Trekking the Mountain of Life, Parshat Behar and Pesach Sheini

20 05 2016

Trekking the Mountain of Life- Parshas Behar and Pesach Sheini (Motzei Shabbos/Sunday of 5777)

 

Parsha Behar is our guide to trekking the mountain of life and how to handle the disappointments and falls which are an intrinsic part of the trail.

The first topic of the Parsha is Shmitta, the seven year sabbatical for the land of Israel.  The essence of the mitzvah is the a shift from our illusion of shlita (control) to shmitta (relinquishing) thereby growing in our recognition G-d’s hand in our lives.   Parshat Behar teaches us how to handle the disappointments and failures which are part of the transformation from shlita (control) to shmitta (relinquishing). The subtle one letter difference between these two words, shlita and shmitta is the lamed of shlita and the mem of shmita. The lamed is of a tall and proud shape, towering above all other letters.The mem is bent representing its humbleness and acknowledgement of Hashem.  Hiking up a mountain requires great balance, as does life. The first “tip” in climbing the mountain is to seek balance in thought, emotions and actions. Being conscious and mindful that our actions and efforts are  only displays of our will. Achievement or failures are in the hands of Hashem.  Shmita and shimata’s twin,  Shabbos, realign our lives towards equilibrium so that we can proceed with the climb. When transitioning from shlita שליטה(control) to shmita שמיטה (desisting) make sure you don’t make yourself a shmatta! (rag)

Another central topic of the parsha is the options of a destitute person to reestablish himself financially. The Torah offers him various opportunities starting with selling his handheld possessions; if he still cannot break the cycle of poverty he may sell his field. If selling his field is not enough, he may sell his house. If the sale of his house doesn’t generate the income necessary to survive he may even sell himself as a slave.  The Torah sets a time frame for these sales.  At the end of a certain time period the property, field, home and body (slave) are returned to the seller.  In other words, all of these sales are really a system of loans in order to provide new opportunities for the destitute. After a certain period of time (there are many different complex halachos regarding when different sales revert to their original owners) the destitute person is granted a second chance. Hakadosh Baruch Hu always gives us a second chance. (or more)

Motzei Shabbos is Pesach Sheini. The day has much significance. Besides being the day designated as a “make up” day for those who missed out on the first Pesach to bring the korban Pesach (see Bamidbar 9 2-12), it is the day Amalek attacked Bnei Yisrael and it is the day on which the Mishkan Shilo was destroyed, Eli Hakohen killed and the Aron Bris Hashem taken into captivity by the Plishtim. It is also the yat tziyt of Rebbe Meir Baal HaNes.

All of this takes place in the month of Iyar. The letter connected to the month of Iyar is the vav. This fascinating letter has three unique aspects to it: the additive Vav, the connective vav and the trans-formative vav- changing past tense into present and present tense into past.  The vav takes the wistful longing for opportunities missed and transforms them into future opportunities. It is the original time machine  providing us with a second chance to rectify that which we failed to do in the past. When the people (either those who attended to the bones of Yosef or those who removed the bodies of Aaron’s sons who perished on Rosh Chodesh Nissan) approached Moshe they were full of emunah that Hashem provides second chances. When Hashem responds positively to their request, He adds that if someone was on a “distant roads”, not only one who was consumed with a mitzvah  rendering him impure, can make up the missed sacrifice of Pesach on Pesach Sheini.

When the Rambam describes complete repentance in Hilchos Teshuva, he tells us we know we have completed our repentance when we are faced with a similar test to the one we failed and we do not repeat our mistake. That is why we often feel a kind of dejavu with certain relationships or choices we make. Haven’t I been here before? Why do I keep attracting people who insult me/take advantage of me /ignore me? Hashem in his mercy provides us with a second chance to make things right.

Hashem provides us with means of rectifying our mistakes of getting up when we are down. Angels do not have knees. They are always erect. When the fall they are stuck. They have no dexterity which the knees provide to get up. People have berchaim (knees.) Although the angles have been given the glorious opportunity to say “Kadosh, Kadosh,Kadosh” onl y people can l’barech-bless, related to the word berchaim. Because only people rectify their mistakes! Humans were granted an exclusive contract to bless because to bless is to rectify, to bless is to recognize Hashem’s endless benevolence.

Pesach Sheini is the chag of second chances. It’s a day to daven to Hashem that he provide us with the sechel and the resilience to actualize the second chances He generously gives us to not only heal the past, but elevate it.

