YNA Newsletter 1 of 10

In This Issue Parshat Shlach Grand Siyum Wrap Up By Tzvi Kost and Yedidyah Weiner NEW VIDEO-SIYUM HIGHLIGHTS! HaRav Nebenzahl on Parshat Shlach "U-re-item Oto" Suedat Shlishit with HaRav Yoel Rackovsky THIS Staff Dvar By Rav Yitzchak Korn, "ROOTS OF THE SPIES' When: Shabbat Parshat Shlach (26 Sivan) THIS SHABBAT! at 6:30 WRONGDOING" PM Netiv Hachinuch "LETTER What: Seudat Shlishit REGARING A STUDENT Where: At the home of Moshe and Aliza Pilevsky WHO LISTENS TO HIDS RABBANIM" 318 Kirby St., Woodmere, NY

Petuchei Chotam on Parshat Shlach HaRav Yoel will be in New York through the beginning of next week. The number he can be reached at is 718-909-6842. Dedications, Mazal Tov's, T ehilim List PLEASE SPREAD THE WORD! Join Our List ~~~~~~~~~ Links NETIV ARYEH ALUMNI HAPPENINGS IN THE MOUNTAINS!

yna.edu The annual alumni reunion with HaRav Aharon Bina at Camp HASC (whose staff Ask Rav Nebenzahl consists of many Netiv alumni) will be Sunday night July 1st. The excitement and ruach Suggestion Box will be that much greater this year as Rav Chaim Eisenstein will be there as well!

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PAST HASC REUNION

There will be a weekly chug with Rav Chanan Bina either at Camp Morasha or Camp HASC. For more information, please contact Rav Chanan. His US cell phone number is 917-514-5438. ~~~~~~~~~

Uri Kari in the US

Uri Kari will be in the USA beginning next week for two and a half weeks. He can reached at 347-558-2838 or at [email protected].

Shabbat Times YNA Newsletter Shlach 2 of 10

The Yeshiva is in Summer Recess

The Ending That Never Ended by Tzvi Kost and Yedidyah Weiner

WATCH THE VIDEO HIGHLIGHTS

It was at the wee hours of the morning that the Yeshiva headed on their last expedition to the Kever of the Holy Ohr HaChaim zt"l. as we all filed out of our cozy buses, we made our way down into the dark graveyard with Rav Bina, and Rav Ephraim waited to give his shiur on the deep words of the Ohr HaChaim. We listened and sang until it was time to depart to HaRav HaGaon Rabi David Abuchazeira Shlit"a, grandson of the saintly Baba Sali zt"l. He related his holiest and most profound Torah thoughts as we tried to grasp the wisdom which emanated from the lips of this great tzaddik. He gave each of us a persona bracha before we set out on our hike of Nachal El Al.

As we descended the enormous mountain, we spotted a rushing waterfall. Behold, we lifted our weary eyes as Rav Fuld leaped off in a bound into the luscious cool pools of the El Al Valley. We all followed suit and had a whopping time splashing around and swimming in the refreshing waters. It was time to leave and the sun was at its peak, the rays scorching the protected skin on our backs.

We made! The Chispin Resort stood tall, flowing with cold air from the air-conditioners. We knew we had arrived at the right place. The sun was setting and then night was young. Many came prepared for the upcoming celebrations - some finishing the first Massechet of their lives, speaking with the Rabbanim, getting their last words of chizuk before it was all over. It was at this point that the grand finale began.

The lobby suddenly went silent. Everyone's head turned to see who had just arrived, as we waited in great anticipation for one of the gedolim of our generation. The doors slowly opened and the entire student body rose from their seats. HaRav Avigdor Nebenzahl Shlit"a and HaRav Chizkiyahu Shlit"a along with a bus load of Rabbanim entered the room - the siyum was about to begin.

As we sat around the elegantly set tables, the Rabbanim took their seats. The waiters brought out the finest foods. Clinks and clanks filled the air as the bochurim devoured the deliciously amazing food on their plates. Life was their burrito.

HaRav Korn got up to give a few words of chizuk to the Yeshiva and concluded by introduction the first talmid to speak: Netanel Junger. He spoke beautifully of our desire for the passion of and Torah, and how deep our feelings for Torah and chesed should be. Next, HaRav Ari Fuld spoke about bringing Yeshiva with us no matter where we may find ourselves. Tears poured forth as he utters his final goodbye to the students and to the Yeshiva. We will miss you - Rav Ari.

Mason Wedgle and Jonathan Zinn were next to speak and lead the siyum of Massechet Sotah. The Yeshiva then erupted in song and dance. As we released our pent up energy, we sat down to hear words of chizuk from HaRav Nebenzahl. We then danced the Rav back to the car which was to drive him to his home in the Old City of .

The next speaker was HaRav Amos Shlit"a, followed by the Rosh Yeshiva Shlit"a. HaRav Bina expounded on the importance of learning and keep it as part of our lives. He concluded with a heartfelt bracha that "we should be a part of Massechet Sotah and Massechet Sotah should be a part of us."

