SEDRA : SH'LACH L'CHA Hertz Chumash p. 623 Numbers Chap. 13

This week's Sedra is generously sponsored by Ken Fehily.

SYNOPSIS:

A year elapsed since the exodus and the Israelites had reached Kadesh in the wilderness of Paran. Moses sent twelve princes, one from each tribe, on a mission to explore the promised land of Canaan and to report in particular on the condition of its palace, dwelling places, soil, vegetation and fertility.

The spies crossed into the Negev and moved north till they had explored the whole land. They returned after forty days bringing with them huge clusters of the fruit of the land. All concurred that the land was indeed exceedingly fertile. However, ten of the spies expressed deep pessimism. They considered the people to be gigantic and powerful and the cities impregnably fortified making it impossible for them to take the land. Joshua and Calev urged the people to have faith and with G-d's help they would go up, vanquish the enemy and take possession of the promised land. The people, however, sided with the majority and became rebellious. They threatened to stone Joshua and Calev to death and proposed finding a new leader to take them back to Egypt.

G-d intervened intending to destroy the people and to make a new nation from Moses' descendants. Moses successfully pleaded with G-d not to annihilate the Israelites. Their destruction was avoided but they were condemned to wander 40 years in the wilderness until all this generation except Calev and Joshua died out. A new generation would inherit the land.

The ten spies, bearers of the negative report, were consumed in a plague. Realising their error, the people attempted to go to Israel, and ignored Moses' warning that G-d was not with them.

The people were defeated in an attack by the Amalikite and Canaanite tribes living in the area.
As an assurance that the new generation will indeed possess the land some Mitzvot which would become effective on their entering the land were then introduced : meal offerings and drink offerings are to accompany all offerings of animals; the offering of the first part of dough - Challah - should be set aside; if the congregation mistakenly practised idolatry, atonement should be by way of a sacrifice.
A man was found violating the Sabbath by gathering wood, he was sentenced to stoning.
The law is given that Tzitzit be worn on the four corners of one's garments to remind the wearer of G-d's commands, and that he should observe them.

HAPHTORAH HERTZ CHUMASH P.635 JOSHUA chap 2

The Haphtorah sees Joshua, one of the spies sent by Moses forty years prior, now the leader of Israel poised to enter the promised land. Connecting with the theme of the Sedra, we are told that Joshua too sent spies to "view the land, and Jericho". They were harboured by a woman, Rahav, and return with an encouraging message relating how the whole country is in awe of Israel.

TELL ME RABBI ................ PUTTING ON A TALLIT

The `Tallit', or "prayer shawl," is a four-cornered garment or cloak to whose corners fringes (tzitzit) are affixed as a reminder of the Lord's commandments. (Numbers 15:37-41, which is read as the third paragraph of the Shema.)
Although four-cornered garments were common in ancient times, to prevent the total disappearance of such a great symbolic mitzvah, as a reminder of all other mitzvot, the wearing of a specially-made, four cornered garment was encouraged, especially during prayer.

The tallit is worn at every morning service, Sabbaths and weekdays (except on Tisha B`av). The tallit is not worn at either afternoon or evening services, except at the afternoon service on Tisha B'av and on the night of Yom Kippur. In some congregations it is the custom for a young man not to wear a tallit until after his wedding day except if he is called to the Torah or leads the service. Rabbi Jacob Mollen (1356-1427), known as Maharil explains this custom by reference to the proximity of two Biblical verses. One, (Deut. 22:12), reaffirms the commandment of wearing tzitzit; the very next passage begins with the words : "If a man taketh a wife..." (Deut 22:13).
Most halakhic authorities find no justification at all for this custom.

A close examination of the passage regarding the Tzitzit (third paragraph of the Shma) reveals that they were to contain "a cord of blue" in the fringes. A close examination of the Tzitzit themselves reveals that in fact they are not present on our Tallitot. The dye for the tzitzit was obtained from a shellfish prevalent in the Mediterranean but its identity was lost some time following the destruction of the Temple. Ever since, the T'chelet (blue) has been missing from the Tzitzit. In the last century, the Rhiziner Rebbe, Rabbi Chanoch Henech Liner, claimed to have 'rediscovered' the art of making T'chelet and he reintroduced it for his followers. His findings were not adopted by the vast majority of the Jewish world.

Israel's second Chief Rabbi, Isaac Herzog was a keen scholar in this subject.

I am reliably informed that religious scientists in the Gush Etzion area have in fact rediscovered the shellfish which is commonly eaten in Greece. The results of their research have recently been published in a book. T'chelet has been produced and is available ....... at a price.
The prospect though is that in time, T'chelet will again become a usual and hopefully very affordable commodity and a sure sign that other aspects of Jewish life too will be refreshed by the impact of the vitality Israel has injected intoYiddishkeit.

INSTRUCTIONS FOR PUTTING ON A TALLIT
* Spread open the tallit and hold it in both hands.
* Recite the blessing.
* Throw the tallit over your shoulders in much the same way as you would a cape.
* Before adjusting the tallit on the shoulders we momentarily wrap the tallit around the head.
* Some worshippers wear the tallit over the head to reduce distraction and to engender greater concentration.
* A tallit must not be taken into a bathroom but should be removed before entering. There is no need to repeat the blessing when one puts the tallit back on.