Amalek specifically attacked Bnei Yisrael on this day because Amalek is the opposite of second chances. Amlak entire philosophy is the antithesis to Pesach Sheini. Amalak believes what was destroyed is destroyed. Amalek never extended anyone a second chance and their punishment is they are the only nation who at the end of the days will not get a second chance.

We all know the famous story of Rebbe Chanina ben Dosa’s daughter who approaches him Erev Shabbos dejected that she switched the oil and vinegar and filled the glasses of the Shabbos candles with vinegar. Rebbe Chanina ben Dosa responds to his daughter: “What do you care? Let the One who commanded oil to burn command the vinegar to burn”. She light the vinegar candles and they burned till the next Shabbos. Rabbi Mordechai Eliyahu zt”L, based on the Maharsha has the most fascinating explanation of this esoteric exchange.

Chazal decreed that we light Shabbos candles for Shalom Bayis. When Rebbe Chanina ben Dosa’s daughter approached him, she wasn’t asking for only practice advice. Why would she disturb her sagely father for this? Why couldn’t she have just spilled out the vinegar and refilled the glasses with oil? Exchanging the vinegar for oil was the physical manifestation of a larger issue. The source of Rabbi Chanina ben Dosa’s daughter distress is that she thought she “soured” her marriage. Instead of oil, instead of words which illuminate she used words which sour (represented by the vinegar). Or she “soured” the chinuch of her children. Rabbi Chanina ben Dosa proclaims that making a mistake is not “carved in stone”. “What do you care? ” Why are you perceiving this mistake as the end of your marriage/parenthood? Hashem had granted us the ability to fix. Go apologize, make right what you have wronged. Don’t obsess about the mistakes you made, fix them! And when she does fix them, the lights lasted until the next Shabbos. When we apologize, take responsibility and fix, Hashem illuminates those relationships even more.

The destruction of the Mishkan Shilo, the death of Eli HaKohen and the capture of the Aron were not messages of Hashem telling us goodbye. They were invitations to rebuild and opportunities for a second chance.

Rabbi Meir Bal Haness also called Nehoray (light) was a sofer stam who specialized in fixing sifrei Torah. The pattern of Pesach Sheini is awesome! He is the grandson on Nero the Roman Emperor or according to some opinions a high ranking general in the Roman army.  He led the Roman army as they approached Jerusalem in order to destroy the holy city.  Upon witnessing what he perceived as clear signs from Hashem that He will always be with His beloved nation, Nero became a Jew. In order to convert without being assasinated by the Romans, he acted insane; he set Rome of fire, acted  in a generally  self-destructive manner, ultimately faking his death and running away to Israel. His name Nero or Neron connotes candle, his grandson Rebbe Meir illuminated the world with his Torah. “What do you care? He who commanded the oil to burn can command the vinegar to burn!”

Rebbe Meir had two Rebbes:  Achair (Elisha ben Abuya, who later rejected the Torah and became an apostate) and Rabbi Akiva. The trajectories of the two couldn’t be more diverse.  Achair who attributes his “OTD” issues to being the fault of his parents, (sound familiar) constantly refuses to listen to Rebbe Meir’s pleading with him that he can still do teshuva. Achair has fallen into the trap of Amalek believing that he has no rectification.

Rabbi Akiva resilience and determination to pursue his “second chances”  is beyond awesome. Both when he began learning Torah at the age of forty and after all his 24,000 talmidim died, he recruits five new students and begins again. Rabbi Meir being one of those students.

Rabbi Meir who declares “ben kach uben kach bani hem”, in any case, no matter what they do, they are My children. Rabbi Meir is insistent that Am Yisrael recognize that Hashem is always our Father not matter what. Hashem is always guiding us offering us a second chance.

On Pesach Sheini we have the mitzvah to eat matzah. Best if the matzah is from Pesach, but any matza will do. You don’t need to eat maror 🙂 or lean. But as you are eating the matzah , you might want eat it with saltwater. Cry and beg Hashem for the second chance.  Ask Him for the fortitude to humble ourselves repair broken relationships including our relationship with Him.  Ask Hashem that He continues to give us strength to climb the mountain and thank Him for the second chances He has lovingly provided us with. Ask that Am Yisrael be given a second chance (really a third one) at having a Bais HaMikdash. Light a candle for Rabbi Meir Bal Haness and give tzedaka in his memory and ask that we bring only light into the world. That our children and all of Hashem’s children illuminate the world with Torah and good deeds. Let us call out to Hashem from the depths of our hearts “lama nigra?” Why should all the lost souls of Am Yisrael be left out? May each Jew be included in the conscious relationship with Hashem! Why should the doors of ruchniyous be closed for me? My husband ? my children? ” And may Hashem answer us with a new chag! A chag where all those who were “defiled” and all of those on a “distant road” and all our spiritual aspirations which were defiled  or on a distant road will actualize and be celebrated!

