English translation — ש״פ שלח, כ" ח סיון, סבה״ח תמה

Joshua is the one who was saved from the counsel of the spies by means of Moses praying for him, "May Hashem save you from the counsel of the spies*,"

And see the undesirable result from sending the spies,

that because of this, all that generation did not enter the Land of Israel,

but rather,

the generation afterward,

after forty years,

"According to the number of the days which you spied out the land, forty days, a day for a year, etc."²³.

And after all this — he too sends spies

("And Joshua sent etc. two men spies secretly, saying: Go, see the land, etc."*)

not by command*,

but on his own initiative,

without worrying about an undesirable outcome, as had already happened with the sending of the first spies, among whom he himself was and was saved from their counsel by Moshe?!

And one can say the explanation in this:

In the verse “And G‑d spoke to Moses saying, ‘Go for yourself’,”

“for yourself,”

“I do not command you” — and it was given and spoken to Moses in a new manner — that there are matters in which the desire of the Holy One, blessed be He, is that the action of man should be not because of a command

(like “I do not command you”)

but rather in a manner that the Holy One, blessed be He, says from the outset that man should decide from his own mind

("for yourself.")

If you wish")

how to behave in a way that aligns with the will of the Holy One, blessed be He.

And the explanation of the matter:

Avodas Hashem is divided

(in general)

into two ways:

fulfillment of G‑d’s command,

for in this

it is emphasized that a person sets aside his mind and will in order to fulfill G‑d’s command — “Nullify your will before His will”²⁷,

that a person toils and acts on his own so that his mind and will are in a manner that suits G‑d’s will — “Make your will like His will”²⁷,

that a person’s will

("your will")

becomes suited to G‑d’s will

("His will")

— In matters where there is no command,

"I do not command you".

And it is understood,

that for the work of "let your mind"

(that his mind and will of the person become in accordance with the will of the Holy One, blessed be He)

there is a need for a special power from above — the concept of choice,

"Permission•² is granted to every person, if he wishes etc., the permission is in his hand.

"And there is no one who can prevent him etc."²,

"This thing is a great principle and it is the pillar of Torah and mitzvah,"

"As it is said³⁰ 'See, I have set before you today etc.'"³:

The matter of choice is more emphasized in matters that depend on a person's mind — for,

regarding the commandments of the Torah,

behold,

Although 'if he wants to turn himself to an evil path etc., permission is in his hand',

Nevertheless,

the very knowledge that the Holy One, blessed be He, commanded to do such and such,

as if it "compels" a Jew

(who naturally wants to fulfill the will of the Holy One, blessed be He³²)

to do so,

and the two paths are not equal so that he can choose one of them; not so in matters where there is no commandment in the Torah — in them there is the advantage of choosing good of his own mind and will without coercion

("He has no one who coerces him and does not decree upon him etc."³³)

and in-

Sefer HaSichos - 5749

Except for the "necessity" that is from the command and decree of the Holy One, blessed be He.

And more specifically — the additional gift of choice in matters done "in your opinion" is twofold:

In the very possibility of free choice — the greatest innovation,

for,

Man, from his own perspective, is under the auspices of his Creator,

And he has no "power" to do anything outside the auspices of his Creator³⁴,

Rather, the Holy One, blessed be He, gives him the possibility to be "like one of us"³⁵ and to choose one of two ways — the novelty and wonder is emphasized more in matters that have no command⁶?

Given the ability to choose good — "and you shall choose life"³¹ — that the main novelty is that man can choose good even contrary to his nature and habit, etc.,

It is not regarding matters that have a command,

Because,

When the Holy One, blessed be He, commands to do so,

It is obvious that a person can

do so,

since he does this before the unlimited [aspect] of a mitzvah of the mitzvos,

Rather, the main novelty is regarding matters that a person does of his own accord

(without a command from Hashem)

that despite being limited thus,

nevertheless,

He has the power to choose good,

in a way that his mind and will align with the will of the Holy One, blessed be He.

