English translation — משיחות ש״פ שלח, מבה״ח תמוז ה׳תנש״א

It was spoken many times about the division of the Torah reading into weekly portions■ - that even though on each Shabbos they read one portion of the Torah that is particularly relevant to that time²,

And on each day of the week they learn a part of the portion that is particularly relevant to that day? Nevertheless,

Every portion in the Torah and every specific part of it is also connected with the entire Torah

(from "Bereishis" until "L'einei kol Yisrael"/ which is

(as the verse states in our parshah⁴)

"one Torah"? Like in one portion,

that each part of it is connected to the entire portion,

as emphasized in the reading of Shabbos day

(the encompassing of all the days of the week⁴)

that they read the entire portion from its beginning to its end

(in public,

(and with blessings before it and after it)

.

And this matter is especially emphasized in this week's portion - Parshas Shelach:

Parshat Shlach deals with

(mostly)

in one matter — the portion of the spies,

beginning with the dispatch of the spies

(from the beginning of the parshah until the second)

,

their going and coming,

their words of response to Moshe and Aharon and the entire congregation of Bnei Yisrael,

And the entire chain of events following this,

until the punishment, etc.

(from Second until close to Fifth)

,

And following this, also the portion of Nesachim,

"When you come to the land of your dwellings, etc., and you make an offering to Hashem, etc., and wine for libation, etc."? That even though they sinned and a decree was decreed upon them,

Nevertheless,

He "informed" them that they would enter Eretz Yisrael.

(From the end of the fourth up to

Sefer HaSichos - Hei Chanash'a

Sixth•¹)

- One long story that spans many verses in most parts of the parshah,

which,

in order to know the matter and the entire story,

it is not enough to study one part of the parshah,

but one needs to study the continuation in the other parts of the parshah until the conclusion of the entire matter,

that in this it is emphasized that

(most> parts of the parshah are

(one subject of one parshah.

And furthermore, and the main point - that the conclusion and seal of Parshas Shlach

("Everything follows the conclusion"")

in Parshas Tzitzis\",

that although it is a particular commandment

(one of the 613 commandments of the Torah/ it is "equivalent to all the commandments",

as it is said, "And you shall see it and remember all the commandments of the Lord",

that the numerical value of tzitzis is six hundred,

to engage in the service of G-d,

draws downward <see Likkutei Torah, our parshah, from

from Ayin*Aleph and onward.

and in various places)

.

and eight threads and five knots, thus 613"

And its parallel in the Torah,

that every matter and portion in the Torah is connected and related to all the matters and portions in the Torah,

since the entire Torah is "one Torah."

And one must understand:

(a)

since all matters of the Torah are with utmost precision,

it stands to reason that,

the emphasis on the concept of unity in the Torah specifically in Parshat Shlach is related to the content

(most)

The portion - the matter of the spies,

(b)

The connection and relevance to the time when we read the Torah portion of Sh'lach,

at the end of the month of Sivan,

as follows.

And we must first explain the content of the matter of sending the spies - both in the weekly portion,

And in the haftarah, which is the conclusion and seal of the entire Torah reading,

which,

although it is "from the matter of the parshah״יי",

that relates the sending of the spies by Joshua,

there are several changes compared to the account in the parshah about the sending of the spies by Moses

(as explained in the commentaries); and among them:

Regarding the spies of Moses, it is said "Send for yourself,"

And Rashi explains

(the plain meaning of the verse)

"In your opinion,

I am not commanded to you,

if you wish, send,"

But not so regarding the officers of Yehoshua, "Surely Yehoshua did not do from his own mind, only that Hashem commanded him, therefore,"

as understood simply

(and until there is no need to explain in the verse)

that after the corruption that occurred as a result of the sending of the spies from Moses' knowledge

(without G‑d's command/ was not

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Sefer HaSichos - Ha'Chnasha

inhabitants of the land,

that he said to them: Make yourselves like a form so that they will not hide their words from you,

Another explanation: a potter of earthenware,

"Load yourselves with pots so that you appear as potters"³⁵,

And even during the time of their mission they had to hide so that the inhabitants of the land would not see them,

as it is written•³ "And the woman took the two men and hid them.

.

And she said to them: To the mountain, go, lest the pursuers meet you, and hide yourselves there, etc."

Moses' spies "walked within the borders

(of the entire land)

"in length and in width"³⁷,

"four hundred parasangs by four hundred parasangs"*³

(During forty days¹⁰/ whereas the spies of Joshua,

even though they were commanded "go see the land and Jericho"•¹

(not only Jericho alone,

but also the land/ however,

Not only did they enter Jericho alone,

and not to other parts of the land,

but moreover,

they did not even manage to scout Jericho itself,

since on that night when they arrived at the house of Rachav,

Rachav lowered them through the window of her house in the city wall to outside the city,

"And they went and came to the mountain, and stayed there three days until the pursuers returned"/ and immediately they returned to Yehoshua,

And thus their mission ended.

And the point of explanation in this - that the actions of the spies of Moses and Joshua are different actions but they join together and complement each other for the purpose of one goal,

conquest and entry into the land.

