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

It has been spoken numerous times about the division of the Torah reading into weekly portions - that although each Shabbat we read one portion of the Torah that is particularly relevant to that time²,

and on each day of the week we study a part of the portion particularly relevant to that day, nevertheless,

each portion of the Torah and each individual part within it is also connected with the entire Torah

(from "In the beginning" until "before the eyes of all Israel"/ which is

(as the wording in our portion⁴)

"one Torah," like in one portion,

that every part within it is connected with the entire portion,

as emphasized in the reading of the Shabbat day

(the opposite of all the weekdays⁴)

where they read the entire portion from beginning to end

(in public,

and with blessings before and after)

.

And this matter is particularly emphasized in this week's portion - the portion of Shelach:

The portion of Shelach deals

(for the most part)

with one subject - the matter of the spies,

beginning from the sending of the spies

(from the beginning of the portion until the second [Aliyah])

,

their going and coming,

the words of their response to Moshe and Aharon and the entire congregation of the children of Israel,

and the entire chain of events following this,

up to the punishment etc.

(from the second [Aliyah] until near the fifth [Aliyah])

,

and following this also the portion of libations,

"When you come into the land of your dwellings etc. and you make an offering by fire to the L-rd etc. and wine for the libation etc." - that although they sinned and a decree was decreed upon them,

nevertheless,

"he informed" them that they would enter the Land of Israel

(from the end of the fourth [Aliyah] until

Sefer HaSichos - 5751

the sixth [Aliyah]¹)

- one long narrative that spans many verses in most parts of the portion,

which,

in order to know the matter and the entire narrative,

it is insufficient to learn one part of the portion,

but one must learn the continuation in the other parts of the portion until the conclusion of the entire matter,

in which it is emphasized that

(most of) the parts of the portion are

(one matter of one portion.

And moreover, the primary point - that the conclusion and sealing of the portion of Shelach

("everything follows the conclusion")

is in the portion of Tzitzit,

which although it is a particular mitzvah

(one of the 613 mitzvot of the Torah), it is "equivalent to all the mitzvot,"

as it is stated "And you shall see it and remember all the mitzvot of the L-rd,"

that "the numerical value of Tzitzit is six hundred,

to engage in the service of G-d,

drawing down below [see Likkutei Torah on our portion,

p. 40a and onward.

and in many places]

.

And eight threads and five knots, behold there are 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 we must understand:

(a)

Since all matters of the Torah are with utmost precision,

it is reasonable to say

that the emphasis of the matter of unity in the Torah specifically in the portion of Shelach is related to the content

(most)

of the portion - the matter of the spies,

(b)

The connection and relevance to the time in which they read the portion of Shelach in the Torah,

at the end of the month of Sivan,

as follows.

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

and in the haftarah which is the conclusion and seal of the entire portion reading

which,

despite it being "from the matter of the portion"

that recounts the sending of the spies by Joshua

has several differences from what is recounted in the portion regarding the sending of the spies by Moses

(as explained by the commentators, and among them:

Regarding the spies of Moses, it says "Send for yourself,"

and Rashi explains

(the plain meaning of the verse)

"according to your understanding,"

I am not commanding you,

if you wish, send.'

In contrast, regarding the spies of Joshua, "Surely Joshua did not act on his own accord, but the Holy One, blessed be He, commanded him to do so."

as is simply understood

(and even no need to explain in the verse)

that after the corruption that resulted from sending the spies on Moses' own initiative

(without the command of the Holy One, blessed be He) it would not have been

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Sefer HaSichot - 5751

inhabitants of the land,

that said to them: make yourselves like potters so that they will not hide their words from you,

Another explanation: a potter of clay,

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

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

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

.

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

The spies of Moses "went within the borders

(of the entire land)

in length and width"³⁷,

"four hundred parasangs by four hundred parasangs"*³

(during forty days³) while the spies of Joshua,

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

(not only Jericho alone,

but also the land) nevertheless,

not only did they enter only Jericho,

and not to the other parts of the land,

but moreover,

they did not even have time to explore Jericho itself,

because on that night when they arrived at Rahab's house,

Rahab 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 returned to Joshua,

And thus their mission ended.