The night ended with an oneg led by Rav Bina as each of us said our last goodbyes to the Rabbanim and friends. The hour was late and the campus was soon sound asleep waiting for the next day to begin.

After Shacharit, we departed for our final stretch: Rafting on the Jordan Odinsky River. Fully geared with sunscreen, YNA Newsletter Shlach 3 of 10

hats, water bottles, life vests, oars, and of course the rafts, we set sail in the white waters of the Odinsky River. We immediately morphed into pirates and mermen, rampaging and rowing to get to the finish line first. Water, oars, and yarmulkes flew through the air as the intensity took its peak. After two and a half hours, we were exhausted and laid lazily in our rafts until the finish line. And who won? None other than HaRav Dani Bader and family - what a team!

Dinner Kibbutz Lavi featured a huge barbecue. Rav Hirschhorn delivered the final words to the Yeshiva. he infused us with pride and strength before we would have to return to America.

This was the ending that will never end. It will remain with us forever. Yeshiva is part of us and we are part of Yeshiva.

Az - the year is already over

HaRav Nebenzahl on Parshat Shlach

HaRav Nebenzahl asks that his Divrei Torah are not read during Tefillah or the 's sermon.

"U-RE-ITEM OTO"

Our Parsha concludes with the prohibition against worshipping Avoda Zara, the incident involving the "mekoshesh eitzim" - the individual who gathered wood on the Shabbat, followed by the of Tzitzit. "Why is the section dealing with the wood gatherer written in close proximity to the section dealing with idol worship? To teach us that one who desecrates the Shabbat is as if he worshipped idols, for it too (the Shabbat) is as weighty as all the other Mitzvot ... Also the section dealing with Tzizit is written in close proximity to these sections, for it too is as weighty as all the other commandments" [1] ( Bamidbar 15:41). Why are the Mitzvot of Shabbat and Tzitzit in particular equal in weight to all other Mitzvot? Desecration of the Shabbat is deemed a very severe violation "for through the Shabbat, we testify to all the principles of our faith - in the renewal (of this world), Providence and prophecy" (Ramban Shmot 20:8). The importance of Tzitzit is that it serves to remind man of all the Mitzvot - "that you may see it and remember all the commandments of Hashem" (Bamidbar 15:39).

In fact, the entire Parsha deals with Mitzvot that are considered by Chazal as being equal in weight to all other Mitzvot. The Parsha begins with a discussion of Eretz Yisrael. The Mitzvah of settling the Land, like Shabbat and Tzitzit, is also said to be equivalent in importance to all other Mitzvot (see Avoda Zara 5:2). The Torah then discusses the libations brought together with the various offerings (Bamidbar 15:1-16) followed by the Mitzvah of separating Challah (ibid. 17-21). These Mitzvot were specifically written here as a promise from Hashem that although it decreed on this generation that they would live out their remaining days in the , their descendants would eventually enter Eretz Yisrael and perform these Mitzvot (see Rashi and Ramban Bamidbar 15:2). The remainder of the Parsha, as we mentioned above, are all commandments that are classified as equivalent to all other Mitzvot - not worshipping Avoda Zara which is the foundation of the entire Torah (see Chullin 5a), Shabbat (the mekoshesh eitzim), and Tzitzit.

It must be emphasized here that when Chazal tell us that a particular Mitzvah is equal in weight to the entire Torah, they do not mean that their observance is more stringent. We need only compare the Mitzvot we have mentioned - Shabbat and Tzitzit, to see this. Violation of the Shabbat is punishable with death by stoning, yet one who does not wear Tzitzit has "only" not fulfilled a positive commandment. Furthermore, we are told that a "mumar" - a renegade - with regard to the Mitzvah of Shabbat is deemed a renegade with regard to the entire Torah (see Chullin 5a). We find no such classification regarding the Mitzvah of Tzitzit. The Mitzvah of settling Eretz Yisrael may be considered as important as all the other Mitzvot, yet the halacha does not permit desecrating the Shabbat, or violation of any other Mitzvah - from the Torah or of Rabbinic origin, in the quest to fulfill it. Although Chazal tell us: "when one purchases a house in Eretz Yisrael, the deed may be written even on the Shabbat" (Baba Kama 80b), the Gemara explains that this refers to a deed written by a non-Jew only. Even on that point we find a dispute among the authorities regarding just what we may do in order to settle the Land. The Shulchan Aruch permits the non-Jew to write in a way that for a Jew would be violation of a Torah law (see Orach Chaim 106:11), yet the Ramma limits this "heter" to the non-Jew performing a Rabbinic prohibition. In spite of the importance attached to settling the Land of Israel, the only normally prohibited act that is permitted is the Rabbinic prohibition of having a non-Jew working on your behalf. In short, when Chazal tell us that a Mitzvah is equivalent to all other YNA Newsletter Shlach 4 of 10

Mitzvot they did not mean that on a practical level they take precedence.

What commandment takes precedence over other and what Mitzvah is equivalent in weight to others are two separate issues.

