Vayara - Tying it Together


And it came to pass after these things, that G-d tested Abraham, and He said to him, "Abraham," and he said, "Here I am."
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱ-לֹקים נִסָּה אֶת אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי 
Breisheit 22:1

The parshah of the Akeidah - The Binding of Isaac - is one of the most central, and moving narratives in the Torah, and begins with the words "after these things." The Torah  doesn't describe what "these things" were that happened, but strongly alludes to certain things that happened, make those events all the more interesting and quite important, begging us to ask what were "these things."

Rashi describes the events that preceded the Akeidah in two different perspectives.
  1. Some of our Sages say (Sanh. 89b) [that this happened]: after the words [translating “devarim” as “words”] of Satan, who was accusing and saying, “Of every feast that Avraham made, he did not sacrifice before You one bull or one ram!” He [G-d] said to him, “Does he do anything but for his son? Yet, if I were to say to him, ‘Sacrifice him before Me,’ he would not withhold [him].”
  2. And some say,“ after the words of Ishmael,” who was boasting to Isaac that he was circumcised at the age of thirteen, and he did not protest. Isaac said to him,“ With one organ you intimidate me? If the Holy One, blessed be He, said to me, ‘Sacrifice yourself before Me,’ I would not hold back.” 
The Love Of Avraham

Who is Avraham? The fundamental character aspect of Avraham is 'ahava' - love, as it says in the Haftorah of Lech Lecha in Yesheyahu " זֶרַע, אַבְרָהָם אֹהֲבִי" (Yesheyahu 41:8). How do we see the midah of Avraham expressed? In one side we see that Avraham is constantly striving to do chesed, and spread his love. What is his love? An absolute and unconditional love for Hashem. We see this brought in the the story of when Nimrod flung Avrohom into a fiery furnace. How did the flames not consume Avraham? Says the Holy Rebbe of Kuvrin (quoted by the Slonimer), from the depth and greatness of Avraham's love for Hakodesh Baruch Hu, he was saved!

Furthermore, says the Slonimer, all of the tests put before Avraham, he overcame them through (ahavah)  his love for Hakadosh Baruch Hu. When internalizing this love, under the duress of a test, the love still remains.

What were the tests?
The Mishna in Avot (5:3) teaches: "Avraham Avinu, of blessed memory, was tested with ten tests and he withstood them all, to show how great the love of Avraham Avinu was."

What are the ten tests? The Mishna does not specify. Rashi provides one list, and the Rambam provides another.  (There are a number of versions of the 10 Nisyonos of Avrohom brought down by the Rishonim.  See two versions below. )

Version 1
1) Avrohom hid underground for thirteen years from King Nimrod, who wanted to kill him.
2) Nimrod flung Avrohom into a fiery furnace.
3) Avrohom was commanded to leave his family and homeland.
4) Almost as soon as he arrived in Canaan, he was forced to leave to escape a famine.
5) Sarah was kidnapped by Pharaoh's officials.
6) The kings captured Lot, and Avrohom went to war to rescue him.
7) Hashem told Avrohom that his offspring would suffer under four monarchies.
8) At an advanced age, he was commanded to circumcise himself and his son.
9) He was commanded to drive away Yishmael and Hagar.
10) He was commanded to sacrifice Yitzchok.

Version 2
1) Avrohom's exile from his family and homeland.
2) The hunger in Canaan after Hashem assured him that he would become a great nation there.
3) The corruption in Egypt that resulted in the abduction of Sarah.
4) The war with the four kings.
5) His marriage to Hagar after having despaired that Sarah would ever give birth.
6) The commandment of circumcision.
7) Avimelech's abduction of Sarah.
8) Driving away Hagar after she had given birth.
9) The very distasteful command to drive away Yishmael.
10) The binding of Yitzchok on the mizbei'ach.
)

However, despite Avraham's success in confronting all the 'nisionot' - tests, the final test, The Akeidah, could not be overcome by love alone.

The Test of Avraham
The most challenging test was the Akeidah. To overcome the test of the Akeidah, would also require 'yirah' - fear, as the verse states G-d tested Abraham. How is G-d represented? It says  "וְהָאֱ-לֹקים נִסָּה אֶת אַבְרָהָם", El-okim, the absolute judgement aspect of Hashem, the midah of 'yirah'. This test was a test of the level of 'yirah' - fear, that Avraham had internalized. We see this test is different from the other tests, whereas in the test of Lech Lecha, where Avrohom was commanded to leave his family and homeland, it only states
And Hashem said to Avram, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you.
וַיֹּאמֶר ה'  אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ

 Breisheit 12:1
"And Hashem said to Avram" using the friendly term associated with mercy  - 'rachamim'.

