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Dear  Naaleh Friend,
This week we read Parshat Shelach.  Naaleh offers many classes on this week's parsha, and we have chosen one by Mrs. Chana Prero to feature for you today. The class, Parshat Shelach: Send for Yourself is from the series Parsha Study Group. In this Torah shiur, Mrs. Prero analyzes the first words of the parsha and whether Moshe was guilty for the sin of the Spies.  

To watch this class now and learn more please click on the image below: 
parsha study group 

This week's edition of our Torat Imecha Newsletter on this week's Parsha is available on our Newsletter page
Click here for the printer friendly version, to share at your Shabbat table! Be sure to visit the homepage as well, for many more inspiring Torah classes! 
Shabbat Shalom!

-Ashley Klapper and the Naaleh Crew
Parshat   Shelach begins by relating the account of the spies Moshe sent to spy out the land of Israel. Ten of the spies came back with negative reports and the people cried voluminous tears that night, bemoaning their fate. God declared,   " They indulged in weeping for nothing; I will establish this night for them as a time of weeping for generations. " And in fact it became a tragic date infamous in Jewish history. Not only were both Holy Temples destroyed, but the stronghold of Betar fell, the expulsion from England in 1290 and Spain in 1492, and the terms for the final solution were enacted in Nuremberg on that date. Let us explore the meaning of   " weeping for nothing "   as well is its connection to the other tragedies throughout our history.
The spies were sent on a mission notes, Rabbi Y. Spero. Had they not failed, the entire world would have received absolution and Moshe would have led Bnei Yisroel into Israel. According to Rabbi A. Rivlin, the mission was actually much greater. They were entrusted with rectifying the sin of trees at creation. According to the Medrash, when Hashem created the trees, He commanded that the bark should have the same taste as the fruit. The trees disobeyed and imparted taste only to the fruit, fearing that people would eat the tree itself, destroying it. Citing Rabbi Charlop, Rabbi Rivlin states that the trees in Israel did not sin, and therefore, the land retained a special holiness. While the bark of the trees lost their taste and resembled the other trees in this manner, this was due to Adam's sin, but the land still itself retained its holiness. Therefore, Moshe told the spies to see if the Tree of Life was there, and to bring back of the fruit of the land. But they brought back a vine with the cluster of grapes attached, as if to say that this land was no different from other lands where the bark does not taste like the fruit. Instead of focusing on their charge and remaining loyal to their mission, the spies got caught up in the distractions around them and thereby failed.
The Chochma Umussar notes that the root of all our troubles and tragedies is the feeling of helplessness based on physical reality, and discounting Hashem's promise of protection. The ten spies said, "Look at the fortified cities and the giants." But Calev understood that if Hashem wanted us to inherit the land, He would fight for us as He had done in Mitzrayim, "We surely can do it." The other meraglim refused to be convinced. Their sin is not limited to the generation of the desert, but is still, unfortunately, alive and well both in our national psyche and in our personal lives as we often face challenges. Not trusting Hashem is a silent form of rebellion. We each have our mission in life. Are we finding excuses in insubstantial nothings that convince us we cannot do it forgetting that Hashem can ensure our success?  When Hashem sends anyone on a mission, He becomes a partner. If we refuse to engage, we are rebelling against His omnipotence and denying our faith in Him. Only when we reverse our thinking will we be led back to Eretz Yisroel in security. As Rabbi Z. M. Silverberg writes, we need to overcome our feelings of inadequacy, both personal and national, and constantly daven for success.
 Rabbi Goldwicht explains that the meraglim cried because they would now be giving up getting everything they needed for nothing in the desert. The tears of that night were a protest against the responsibilities Hashem wanted them to assume as they entered Eretz Yisroel. But if we are to retain Torah for generations, we must expend the effort and grow in our love for Torah to the degree that we would rather die than give up our learning and our Torah life, and so the crying for nothing on that night was to teach us the lessons we needed to survive as Jews throughout the generations.
 After the account of the meraglim, the parsha continues with the wine libations on the mizbeach, separation of challah for the kohein, and tzitzit. Each of these mitzvot, writes Rabbi Frand citing the Sefas Emes involves physical labor to produce something that is elevated to a spiritual reality. This is the lesson the meraglim refused to learn, but which we must internalize with all our actions and strivings in a physical world. God has enough angels, says Rabbi Frand quoting the Kotzker Rebbe; what Hashem wants is anshei kodesh - men who are holy, who can take their very physicality and elevate it and the world they occupy.
Rabbi S. Pincus offers yet another perspective on this baseless crying. We tend to take all the good things in our lives for granted, yet when one thing goes against our expectations, we rant and rave against the "perpetrator." Here too, the meraglim focused on the problems they would encounter upon entering the land rather than the love Hashem had continuously shown them to date, as if all He had done for them was "nothing" compared to the obstacle they now faced. In reality, this obstacle is nothing, for we are all in His hands.
The Tiv Hatorah notes, if we can say, "This too is for the good," during difficult times, we will arouse the angels to ask Hashem to show us times that are really good. On the other hand, if we bemoan little bumps in the road as tragedies, Hashem will bring real tragedies to teach us the difference. Hashem orchestrates both the good and the "bad" according to His plan. In the future we will recognize that even the terrible ninth day of Av will be a day of rejoicing, as we recognize Hashem's hand in all of our history. When we can understand that both the good and the "bad"come from a loving God, both in our personal and in our national lives, we will hasten the coming of Moshiach and the final redemption.
The Connecting Thread of Chumash Bamidbar Part 2
Based on a shiur by Rebbetzin Leah Kohn 
In the Ramban's preface to Chumash Bamidbar he compares the Jewish people's sojourn in the desert to what took place at Har Sinai . At Sinai, Hashem gave the Jewish people the mitzvah of hagbalah . They were told where they could stand in relation to the mountain. Moshe could ascend to the top but the Jewish people had to stay farther away. Hashem designated a place for each person. Whoever crossed their border would die. So too in the encampment in the desert, there were very clear borders where the Kohanim, Leviim, and the rest of the Jewish people were permitted to go. If a foreigner crossed over to a forbidden area the consequence was death.
When the order was given to travel in the desert, the mishkan was dismantled and the vessels were covered so that no one should mistakenly look at them. If one did look at them, the punishment was death. We find the same concept at Har Sinai . If the Jewish people would look where they were not supposed to, they would die. At Har Sinai the Torah speaks about its sanctity and guarding it. So too the Leviim guarded the mishkan . This connotes respect. Chazal say that the palace of a king has guards showing the importance of the leader that resides there. Something that is precious we protect. The Ramban explains that guarding Har Sinai means guarding it from any impurity that may come close to it. So too this is the deeper meaning of guarding the mishkan, staying away from any impurity that can endanger the presence of Hashem.
David Hamelech said, " Mi yaleh b'har Hashem u'mi yakum b'mkom kodsho ." Climbing the mountain is not easy but making it an ongoing reality is harder. Har Sinai was a one -time experience. The Divine Presence resting in the mishkan and later in the beit hamikdash was an ongoing reality which was not as easy to maintain.

