Parsha # 37: “Shelach L’cha” / Send Forth or Send on Your Behalf)
(B’Midbar / Numbers *13:1 through 15:41*)
Edition: 15f13
“The Power Of The Negative”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
A friend of ours, even as we speak, is in the process of moving. The news came to me just recently and, I have to admit it ‘caught me off-guard’. Yet, I shouldn’t have been surprised. Judith used to have a local ministry to youth when Joan and I lived here before. At the same time, she began an outreach ministry which provided clothing for anyone who was in need. (It operated, figuratively – but for a while literally too – alongside the local food bank which I began during my ministry here between 1989 and 1998) I got to know Judith, and later her husband Don, quite well. We worked together on common issues, prayed together with other clergy in the community, and witnessed a tremendous number of transformations brought about by Adonai. Today, Judith and Don continue to work together in their transformational ministry to men in prison, a mission which they began also back in the nineties.
At a recent board meeting they announced to us that they were packing up and moving to Brantford, Ontario, some 320 KM (200 MI) away. Judith shared with us how, through a series of events, some planned and some not planned, she felt Elohim telling her to make the move for the benefit of the ministry. After prayer, and discussion, Judith and Don were in agreement, and they began to make plans immediately. As always happens, when we are obedient to Adonai, doors began to open all along the planning process, and they were affirmed in their decision.
Unfortunately, there are times when we human creatures do not always obey Adonai Elohim, and things oft-times go askew.
Parsha 37 deals, primarily, with just such an event. The Parsha is titled Shelach L’cha, which translates as “Send Forth” or alternatively, as “Send on your Behalf “. It is a story which is often related, and which we may consider that we know quite well. But there may be some aspects to our passage which are not so well known.
Let’s begin with the title of the Parsha. We have seen the phrase “L’cha” before. Parsha #3 is called “Lech L’cha”. This was the order Adonai gave to Avram in the city of Haran in Paddan Aram. It translates as “Get Yourself Out”. You will recall that Avram was obedient to the command of Elohim and he packed up his family and headed out, continuing the journey begun by his father some 25 years earlier. We are told that because of Avram’s unquestioning obedience, he was reckoned by Elohim to be a Tzaddik, a “righteous man”. The connection between the titles and the events surrounding the two siddurim implies [at least to me] that the very same obedience was required in this case as well. On the other hand, here we have Elohim giving a direction to Moshé, to send out the “meraglim” (spies) and yet later He punishes them (and indeed the whole generation), apparently for simply following the order.
But it is not as simple as that. The sages, based on other reports of this incident, [see Deuteronomy 1: 21 to 23 and 32ff] point out that it was the idea of the people to send the meraglim to reconnoiter the land ahead of them, and they had approached Moshé with the suggestion. Clearly, Moshé has approached Elohim with this proposal, seeking Divine guidance. The response of God is what we are reading here, so we need to analyze it carefully. Basically Elohim is not saying something, but it is bluntly implied in the wording. The response is almost sarcastic. “[I have already told you that the land is all yours, that I will bring it about, however…go ahead and] send spies, if that’s what you want to do. ‘I will let them test my veracity at the risk of being misled and losing their chance to enter the land.’” (SEASC p 799)
The sages tell a parable to illustrate what happens next. I will take some liberties and update the parable a bit. “A man visits a used car lot, and discovers a vehicle much to his liking. He begins to negotiate with the salesman, whose honesty he has no reason to doubt, but he insists that he have the opportunity to take it for a test drive. The salesman enthusiastically agrees. “Is it OK if I take it out on the highway at full speed?” the man inquires. “Absolutely!” comes the response. “May I take it onto some of the rough gravel roads to check for strange rattles?” he asks, and the salesman again gives an enthusiastic “Yes, of course”. In the end, the man is so impressed by the salesman’s encouragement, he closes the deal without going for a drive. The end result is that the car works well and the customer gets years of pleasure out of the purchase.” This, the sages claim, is the frame of mind in which Moshé returns to the demanding B'nei Yisra'el. He agrees to all their demands hoping that they will see that the spies are not necessary after all. But they don’t acquiesce – they want the test drive, anyway.