The Courage of Isaac
Ultimately this was the test put to Avraham, rather than Yitzhak, since Yitzhak already espouses the characteristic of fear 'yirah', The focus of this was to really put the 'loving' Avraham to the test, as we see in the verse at the end of the Akeidah narrative:
... for now I know that you are a G-d  fearing man, and you did not withhold your son, your only one, from Me."
כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אל-וקים אַתָּה וְלֹא חָשַׂכְתָּ אֶת בִּנְךָ אֶת יְחִידְךָ מִמֶּנִּי

Breisheit 22:12

Love and Courage
Why Rashi Brings Both Accounts? We see as Avraham embarks on the mission of Akeidah in the company of Yitzhak, as the verse states:
And Abraham took the wood for the burnt offering, and he placed [it] upon his son Isaac, and he took into his hand the fire and the knife, and they both went together.
וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה וַיָּשֶׂם עַל יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו

Breisheit 22:6
This togetherness is embedded in the word Akeidah, which means bound, or tied. We see here on a spiritual level that the aspects of love (ahavah) and fear (yirah) are tied together to fulfill this mission.

We see again as they reach the height of the Akeidah, and Avraham prepared the fire, and Yitzhak asked where the offering was.
And Abraham said, "Hashem will provide for Himself the lamb for the burnt offering, my son." And they both went together.
 וַיֹּאמֶר אַבְרָהָם אל-וקים  יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו

Breisheit 22:8
Again love (ahavah) and fear (yirah) are tied together.

Following the Akeidah, the Torah makes a third mention of Avraham and Yitzhak being together.
And Avraham returned to his young men, and they arose and went together to Beer Sheba; and Avraham remained in Beer sheba.
וַיָּשָׁב אַבְרָהָם אֶל נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע

 Breisheit 22:19
Says the Slonimer Rebbe, when the great test is behind us, and we have overcome all the obstacles that the satan puts in our way and we feel empowered and great, like we just finished a big race - then we face a further risk - pride. Having made a tremendous achievement, especially in overcoming temptation, can make us feel proud. So here at this point we need the power of ahavah and yirah to come together  and make keep us strong against that temptation as well. 

The Cure Before the Pain
With a vaccination, how does it work? We take a little of sickness, so that when the actual sickness hit us,  the body is strengthened already and to combat it. Avraham's life experiences were about preparing a vaccination, injecting into the Jewish DNA a fundamental preparation for the trials that lay before the Jewish people and each and every one of us in our everyday lives.

Once the Baal Shem Tov (Besht) stopped at the door of a synagogue saying he could not enter because it was so full of prayers. His astonished disciples asked him if that was not a preferred situation for a shul, but the Besht answered that ONLY when prayers are said with love and fear so they ascend to heaven. Here they did not ascend, rather they filled the shul.

So this is what Rashi is relating to us by bringing both of these midrashim together, to convey the fundamental importance the ahavah and yirah play together, both in Jewish history and as we struggle everyday through our lives, mitzvot, and tefilah to grow in our relationship with Hashem.

Ramban http://www.shemayisrael.com/parsha/bonchek/archives/vayera72.htm
http://textandcity.blogspot.co.il/2013/10/the-akeidah-in-context-after-what-events.html

Nitzavim - Prescription for Growth

Rather,[this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it.
כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂתוֹ
Devarim 30:14

Says the Rabbeinu Bechayei that this verse encapsulates all of the mitzvot in the Torah. We have mitzvot of the mouth like blessings and prayers, and abstaining from sinful speech as well. We have mitzvot of the heart like improving our inner being, and nurturing our relationship with Hashem. Then we have mitzvot that are carried out through action like wearing tefillin, holding the 4 species, eating matzah, sitting in a sukkah, and more.

These concepts are further reflected in the mishnah in Pirkei Avot (Ch 1: 2):
Shimon the Righteous was among the last surviving members of the Great assembly. He would say: The world stands on three things: Torah, the service of G-d, and deeds of kindness
Where we see that "your mouth" represents Torah, for we should strive to constantly keep Torah on our lips. "Your heart" represents one's efforts to influence one's heart, and draw closer to Hashem. "You can fulfill it" is realized by deeds of kindness, showing how mitzvot are brought about through various holy actions.

