PARACHAT CHLAH LEKHA 5 JUIN 2021/ 25 SIVAN 5781

CHABBAT MEVARKHIM ET HAHODECH 

ROCH HODECH TAMMOUZ: JEUDI ET VENDREDI 10 ET 11 JUIN  2021

          Bon anniversaire à Lilianne Sayegh et Nicole Sasson

HAZKAROT::

Moché Argalgi Ben Chafica (zl)  Père de  Selim et David Argalgi

Moshé Ballas  Ben Chafica (zl) Neveu  de Selim et David Argalgi 

Tewfick Chemtob Ben Moché (zl) Père de Sylvain Chemtob 

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HORAIRES DES PRIERES: 

CHAHRIT CHABBAT : 9 AM / la Spanish

Arbit Erev Chabbat 7:00 pm / 

 Minha Seudah Chlichit   Arbit samedi soir  7:30 pm/ la chevra 

RÉSUMÉ DE LA PARACHA :

Moïse envoie douze espions en Canaan. Ils sont de retour quarante jours plus tard porteurs d’une grappe de raisins, d’une grenade et d’une figue qui témoignent de la générosité de la terre.

Mais dix d’entre eux ajoutent que ses habitants sont des géants, qu’ils seraient des combattants « plus forts que nous » ; seuls, Caleb et Josué plaident pour que la terre de Canaan soit conquise suivant l’ordre de D.ieu.

Le peuple se plaint, semblant préférer le retour en Egypte. D.ieu décrète alors que l’entrée d’Israël en Terre Promise sera retardée de quarante ans, temps pendant lequel toute la génération s’éteindra. Pris de remords, un groupe de Juifs attaque, contre la volonté de Moïse, la montagne qui borde la frontière : il est défait par les Amalécites et les Cananéens.

Les lois des ména’hot (les donations de fleur de farine mélangée d'huile) et des libations de vin sont données ainsi que le commandement de consacrer à D.ieu une portion de la pâte (la 'hallah), lorsque l’on fait le pain.

Un homme viole le Chabbat en ramassant du bois : il est mis à mort. D.ieu ordonne de placer des franges (tsitsit) aux quatre coins de nos vêtements pour qu’elles nous soient un rappel d’accomplir Ses commandements, les Mitsvot.

La Paracha de cette semaine, Chela’h, relate l’épisode des explorateurs envoyés par Moché afin de  définir  la meilleure stratégie pour conquérir la terre de Canaan. Ces envoyés revinrent quarante jours plus tard, porteurs d’une grappe de raisins, d’une grenade et d’une figue qui témoignent de la générosité de la terre.

Pourtant ils  annoncèrent que la terre ne pouvait être conquise car « les habitants de cette terre sont puissants. »

Ces explorateurs étaient des hommes d’une grande stature morale. Pourtant les rabbins du Talmud vont  jusqu’à affirmer que les explorateurs en sont arrivés à croire que D.ieu lui-même ne serait d’aucun secours lors de la conquête de la terre. Leur rapport causa une grande consternation chez leurs contemporains.

THOUGHTS ON SHLAH LECHA 

BY Mayer Sasson

is it permissible?

"And they came to Valley of the Cluster of Grapes and they cut down from there a vine with one cluster of grapes and they bore it upon a carrying-pole between two…" (13,23)

On the words "and they bore it upon a carrying-pole between two" our Sages ob'm ask: Why did the Torah write "between two"? If it says they bore it upon a carrying-pole", it's obvious that two people bore it. Our Sages ob'm answer: When the spies explored the Land of Cananan they obviously walked around on Shabbat as well, as it says "the number of the days which you explored the land forty days". The question is to be asked: Let us say that they considered it permissible to walk the forbidden distance between cities at this important time, which is only forbidden by the Oral Law; but how could they allow themselves to carry a load on Shabbat? This is forbidden by the Written Law and it is one of the primary labors forbidden on Shabbat! They answer that "they bore it upon a carrying-pole between two". The Halacha is that if two people carry together they are exempt. In the forbidden labors of Shabbat it is said that one who transgresses is punishable but two who carry together are exempt.

SHABBAT SHALOM!!  MAYER SASSON

Shelach  Lekha Haftarah in a Nutshell

Joshua 2:1-24.