A friend of ours, even as we speak, is in the process of moving. The news came to me just recently and, I have to admit it ‘caught me off-guard’. Yet, I shouldn’t have been surprised. Judith used to have a local ministry to youth when Joan and I lived here before. At the same time, she began an outreach ministry which provided clothing for anyone who was in need. (It operated, figuratively – but for a while literally too – alongside the local food bank which I began during my ministry here between 1989 and 1998) I got to know Judith, and later her husband Don, quite well. We worked together on common issues, prayed together with other clergy in the community, and witnessed a tremendous number of transformations brought about by Adonai. Today, Judith and Don continue to work together in their transformational ministry to men in prison, a mission which they began also back in the nineties.
At a recent board meeting they announced to us that they were packing up and moving to Brantford, Ontario, some 320 KM (200 MI) away. Judith shared with us how, through a series of events, some planned and some not planned, she felt Elohim telling her to make the move for the benefit of the ministry. After prayer, and discussion, Judith and Don were in agreement, and they began to make plans immediately. As always happens, when we are obedient to Adonai, doors began to open all along the planning process, and they were affirmed in their decision.
Unfortunately, there are times when we human creatures do not always obey Adonai Elohim, and things oft-times go askew.
Parsha 37 deals, primarily, with just such an event. The Parsha is titled Shelach L’cha, which translates as “Send Forth” or alternatively, as “Send on your Behalf “. It is a story which is often related, and which we may consider that we know quite well. But there may be some aspects to our passage which are not so well known.
Let’s begin with the title of the Parsha. We have seen the phrase “L’cha” before. Parsha #3 is called “Lech L’cha”. This was the order Adonai gave to Avram in the city of Haran in Paddan Aram. It translates as “Get Yourself Out”. You will recall that Avram was obedient to the command of Elohim and he packed up his family and headed out, continuing the journey begun by his father some 25 years earlier. We are told that because of Avram’s unquestioning obedience, he was reckoned by Elohim to be a Tzaddik, a “righteous man”. The connection between the titles and the events surrounding the two siddurim implies [at least to me] that the very same obedience was required in this case as well. On the other hand, here we have Elohim giving a direction to Moshé, to send out the “meraglim” (spies) and yet later He punishes them (and indeed the whole generation), apparently for simply following the order.
But it is not as simple as that. The sages, based on other reports of this incident, [see Deuteronomy 1: 21 to 23 and 32ff] point out that it was the idea of the people to send the meraglim to reconnoiter the land ahead of them, and they had approached Moshé with the suggestion. Clearly, Moshé has approached Elohim with this proposal, seeking Divine guidance. The response of God is what we are reading here, so we need to analyze it carefully. Basically Elohim is not saying something, but it is bluntly implied in the wording. The response is almost sarcastic. “[I have already told you that the land is all yours, that I will bring it about, however…go ahead and] send spies, if that’s what you want to do. ‘I will let them test my veracity at the risk of being misled and losing their chance to enter the land.’” (SEASC p 799)
The sages tell a parable to illustrate what happens next. I will take some liberties and update the parable a bit. “A man visits a used car lot, and discovers a vehicle much to his liking. He begins to negotiate with the salesman, whose honesty he has no reason to doubt, but he insists that he have the opportunity to take it for a test drive. The salesman enthusiastically agrees. “Is it OK if I take it out on the highway at full speed?” the man inquires. “Absolutely!” comes the response. “May I take it onto some of the rough gravel roads to check for strange rattles?” he asks, and the salesman again gives an enthusiastic “Yes, of course”. In the end, the man is so impressed by the salesman’s encouragement, he closes the deal without going for a drive. The end result is that the car works well and the customer gets years of pleasure out of the purchase.” This, the sages claim, is the frame of mind in which Moshé returns to the demanding B'nei Yisra'el. He agrees to all their demands hoping that they will see that the spies are not necessary after all. But they don’t acquiesce – they want the test drive, anyway.