Based on this, the aforementioned difficulty regarding the sending of the spies is resolved:

When the Holy One, blessed be He, said to Moses, "Send for yourself,

according to your understanding,

I am not commanding you,

if you wish, send" — behold,

Not only did Moshe not fear that there was an undesirable hindrance,

But on the contrary — he was happy about the innovation in this speech

("Vayidaber etc. Shlach Lecha")

that the service of the staff can be in a manner of completely free choice — without the "compulsion" of G‑d's command,

but rather,

from the knowledge and will of the person

("of your own knowledge."

if you wish)

that they will be compatible on their own with the will of the Holy One, blessed be He.

And we should add and sweeten the explanation in Rashi's words "I am not commanding you":

Rashi is accustomed in his commentary on the Torah to explain simply,

"Send for yourself,

according to your opinion,

If you wish, send,

And here he adds the negation,

"I am not commanding you"³⁸?

And it can be said,

that Rashi's intention in this addition,

is to hint,

that here, too, there is a commandment

("commandment to")

”

that is,

command of G‑d

("And G‑d spoke etc.")

that the matter

Parshas Shelach,

28 Sivan,

from the month of Tammuz

This will be in the manner of,

in your opinion.

If [the] decree sent"

that is,

that the Holy One, blessed be He, does not command what to do

(.

I do not command you")

But,

It is a mitzvah that a person contemplate in his mind from,

and arrive at a conclusion and do so.

And additionally, it can be explained in another way — that,

I do not command you" alludes to granting the possibility for man to be.

as one of us" and to choose as he wishes,

that in this matter removes

(as it were)

His ownership over man,

and in the well-known expression.

the mouth that forbade

(forbade and bound man to be compelled to do his Creator's will)

is the mouth that permitted,

I do not command you,

but he gave it to the choice of man,

in your opinion.

If you wish".

Based on this, one must also explain the reason for the sin of the spies — and first the reason that the matter of,

in your opinion" was said specifically regarding the sending of the spies:

The sending of the spies was preparation for the conquest and entry into the Land of Israel,

through which the intent of Yetzias Mitzrayim and Mattan Torah was completed — to make for Him, may He be blessed, a dwelling specifically in the lower realms,

the lowest level, beneath which there is none,

conquest,

the land of Canaan"

(as is explicit in several verses that Egypt and Canaan were the worst of the nations⁴¹)

and its transformation into the "Land of Israel",

the Holy Land

(,

a Jewish land")

And since the making of a dwelling place for Him in its perfection is in a manner that the "lower ones" themselves

(from themselves)

become a dwelling place for Him — it was necessary for the conquest of the land⁴² to be in a way that He has,

a hold"

(At any rate)

In the way

Nature

(definitions of the lower)

through war,

And in the introduction of sending spies,

Like the way of all those who come to wage war in a foreign land, they send before them men to know the roads and the entrances of the cities,

And upon their return, the scouts go at the head of the army to show them the way, etc.

And so they explained explicitly²: 'And they returned us word about the way by which we should go up, and about the cities, etc.'"⁴²

And just as the action in,

"lower ones", it should be according to their boundaries

(through nature)

specifically,

It should be said that also regarding the man who works* and acts in lower realms — that his action should be from his side,

That is,

not from the command of the Holy One, blessed be He,

(

I do not command you")

but from the knowledge and will of the man

(

In your opinion.

If you want)"

Therefore,

the mission of the spies also had to be

(not according to G‑d's command,

but)

specifically 'according to your opinion'.

And in this matter the spies erred — they thought that the matter of

'according to your opinion' should apply not only regarding the sending of the spies to clarify in what manner they would enter the land,

but also regarding the very matter of entering the land,

that the entry into the land in itself should be according to their opinion

(

"according to your opinion")

And because of this mistake they changed from the mission of Moshe,

that he sent them solely to ascertain the state of the land,

and entirely not to conquer it or not⁴⁴,

And through this addition-change came the

Sicha 6 - 5749

evils in a strange unwanted manner,

the mission was nullified⁴⁵.

But in "that same hour they were kasher" — "kasher" also connotes "prepared for service" in the manner of "according to your opinion."

Since the special powers necessary for this were added to them,

"The Holy One, blessed be He, helps him"⁴⁶.

