English translation — שיחת ש"פ שלח, כ"ח סיון, מבה"ח תמוז ה'תשמ"ו.

It is the Shabbos of blessing the month of Tammuz.

And for those who are here, there is certainly no need for explanation,

and all the more so no need for an extended explanation,

of the unique content of this month — for Chassidim call the month of Tammuz "the month of redemption"¹,

so that immediately when one says "the month of redemption",

one understands the reason for the matter:

Although in the verse it states² that the month is the opposite of redemption,

nevertheless, our eyes saw and no stranger, and our ears heard and no other³ the events that occurred in the month of Tammuz 5687,

until the redemption of His Holiness, my father-in-law, the Rebbe, the Nasi of our generation on the 12th-13th of Tammuz — which is included in Rosh Chodesh Tammuz,

which is blessed on this Shabbos Mevarchim,

until the conclusion and completion of the redemption on the 12th-13th of Tammuz — that the Nasi of our generation arrived in the lower hemisphere,

where "your springs will spread forth outward"⁶ was added in a manner incomparably greater than it was before. And the natural cause for this — for the Almighty desires that everything be clothed in nature — was,

the imprisonment and redemption on the 12th-13th of Tammuz,

which subsequently brought about that the master of the redemption should travel from that country and afterwards — arrive in the lower hemisphere,

where "your springs will spread forth outward" was expanded incomparably relative to how it was before,

as is seen tangibly.

And in all three words of "your springs will spread forth outward" — as discussed many times⁸,

that each individual word indicates an entire world:

"Your springs will spread forth outward" is indeed a scriptural expression in the Written Torah,

[not merely "hinted at in the Torah"⁹,

but an explicit verse],

it is therefore understood that each word is with utmost precision,

and a word of the Torah of Truth — is truth to the utmost,

i.e., that the meaning of each word is in the full sense of that word,

even in a manner of without limit:

"Yafutzu" (will spread forth):

Regarding influence and dissemination, there are several expressions. The expression "yafutzu" indicates an influence and dissemination that is incomparable — in a manner of dispersion¹⁰. And since this is a scriptural expression from the Torah of Truth, it is understood that this means "yafutzu" in the full sense,

the greatest spreading and dispersion — in a manner of without limit.

"Ma'aynotecha" (your springs):

It states in the Mishnah¹¹,

and is brought as halachah¹²

(not merely "these and those are the words of the living G-d"¹³),

that among the "six levels in mikvaos, one above the other"¹⁴

(in the action of purification)

a spring is the highest level,

higher than a "well of living waters"*¹⁴,

and all the more so than a plain well,

rainwater pools,

and a mikveh of forty se'ah and the rest of the six levels. And the advantage of a spring is — that it can purify with flowing water and with a single drop.

From the perspective of the recipient, one must have that the entire body be covered and nullified to the spring waters;

but from the perspective of the spring, a single drop purifies.

And since "ma'aynotecha" is also a scriptural expression from the Torah of Truth,

it is understood that according to the truth of the matters, the "yafutzu" must be from the "ma'aynotecha" — the highest level,

and in the full sense of "ma'aynotecha" — even without limit.

"Chutzah" (outward):

"Your springs will spread forth" must reach into "chutzah",

and not merely "outward" relative to "your springs",

but true "chutzah",

an outward beyond which there is no outward. For "chutzah" is also a scriptural expression from the Torah of Truth,

it therefore means true "chutzah",

an outward beyond which there is no outward,

because if there is still a level of "chutzah" that it has not reached, one cannot truthfully say "your springs will spread forth outward".

However, regarding "chutzah" it is not possible to say

(as with "yafutzu" and "ma'aynotecha")

that it is without limit — for the concept of without limit applies only to true existence,

the Creator,

but not to created beings

(as the Rambam writes in the language of philosophical inquiry¹⁵),

all the more so not within the created beings themselves — in the aspect of "chutzah" within created beings

[for within the created beings themselves there is indeed the choicest of created beings¹⁶ and the "outward" of created beings,

and so forth],

for "chutzah" simply means that it is "outside" of the truth,

of true existence,

consequently, the concept of true without limit does not apply there.

And as explained also in Chassidus¹⁷,

that in the world of Beriah and below there is no concept of Ein Sof. Above the world of Atzilus are the worlds of Ein Sof.

The worlds of Beriah, Yetzirah, Asiyah,

below Atzilus — is limitation. And only regarding the world of Atzilus itself is there the debate whether it is Ein Sof¹⁸,

because since the world of Atzilus comes as an intermediary and as a medium between the worlds of Ein Sof and the worlds of Beriah, Yetzirah, Asiyah,

a medium must contain within itself both concepts

(which it connects)

— therefore there are these two concepts,

and accordingly two opinions,

whether the primary concept of Atzilus is that it is Ein Sof,

or that it is a source for the worlds of Beriah, Yetzirah, Asiyah which are not Ein Sof.

And elsewhere we will elaborate on this.

From this is understood the unique content of Shabbat Mevarchim Tammuz,

the Shabbat which blesses Rosh Chodesh Tammuz,

which itself includes also the festival of redemption of Yud-Beis-Yud-Gimmel Tammuz,

that after the redemption an addition was added with greater emphasis and strength in "Your springs shall spread forth outward" — all three concepts of "spread forth",

"your springs" and "outward",

And the redemption of Yud-Beis-Yud-Gimmel Tammuz was drawn forth upon the entire year,

and upon all the years after it,

until the completion and purpose — when the master of the redemption arrived in the lower hemisphere,

where the primary expansion in "Your springs shall spread forth outward" began.