Ultimately this comes back to ideas we are exploring in the days leading up to Rosh Hashanah. The Rambam says that one of the essential activities of Tshuvah (Repentance) is viduy (confessing). Viduy is carried out by actually stating one's sins, elaborating and sincerely committing to not do them again. We see this in "your mouth" as the vehicle for expressing viduy, and "your heart" as the mechanism for feeling deep and honest sense of repentance.

As we lead up to Rosh Hashanah, we should all merit to experience complete tshuvah, grow in our relationship with Hashem, and be inscribed for a wonderful year. Shana Tova.

Balak - The Power of Prayer

Balak the son of Zippor saw all that Israel had done to the Amorites.
 וַיַּרְא בָּלָק בֶּן צִפּוֹר אֵת כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמֹרִי
Bamidbar 22:2

Asks the Kli Yakar, why does Balak focus on Israel's encounter with the Amorites (Bamidbar 21:22-32) where the Israelites wipe out the Amorite land of Sihon? Why not focus on the more impressive events like the 10 plagues, or splitting of the sea?

Also asks the Kli Yakar, what is the significance of the various names  that the people of Israel are referred to in these opening verses? They are referred to as Israel, Am, Bnei Yisrael, and Kahal.

Out of the Mouth

Explains the Kli Yakar, in ancient kingdoms like Moav the royal house maintained a book of chronicles, recording the events in the kingdom for the royalty of future generations to review. As a royal leader, Balak had access to these accounts and could read about events of previous generations in the region. There Balak learned about what Yaakov had done to the Amorites. As it says in Parshat Vayachi, Yaakov recounts to Yosef about his imminent death, and portion of land that he will grant Yosef, sharing the account:
And I have given you one portion over your brothers, which I took from the hand of the Amorite with my sword and with my bow.
וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי
Breisheit 48:22
Balak was impressed and fearful from learning about this episode, for Yaakov was just one man leading one family against the Amorite bastion at Shechem. Nevertheless Yaakov won, defeating the Amorites, despite having greater numbers.

According to Chazal (Baba Batra 123A), the expression "with my sword and with my bow" refers to his Tefilah - his prayers. From this, Balak realized that essence of Yaakov's power was out of his mouth, through his Tefilah. Therefore Balak, likewise, sought out someone who was gifted in the mouth, in the power of speech, seeking out Bilaam.

Now we can understand why the Parshah starts out saying "Balak the son of Zippor saw" and not say "heard" since everything that Balak is referring to he literally saw in the royal chronicles. Upon seeing this account, a fear entered his heart as he said to himself, 'If in the previous generations, Yaakov, as just one man with his own family, was capable of doing so much to the Amorites by virtue of their prayer so then what chance to do I stand as I face an entire nation of Yaakov's descendents. How much more so powerful will be the power of their prayer.'

Therefore, here in this opening verse, it neither says Bnei Yisrael, nor Am, nor Kahal, but Yisrael, to bring attention power of prayer that Yisrael empowered the Jewish people with.

Moab became terrified of the people for they were numerous
וַיָּגָר מוֹאָב מִפְּנֵי הָעָם מְאֹד כִּי רַב הוּא

Bamidbar 22:3
However the general population of Moav did not have that knowledge of history. Rather Moav feared the present, and what they saw before them - a large nation before them. What made the Am Yisrael appear so large? The presence of the Eruv Rav - the Mixed Multitudes - added to the appearance of the Am Yisrael, inflating their numbers and giving a large appearance to the nation.  For this reason, the Kli Yakar suggests, the Torah specifically just uses the term HaAm - The People, rather than referring to the people of Israel.

and Moab became disgusted because of the children of Israel
 וַיָּקָץ מוֹאָב מִפְּנֵי בְּנֵי יִשְׂרָאֵל

Bamidbar 22:3

Explains the Kli Yakar, the term ויקץ (became disgusted) can be explained by how we saw it used earlier in Shmot (1:12).
But as much as they would afflict them, so did they multiply and so did they gain strength, and they were disgusted because of the children of Israel.
וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל
Exploring the etymology of this word we see how it functions. It doesn't mean that Israel looked like קוצים (thorns) in their eyes for that would mean that the word should be written as וַיָּקָצו (instead of וַיָּקֻצוּ ). Rather the Egyptians looked at the situation in an entirely the opposite way. They saw Bnei Yisrael as represented as the grape vine, while the Egyptians themselves were the thorns, as it says in Tehilim (80:9) "גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ" ("You uprooted a vine from Egypt; You drove out nations and planted it.")

