Elul- The Answer

The real question is that why did Klal Yisroel need a reminder of the shofar not to sin again couldn’t they learn from their mistake? They just got burned for making an eigal now a mere forty days later they weren’t going to do the same thing all over.

The Maharal says that Klal Yisroel were only able to make the Eigal at the exact moment that Moshe was getting the Luchos from Hashem. The nisayoin of the eigal wasn’t just a desire to worship an idol it was a cosmic mistake. Klal Yisroel thought that this was the right way to worship Hashem. Klal Yisroel grew to a level where they needed something to hold onto, something spiritual to connect them to Hashem and that lead them to the Eigal. The connection they felt they were missing was in reality being given to them at that second, Hashem was giving the Luchas to Moshe right then. They felt a connection- which was real, but was still in heaven. They wanted to see and feel it right away and not wait until Hashem gave them what he knew was the connection they were yearning for.
The second time Moshe went up to heaven there was no risk of Klal Yisroel making a Eigal for the risk was only there when the luchas were there, when there was a yearning for a higher connection. But they had lost that level when they made the eigal and Moshe broke the luchas.
Along came Rosh Chodesh Elul. Moshe was going up once again this time with two tablets of stone for the luchas to be written on. For forty days Klal Yisroel was to prepare themselves and come closer to Hashem through teshuvah. Along with this closeness came along the Yetzar Harah to jump closer to Hashem than permissible. The defense for this was the shofar to wake them up and remind them not to make false connections to Hashem.
Just like the first Elul we relive that closeness every year. The Gemora says that Yom Kipper is special for it’s the day we are forgiven and it’s the day we got the luchas. The teshuvah aspect of Elul and Yom Kipper is only secondary to the closeness we should be striving for. The point of these forty days is just the same as they were in the desert, to inch forward one step at a time to Hashem and his Torah. The way to do it in Elul is through teshuvah, but we cannot lose sight of the goal.

Elul- The Question

The origin for blowing shofar in Elul, says the Tur- is related to the first Elul the Jews were in the desert. Moshe Rabbeinu went up to the Heavens for forty days and nights after Matan Torah, to bring down the Luchos to Klal Yisroel. On the seventeenth of Tamuz Klal Yisroel miscalculated and thinking that Moshe wasn’t coming down, made the golden calf. Moshe came down and saw that Klal Yisroel sinned, he dropped the Luchos and they shattered at the foot of Mt. Sinai. The next day Moshe went back up for a second set of forty days and nights to beg Hashem for forgiveness for Klal Yisroel. On the last day of Av Hashem told Moshe bring me two tablets and I shall rewrite the Luchos for Klal Yisroel. Moshe came down and related all that happened to Klal Yisroel and on Rosh Chodesh Elul he went back up for a third and final set of forty days and nights this time to bring down the second Luchos. That first day of Elul they blew the shofar to notify all when Moshe went up and that they shall not come to make the same mistake that they made the first time Moshe went up. Since that Elul we blow shofar every day in Elul to commemorate and try to relive those special days Klal Yisroel had in the Midbar.
The question is why did they only blow shofar the third time Moshe went up? Why weren’t they scared of making the same mistake on the eighteenth day of Tamuz, the second time Moshe went up?
What do you think?

Parshas Ki Sietzai

“When you vow a vow onto Hashem, do not defer to pay it, for Hashem will surely demand payment of it from you, and there would be sin upon you”. The Torah is talking about when one promises a Korban you should bring it as soon as possible. The same is true with Tzedakah in general that if one pledges to give charity, it’s as severe as he gave it already and the Torah says that Hashem will demand it from him. Why is it that the Torah put such an emphasis on paying up something you merely promised - that Hashem will be ‘doresh’-demand it? After all it’s only words, you didn’t do or not do anything. If I promise to buy you a gift and don’t give it to you, you might have a right to be upset, but you cannot demand it from me, you cannot take me to court just because I promised you a gift. So why does Hashem come and demand that we pay up the gifts we pledge to hekdish?
When we promise something to Hashem in the form of tzedakah, when he demands it, it’s in our benefit. Hashem can take care of the tzedakah himself he doesn’t need our contributions, rather it’s a zechus- opportunity that he gave us to take part in the building of his institutions. The reason we would promise something is that at that moment we are unable to give for whatever reason, but we’re inspired to give so we promise. Hashem at that moment looks at our will to give and gives us credit as if we gave. If we get credit for the promising then obviously he has a right to make a demand for the actual gift. The Dubbno Maggid gives a parable. I borrow something from you and give it to a judge as a gift. If you take me to court to get me to return the item to you, the judge will obviously do anything that will let him keep the object and try to tilt the judgment in my favor. So too Hashem, when we promise something since he sees it as he got it already and he’s enjoying our gift, he will do everything he can that will let him hold on to it and make sure you come through on your pledge.

