View as Webpage

TORAH PORTION: SHLACH

Parashat Shlach

June 29, 2024 | 23 Sivan 5784

Torah: Numbers 13:1–15:41 Triennial: Numbers 14:8–15:7

Haftorah: Joshua 2:1–24

We believe that in times of great strife, words of Torah can provide stability and comfort in our lives.

We know that you join us in praying for the safety of our soldiers and citizens, and that together we mourn the terrible losses already suffered.

We stand together for a strong and secure Israel.

In this week's Torah Sparks, you'll find a D'var Torah on the Torah portion by Bex Stern-Rosenblatt called "The Retelling", Rabbi Daniel Raphael Silverstein asks shares insights from Hassidut in a video titled "Staying Open to Deeper Possibilities", and Ilana Kurshan reflects on the parashah through poetry in a piece called "Starting School".

Choose a Torah Sparks Subscription!
Download TORAH SPARKS Printer-Friendly File

D'VAR TORAH

The Retelling

Bex Stern-Rosenblatt

Parashah



We do not receive our death sentence lying down. We won’t accept it. We will not disappear. When the spies come back with their bad report of the treacherous land and difficult peoples, we pragmatically make a plan. If God is taking us to die in this land promised to us, we won’t go. God could have saved us the trouble of the journey and killed us off in Egypt or here in the desert. So we’ll go back, we’ll return to Egypt. 


As it turns out, that is not an option. For a second time in just a few verses, we receive another death sentence. Not only will God kill us off, God will leave our corpses to decompose in the desert. After the care we took to bring Jacob and then Joseph’s bodies home, our bodies will never enter the promised land. 


This does not work for us either. We came all this way. We want to come all the way home. We belong in the land promised to us. Surely, surely, God will give us another chance. In defiance of God’s decree, we get up and go to Canaan. We pray with our feet, we attempt to create facts on the ground. But God is not with us. And we are utterly destroyed by the Canaanites. However, when our bodies fall in this battle, they fall in Canaan. We come home. We die here defying God’s decree. We may not be able to overturn it. Yet we sacrifice ourselves in order to prove our devotion to the idea of return.  We sacrifice ourselves because we believe in second chances. We sacrifice ourselves to prove to God that we want to come home. 


The word “sacrifice” is particularly apt here. When we decide to make a break for Canaan, the verse reads as follows: ‘And they rose early in the morning and they went up to the top of the mountain saying, “Behold, here we are. Let us go up to the place which God said to us for we have sinned.”’ This verse echoes the Akeda, where we read, ‘And God said to him, “Abraham. And he said, “Behold, here I am.” And he said, “Take now your son, your only one, whom you love, Isaac, and go to the land of Moriah. And bring him up there as a burnt offering on one of the mountains which I will say to you.” And Abraham rose early in the morning.’ 



God tests Abraham, telling him to sacrifice his son, before ultimately saving him and making big promises of land and progeny. In our parashah, we cannot but hope that God is testing us again. God tells us that we will not enter the land. God decrees death for us. So we reenact the Akeda. We get up early in the morning and go to the mountain, looking for God. And where we were hoping to meet a ram in the bushes, we meet the Amalekites and Canaanites. We cannot force God’s hand. This was not a test, this was not a second opportunity. This was a final decree. And this is the tragic difference between the Akeda and our punishment after the sin of the spies. 


But there is another difference between these two stories. In the Akedah, the father is commanded to kill his son, to erase the future. In our story, our children are already going to be ok. Our people’s future in the land is assured. We fight in our story only for our generation. We fight so that our graves will be somewhere our children can visit. We fight because a single generation still matters, even if the long term future of our people is assured. We fight because we never give up hope, we assume the best of God and of ourselves. Even when God denies us a second chance, we still grant one to ourselves.

HASSIDUT

Staying Open to Deeper Possibilities

Rabbi Daniel Raphael Silverstein

Insights from Hassidut

*

Rabbi Daniel Silverstein teaches Hassidut at the CY and directs Applied Jewish Spirituality (www.appliedjewishspirituality.org). In these weekly videos, he shares Hassidic insights on the parashah or calendar.

WHITE FIRE: POETRY ON THE PARASHAH

Starting School

Ilana Kurshan












My son was five. Next year he’d start in school.

We took him one spring day to see the place:

The hallways, classrooms, schoolyard full of kids

Who played ball, hollered, gave each other chase. 


My son, a quiet kid, looked ‘round wide-eyed,

As if surveying an uncharted land,

His skin was pale. He looked down at his feet,

And tightened his firm grip upon my hand.


That night, we asked our son, “What did you think?

How will it be to study there next year?” 

“The backpacks,” said my son. “With tons of books!” 

He’d need two hands to carry them, he feared.


“The kids, too, they are giants,” he exclaimed.

“They hardly even saw me, I’m so small. 

They thought I was a grasshopper, for sure,

Compared to me, a grasshopper seems tall!” 


“How will I go to school there?” asked my son. 

“I know there’s lots to see and do and learn,

But will I find my way, and have a place?

My preschool class is fine. Can’t I return?”


And we, his parents, Joshua and Caleb

(We likened ourselves to those faithful spies.)

“We know you can!” we told our son. “Don’t worry,

Just try to see the new school through our eyes.” 


“It’s going to be great! You’ll make new friends,

You’ll learn your way around. Those heavy tomes

Will be the books you love to read, you’ll see,

Though daunting now, that school will feel like home.” 


My son’s fears, like the ten spies, tell one truth,

And we, the other two, are also right. 

There’s no one way to see what lies before us,

And nothing is as clear as black and white. 


It’s hard to conquer fear. We understand.

Stand tall. Walk bravely to the promised land.


*

The Talmud teaches that the Torah was given in black fire on white fire (Y. Shekalim 6:1). The black fire is the letters of the Torah scroll, and the white fire is the parchment background. In this column, consisting of a poem on each parashah, I will try to illuminate the white fire of Torah – the midrashim, stories, and interpretations that carve out the negative space of the letters and give them shape.

Support Torah Sparks

 

Do you love Torah Sparks? It's brought to you by The Fuchsberg Jerusalem Center and we rely on your contributions to keep the learning going. Support Torah Sparks by making a donation to FJC or by selecting a subscription below:

Choose a Torah Sparks Subscription!

Access the Torah Sparks Archive

For more information about the Fuchsberg Jerusalem Center, please sign up for our weekly FJC Newsletter, visit our website or contact us at israel@fuchsbergcenter.org.