An additional explanation for the juxtaposition of the incident of the mekoshesh and the Mitzvah of Tzitzit is brought by the Rosh in his commentary on the Chumash: At the time that the mekoshesh eitzim violated the Shabbat, Moshe said to Hashem: "Creator of the Universe, it is written in the 'so that Hashem's Torah may be in your mouth' (Shmot 13:9). You commanded us not to lay our Tefillin on Shabbat. Had the mekoshesh been wearing his Tefillin, perhaps he would have been saved from desecrating the Sabbath?" Said the A-lmighty: "I will now provide you with another Mitzvah which will serve to remind you of all the Mitzvot. This is the Mitzvah of Tzitzit which applies even on Shabbat". The fact is that the mekoshesh did not totally forget that today was Shabbat, for Chazal tell us: "'those who found him gathering wood' (Bamidbar 15:33) - they warned him, but he still was gathering wood" [6] (Sanhedrin 41a). He was therefore punished with death by stoning. It is possible that when he began collecting the wood he honestly forgot that it was Shabbat. Yet, when witnesses reminded him and warned him against violating the Shabbat, his yetzer hara already had a firm grip on him and he refused to cease from what he was doing. It was this incident that prompted Moshe's search for a way to remind his fellow of their obligation to fulfill Mitzvot on Shabbat - when the Tefillin cannot serve that purpose.

The Gemara, however, seems to imply the opposite - that on Shabbat Jews are more cautious to refrain from sin than they are during the rest of the week. The Mishna tells us: "If one buys produce from an am haaretz a person who is not trustworthy concerning maasrot, and he forgot to tithe it and asked the seller whether the produce was tithed, and the seller answered in the affirmative - if it was Shabbat, he may eat relying on the word of the seller. However, on Motzaei Shabbat after nightfall, he may not eat until he has tithed it". (Demai Perek 4, Mishna 1). The Yerushalmi explains why this "am haaretz" is considered trustworthy on Shabbat regarding tithing his produce whereas the rest of the week he is not. His manner of speaking on Shabbat is different - "the fear of Shabbat is upon him and he speaks the truth". Unfortunately the fear of Shabbat is not upon the secular Jews of today. During the time of Chazal, however, even the "am haaretz" felt the sanctity of Shabbat and even an individual whom we would otherwise suspect of lying and misleading others into eating non-tithed produce, on Shabbat "all would crown themselves with their 'neshama yeteira'" and they would not utter such lies. The sanctity of the Shabbat itself served to elevate them to a higher level of Mitzvah observance than during the week despite the lack of Tefillin.

Why was the mekoshesh not thus effected by the Sabbath? It would appear that different people are inspired in different ways. Many people require a tangible reminder of their obligation to observe Mitzvot, while others are inspired by the holiness of the Shabbat itself - as was the case with the am haaretz of Chazal's time. It is possible that even at the time of Moshe Rabenu there were individuals who did not feel any aura of fear of sin from the Kedusha of the Shabbat, and they required something more tangible such as Tzitzit or Tefillin.

Shabbat and Yom Tov may appear to be abstract concepts, yet the Torah wishes for them to serve as reminders of our obligation to observe Mitzvot no less that Tzitzit and Tefillin. Why, in fact do we not wear Tefillin on those days? Because the Torah writes regarding the Tefillin: "'and it shall be a sign for you on your arm' (Shmot 13:9) - that which requires a sign, this comes to exclude Shabbat and Yom that are signs in and of themselves" (Menachot 36b). If the reason we are absolved on Shabbat and Yom Tov from wearing Tefillin is because these days themselves are a sign, then a Jew must feel the presence of these days no less than he does his Tefillin, perhaps even more so, as we saw from the "am haaretz". As with Tefillin, these special days should elicit the desire: "that Hashem's Torah may be in your mouth, for with a strong hand Hashem removed you from Egypt" (Shmot 13:9). Not all of us are able to feel this way and therefore the Mitzvah of Tzitzit was given as a tangible reminder of our obligation in this world.

One who forgot that today was Shabbat and therefore violated one of its precepts, G-d forbid, has not only transgressed that particular Mitzvah but has violated the positive Torah commandment of "Remember the Sabbath day to sanctify it" (Shmot 20:8). You say you transgressed because you forgot today was Shabbat? That is precisely the charge against you! Did Hashem not command you to remember the Shabbat? If so, what type of excuse is it that "you forgot", the entire essence of the commandment is not to forget! Perhaps Hashem initially commanded the nation to observe the Shabbat without the Mitzvot of Tefillin or even Tzitzit, because the Mitzvah "remember the Sabbath day to sanctify it" should be a sufficient deterrent to sin. This explains why the am haaretz during the time of the Mishna may have sinned during the week but not on Shabbat - he felt the kedusha of the Shabbat and therefore did not sin. Only later did it become clear that not all the people were on such a level. Moshe then asked Hashem for a way to remind the Jewish people on Shabbat, when there is no Mitzvah of Tefillin, of their obligation to observe Mitzvot. It was at this point that Hashem gave him the Mitzvah of Tzitzit.