This week's haftorah tells the story of the spies that Joshua sent to scout the city of Jericho, prior to the Israelites' invasion of the Holy Land, a point in common with this week's Torah reading, which discusses the twelve spies that were sent by Moses years earlier to explore the Holy Land.

Joshua sent two spies to Jericho, where they lodged at an inn located in the city's walls, operated by a woman named Rahab. Their presence was quickly discovered by the king who sent for Rahab and asked her to turn in her guests. Rahab responded that her guests had already left the city — when actually she had hidden them on her rooftop.

"And she said to the men, I know that G‑d has given you the land, and that your terror has fallen upon us, and that all the inhabitants of the land have melted away because of you. For we have heard how G‑d dried up the water of the Red Sea for you when you came out of Egypt; and what you did to the two kings of the Amorites that were on the other side of the Jordan, Sihon and Og, whom you completely destroyed.

At Rahab's request, the two spies assured her that she and her family would not be harmed during the conquer of Jericho—provided that she would tie a scarlet thread and hang it from her window. This would be a symbol that this home is a safe haven. Rahab helped the men escape via a rope she lowered from her window and told them how to hide from possible pursuers. The spies escaped safely and returned to report to Joshua.

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L’erreur des explorateurs

Mais comment donc est-il possible que les explorateurs réussirent à convaincre les Israélites alors que ceux-ci avaient été témoins de la protection divine particulière dont ils jouirent pendant quarante ans dans le désert ? Comment oublier par exemple que D.ieu leurs envoyait  quotidiennement de la nourriture sous la forme de la Manne ! Comment oublier toutes les victoires face aux nombreux ennemis ? Comment oublier le passage de la Mer Rouge ? Etait-il tellement difficile de croire que D.ieu ferait à nouveau des miracles face aux habitants de Canaan ?

En fait, les explorateurs cherchèrent des excuses. Ils ne voulaient pas entrer en Eretz Israël et préféraient rester dans le désert. Ils ne voulaient absolument pas s’impliquer dans la société et le monde matériel. Pendant toute leur traversée du désert, les Israélites vivaient pour ainsi dire une vie monastique. Ils ne devaient se préoccuper ni de leur nourriture ni même de leur vêtements.

Cependant, une fois que le peuple juif pénétra en Israël, la manne cessa. Chaque individu dut trouver les ressources nécessaires pour se nourrir.  Il fallut semer et labourer la terre ; tisser des vêtements, s’impliquer dans une multitude d’activités prosaïques. Or les explorateurs préféraient les conditions de vie du désert : une vie basée sur la méditation et l’étude, une vie consacrée uniquement à la spiritualité.

Une société meilleure

Même si l’intention des explorateurs était bonne, leur aspiration était en réalité déplacée. En effet, contrairement à ce que l’on aurait pu penser, les mystiques juifs  enseignent que la finalité de la création de l’univers est de faire en sorte que D.ieu

soit « présent » dans le monde matériel. La Tora nous demande de nous impliquer dans les différentes facettes de l’existence humaines afin de bâtir  une société meilleure.

L’erreur  des explorateurs tenait dans le fait qu’ils considéraient qu’il existe deux sortes de réalités : l’une spirituelle, l’autre matérielle. Ces deux réalités étant

radicalement séparées l’une de l’autre. Voir même opposées. En réalité le monothéisme implique que ce qui semble naturel a la même origine que  le surnaturel.

D.ieu n’est pas limité. Il transcende et dépasse de la même manière le naturel et le surnaturel ; plus encore, Il est capable de les faire « cohabiter ».

Voila pourquoi l’Éternel voulait que les Israélites s’installent en Israël et y mènent au quotidien une vie pleine de contraintes matérielles. Il n’y avait donc aucune raison de craindre les habitants de la terre de Canaan.

RAV YAACOV SPITEZKI

Dans la Paracha de Chéla'h, Moïse envoie 12 explorateurs vers la terre d'Israël d’où ils reviennent persuadés que le peuple juif n'a aucune chance de déloger les autochtones Cananéens.

Les commentateurs nous font remarquer que Moïse envoya des explorateurs uniquement dans le but de découvrir comment conquérir le pays et non pas pour entendre leur point de vue sur la faisabilité d'une telle entreprise.

Mais les choses ont apparemment mal tourné. 