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

conquest and entry into the land.

And as an introduction: sending 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 people before them to know the ways and the entrances of the cities,

and upon their return, the vanguard will go at the head of the army to show them the ways.

.

that they will 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 settling in it after and subsequent to the conquest)

- that they should know and recognize the goodness of the land,

by which "they will tell them all matters of the land to gladden them with its virtues.

.

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

And one could say,

that the sending of the spies of Moses

(according to Moses' view⁴³)

was not

(so much)

for the sake of conquering the land,

to know the ways and entrances of the cities

(because in Moses' time there was no need for this)

,

but

(mainly)

in order to recognize its characteristics and virtues of the land; and the sending of Joshua's spies was not for the purpose of recognizing the characteristics and virtues of the land

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

,

but for the conquest of the land,

to know the ways and entrances of the cities

(because in Joshua's time there was a need for this, as follows.

Explanation of the matter:

Although the request of Bnei Yisrael to send the spies was, 'Let them dig the land for us and bring us back word of the way by which we shall go up, and the cities into which we shall come,'

(first,

Parshas Shelach,

Mevarchim Tammuz

to conquer)

",

Nevertheless,

We do not find in the words of Moshe to the spies that they were commanded to dig the land to know from where it is easy to conquer⁴⁵.

And the reason for this - one can simply say - since the conquest of the land was not like the way of all conquerors of lands in a natural manner,

but rather through Hashem,

as the words of Moshe

(in the words of rebuke regarding their request, 'Let us send men before us, and they shall dig the land for us')

"Hashem your G-d, who goes before you, He will fight for you.

.

Who goes before you.

.

By fire at night to show you the way in which you shall go, and by cloud by day,"

that there is no need

(and certainly not necessity)

to clarify 'the way by which we shall go up,'

since the cloud goes before them and shows them the way⁴.

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 virtues⁵: 'And you shall see the land, what it is, whether it is good, whether it is fat,' etc.⁵¹

(And therefore commanded them, 'And you shall strengthen yourselves and take

(a special effort)

of the fruit of the land,'

that they should see its good and fat fruits)

.

And moreover, the seeing of the people

('And you shall see

.

the people who dwell in it, whether they are strong or weak, whether they are few or many')

is

(not 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 in it - as Rashi explains: 'There is a land that produces strong people, and there is a land that produces weak people'

('whether they are strong or weak')

,

there is

(a land)

that produces a large population and there is one that produces a small population'

('whether they are few or many')

.

And also the seeing of 'the cities in which they dwell, whether in camps or in fortresses' is

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

but rather)

a clarification to 'whether they are strong or weak' - as Rashi explains: 'He gave them a sign: if they dwell in open cities, they are strong because they rely on their strength,

and if they dwell in fortified cities, they are weak' - from this they know the nature of the land,

whether it is 'a land that produces strong people' or 'a land that produces weak people'"

Sefer HaSichos - 5751

And this mission

(to see the nature of the land)

was fulfilled in full 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 / 'However, the people are strong, etc., we cannot go up, etc.'⁵⁵,

all Bnei Yisrael 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 full by the spies of Moshe; rather, their mission was for the purpose of conquering the land,

for,

the conquest of the land by Yehoshua

initially and all at once all the aspects of the land,

,

and you shall see the land what it is, whether it is good, whether it is fat,' etc.,

and then the aspects of the people dwelling in it and the cities in which they dwell

And therefore Rashi explains that what is stated in the first verse, 'And the people who dwell in it, whether they are strong or weak, whether they are few or many,'

is,

a commentary and explanation to the beginning of the verse,

'And you shall see the land what it is,'

,

'There is a land that produces strong people.'

.

