displease me. This is a good thing. After they said we want to go in and spy out the land using the word Yak Peru. He didn't get that they had wanted to shame. He thought they had good good intentions. So, he said it's very pleasing. Comotion and Amargan the partial of the volume. Comotion low heavy mark shift on. Harada should believe on. Moses had no clue. It was maybe it was naive. I don't know. But, it was beneficial for him. I mentioned he's got an extra 38 years. But, in the meantime he thought their intention was good. He didn't understand their evil intention like we're about to explain. What happened? The harsh as much of time the toy but so Moses thought that their intention was good. She wrote to love so stuck here at the corner but that could ever. That they just wanted to do all the preparation which is normally natural anyway shouldn't you call it we mentioned and what did God say like we just saw in Rashi in chapter 13 verse 2 God says do according to you what you think Moses cuz he knew Moses thought they were doing with good intention. According to what you think there she that God says to Moses you obviously think they're doing for the good so go ahead. But God is telling Moses I'm not commanding you. It's not a command. I told you that God says oh since you want to send them go ahead send them now because that was 40 days which would equal the 40 years or as we originally said send them now now's the best time right after Miriam got afflicted with tsaraas. So at least there's a chance a fighting chance that they're not going to come back with an evil report. So it says like this meaning I God you. You must have done it right. See God knows it's revealed to God all hidden things and he knows the evil thoughts they had. Ready for this word? She knew that God knew their main their main you hear this their main was in the very beginning was to disparage to a to make call shame to the land. Then in order to find ideas or reasons to return back to Egypt. Rule of ha who I made partial stuff are in. That's why when we saw over there in Deuteronomy chapter 1 verse 22, it says Nisha nation the funny of the act Peru. What's the act Peru? Lana sorry it. So the the clear cut says llama is cure lotion yacht Peru. Over in Deuteronomy, why is the language the expression the yacht pool used? And the llama low arm rule the yacht Peru. Remember in our partial in schlock, it's the yacht Peru. What's the difference between yacht Peru and yacht Peru? Why could tell you right now. Yacht Peru is called a shameful and negative things. So they're called his run nose. They were looking for all of the negatives, all of the disadvantages in order to get the people to go back to Egypt. But Hashem said you to rule. They should spy out the land because of the word you throw note, right? You throw note means all the advantages, all the good stuff. So listen to the words. Llama is cure lotion yacht Peru. The llama low is score arm rule the yacht Peru. That like is mentioned here. So here it begins. Ella should be rule lotion yacht Peru. So why did they use this language when the people wanted it as yacht Peru? The llama is the marine shelter diva Taurus. That was a hint that the intention of the marine should be to come back with the evil report. The yacht rule lotion bush air. Bush air like the lotion a pass through if you look at Isaiah chapter 54 verse 4. Fear not for you shall not be ashamed. Not to be part of the shame, right? And the disgrace of your widowhood. This is a whole long verse. I only quoted a few parts of it. We're looking for on the source sheet Isaiah 54:4. That's number 15. [snorts] Fear not, for you shall not be ashamed and not be embarrassed, for you shall not be put to shame. For the shame of your youth Look how many words um of your youth you shall not forget and the disgrace That's the word. um Well, actually shame and disgrace is both used the word um Well, one is peresh and the other one is reishpeh. And we're going to see those two words interchangeable. So, that was their intent. The The Hebrew dover shayin nishma lishnei panim. This idea of yich peru has two interpretations or let's just say it has two implications or it's implying two possible ways to look at it. Ki Moshe Rabbeinu, he was he vino lashon rigul, meaning like to spy out. When he heard that word yich peru, it does mean to spy. So, that's what he thought. Whereas the shluchim he vino lashon cheter as in busha. She layshu es ha'aretz mifnei am veyignu oto. That they wanted to disparage the land. They wanted to shame the land. And that was their intent again in order to bring the people back to Egypt. Oh, yich peru milashon cherpa. See, cherpa can also mean shame and erva means nakedness, but nakedness in this sense is like shameful nakedness. Like looking at all of