Pour nous aider à comprendre cet événement, commençons par analyser laquelle des deux affirmations suivantes est la plus exacte: "je peux réussir", ou: "Je ne peux pas réussir". À première vue, la déclaration "je ne peux pas" semble la plus exacte. Car après tout, je ne suis pas autonome, c'est uniquement grâce à D. que je suis capable de me réveiller le matin et de lacer mes chaussures! Mais après réflexion, la déclaration "je peux" est la plus juste. Car une fois assimilé le principe que tout ce que l'on reçoit est un cadeau de D., alors nous savons qu'il n’ y a pas de limite à ce que nous pouvons atteindre. Le Tout-Puissant n’est-il pas… tout puissant! Et lorsqu'on comprend qu'il se tient en permanence à nos cotés, le "je ne peux pas" n'a dès lors plus de raison d'être.

Le Talmud nous enseigne: "On n’est pas tenu de terminer la tâche, on est tenu de faire de votre mieux". C'est ce genre d'effort que D. attendait des explorateurs. La tâche semble impossible? Vous pensez que vous ne pouvez pas le faire? C'est parce que vous pensez petit, et votre esprit est limité parce que vous ne comptez que sur votre force indépendante.

Avant d'envoyer les 12 explorateurs, Moïse a ajouté la lettre hébraïque Yod au nom de Josué. Le Yod étant la première lettre du nom de Dieu, chaque fois qu'ils mentionnaient le nom de Josué, ils auraient dû se rappeler que le Tout-Puissant est avec eux (aish.fr)

Who sent the spies?

When reading the Torah, we sometimes notice seemingly different accounts of the same event.  This is particularly true when comparing events described in Devarim. In Devarim, Moshe gives a final speech to the people in his own words (divinely inspired), yet he does not describe everything in the same way.  It is traditionally believed that Moshe wrote the 5 books of Torah.  This means that before he died he wrote the below description of the spies that were sent to the Promised Land and then made a speech to the people describing it somewhat differently and wrote the second version of what happened in the 5th book of Devarim.  It may seem odd to write 2 different accounts of the same story when he was the author of both and probably wrote both books at the same time.  There are many different explanations given.  One explanation offered by some commentaries is that God dictated to Moshe the first 4 books, but Moshe wrote the 5th book on his own (with divine inspiration).

Read the 2 accounts below and try to give your own explanation. The main differences to look out for are A)In Bemidbar God gives the command to send the spies while in Devarim Moshe describes it as the people’s idea. B)In Bemidbar the spies are described as leaders of the people. C)In the first account we see the spies as giving evil report and seem to mislead the people in the Devarim account this is not described.  They actually bring a good report yet the people refuse to go anyway.  Read below:

The below is from Sefer Bemidbar (this week’s parasha)

1 And the LORD spoke unto Moses, saying: 2 'Send thou men, that they may spy out the land of Canaan, which I give unto the children of Israel; of every tribe of their fathers shall ye send a man, every one a prince among them.' 3 And Moses sent them from the wilderness of Paran according to the commandment of the LORD; all of them men who were heads of the children of Israel…And they told him, and said: 'We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. 28 Howbeit the people that dwell in the land are fierce, and the cities are fortified, and very great; and moreover we saw the children of Anak there…

The below is form the first chapter of Sefer Devarim

 21 Behold, the LORD thy God hath set the land before thee; go up, take possession, as the LORD, the God of thy fathers, hath spoken unto thee; fear not, neither be dismayed.' 22 And ye came near unto me every one of you, and said: 'Let us send men before us, that they may search the land for us, and bring us back word of the way by which we must go up, and the cities unto which we shall come.' 23 And the thing pleased me well; and I took twelve men of you, one man for every tribe; 24 and they turned and went up into the mountains, and came unto the valley of Eshcol, and spied it out. 25 And they took of the fruit of the land in their hands, and brought it down unto us, and brought us back word, and said: 'Good is the land which the LORD our God giveth unto us.' 26 Yet ye would not go up, but rebelled against the commandment of the LORD your God; 27 and ye murmured in your tents, and said: 'Because the LORD hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us…

            As you can see above the version written in the book of Bemidbar differs from the one written in the book of Devarim.  Traditionally, it is believed, that Moshe wrote both of these books (with Divine guidance) and there is a good chance he wrote them within a short time span between the 2 books.  The book of Devarim could not have been written more than a month before his death as it describes his final speech to the people.  The book of Bemidbar contains events leading up to that final speech prior to entering the land of Israel.  We therefore must try and understand why Moshe would have written two different versions of the story, assuming, as most traditional Jews do, that Moshe wrote both books.   