And that "Moshe called Hoshea bin Nun Yehoshua,"

"He prayed over him: ‘Y-ah, save you from the counsel of the spies,’"

from which it implies that he feared the counsel of the spies,

and it is asked

(also)

The question: why did he pray only for Yehoshua and not for all the spies? — One must say,

that the prayer for Yehoshua is an additional enhancement because he was his outstanding disciple,

and “he would not depart from the tent”⁴⁷,

and therefore this is the obligation of the master of such a servant; and what is said “<i>yud-hey</i> will save you from the counsel of the spies” — this is in the manner of “he prophesied and did not know what he prophesied”

(as we find in Rashi’s commentary in such a case*⁴)

and if there was concern for “the counsel of the spies,”

he would have prayed for all the spies,

Or that he did not send them.

And one can say more deeply — that the prayer regarding Yehoshua in the manner of "he prophesies and does not know what he prophesies" relates to the entry into the land which was through Yehoshua⁴,

Because since the specific work of Yehoshua was the conquest of the land,

he needed prayer etc.,

a unique aspect,

that not

it should influence him in an undesirable manner"⁵; unlike the other spies,

and not Kalev.

And regarding Moshe⁵ — remained in the desert

(Together with his 'Generation of Knowledge')

And he was above the clarification of the world⁵².

And based on this, the conduct of Yehoshua in sending spies of his own accord is also understood — because of the elevation of 'according to your knowledge'.

And one should add that the matter of 'according to your knowledge' is also emphasized at the end of the parshah⁵³

(Their beginning is embedded in their end and their end in their beginning⁵⁴)

— The Mitzvah of Tzitzit:

In the Mitzvah of Tzitzit, there is a special virtue over other mitzvos — that through it one comes to the fulfillment of all mitzvos,

as it is written, "And you shall see it and remember all the mitzvos of Hashem and do them"⁵⁵,

"So that*⁵ you may remember and do all

Sh”P Shlach,

28 Sivan,

Mevaser HaChayim Tammuz

"My mitzvos"⁵³,

The verse weighed and hung all the commandments on it••⁵.

And we need to understand: in such a commandment on which all commandments depend, there is no obligation,

to endeavor and pursue until he performs it״

(as in several commandments)

A person is not obligated to buy himself a tallit and wrap himself in it in order to make tzitzit on it״“,

But he can go in a garment that is not obligated in tzitzit!

And one could say,

it is that which gives — the remembrance and the awakening to fulfill the commandments

(

and you shall see etc. and you shall remember etc.)

it must be from the person himself,

in your opinion",

and therefore,

A person is not obligated

(,

I do not command you")

to buy himself a tallit and wrap himself in it in order to make tzitzit on it,

Rather, it depends on the person's own will³⁵*.

And one should connect this with the lesson of the Rambam of this Shabbos eve,

the conclusion of the laws of Temurah

(and the book of Korbanos)

Even though all the laws of the Torah are decrees,

as we explained at the end of Me'ilah³*,

it is fitting to contemplate them,

and whatever

that you can give a reason for, give a reason for it,

Behold, the early sages said ⁵* that King Solomon understood most of the reasons of all the laws of the Torah"** — that in all the mitzvos

(Not only in,

Mishpatim,

but also in,

Chukim)

There should be effort that it penetrate his intellect and mind⁵*,

Ma'iz and the example of the humble of,

in your opinion".

The essence of the humble of,

is according to your opinion"

(not in the mitzvos of the Torah as understood by his intellect,

since,

their essence is a command of G‑d,

and also not in mitzvos that I am not obligated to endeavor to fulfill,

since they too are commands of G‑d,

but)

regarding matters of the new,

And in them themselves — not regarding the essence of the matter of clarifying matters of the permissible,

since,

"All your deeds should be for the sake of Heaven"** and,

"In all your ways know Him"³⁹* is a commandment in the Torah,

but rather,

regarding the manner of action in clarifying matters of the permissible,

about this there is no commandment in the Torah

(,

I do not command you")

but,

there is a command that this matter must be,

and one must say,

in your opinion",

that is,

to contemplate in his mind what is the best way for clarifying matters of the permissible,

which are done according to his mind

It is known\,

that,

a matter for which he finds no reason and does not know its cause,

should not be light in his eyes, etc.,

the Sages said: Statutes I have decreed for you,

and you have no permission to ponder them.