the, you know, the warts and and nakedness We'll see what it means. Ki Moshe Rabbeinu Yosef, when Yosef caught his brothers, remember he was still not known to them that he was Yosef, and he called them spies. And he used the words, he said, "Lirot ervos ha'aretz batem." You came to see the nakedness of the land. What does that mean? To find all the things that are wrong with the land. Well, that's was his impression. Remember, they were looking for him. They were looking to buy food, but also to find their lost brother. Okay, so he accuses them of being spies, that they're looking as if, what is a spy supposed to do? Like we said originally, if they're doing derech hatava to find all of the weak spots. You want to find the weak spots so you can attack and succeed. Kemo kein, kan haya kavana tam she yuru ervos ha'aretz. So too, now we understand, this is what they wanted to do. Moses didn't realize it, but they wanted to see the nakedness nakedness of the land, meaning the chisronot, the the things that are lacking. Okay? Um the disadvantages. Velo yuru um acher mailis ha'aretz. They weren't looking for the advantages of the land, rak acher oisim divarim shem lecher pa'aretz, but rather only those things that could describe shame towards the land. Kemosha Maryosa, like it says at the end. When I say the end, the end of the chapter, chapter 13 verse 32. Right? What did they say there was an eretz ocheles yoshveha? It's a land that consumes its inhabitants. Now, we know what was really happening. Those giants, those great warriors, were actually being killed off by Hashem. And Hashem was doing us a great chesed by first of all killing off the strong people. And not only that, but they were all involved with the burial. Can you imagine you you know, you know how a funeral works? Everyone's like huddled around whoever's talking and we're like slipping through the cracks over there between the trees. They shouldn't see us. So, it was a great hassid that the land was eating, consuming its inhabitants. >> [snorts] >> He who the vadai cher pal aretz, this certainly state the statement that the land is consuming its its inhabitants is a shameful thing from their point of view. They wanted let's go back to Egypt. Al ach kadush borchu omer, but what did God say to Moses originally in our parsha? Veyaturu eretz Kenaan. They should find the yitro notes that from the word yaturu. El a sheet yesimu libam, you know what they should pay attention to? Rock lo oisin the divarim she yesh la aretz. Shu hu yitrono al kola aretzot. God is saying I want you to come back with the report. Why this land is better than any other land. Better than any other land, any other country. Vezu yit the yaturu, that's what it means that they should spy out the land. Remember there were three words for spy. Yaturu is yitronot. Yitronot means the best, the advantages. Yichfaru we said was the disadvantages, the worst part. That's another language and of course meraglim is the third. So, he says here this word yitu the yaturu sheloshet yitaron. Yitaron advantage kama yitronot tovot yesh la aretz hu al shar aretzot. That's what the report should have come back with the most why is Israel the best? Come back with the report. Ulchach natziv meraglim shel Yeshua, Joshua sent meraglim and over there, so this you got to know there's like three different verses. You got Joshua chapter two verse one and verse two and verse three in chapter two. So verse three it's when the king of Jericho comes and wants those men and he says I heard Lee look poor Aris bow that they came to lock poor which we said was negative from his point of view. Yes, they were looking for all of the let's say the vulnerable places. Kisha Shala Kosan Yeshua but when Yeshua originally sent them he never used the word lock poor. I knew Gam came Shakira Yeshua hire Shia Gila my list arts. He said go and see the land. That's what Yeshua said go see the land. And what did he want to go and they see? Go tell me all the good stuff. He wasn't even interested. They had God on their side. God promised them they're going to be victorious going to go into the land. That that was not necessarily in order to strategize because God was going to lead them. However, if the worst case scenario they did it Derek at Eva. Okay, let's just finish first. Derek at Eva which is fine especially if you're coming back to tell me all the good stuff not the bad stuff because already Yak Peru implies that you're looking for anything vulnerable and Joshua never sent them on that mission. Vishnu and Jericho Kisha bola Rahab when the agents of the king of Jericho came and they went to Rahab and they said to her he may learn new on a machine killer arts bow. They repeat that lie. They they said the lie that they originally heard that they came to search