'There is one that produces a large population,'

meaning,

that the nature of the land is recognizable in

the people dwelling in it";

And in the second verse, he adds to explain the sign to test whether the land produces strong people and a large population -

'And what the land is in which they dwell'

(and its produce)

'whether it is good,'

.

'With good and healthy springs and depths,'

from this they know that it is

'produces a large population,'

.

'And what the cities are in which they dwell, whether in camps,'

,

'they are strong because they rely on their strength,'

from this they know that it is

'produces strong people":

And in the third verse, he continues regarding the nature of the land itself,

,

'And what the land'

(by itself)

'whether it is fat,'

and concludes.

'And strengthen yourselves and take from the fruit of the land,'

that through this all Bnei Yisrael will see that 'it is fat,'

since it produces choice fruits.

It was not on a level

(so elevated)

as the conquest that was to be through Moshe*⁵,

and therefore they also needed actions in the natural way⁵⁷,

starting with sending 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 Moshe and the sending of the spies by Yehoshua:

In the time of Moshe, Hashem did not command to send spies,

since the reason

(primary)

for sending spies as is the way of all who come to fight in a foreign land does not apply to the conquest of the land by Hashem.

Rather, 'because Yisrael came and said, let us send men before us,'

that their desire was to send spies in order to dig the land,

Moshe agreed to this out of hope that they would retract when they saw that it does not prevent⁵,

And when he saw that they did not retract,

he 'consulted with the Shechinah' whether there is room to send spies

(not in order to dig the land,

but rather in order)

to see the nature of the land,

and Hashem said to him, 'Send for yourself,'

'according to your understanding.'

.

If you wish, send'"*,

that is,

that from Hashem's side there is no need

End of Parshat Shelach,

from the talk of [the Rebbe] of Tammuz

Regarding the sending of the spies, it was not even 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.'"

Nevertheless, Moses was of the opinion that spies should be sent 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 people who would first see it,

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

.

And they ascended it with great desire."

Therefore it is said: "Send for yourself men

(and not spies)

and let them explore

(and not let them dig/spy)

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 one a leader among them"

(the twelve princes of Israel)

— that is, their mission to see the land was in order "to gladden them with its virtues.

.

"And they ascended it with great desire,"

there was a need to send the princes of all twelve tribes,

each of whom knows the qualities and needs and cares especially and endeavors

etc. — for at first glance,

the main difficulty is: If it was not pleasing in the eyes of the Omnipresent that Moses sent them — because,

what was not pleasing in the eyes of the Omnipresent was their request to dig/spy the land,

but "He consulted with the Shechinah" regarding the actual sending of the spies to see the goodness of the land.

For the benefit of his tribe,

that they would see with their own eyes all the land of Israel that would be divided among the twelve tribes of Israel,

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

(and consequently also the portion of that tribe)

is very good,

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

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

its length and breadth

(over forty days, and not each one going to a specific part of the land belonging to his tribe — because since the mission of the twelve princes of Israel was so that each prince could testify and assure his tribe that he saw with his own eyes their portion in the good land,

indeed,

as long as the land had not been divided among the twelve tribes, it was not known where the individual portion of each tribe was

(which was determined by lot,

as explained

© The booklet of talks - 5751

in the verse:

(as stated near the end of the fortieth year)

"But by lot the land shall be divided,"

and the actual division by lot took place after the conquest of the land by Joshua"/ therefore all twelve princes needed to explore the entire land,

so that they would know with certainty that they had also seen their portion in the land.

And therefore their mission was public

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

— not only regarding the knowledge of all the children of Israel,

since the purpose of their mission was to tell all the children of Israel the goodness of the land to gladden their hearts and that 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

(who also seek to mingle among the inhabitants to hear their speech and discern their thoughts about fear of the enemy, etc.), since they were not sent to spy out the land,

they did not worry about drawing the attention of the inhabitants by walking together

(because of the need for this to fulfill their mission of seeing the land in its entirety,

so that all would 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 the natural way,

so too the sending and going of the spies is not in the natural way,

without fear of natural danger

(but in practice, the Holy One, blessed be He, performed a miracle that they would be preoccupied with their mourning and not pay attention to them)

.