Iy”H I will be going to Merion on Lag B’Omer and happy to daven for you. You can email me names.

More on Lag B’Omer next week iy”H.

A lichtega’ Shabbos,

Shoshie





Bayit Ne’eman: A Faithful Home #7

13 08 2012

Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller 

It is customary to wish a new couple that they merit to build a bayit ne’eman b’yisrael (a faithful home in Israel). What does a faithful home mean? It means implanting a foundation firmly in the ground so that the housedoesn’t fall over. It means creating an atmosphere of strength, commitment, and will. Emunah is expressed by being loyal to the inner laws of Torah and this is most readily expressed in the home.

In Parshat Bamidbar the Torah says, “How good are your tents Yaakov! They are like cedars on the streams of water.” A Jewish home should be like a tree planted by the water rooted firmly near its life source. A home reflects the inner life of the people who live there. It is not just a glorified hostel but a place where familial relationships are defined.

The Gemara writes that a man’s house is his wife. When the Jewish people went down to Egypt the verse states, “Ish u’baito,” each man and his house. A house becomes a home through a women’s faithfulness to her husband. This is one of the first praises in Eishet Chayil. “Batach bah lev baala.” Her husband’s heart trusts in her. He has no doubt that her greatest desire is to see that her home is complete. A faithful wife is called an akeret habayit. This comes from the root word ikar, which means primary, as opposed to tafel, secondary. She is the mainstay, the primary force that governs the home with honesty, faithfulness, and strength.

Part of faithfulness is maintaining stability in the home. Whether you’re tired or not, when your kids arrive from school you should greet them with a smile. When your husband comes home after a long day he should have a wife in full control of the situation waiting for him.

The opposite scenario is a home where the laws change every day and for every member. When there is no predictability, there isn’t really a home. Constancy in the home begins with acknowledging the laws of nature. There must be food, clean laundry, and defined times for beginning and ending the day.

It’s hard for parents to let go of their children when they marry. You can alleviate the pain by inviting your parents and including them in your life, but your first priority must be your spouse. A faithful home is where the strongest possible loyalty is observed between husband and wife. In the home, the deepest laws of nature that are internal and spiritual find their expression. This is the core of a person.

The Gemara says forty days before a child is formed a heavenly voice announces, “The daughter of this one belongs to that one.” The unity between a husband and wife is compared to the first match between man’s soul and body. The soul was originally created as both male and female. They are divided as they enter two different bodies. No soul is complete until the male and female aspects are once again united. A marriage that fails injures both the body and soul. Therefore, the word for divorce in Hebrew is called sefer kritut, a book of severance.

The word bayit also describes the place of the beit hamikdash. Avraham called it the mountain. Yitzchak called it the field. But Yaakov called it bayit. A home connotes the connection between Am Yisrael and Hashem.

Avigayil wished David, “Hashem will bless you with a faithful house because you fought Hashem‘s war.” We have to wage Hashem‘s battle both within and without. The inner battle is to conquer our bad middot. When we work to perfect ourselves, when we strain to uphold the honor of Hashem in our home, we will merit to build a bayit ne’eman b’yisrael.





Marriage: The Eternal Structure

3 08 2012

Based on a Naaleh.com shiur by Rabbi Hershel Reichman 

 The Shem Mishmuel quotes a perplexing Gemara in Brachot. The Rabbis asked Rav Hamnuna to sing a song at a wedding and he began to sing, “Woe to us people, we will die. Where is the Torah and mitzvot that will protect us?” Why did Rav Hamnuna sing such a mournful tune at a wedding?

The Shem Mishmuel explains that marriage is the antithesis of death. It is a binyan adei ad, an eternal structure that is created through the couple’s descendants. In this world, both the soul and body can ascend by making the right choices. After death, the soul can no longer be sanctified by engaging and lifting physicality. If it didn’t achieve what it needed to on this world it cannot do it anymore after death. But the Gemara says there is a way out. If a couple’s children continue to do mitzvot it is as if the parents never died and their souls will continue to ascend in heaven. That’s why Rav Hamnuna mentioned death and mitzvot. Clearly the mitzvah of peru urevu, having children, is a central part of the joy of a wedding.