The Torah preceded the commandment regarding the statutes with it"

(See at length in Likkutei Sichos, Bechukosai 5748 — in explaining the difference between the end of Hilchos Me'ilah and the end of Hilchos Temurah)

Sechar HaShichzat - 5749

And the will of the Holy One, blessed be He — like in the sending of the spies to ascertain the manner of conquering the land

(not regarding the essence of the matter of conquering the land,

clarification of the world through involvement in mundane matters,

Plowing and sowing, etc.)

that “I do not command you” how to do,

but,

I command you to do,

"Send for yourself,

according to your understanding"

(as above, sec. 6)

And likewise regarding the manner of action in the mission

("send")

of spreading the wellsprings outward⁴⁰ — that the commandment is about the entire mission,

whereas regarding the details,

what is the best way to act and so forth,

behold "the commandment is given to you" that it should be "according to your understanding",

to contemplate on his own,

and to do according to his opinion.

Based on the above, one must also explain the connection and relevance of P⁴¹ Sh'lach

("Sh'lach l'cha,

"for your opinion")

to the 28th of Sivan,

the "ko'ach" of imagination:

The "power" of Sivan,

"the third month",

the empowerment for the entire service of Torah and mitzvos — indicates the empowerment to fulfill the commandments of the Torah,

and also for the empowerment regarding matters of service that a person does of his own accord,

"according to your understanding,"

in a manner that his intellect and will correspond to the intellect and will of the Holy One, blessed be He,

and on the contrary,

since in these matters the superiority of choice is more emphasized,

There is a continuation,

a special and superior force⁷⁰,

both regarding the essence

of the possibility of choice,

and regarding the choice of good

(as above, section 4)

And since the main point of "in your opinion" is in the work of matters of permission

(as above, 47)

— therefore,

the power for this is drawn and revealed at the conclusion of the "third month",

when they are about to pass from the third month

(מ׳ת)

to the fourth month in which the work of the staff is mainly emphasized

(as above, 61)

As hinted at in the twenty-eighth⁷¹ — "twenty-eight" — at the end of the month,

and an addition of strength for the work in matters of the permitted realm in the manner of "in your opinion,"

which,

despite being a matter of descent,

indeed,

specifically through it is completed the intent to make for Him, blessed be He, a dwelling place in the lower realms.

(And analogous to the difference between three and four,

for although three is the influencer and four is the receiver,

("Reward for the poor")

Nevertheless,

perfection is specifically in G‑d)

G‑d.

And it will be sweetened further according to what is said in the Gemara⁷⁴

Our Rabbis, regarding the acquisitions of the path of "your subtlety",

Cham Rad and like the two interpretations in "And now, please let the strength of my L‑rd be great,"

If the magnification is a [holy?] contraction that is drawn in the power of the Lord,

the root and source of the chain of descent,

or that the magnification is

(also)

in the power of the Lord,

a holy drawing from the aspect that is above the root and source of the chain of descent

(see [abbreviated references] and [other] let him grow, please, [page?] *[number].)

and elsewhere)

Karas Shlach,

28 Sivan,

Mibahach Tamat

On the twenty-ninth of Sivan Moshe sent the spies,

the day after 28 Sivan — because,

after the continuation of the,

in the unique aspect of service in a manner of,

according to their opinion•

could have been the sending of the spies

(the beginning of the conquest of the land)

Send for yourself,

according to your understanding".

And we may add to this, at a deeper level:

The aspect of “28 Sivan” is an addition regarding the work in matters of the mundane,

in which the virtue of choice is stressed,

“in your opinion”,

also beyond this — that even if the choice.

“in your opinion” was in an undesirable manner,

contrary to the will of G-d

(not only,

I do not command you\",

but,

contrary to the command of G-d)

G-d forbid,

even then there is power to correct the undesirable matter,

And thus — to transform it into good⁷⁵.