And as an introduction - that the sending of the spies can be for two purposes:

(a)

for the purpose of conquest - "as is the way of all who come to fight in a foreign land, that they send ahead men to know the ways and the entrances of the cities,

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

.

that they should advise them in which city to fight first and from which side it will be convenient to conquer the land"⁴¹,

(b)

For the purpose of entering the land

(including the settlement in it after and in continuation of the conquest)

— that they know and recognize the goodness of the land,

"that they told*⁴ them all the matters of the land to gladden them with its virtues.

.

And they will ascend into it with great desire"⁴³.

And it is to be said,

that the sending of the spies by Moshe

(according to the opinion of Moshe⁴³)

was not

(so much)

for the purpose of conquering the land,

to know the roads and the entrances of the cities

(for in the time of Moshe there was no need for this)

,

but

(mainly)

in order to recognize the qualities and virtues of the land; and the sending of the spies by Joshua was not for the purpose of recognizing the qualities and virtues of the land

(since this benefit was already accomplished by the spies of Moses)

,

but for the purpose of conquering the land,

to know the roads and the entrances of the cities

(Because in the time of Yehoshua there was a need for this/ as follows.

Explanation of the matter:

Although the request of Bnei Yisrael to send the spies was "and they will dig for us the land and bring us back word the way by which we shall ascend and the cities to which we shall come"

(at first

Parshas Shelach,

from Rosh Chodesh Tammuz

to conquer)

",

However,

We do not find in Moses' words to the spies that they were commanded to dig the earth to know from where it is easy to conquer⁴⁵.

And the reason for this - can be said simply - because the conquest of the land was not in the manner of all conquerors of lands in a natural way,

but by G‑d",

as Moses said

(in the words of rebuke on their request "Let us send men before us and let them dig the land for us")

"Hashem your G‑d Who goes before you, He will fight for you.

.

Who goes before you.

.

by fire by night to show you the way you go, and by cloud by day"

that there is no need

(and עאכו״ב necessary)

to clarify "the path we shall ascend by",

since the cloud goes before them and shows them the way¹⁷.

The mission of the spies is

(as explained

in the verse)

"And Moshe sent them ?to spy out the land.

.

And you shall see the land" - to see the nature of the land,

its qualities and virtues.⁵: "And you shall see the land what it is, etc., is it good, etc., is it fat, etc."⁵¹

(and therefore the command "and you shall be strong and take

(special endeavor)

From the fruit of the land",

that they will see its good and fat fruits)

.

And not only that, but also the seeing of the people

("and you will see them.")

.

the people sitting upon it, is it strong or weak, few or many?" )

it is

(not in order to know if the conquest of the land will be easy or not,

but rather)

for the purpose of clarifying the nature of the land as it affects the people dwelling upon it — according to Rashi's explanation: "There is a land that produces strong people and there is a land that produces weak people"

("the strong is the weak")

,

there is

(a land)

increases population and some decreases population"

("the few or the many")

.

And also seeing "the cities that he dwells in, whether in camps or in fortresses" is

(not in order to know if the conquest of the land will be easy or not,

but)

clarification of "the strong or the weak" - according to Rashi: "He gave them a sign: if they dwell in open cities, they are strong, relying on their might,

and if in fortified cities, its inhabitants are weak" - from this they know the quality of the land,

if it is "a land that grows heroes" or "a land that grows weaklings"

Sefer HaSichos - 5751

And this mission

(to see the nature of the land)

Was fulfilled in its entirety by the spies - "We came to the land to which you sent us, and indeed it flows with milk and honey, and this is its fruit"⁵⁵,

And had they not spoiled [it] by their addition to the mission

(Regarding the conquest of the land*⁵/ "But the people are strong, etc., we cannot ascend, etc."⁵⁵,

All the children of Israel would have entered the land immediately with joy and great desire.

And the spies of Yehoshua - were not sent to see the nature of the land

(Since this mission was already fulfilled in its entirety by the spies of Moshe/ rather their mission was for the purpose of conquering the land,

because,

the conquest of the land by Yehoshua

Initially and in one go all the details of the matters of the land,

,

"and you shall see the land, what it is: whether it is fat, whether it is lean, etc.,"

and the details of the matters of the people dwelling on it and the cities which he dwells in them

And therefore Rashi explains that what is written in the first verse of the section "And the people who dwell in" the strong is the weak, the occupation is whether many,

he,

explanation and interpretation of the beginning of the verse,

And you will see the land, what it is*,

,

There is a land that produces mighty men.

.

There is one that produces multitudesʼ,

That is,

That the nature of the land is recognized by,

the people who dwell upon it";

And in the second verse it adds to explain the sign to test whether the land produces heroes and populations -.

And what is the land in which he dwells

(and its produce)

the sufficiency it is,

.

In springs and depths, surrounding and healthy,

From this they know that it is.

Growing population,

.

And what are the witnesses that he sits in these camps,

,

They are strong who rely on their might,

From this they know that it is,

nurtures heroes":

And in the third verse, it continues regarding the land of Canaan, its cities,

,

and what the land

(K'shl'ebma)

is it fat',

and concludes.

and be strong and take from the fruit of the land',

that they will see all the children of Israel that 'the eighth is she',

since it grows stricken fruits.

it was not at a level

(so elevated)

like the conquest that was supposed to be through Moses*⁵,

and therefore they also needed actions in a natural way⁵⁷,

beginning with the sending of spies,

as is the way of all who come to fight in a foreign land⁵⁸.