out the land by using the word Yak poor. Now by the way there's a whole another explanation. And Rashi says it, that they went as I don't know if you've ever been to Jericho or anywhere near there, but the the it's very flat and it's very hot. And the way they make and there's a lot of pottery shops on the way. Remember those days we used to go and even down to the Dead Sea you'll find them. How do they make pottery? You make a mound of, let's just say dirt, and you take the clay and you mold it and you just let the sun do its thing. It's like in a kiln. So, that's what they were doing. They made themselves like pottery salesmen, like peddlers. So, on a certain level, Yachperu actually fits in quite well. That they use that as cover, okay? And that's probably why they picked up on it as well. Um So, okay. Again, the the Shluchim, the agents of the king of Jericho, repeated this lie that they came to see the weakness or the emptiness or the nakedness of the land, meaning it's Hisronos, but we can interpret it certainly as from his point of view. What would be the easiest way to attack and to conquer um Shuchis wrote the Cherpas Ares. That would be considered the nakedness or the lack, you know, the the negatives of the land. Like it said here, "Kishlami Yisrael Mosha." See, Israel originally said to Moses in Deuteronomy, "Yichperu Lanu Es Ares." Let us spy out the land using the word Yichperu. Their original intent was to come back with an evil report how hard it would be how to to conquer, okay? In order that they can convince the rest of the people not to desire to go into the land. Beyond the officer, and they should come out with the result that the people should return to Egypt. Kamau Shenem Arbeso like it actually says in Numbers chapter 14 verse 4. Ninu Rosh Minishuma Mitsrayima. This was the Arab Rob. They said, "Let us go back." See, the word Rosh really means the top. What's the best? The best is Arutz Yisrael, but they turned it around and for them, as the Arab Rob, they thought the best is Egypt. Don't you remember all the free fish, the cucumbers, the leeks, the garlic? Keep going. The popcorn. I don't know what else what else you could say, but the Torah says it all. They wanted to go back to Egypt. Kamau came because not to name all you see at the time of Israel. Every time they complain, they kept saying how great it was in Egypt. Kamau beyond Sham cut Akas not in Israel. Remember there were four different groups. One wanted to do war, one wanted to commit suicide, but one of them wanted to go back to Egypt. At the uh the Kibroth Hataavah, which you can find in chapter in Deuteronomy 9:22, but the actual story takes place in Numbers 11:5, where they said, "The kind of fish that I got from Israel from Israel." Don't you remember that fish? The fish, the free fish, there's so much fish in the Nile, right? The fish. Remember the fish? Kamau came cons so too. What's always about going back to Egypt? Ninu Rosh Minishuma Mitsrayima. Mitsrayim. And the Ramzu the Maraglim Shiyig nu Arutz Yisrael This all hints to the idea that the the spies, they would degrade the land of Israel. And what who what did they always compare it to? They're always comparing it to Egypt. Simple shot, because they were from Egypt. But more than that, they were mamesh they were raw from Egypt. It wasn't just that they spent time there. So too, the pasuk um Al came Mesach Perach to Bishvach Eretz Yisrael. At the very end, like we just said about um It's in It's the end of chapter 13, verse 22. It says right after that, Chevron was built seven years before a place called Soan in in in Egypt. Well, is that really true? No, it's not true at all. I don't know if it's a lie, but it's not true. Meaning that historically speaking, Chevron was built 1,500 years minimum before uh Soan in Egypt. Okay, so that's one fact. But the Gemara concludes that it's not a historical fact. It's that Chevron, which is rocky and hilly and very hard to grow things, was still seven times greater in quality than a place called Soan in Egypt. And you can see that in all the sources. So, Eretz Yisrael is compared specifically to Egypt. Who Pirshu Chazal, who's the last few lines, in Rashi chap- number 13:22. So, we just read that. Right, Chevron had been built seven years before Soan in Egypt, but that's not true. It was way before that, and you could see the Rashi and the Gemara that it's the quality was seven times greater. So, Chazal say, "She'u ramaz lema'alas Eretz Yisrael al Eretz Mitzrayim, that it's explaining the advantage of Israel over the land of Egypt. The kedima zoo, this idea of seven years, not really true. Kedima mamala, it's a seven times advantage. Shail l'chevron al tzaon b'Mitzrayim, like Rashi explains. Now, v'zula perush zeh, now aside from this explanation, she b'arnu