Now, since the disaster is unavoidable, Elohim helps Moshé select 12 men, one from each tribe, for the task – men of high stature, esteemed honesty and renowned integrity – men who should not (normally) be swayed by the opinion of others. The names of those men are listed for posterity, but we are only interested in two of them – Kalev ben Y’funeh of the tribe of Y’hudah (Judah) (known to us as Caleb) and Hoshea ben Nun, whose name is now altered to Y’hoshua, representing the tribe of Efrayim. One could wax eloquent for ages on these choices, but let me simply say that in the end, when all is said and done, centuries later – just two tribes will represent the Jewish people – those of Yehudah and Efrayim commonly referred to as Isra’el and Judah – the northern kingdom and the southern kingdom.
The spies left on their mission from the Wilderness of Paran, near Kadesh. They travelled through the Negev, at least one of the men (Kalev) visited Hevron where he prayed at the tomb of the Patriarch Avraham. Some in the party went as far north as the Syrian city of Hamat. It was in the Eshkol Valley (which the spies named ‘Eshkol’ due to the amazing “clusters” of grapes) that the group gathered in some examples of the crops to take back with them.
It is interesting that the mission took forty days. We are reminded that the number 40, when used in Scripture, indicates a period of waiting and preparing – a time used by Elohim to get His people – either as a whole or as individuals ‘ready’ for the next step in life. Clearly Elohim knew how this exercise was going to turn out, yet it is as if He gave as much time as possible in the hope that the spies would ‘come around’ to accepting the move into The Land (H’Aretz).
But as bad as it may have been to second guess Adonai’s assurance that the land would be ‘handed over’, the worst part of the actions of the spies came after the journey was completed and they returned to Kadesh. The date of their return to the camp was the ninth day of Av, known in Hebrew as “Tisha B’Av”. [See End Note # 2] The sages and scholars note that the report is not given just to Moshé first, but their audience included Aharon, and “the entire community of the people of Isra’el.” While it may have been the desire of the whole camp for them to go, it was Moshé who commissioned the project, therefore the first report should have been given just to him. Instead it seems that the crowds saw the men enter the camp and followed them, coaxing news out of them here and there, perhaps. At any rate, Moshé does not get a full report to examine and pray over first – but before you could say “Baruch’s your uncle”, the word was out and became the fodder of gossip throughout the camp.
And what a telling it was. I used to have a friend whose talent was in critiquing talks to be given during special church weekend ‘courses’. He would listen carefully, and then – when all was finished – he would offer his evaluation. He would begin with all the positives – I liked this, I liked that, and so on. Then there would be the slightest of pauses, which ended with him saying: “however…”. And then the speaker knew he was going to make some comments which would inevitably mean making changes and maybe even re-writing. The report of the main ten spies ran something like that – in fact, the sage Ramban comments that the biggest sin they committed was the word which translates into English as “BUT”. It was this word which revealed the lack of faith of the ten spies.
It is interesting that the mission took forty days. We are reminded that the number 40, when used in Scripture, indicates a period of waiting and preparing – a time used by Elohim to get His people – either as a whole or as individuals ‘ready’ for the next step in life. Clearly Elohim knew how this exercise was going to turn out, yet it is as if He gave as much time as possible in the hope that the spies would ‘come around’ to accepting the move into The Land (H’Aretz).
But as bad as it may have been to second guess Adonai’s assurance that the land would be ‘handed over’, the worst part of the actions of the spies came after the journey was completed and they returned to Kadesh. The date of their return to the camp was the ninth day of Av, known in Hebrew as “Tisha B’Av”. [See End Note # 2] The sages and scholars note that the report is not given just to Moshé first, but their audience included Aharon, and “the entire community of the people of Isra’el.” While it may have been the desire of the whole camp for them to go, it was Moshé who commissioned the project, therefore the first report should have been given just to him. Instead it seems that the crowds saw the men enter the camp and followed them, coaxing news out of them here and there, perhaps. At any rate, Moshé does not get a full report to examine and pray over first – but before you could say “Baruch’s your uncle”, the word was out and became the fodder of gossip throughout the camp.