Based on this, we can explain the details of the differences between the sending of the spies by Moses and the sending of the spies by Joshua:

In Moses' time, G‑d did not command to send spies,

because the reason

(main)

for sending spies in the manner of all who come to fight in a foreign land is not relevant to the conquest of the land by G‑d.

Rather, "because Israel came and said, 'Let us send men before us,'"

that their desire was to send spies to dig into the land,

Moshe agreed to this out of hope that they would repent when they saw that he was not hindering them⁵,

And when he saw that they were not repenting,

He "took counsel with the Shechinah" whether there was a place for sending spies

(not in order to dig into the land,

but in order to)

see the nature of the land,

And Hashem said to him, "Send for yourself,"

"according to your understanding."

.

If you want to send""*,

That is,

That from the side of the Holy One, blessed be He, there is no need

end of Parshas Shelach,

Motzei Shabbat Mevarchim Tammuz,

In sending the spies, also not for the purpose of seeing the nature of the land,

since "I told them that it is good,

as it is said: "I will bring you up from the affliction of Egypt, etc.,"

And nevertheless, Moses thought it proper to send spies to see the nature of the land,

because,

being the shepherd of Israel,

he saw and felt their need to hear about the nature of the land from men who would first see it,

"that they tell them all the matters of the land to gladden them with its virtues.

.

And they went up into it with great desire."

And therefore it is said: "Send for yourself men"

(and not spies)

and they shall tour

(and not search out)

the land of Canaan, which I am giving to the children of Israel; one man, one man from each tribe of his fathers you shall send, every leader among them.”

(the twelve princes of Israel)

- i.e., their mission to see the land is in order to "gladden them with My supernal qualities."

.

And they went up with great desire

It was necessary to send the princes of all twelve tribes,

that each one of them knows the characteristics and needs and cares especially and endeavors

etc. - for at first glance,

The main question is: if it was not pleasing in the eyes of the Place for what Moses sent them - because,

And what was not pleasing in the eyes of the Place is their request to spy out the land,

That which "he consulted with the Shechinah*" is regarding the actual sending of the spies to see the goodness of the land.

in the welfare of his tribe,

that they see with their own eyes the entire Land of Israel that will be divided among the twelve tribes of Israel,

And when each of the twelve tribes hears from its prince that the entire land

(and consequently also the portion of this tribe)

is very good,

the heart of the children of Israel will rejoice and they will ascend to it with great desire.

And for this reason, all twelve spies went to scout the entire land,

its length and its breadth

(during forty days, and not in a way that each one would go to a specific part of the land belonging to his tribe — because the mission of the twelve princes of Israel is so that each prince can testify and assure his tribe that he saw with his own eyes their portion in the good land,

Behold,

As long as the land was not divided among the twelve tribes, it was not known where the particular portion of each and every tribe was."

(which was determined by lot,

as expl‑

©Sefer HaSichos - 5751

Rashi in the verse"

(which is said close to the end of the fortieth year)

"But they shall divide the land by lot,"

And the actual division by lot was after the conquest of the land by Joshua. All twelve princes needed to tour the entire land,

Through this they knew with certainty that they had also seen their portion in the land.

Therefore their mission was public

(and specifically not in the manner of "spies in secret")

- Not only regarding the knowledge of all Bnei Yisrael,

since the intent of their mission was that they would tell all Bnei Yisrael the goodness of the land in order to gladden their hearts and they would ascend with great desire,

but also regarding the inhabitants of the land,

that in addition to not taking actions to hide themselves as spies

(that they also endeavor to mingle among the inhabitants of the land to hear their speech and to recognize their thoughts whether they fear the enemy and the like/ since they were not sent to spy out the land,

they were not concerned about attracting the attention of the inhabitants of the land by their walking together

(because of the need for this matter to fulfill their mission in seeing the land as a whole,

that they all see all parts of the entire land)

,

because,

just as the conquest of the land is by the Holy One, blessed be He,

not in a natural way,

So too, the sending and going of the spies is not in a natural manner,

without concern for natural danger

(However, in practice, Hashem performed a miracle so that they would be preoccupied with their mourning and not pay attention to them)

.

However, regarding the spies of Yehoshua - since their mission was not to see the goodness of the land

(for it was already known through the spies of Moshe; rather, in the manner and example of "all who come to fight in a foreign land in a natural way,

therefore,

"And Yehoshua sent two men as spies secretly": only two,

and not twelve,

and ordinary people,

and not the princes of Israel,

since the need for twelve princes is to inform all Bnei Yisrael of the goodness of the land in all its parts,

but to spy out the land it is sufficient

(and on the contrary: it is better)

to send two

(and not twelve)

and ordinary people

(not princes)

",

and “spies

(whose mission is in the manner of)

craftsman specifically,

they are regarding Bnei Yisrael,

that there is no need for all of Bnei Yisrael to know that spies were sent

(And it is better that they do not know and publicize so that it is not publicized outside)

,

except for the army commanders and the like,

who need to show the way in which they should go,

and all the more so regarding the inhabitants of the land,

who were required to take actions to hide themselves.