Based on this outlook, it is well known that when  landowner wants to plant a vineyard in field full of thorns, he first wants to clear out the thorns by their roots, and then spread the seeds for the vineyard. And thus, that's how the Egyptians looked at the presence of Bnei Yisrael in Egypt.

Likewise, Moav took a similar perspective on Bnei Yisrael, that Moav was likened to the thorns that would be ripped out to allow Bnei Yisrael to take root in their land. For as Balak feared the power of Yaakov, the people of Moav reasoned that since Yaakov was gone, his descendents - Bnei Yisrael - would take root in their land.
Moab said to the elders of Midian, Now this assembly will eat up everything around us, as the ox eats up the greens of the field.
וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן עַתָּה יְלַחֲכוּ הַקָּהָל אֶת כָּל סְבִיבֹתֵינוּ כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה
Bamidbar 22:4
And finally, why did the Midianites seem to meddle in an argument that didn't concern them, and not leave this to Moav and Yisrael. Rather Moav warned the Yisrael also had a open account with Midian, since it was Midianite traders that were instrumental in carrying out the sale of Yosef (related in Breisheit 37:36).

So how does the term קהל (assembly) relate to this? It comes out of the idea that the descendents of Yosef are called Kahal, as we saw (Breisheit 35:11) where Yaakov gives a special blessing to Yosef. "a nation and an assembly of nations shall come into existence from you". Rashi explains that "a nation" in the singular  refers to Binyamin, one of the beloved children of Rachel. While the terms "of nations" in the plural refers to the two tribes from Yosef (Efraim and Menashe) joined the tribes of Israel.

Thus we have Kahal referring to Yosef, but as Rashi explains it was Pinchas that "sought the vengeance of Yoseph, his maternal grandfather." How was Pinchas related to Yosef?  Pinchas is better known as the son of Elazar, who is the son of Aaron the priest.

Rashi explains the lineage of Pinchas, "Because it says,“[Eleazar the son of Aaron took himself one] of the daughters of Putiel (פּוּטִיאֵל)” (Exod. 6:25) [meaning] of the descendants of Yitro, who fattened (פִּטֵּם) calves for idolatry."

So how does that connect to Yosef?
Rashi continues, explaining that there is another way of interpreting Putiel, saying that "Yoseph made light of (פִּטְפֵּט) [literally talked to] his Yetzer and prevailed over it [when he was tempted by Potiphar’s wife]."

And so the elders of Moav said to Midian that you also have reason to be concerned about the nation of Israel, the descendents of Yosef. For the descendents of Yosef will want to exact revenge on Midian in the name of Yosef.

A further clue to idea of Yosef in this verse comes from the phrase "as the ox eats up the greens of the field", as we know from Zot HaBrechah that Yosef is described in terms of "To his firstborn ox is [given] glory" (Devarim 33:17)

So like the prayer of Yaakov, we should likewise be inspired in our prayers, and in the power of Yosef we should take control of our Yetzer. 

Chukat - The Perfect Combination

The kohen shall take a piece of cedar wood, hyssop, and crimson wool, and cast them into the burning of the cow.
. וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל תּוֹךְ שְׂרֵפַת הַפָּרָה

 Bamidbar 19:6

There are a few interesting aspects to this verse.
  • First this is not the first time that we have this combination of materials brought together for spiritual purification. We saw these elements back in Parshah Metzorah, however they appeared in a different order. Why in our parshah do elements "cedar wood, hyssop, and crimson wool" appear in a new order?
  • Second why do these elements specifically have to appear after the burning of the Parah Adumah.

  Downfall from Arrogance

Then the kohen shall order, and the person to be cleansed shall take two live, clean birds, a cedar stick, a strip of crimson [wool], and hyssop.
וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי צִפֳּרִים חַיּוֹת טְהֹרוֹת וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב
Vayikra 14:4
We learn that the affliction of Metzorah comes as a result of speaking badly (gossip and slander) - loshon harah.
Further did R. Yohanan say in the name of R. Yoseph b. Zimra: Any one who speaks 'loshon harah' will be visited by the plague of leprosy, as it is said: He who slanders his neighbor in secret, I cut him down; one whose eyes are raised up high and his heart is expansive, I cannot tolerate him. (Tehilim 101:5)
Erechin 15B
Many of the commentators, like Rashi,  point out how the cedar stick represents arrogance. For just as the cedar is tall and mighty so also the arrogant person holds his head high, overly believing in his own self-importance. Further we see the combination of the elements - 'a cedar stick, a strip of crimson [wool], and hyssop' where the hyssop is a lowly bush, shows us the dramatic arc that arrogance takes us. From the great heights and sense of self-importance, arrogance draws us down, bringing out the worst in us, pulling to low points as represented by the hyssop bush.