Ramban: Nachmanides (c. 1200) explains that in reality the request to send spies came from the people.  It is natural for the people to send spies to scout the land and report the best strategy to conquer the land. In Bemidbar, Moshe describes how God approved of their request.  He omits the original request from the people as he thinks it is obvious that it came from the people.  In Devarim, he makes sure to focus on that point and doesn’t simply assume it’s obvious because he wants to make a point to the new generation that the fault is with their fathers’ lack of faith.  This is also why he omits the leader status of the spies in Devarim as he is trying to criticize them and not elevate them.  Ramban also comments on the omission of the punishment of the 10 spies when recalling the event to the people 40 years later in Sefer Devarim.  Ramban explains that at this point there is no benefit to remind people of the punishment of certain individuals.  At this point they have died and are irrelevant.  It was important for Moshe to remind the people of the collective sin and punishment of the group without need to focus on the individuals’ sins. 

QUESTIONS AND ANSWERS : PARASHAT

 SHLAH LECHA

All references are to the verses and Rashi's commentary, unless otherwise stated

Why is the portion about the spies written immediately after the portion about Miriam's tzara'at?

13:2 - To show the evil of the meraglim (spies), that they saw Miriam punished for lashon hara (negative speech) yet failed to take a lesson from it.

To what was Moshe referring when he asked the spies "Are there trees in the land"?

13:20 - Were there any righteous people in the land whose merit would "shade" the Canaanites from attack?

Who built Hebron?

13:22 - Cham.

Which fruits did the meraglim bring back?

13:23 - A cluster of grapes, a pomegranate and a fig.

How many people carried the grape cluster?

13:23 - Eight.

Why did Hashem shorten the meraglim's journey?

13:25 - Hashem knew the Jews would sin and be punished with a year's wandering for each day of the spies' mission. So He shortened the journey to soften the decree.

Why did the meraglim begin by saying the land is "flowing with milk and honey"?

13:27 - Any lie which doesn't start with an element of truth won't be believed; therefore, they began their false report with a true statement.

Why did the meraglim list Amalek first among the hostile nations they encountered?

13:29 - To frighten the Jews. The Jewish People were afraid of Amalek, because Amalek had once attacked them.

How did Calev quiet the people?

13:32 - Hashem caused many deaths among the Canaanites so they would be preoccupied with burying their dead and not notice the meraglim.

Why did the Land appear to "eat its inhabitants"?

13:32 - Hashem caused many deaths among the Canaanites so they would be preoccupied with burying their dead and not notice the meraglim.

Besides the incident of the meraglim, what other sin led to the decree of 40 years in the desert?

13:33 - The golden calf.

On what day did Bnei Yisrael cry due to the meraglim's report? How did this affect future generations?

14:1 - The 9th of Av (Tisha B'av). This date therefore became a day of crying for all future generations: Both Temples were destroyed on this date.

"Don't fear the people of the land...their defense is departed." (14:9) Who was their chief "defender"?

14:9 - Iyov.

Calev and Yehoshua praised Eretz Canaan and tried to assure the people that they could be victorious. How did the people respond?

14:10 - They wanted to stone them.

"How long shall I bear this evil congregation?" Hashem is referring to the 10 meraglim who slandered the Land. What halacha do we learn from this verse?

14:27 - That ten men are considered a congregation.

How is the mitzvah of challah different from other mitzvot associated with Eretz Yisrael?

15:18 - The obligation to observe other mitzvot associated with Eretz Yisrael began only after the possession and division of the Land. The mitzvah of challah was obligatory immediately upon entering the Land.

What is the minimum amount of challah to be given to a kohen according to Torah Law? Rabbinic Law?

15:20 - No fixed amount is stated by the Torah. Rabbinic Law requires a household to give 1/24 and a baker to give 1/48.

Verse 15:22 refers to what sin? How does the text indicate this?

15:22 - Idolatry. "All these commandments" means one transgression which is equal to transgressing all the commandments - i.e., idolatry.

Moshe's doubt regarding the punishment of the mekoshesh etzim (wood-gatherer) was different than his doubt regarding the punishment of the blasphemer. How did it differ?

15:34 - Moshe knew that the mekoshesh etzim was liable for the death penalty, but not 

which specific means of death. Regarding the blasphemer, Moshe didn't know if he was liable for the death penalty.