And when they heard the words of Rachav, "I know that the Lord has given you the land, and that your fear has fallen upon us, and that all the inhabitants of the land have melted away before you.

.

"And our hearts melted, and there was no spirit left in any man because of you" - they did not need to go out to the public square to hear what people were saying,

Shabbat Parshat Sh'lach,

from Rosh Chodesh Tammuz

And therefore

(after they hid for three days in the mountain until the pursuers returned)

they returned to Yehoshua and said, "For G‑d has delivered all the land into our hands, and moreover all the inhabitants of the land are melting away before us"⁷,

since their mission was fulfilled.

According to this, a general difficulty is resolved in the portion of the spies:

It is explained in many places regarding the virtue of the spies - as explicitly stated in the verse: "They were all men

("an expression of importance,

and at that time they were worthy")

'heads of the thousands of Israel are they',

who were chosen from all the rest of the children of Israel

("the chosen ones among you, the select among you"⁷¹)

- that they were on a very high level and did not want to lower themselves to practical mitzvot, which is the aspect²⁹ of drawing down the light of the Ein Sof, blessed be He, below.

.

And they specifically wanted to be in the desert⁷⁷,

where all their occupation was in studying Torah

(which was given in the desert⁷⁷,

in a situation and state where they did not have to engage in worldly matters

(including the occupation of man plowing, man sowing)

)

,

And to such an extent,

that even after the sin it is said of them that "they have no portion in the World to Come"⁷⁴ because their level is greater than the World to Come,

therefore the World to Come is not in the category of "reward" for them⁷⁵.

And it is not understood: after the greatness of the wondrous level of the spies — how is it possible that the result of the actual sending of the spies

(not from the aspect of their intent and thought)

was solely in an undesirable manner?

And it must be said — based on what was said above — that

Sach Shem,

Also, in actual practice, there was a desired benefit from sending the spies,

for,

Upon their return and when they said, "We came to the land to which you sent us, and indeed it flows with milk and honey, and this is its fruit,"

All Bnei Yisrael knew with clarity and certainty

(not only in a manner of faith)

the goodness and virtue of the land,

and this knowledge benefited and had its effect — after the drawing and manna"⁷,

Regarding the conquest and entry into the land in the time of Joshua,

that they ascended with joy and great desire

(also)

based on the words of Moses' spies who saw the goodness of the land with physical eyes.

And deeper still - according to the inner dimension of matters - that in their mission to spy out the land they wrought a very great matter⁷⁷

(not only after the time,

but also)

at "that very time"

(as precisely in Rashi's commentary 'At that time they were fit')

- the beginning and opening⁷ of the conquest and entry into the Land by all of Bnei Yisrael⁷.

And we may add and sweeten,

that in the general matter of the conquest and entry into the Land

(and particularly in the preface of sending the spies)

the matter of refining the lower is emphasized*

And this matter is emphasized most in the ascent with joy and great desire as a result of Moshe's sending the spies who saw

Sefer HaSichos - 5751

The goodness of the land in the eyes of flesh - that the joy and desire is not only from the aspect of faith in G‑d

("I told them that it is good") but also from the lower aspect.

And it could be said,

that this matter is hinted at in the precise wording of Rashi "at that time they were kosher" - specifically "kosher",

and not tzaddikim and the like:

"Kosher" stands for "like finding¹ abundant booty"²: "booty" - something that was initially with the enemy and opponent and taken in war,

and in this itself, "like finding booty" - in a manner of finding,

namely,

that the spoils are disproportionate to his labor and toil in the war,

and even to "great spoils,"

in great abundance, even to an abundance beyond which there is no higher

(since then it is called "rav" (great) in truth and perfection)

.

And this is the precise hint: "at that time they were worthy" – the content of their mission to spy out the land

(as the beginning and opening for the conquest and entry into the land of Bnei Yisrael, that they would ascend with joy and great desire)

is the matter of refining the lower world in the manner of "like finding great spoils."

(acronym "Kasher"/ that this is the totality of the work of conquering and entering the Land in order to engage in clarifying this lowly earth to make for Him, blessed be He, a dwelling place in the lower realms,

through which the truth and completeness of the matter of "as one who finds great spoil" is achieved,

"when the sitra achra is subdued and darkness is transformed into light,

so that the light of Hashem Ein Sof blessed be He will shine in the place of darkness and the sitra achra of this entire world with greater excellence and greater strength and the advantage of light from darkness, etc."".