And what a telling it was. I used to have a friend whose talent was in critiquing talks to be given during special church weekend ‘courses’. He would listen carefully, and then – when all was finished – he would offer his evaluation. He would begin with all the positives – I liked this, I liked that, and so on. Then there would be the slightest of pauses, which ended with him saying: “however…”. And then the speaker knew he was going to make some comments which would inevitably mean making changes and maybe even re-writing. The report of the main ten spies ran something like that – in fact, the sage Ramban comments that the biggest sin they committed was the word which translates into English as “BUT”. It was this word which revealed the lack of faith of the ten spies.
The pattern ran through much of the report like this: “We went up to the land as you instructed, and yes it is a land flowing with milk and honey. Just look at these examples of fruit which we schlepped back with us…. “BUT”, (however / mind you / on the other hand) the people living in the land are fierce, and the cities, oy! such cities! With walls and fortifications, and they are so large. And the people – the ‘Anakim, the ‘Amalek, [“we have to get past the ‘Amalek warriors in the Negev first thing”], The Hitti, the Y’vusi and the Emori live in the hills, and the Kena’ani live by the sea and alongside the Yarden.” [See End Notes #3] The report continued to point out that the N’filim also were there. The ‘Anakim and the N’filim were men of large physical stature, basically they were seen as Giants. Goliath, whom David would meet in battle hundreds of years after this period, was a descendant of the ‘Anakim. N’filim also had the folk-loric legend of being the offspring of the sons of God (i.e.: fallen angels – the name comes from the root meaning “fallen”) and the daughters of men. The Amalekites were known to be ferocious warriors by B'nei Yisra'el, they had already encountered them in battle on the way to Sinai.
Only Y’hoshua and Kalev offered words of encouragement, saying that these things may be true, but the Lord is on our side, and so we should go now! Unfortunately, their reports were ignored by the people who, as most of us would, heard only the negative side of things. Before long, soon after leaving the Tent of Meeting, the ten spies were roaming through the camp, spreading the gossip and stirring up negative feelings in the minds and hearts of the people, and soon the leaders, namely Moshé and Aharon were, once again, the target of their venomous tongues and ugly accusations. Even so soon after the lesson of the “plague” which resulted from the worshipping of the Golden Calf, the people began to call out that they should have a different leader, [usually this entails an idol] which they would gladly follow either forward or back to Egypt.
The thing we need to remember is that it was not the sending of the spies into the land that caused all the trouble – though certainly it was a catalyst for what came next – but it was first, the negative stories and the out and out twisting of details that the spies shared which brought to light their absolute mistrust of Elohim in spite of His promises. Second, it was the eagerness with which the people turned away from Adonai and His call to them. Once again, we go back to what it is that Elohim is trying to do during this sojourn in the wilderness? He is creating a nation which will follow Him as their God, a people who will be obedient to His every word. In this nation, there is no room for doubt, none for questioning and distrust, none for gossip-mongering, and absolutely none for rebellion.
Only Y’hoshua and Kalev offered words of encouragement, saying that these things may be true, but the Lord is on our side, and so we should go now! Unfortunately, their reports were ignored by the people who, as most of us would, heard only the negative side of things. Before long, soon after leaving the Tent of Meeting, the ten spies were roaming through the camp, spreading the gossip and stirring up negative feelings in the minds and hearts of the people, and soon the leaders, namely Moshé and Aharon were, once again, the target of their venomous tongues and ugly accusations. Even so soon after the lesson of the “plague” which resulted from the worshipping of the Golden Calf, the people began to call out that they should have a different leader, [usually this entails an idol] which they would gladly follow either forward or back to Egypt.
The thing we need to remember is that it was not the sending of the spies into the land that caused all the trouble – though certainly it was a catalyst for what came next – but it was first, the negative stories and the out and out twisting of details that the spies shared which brought to light their absolute mistrust of Elohim in spite of His promises. Second, it was the eagerness with which the people turned away from Adonai and His call to them. Once again, we go back to what it is that Elohim is trying to do during this sojourn in the wilderness? He is creating a nation which will follow Him as their God, a people who will be obedient to His every word. In this nation, there is no room for doubt, none for questioning and distrust, none for gossip-mongering, and absolutely none for rebellion.