Parshas Shoftim- Reb Sabra

In Vilna at the turn of the 20th century the enlightened Jews put up a
skit making fun of the Torah and those who kept it. The script was
taken out of this weeks parsha and was about how the Torah tells us to
choose our army for wars to be fought.
The curtains rose and you see a crowd of people standing around as if
prepared for a battle when the commander gets up to make an
announcement. Whoever built a new home and did not live in it yet
should return home for he might be killed in battle and someone else
will live in his home. At this announcement some of the people on
stage jump up and run off the stage joyously "yay we don't have to
fight". the commander continues "whoever planted a vineyard and didnt
harvest it return home, for he might fall in battle....." at this some
more people jump off stage. the announcements continue "whoever
betrothed a woman but has not yet lived with her(or is in the first
year of his marriage shall return home". and at this some more people
jump off shouting "matchmaker i need a shidduch". and the audience is
laughing at this ridiculous way of choosing an army.
But it gets even funnier; at this point there is about half of the
original "army" on stage when the commander gets up and says "whoever
is scared and fainthearted let him return home lest he lose his heart
in war and cause his brothers to fall" at this all the rest of the
"army" jumps off stage "I'm scared, I'm frightened", and on stage are
left three old men, the Chofetz Chaim, R' Chiam Ozer(the rabbi of
vilna) and R' Chaim of Brisk. With this the curtain falls and the
audience is in tears from laughter at the ridiculous way the ancient
jews did war.
Someone who saw this play came to report back to R Chaim of Brisk
about this play, and asked him whats the answer to them, from what it
looks like this is the way the Torah commanded us to do war, so are
they right or is there another way of explaining the subject? R' Chaim
answered him their 100% right this is what the Torah wants our army to
look like, and this is the way the Jewish army was when they were in
Eretz Yisrael and had their own army, three old Torah scholars vs. an
entire army of elephants(eg. the Macabees were 13 soldiers taking on
the entire Greek army, and we all know the outcome of that). However
said R' Chaim they missed one point, they missed showing the end, the
end result that they missed that these three old men with their canes
go on to win the war. That is something they didnt show and wouldn't
show for that would take away the humor of their fun poking.

We look at the world and see everything works with cause and effect,
the more effort put in the better the result, the bigger and stronger
usually win, no pain no gain etc. However looking at the world this
way sometimesw makes us forget that Hashem s running the world and is
in charge of bringing out the final product of our efforts. We do our
jobs, and we must do our jobs, but then how it all ends up working out
is ultimately up to Hashem.

The Gemara brings that a Roman once asked R' Akiva what does Hashem do
all day? R' Akiva replied He acts as matchmaker.
the basic understanding of this answer is that he matches up couples
for marriage. but a deeper way of understanding the Gemara is that
everything we do in life in order for it to succeed needs help input
and the skills of others. for example, lets say you have great
marketing idea for your company, you'll need the right person to tell
him your idea and hopefully he'll see it as a good idea too. then you
need to find the right graphic designer to bring out the idea just the
right way. you'll also need approval from the entire marketing team
and board of directors before your idea even gets a chance to make out
into the world, not to say who said that the public will like it. For
all the pieces to fall into place, for you to meet just the right
person and that he should know just the right place to get things done
you need a "Matchmaker" Who will allow all the circumstances to work
out, if He deems it to and if He doesnt approve of it as great as your
idea is you just won't bump into the right people or be in the right
places, for the "Matchmaker" wasn't working with you.