And more specifically, there are two manners-stages in the sending of the spies that join together and complement each other - the sending of the spies

of Moses,

"twelve men, one man from each tribe,"

And the sending of the spies of Yehoshua,

"two men":

And first, an explanation of the necessity of sending "twelve men, one man per tribe"

(so that each prince and prince would see the portion of the land of his tribe)

In the inner dimension of matters - because the Land of Israel is divided into twelve parts,

corresponding to the twelve tribes of Israel,

which,

each and every tribe will ascend on its path,

that each tribe has its own manner of service

[For example: the general division of Bnei Yisrael into Issachar and Zebulun,

dwellers of tents and businessmen,

masters of Torah and masters of good deeds•",

and similarly regarding the particular division of the twelve tribes of Israel]

••,

and accordingly he also has a portion of the twelve parts of the land, the clarification of which relates to the manner of service of this tribe••,

and in conjunction with the service of the twelve tribes of Israel

("together the tribes of Israel"")

In the clarification of the twelve parts of the land, the clarification of the entire land is made,

all the details of the division within it, which include all the details of the division in this lower land••

(All the entire world was created for Israel•/ since the Land of Israel includes and contains from all lands

(as explained in the Midrashim of Chazal"י)

.

Shabbos Parshas Shlach,

from Beis HaChayim? Or Baal HaChasam? Actually keep as acronym: ממה״ח תמח

Based on this, one must understand the reason

(in the inner aspect of the matters)

that each of the twelve princes of Israel went to tour the entire land,

not only the portion of his tribe

(especially since the portion was known

(to several tribes)

from the blessing of Yaakov)

,

But also the portions of the other tribes - for ostensibly,

since the service of this tribe is in a specific portion belonging to it,

what is the need and what is the benefit in that he should also scout the portions of the other tribes,

whose work of clarification belongs to and is done by the other tribes?

And the explanation of this - simply - is that the action of each prince to scout the entire land,

also the portions of the land of the other tribes,

is,

because of the commandment "Love your neighbor as yourself."

Since that — "All of Israel are guarantors

(and are intermingled)

with each other",

And up to a "structure" one complete"".

And deeper still — through the unity of all the tribes of Israel, which is emphasized by the fact that each prince went to explore the entire land, the action of clarifying the land is accomplished in a more elevated manner,

making it from and through a superior level in Israel that is above division into twelve tribes,

the aspect that is above division,

as it is drawn and penetrates within the level of division,

as follows.

lest,

as it is said: "until He made the earth and the fields, and the first clods of the world,"

Earth refers to the other lands.

.

And the first clods of the world – this is Eretz Yisrael.

.

Why is it called "tevel"? Because it is seasoned with everything,

that every land has something that another lacks.

.

But Eretz Yisrael lacks nothing, etc.

And first, an explanation of the connection and relevance of the sending of the spies to the month of Sivan - that the sending of the spies was on the 29th of Sivan,

and it is also emphasized in the reading of the portion of the spies close to the end of the month of Sivan - the month of the Giving of the Torah:

It is known that the refinement of the world is done through the power and by means of the service of Israel in the Torah,

and in the language of Kabbalah and Chassidut, "In wisdom"

(specifically)

the clarification\

the wisdom of the Torah\.

And one could say,

that for this reason the sending of the spies was

(the beginning and opening of the clarification of the world through the conquest and entry into the land)

at the end of the month of Sivan - when leaving the time of Matan Torah for the work of clarifying the world\ through and by means of the Torah.

And since in Israel and Torah there are two levels

(In general/ the level of unity,

and the level of division"•׳,

as is known, that "Israel" is an acronym for "There are 600,000 letters in the Torah",

that each one of Israel has a particular letter in the Torah

(from which his vitality is drawn, etc.)

־•׳,

that according to law

Sefer HaSichos - 5751

Each letter must be surrounded by parchment⁵"⁴¹,

Each letter by itself,

And together with this,

All the order of the letters of the order of Bnei Yisrael are one reality,

"One Torah,"

Like a Torah scroll whose validity depends on the validity of all its letters

(not missing nor extra)

*"¹ - one should say,

Accordingly, there are two manners in the clarification of the world

(that was created for the sake of Israel and for the sake of the Torah\")

Clarification from the level of division within Torah and Israel,

and clarification

(more elevated)

from the level of unity within Torah and Israel.

And an explanation of the matter:

The two levels in Torah,

the level of unity and the level of division,

they are

(in general)

Torah and mitzvos: Torah is one Torah,

for,

the Torah is the wisdom of the Holy One, blessed be He,

and since G-d is One and He, blessed be He, and His wisdom are one⁵"⁴⁴,

Therefore, the Torah is also "one Torah": and commandments are in a manner of division,

613 commandments,

248 positive commandments and 365 negative commandments,

for the commandments are instructions to man how to conduct himself in the world,

and since the existence of man and the world is in a manner of division into 613,

248 limbs and 365 sinews, for "this man is a small world"""⁴⁵,

that "everything the Holy One, blessed be He, created in His world, He created in man""⁴⁶,

Therefore, the commandments are also divided into 613.

And more specifically in the Torah itself - the distinction between the revealed part of Torah and the inner dimension of Torah: the revealed part of Torah,

"Sixty tractates" that

a miracle!)

Penachot Kes,

Rambam, Hilchos Tefillin, Perek *, Halacha *.

Toshecha Yachad, Perek *, Sid.

Aryeh Selah 32, M*D.

That the Alter Rebbe, his brother, there, s"h.

Explain the details of the laws of prohibited and permitted, impure and pure, kosher and invalid, through which the clarification of the world is accomplished,

They are in a manner of division: and the inner dimension of the Torah,

which explains matters of Divinity,

"Know the God of your father"""⁴⁷,

it is in a manner of unity

("There is no dispute there, etc."⁴⁸"⁴⁹,

also from the language of division)

.