Can we apply this same line of reasoning to one who remembered that today was Shabbat, yet forgot that a particular act was forbidden? Did such a person also violate "remember the Sabbath day to sanctify it"? At first YNA Newsletter Shlach 5 of 10

glance we would say that he did not, after all he did remember that today was Shabbat. Yet as we analyze further, we will conclude that he too has not fulfilled this commandment. This is because the pasuk does not only say "remember the Sabbath day", rather it states "remember the Sabbath day to sanctify it". "To sanctify it" implies to remember all that is necessary in order to prevent yourself from desecrating the Shabbat. There is no purpose in simply remembering that today is the seventh day of the week if this does not mean that plowing, planting, and harvesting are forbidden. One who remembers that today is Shabbat but has forgotten that a particular act is forbidden has also not fulfilled the Mitzvah of "remember the Sabbath day to sanctify it".

Based on this idea, I have difficulty understanding the opinion of HaGaon R' Akiva Eiger zt"l. R' Akiva Eiger claims that from a Torah perspective one who makes mention of the Shabbat, even by simply saying "Shabbat Shalom" has fulfilled his obligation of Kiddush (see his commentary to the Magen Avraham - Shulchan Aruch Orach Chaim 271:1). Did we not just state that "remember the Sabbath day to sanctify it" - the source for the obligation of Kiddush, is not fulfilled by simply making note that today is Shabbat? Must we not also point out that the day is holy: "'Remember the Shabbat day to sanctify it' - remember in a way that is praising and sanctifying" (Rambam Hilchot Shabbat 29:1). A simple "today is Shabbat" or even "Shabbat Shalom" does not fulfill this obligation, for nowhere in those statements is there any implication of the holiness of the time. If I say "good morning" or "good evening" does that imply that these portions of the day are holier than others? We wish each other "Happy Chanukah" and "Happy " - yet days are not sanctified, for the thirty nine categories of prohibitions do not apply! Only if we were to say "today is Shabbat Kodesh" would we fulfill our Torah obligation of Kiddush. (See Beur Halacha 271:2 who raises a similar question regarding the ruling of R' Akiva Eiger). Regardless, the idea of remembering the Shabbat is to remember that today thirty nine categories of prohibitions are in effect. We see how much fear this used to instill into the people, so that even the am haaretz was afraid to transgress even prohibitions not related to the sanctity of Shabbat. He was afraid to lie and feed others non-tithed produce specifically on Shabbat even though these acts were forbidden during the other days of the week as well. Such a person has truly fulfilled "remember the Sabbath day to sanctify it", for he remembers that today is holy. Even though he is guilty of lying the rest of the week, on Shabbat he does not lie. Each and every one of us, in accordance with our own level, must feel the sanctity of the Shabbat and thereby distance ourselves from sin.

As we mentioned, not all of us merit feeling the sanctity of the Shabbat and we are therefore given a tangible Mitzvah to serve this purpose - the Mitzvah of Tzitzit. How does the Mitzvah of Tzitzit help remind us of all of Hashem's Mitzvot? It appears that the main stimulus for remembering is the "tchelet" - "R' Meir used to say, why is 'tchelet' specified from all the varieties of colors? Because 'tchelet' resembles the color of the sea, and the sea resembles the color of heaven, and heaven resembles the color of the Throne of Glory" (Sotah 17a). The "tchelet" reminds man that he is standing before Hashem and all is revealed and known before the Throne of Glory. Hashem watches and scrutinizes our actions each and every moment. One who feels Hashem's presence will be afraid to sin and will only do Mitzvot. Rashi cites other ways in which "tchelet" in particular and Tzitzit in general remind us of the Mitzvot: "'petil techelet' - a turquoise wool, because of the bereavement ("shikul") of the Egyptians for the death of their firstborn, the Aramaic for 'bereavement' is 'tichla' (similar to 'tchelet'). In addition, the plague of the firstborn took place at night, and similarly the color of 'tchelet' resembles a sky which becomes dark at evening. Also the eight strings of the Tzitzit correspond to the eight days that Israel waited beginning when they slaughtered their paschal offerings on the fourteenth of Nissan until they said the song at sea (on the seventh day of Pesach)" (Rashi end of Parshat Shlach). Because the Tzitzit serve to remind us of the slaying of the Egyptian firstborn and the subsequent exodus from Egypt, this section of the Torah concludes with "I am Hashem your G-d, Who has removed you from the land of Egypt to be a G-d unto you; I am Hashem your G-d" (Bamidbar 15:41) - "on this condition did I redeem you, that you accept upon yourselves My decrees" (Rashi Bamidbar 15:41).