yesh lishol, you can still ask, lama yishvu k'neged eretz Mitzrayim davka? Why is Israel, the land of Canaan, being compared to Egypt? Elu p'shem hashvilu l'ganot et eretz Yisrael k'neged Mitzrayim, because their intention was to degrade the land of Israel compared to where they knew and they came from, the erev rav, k'dei she sheyitnu um libam lashuv Mitzrayim. Um sheyitnu, right. In order to give the people a reason to go back to Egypt. They That was their kavana. V'hakotev emor omer, now I'm not sure if this is a typo and it says she- kesher, but it does say sheker b'minam, perhaps there was a lie in their days. Um and the answer that it says Chevron nivnasa al ach ashiva, I couldn't find the source for it, but there is an opinion that Chevron is actually seven hilltops, seven mounds, the seven cities that were originally there. But nevertheless, that's another opinion. And this is clear to all those who understand. The Kadosh Baruch Hu m'farsem machshavtam, Hashem is publicizing their evil intent. Machshavtam hara'ah, shekol ikar kavanam hayah l'saper b'cherpas ha'aretz. Hanok, their intent was to speak negatively, shamefully, disparagingly about the land of Israel. That's why God says to Moses, you send according to your thought. God knew that he thought they were only doing the right thing, not relying on a miracle, but sending the spies to find, let's say, the shortest route, the more convenient route, somehow coming back with a good report, not So, Moses was I'm not going to say naive, but it sounds like he had the he didn't have the clear picture where he knows everything, all hidden things. But, keep in mind that it was Schlah L'cha, it was to your benefit. Had they not Moses was already decreed not to go in the land of Israel. It was already decreed. When? The very end in Breishit. When Uh the sorry, the very end of Sh'mot, where God says, "You will see what I'm going to do to Pharaoh." Meaning, you're not going to see what I'm going to do to the 31 kings or the seven nations of Canaan. Because you had complained, right? You said to God, "You only made it worse." He Moses complained, and right there, look at Rashi. God already decreed I don't have it on the sheet. Look at the very last uh Rashi in in the in Parshat Sh'mot, where God says, "I'm going to show you what I'm going to do to Pharaoh." Rashi says, "You're going to see what's going to happen to Pharaoh, but you're not going to see what's going to happen in the land cuz you're not going in." It was already decreed, and the rest was just excuses. Why hit the rock instead of speaking to the rock? Talk to me more about it later, but let's the last three lines. Could you borrow who having to run a time to make killer how cool all that came to stop it again to us. Hashem knew from the very beginning that their intention was to bring back an evil report and he let them go anyway. Okay, this is maybe a mystery, but again, if Moses would have gone into land of Israel and he would have built a temple, that temple could never be destroyed. What's the problem with that? That if we ever sinned, see the Mishkan, or right, is a Mishkan. If we ever sinned, we would be deserving of death and destruction, but instead the Mishkan serves as a Mishkan, as collateral for us. And therefore, if Moses would have gone in and built that temple, truth be told, we probably would have been destroyed over and over again. Well, I don't know how you could do it over and over again, but it would have been once and finished. And Moses really, uh, he davened for us, he saved the lives. He knew he wasn't going to go in the land of Israel. I know he davened to go in in the end. He gave up. He knew this was the best thing for him and for us. Okay, with that we we learned quite a lot about not relying on miracles, right? We learned a lot about not relying on miracles, okay? That's how we're going to end it. Uh, we have to do all the hishtadlut and that opens us up to what we call, uh, nisim nistarim, which is fine. We talk about hashgacha pratit, right? Hashgacha pratit is another way of explaining miracles that are hidden because we're we're revealing them, but we're revealing them as if they were natural occurrences, but they're too beyond nature. I will leave it at that. Let's just make sure that we're all makir tov, that we all recognize the good that Hashem is doing this to us all day, and if we don't see it, we daven that Hashem should open our eyes. Okay, with all that, have a good Shabbos and have a great life and we'll see you next week. >> [music] >> Yibaneh Hamikdash Bimheira >> [singing] >> Veyameinu >> [music] >> Yimaleh Hashem Zion, in Zion, in >> [singing] >> Zion the temple, if I build the temple in >> [music] >> Zion, in Zion, [singing] in Zion the temple, yesha >> [music] >> na she yichadesh et