In Parshat Balak, Bilam says concerning Hashem, “The Almighty in heaven counts the offspring of the Jewish people.” Chazal say this refers to children. Bilam questioned how Hashem could be involved in something so physical.

The Shem Mishmuel explains that in many ways the material world is the antithesis of purity and sanctity. There are religions that teach their adherents to live an ascetic life. Bilam only understood spirituality as an entity on its own. However, the mainstream Torah view, which is emphasized by Chassidut, is to take physicality and elevate it to spirituality. This is the secret of Torah. There is holiness embedded in the material world which is brought out through the mitzvot.

The most important institution where this idea is expressed is the Jewish marriage. The deeper one digs in a mine, the better quality diamonds one finds. The more physical something is, the more sanctity can be extracted. Marriage is called kiddushin. The kohen gadol, the holiest leader of the Jewish people was required to have a wife. The bond of marriage creates a very deep and intense holiness.

The Gemara explains that when we dance at a wedding we lift our body up in the air. We take physicality and elevate it to something holy. This is the essence of marriage. Hashem fashioned man in His Divine Image. He gave us the power to create. Hashem is the third partner in bringing children into the world and since He is eternal it is a binyan adei ad (an everlasting structure).

When we raise children to serve Hashem, we generate more holiness. Chassidut emphasizes the concept of “Olam chesed yibaneh.Hashem created the world as an act of kindness. He wanted to give us reward in the next world. Bringing up children is one of the greatest acts of chesed, a part of which is sharing the wisdom of Torah with them. Spend ten minutes a day with each child one on one, preferably with a Torah book. In this way you will be actualizing one of the greatest aspects of kedusha of a Jewish marriage.





Nachamu Nachamu Ami: Our Destiny

2 08 2012

Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller

In the haftorah of Shabbat Nachamu, the prophet Yeshaya consoles the Jewish people, “Be comforted, be comforted, my people.” The suffering of exile and the sins that brought it about are part of a journey. The day will come when we will see that it was all meant to bring us to our destiny. This is true for geulat haprat (individual redemption) as well as geulat haklal (national redemption). The Malbim says Hashem is speaking specifically to the prophets. He tells them, “You must comfort my people. You must tell them that the geulah will eventually come, either because of their merits or because they received their just punishment and achieved their rectification.”

The Gemara writes that whenever Hashem remembers our sins he remembers the sin of the golden calf. The Lubliner Rav explains that the golden calf did not lead to our end. In fact Klal Yisrael gained atonement. Similarly, however far we fall there is always hope for return.

The prophet Yeshaya says further, “Speak to Yerushalayim’s heart and call out to her that her time has been filled and her sins have been appeased.” The heart of Yerushalayim is our ability to accept emotionally, not just rationally, that the process of exile was worth it. Part of the exhilaration that a runner experiences is not only the knowledge that he’s reaching his goal, but the feeling of pushing his limits and seeing how far he can go. We grow by facing challenges. It’s not just a trade-off, it’s an expansion. This is our consolation.

The prophet Yeshaya continues, “There’s a voice calling out in the desert, clear the way for Hashem, straighten out the plain, make a path for Him.” In the end we will be comforted seeing that Hashem led us exactly where we needed to go. Rashi says this road is meant to return us from exile. At the seder we say, “Next year in Yerushalayim,” but do we mean it? Do we find living in exile easier? The Gemara teaches that a person who lives outside Israel is considered an idol worshipper because he can only achieve an indirect relationship with Hashem. There’s no parallel to the Divine intervention inherent in Eretz Yisrael.

The Navi says, “Every valley will be uplifted and every mountain and high place will go down and what is crooked will become straight.” There are many obstacles, both material and spiritual, that will prevent a person from coming to Israel. They are compared to hills and valleys. But in the end Hashem will take them all away and reveal His presence.

“The grass will dry and the flowers will wilt but the word of Hashem will be established forever.” No matter how much we suffer in exile, we must keep our spirits up. The mishna says the beginning of defeat is retreat. When we let ourselves despair, we prolong the journey towards our destiny.

“On a high mountain I’ll go up to you, you who give good news to Tzion. Uplift your voice powerfully, you who bring good news to Yerushalayim. Lift up your voice loudly. Don’t be afraid. Say to the cities of Yehuda, behold here is Hashem.” The Radak explains that just as a person who wants his voice to be heard will stand in a high place, our yearning for Hashem will elevate us to be willing to hear the prophecy that was given to us. Ultimately we will be redeemed and we will return.