So let us remember that ultimately Hashem is running the world (and
He doesn't need our help running it). And if He deems fit even three
old bent over Torah scholars will beat an entire world with its most
sophisticated weapons.
So trust in Hashem live according to His dictactes and He will match
you up with the things that will lead you to suuccess

Parshas Re'ai

ראה אנכי נתן לפניכם היום ברכה וקללה "See, I place before you this day; blessing and curse." The Mefoshrim all ask what does the posuk mean by 'see'? What is it that we should see? Wouldn't the verb 'hear' be more appropriate?
The Baal Haturim explains the pasuk to mean, See- the time when Hashem said 'anochi'- the beginning of the ten commandments. Hashem is telling us the secret in making the right decisions, to make sure we choose blessing over curse, is that we should visualize the moment of the giving of the Torah when we saw the glory of Hashem. When we stood at the foot of Har Sinai we were able to see the sounds. What was the need for that miracle of seeing what we were hearing? The Nesivous Shalom explains that 'seeing is believing' when someone sees something no one can disprove it and convince him that it never happened. Hashem made us see the glory of matan Torah so when a time comes and your not sure what to do visualize that moment of history when you saw what's right and what's wrong. That is what the Baal Haturim means 'Look', visualize for your self a time that you did see and it wasn't just hearing what someone told you. You actually saw Hashem's glory and by seeing it you cannot forget it and no one can steer you off the right path.

Married to Hashem

V'ata yisroel mah Hashem Elokecha doresh mimcha. Now Yisroel what does Hashem ask of you, all He asks for is to Fear Him, go in His ways, love Him and serve Him with all your heart an soul.

Imagine some one telling you "all I ask you to do is my laundry, wash my car, giv me food and give me money" you would tell him go take a hike, I'll do you a favor but what you're asking for is to give up my day for you and you tell me all I as you is....?

So to in the passuk above "all" Hashem asks for is a whole lot not a little favor?

another interesting thing is that Chazal tell us that there is an allusion to the Rabbinic mitzvah of making 100 brochos a day in the above passuk. For instead of reading the word as mah, what, read it as meah, 100, an allusion to 100 brochos a day. the question is what does 100 brochos have to do with the above passuk?

In order to answer the question let us go back to our friend asking us all he needs from us is.....

Now lets imagine the friend who is asking you this is your wife, or your husband. When you asked your wife "will you marry me?" and she excitedly said YES!!!, in effect what both of you were saying was You'll be cooking for me, doing my laundry, cleaning my house and so on. And when she said yes, she was saying, you'll be going to work and support me, give me my needs whatever they may be. These were things that are laying behind a simple question and answer, but no one thinks of that why? because we're dealing with marriage, and all these things are just part of the deal called marriage, and are even minor things when we look at the whole picture.

Now imagine this couple is married and he is bringing home the money, taking out the garbage and all his other jobs, she is cooking, cleaning and running a very efficient home, but they don't talk to each other. That's not a marriage you'll say, why, everyone is doing what their supposed to be doing? The answer is because one of the keys of marriage is communication speaking to each other and sharing life's experiences with each other, if this is lacking no matter how good you do our job you don't have a marriage.
So to Klal Yisroel's relationship with Hashem. Hashem doesn't need us to work for Him, do Him favors or for us to kiss up to Him. What Hashem wants from us is a bond, a connection something we call a bris. When Hashem tells us all I ask of you is to fear Me, go in My ways etc. , He is saying that I want you to live your life together with Me, be "married" to Me, and then it will be all I ask of you, because we are working on something so much more than these minor details.
And this is why there is an allusion to 100 daily borochos. because since a bond is developed through communication, in order for us to "communicate" with Hashem we make brochos. We tell Hashem thank you for preparing such a wonderful world for me, I'm going through this and this issue please help me or just saying hi I'm connected to you. Saying these things is what makes us live with Hashem, and that is why 100 brochos is so important. And this is the reason why it is alluded to in this passuk, it is telling us how to live with Hashem that all the things we do for Him are "all He asks of us".
May we all be zoche to really live our lives married to Hakodosh Boroch Hu.