In contrast, regarding the spies of Joshua — since their mission was not to see the goodness of the land

(that was already known through the spies of Moses), but rather in the manner of "all who come to fight in a foreign land" in a natural way,

therefore,

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

and not twelve,

and ordinary men,

and not the princes of Israel,

because the need for twelve princes is to inform all the children of Israel 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 men

(not princes)

",

and "spies

(whose mission is in the manner of)

secret" specifically,

both regarding the children of Israel,

that there is no need for all the children of Israel to know that spies were sent

(and it is better that they not know and publicize so as not to become known abroad)

,

but rather the army commanders and the like,

who need to be shown the way to go,

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

that they needed to take actions to conceal themselves.

And when they heard the words of Rahab: "I know that the Lord has given you the land and that your terror has fallen upon us and that all the inhabitants of the land melt in fear 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 into the city square to hear what people were saying,

Talk of Shabbat Parshat Shelach,

from the talk of [the Rebbe] of Tammuz

And therefore

(after hiding three days in the mountain until the pursuers returned)

they returned to Joshua and said, "For the Lord has given into our hands all the land, and also all the inhabitants of the land melt in fear before us"⁷,

because their mission was fulfilled.

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

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

(a term of importance,

and at that time they were worthy)"

"heads of the thousands of Israel are they,"

who were chosen from all the other children of Israel

("the chosen of you from the select of you"⁷¹)

— that they were on a very high level and did not want to lower themselves to practical commandments, which is the aspect of drawing down the infinite light of the Holy One, blessed be He, below.

.

"And they wanted to be specifically in the desert"⁷⁷,

where all their occupation was in the study of Torah

(which was given in the desert⁷⁷,

in a situation where they did not need to engage in worldly matters

(including the occupation of plowing and 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 great wonder of the virtue of the spies — how is it possible that the actual result of sending the spies in practice

(not from their intention and thought)

was only in an undesirable manner?

And we can say — based on what was stated above — that

it is said there,

even in actual practice there was a desirable benefit from sending the spies,

because,

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

all the children of Israel knew with certainty and clarity

(not only in the manner of faith)

The goodness and virtue of the land,

And this knowledge was effective and accomplished its action - after a period and from"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 the spies of Moses who saw the goodness of the land with fleshly eyes.

And more deeply - according to the inner aspects - that in their mission to scout the land they achieved a very great matter⁷⁷

(Not only after a period,

but also)

at 'that time'

(as the exact wording in Rashi's commentary: 'at that time they were fit')

- the beginning and opening"⁷ of the conquest and entry into the land by all of Israel⁷.

And we may add and sweeten,

that in the general concept of the conquest and entry into the land

(and particularly in the preparation of sending the spies)

the concept of refining the lower is emphasized*,

And this concept is most emphasized in the ascent with joy and great desire as a result of the sending of the spies of Moses who saw

Sefer HaSichos - 5751

The goodness of the land in fleshly eyes - that the joy and desire is not only from the side of faith in G-d

('I told them it was good') but also from the side of the lower.

And it can be said,

that this concept is hinted at in the precise language of Rashi: 'at that time they were kosher' - specifically 'kosher',

and not righteous or the like:

"Kosher" is an acronym for "like finding¹• great spoils"²•: 'Spoils' - something that was initially with the enemy and opponent and taken in war,

And in this itself, 'like finding spoil' - in a manner of finding,

namely,

that the 'spoil' is disproportionate to his work and effort in the war,

and even to 'great spoil',

in great abundance and even to an abundance that has no higher

(for then it is called 'great' in truth and perfection)

.