In addition to the above, the name "Tzitzit" as well as its physical components also allude to the six hundred and thirteen Mitzvot: "for the numerical value of the word Tzitzit is six hundred, add the eight strings and its five knots and you have six hundred and thirteen" (Rashi Bamidbar 15:39). As with Tefillin and Shabbat, the Tzitzit were also given to us to aid us in remembering the Torah. The Gemara cites the case of a man who was about to sin with illicit relations. His four Tzitziot appeared before him as four witnesses and this instilled him with fear and prevented him from sinning, he eventually being rewarded for having stood up to this difficult test (see Menachot 44a).

This reminder of the Mitzvot associated with the Mitzvot of Shabbat and Tefillin, is written explicitly in the Mitzvah of Tzitzit - "ure-item oto" "that you may see it". Chazal tell us "that you may see IT" refers to the Shchina Itself, for "whoever is scrupulous in the observance of this Mitzvah is worthy to receive the Divine Presence" (Menachot 43b).

We must always strive to reach the level of "Shiviti Hashem Lenegdi Tamid" "I have set Hashem before me always" (Tehillim 16:8). The Ramma in fact introduces his work on Shulchan Aruch with this pasuk, stating that we must always feel as if we are standing before Hashem - that Hashem is watching over us and is closely observing all our actions. One who stands before Hashem will surely be afraid to sin (let us at least hope so). Why do we sin? We rationalize: "Hashem is not paying that close attention to what I am doing at this very moment". If we were only YNA Newsletter Shlach 6 of 10

convinced that despite the billions of creations that Hashem has in His world, He is noticing everything that I am doing, we would be afraid and embarrassed to sin. Not only would we not sin, we would strive to come closer to Hashem.

We are told that the moment the Jewish people heard Hashem's voice at Sinai and they saw all that Hashem wished to show them they had no cause to remain in this world (see Rashi 4:35) - "My soul departed at His decree" (Shir HaShirim 5:6) (see Shir HaShirim Rabba 29:4). They were so wrapped up in spirituality, all they wanted was to come close to Hashem. They lost any connection they had to this world and the dew of "tchiyat hameitim" (the resurrection of the dead) was required to restore their souls (see Shabbat 88b). It is through the medium of Tzitzit that we arrive at this feeling - "so that you may see IT" - Hashem Himself. If we truly felt this, we would not only distance ourselves from sin but would strive to come closer and closer to Hashem.

The Torah commands us "lo tachmod" "you shall not covet" (Shmot 20:14). The Ibn Ezra questions how it is that we can expect someone not to covet. Not to steal we can understand, but coveting is not an action, it is a feeling in our hearts. Can man truly rule over that which his heart feels? The Ibn Ezra explains by way of an analogy. If an ordinary person sees a princess, he certainly will not covet her in his heart. This is because he is well aware that there is no chance her father would agree to have his daughter marry him. The same, says the Ibn Ezra, should be our attitude towards something that does not belong to us. Just as we have no connection whatsoever to the princess, we must feel no relationship at all to that which belongs to another, and we will thus have no desire for that which is not ours.

Perhaps we can offer an additional answer to the Ibn Ezra's question. If at Maamad Har Sinai one were to ask me: "do you covet your neighbor's house?" Assuming I would even be able to talk I would respond: "Not only do I have no desire for his house, I have no need for my house either!" "His shade I coveted and there I sat" (Shir HaShirim 2:3) - the only thing I covet is to dwell in Hashem's shade, to come close and cleave unto Him. The Torah commands us: "Only beware for yourself and greatly beware for your soul, lest you forget the things that your eyes have beheld and lest you remove them from your heart all the days of your life, and make them known to your children and your children's children ... the day that you stood before Hashem, your G-d, at Horeb" (Devarim 4:9-10). What took place at Har Sinai must not appear to us a one time event that took place thousands of years ago. It should not even be a happening that we relive once a year on the night of Shavuot. The Torah wishes for that Great Gathering to be alive within us each and every moment: "'and make them known to your children and your children's children, the day that you stood before Hashem, your G-d at Chorev' (Devarim 4:9-10) - just as there it was in dread and fear and quaking, so in this case too it must be in dread and trembling and quaking" (Brachot 22a). The day we stood before Hashem at Har Sinai we trembled at the sight of the great fire, the sounds, the thunder, and everything else that was there. This is how we must feel to this day, and this is how we can pass on the Torah on to our children. Unfortunately, we do not live with this feeling, yet this is the ideal the Torah demands from us - that we live with the impressions of our experience at Har Sinai. With this, the Ibn Ezra's question is answered. How can the Torah expect us not to covet? By having us live with the impressions of Har Sinai, a time in which we had no desire for that which did not belong to us.

The Tzitzit is one of the reminders of what took place at Sinai. "When Hashem gave the Torah, He opened seven Heavens for Israel, and just as He parted the higher realms, so did He part the lower realms, and they saw that He is unique" (Rashi Devarim 4:35). It was at that time that we saw "there is none beside Him" (Devarim 4:35). We accomplish the same thing through the Tzitzit - "so that you may see him (Him)" via the "tchelet" that is similar to the heavens. We may not have "tchelet" available today, yet the Tzitzit and the portion of the Torah of Tzitzit that we read each and every day remind us of this "tchelet". "So that you may see Him" - we must feel as if we are now witnessing the seven heavens opening up and realize that truly "there is none beside Him", anything else in this world is insignificant, this will prevent us from sinning.

