Sh’lach L’cha
Numbers 13:1-15:41
Précis: Moses is ordered to “send out” (sh’lach l’cha) spies to examine the land. Princes of each tribe go out, report on its bounty, but also report about its fearsome inhabitants. The People are frightened, and “murmuring” turns to something close to panic. God tells Moses that He will destroy the People, but Moses intercedes; the People are sentenced to spend 40 years in the desert. The parasha discusses the wearing of tzitzit, a paragraph which is traditionally recited with the Shema. This is the 27th of 54 parshiot, marking the half-way point in the yearly reading
Numbers 13:33 "We looked like grasshoppers to ourselves, and so we must have looked to them."
In a midrash, we read an explanation explaining why God reacted so angrily to the spies' report in the verse cited above. God rebukes the scouts: "You don't know what you have just let your mouths utter. I am ready to put up with your saying, 'we were in our own eyes as grasshoppers.' But I do take offense at your asserting, 'and so were we in their eyes.' Could you possibly know how I made you appear in their eyes? How do you know but that in their eyes you were like angels?"
The sin of the spies was not only uttering a disparaging report, or even of doubting the ability of God to prevail, but that they had the chutzpa to assume that they knew how others perceived them.
The spies saw themselves as "grasshoppers" and assumed they would be viewed as such by their opponents. It is difficult to know how one is perceived by others. To really know what others think about us, we first must have a reasonable degree of self-awareness. Then, we often need to see through the mirage of what others want us to think.
Nevertheless, in order to have successful interpersonal relationships, we do need an accurate picture of what others think about us. This verse suggests that if we need to know, we should ask, and not assume. Asking others what they really think about us takes courage, because we may not get the answer we hope for. On the other hand, failing to ask makes real communication between people impossible.
So take a chance. Be open with others. Let others know what you think about them, and press for feedback about your own actions. This is a truism equally applicable in the workplace and in family life.
Friday, June 17, 2011
Friday, June 3, 2011
All We are Saying, Is Give Peace a Chance
Naso
Numbers 4:21-7:89
Précis: The parasha opens with a continuation of the listing of the Levitical families and their duties regarding the transportation of holy vessels. This is followed by a brief commandment concerning restitution for wrongs. The parasha then turns to a mysterious procedure for testing a wife’s fidelity when questioned by her husband. Next we have a discussion of the laws of Nazerites, and the recitation of the “Priestly Benediction.” The parasha concludes with the presentation of identical gifts by each tribe for the dedication of the Altar.
Numbers 6:22-26 “And Adonai spoke to Moses, saying: ‘Speak to Aaron and his sons, saying, “This is how you will bless the children of Israel; say to them: May Adonai bless you and watch over you. May Adonai make His face shine to you and be gracious to you. May Adonai raise His face to you and give you peace.”
“Shalom, Shalom,
You'll find Shalom
The nicest greeting you know;
It means bonjour, salud, and skoal
And twice as much as hello.
It means a million lovely things,
Like peace be yours,
Welcome home.
And even when you say goodbye,
You say goodbye with Shalom.”
The lyrics are from the Broadway musical “Milk and Honey” and describe attributes of the word “shalom.”
As is noted in Etz Hayim, the word “shalom” has a wide variety of meanings in Biblical Hebrew: completeness, safety, soundness, security, welfare, health, prosperity, peace and quiet, tranquility, contentment, friendship, and peace from war. Shalom is so significant that the Amidah, Kaddish, and Birkat Hamazon all end with a prayer for peace. “Shalom” is thus much more than a way to say hello and goodbye.
“Shalom” is both inward-looking and outward-looking. We speak of “shalom bayit” (literally, peace in the home, but meaning peaceful relations with family and with others) and we pray for shalom between Israel and its neighbors. Prayers and blessings of peace abound in Jewish liturgy, and peace is a focal point throughout rabbinic literature. Our dream of a Messianic Age is defined by the concept.
We are a people who have, for thousands of years, sought peace among ourselves and peace with those with whom we live. Following the recent trip of PM Netanyahu to the United States (and the attendant controversy occasioned by President Obama’s remarks about negotiations between the Israelis and Palestinians), it seems an opportune time for all of us to focus on the blessings intoned by the Priests, and by which we bless our children on Shabbat, eloquently calling for peace.
Numbers 4:21-7:89
Précis: The parasha opens with a continuation of the listing of the Levitical families and their duties regarding the transportation of holy vessels. This is followed by a brief commandment concerning restitution for wrongs. The parasha then turns to a mysterious procedure for testing a wife’s fidelity when questioned by her husband. Next we have a discussion of the laws of Nazerites, and the recitation of the “Priestly Benediction.” The parasha concludes with the presentation of identical gifts by each tribe for the dedication of the Altar.
Numbers 6:22-26 “And Adonai spoke to Moses, saying: ‘Speak to Aaron and his sons, saying, “This is how you will bless the children of Israel; say to them: May Adonai bless you and watch over you. May Adonai make His face shine to you and be gracious to you. May Adonai raise His face to you and give you peace.”
“Shalom, Shalom,
You'll find Shalom
The nicest greeting you know;
It means bonjour, salud, and skoal
And twice as much as hello.
It means a million lovely things,
Like peace be yours,
Welcome home.
And even when you say goodbye,
You say goodbye with Shalom.”
The lyrics are from the Broadway musical “Milk and Honey” and describe attributes of the word “shalom.”
As is noted in Etz Hayim, the word “shalom” has a wide variety of meanings in Biblical Hebrew: completeness, safety, soundness, security, welfare, health, prosperity, peace and quiet, tranquility, contentment, friendship, and peace from war. Shalom is so significant that the Amidah, Kaddish, and Birkat Hamazon all end with a prayer for peace. “Shalom” is thus much more than a way to say hello and goodbye.
“Shalom” is both inward-looking and outward-looking. We speak of “shalom bayit” (literally, peace in the home, but meaning peaceful relations with family and with others) and we pray for shalom between Israel and its neighbors. Prayers and blessings of peace abound in Jewish liturgy, and peace is a focal point throughout rabbinic literature. Our dream of a Messianic Age is defined by the concept.
We are a people who have, for thousands of years, sought peace among ourselves and peace with those with whom we live. Following the recent trip of PM Netanyahu to the United States (and the attendant controversy occasioned by President Obama’s remarks about negotiations between the Israelis and Palestinians), it seems an opportune time for all of us to focus on the blessings intoned by the Priests, and by which we bless our children on Shabbat, eloquently calling for peace.
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