Ultimate Combination

So if the cedar stick is strongly symbolic of arrogance and the hyssop represents the low state that this arrogance can bring us, then why put the cedar and the hyssop next to each other in our parshah. The Slonimar Rebbe takes a different perspective on these two elements, noting how the pride of the cedar represents the holy pride that Aharon HaKohen encompasses in his service, and the lowly hyssop represents the profound humility as depicted by Moshe. 

The Rebbe says bringing together these great traits - a proud holy leader and a humble, insightful leader - create the ultimate combination for spiritual and national leadership. 

Personal Strength

Going deeper, the Rebbe doesn't just bring these two elements on the national, but also on the personal level. He says that we bring into our own lives a strong sense of pride about our spiritual potential and couple that with deep humility we can reach amazing spiritual levels. 

Priorities

However the spiritual potential can only be reached by first taking care of material issues. That is shown by the order of elements that go into the special mixture. The verse states "cedar wood, hyssop, and crimson wool, and cast them into the burning of the cow," where the cow, the mighty, fleshy beast, represents materialism. So the mixture that is prepared to purify those suffering from impurity of the dead, starts by burning the cow - removing our material drives. Only then, after removing our removal passions, then can we empower this combination of spiritual pride and humility to reach great spiritual heights, and draw closer to Hashem.

Shlach - Power of the Tzaddik

And the L-rd said, "I have forgiven them in accordance with your word.
  וַיֹּאמֶר  ה' סָלַחְתִּי כִּדְבָרֶךָ 
Bamidar 14:20

Rashi says for in accordance with your word: Because of what you said, namely,“They might say that Hashem lacks the ability..."

Kedushat Levi is quite surprised by Rashi's statement, explaining the meaning of Rashi as where Moshe prayed to Hakadosh Baruch Hu in support of Yisrael with the claim that there shouldn't be (ח"ו) a chillul hashem (desecration of the name) as mentioned in the verse But the Egyptians will hear: meaning "They will hear that You killed them."

This is difficult! Does it not lie with the Hakadosh Baruch Hu the thoughts of all mankind, and aren't all the ways of man bent towards the will of Hashem? Then shouldn't Hashem simply be able to bend the thoughts of the nations to not say anything critical of Hashem and not have a chillul hashem?

However the power of a Tzaddik's speech makes a great impression both above and below, as it says in Iyov "You will make a decision, and it will be accomplished for you, and light will shine on all your ways."(Iyov 22:28) -  וְתִגְזַר אוֹמֶר וְיָקָם לָךְ וְעַל דְּרָכֶיךָ נָגַהּ אוֹר.

Moses said to Hashem "But the Egyptians will hear that You have brought this nation out from its midst with great power.
  וַיֹּאמֶר משֶׁה אֶל ה' וְשָׁמְעוּ מִצְרַיִם כִּי הֶעֱלִיתָ בְכֹחֲךָ אֶת הָעָם הַזֶּה מִקִּרְבּוֹ
Bamidbar (14:13)

Since Moshe said in his prayer that there may be a desecration of the name of Hashem (ח"ו) if Yisrael would be annihilated. This is what Rashi means by  "Because of what you said, namely,'They might say that Hashem lacks the ability...'" It is as though Hashem is saying to Moshe that your concern of what the nations of the world would say is legitimate and has made a profound impression unlike if someone else would raise this issue, just as the verse says in Iyov - and light will shine on all your ways -  about the power of Tzaddik.

Shlach - Thought Precedes Action

If because of the eyes of the congregation it was committed inadvertently, the entire congregation shall prepare a young bull as a burnt offering for a pleasing fragrance for the L-rd with its prescribed meal offering and libation, and one young he goat for a sin offering.
וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה וְעָשׂוּ כָל הָעֵדָה פַּר בֶּן בָּקָר אֶחָד לְעֹלָה לְרֵיחַ נִיחֹחַ לה' ומִנְחָתוֹ וְנִסְכּוֹ כַּמִּשְׁפָּט וּשְׂעִיר עִזִּים אֶחָד לְחַטָּת

Bamidbar 15:24
Why is the sin offering (חַטָּת)  spelled without an Aleph?