Our Torah commands us "Hashem, your G-d, shall you fear, Him shall you serve, to Him shall you cleave" (Devarim 10:20). How do we cleave to Hashem? To cleave after all implies to stick to something, to become an inseparable unit. When I glue the leg of the table to the table, the two parts become inseparable. So too, if Hashem commands us "to Him shall you cleave", this implies that our thoughts must be on Hashem at all times. "But you who cling to Hashem, your G-d - you are all alive today" (Devarim 4:4). When you cleave to Hashem then you are alive. Reaching such a level is not an easy task, for the Rambam tells us that only four people reached perfection on this level - Moshe Rabenu and our forefathers (see Moreh Nebuchim chelek 3, perek 51). Their thoughts were always on Hashem, whether they were tending to their flock or involved in taking the Jewish people out of Egypt. It can be said that other prophets, the Tannaim, and the Amoraim all cleaved to Hashem as well, but none save for these four completely achieved perfection in this area.

The Torah commands every Jew to cleave to Hashem, each in accordance with the level he is on (see Rambam's Sefer HaMitzvot Mitzvat Asei 6). Given that not everyone can reach the level of totally focusing himself on Hashem, Chazal tell us that there are other ways to fulfill this Mitzvah which are more easily attainable. For example, we can become close with Talmidei Chachamim. This does not only mean to learn from them, but to YNA Newsletter Shlach 7 of 10

assist them in any way possible such as doing business with them. Marrying into his family is another way of coming close to a Talmid Chacham (see Sefer HaMitzvot ibid. and Hilchot Deot 6:2).

In addition, if we cannot totally cleave to Hashem, then at least we should follow in His ways: "just as G-d is gracious and compassionate, you also should be gracious and compassionate" (Shabbat 133b). Just as Hashem is, so must we be "Compassionate, and Gracious, Slow to Anger, and Abundant in Kindness and Truth" (Shmot 34:6). These are methods through which all of us can fulfill the Mitzvah of cleaving to Hashem, yet the ultimate is to have Hashem constantly on our minds, to realize that Hashem is watching over us and observes everything we do - that He is satisfied with each word of Torah that we learn, every act of chesed we perform, and each nice word we say.

Following in His ways and emulating the attributes of Hashem is also not an easy task. For one whose nature is to anger, being "slow to anger" is very difficult. Others may find it difficult to be gracious, compassionate, or abundant in kindness. This, however, is what the Torah demands of us. Just as the Shabbat affects people differently depending on their level, the same may be said for the striving to come close to Hashem. What after all is the goal of the Torah and Mitzvot and the entire Creation in this world? To be able to be close to Hashem in the Next World. Our purpose in this world is to achieve "on that day Hashem will be One and His Name will be One" (Zecharia 14:9), to ultimately realize the goal of "then all humanity will call upon Your Name". First and foremost, however, we must worry about ourselves. I myself must come to the recognition that "ein od milvado" "there is none beside Him". This implies not only the minimal recognition in this world, but even the lofty levels of the Next World. The more we penetrate into our hearts the recognition that "But as for me, G-d's nearness is my good" (Tehillim 73:28), that there is nothing more to search for in this world than closeness to Hashem, that the way to accomplish this is through the Torah and its six hundred and thirteen Mitzvot, through love of our fellow man and all other Mitzvot, the more we will be able to attain in the Next World. The Next World is the true good - there is nothing else that is good. Shabbat, Tefillin, Tzitzit, Eretz Yisrael, and all other Mitzvot of the Torah were all give as a means with which to accomplish this goal.

The spies came back with the report that it was not worthwhile to enter the Land of Israel. Yehoshua and Caleb, on the other hand, said "the land is very, very good" (Bamidbar 14:7). What was so good about the Land? Was it the climate? The climate certainly is good, but I would not label as a heretic someone who claims that other lands also have good climates. Were they referring to the beautiful scenery of Eretz Yisrael? Our Land is no doubt beautiful, but perhaps the Swiss scenery is also beautiful. Certainly there are physical advantages that the Land of Israel has. The fruits are extra special, even the spies acknowledged this. All this, however, is not the purpose of the Land. There is a dispute among the authorities whether "and let us eat from its fruit and be satisfied with its goodness" should be recited as part of the "al hamichya" bracha (see Tur Orach Chaim 208). Those against incorporating this line into the bracha cite the following Gemara: "Why did Moshe Rabenu desire to enter Eretz Yisrael? Did he need to eat of its fruit, or did he need to sate himself with its bounty?" (Sotah 14a). The delicious fruit and all other physical advantages of Eretz Yisrael are not its primary purpose. I thought that this perhaps is not sufficient proof, for had Moshe Rabenu lived longer and entered the Land, the manna would have continued falling until the day of his death (for the manna fell in his merit and did not cease so long as he was alive - see Taanit 9a). If so, he would have had no need "to eat from its fruit and be satisfied with its goodness", he would have eaten from "the fruit of heaven". It is clear that Moshe's desire to enter the Land was not in order to benefit from what it physically had to offer. For us, who have no manna, it is certainly better to "eat from its fruit and be satisfied with its goodness" than to eat the fruits of other defiled lands.

