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In this week’s
Parsha
, we learn about the story of the
 Miraglim
, the spies
.
Hidden deep within this incident lies a very powerful and motivational lesson.Upon their return, the spies give over a negative report about the land of Israel with two spies, Yehoshua and Kalev, famously rejecting this report. The two
Tzadikim
declare, "
 Aloh Na'aleh Ve'Yarashnu Otah
 
Ki Yachol Nuchal Lah
 – We will surely go up and conquer it, for we can surely do it” (
Bamidbar
13:30). Although this sounds incredibly inspiring, what kind of substantive argument is made to reject the testimony of the spies? All that Yehoshua
 
and
 
Kalev say is the seemingly empty slogan, "We can do it!" How are we to understand this rebuttal? Additionally, this episode begs a question: How can the Jewish people be blamed or punished for following the advice of the ten spies if there was no substantive counterargument from Yehoshua and Kalev?Rabbi Kalonymous Kalmish Shapiro, the last Chassidic Rebbe in the Warsaw Ghetto, gives the answer in his
Sefer
entitled
 Aish Kodesh
, which remained buried for many years until it was discovered after the Holocaust. Instead of seeing Kalev's reply as evasive, he suggests that it contained not only a reply to the spies but, more importantly, a direct and important lesson of
Emunah
 – belief in Hashem. Rabbi Shapiro explains that while Kalev could have crafted a detailed refutation of sorts, he chose to appeal to the reservoir of faith that the Jewish people should have possessed. In other words, Yehoshua and Kalev were trying to explain to the Jews that the way they got to where they were in the first place was through the hand of
Ha’Kadosh Baruch Hu
, and if He was behind them and promised them
Eretz Yisrael
, they should show trust in His
 
promise that He would deliver the land to them. In actuality there was no contradiction between the Yehoshua-Kalev team and the other spies since neither the size nor the strength of the land's inhabitants would pose a challenge to G-d’s might.We can now understand the words, "
 Aloh Na'aleh
 – We will surely go up” to mean we will surely triumph so long as we maintain our faith in
Hashem
. Rabbi Dovid Gottleib points out that this
 Aish Kodesh
is even more inspiring if one understands the circumstances under which it was said. It is one thing to reflect this level of
Emunah
in a calm and safe environment like the United States of America. However, it is quite another thing to demonstrate this type of faith in Hashem
 
while experiencing the torture and suffering in the Warsaw Ghetto. As the famous Winston Churchill famously demanded: "Never give in, never give in, never, never, never, never - in nothing, great or small, large or petty - never give in. We must always have faith, and we must never give in or give up.” This is something that the
 Aish Kodesh
, Yehoshua
 ,
and
 
Kalev
 
understood.The concept of
Emunah
 is a fundamental tenet
 
of Judaism. It is important that each Jew believe that Hashem created and sustains the universe and gave us the Torah. However, in addition to
Emunah,
one must also have
Bitachon –
faith
.
The Ramban, in his composition
Ha’Emunah V’Ha’Bitachon
, famously explains the difference: “
Emunah
 is analogous to a tree, and
Bitachon
 to the fruit of the tree.
Emunah
 precedes and is indeed a prerequisite for
Bitachon
; having
Bitachon
 is a sure sign of
Emunah
. One can be a
 Ma’amin
 [a believer] and be sorely lacking in
Bitachon
.”
Emunah
 is the belief in Hashem;
Bitachon
, on the other hand, is the ability to conduct all our activities in accordance with
Emunah
. This is precisely the lesson of the Yehoshua’s and Kalev’s rebuttal. They were telling
Bnei Yisrael
that the reports were only negative because they were relayed without any
Emunah
and
Bitachon
.
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Speak to the Children of Israel and say to them that they shall make for themselves Tzitzis (Bamidbar 15:38)  In this week’s Parsha, we learn about the Mitzvah of Tzitzis. This verse is very familiar to many as it is recited in Davening multiple times a day. The Gemara in Menachos (44a) recounts a story about a certain individual that was meticulous in observing the Mitzvah of Tzitzis but lax in other areas of Jewish practice. The Gemara tells us that as he was about to participate in promiscuous behavior, his Tzitzis slapped him in the face and prevented him from continuing with the forbidden act. The Keren Orah explains that Tzitzis guard a person from immorality. The Ba’alei Mussar expound upon this verse and suggest that it is necessary to consciously alert oneself during Tefillah and allow the words we say to truly penetrate our thoughts and actions and not merely remain as empty words on a page.
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 ’14
Parshat Shlach
Faith At All TimesRabbi Arye Sufrin
 
The Flame of Our  Ancestors
“One man’s candle is a light for many”- Massechet Shabbat 
 Volume III : Issue XI
The Pamphlet of Light
Senior-Staff Week

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