And this is the hint in the precision 'at that time they were kosher' - that the content of their mission to scout the land

(as the beginning and opening to the conquest and entry into the land by all of Israel, that they will ascend with joy and great desire)

is the matter of refining the lower in the manner of 'like finding great spoil'

(acronym 'kosher') - that this is the general service of conquest and entry into the land in order to engage in refining this lower land to make for Him, blessed be He, a dwelling place in the lower realms,

through which the truth and perfection of the concept of 'like finding great spoil' is achieved,

"When the sitra achra is subdued and darkness is turned into light,

so that the light of the infinite G-d shines in the place of the darkness and the sitra achra of this entire world with greater distinction and greater strength, and the advantage of light over darkness, etc."".

And more specifically, there are two modes-stages in the sending of the spies that combine with each other and complete each other - the sending of the spies

of Moses,

"twelve men, one man from each tribe",

and the sending of the spies of Joshua,

"two men":

And after explaining the need for sending 'twelve men, one man from each tribe'

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

in the inner aspect - because the Land of Israel is divided into twelve portions,

corresponding to the twelve tribes of Israel,

so that,

each tribe ascends in its own path,

for each tribe has its own manner of service

[For example: the general division of Israel 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, whose refinement belongs to the manner of service of that tribe••,

And with the combination of the service of the twelve tribes of Israel

("together the tribes of Israel"")

in refining the twelve parts of the land, the refinement of the entire land is accomplished,

all the details of its divisions that include all the details of the divisions in this lower land••

(the entire world that was created for the sake of Israel, since the Land of Israel includes and contains [something] from all lands

(as explained in the Midrashim of our Sages)

.

Shabbos Parshas Shelach,

Me'oros HaChassidus Tamuz

And accordingly, we must understand the reason

(in the inner aspect)

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

not only the portion of his tribe

(and especially since the portion was known

(for several tribes)

from Jacob's blessing)

,

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

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

what is the need and what is the benefit in his also scouting the portions of the other tribes,

whose refinement is the responsibility of and performed by the other tribes?

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

even the land portions of the other tribes,

is,

based on the commandment 'Love your neighbor as yourself',

since 'All of Israel are guarantors

(and intermingled)

for one another',

and even to one complete 'structure'.

And more deeply - that through the unity of all the tribes of Israel, which is emphasized in that each prince went to scout the entire land, the action of refining the land is done in a more elevated manner,

being from and through a lofty level in Israel that is above the division into twelve tribes,

the aspect that is above division,

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

as follows.

Before,

as it is said: 'Until He had not made the earth and the fields, and the first dust of the world,'

'earth' refers to the other lands.

.

And 'the head of the dusts of the world' is the Land of Israel.

.

Why is it called 'Tevel'? Because it is seasoned with everything,

because each land has something that the other does not.

.

But the Land of Israel lacks nothing, etc.

And after explaining the connection and relevance of the sending of the spies to the month of Sivan - for 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 the service of Israel in the Torah,

and in the language of Kabbalah and Chassidut: 'Through wisdom'

(specifically)

its refinement,

the wisdom of the Torah.

And it can be said,

that for this reason the sending of the spies

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

at the end of the month of Sivan - when they go out from the time of the Giving of the Torah to the service of refining the world through the power and the Torah.

And since in Israel and the Torah there are two levels

(generally: 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 600,000 letters of the 600,000 of Israel are one entity,

"one Torah",

like a Torah scroll whose fitness depends on the fitness of all its letters

(no missing or extra)

*"¹ - it can be said,

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

(which was created for the sake of Israel and for the sake of the Torah)

Clarification from the aspect of the level of division in the Torah and in Israel,

and clarification

(higher)

from the aspect of the level of unity in the Torah and in Israel.

And the explanation of the matter:

The two levels in the Torah,

the level of unity and the level of division,

they are

(in general)

Torah and commandments: 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 one⁵⁴⁴,

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

613 commandments,

248 positive and 365 negative commandments,

for the commandments are instructions to man how to behave 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 part of Torah: the revealed part of Torah,

"sixty tractates" that

miracle!)

פנחות כס,

רפב"ם הל' תפילין פ"* הי"'ם.