And this concept is alluded to in the verse,

And now, may the strength of the L-rd be magnified, in Moses' prayer for pardon, forgiveness, and atonement for the sin of the spies

(as the plain meaning of the verses)

the concept of teshuvah"⁷,

that through this is emphasized even more the virtue of serving with one's own power from the aspect of free choice —,

that free choice is given to man so that he should have the ability to transform his heart and change his inclination to good"⁷⁷,

through the teshuvah that is above Torah and mitzvos,

in which is emphasized

especially the advantage of service with one's own power,

that even if one transgressed G‑d's will,

with his power and ability to rectify and transform the undesirable matter, by this drawing down from a level above Torah,

in the manner and similar to,

"Would that you were my helper".

And it can be said,

that also the matter of "And now, please, let the strength of the Lord be increased" relates to,

28 Sivan

(the strength of Mattan Torah)

— as is known*⁷ that also the empowerment for repentance that transcends Torah was revealed in Torah and was given at Mattan Torah,

When Moses ascended on high etc., immediately He said to him, "And now, please, let the strength of the Lord be increased, as You have spoken, saying"“

(as above, sec. 1)

But it was revealed after the sending of the spies on the day after the 28th of Sivan and all the subsequent events etc. until the weakening through repentance — as the simple meaning of the verse,

And now, let the power of my Lord be great, etc.'

It is written.

In the sending of the spies.

And to note,

that the concept of repentance is also emphasized in the reading of the Minchah of this Shabbos in Parshat Korach — as our Sages said,

a place was fortified for them

(to the sons of Korach)

in Gehinnom and they sat upon it

Sefer HaSichos - 5749

and they sang a song",

"A song⁵• a psalm for the sons of Korach, for the conductor",

Teshuvah

(complete, that is)

with joy,

And in the manner of "LeMenatze'ach\",

from the term "netzach" (victory),

that overcomes and completely nullifies all undesirable matters,

that transforms them to good.

And following this — within three days — we arrive at Rosh Chodesh Tammuz,

in whose name the matter of "it'hapcha" (transformation) is emphasized,

since,

we find that "Tammuz\" is the name of an idol,⁸⁷

Nevertheless,

it was transformed and became the name of a month in the count of Bnei Yisrael

(also in documents according to Torah)

And further, and mainly — that the entirety of the matter of the destruction and exile

(as a result of the flaw of the spies after they returned on Tisha B'Av, which was established as weeping for generations⁷⁴)

starting from "the fast of the fourth [month]",

the seventeenth of Tammuz — is nullified and transformed to good.

(Through teshuvah,

which is the world,

"And now let the power of my Lord be great, etc."

through which,

"immediately they are redeemed.")

according to the ruling of the Rambam,

all these fasts are destined to be nullified in the days of Moshiach,

And not only that, but they are destined to be good days and days of joy and gladness,

as it is stated, etc."

And to also draw attention from our Sages, of blessed memory,"

All of the cake

Amen, "May His great name be blessed" with all his might

(that is the matter of "And now, please, let the strength of my Lord be great"⁹⁴)

they tear up his decree of seventy years,

that it can be said,

which alludes to the nullification of the Babylonian exile

(the first exile, which came as a result of the sin of the spies)

which lasted for seventy years⁵,

And likewise regarding the final exile — that through the addition in the service of "with all his might"

(through the drawing down of the power of "koach" Sivan)

the sorrows of exile are nullified and turned to good.

And in all the above, there is an additional increase in our generation:

In our generation it has been revealed that the month of Tammuz is the month of redemption — the redemption of the Rebbe, my master, father-in-law, the leader of our generation, on the 12th-13th of Tammuz,

and as explained elsewhere that in our generation,

the last generation of exile and the first generation of redemption,

the “foretaste” of the future redemption has already begun, that “the fast of the fourth month” will be turned into joy and gladness,

through the fact that before “the fast of the fourth month” there is a holiday of redemption,

which causes the entire month to become the month of redemption.

