“Korach said we’re all holy, but he really meant: I want more power for me and those who are like me.” Rabbi Barenblat references Pirkei Avot 1:12: “Be like the students of Aaron: loving peace and pursuing it.” This tradition refers to the pursuit of shalom (peace) and shleimut (wholeness). Because Aaron pursued shalom and shleimut, his staff flowered, while Korach’s staff did not.
Rabbi Sacks writes of the vast discrepancy between the perceptions of the 10 spies and the 2—Caleb and Joshua. He explains the guilt of the former as an attribution error – assuming that others (the Canaanites) saw them as they did themselves—like grasshoppers. They were entitled to see themselves as very small, but not to attribute that to others. Why did Caleb and Joshua not make the same mistake?
The mitzvah of Challah is given immediately after the narrative of the 12 spies. The root for challah is the same as for ‘appease’ – as Moses appeased Hashem. The mitzvah is presented in this order as a sign of appreciation of the yield of the land, something that the spies lacked.
Rabbi Wolintz-Fields writes of the lessons learned in this parashah. First, to be a leader requires one to stand firm, alone if necessary, to maintain what you believe to be true. Second, the definition of an assembly is 10 people.
Rabbi Bouskila writes of Beethoven’s despair over his oncoming deafness. In the depths of this despair, he composed a powerful musical expression of hope. This symphony represents a musical metaphor for the hope amidst despair that is felt in Israel at this time.
The Talmud addressed the brevity of Moses’ prayer to God to heal her: prayer serves two function – to refine character traits and deepen awareness, and to express the words which already exist in the inner soul. In the case of Miriam, her spiritual and physical healing were complete, so only a short prayer was required. Please follow the link below to read the full article:
Moses has encountered pushback and complaints from the people numerous times. However, this time, he completely loses hope, and asks God to kill him now. Rabbi Sacks describes two different responses to challenges: first, leaders usually leaders grow stronger when they face challenges; second, leaders may instead lose control.
Dr. Laitman teaches that the Torah has both an internal and an external part. The internal part is the main concern in the kabbalistic perspective. He refers to the state of the desert: “one who has not corrected him or herself is…immersed in the …evil inclination”, also known as the desert. The desert is the place of klipot, or uncorrected desires. In the desert, we have nothing to revive us, or to give us spiritual life.
Read Rabbi Barenblat’s beautiful poem on the giving of Torah
Rabbi Sacks observes that Israel’s formative experience was in the desert; namely, that an ideal society is one in which everyone has equal dignity under the sovereignty of God. He cites the anthropologist Arnold Van Gennep who applied the term “liminal”, or threshold, the describe the state of transition between the old and new, in other words, the space between Egypt and the Promised Land. In the desert, Israel is reborn from a group of slaves to a kingdom of priests and a holy nation