Shabbos Nachmu- revised

Nachamu Nachamu ami yomar Elokaichem. On the day of Tisha Bav, as the Bais Hamikdosh is still burning we get up from the floor and just a short day later all signs of mourning are over. And the most sweetest times of the year are approaching. All over the world Jews celebrate Shbbos Nachamu as a Yom Tov for itself. "Lo hoya yomim tovim ki'Tu Bav" There's no other day in the Jewish calendar as great as the fifteenth day of Av. Just a mere six days after the saddest day comes the greatest day. All this is in preparation for the awesome days of Elul and Tishre. What does it all mean? How can we go from the lowest, literally stand up from the floor and go straight into the highest days of the year?
Rav Pam says that throughout jewish history after the biggest destructions came a spark of Geulah. The Navi in Yeshaiyah (21;12) says "The watchman said 'morning will come but also night if you really desire repent and come." The Dubbno Maggid explains it with a parable. There was once this drunkard who partied all night and tired from a whole night of drinking would sleep all day. One night he complained that it's allways dark and he never saw it day light. His friend told him you fool after every night there's a bright day you just get so caught up in the night that you fail to see the day. The same is with us - the Navi told us 'mornig will come after the dark night' but you must want to see. If we just open our eyes, if we really desire it, we will be able to see the bight morning that starts right after the dark. Rav Pam goes through history and gives example after example starting with Sancherev who had conquered all of Eretz Yisroel, but Yerushlayim was saved by a great miracle. Chazal tell us that at that moment Chizkiyahu could have become Moshiach had he sang shira. The possibility for the final yeshuah was there. After the second Bais Hamikdosh was destroyed the story of Bar Chochva played out. Reb Akiva said that Bar Chochva was Moshiach, he wasn't making a mistake. Reb Akiva was right - the spark was there, he could have been Moshiach but it was us down here that weren't ready for it. After the Spanish inquisition came a time period of the Arizal and most probably the biggest revolation of Torah in modern history. The Arizal thought it could lead to the Moshiach. Time and time again after each destruction came a spark of redemtion, the brightest day, but we were still sleeping and couldn't see it.
It's ingrained in our relationship with our father in heaven that we cannot fall too low. (The Ramchal says that right after the second Bais Hamikdosh was destroyed the Bais Hamikdosh shel mallah- the one in heaven which cannot be destroyed, changed from the seconed to the third Bais Hamikdosh. Meaning that as the fire was consuming the Bais Hamikdosh the possibility for the third Bais Hamikdosh was there already.) After the darkest time of our history that is when the biggest light shines forth from Hashem.
So too is true in the jewish year. Tu Bav is that kind of day. After the Meraglim Hashem didnt speak to Moshe for thirty eight years. The day that Moshe got his first Nevuah was Tu bav. About fifteen hundred years later on the same day, the people that were killed in Beitar were given kevura after many years. The connection between these two events is that they were two of the darkest periods of time. Do we realize what it meant to the dor hamidbar that Hashem didnt speak to Moshe for so many years? Then after Beitar was destroyed that was the last hope before the long exile. Can we imagine how the Yidden felt at that time? Yet there was hope - on Tu Bav came a spark of hope, Hashem showed us that we can, that we will rise up from the dark of the night. There is a bright future ahead 'If you desire it you'll find it'.