“Behold Hashem will come with force. And his outstretched hand will be the source of his dominion. And his reward is with him and his action and repayment is before him.” Hashem will reward the tzaddikim. He will shepherd us like a shepherd who gathers in his sheep. When Mashiach comes, Hashem‘s greatness will touch everyone at whatever level they’re at. We will discover our tikkun, the messianic part within us that’s redeemable. We will find our way back because Hashem will make the mountains low and the valleys high. We must not be afraid if we see people that seem irredeemable or distant.

“Who is there from whom we could take counsel, who could give us the understanding to go in the way Hashem has measured out?” The Torah itself is our guiding light in exile. It tells us how to respond to every possible life situation. We can’t be taken in by the nation’s threats or predictions. They are like dust on a scale. We don’t understand Hashem‘s way but we have to be attuned to miracles. We are a nation that lives beyond the laws of nature.

Each one of us is created for a specific purpose. We are all redeemable and none of us will be left behind.





Tisha B’Av – Short Idea with A Big Impact

26 07 2012

Based on a Naaleh.com shiur by Mrs. Shira Smiles 

 In Eicha, Tisha B’av is referred to as a moed (festival). How can we call the saddest day in the Jewish calendar a holiday?

Aleh Shur notes that there are some moadim that are called festivals of closeness such as the shalosh regalim. There are other moadim that are called moed shel richuk, festivals of distance. What is the idea of a holiday of distance?

In the three weeks we must stop and ask ourselves, “Where am I in life? Am I really as close to Hashem as I think I am? Are my mitzvot and Torah on the level it should be or am I fooling myself? Am I merely going through the actions but missing the soul?” A moed shel richuk is celebrating Tisha B’av and telling Hashem, “I am far away, I’m nowhere near where I should be.” When we can make that declaration with honesty and a sincere desire to change, we begin to bridge the gap and move forward.

The baalei mussar say that the clarity of vision one can reach on Tisha B’av is similar to the level one can reach at the end of Yom Kippur. On Tisha B’av we experienced the destruction of our relationship with Hashem. If we can face Hashem with truth and sincerity we will begin the process of renewal and return.

 





Feeling the Churban

25 07 2012

Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller

The Gemara writes that the Beit Hamikdash was destroyed on the ninth of Av towards night. This would seem to imply that the halachic strictures of mourning would increase as the day wanes. But the opposite is true. From noon and onwards our mourning begins to lessen in intensity. Why is this so?

Until the destruction actually began the Jews didn’t believe it would ever happen. Therefore, they didn’t repent wholeheartedly. When the churban finally came, there was a revelation of great love. They saw that Hashem’s promise had come true. When they realized that there would be a long separation they felt a need to express their feelings. This overwhelming feeling of intimacy between Hashem and the Jewish people is what is meant when it says that Mashiach will be born on Tisha B’av. Everything that brings about Mashiach‘s coming can be born within us on that day. When we can sincerely tell Hashem, “We don’t want this distance,” that is the beginning of the Messianic promise.

Maharal quotes the Gemara that the pre-Messianic era will be a period when people will disparage the authority of talmidei chachamim. There will be great chutzpah prevalent among the nations. Chutzpah is pretending to be something you’re not. When we seek to find connection in ways not related to Hashem, it becomes like a wall. This is meant to be so, so that we will ultimately reject it. Maharal says you have to know what you are not and what you really don’t want in order to move forward and truly want Hashem.

The mishna says the face of the generation we’ll be like the face of a dog. The dog doesn’t have a spiritual self. It becomes who it’s with. In the days before Mashiach, our sense of self will be so diminished that we won’t believe in our own strengths. We certainly won’t trust the goodness and capacity of others. Ultimately we will turn to Hashem.

The Bnei Yissachor says that the nine days before Tisha B’av consists of 216 hours which equals the same numerical value as aryeh (a lion). A lion’s roar inspires fear. Eicha describes Hashem “like a bear who waits for me in anguish or like a lion in a hidden place.” The ktiv is aryeh while the kri is ari. The difference between these two words is the letter heh, which equals five. This hints to the last five hours of Tisha B’av, which express Hashem‘s love. Only the ari hours, the 211 hours, inspire yirah. The first five sefirot of Hashem relate to an outpouring of chesed. The next five sefirot signify gevurah, concealment and withholding. Although the last five hours of Tisha B’av were filled with the horrors of the destruction it was also the beginning of the revelation. It says that the building of Yerushalayim and bayit shlishi commenced at the very moment when the second beit hamikdash began to burn. As we mourned, Hashem began to rebuild.