The goal is to recognize our Creator - this is easier in Eretz Yisrael where we are in His presence. What does it mean when we refer to a location as a "holy place"? After all, one can rise to the level of a tzaddik in Bavel as well - as was the case with Rav and Shmuel. By the same token, one living in Yerushalayim can sink to total evil - as was the case with the wicked Titus (see Gittin 56b). The difference is that Eretz Yisrael helps us feel a closeness to Hashem. For one who seals up his eyes and ears like Titus, Eretz Yisrael will not help - people like that have no connection whatsoever to the Land. Rav and Shmuel, on the other hand, even when in Bavel felt close to Hashem - they felt a desire to be in Eretz Yisrael, they immersed themselves in the Torah of the Land even while in the Diaspora.

We, Baruch Hashem, find ourselves in Eretz Yisrael. Not only in Eretz Yisrael, but in the holy city of Yerushalayim. Eretz Yisrael, therefore, must help us feel close to Hashem and help us strive to come even closer. Being close to Him is "our life and the length of our days". We have no other purpose in this world but to feel a closeness to the A-lmighty, to feel His Divine Providence, which we hope will always be for good and not the opposite, G-d forbid. The Torah tells us of two types of Divine Providence. In one place the implication is positive: "May Hashem illuminate His countenance for you and be gracious to you, May Hashem lift His countenance to you and establish peace for you"(Bamidbar 6:25-26), whereas in another place it has a negative connotation: "I shall concentrate My attention upon the soul ..." (Vayikra 17:10). We must try our best to insure that Hashem's watching over us will always be for the good, to feel that our purpose in life is to come close to Hashem - "But as for me, G-d's nearness is my good" YNA Newsletter Shlach 8 of 10

Staff Dvar Torah By Rav Yitzchak Korn

ROOTS OF THE SPIES' WRONGDOING

The meraglim rejected the supremacy of Moshe Rabenu and the uniqueness of Eretz Yisrael. They spread an evil report about Eretz Yisrael even though Eretz Yisrael was not only good (tov), not only very good (tov meod), but very, very good (tova ha'aretz meod meod),

They also disrespected Moshe Rabenu: "And Kalev hushed the people toward Moshe" (Bamidbar 13:20) Kalev got everyone's attention by intimating that he too was about to speak against Moshe. Only when he had their attention was he able to speak positively. (Rashi)

The sin of the meraglim was extreme indeed, as evidenced by the severe punishment that was exacted.

What brought about their misdeed? Is there something that they said or heard that perhaps belittled their awe for Moshe and for the Promised Land?

Last week we read a dialogue between Moshe and his father-in-law Chovav (a.k.a. ). Moshe invites Yitro to join Bnei Yisrael in their journey towards the Promised Land. Yitro refuses, citing his wish to go home. Moshe then cajoles and convinces Yitro and promises that he will have a share of the good (tov) that Hashem will bestow upon Bnei Yisrael. The Chumash leaves us hanging. What does Yitro choose?

The classical commentaries elaborate on what actually took place. In Parshat Yitro, we find in the Ramban a long analysis of this topic.

In Shmot (18:27) Moshe sends Yitro off, and he returns to his native land. One opinion assumes that Moshe's sending off was actually the event described in Beha'alotcha, implying that Yitro did not acquiesce to Moshe's plea.

Ramban prefers another approach where Yitro left, returned, and wished to leave permanently. Ramban derives from several sources in the text that Yitro in fact agreed to remain.

I would like to discuss the first possibility.

The midrashim and Rashi explain us that the "tov" Moshe promised was a plot in the land, despite the fact that as a ger he would not receive nachala.

The Sifrei describes Yitro asking Moshe which tribe will give him me a vineyard or fruits - I am better off returning home and eating my own fruits and drinking my own wine. Other midrashim describe other motivations for returning home - e.g. his wish to positively influence his family.

Whatever reason we apply, one could get the feeling that Yitro rejected Moshe and belittled the importance of the L-rd of Israel. The kernel of the chet hameraglim, the sin of the spies was, in their eyes, the episode of Yitro and Moshe.

This approach could aid our understanding of a Gemara in Messechet Shabat. R. Shimon ben Gamliel teaches that the inverted nuns bracketing off the section of vayehi binsoa separate between two puranuyot (tragedies). It is fairly clear which tragedy followed this section (the mitonenim), but it is not clear what puranut preceded the section bracketed off by inverted nuns. The dialogue we discussed between Moshe and Yitro precedes vayehi binsoa. Perhaps Yitro's refusal, with its perceived influence on the meraglim (the lessening of the aura surrounding Moshe and Eretz Yisrael), can be considered part of this puranut.

