Devar/5769/Shelach - Revision history

Ron at 06:31, 19 June 2009

2009-06-19T06:31:47Z

Ron at 06:21, 12 June 2009

2009-06-12T06:21:05Z

Ron at 06:15, 12 June 2009

2009-06-12T06:15:01Z

Ron at 05:26, 12 June 2009

2009-06-12T05:26:59Z

Ron at 05:22, 12 June 2009

2009-06-12T05:22:26Z

Ron: New page: {{subst: :Devar/Latest}}

2009-06-12T05:20:22Z

New page: {{subst: :Devar/Latest}}

New page

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{{header|Beha'alotcha 5769|בהעלותך תשס"ט}}

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{{pasuqh|זָכַרְנוּ, אֶת-הַדָּגָה, אֲשֶׁר-נֹאכַל בְּמִצְרַיִם, חִנָּם; אֵת הַקִּשֻּׁאִים, וְאֵת הָאֲבַטִּחִים, וְאֶת-הֶחָצִיר וְאֶת-הַבְּצָלִים, וְאֶת-הַשּׁוּמִים.|p/pt/pt0411.htm#5|במדבר יא:ה}}
{{pasuqh|וְעַתָּה נַפְשֵׁנוּ יְבֵשָׁה, אֵין כֹּל -- בִּלְתִּי, אֶל-הַמָּן עֵינֵינוּ.|p/pt/pt0411.htm#6|שם ו}}

{{heb|באותו מאמר: "אין כל" -- באותו רגע ממש, מזכירים את חסדי ה'. הוא נתן להם את המן להחיותם במדבר; ולמרות התלונה שלהם -- לא חסר להם כלום. '''שִׂמְלָתְךָ לֹא בָלְתָה, מֵעָלֶיךָ, וְרַגְלְךָ, לֹא בָצֵקָה''' {{hcite|p/pt/pt0508.htm#4|דברים ח:ד}}. ואמנם התורה מתארת את המן כך: '''טַעְמוֹ, כְּטַעַם לְשַׁד הַשָּׁמֶן''' {{hcite|p/pt/pt0411.htm#6|במדבר אי:ח}}, שלא היה לו טעם מיוחד, אלא היה משביע ומזין. אבל חז"ל דרשו שלמן היו "כמה טעמים" (בבלי יומא עה.) ולכן לא היה בסיס לתלונתם.}}

{{heb|גרוע מזה הוא שזכרו לטובה את מצריים: "זכרנו את הדגה". וזאת הכפירה הגדולה ביותר, שרואים את יד ה': האותות ומופתים, הנסים הגלויים והנסתרים -- ובדמיונם ההזוי אומרים שבכל זאת היה טוב יותר בשעבוד מצריים, בבית עבדים. זה קשה מאד להבין.}}

{{heb|ילדים לא זוכים בדרך כלל לשלוט בגורלם. יש להם הורים ומורים שמפקחים עליהם ולא נותנים להם חופש לעשות כל חפצם. זה דבר טוב, כמובן: שהרי אין להם דעת ומספיק ניסיון כדי לבחור בדרך הנכונה. אבל בשלב מסוים הילד גדל ונהיה איש. אז יש מעליו פחות שולטים, והוא נאלץ לחשוב לעצמו ולבחור בין טוב לרע. המתלוננים במדבר באמת רצו לחזור לשעבוד, להסיר מעצמם את "עול המצוות" -- כי עול זה כרוך בברירה חופשית, ורצונם היה להישאר ילדים לנצח -- לא לקבל זכות ולא עונש מחמת עצמם.}}

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{{pasuq|We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;|p/pt/pt0411.htm#5|Num 11:5}}
{{pasuq|but now our soul is dried away; there is nothing at all; we have nought save this manna to look to.|p/pt/pt0411.htm#6|ibid 6}}

In the same utterance: "there is nothing at all" -- at that very moment, they mentioned God's kindness. He provided them the "manna" to sustain them in the wilderness; and despite their complaint, they lacked nothing. '''Thy raiment waxed not old upon thee, neither did thy foot swell''' {{hcite|p/pt/pt0508.htm#4|Deut 8:4}}. Indeed, the Torah describes the manna as: '''and the taste of it was as the taste of a cake baked with oil'''{{hcite|p/pt/pt0411.htm#6|Deut 11:8}}, that is it didn't have a special flavor, but was satisfying and sustaining. However, our Sages expounded that the manna had "several flavors" (Bavli Yoma 75a) and therefore there was no basis for their complaint.