In the end, long story a little shorter, God says, first of all, that all the people would wander in the wilderness for a total of forty years – one year for every day that the spies spent ‘in The Land’. Second, all that generation were prevented - by death - from entering into the Land. This death would have been by natural means, old age, injury, etc., but Elohim, in His most just decree tells them that their “carcasses will rot in the desert”. The ten spies who distrusted Adonai and His promises, and who brought the negative reports and created the doubt in the hearts of the people were killed off instantly “by the plague” – a term which generally means some sudden, super-natural, unexplained illness which brought certain death. However, Elohim tells that entire generation of men over 20 who had been counted in the census, along with their wives and families: – “the children, all those you claimed would be taken prisoner by the enemy – they will all see the promised land.” [This was the greatest punishment – knowing that they could have been with their children in peace, but now realizing they are losing out.] “Then”, says Elohim, “you will know what it means to oppose me!”
And so it is that the people are told they will now have to return to the wilderness and wander as Nomadic people for forty years (actually just 37-38 years) – more preparation time is required by Elohim to ‘get the Egypt out of them’, more ongoing anticipation, more struggles, more ‘man’ (manna), and more complaining.
And how do the people respond to this? The next day, they come back and defy God again, saying: “O Moshé, you were right, we will go forward, we’re sorry, Let’s go get up to Kena’an and claim it!” I mean, “Really???”. Moshé tells them if they do that now, after Elohim’s decision has been made, He will abandon them and they will surely die in battle, for they would be fighting only in their own strength. [What on earth does it take for these people to get the concept of obedience? I mean, ‘come on’!]
But then I think,... wait a minute. We today do the same thing! We doubt Elohim’s Word, we uestion, argue and explain it away, we question God's authority, we neglect His exhortations, We distrust His promises…. Don’t we?
Why do we do this? Why do we not trust Adonai explicitly?
Well, some may trust Him at times. Some may seek the Wisdom of God in a decision they need to make. Others may call out to Him for special healing, or for guidance in a certain situation. But we really don’t trust Elohim to make good on His promises, or to respond to our prayers on an on-going basis - day byay, every day.
And so it is that the people are told they will now have to return to the wilderness and wander as Nomadic people for forty years (actually just 37-38 years) – more preparation time is required by Elohim to ‘get the Egypt out of them’, more ongoing anticipation, more struggles, more ‘man’ (manna), and more complaining.
And how do the people respond to this? The next day, they come back and defy God again, saying: “O Moshé, you were right, we will go forward, we’re sorry, Let’s go get up to Kena’an and claim it!” I mean, “Really???”. Moshé tells them if they do that now, after Elohim’s decision has been made, He will abandon them and they will surely die in battle, for they would be fighting only in their own strength. [What on earth does it take for these people to get the concept of obedience? I mean, ‘come on’!]
But then I think,... wait a minute. We today do the same thing! We doubt Elohim’s Word, we uestion, argue and explain it away, we question God's authority, we neglect His exhortations, We distrust His promises…. Don’t we?
Why do we do this? Why do we not trust Adonai explicitly?
Well, some may trust Him at times. Some may seek the Wisdom of God in a decision they need to make. Others may call out to Him for special healing, or for guidance in a certain situation. But we really don’t trust Elohim to make good on His promises, or to respond to our prayers on an on-going basis - day byay, every day.
I used to enjoy a TV programme called “Touched by an Angel”, though I wasn’t able to see all the episodes. I do remember one vividly however. A certain town in the mid-west had been without rain for a long spell. The town was going downhill fast. The angels, led as always by Tess, come to the rescue. Tess convinces the townsfolk to have a prayer gathering in the town square, to pray for rain. True to form, however, Tess is the only one to bring an umbrella. We just don’t believe God’s promises.
We have seen, in the introduction, that Judith and Don certainly trust God’s lead. We know that Avram obeyed the command of God and set out with his family for Kena’an. I am also reminded of Sha’ul’s second mission journey. Coming through Mesopotamia (Phrygia and Galatia), the Ruach haKodesh had prevented him from going to several different cities where he had been before, and Sha’ul had been obedient in not going. Then, in Troas, he received a vision of a Macedonian man imploring him to come up there. Again, Sha’ul was obedient and followed the lead of the Holy Spirit. These are good examples of faith-filled obedience, but they also point out that such obedience is rare – so rare in fact that when one IS obedient, it gets recorded in Scripture!