And one should connect this with the 28th of Sivan,

the “power” of Sivan — additional strength

(Not only regarding the fulfillment of the Torah's commandments,

but rather)

also regarding the work of refining the world to make for Him, blessed be He, a dwelling place in the lower realms

(through the conquest of the land,

beginning

Parshas Shlach,

28 Sivan,

Mevohach Tassach

from the sending of the spies,

Send for yourself,

according to your opinion")

which mainly occurs in the month of Tammuz,

after the 28th of Sivan:

One of the main aspects of the redemption of Yud-Beis-Yud-Gimmel Tammuz — through which was made possible the arrival of the Rebbe Rayatz, the Nasi of our generation, to the lower hemisphere,

That then it is added with greater vigor and strength in spreading the Torah and Judaism and drawing forth the wellsprings outward throughout the entire world,

including also the innovation in spreading the Torah and the wellsprings in the lower hemisphere,

as is known*" the saying that in the lower hemisphere there was no giving of the Torah,

a lower one beneath which there is no lower,

And nevertheless,

also in it the spreading of the Torah and the wellsprings is done,

And moreover — from it light goes forth to the entire world.

And it can be said,

that the innovation of spreading the Torah and the wellsprings in the lower hemisphere is connected with the,

the power of Sivan — an addition of power not only regarding the matters given at Matan Torah,

but also regarding the matters that were renewed through the service of Israel in a manner of,

their knowledge-"

(,

was for you to help me")

as in our discussion,

The dissemination of Torah and the wellsprings also in the lower hemisphere,

Although the Giving of the Torah was not in the lower hemisphere.

And this matter was revealed also on the 28th of Iyar

(a few years later)

”— that then began a new impetus in the strengthening and dissemination of Torah and Judaism and the dissemination of the wellsprings,

by the Rebbe, my father-in-law, the leader of our generation,

in his establishing the central institutions,

Machane Israel,

Kehot" and,

Merkaz L'Inyanei Chinuch"

And the work of these institutions continued during his ten years

the last of the Rebbe, my father-in-law, the Admor, in his lifetime in this world,

and increases more and more

(as commanded,

we ascend in holiness"•")

after his passing,

that even then,

it was found, etc., more than in his lifetime""

during forty years"",

that G-d gave them a heart to know and eyes to see and ears to hear"¹⁰,

in a manner of

(command)

Chazal: "a person stands on his own opinion" ך_רבי׳״;10.

The lesson from all that was said above regarding actual deed — the action⁵⁵ is the main thing⁴:

As we stand on Shabbat Kodesh, Parshat Sh'lach,

which occurs on the 28th of Sivan

[which has already been established by many of Israel as a day of gathering and making good resolutions in all activities of spreading Torah and Judaism and the wellsprings outward,

and they have already seen the results of these gatherings in actual deed for more than three years of chazakah]

and within three

Sefer HaSichos - 5749

Days of Rosh Chodesh HaGeulah — one must strengthen and add with greater vigor and greater might in fulfilling the mission

("Shlach")

that was imposed by the Rebbe, my master, father-in-law, the Lubavitcher Rebbe, Nasi Doreinu, on each one of our generation to engage in spreading Torah and Judaism and spreading the wellsprings outward,

and in a manner that the involvement in the mission should be "with all his strength,"

and even more than his strength,

and likewise regarding the effect on others — "when you light the lamps,"

"that the flame rises on its own"⁵¹,

As explained at length⁶"¹ the study and instruction from the Shabbat from which we derive,

And in addition — that the action of influence of 'rises on its own' is also in the manner of 'according to your opinion'.

And since this mission is a matter of time — starting from the time of the Arizal, that 'it is permitted and a mitzvah to reveal this wisdom'⁷"¹,

And all the more so after the matter of 'your springs will spread outward' began with the redemption of our Rebbe, the Alter Rebbe, on 19 Kislev"⁶³,

until the redemption of the Rebbe, my father-in-law, the Admor, the Nasi of our generation, on 12-13 Tammuz,

that then there was added even more in spreading the Torah and Judaism and the wellsprings outward in the lower hemisphere

(as above, sec. 10)

— it is absolutely impossible to postpone even for a short time,

Rather, we must engage in this immediately and forthwith,

And through each and every Jew himself

(not only through a messenger etc.)

And a special emphasis regarding the time available, especially during the summer days — to utilize the vacation period that actually exists in all educational institutions as a "freedom" from mundane matters,

by adding even more in all matters of holiness,

even though on the part of the administration of the educational institution there is no

obligation or command to maintain the study schedules,

Concerning "I am not commanding you,"

but rather,

"in your opinion" — to send all the children of Israel, boys and girls, to kosher summer camps,

and even to education on the holy mountain,

in which they will stay for a certain period during all hours of the day and night

(without interruption of other influence,

even if it is kosher,

(like in the eyes of the authority simply)

In an atmosphere of Torah and Judaism,

And in a manner of "a continuous action" and in all the days thereafter.