Seemingly insignificant actions and decisions can often have far-reaching consequences for ourselves, our families, and our surroundings.

Following an uplifting period of spiritual growth at Netiv Aryeh, most of our talmidim are now returning home. I wish that they should be blessed with insight to make proper decisions in their first steps in the "real" world and the fortitude to carry out their decisions.

B'ezrat Hashem this will lead to much "tov" for all.

Netiv HaChinuch - For Parents and Teachers YNA Newsletter Shlach 9 of 10

Netiv HaChinuch shares the insights and wisdom of an adam gadol whom we have recently lost - HaGaon HaRav Michel Yehuda Lefkowitz zt"l - Rosh Yeshivat Ponovezh l'Zeirim. From his early days in Ponovezh, HaRav Bina Shlit"a maintained an especially close connection with HaRav Lefkowitz zt"l. Our weekly series will contain excerpts from Imrei Da'at - HaRav Lefkowitz' sichot and letters to educators in the area of chinuch.

LETTER REGARDING A STUDENT WHO LISTENS TO HIS RABBANIM

Your student, the son of my dear friend, came to see me telling me that he was sent by his Yeshiva. He was told that he should come to me for words of chizuk. Unfortunately other demands on my time did not permit us to engage in a lengthy conversation, I was able to see that unlike what you may have thought, he is not of negative character. He spoke with respect and dignity but his spirit was broken...

Years of experience in the field of teaching has taught us that a student who by nature listens to and is willing to receive from his Rabbanim (and does not mock them, G-d forbid - an unfortunate phenomenon). Although what he has heard from his Rabbanim does not remain with him, for he is by nature one who is always contending with all sorts of tests, but there is great hope that such a young man can indeed emerge a talmid chacham and observe mitzvos.

I do not wish to overstep my bounds and tell you what to do without knowing the details of the case, but what I can suggest is that "the right which brings closer" should defeat "the left which pushes away" for he is weak by nature and must be drawn with warmth.

With hope that from bitterness only sweetness will emerge, may you merit establishing students and raising the honor of Torah and those who learn it.

Petuchei Chotam on Parshat Shlach

Rav Chanan Bina will be teaching a passage from the sefer Petuchei Chotam each week on the parshat hashavua. The sefer was written by HaRav Yaakov Abuchatzeira zt"l.

Click here to listen.

Visitors, Mazal Tov's, Tehilim List, Dedications

Dedications

The Grand Siyum was sponsored 21 Sivan by Mr. and Mrs. Levine, parents of Taube Korn in her memory.

Mazal tov's Yeshivat Netiv Aryeh would like to wish a mazal tov to:

Ari Finkel (5765) on his marriage to Miriam Herschmann. Gregory Albert (Gershon, 5767-68) on his marriage to Meira Tirschwell. Josh Zelman (5767) on his marriage to Eliana Hollander.

Tehilim List

The following members of our extended YNA family need our tefilot: YNA Newsletter Shlach 10 of 10

Michoel Pinchas ben Frachah Yaakov Dov ben Blima Chana Miriam Rivka bat Adina Leah Ada Bat Miriam Rachel bat Chana Leah bat Malka Chaya Yehuda Pinchas ben Asna Aharon ben Simah Sagit bat Shayna bat Chava Fruma bat Ita Zev Eliezer ben Chaya Shaindel Chaya bat Grunia Avram Gershon ben Tzippa Tamara Nechama bat Karmela Reuven HaLevi ben Sheina Ester bat Chaya Ari ben Rivka Binyamin Yonatan ben Leikah Yosef ben Golda Chaya Chana bat Alta Rivkah Esther bat Brana Yosef ben Hilda Miriam bat Shulamit Maron ben Hadas Esther Rivka Chava bat Rachel Yeshaya Zalmen ben Elka Margalit Chaya bat Rachel Chinoam Rina bat Avital Hoday-ya David ben Leah Ditza bat Vardit Tali bat Devorah Bina Elizabeth bat Annette Akiva ben Gittel Yitzchak Shraga ben Chava Chaya bat Chana Shmuel Chai ben Hadassa Evelyn bat Dina Alyza Sarah bat Yehudit Avraham Elizar ben Chana Pesha Inbal bat Nelya Dovid Halevi ben Emunah Yeshaya Zalman Ben Elka Rivkah Mordechai Eliezer Hacohen ben Esther Rav Avraham Zev (Levi) ben Faiga Miriam Penina Pesel bat Esther

And of course we are always davening for the release of Jonathan Pollard (Yehonatan ben Malka Pollard)

Submit Names to the list. Send Us Your Announcements

Please, if you have any smachot or chas v'shalom, less happy occasions, let our office know so we can keep everybody updated. Are you visiting Israel?- let us know! We'd love to host you for a shabbat meal, davening, a shiur and would love for you to stop by.

Shabbat Shalom, Rav Bina, Yeshivat Netiv Aryeh

Yeshivat Netiv Aryeh | Western Wall Plaza | One Hakotel Street | POB 32017 | Jerusalem | 91319 | Israel