And its parallel in Israel - that the concept of unity is on the part of the soul,

that 'all of them are compatible and one father to all of them.'

.

from the side of the root of their soul in the one G‑d,

and the concept of division is on the part of the descent into the body

("that bodies are divided"⁵⁰)

in order to refine the world.

And more particularly in the work of the soul itself — that the concept of division is from the perspective of the particular categories of intellect and emotions,

And the concept of unity is the essence of the soul which is above the division of particular faculties,

whose revelation is through self-nullification and absence of existence.

And the novelty in this — that although the main work of refining the world is from the level of division in Torah and Israel,

whereas the level of unity in Torah and Israel is above the world,

nevertheless,

the work in the world must also be from the level of unity in Torah and Israel,

through which the refinement of the world is accomplished in ultimate perfection.

that is drawn down and revealed in the world a level of G‑dliness that is above the world,

and even to the simple unity.

And it can be said,

that the two modes of refining the world

(from the aspect of the level of division and from the aspect of the level of unity)

are hinted at in the two modes of sending the spies,

by Moshe and by Yehoshua:

Parshas Sh'lach,

Rosh Chodesh Tammuz

In the sending of the spies by Moshe — "twelve men, one man for each tribe" who went to scout all twelve parts of the land that were divided into twelve tribes — the action of clarifying the land in a manner of division is emphasized:

And this matter is accomplished by and on account of the aspect of division in Yisroel and in Torah — "l'da'asecha" — the level of Daas,

which includes also Chochmah and Binah,

and all the middos that are born from the mochin,

internal powers that are in a manner of division,

and specifically "l'da'asecha",

Daas of man,

which alludes to the descent and enclothement of Torah

(Daas)

in the Daas of man,

for then there applies and is done in it a matter of division.

And in the sending of the spies by Joshua - "two men"

(and not twelve)

,

and they did not go to scout the entire land,

but only to Jericho,

the lock of the Land of Israel²"

(which includes the entire land)

- the action of clarifying the entirety of the land in a manner above division is emphasized:

And this matter is accomplished through and from the aspect of unity in Israel and in the Torah - "no."

.

from his knowledge only that G-d commanded him" - not from the aspect of the intellect

(internal powers)

,

and man's knowledge that it is in the manner of reality,

but from the command of the Holy One, blessed be He,

in a manner of acceptance of the yoke and nullification of the soul that is above division,

among all Israel equally.

And it can be said,

that this matter is also alluded to in "two men spies secretly":

“Shanim,”

and not twelve - because,

in the service of Kav, Bittul, Ayin and nullification, the details of the division of the ten powers do not apply

(the ten additional upon

the years/ but rather the two lines of positive and negative,

do and do not do³.

“Anashim” simply,

and not the princes of Israel - because,

The matter of kabbalas ol and bittul is in all of Israel

(equally)

⁵.

And “spies of silence” — that the service from the aspect of kabbalas ol and bittul is

(does not permit publicity and noise,

but rather)

in secret,

"walk discreetly with your G-d"*".

And it is further sweetened based on what is explained in the Midrashim of our Sages⁷ that 'the two men' that Joshua sent were Caleb and Pinchas:

Caleb - he is the only one

(in addition to Joshua)

who remained from the spies of Moses,

because 'a different spirit was with him and he followed Me fully, etc.'⁵⁵.

But Pinchas,

the son of Elazar son of Aaron the Kohen,

From the tribe of Levi - why did Joshua send them to see the land to plan its conquest?

But the tribe of Levi "does not wage war like the rest of Israel"*"?

And we can explain this - based on the words of the Gemara*² 'In the future, the Land of Israel will be divided

Sefer HaSichos - 5751

into thirteen tribes",

that the tribe of Levi will also receive a portion in the land,

as it is written¹² 'one gate of Levi':

"Why did Levi not merit a portion in the Land of Israel and its spoils with his brothers - because he was set apart to serve the L-rd, to minister to Him, and to teach His upright ways and righteous judgments to the many,

as it is said¹²²: 'They shall teach Your statutes to Jacob and Your Torah to Israel,'

Therefore, they were separated from the ways of the world,

They do not wage war like the rest of Israel, nor do they inherit.

.

Rather, they are the host of the Lord,

as it is said¹²²: 'Bless, Lord, His host,'

And He is intertwined, He merits them,

as it is said¹²⁴: 'I am your portion and your inheritance,'⁶¹

But in the future to come - since 'in those days knowledge and wisdom and truth will increase,'

as it is said²⁵: 'For the earth shall be full of the knowledge of G‑d'⁶³,

And until 'the entire world's occupation will be solely to know G‑d.'

.

as it is said: 'For the earth shall be full of the knowledge of G‑d as the waters cover the sea'¹²⁷ — there will be no need for the distinction of the tribe of Levi from the rest of the world, which will then be at the ultimate level of mission,

and therefore the tribe of Levi will also receive a portion and inheritance in the land.