The comparison between Har Sinai and the mishkan tells us something else. In principle the two experiences were the same. The Shechina rested among the Jews. However at Har Sinai it was in the open. Everybody could see it. It was also above their level. Hashem took the Jewish people out and elevated them beyond what they deserved in order to establish the foundation of Torah. At the time of the mishkan, the Divine Presence wasn't revealed to the same extent. It was contained which signified that Hashem was there but in a more hidden way. It was the job of the Jewish people to reveal it. To the extent that they developed their inner essence, to that extent they saw it on both a national and individual level. This idea still applies today. To the extent we guard ourselves from impurity and work to come closer to Hashem, to that extent we enable Hashem to dwell inside us. 
Taking it to Heart
Based on a shiur by Rabbi Yitzchak Cohen
The Gra could match any individual who lived a thousand years before him in piety and Torah knowledge. He studied Torah constantly counting the seconds so that they would not go to waste. Yet he said about the Ramchal that if he would've lived in his time he would walk 50 mil to listen to his words.
In his introduction to the Mesilat Yesharim, the Ramchal writes that he is not trying to teach anything new. Yet he says, even if I'm telling you something well known- the power of forgetting is even stronger. He emphasizes how important it is to get to know oneself. This means learning to be critical of oneself in a constructive manner.
The first four books of the Chumash teach us derech eretz , middot , and the laws between man and man and man and Hashem. The fifth book contains the rebuke that Moshe told Klal Yisrael before his death. Chazal tells us, " Chavivin alei divrei Moshe ," the reproof of Moshe is more beloved than the four books which discuss the mitzvot. We learn from here that it's not enough just to perform good deeds but the whole personality must change. When doing a mitzvah, do you feel that you are getting closer to the Almighty or is it just something you need to fullfill? Hashem wants us to change. Therefore the Mishna Berura points out in the first chapter in Shulchan Aruch that a person should put aside time every day to study Mussar . The greater the person the greater is his yetzer hara . The evil inclination requires constant awareness and reproof. A person must know himself. The Ramchal tells us, the number one person to bring closer to Hashem is oneself. It doesn't mean being self -centered. It means working on oneself.
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Rebbetzin Tziporah Heller
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