Rashi:
for a sin-offering: Heb. לְחַטָּת [This word] is missing an ‘aleph,’ because this [sin-offering] is different from all other sin-offerings. In the case of all the other sin-offerings [mentioned] in the Torah which are brought together with a burnt offering, the sin-offering precedes the burnt offering, as it says, “he shall make the second one a burnt offering” (Lev. 5:10), but this one-the burnt offering-precedes the sin-offering. - [Hor. 13a]

The Kli Yakar explains the sin offering referred to is about the sin of Avoda Zara, which is really being denial of the entire Torah. Every sin is bound by thought and action, for all action precedes thought, for if one faults without intention this is not sin rather Force majeure.  Thus every sinner must bring 2 offerings - Oleh for the thoughts and Hatat for the action. Even though the thoughts generally lead to the action, in any case action is worse than thought for HaKodesh Baruch Hu doesn't punish for mere thoughts.

In every case, the action is the main aspect to the sin, that is why the Hatat is brought first to remove the major part of the sin and then the Olah. Except in the case of Avoda Zara, since the thought in the sin of Avoda Zara, that is the essence of the sin since this is dependent upon one's intimate beliefs. Thus Olah precedes Hatat here to remove the greater sin first.

Now we can understand why the Hatat is missing the Aleph. For Aleph is the first letter and comes to represent the intimate connection of Hashem with living creations. The sinner that commits Avoda Zara denies this connection. Thus the Aleph is missing showing that we are talking about Avoda Zara.

Shlach - Actively Seeking

From Rabbeynu Bechayai

Every week Rabbeynu Bechayai captures the theme of the week's parsha in a verse from Mishlei.
A steed is prepared for a day of battle, but the victory is the L-rd's
סוּס מוּכָן לְיוֹם מִלְחָמָה ולה' התשועה
Mishlei 21:31

This emphasizes that the theme of the parshah is saying that we should not rely on miracles, but need to take action ourselves and to do everything that we can in the most natural way possible, to the fullest extent that our strength allows - and only then leave the rest to the Hands of Heaven. For miracles come to complement where nature lacks, and man as a part of nature has to work in this world to fulfill Hashem's will.

In preparing for war against one's enemy (a worthy opponent)  we need to prepare instruments of war, horses, and chariots. For if we are not prepared and look to rely on miracles, we will fall into the hands of our enemy. We are not expected to necessarily succeed, but to definitely try with all our own power.

I found this surprising considering the dramatic events that take place, with cataclysmic turn and its impact on Jewish history. QUESTION: How does the events of the parshah underscore this theme?

A Good Land

Moses sent them to scout the Land of Canaan, and he said to them, "Go up this way in the south and climb up the mountain.  You shall see what [kind of] land it is, and the people who inhabit it; are they strong or weak? Are there few or many? And what of the land they inhabit? Is it good or bad? And what of the cities in which they reside are they in camps or in fortresses? What is the soil like is it fat or lean? Are there any trees in it or not? You shall be courageous and take from the fruit of the land."
Bamidbar 13:17-20
The status of the land is repeated and is central to the instructions that Moshe gives. He did not expect that the spies would report that the land is bad, but expected for them to say it is good. Moshe's instructions carry clear expectations that the spies are meant to return from their mission and declare how good the land that Hashem has promised really is.

Their journey is a good one and the destination is good. But out of the spies response, our journey begins to collapse.

Why did they tour Eretz Yisroel specifically for 40 days?

According to the number of days which you toured the Land forty days, a day for each year, you will [thus] bear your iniquities for forty years; thus you will come to know My alienation.
 בְּמִסְפַּר הַיָּמִים אֲשֶׁר תַּרְתֶּם אֶת הָאָרֶץ אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה תִּשְׂאוּ אֶת עֲו‍ֹנֹתֵיכֶם אַרְבָּעִים שָׁנָה וִידַעְתֶּם אֶת תְּנוּאָתִי
Bamidbar 14:34
The Torah exacts a punishment of a year for every day of waywardness. Why?
This gave the spies an impetus to demand a return to Egypt - "Is it not better for us to return to Egypt", for they knew that Egypt was destined to sit forsaken for 40 years.