And it can be said,

that the 'division' into thirteen tribes in the future to come is connected with the level of unity that is above division — thirteen equals one in gematria:

The division of the land in the future will be in such a way that 'the Holy One, blessed be He, divides it for them Himself,

as it is said: 'And these are their divisions, the word of the L-rd'"¹²,

from this it is understood,

that even the division is from and in the manner of unity,

therefore,

"Not like the division of this world is the division of the World to Come,

In this world, a person has a field; his heart does not have a field; an orchard,

an orchard does not have a field of white,

In the World to Come, there is no one who does not have a portion in the mountain, plain, and valley¹²,

As it is stated, 'One gate of Reuben, one gate of Judah, one gate of Levi,'

The Holy One, blessed be He, Himself distributes to them, so to speak,

And the explanation of this

(in the inner dimension of the matters)

- that in this time, the clarification of the world is accomplished through the drawing down and revelation of the level of G‑dliness that is related to the world, which is therefore clothed in the divisions of the world,

And in the future

(after the clarification of the world is completed)

There will also be the drawing down and revelation of the level of G‑dliness that is above the division of the world,

the simple unity,

through the unity of Israel that they will all be on the level of the tribe of Levi —,

"Not only the tribe of Levi, but every individual... whose spirit moved him.

.

This one is sanctified as holy of holies, and G‑d will be his portion and inheritance.

Parshas Shelach,

from the Rebbe, shlita

and 63

forever and ever.

.

as he merited to the priests and Levites.

And more specifically

(in the future itself)

- This is the distinction between the state and condition of "the earth will be filled with knowledge of G-d"

(as the Rambam wrote in the Laws of Repentance)

for the addition

(in the Laws of Kings)

as waters cover the sea&lt;3&lt;•.

"The earth will be full of the knowledge of Hashem" that the reality of "the earth" is full and permeated entirely with "knowledge of Hashem" - from the aspect and through the level of Elokus that is relative to the earth,

which is the level of the Torah

("knowledge of Hashem")

that descends and is drawn according to the measure of the limitations of the world

(the level of division in the Torah)

.

And beyond this,

"as waters cover the sea" — that the reality of the earth is completely covered by the waters of knowledge — from and through the level of Divinity that is above the earth,

Torah

("knowing God")

in its purity,

the wisdom of the Holy One, blessed be He

("one Torah")

,

which,

through its extension and revelation in the world, it is evident and openly seen that the reality of the world is none other than the revelation of the wisdom of the Holy One, blessed be He,

"All of them with wisdom ןשי_ח״&lt;״_׳ and as our Sages said, "Everything that the Holy One, blessed be He, created in His world, He created only for His glory""¹,

and "there is no glory

but Torah"⁶⁹,

and in the language of the Rambam at the beginning of his book

("They rush beginning to completion""’ in a renewed and elevated manner)

"The foundation of foundations and pillar of wisdoms is to know that there exists a First Existence, etc., and all existences from Him exist only from the truth of His existence,"

"It is that the Torah says 'There is none⁷⁰ besides Him'."

And it can be said,

that the preparation for the perfection of the land in the future,

when the land will be divided into thirteen tribes,

also "one gate of Levi",

through and from the level of unity in Israel and the Torah,

began with the sending of the spies by Joshua,

that he added to the mission of Moshe by means of sending

(in addition to Kalev,

from the spies that Moshe sent)

also Pinchas."

from the tribe of Levi,

the 13th tribe,

in gematria echad."

According to what was explained above, that in the general matter of the sending of the spies

(both in the spies of Moses,

and also

(and with extra emphasis)

in the spies

Sefer HaSichos - 5751

of Joshua)

The action of refining the land is emphasized, also and primarily from the aspect and through the level of unity in Israel and in Torah - we must also explain the connection and relevance of the portion of the spies to the portion of tzitzis:

And first, an explanation of the virtue of the mitzvah of tzitzis,

that although it is a particular mitzvah,

it is 'equivalent to

(and includes)

all the mitzvos',

as it is said, 'You shall see it and remember all the commandments of the L-rd' - which is seemingly not understood: since the mitzvos are in a manner of division,

that they are commandments to man, how to behave in the world according to the divisions of man and the world - how is it possible that in a particular mitzvah all the mitzvos of the Torah should be included?

And the explanation of this - that also the mitzvos

(Commandments for a person to behave in the world)

Their true essence - the commandments of the Torah,

His wisdom and will of the Holy One, blessed be He,

And therefore they contain the point of unity of the One G‑d,

That He, blessed be He, and His will and wisdom are one.

And this is clearly evident in the mitzvah of tzitzis — "And you shall see it and remember all the commandments of the L‑rd" — that through seeing the tzitzis, "the numerical value of tzitzis is six hundred,

and eight threads and five knots, totaling 613,"

they see the point of unity in all details of the commandments — "the commandments of the L‑rd,"

mitzvos of the Torah,

the will and wisdom of Hashem.

And from tzitzis it is drawn also to the rest of the mitzvos -

that their fulfillment will be

(not only from the aspect of the level of division within them, and in relation to the division of man and the world,

but)

also from the aspect of the point of unity within them - "so that you remember and do all My mitzvos",

that the doing of all the mitzvos will be in a manner of "My mitzvos"

("commandments of Havayah")

.