טושחע יחד פרע"ד ס"ד.

אריה סל"ב ם*ד.

שחע אדה"'ז אחה שם ס"ה.

explain the details of the laws of forbidden and permitted, impurity and purity, valid and invalid, through which the clarification of the world is accomplished,

they are in a manner of division: and the inner part of Torah,

which explains matters of Divinity,

"Know the G-d of your father"⁴⁷,

is in a manner of unity

("there is no disagreement there"⁴⁸⁴⁹,

also from the language of division)

.

And its parallel in Israel - that the matter of unity is from the aspect of the soul,

that "they are all similar and one father to them all."

.

from the aspect of the root of their souls in the one G-d,

and the matter of division is from the aspect of the descent into the body

("that bodies are divided"⁵⁰)

in order to clarify the world.

And more specifically in the service of the soul itself - that the matter of division is from the aspect of the particular faculties of intellect and emotions,

and the matter of unity is the essence of the soul which is above the division of particular powers,

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

And the novelty in this - that even though the main work of clarifying the world is from the aspect of the level of division in the Torah and in Israel,

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

nevertheless,

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

through which the clarification of the world is accomplished with ultimate perfection,

drawing down and revealing in the world the level of Divinity that is above the world,

and even to the simple unity.

And it can be said,

that the two ways of clarifying the world

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

are alluded to in the two ways of sending the spies,

by Moses and by Joshua:

Parshat Shelach,

from the month of Tammuz

In the sending of the spies by Moses - 'twelve men, one man per tribe' who went to scout all twelve parts of the land that was divided into twelve tribes - the action of clarifying the land in a manner of division is emphasized:

And this matter is accomplished through and from the aspect of the aspect of division in Israel and the Torah - 'according to your knowledge' - the aspect of Daat (knowledge),

which includes also Chochmah and Binah,

and all the emotions that are born from the intellectual faculties,

internal powers that are in a manner of division,

and specifically 'according to your knowledge',

human knowledge,

which alludes to the descent and enclothement of the Torah

(Daat)

in human knowledge,

for then a matter of division applies and occurs in it.

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

(not twelve)

,

and they did not go to scout the entire land,

but only to Jericho,

the gate 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 the Torah - 'not

.

from his knowledge but only that the Almighty commanded him' - not from the aspect of Daat

(internal powers)

,

and human knowledge which is in a manner of existence,

but from the aspect of G-d's command,

in a manner of acceptance of yoke and self-nullification of the soul which is above division,

in all Israel equally.

And it can be said,

that this matter is also alluded to in 'two men, secret spies':

the two, because they are the two lines of positive and negative,

positive and negative commandments³.

And it will be sweetened further according to what is explained in the Midrashim of our Sages⁷ that 'the two men' that Joshua sent were Caleb and Phinehas:

Caleb - he was the only one

(in addition to Joshua)

who remained from the spies of Moses,

because 'he had a different spirit with him and he followed after Me'⁵⁴.

But Phinehas,

the son of Elazar the son of Aaron the priest,

from the tribe of Levi - why did Joshua send him to see the land for the purpose of conquering it,

for the tribe of Levi 'does not wage war like the rest of Israel'?

And the explanation for this can be said - according to the words of the Gemara² 'The Land of Israel is destined to be divided

Sefer HaSichos - 5751

into thirteen tribes',

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

as it is written¹² 'one gate of Levi':

"Why did Levi not merit the inheritance of the Land of Israel and its spoils with his brothers? Because he was set apart to serve G-d, to minister to Him, and to teach His straight paths and righteous judgments to the many,

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

therefore they were set apart from the ways of the world,

they do not wage war like the rest of Israel and do not receive an inheritance.

.

Rather, they are the army of G-d,

as it is said¹²² 'Bless, O L-rd, his army,'

and it is attached to them,

as it is said¹²⁴ 'I am your portion and your inheritance'⁶⁰,

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

as it is said²⁵ 'For the earth will be filled with knowledge of G-d'²⁴,

to the extent that 'the entire world will have no occupation except to know G-d alone.'