Worse than this is that they mentioned Egypt favorably: "we remember the fish". And this is the biggest rejection, that they saw God's hand: the signs and wonders, revealed and hidden miracles -- and in their hallucinatory imagination said that it was nevertheless better when they were slaves in Egypt, in the house of bondage. This is very hard to understand.

Children generally don't have the opportunity to control their destiny. They have parents and teachers who watch over them and don't permit them the freedom to do whatever they want. This is a good thing, of course: since they don't have sufficient understanding or experience to make the right decisions. But at some point the child grows and becomes an adult. He then has fewer rulers over him, and is compelled to think for himself and to choose between good and evil. The "complainers" in the wilderness truly wanted to return to bondage, to relieve themselves of the "yoke of commandments" -- because that yoke comes with free choice, and they wanted to remain children forever -- neither to receive reward nor punishment on their own merit.

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 {{heb|השווה את שתי הגישות האלה!  שתי עמדות שונות לחלוטין, שהוסקו מאותן העובדות בדיוק.  לפי כלב אין דבר היכול לעמוד בפני כיבוש הארץ על ידי בני ישראל.  ולפי ה"עדה", אין סיכוי לנצח בכיבוש זה.}}
-{{heb|לטעמם של העדה זה פשוט: האויב חזק ממנו, רב ממנו, ונמצא במבצרים.  אי אפשר מבחינה צבאית להלחם נגד איוב חזק כל כך ולנצח -- עדיף לא להתחיל במלחמה. לטעמו של כלב זה גם פשוט: ה' הבטיח לנו שנוריש את תושבי הארץ, ומה שהוא אומר, הוא מקיים.  אין סיבה לחשוש, כי ה' עמנו.}}
+{{heb|לטעמם של העדה זה פשוט: האויב חזק ממנו, רב ממנו, ונמצא במבצרים.  אי אפשר מבחינה צבאית להלחם נגד איוב חזק כל כך ולנצח -- עדיף לא להתחיל במלחמה בכלל. לטעמו של כלב זה גם פשוט: ה' הבטיח לנו שנוריש את תושבי הארץ, ומה שהוא אומר, הוא מקיים.  אין סיבה לחשוש, כי ה' עמנו.}}
 {{heb|רואים כאן את ההבדל המהותי שבין מי שבוטח בה' למי שלא כן.  האדם שאינו בוטח בה' יודע שהכול מוטל עליו, אין עוזר -- ואם אינו שולט בכל צד ובכל כוח, אינו מובטח שיצליח.  ואילו האדם שבוטח בה' יודע שאינו יכול לשלוט בכל דבר, ויש לו לסמוך על עזרת הבורא ברוך הוא.  שאילולי עזרתו, אף אחד לא היה מצליח.}}
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 {{pasuq|But the men that went up with him said: 'We are not able to go up against the people; for they are stronger than we.'|p/pt/pt0413.htm#30|ibid 31}}
-Compare these two approaches! Two completely different opinions, reached from precisely the same facts.  According to Caleb nothing could stand in the way of the Children of Israels' conquest of the Land.  And according to the "congregation", there was no chance whatever of such a conquest.
+Compare these two approaches! Two completely different opinions, reached from precisely the same facts.  According to Caleb nothing could stand in the way of the Children of Israel's conquest of the Land.  And according to the "congregation", there was no chance whatever of such a conquest.
-The reasoning of the congregation was simple:  the enemy is stronger than we are and more numerous, and is in fortifications.  From a military perspective is is impossible to wage war against such a strong enemy and win -- it is preferable not to start a war at all.  Caleb's reasoning was also simple: God promised us that we will disinherit the residents of the Land, and whatever He says, He does.  There is no reason to be concerned, because God is with us.
+The reasoning of the congregation was simple:  the enemy is stronger than we are and more numerous, and resides in fortifications.  From a military perspective is is impossible to wage war against such a strong enemy and win -- it is preferable not to start a war at all.  Caleb's reasoning was also simple: God promised us that we will disinherit the residents of the Land, and whatever He says, He does.  There is no reason to be concerned, because God is with us.