So do some examples of hesitancy. In the Book of Judges, we read how B'nei Yisra'el grew lax in their faith and obedience, and so Elohim gave the land over to the Midyani (Midianites). They and their cohorts, the ‘Amalek, were ruthless enemies who came against Isra’el with a vengeance, so the people took to hiding in caves. After a particularly harsh battle, the people cried out to Adonai for help. The Angel of Adonai appeared to Gid’on and called him to fight against the enemy. Gid’on asked for a sign. Then Adonai called out to Gid’on and reiterated the call, Gid’on asked for another sign before he would have the confidence to follow, and then a third sign. Finally he follows and Isra’el is saved. This account rings more true in relation to our human nature and our experience, I think. We constantly ask Adonai to give us a sign before we will acquiesce to His call upon us. [See End Note # 4]
We have seen, in the introduction, that Judith and Don certainly trust God’s lead. We know that Avram obeyed the command of God and set out with his family for Kena’an. I am also reminded of Sha’ul’s second mission journey. Coming through Mesopotamia (Phrygia and Galatia), the Ruach haKodesh had prevented him from going to several different cities where he had been before, and Sha’ul had been obedient in not going. Then, in Troas, he received a vision of a Macedonian man imploring him to come up there. Again, Sha’ul was obedient and followed the lead of the Holy Spirit. These are good examples of faith-filled obedience, but they also point out that such obedience is rare – so rare in fact that when one IS obedient, it gets recorded in Scripture!
So do some examples of hesitancy. In the Book of Judges, we read how B'nei Yisra'el grew lax in their faith and obedience, and so Elohim gave the land over to the Midyani (Midianites). They and their cohorts, the ‘Amalek, were ruthless enemies who came against Isra’el with a vengeance, so the people took to hiding in caves. After a particularly harsh battle, the people cried out to Adonai for help. The Angel of Adonai appeared to Gid’on and called him to fight against the enemy. Gid’on asked for a sign. Then Adonai called out to Gid’on and reiterated the call, Gid’on asked for another sign before he would have the confidence to follow, and then a third sign. Finally he follows and Isra’el is saved. This account rings more true in relation to our human nature and our experience, I think. We constantly ask Adonai to give us a sign before we will acquiesce to His call upon us. [See End Note # 4]
I suspect the difficulty is that we are surrounded by people who do not follow through with things, who break promises, who say yes to something and then back away from it. We human beings are fickle in a lot of areas, and particularly in keeping our promises. As a result, when we have been disappointed time after time, we become jaded and stop trusting others. I read an ad recently that read something like this: “4 out of 5 Americans are ignoring [Warren] Buffet, the greatest investor of all time… yet it pays to listen.” Now I suspect that part of the reason is that 4 out of 5 Americans don’t have enough money to simply invest in anything Buffet would suggest. Furthermore, many have personally lost small fortunes in the ‘market’ and so they don’t trust any advice from any source. But most of us simply don’t ‘take chances’ in our lives. So when we read, or even hear the voice of Adonai say to us that “I am with you, I will guide you and protect you…” we tend to distrust the words.
The further stumbling block is that, in reality, what we are doing is making Elohim to be like us, untrustworthy, incapable of delivering on His promises. This is why the people demanded a different God (Ba’al) to lead them through the wilderness. It’s why they tried to gather more manna on Friday – because they didn’t trust there would be some left over to feed them on the Shabbat. This is why the man, in B’Midbar 15:32ff went out to gather wood on the Shabbat. He did not trust that Elohim would make his fire last. Again, it wasn’t the gathering of wood – but rather what that action represented – distrust of Adonai to provide. In a more modern setting, it is why we find stores and businesses opening on Shabbat). [see End Notes #5.] (We could also say that the problem is greed, but I think greed like this is just a manifesting of the people’s distrust of God.) This year and next see us sojourning through the Shemitah and the Jubilee years. I know it will be hard for many to observe this, because of our limited view of God and our basic distrust in ourselves, in others and in Elohim Himself.