Tisha B'Av

After the Meraglim came back from spying the land of Eretz Yisroel, Klal Yisroel cried all night. In Parshas Devarim the Pasuk tells us that they said "Besinas Hashem oysanu hoitzunu meretz Mitzrayim...." For Hashem hates us has he brought us out of the land of Egypt to give us into the hands of the Amorites to exterminate us. The Soporno says that Klal Yisroel was scared that Hashem wanted to take revenge on them for worshiping idols in Mitzrayim, so he wanted the Amorites to kill them. They cried because they gave up, they thought all was lost. They got reports from the meraglim that the people living in Eretz Yisroel were powerful and strong. Instead of putting their faith in Hashem that they will go into Eretz Yisroel and win the Battles and with Hashems help conquer the land, they found reasons to believe that Hashem hates them and that they're not worthy of any more miracles. This is what the Chazal call "Bechiah shel chinnom" crying for naught they cried all night but they cried out of hopelessness. The punishment is that that same day is reserved for "Bechiah shel emes" true bitter tears.
There's a story said that after the chorban Yermiyahu was crying and a non-Jewish philosopher met him and asked how can such a brilliant man like you cry over wood and stones. To which Yermiyahu answered that you'll never understand it. The Navi wasn't crying for what was and all that we lost but he cried for a yearning to see Hashem to feel that closeness that we enjoyed in the Bais Hamikdosh. He was telling the goy that you will never understand how a Jew cries for we don’t cry out of hopelessness we cry because we know there will be an end to all our troubles and we yearn for that day. That is what all our tears should be for.
Tisha Bav is called a Yom Tov and we don’t say Tachnun or slichos like the other fast days. The message is clear - while there is mitzvah to cry on Tisha Bav we cannot fall on our hands and just give up and say there is no hope for us. We cannot even say viduy and confess our sins because it may lead us to rationalizing that we deserve what we are getting and Hashem wants to take revenge on us. Giving up and feeling lost was the sin of the Meraglim. The crying of Tisha Bav is a crying of yearning and waiting for that day when we won't have anymore worries.
How is it possible for the Yidden that went through all the tzoras, the ones that lived through the churban, the ones that were driven out of their homes in Spain, the one that saw cities being rampaged by the crusaders, and the worst destruction that ever fell upon the Jews since man was created, the Holocaust - How did they have the strength to be mikadesh shem shomaim the way they did? How did the poshiter yidden of not so long ago live and die with such awesome mesiras nefesh?
A teenage girl was in a slave labor camp, to stay alive people would steal from the kitchen which was punishable by death. This one girl said that she doesn’t want to steal for if she has to die she wants to die because she’s a Jew not because she stole a potato. A shoemaker in the Kovno ghetto was arrested on his way to daven holding his tallis bag under his arm. As the Germens led him through the streets Ithche Moshe walked between his captors not as if he were the prisoner, but as if they were his escorts to do the greatest mitzvah. Bochrim that risked everything they had gave up their food rations just so that they can put on tefilin. The group of kedoshim knowing that it's their last night in this world, they where going to be hung the next morning, stood and davened the tefilos of Yom Kipper. As the noose was put around their necks they were holding at the end of Neillah and they were mekabel ol malchos shomaim screaming Hashem Hu O'Elokim. How about just a few years ago when a Arab animal blew himself up in a pizza store, and you were able to hear a father himself lie there dying and in unimaginable pain, tell his small kids to say Shema Yisroel together. This is just a drop in the bucket of the tears that fell. How did these simple Yidden - some that didn't have the zchus of learning in Yeshiva, how did they have the strength to laugh in the face of the Nazis, to just spit in the face of the Malach Hamoves?
They realized that every tzar we go through in this bitter golus has a purpose. Reb Elchonon Wasserman, as the Nazis were standing there preparing to take him and his Talmidim away gave his last shmooze to all of Klal Yisroel. "Heaven apparently considers us righteous people, for it wants us to atone with our bodies for Jewry as a whole........... we will thereby save the remaining Jews, so that they will be able to carry on as the remnant of Jewry. Let us walk with our heads held high...... we are about to fulfill the greatest mitzvah- the mitzvah of Kiddush Hashem. The fire that consumes our bodies is the fire that will rebuild the Jewish people." What he was saying is that every tzar we go through, every tear we shed is a building block, it's just a piece of our long history on the path to rebuild the third Bais Hamikdosh. Every anguish we feel in this long bitter golas is really a building process that started that night when the Yidden gave up hope of entering Eretz Yisroel. Every tear of hope is a Tikkun to that crying and a new stone in the Third Bais Hamikdosh. It is these fires these bullets and these tears that are the bricks of the Geulah. May this Tisha Bav be a real Yom tov not just a building block for the future but the future we have been yearning for for 1,939 years. Amen!

Feeling The Shechina’s Pain. Guest Vaad by Reb Sabra

The Talmud (Chagiga 5b) brings the following passage said to Yechezkel the Prophet. B’mistorim tivku Nafshi ,Hashem says “I cry in a hidden place”. The Talmud explains that Hashem has a place called Mistorim where he cries. Cries over what? Hashem is in pain and He is crying over the destruction of the beis hamikdash, and the long exile.

During the Three Weeks there is a lot of talk about feeling the pain of the Shechina. Hashem is in pain and we should feel it in us. How does one feel the pain of the Shechina? We don’t even understand the personal pain we’re supposed to feel over the churban, how are we supposed to feel Hashem’s pain?

(When the Jews were sent to Babel after the destruction of the first temple and they sat at the river of Babylonia they cried, what were the jews crying over? Bzuchrainu es Tzion, when we remembered the glory of Zion. They lost their homes, were exiled from their land, thousands upon thousands were cruelly murdered, yet what was their pain? Eich nashir es shir Hashem al admas neichor, How can we sing Hashems holy songs on foreign soil, the pain of Hashem, that is what they were crying over.)

On a national level its easier to feel Hashems pain. Israel is under attack, soldiers are in danger, and Jewish homes are being destroyed. The pain of kids-at-risk, or thousands of Jews intermarrying that we still can feel some pain over. But when our sages said “whoever the beis hamikdash wasn’t built in his lifetime it’s as if it was destroyed in his lifetime” they were talking on an individual level. Did you in your lifetime do anything to rebuild the beis hamikdash? Did you on a personal level connect with Hashems pain?

So how do we connect in our own personal way to Hashems pain?