-We see hear the fundamental difference between one who places his faith in God and the one who does not.  The one who doesn't trust in God knows that everything is on his shoulders, there is no help -- and if he cannot control every angle and force, he has no guarantee of success.  Whereas the one who trusts in God knows that he cannot control everything, and that he must trust in God's help, may He be blessed.  For were it not for His help, no one would succeed.
+We see hear the fundamental difference between one who places his faith in God and one who does not.  The one who doesn't trust in God knows that everything is on his shoulders, there is no help -- and if he cannot control every angle and force, he has no guarantee of success.  Whereas the one who trusts in God knows that he cannot control everything, and that he must trust in the Creator's help, may He be blessed.  For were it not for His help, no one would succeed.
-And in our own times it is clear as day: we have an enemy who is more numerous than us, who is cruel and strong.  He is supported by almost all the nations of the world.  And we, the small nation, without friends in the world -- will be able to subdue them?  Impossible!  Rather, we must rely on God's mercy may He be blessed, and to know that '''God is not a man, that He should lie; neither the son of man, that He should repent: when He hath said, will He not do it? or when He hath spoken, will He not make it good?''' {{hcite|p/pt/pt0423.htm#19|Num 23:19}}
+And in our own times it is clear as day: we have an enemy who is more numerous than we, who is cruel and strong.  He is supported by almost all the nations of the world.  And we, a small nation, without friends in the world -- will be able to subdue them?  Impossible!  Rather, we must rely on God's mercy may He be blessed, and know that '''God is not a man, that He should lie; neither the son of man, that He should repent: when He hath said, will He not do it? or when He hath spoken, will He not make it good?''' {{hcite|p/pt/pt0423.htm#19|Num 23:19}}
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 {{pasuqh|וַיַּהַס כָּלֵב אֶת-הָעָם, אֶל-מֹשֶׁה; וַיֹּאמֶר, עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ--כִּי-יָכוֹל נוּכַל, לָהּ.|p/pt/pt0413.htm#30|במדבר יג:ל}}
 {{pasuqh|וְהָאֲנָשִׁים אֲשֶׁר-עָלוּ עִמּוֹ, אָמְרוּ, לֹא נוּכַל, לַעֲלוֹת אֶל-הָעָם:  כִּי-חָזָק הוּא, מִמֶּנּוּ.|p/pt/pt0413.htm#30|שם לא}}
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 {{pasuq|And Caleb stilled the people toward Moses, and said: 'We should go up at once, and possess it; for we are well able to overcome it.'|p/pt/pt0413.htm#30|Num 13:30}}
 {{pasuq|But the men that went up with him said: 'We are not able to go up against the people; for they are stronger than we.'|p/pt/pt0413.htm#30|ibid 31}}
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-{{pasuqh|זָכַרְנוּ, אֶת-הַדָּגָה, אֲשֶׁר-נֹאכַל בְּמִצְרַיִם, חִנָּם; אֵת הַקִּשֻּׁאִים, וְאֵת הָאֲבַטִּחִים, וְאֶת-הֶחָצִיר וְאֶת-הַבְּצָלִים, וְאֶת-הַשּׁוּמִים.|p/pt/pt0411.htm#5|במדבר יא:ה}}
+{{pasuqh|וַיַּהַס כָּלֵב אֶת-הָעָם, אֶל-מֹשֶׁה; וַיֹּאמֶר, עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ--כִּי-יָכוֹל נוּכַל, לָהּ.|p/pt/pt0413.htm#30|במדבר יג:ל}}
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-{{pasuq|We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;|p/pt/pt0411.htm#5|Num 11:5}}
+{{pasuq|And Caleb stilled the people toward Moses, and said: 'We should go up at once, and possess it; for we are well able to overcome it.'|p/pt/pt0413.htm#30|Num 13:30}}
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