All of our suffering has its root in Tisha bav. We have to rectify it at the source. The first act of distancing was the sin of eitz hada’at. This brought about the introduction of dimyon (imagination). Dimyon makes us see good as bad and bad as good. Often we know something in our mind but when it comes down to action we go back to what gives us pleasure. The key is to use imagery in a positive way. Using negative imagery includes thinking, “I’m not who I want to be. If people really knew what I was they would reject and despise me. Therefore, I have to pretend to be the person I wish I could be. But beneath it all I hate myself.” This is self-destructive thinking. A positive image might include seeing yourself as a valiant warrior trying to do battle against the obstacles. You treasure your victories and are willing to live with the failures because a warrior doesn’t always win. He fights and falls and gets up again. Using one’s emotions and imagery to create a new self is a form of correcting what Adam did.

The sin of the spies signified a lack of emunah (faith). They realized they couldn’t conquer the land by natural means and they didn’t trust Hashem.

The first temple was destroyed because of the three cardinal sins. With the right imagery all of these sins would have been intolerable. The desire to murder could have been controlled by seeing the good and beautiful in every person. Adultery could have been repressed by discerning the integrity of mesirat nefesh. Idol worship could have been overcome by saying, “It’s just a creation, not the creator.” But they failed. Hashem‘s presence was missing in their mind and heart. The second beit hamikdash was destroyed because the Jews were fragmented. They lacked the common emunah of believing and wanting the same thing. .

The Zohar says that each of the 365 days of the year parallel one of the 365 negative mitzvot. Tisha B’av corresponds to the mitzvah of gid hanashe. Nasha means forgetfulness. On Tisha B’av we forgot who we could be.

Yaakov battled the angel of Esav. They were fighting primarily over their future identity. Yaakov’s main quality was truth, which is seeing the whole picture and wanting to use everything in the inner and outer world for Hashem. Esav was a conqueror. There’s an Esav part within each of us. The battle was really a struggle between Yaakov and Yaakov. He had to annihilate his evil side. This will take place again when Mashiach comes.

Yaakov is referred to as tolaat (a worm). He was humble. He cried out to Hashem. Esav was a hunter. The most engaging prey is a human. When people idealize themselves and make demands on other people to see life through their eyes they are following the path of Esav.

The internal galut and relationship to Esav has an external manifestation which is the West. Modern society idealizes selfishness and conquest. In these days of bein hamitzarim let us strengthen ourselves with the voice of Yaakov and the power of Torah and tefilah.





Finding Our Place In This World

17 06 2012

Based on a Naaleh.com shiur by Rebbetzin Tziporah Heller

Parshat Shelach tells the story of the spies who were sent to spy out the land of Israel. Although Yehoshua and Kalev remained faithful to Hashem, the rest of the group did not, and the mission ended with disastrous results.

After Moshe’s death, when Yehoshua took over leadership of the nation he sent spies again. This seems perplexing. You would think he would have learned his lesson from what happened.

To understand this, we must study the crucial difference between the first and second mission. The spies Moshe sent didn’t think they deserved Hashem‘s direct assistance. The Torah records their statement of self-doubt, “We were like grasshoppers in our own eyes.” They wanted to see if the land could be conquered without Divine intervention. In one sense, this was reasonable thinking. Miracles are not Hashem‘s way of conducting the world. Why then were they held accountable?

Certainly a person must maximize his efforts but there is one exception, in the case of a Divine promise. The spies were wrong for assessing the land in a natural fashion because Hashem pledged He would give us the land. When Yehoshua sent spies again, he didn’t do so to find out if they would succeed. He wanted to better formulate his strategy. His question was not, “Can Hashem conquer the land?” His question was, “What is my role?”

We must ask ourselves, “Who am I meant to be at the moment?” If you think that it’s all up to you then essentially you are removing Hashem from the picture. Conversely, relying on Hashem with closed eyes, is taking away His purpose in creating us. We’re supposed to demand from ourselves to figure out our role. “What am I meant to do?” and “Where’s my place?” are questions we should ask ourselves. But at the same time we must have complete trust in the One who ultimately makes it all happen.