R’ Shimshon Pincus relates a beautiful mashal: There was once a young man ,who needing to support his family, decided to become a singer at weddings, this way he can make money and be and gladden the bride and groom(a mitzvah no less) at the same time. Realizing that the bride and groom are the center of the show and he is just a hired hand he performed in such a way as to be performing for the bride and groom while not drawing attention to himself. As time went on and people started hiring him more and more he started forgetting himself and started thinking that people were hiring him for his performance and he started to put on a show at the weddings he was hired for. His performances were first class and slowly people started paying more attention to his performances than to the bride and groom. This being the case his business started faltering and less and less people would hire him till he was totally without work. This singer approached a friend and asked him why did people stop using me my performances were top rate what am I doing wrong? His friend answered him the following “Your right your performances are first class and if anything you’ve gotten a lot better than when you were when you started out, however you forgot one thing. What is that? asked the singer. You forgot that you’re performing at a wedding not a concert, at a wedding the singer is not the center of attention no matter how good he is, it’s the young couples night and your just hired to enhance their simcha, that is what you forgot to remember and that’s why your out of work now.
R’ Shimshon explains that Hashem created this world Lchvodo, for His Honor, (Avos 6-11) everything, including man, was created to serve Hashem. We were created to be the “singer” in Hashems world, through our every move that we do our every action we are supposed to bring out kvod shmayim, honor for Heaven, and help bring the world to its ultimate purpose which is to be centered around Hashem. However as time moved on and we became comfortable and successful in this world we forgot our purpose and started thinking that we are the center of everything and Hashem is just there to give us what we need ,food, health, money, family, in order for us to be the center of the show.(R’ Shimshon points out that in perek shira(a song composed by king david where all of creation sing a song to Hashem) all of creation is singing to Hashem, except man(for man isn’t mentioned in this song), all man does is ask Hashem for things but doesn’t think of praising him, for isn’t man the center of it all and doesn’t he deserve it all??)

Most of us live our lives in this way, we work for our next vacation, to see pleasure and pride from our kids, to be able to enjoy life, everything is about me and my pleasures and my enjoyment (or my pain). We all daven three times a day, learn our our daily learning schedule (whatever it is) and even give lots of charity , because without that Hashem won’t give us what we need in order for us to enjoy life, but that everything we do should be to add to kvod shamayim there are very few amongst us that live that way.

However there comes times(usually around yomim norim(days of awe rosh hashana and yom kippur) time) that we get that feeling this isn’t the way its supposed to be and we get this voice within us going “Hashem we really want to serve you that you are really what its about”. Sometimes we even feel a bit of pain and regret that we aren’t living the way it should be, that we should be focusing more on connecting with Hashem through our davening, learn a little more, speak less Lashon Hara and teach our kids with the right torah values. That voice, that pain is Shechinta Bgalusa(the shechina in galus) the shechina is crying from within us that we are heading away from our purpose and to please return back and make Hashem the center of our lives and worldview. Usually this voice and the pain are pushed back down and out of our minds, after all life goes on.

Our job during the Three Weeks, in feeling Hashems pain is to focus on that voice and let it scream out and feel that pain in your heart. Listen to your inner voice and even if you don’t do anything to change (that’s a job for Elul and Rosh Hashana)at least you are feeling the pain the Shechina is feeling, and then we can focus on what it would take to actually do something to bring the Ultimate Complete world where Hashem will be the center of the world, and we will merit to see in the Shechinas joy.
Kol hamisavel al yerushalyim zocheh vroeh bsimchsah bbm”a
Whoever mourns for Jerusalem, will merit and see it’s rebuilding.

Parshas Devarim

In this weeks Parsha we find a unblievable insght about the sin of Klal Yisroel by the Meraglim. The Posak says "V'tomru besinas Hashem oysanu hoitzunu meretz mitzraim...." For Hashem hates us has he brought us out of the land of eygpt to give us into the hands of the Amorites to exterminate us. The Soporno says that Klal Yisroel was scared that Hashem wanted to take revenge on them for worshiping idols in Mitzraim, so he wanted the Amorites to kill them. This was there mistake and becuse of this wer'e still crying today. They knew that they had sinned in Mitzraim and even though Hashem had made all miricals for them he still wanted ;to even the score'. They knew that they had zechusim but Hashem still had something against them. That was their mistake they didn't relize that Hashem is a all loving Father that forgave them for that. That is why they cried becuse they thought that all is lost and they didnt have faith in Hashem.