.

as it is said 'For the earth will be filled with knowledge of G-d as the waters cover the sea'¹²⁷ - there will be no need for the separation of the tribe of Levi from the ways of the world, which will then be in ultimate perfection,

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 is connected with the level of unity that is above division - thirteen has the numerical value of 'one':

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

as it is said² 'And these are their divisions, says the L-rd'¹²,

From this it is understood,

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

therefore,

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

In this world, if a person has a field of grain, he does not have a field of orchard,

if he has a field of orchard, he does not have a field of white (grain),

In the World to Come, there is no one who does not have in the mountain, in the lowland, and in the valleys¹²,

as it is said, 'One gate of Reuben, one gate of Judah, one gate of Levi',

The Holy One, blessed be He, Himself divides for them. So too,

And the explanation of this

(in the inner dimension of 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, therefore it is 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 divisions of the world,

the simple unity,

through the unity of Israel, who will all be at the level of the tribe of Levi -,

"Not only the tribe of Levi, but any person... whose spirit moved him.

.

This one becomes sanctified as Holy of Holies, and G‑d will be his portion and inheritance

Parshas Sh'lach,

Mibe'ur HaChassidut Tzemach,

and 63

forever and ever.

.

As he merited to the priests and Levites.

And in more detail,

(specifically regarding the future),

- this is the difference between the status and condition of 'the earth will be filled with knowledge of G‑d'

(as the Rambam wrote in the Laws of Repentance)

to the addition

(in the Laws of Kings)

that 'as waters cover the sea'.

"The earth will be filled with knowledge of G‑d" — that the reality of 'the earth' is filled and permeated entirely with 'knowledge of G‑d' — from and through the level of G‑dliness that is relative to the earth,

which is the level of the Torah

("knowledge of G‑d")

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

(the level of division within the Torah)

.

And above 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 G‑dliness that is above the earth,

the Torah

("knowledge of G‑d")

in its purity,

the wisdom of the Holy One, blessed be He

("one Torah")

,

which,

through its drawing down and revelation in the world, it is recognizable and seen openly that the reality of the entire world is nothing but the revelation of the wisdom of the Holy One, blessed be He,

"All of them with wisdom You made"_ch 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

except Torah'³⁴,

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

("connecting the beginning to the completion" in a renewed and superior manner)

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

"This is what the Torah says, 'There is none⁶⁹ else 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 in the Torah,

began with the sending of the spies by Joshua,

who added to the mission of Moses by sending

(in addition to Caleb,

from the spies that Moses sent)

also Pinchas,

from the tribe of Levi,

the thirteenth tribe,

which is the gematria of 'one'.

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

(both in the spies of Moses,

and

(and with extra emphasis)

in the spies

Sefer HaSichos - 5751

of Joshua)

the action of clarifying the land is emphasized, also and primarily, from and through the level of unity in Israel and in the Torah — it is necessary to also explain the connection and relevance of the portion of the spies to the portion of tzitzis:

And with the prior 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, 'And you shall see it and remember all the mitzvos of G‑d' — superficially, this is not understood: since the mitzvos are in a manner of division,

being commandments to man to conduct himself in the world according to the divisions of man and the world — how can it be that in a particular mitzvah all the mitzvos of the Torah are included?

And the explanation of this — that even the mitzvos

(commandments to man to conduct himself in the world)

their true essence — the mitzvos of the Torah,

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

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

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

And this concept is evident openly in the mitzvah of tzitzis — 'And you shall see it and remember all the mitzvos of G‑d' — that by 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 the details of the mitzvos — 'the mitzvos of G‑d',

the mitzvos of the Torah,

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

And from tzitzis it extends also to the other mitzvos —

that their fulfillment will be

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

but)

also from the point of unity within them — 'so that you shall remember and do all My mitzvos',

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

("the mitzvos of G‑d")

.

