Parshat Sh'lach deals with the story of the spies sent by Moses to investigate the Holy Land which the Jewish People were to enter. They returned with a slanderous report, emphasizing the difficulties in conquering the land, thus discouraging the people and weakening their faith. This led to the tragic consequences related in the parshah. Chassidism explains that the spies did not wish to enter the Land of Israel because they did not want to become involved with the materialism of the world. For the duration of the Jewish people's stay in the desert, they were free from such involvements: their food came from heaven (the manna); water they had from the miraculous "Well of Miriam" they were sheltered by the Heavenly "Clouds of Glory," which also cleaned and pressed their garments. Thus they did not wish to leave the desert to enter the Holy Land where they would have to engage in ploughing, sowing, and all other normative activities for their daily existence. The spies' motive may have been well-meant and spiritual, but it went counter to the Divine intent. For G-d created the world in order to have a Divine abode in this physical world: man is to transform himself and the material world into a worthy abode for G-dliness. This is done by using, and relating to, every created substance for its Divinely intended purpose, thus elevating and sublimating it to a spiritual reality. That is why we were given the Torah and mitzvot, which enable us to achieve that goal. And that is our task and mission for the duration of the galut. The Messianic era is the ultimate purpose of the creation. That is when this physical world will demonstrably be a Divine abode with a manifestation of G-dliness. It will be a time of "neither famine nor war, neither envy nor strife, because good will emanate in abundance and all delightful things will be accessible like dust. The one preoccupation of the entire world will be solely to know G-d. The Israelites, therefore, will be great sages and know the hidden matters, attaining knowledge of their Creator to the end of human capacity, as it is said: `The earth shall be full with the knowledge of G-d as the waters cover the sea.'" (Rambam) This ultimate perfection of the Messianic era, and the Resurrection of the Dead, depends on our actions and service of G-d throughout the duration of the galut. The sin of the spies was that they tried to circumvent and avoid this refining and preparing the world. Mundane entanglements, involvement with worldly matters, may be tiresome, difficult and distasteful for one who aspires to spiritual heights. They are, however, an integral part of the Divine plan, and as Chassidism explains: "The ultimate intent of the descent of the descent and exile is to prepare for an immense ascent when, in the days of Moshiach, the light of G-d will radiate in a manifest way!" (From: Discover Moshiach in the Weekly Torah Portion.)

"And how is the land...are there trees in it or not?" (13:20) QUESTION: Rashi comments that Moshe instructed the spies to see if there were any righteous people there whose merit would protect the dwellers of the land. If Moshe was looking for righteous people, why didn't he instruct the spies to search the synagogues, rather than asking them to search the fields? ANSWER: Moshe was incidentally conveying a message to Klal Yisrael concerning the intrinsic qualities of a truly righteous person. He is not one who goes into seclusion and locks himself up in the synagogue or Beit Hamidrash. A truly righteous person is compared to a tree; He is out among the people producing fruit (good deeds). Similar to the tree which casts a protective shade on its surroundings, the righteous person should endeavor that his influence be felt throughout his entire city.

and spoke against its fruit while the Jewish people, by bringing bikkurim, demonstrate their love for the land and its fruit. The Mishnah (Bikkurim 3:1) says: "How does a person set aside bikkurim? He enters into his field and notices a newly- ripened fig, a newly ripened grape cluster, and a newly ripened pomegranate. He ties a string around each one and declares 'This is for bikkurim.' " Though the mitzvah of bikkurim applies to all the seven fruits with which Eretz Yisrael is praised (Devarim 26:2, Rashi), the Mishnah mentions only these three to signify the particular connection between them and the spies: that by bringing them as bikkurim one rectifies the spies' crime against them. When one who brought bikkurim concluded his recitation, a heavenly voice proclaimed, "You have brought bikkurim today; may you merit to do so again next year" (Devarim 26:16, Rashi). Thus, the mitzvah of bikkurim is a means to receive a heavenly blessing for longevity. The spies, through their evil tongues shortened the lives of the people in the wilderness (14:29). Consequently, it is most fitting that the mitzvah of bikkurim, which rectifies their iniquity, should earn longevity for those who observe it. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

At the beginning of this week's Parsha, Rashi asks, "why does the incident of the spies directly follow Miriam speaking slander about Moshe?" At some time in our lives, we have all taken an examination or a test of some kind. The essence of the test is that we don't know what the questions will be. If we knew, it wouldn't be a test. Not so is our relationship with the Creator. Hashem never gives us a test without first giving us the answers. The Jewish People had wanted to send spies into the Land of Israel for a long time prior to Hashem giving permission. However, Hashem knew that there would be a temptation to speak slander about the Land, and thus He waited until after Miriam had been punished for speaking slander so that the spies should clearly know that slander was prohibited. In other words, it wasn't so much that the incident of the spies followed Miriam speaking slander, rather that Miriam speaking slander provided the object lesson which facilitated the sending of the spies. Hashem never gives us a test without first giving us the answers. (From: Gur Aryeh, Ohr Somayach web site)

Akavya ben Mahalel would say: "Reflect upon three things and you will never come to sin: know from where you came, to where you are going, and before whom you are destined to give an accounting…"(Avot 3,1) The mishnah teaches that a person must always have three things in mind, and promises that when he does so, he "will never come to sin." Generally, a person thinks about two entities, himself and G-d, for "I was created solely to serve my Creator." This mishnah comes to teach us that each of us must also be aware of a third entity the world at large. A person should always remember that the ultimate goal of his divine service is not merely a two-way relationship between him and G-d. He must broaden his scope, and endeavor to have his service encompass a third entity, the world. Our involvement with worldly entities with the intent of transforming them into vessels for G-dliness fulfills G-d's ultimate intent in creation. For our world and every individual creation was brought into being for the purpose of fashioning a dwelling for G-d on the material plane. Ultimately, this outward thrust benefits the soul as well, though the soul is "an actual part of G-d," and is not in need of refinement. Its descent to a physical body is intended to refine the world at large, not itself. Nevertheless, by carrying out this task, the soul establishes a connection to G-d's essence which it could not have appreciated before its entry into this world. (Sefer HaSichos 5751, Vol. II, p.

The Alter Rebbe writes in his Siddur: It is proper to say before prayer, I hereby take upon myself to fulfill the mitzva - "Love your fellowman as yourself." This means that the percept of ahavat yisrael is the entry-gate through which man can pass to stand before G-d to daven. By merit of that love the worshiper's prayer is accepted, (From Rebbe's Hayom Yom, Tamuz -2).