The further stumbling block is that, in reality, what we are doing is making Elohim to be like us, untrustworthy, incapable of delivering on His promises. This is why the people demanded a different God (Ba’al) to lead them through the wilderness. It’s why they tried to gather more manna on Friday – because they didn’t trust there would be some left over to feed them on the Shabbat. This is why the man, in B’Midbar 15:32ff went out to gather wood on the Shabbat. He did not trust that Elohim would make his fire last. Again, it wasn’t the gathering of wood – but rather what that action represented – distrust of Adonai to provide. In a more modern setting, it is why we find stores and businesses opening on Shabbat). [see End Notes #5.] (We could also say that the problem is greed, but I think greed like this is just a manifesting of the people’s distrust of God.) This year and next see us sojourning through the Shemitah and the Jubilee years. I know it will be hard for many to observe this, because of our limited view of God and our basic distrust in ourselves, in others and in Elohim Himself.
We have truly been making God in our image… but that is not what He told us. The Scripture tells it correctly – we are created in the image of God. Our short-fallings are not part of that image, however, they are the symptoms of the Fall – which was our fault. Thus, we need to stop blaming God for our faults, and begin to trust Him to be the keeper of promises, for ever. It’s time to stop wandering in the wilderness, and ‘Come Home”!
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Shavua Tov!! - Have a Great Week!!
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End Notes
1. The Ground to be Covered… The map shows the route most commonly held by scholars which the Hebrew people would have taken. The Spies were sent into the land from Kadesh located near the top of the ‘oblong’ circle in the Paran Desert. The commonly held thought is that the people were on the move all the time, but that is not necessarily the case. In all, they camped in just 42 places over the 40 years – Twelve of those were in the first 50 days between (and counting) Rameses and Mount Sinai. A further 21 camps were set up between Sinai and Kadesh from where the spies were sent out. Looking ahead to Chapter 20:1, we read: “The people of Isra’el, the whole community, entered the Tzin Desert in the first month, and they stayed in Kadesh.” They had departed from Sinai in the second month of the second year so, logically, we can presume that they camped at Kadesh in the first month of the third year after leaving Egypt. That means there are only 8 or 9 encampments after leaving Kadesh before they come into The Land. Some scholars now hold that the great majority of the 38 years was spent camped at Kadesh.
2. Tisha B’Av, (9th of Av) is held as a time of great sadness and mourning. It also marks a 24 hour fast time. The day is the last day of a three week span which begins on the 17th of Tammuz, and is marked by a 12 hour fast. Seventeen Tammuz was the day that the walls of Yerushalayim were breached by the Roman army in 69 CE. The entire 3 week period is a time of mourning. As the 9th of Av draws closer, the mourning intensifies, becoming quite serious during the last 9 days (1 Av to 9 Av). During this time it is customary, even today, to avoid self beautification (hair cuts, buying new clothes, applying make-up etc). Also during the 3 week period one does not listen to music, nor are any weddings scheduled. The 9th of Av is even more intense. The date is remembered as the day the spies gave their report to the camp at Kadesh – but it is also the date on which both the Temple of Solomon was sacked in 586 and the second Temple (Herod’s) was destroyed by the Romans and Edomite armies in 70 CE. During these last 9 days, additional self restraint is shown. People refrain from eating meat and drinking wine, from washing, applying lotions or creams, wearing leather shoes, and having marital relations. The day (9th of Av itself) begins in the Synagogue / Shul with the reading of the Book of Lamentations. Until noon hour, the people sit on the floor or on low stools. There is a note of hope which pervades the whole time, however, that “those who mourn the destruction of Yerushalayim will merit seeing it rebuilt with the coming of Meshiach”.
3. Just the names of these ‘Goyim’ (nations) struck fear into the hearts of B'nei Yisra'el. Legends told and retold over the centuries about the N’filim warned of their skills as hunters and warriors – and the same is true of the ‘Anakim.
4. The story of Jonah is another good example of one's initial rebellion against God's direction. Elohim called Yonah to go up to Nineveh, the mortal enemies of Isra'el, to warn the people, and the king there to change their ways. Instead, Yonah does the direct opposite. He goes down to the sea, down to a boat, eventually down into the hold, gets thrown overboard and goes down into a gigantic fish, who takes him down to the depths of the Mediterranean Sea. Finally he is "vomited" up onto the beach, from where he is reluctantly obedient to God's call.