And this is also the understanding of the concept 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 particular portion in the land,

is permeated with the point of unity

(in Israel and in the Torah)

that is above division,

as emphasized in that the prince of each tribe went to explore the entire land,

including the portions of the other tribes.

Based on this, the lesson and instruction from the sending of the spies for the service of each and every Jew is also understood — the emphasis of the point of unity in Israel and the Torah:

Even the particular service of each and every Jew as they are divided from one another,

including and especially in the matter of 'their knowledge'

(the essence of man's existence, that 'their opinions are not equal'⁴²,

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

as it is expressed

(first and foremost)

in love of Israel and unity of Israel,

that one contemplates in his mind

("your knowledge")

in the needs of one's fellow to help and assist in whatever is necessary for him,

both spiritually and materially,

and as one says in speech

(and the movement of his lips

Shas Sh'lach,

Mibe'ur HaChassidut Tzemach,

is an act⁴⁵)

At the beginning of each day before prayer¹: 'I accept upon myself the positive commandment of loving your neighbor as yourself'⁵.

And more specifically - regarding the two divisions

(the general)

in Israel,

Issachar and Zebulun:

In addition to the unity achieved through this, that even the tent dwellers fulfill the commandment of charity,

and also the businessmen set fixed times for Torah,

the unity can and should also be in each of the divisions of Torah and charity,

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

and so too from Israel,

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

(one prutah or five prutot for each and every one of Israel)

,

And may there be many like them in Israel,

And in Torah - that one studies Torah also with another,

and even to the manner of 'raise up many students',

and even that 'the Torah commandment rests upon every wise man of Israel

(every individual)

to teach all the students'⁴⁷.

And one should add,

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

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

three chapters per day)

- that all Jews unite in the study of the entire Torah

('gathers

the entire Oral Torah'*⁴)

,

as explained at length elsewhere⁴.

And further, and the main point - the unity of Israel and Torah through the dissemination of the wellsprings of the inner dimensions of Torah

('the hidden aspects' of the Torah,

through which is achieved the unity of the 'hidden' of Israel with the 'hidden' of the Holy One, blessed be He*⁵)

outward,

to the outermost level,

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

(where there was not the revelation of the Giving of the Torah⁵)

,

where the seat of the leader of the generation was established,

the Rebbe, my father-in-law, the Admor,

Moses of our generation,

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

and over the course of a jubilee period

('world'⁸⁰)

,

which,

through the increase in the dissemination of the wellsprings outward

(which already was in the manner of 'enough and more' / 'know the God of your father',

'to your understanding'⁵⁴,

merit⁵⁵ immediately to 'that time'.

.

(that)

there will not be

Sefer HaSichos - 5751

The occupation of the entire world will be solely to know G-d,

and therefore Israel will be great sages and know hidden matters, and will attain knowledge of their Creator to the extent of human capacity,

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

And so it will be for us - that immediately and literally,

on this day,

the holy Shabbos of Parashas Shelach,

the tidings of the weekly portion are actualized: 'he announced to them that they would enter the land',

and at the conclusion and seal of the haftarah: 'G-d gave into our hands all the land, and also all the inhabitants of the land melted before us',

- including and especially

(through this)

that even in the last moments of exile, they stand firmly on the integrity of the land regarding the parts of the land already given by the Holy One, blessed be He, to the ownership of the Children of Israel, not to return them, G-d forbid, even though 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 its completeness,

complete completeness: the land of ten nations

(including also the land of the Kenite, Kenizzite, and Kadmonite)

¹⁵⁷ that will be divided into 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 instruments¹⁵,

and especially the 'new song'

(in the masculine form)

of the redemption after which there is no exile,

and they study 'a new Torah

(which)

will go forth from Me'¹ in such a way that 'they will no longer teach, each man his fellow, etc., for they will all know Me'³*¹,

And furthermore, and this is the main point - that all this is actualized literally,

and immediately, right now.

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