And this is also the understanding of the matter of sending the twelve spies to explore the Land

(whose conclusion and seal is in the portion of tzitzis)

׳⁴׳ — that even the particular service of each tribe in clarifying its specific portion in the Land,

is permeated with the point of unity

(that is in Israel and in the Torah)

which is above division,

As emphasized in what the Nasi of each tribe went to tour the entire land,

also the portions of the other tribes.

Based on this, we also understand the lesson and instruction from the sending of the spies in the service of each and every Jew — emphasizing the point of unity among Israel and in the Torah:

Even the individual service of each and every Jew, as they are different from one another,

including and especially in the matter of “for their opinions”—

(the main existence of man/that “their opinions are not equal”⁴²,

must be permeated with the point of unity that is above division.

as expressed

(above all)

in love of Israel and unity of Israel,

that he contemplates in his mind

("in your knowledge")

in the needs of the other to help and assist in all that is necessary for him,

both in spirituality and in physicality,

and as they say in speech

(and the twisting of his lips

Shas sent,

from BeHaT Tamat

Havayah ma'aseh⁷³)

At the beginning of each day before prayer"¹: "I hereby accept upon myself the positive commandment of 'And you shall love your fellow as yourself'"⁵".

And more specifically - regarding the two divisions

(the generalities)

that are in Israel,

Issachar and Zevulun:

In addition to the unity that is achieved through this, that even the tent-dwellers fulfill the mitzvah of tzedakah,

And also the businessmen set fixed times for Torah,

Unity can and should be also within each of the divisions of Torah and tzedakah,

For example: in tzedakah - one gives tzedakah also for the merit of another,

And similarly from Israel,

And there are those whom the Holy One, blessed be He, has blessed with extraordinary wealth who give tzedakah for the merit of all the sons and daughters of Israel of the generation

(one prutah or five prutot for each and every Jew)

,

And if only there would be many like them in Israel,

And in Torah - who learns Torah also with others,

And even to the extent of "raise up many students""'.

And even that "it is a positive commandment of the Torah for every wise person among Israel

(every individual)

to teach all the students"⁷⁶.

And one should add,

that the point of unity of Israel and Torah is with special emphasis in the study of the Rambam

(as the custom that spread in recent years to learn a daily lesson in Rambam,

3 chapters a day)

- that all the Jewish people unite in the study of the entire Torah

("compendium

of the entire Oral Torah"*⁷⁷)

,

as explained at length in its place⁷⁸.

And moreover, the main point - the unity of Israel and the Torah through the dissemination of the wellsprings of the inner dimension of the Torah

("Sstim" [hidden] of the Torah,

through which is achieved the unity of the "Sstim" of Israel with the "Sstim" of the Holy One, blessed be He*⁷⁹)

outside,

until the outside beyond which there is no outside,

as has been renewed especially in our generation, also and especially in the lower hemisphere

(in which there was not the revelation of the Giving of the Torah⁸⁰)

,

Where the seat of the president of the generation was established,

His Holiness, our master, our teacher, and our Rebbe,

the Moses of our generation,

and from there the wellsprings are spread to all ends of the earth, literally,

and during the Jubilee

("world"⁸¹)

,

which,

through the addition in spreading the wellsprings outward

(that in the past it was in a manner of "enough and more" / "Know the G-d of your father",

"in your knowledge"⁸²,

merit⁸³ immediately to "that time".

.

(that)

will not be

Sefer HaSichos - 5751

The entire world's occupation is solely to know G‑d,

and therefore the Jewish people will be great sages and know hidden things and will comprehend the knowledge of their Creator according to man's capacity,

as it is said: "For the earth will be filled with knowledge of G‑d as the waters cover the sea."

And so it shall be for us — that immediately and actually,

on this day,

the holy Shabbat of Parshat Shlach,

the tidings of the weekly portion are fulfilled in actuality: "He informed them that they would enter the Land."

And at the conclusion and seal of the haftarah: "The Lord gave into our hands all the land, and also all the inhabitants of the land melted away before us,"

- including and especially

(by this)

that even in the last moments of exile, they stand firmly for the completeness of the land regarding the parts of the land that have already been given by the Holy One, blessed be He, to the ownership of the Children of Israel, not to return them, Heaven forbid, even over the territories of the Land of Israel to the nations of the world*¹⁵ -

And all the Children of Israel come to the Land of Israel in completeness,

completeness as completeness: the land of ten nations

(including also the land of the Kenites, Kenizzites, and Kadmonites)

¹⁵⁷ that will be divided among the thirteen tribes,

And in the Land of Israel itself - they come to Jerusalem, the holy city, which was not divided among the tribes•

and to the third Holy Temple,

and there they offer

(first and foremost)

a thanksgiving offering for the exodus of all the Children of Israel from the imprisonment of exile¹⁵,

and they pour the wine with all musical instruments"¹⁵,

and especially the "new song"

(masculine language)

of a redemption after which there is no exile&lt;

and they study "a new Torah

(which)

will go forth from Me""¹ in a manner that "they shall no longer teach a man his fellow etc., for they shall all know Me"³*¹,

And further, and this is the main point - that all this is done in actual reality,

and immediately and instantly.

Sefer HaSichos - 5751