5. I was going to put "Sunday" in this sentence, but then I remembered that because Elohim did not order Sunday to be a Holy Day, He also did not promise to provide for those who would ‘observe’ it
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1. The Ground to be Covered… The map shows the route most commonly held by scholars which the Hebrew people would have taken. The Spies were sent into the land from Kadesh located near the top of the ‘oblong’ circle in the Paran Desert. The commonly held thought is that the people were on the move all the time, but that is not necessarily the case. In all, they camped in just 42 places over the 40 years – Twelve of those were in the first 50 days between (and counting) Rameses and Mount Sinai. A further 21 camps were set up between Sinai and Kadesh from where the spies were sent out. Looking ahead to Chapter 20:1, we read: “The people of Isra’el, the whole community, entered the Tzin Desert in the first month, and they stayed in Kadesh.” They had departed from Sinai in the second month of the second year so, logically, we can presume that they camped at Kadesh in the first month of the third year after leaving Egypt. That means there are only 8 or 9 encampments after leaving Kadesh before they come into The Land. Some scholars now hold that the great majority of the 38 years was spent camped at Kadesh.
2. Tisha B’Av, (9th of Av) is held as a time of great sadness and mourning. It also marks a 24 hour fast time. The day is the last day of a three week span which begins on the 17th of Tammuz, and is marked by a 12 hour fast. Seventeen Tammuz was the day that the walls of Yerushalayim were breached by the Roman army in 69 CE. The entire 3 week period is a time of mourning. As the 9th of Av draws closer, the mourning intensifies, becoming quite serious during the last 9 days (1 Av to 9 Av). During this time it is customary, even today, to avoid self beautification (hair cuts, buying new clothes, applying make-up etc). Also during the 3 week period one does not listen to music, nor are any weddings scheduled. The 9th of Av is even more intense. The date is remembered as the day the spies gave their report to the camp at Kadesh – but it is also the date on which both the Temple of Solomon was sacked in 586 and the second Temple (Herod’s) was destroyed by the Romans and Edomite armies in 70 CE. During these last 9 days, additional self restraint is shown. People refrain from eating meat and drinking wine, from washing, applying lotions or creams, wearing leather shoes, and having marital relations. The day (9th of Av itself) begins in the Synagogue / Shul with the reading of the Book of Lamentations. Until noon hour, the people sit on the floor or on low stools. There is a note of hope which pervades the whole time, however, that “those who mourn the destruction of Yerushalayim will merit seeing it rebuilt with the coming of Meshiach”.
3. Just the names of these ‘Goyim’ (nations) struck fear into the hearts of B'nei Yisra'el. Legends told and retold over the centuries about the N’filim warned of their skills as hunters and warriors – and the same is true of the ‘Anakim.
4. The story of Jonah is another good example of one's initial rebellion against God's direction. Elohim called Yonah to go up to Nineveh, the mortal enemies of Isra'el, to warn the people, and the king there to change their ways. Instead, Yonah does the direct opposite. He goes down to the sea, down to a boat, eventually down into the hold, gets thrown overboard and goes down into a gigantic fish, who takes him down to the depths of the Mediterranean Sea. Finally he is "vomited" up onto the beach, from where he is reluctantly obedient to God's call.
5. I was going to put "Sunday" in this sentence, but then I remembered that because Elohim did not order Sunday to be a Holy Day, He also did not promise to provide for those who would ‘observe’ it
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Acknowledgements – A General List
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Drawing of old man and the accompanying written material is from Jethro Tull’s Album “Aqualung” released in 1971.
Information re the 3 Weeks found at: http://www.chabad.org/library/article_cdo/aid/144558/jewish/Tisha-BAv-and-the-3-Weeks.htm
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Drawing of old man and the accompanying written material is from Jethro Tull’s Album “Aqualung” released in 1971.
Information re the 3 Weeks found at: http://www.chabad.org/library/article_cdo/aid/144558/jewish/Tisha-BAv-and-the-3-Weeks.htm
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
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