Kli Yakar

 No foot of man shall pass through it, nor foot of beast shall pass through it, it shall not be inhabited for forty years. And I will make the land of Egypt desolate even amongst the desolate lands, and its cities, a desolation even amongst cities in ruins, forty years.
 לֹא תַעֲבָר בָּהּ רֶגֶל אָדָם וְרֶגֶל בְּהֵמָה לֹא תַעֲבָר בָּהּ וְלֹא תֵשֵׁב אַרְבָּעִים שָׁנָה. וְנָתַתִּי אֶת אֶרֶץ מִצְרַיִם שְׁמָמָה בְּתוֹךְ | אֲרָצוֹת נְשַׁמּוֹת וְעָרֶיהָ בְּתוֹךְ עָרִים מָחֳרָבוֹת תִּהְיֶיןָ שְׁמָמָה אַרְבָּעִים שָׁנָה
Yechezkel 29:11-12
"it shall not be inhabited for forty years"
Forty-two years of famine were decreed in Pharaoh’s dream.
- Corresponding to the 3 times the dreams are told.
1) Pharoah Dreams (Breisheit 41:1-7)
7 plump cows
[7] thin cows
7 healthy stalks of grain
[7] thin stalks of grain [14]

2) Pharaoh retells dreams to Yosef (Breisheit 41:17-24)
7 plump cows
[7] thin cows
7 healthy stalks of grain
[7] thin stalks of grain [28]

3) Yosef tells Pharaoh back his dream (Breisheit 41:25-31)
7 plump cows
[7] thin cows
7 healthy stalks of grain
[7] thin stalks of grain [42].
But they had only 2 years of famine, as it is stated (ibid. 45:6): “For it is two years now that the famine has been on earth,” and when Jacob came down to Egypt, the famine ceased, for behold in the third year they sowed, as it is stated (ibid. 47:19): “and then you give us seed that we may live etc.,” and the forty years were paid to them now.
 Rashi - Yechezkel 29:11
The spies knew that the Egypt still needed to suffer another 40 years of either desolation or famine. Therefore the spies wandered for 40 days to communicate to Yisrael a coded message that these 40 days of seeing a place, a place where they raised the false claim that the  land consumes it's inhabitants. They asserted that this was worse than to suffer 40 years of desolation that had been decreed upon Egypt, inspiring a nation to speak loshon harah. In a bizarre statement, the Jewish people were then rallied to say 'Lets go back to Egypt. (Bamidbar 14:4)' that they would have been either better off to be in Egypt or to have died in the desert.

Why Demand to Return to Egypt?

"And each man said to his brother: 'Let us appoint a leader and lets go back to Egypt.'"
Bamidbar 14:4
 Rav Meidan (Torah MiTzion) explains, that it was this sentence that sealed the fate of the Jewish People.

This is the first time that Am Yisrael explicitly requested to go back to Egypt. Previously, they had complained that Hashem (and Moshe) took them out of Egypt, and they yearned for the delicacies of Egypt, yet they had never before actually suggested returning to Egypt.

The main problem with going back to Egypt is the fact of going back into Egyptian slavery. So clearly, Am Yisrael was not talking about the actual place called Egypt. Rather, they were expressing their desire to go back to their previous way of life. They expressed a yearning not directly for Egyptian slavery but to nullify their service of Hashem. HKB"H liberated them from Egyptian slavery and made them into a nation - so that they could serve Him.
I am Hashem, your G-d, Who took you out of the land of Egypt, out of the house of bondage.
Shemot 20:2
Where serving Hashem is conditional upon leaving Egypt,  so wanting to return to Egypt is, in effect, equivalent to wanting to cease serving Hashem. When they were in the desert, Am Yisrael had not yet internalized the idea that they were to only go forward - to Eretz Yisrael. Since they did not view the conquest as an inescapable and unavoidable war, they easily changed their minds about entering the Land when faced with potential danger, and they were not yet prepared to enter the Land. 

The Very Very Good Land

As the Imrei Noam says, the speech of Tzadikim is composed of combinations of letters, numerical values, and calculations in order to nullify harsh decrees, where they can actually flip Midat Hadin (the strict law) into Midat HaRachamim (the merciful side).

They can take a 'נגע' - an affliction, and turn it into an 'ענג' - a pleasure. So as Tzadikim decree,  HaKadosh Baruch fulfills, seemingly able to force Hashem to want the new state Himself, like it says in Tehillim (145:19):  He does the will of those who fear Him - "רְצוֹן יְרֵאָיו יַעֲשֶׂה"

We see how the great leaders, the Tzadikim,  Caleb and Yoshua provide an emergency intervention and  give the spies a chance to speak good of the land.
They spoke to the entire congregation of the children of Israel, saying, "The land we passed through to scout is an exceedingly good land."
וַיֹּאמְרוּ אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ טוֹבָה הָאָרֶץ מְאֹד מְאֹד
Bamidbar 14:7
In response to the slander of the spies and the people's calls to return to Egypt, Caleb and Yoshua implore the people emphasizing that "the land is very very good."