And may it be His will that "our deeds and our service" as all of the above hasten and expedite even more the fulfillment of the promises in this week's Torah portion:

"We shall surely ascend and conquer it"⁶⁴¹,

"Two ascents"",

In addition to the first ascent after Yetzi'at Mitzrayim,

also the ascent and entry into the land

("For when you come into the land of your dwellings, etc.")

In the complete future redemption,

And then will be the completeness of the fulfillment of all 613 mitzvot"¹ that are hinted at in "tzitzis"

(which is at the end of the portion)

includes the content of the explanation of "tzitzis"• — "as if He took me by a lock of my head"²",

a verse stated in the prophecy of Ezekiel³",

and its continuation — "And a spirit lifted me up, etc., and brought me to Jerusalem in visions of G-d, etc.",

that this will be done to each and every one of Israel,

as it is written⁴ " "I will pour out My spirit upon all flesh

Parshas Shelach,

28 Sivan,

from the month of Tammuz

and your sons and your daughters shall prophesy",

in the true and complete redemption through our righteous Moshiach,

"As in the days of your exodus from the land of Egypt",

that were said in it "four expressions of redemption",

And their counterpart in tzitzis — on four corners,

corresponding to the four expressions of redemption that were already said in the Exodus from Egypt,

And I took out, and I saved, and I redeemed, and I took⁵.

And all this in the manner of "he points with his finger and says this"⁶,

Behold, Moshiach Tzidkeinu — as also hinted in "tzitzis",

as in the verse "and you shall see it",

like "peeking⁷² from the lattices"¹,

And the beginning of the verse: "Behold, He stands behind our wall, etc."

To the point that He points with His finger and says: "Behold,

Our G‑d is this, etc. This is Hashem, etc. G‑d, etc.,

"I am Hashem, your G‑d,"

as your wisdom and vitality,

in a manner revealed to fleshly eyes,

for,

"Your Teacher will no longer be hidden, and your eyes will see your Teacher"*

\"And the glory of the Lord will be revealed, and all flesh together will see etc.\"\"\".

And so it shall be for us — that on this holy Shabbos,

the 28th of Sivan,

at its conclusion

(and strength)

of the third month,

even before the fourth month,

the month of redemption — the true and complete redemption will already be through David, King Messiah,

The fourth leg of the chariot⁷⁴

And “did not delay them even the blink of an eye”²

Immediately and at once, literally.

Sefer HaSichos - 5749

It is known,

that as a result of the imprisonment and redemption of the Rebbe, my father-in-law, on 12-13 Tammuz

(1927)

— he then left that country

(in the year 5688)

and after several years

(in the year 5700)

— arrived in the United States,

in the lower hemisphere,

where he established his place of residence and work during the last ten years of his life in this world

(until the year 5710)

Since all matters

[and particularly matters that are connected with a Nasi]

are under Divine Providence — it is understandable,

that what he came to the southern hemisphere is not only to be saved from the danger that was in the countries of the northern hemisphere,

but also and primarily,

that such was the divine intention,

So the place of his residence and work

(in the recent years)

should be in the lower hemisphere².

One must understand: the permanent place of work of all our Rabbis and leaders — beginning from the Baal Shem Tov and the Maggid,

and

afterwards the leaders of Chabad — was specifically in that country,

and in particular in the city of Lubavitch,

and from there light went out to the entire world — the spreading of the wellsprings outward.

Why did the Omnipresent cause circumstances that specifically the Rebbe, my father-in-law, the Rebbe,

the Nasi of our generation,

should leave from there and come to the United States⁴ and there establish his place of service

(and it is known how much he refrained from leaving from there⁵)

and from then on, specifically this place became the source of influence

(in the language of the verse—"source of living waters")

of spreading the wellsprings outward to the entire world,

Including — also in that country?

The question becomes even stronger: according to the well-known saying that "In the lower hemisphere there was no giving of the Torah

(—openly)

Only "receiving the Torah is