How do the tzitzit remind us of the 613 commandments?

15:39 - The numerical value of the word tzitzit is 600. Tzitzit have eight threads and five knots. Add these numbers and you get 613.

Written and Compiled by Rabbi Eliyahu Kane & Rabbi Reuven Subar

 PROVERBES ET CITATIONS JUIFS

Si vous voulez que vos rêves se réalisent, ne dormez pas.

Celui qui sait qu'il ne sait pas sait beaucoup

Alors qu'un trou d'aiguille n'est pas trop étroit pour deux amis, le monde entier n'est pas assez grand pour séparer deux ennemis.

Si ta femme est de petite taille, penche-toi et demande-lui conseil.

Si une chose est pour toi aussi claire que le matin, dis-la, sinon abstiens-toI

L'inaction conduit à la débauche

Une amitié qui a pu vieillir ne doit pas mourir.

Couche-toi et sois malade, tu sauras qui te veut du bien et qui te veut du mal.

De la parole à l'acte, il y a un long chemin.

La richesse et la gloire chassent la mémoire.

Du pauvre au riche, deux mains ; du riche au pauvre, deux doigts

ENGLISH QUOTES

SHABBAT SMILE:

W. Bush was stranded at an airport while he was out on the campaign trail. In the lounge, he spotted an old man sitting all by himself, who looked awfully familiar. So George W. approached the old man and said "Excuse me, sir, but aren't you Moses?"

The old man looked at him, got up, and walked away. George W. thought that was rather odd, but decided he mustn't have been Moses, after all. A little while later, George W. saw the same man in the restroom, and couldn't overcome the feeling that he knew this man's name was Moses. "Excuse me, sir, I'm sorry to bother you again, but are you sure your name is not Moses?" But the old man just walked away. When the airline finally called the passengers to board the plane, George W. sees the man yet again, and decides to try one more time: "I'm so sorry to keep bothering you, but I can't tell you how much you look like my friend Moses: are you SURE you're not Moses?"

The old man heaved a sigh, and said, "Yes, my name is Moses, but the last time I spoke to a Bush, I was sent into the wilderness for 40 years. So please leave me alone!"

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An elderly Jewish man is sitting on a park bench reading Rev. Farrakhan's anti-white and anti-Jewish newspaper. His best friend walks by, sees the paper, and stops in shock.

"What are you doing reading that paper? You should be reading the Jewish Journal!"

The elderly man replies, "the Jewish Journal has stories about intermarriage, anti-Semitism, problems in Israel... all kinds of troubles for the Jewish people.

I like to read about good news."

"Farrakhan's paper says...

The Jews have all the money... the Jews control the press... the Jews control the banks... the Jews control Hollywood. At my age it's better to read nothing but good news!"

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The Goldbergs hired a Chinese butler from London who knows nothing about Jewish food

Mrs Goldberg told him that she is going shopping with her husband, and to set the table for 4 because the Cohens are coming . When they came back, they saw the table set for 8. She asked the butler ; Why 8, we told you for 4

He said : The Cohens called and said that they are bringing with them the Bagels and the Knishes.

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A pious man who had reached the age of 105 suddenly stopped going to synagogue. Alarmed by the old fellow's absence after so many years of faithful attendance the Rabbi went to see him.

He found him in excellent health, so the Rabbi asked, "How come after all these years we don't see you at services anymore?"

The old man looked around and lowered his voice. I'll tell you, Rabbi," he whispered. "When I got to be 90 I expected G-d to take me any day. But then I got to be 95, then 100, then 105. So I figured that G-d is very busy and must have forgotten about me .....and I don't want to remind Him!"

LE SOURIRE DU CHABBAT

 Dans la phrase «le voleur a volé une télévision», où est le sujet?

En prison!

Un volcan s’installe à côté d’une colline:

Ça te dérange si je fume?

Deux poules se rencontrent:

– Comment ça va ma cocotte?

– Pas très bien. Je crois que je couve quelque chose!

– Pourquoi as-tu mis le journal au frigo?

– C’est pour avoir des nouvelles fraîches!

 J’ai aperçu ta copine l’autre jour, mais elle ne m’a pas vu!

– Je sais, elle me l’a dit.

MAGHEN ABRAHAM

CHABBAT CHALOM

David Hasson

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