Netivot Shalom

Why emphasize the goodness of the land by Miod Miod (מְאֹד מְאֹד)? The goodness could not simply be a material goodness, but rather a spiritual aspect, showing the need for humility, as we learn in the gemarah in Ketubot (110B) "whoever lives in the Land of Israel may be considered to have  a G-d, but whoever lives outside the Land may be regarded as one who has no G-d." For Eretz Yisrael is considered to be a donation from the entire world.

HKBH provides a number of tools for strengthening our connection with Hashem: Shabbat, Torah learning, performing mitzvot, and Eretz Yisrael - the dwelling place of the shechinah.

This is the meaning of Miod Miod, this is to say that in EretzYisrael we can  best rise up to highest spiritual levels more than in any other place. Nevertheless, where residing in Eretz Yisrael also as obligations. As opposed to the spies position.

Had the spies spoken good then they would have reversed a process that had begun with the earlier complaints about delicacies in Egypt, taking us out of a spiritual malaise and out of the grip of death.

While sin can lead to sin, nothing is irreversible, so in fact Moshe's intention in sending the spies was to thwart a deteriorating process and save the journey.

Rav Sacks: Lubavitcher Rebbe

The most remarkable by far of all the commentators on the episode of the spies was the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn. He raised the obvious question. The Torah emphasizes that the spies were all leaders, princes, heads of tribes. They knew that God was with them, and that with His help there was nothing they could not do. They knew that God would not have promised them a land they could not conquer. Why then did they come back with a negative report?

His answer turns the conventional understanding of the spies upside down. They were, he said, not afraid of defeat. They were afraid of victory. What they said to the people was one thing, but what led them to say it was another entirely.

What was their situation now, in the wilderness? They lived in close and continuous proximity to Hashem. They drank water from a rock. They ate manna from heaven. They were surrounded by the Clouds of Glory. Miracles accompanied them along the way.

What would be their situation in the land? They would have to fight wars, plough the land, plant seed, gather harvests, create and sustain an army, an economy and a welfare system. They would have to do what every other nation does: live in the real world of empirical space. What then would happen to their relationship with Hashem? Yes, He would still be present in the rain that made crops grow, in the blessings of field and town, and in the Temple in Jerusalem that they would visit three times a year, but not visibly, intimately, miraculously, as He was in the desert. This is what the spies feared: not failure but success.

This, said the Rebbe, was a noble sin but still a sin. God wants us to live in the real world of nations, economies and armies. God wants us, as he put it, to create “a dwelling place in the lower world.” He wants us to bring the Shekhinah, the Divine presence, into everyday life.That is what ten of the spies failed to understand, and it was a spiritual failure that condemned an entire generation to forty years of futile wandering. (from Covenant & Conversation: Confidence)

Story- Asserting our Internal Strength

I heard story related about the Rebbe from Tzanz. One day the Rebbe called over a Chassid and said, "If you found a large sum of money in the road, what would you do?"
The Chassid answered, "I would announce a lost object and return it."
"Liar!" said the Rebbe.
He called over another Chassid and presented the same situation, asking what he would do?
"Well Rebbe I've been going through hard times recently and I'd have to keep the money."
"Fool!" said the Rebbe.
He called over another Chassid and asked what he would do.
"Rebbe, the right thing to do is to announce a lost object and to seek out the owner. Yet, my enemy, the Yetzer Harah, is strong and will try to impress upon me to keep the money and not release it.  I just hope that I would have the strength to withstand that influence and do the right thing."
The Rebbe smiled and was satisfied.

CONCLUSION

Rabbeynu Bechayai makes our actions the central theme of this week's parshah. Bringing evidence from Tanach, we see how Hashem promised to save  Noach and his family, nevertheless he  built an ark. And David HaMelech  doesn't take it for granted that a victory is ensured, but turns to the Urim V'tumin to get insight for which direction to head in battle. And so also in our Parshah, despite getting divine assurance that we will inherit the land of Israel and that it is good, Moshe sent a the group of spies to check ourselves.

Our world is like standing on an escalator that is going down, you want to maintain your level you have to put in work to stay at your spot. Even if you have attained a level, it doesn't stick. We get too comfortable. There is a gravity to spirituality. The nature of the world pulls us down.

To maintain the normal level requires an assertion of effort. And to grow requires work. We have to actively seek out to grow. Most of us go through life waiting for something nice to happen ( and then forgetting it did). If you want to stay in this very positive place. It requires an effort. Sometimes we become passive participants in our lives. So let's actively seek out.

We have to take action and make things happen - setting that time for a little more learning, putting more effort into doing a mitzvah etc. This is what living more in the moment is all about.

Good luck!