As is known,

that in addition to the general lesson of this time,

there is also an additional lesson in this very matter from the specific determination of this time,

which changes from time to time.

There is the equal and fixed concept in this time which is never changed,

for example in our case — that Shabbat Mevarchim Tammuz must always be in the month of Sivan,

and always at the end of the month of Sivan;

In this itself, however, there can be a change and innovation from time to time in the determination of the year in which day of the month this falls and in which weekly Torah portion,

in our case — Shabbat Parshat Shelach,

and from this too there must be a lesson,

and a lesson connected to the general concept

(which is equal every year),

And this lesson is not only for this year,

but for all years

(even when the determination is in a different manner),

but there is a difference from year to year whether this lesson is as an effect and a drawn action or as a cause:

In a year when the determination is in a different manner, then the detail of the lesson does not stand with such emphasis and revelation,

then it is only an effect and a drawn action from a year when the determination was in this manner,

but in a year when the determination is in this manner — then the detail of the lesson stands more revealed and emphasized.

And regarding our matter:

In this year,

when Shabbat Mevarchim Tammuz is Shabbat Parshat Shelach,

it stands emphasized and revealed that the general lesson of Shabbat Mevarchim Tammuz in the matter of "Your springs shall spread forth outward" is connected with Parshat Shelach.

And the explanation of the matter:

The name of the portion

(just as the name of any thing)

— "Shelach" — includes within itself the content of the entire portion which is called by this name.

The meaning of the word "Shelach" is simply,

even for one who does not know what he is saying,

he does not know all the other matters,

but the meaning of the word "Shelach" he can understand,

and if he does not know the Holy Tongue,

one can translate it for him into his language,

which translation contains the content of "Shelach"

(because if not, it is not a translation).

So the simple meaning of "Shelach" is — send away from yourself. He is indeed the sender,

"Shelach lecha — for your own understanding"¹⁹,

but what does he do — he sends away outside of his four cubits,

physical four cubits,

and also spiritual four cubits. And on the contrary:

"Shelach" from his physical four cubits is no novelty,

because for a Jew, physicality does not occupy space. And even for one for whom physicality does occupy space,

this is only when the physicality stands on its own,

but regarding spirituality — the spirit overcomes the material. And the novelty of "Shelach" is — that he sends away even from his spiritual four cubits.

And based on this one will understand the connection of "Shelach" to "Your springs shall spread forth outward",

in all three concepts mentioned above in this:

"spread forth",

"your springs" and "outward":

Since "Shelach" is a command in the Written Torah,

Torah of truth,

it is understood that this is with utmost precision and truth to the utmost—a true "Shelach." That is,

that the "Shelach" is not in a manner of a commandment of men learned by rote and ex post facto,

and when one presses it, it changes the matter,

but rather this is a true "Shelach" with all the storm and force as is proper,

and moreover—to the utmost perfection.

From this it is understood that the truth and perfection of the matter of "Shelach" is expressed in the three matters of "Yifotzu",

"Ma'yanotecha" and "Chutzah":

a) Since the command is that it should be a true "Shelach",

it is understood that the manner in which he sends away from himself

("Shelach")

is—not to fulfill the obligation,

but rather with the strongest manner and greatest storm of "Shelach",

which is in a manner of "Yifotzu" and dispersion without any limitations.

And in the language of the discourse of the Hilula²⁰,

that when it comes to the victory of the war, the king "squanders all the treasures of the precious wealth gathered and collected over several years from generation to generation",

the treasures that his ancestors stored up²¹,

and all the more so the treasures that he stored up himself,

"and which he never used for anything,

and hidden and sealed from the eye of every beholder,

behold, at the time of waging war, he squanders all the treasures".

That is, that before he had the command of "Shelach", they did not use the treasures,

and did not even show them to anyone;

but when he receives the command of "Shelach"—he fulfills it with all the storm,

so that not only does he give away the treasures

(in a manner of giving),

but with him it becomes a true "Shelach"—he squanders the treasures—in a manner of "Yifotzu" and dispersion without any limitations.

b) A second matter in which a true "Shelach" is expressed is—that he sends out from himself not only external and intermediate things and the like,

but rather "Ma'yanotecha"—the very essence and root and source,

the highest level in springs

(as above),

and in the language of the analogy in the aforementioned discourse—he squanders the treasures "which he never used for anything,

and hidden and sealed from the eye of every beholder". If he sends out from himself only an external matter and only a part and not the essence

("Ma'yanotecha"),

then this is not the true matter of "Shelach" and squandering;

a true "Shelach" is specifically when he sends out "Ma'yanotecha",

the essence.

c) The third matter in which the truth and perfection of the matter of "Shelach" is expressed is—that the "Shelach" is not only not in proximity to him,

but rather it is in "Chutzah",

and not only "Chutzah" relative to his level and relative to "Ma'yanotecha",

but rather a true "Chutzah",

until the outermost "Chutzah",

so that there remains no "Chutzah" in the world that the "Shelach" has not reached,

for only then can it be said that he fulfilled the command of "Shelach" properly and to the utmost perfection,

but if there remains a "Chutzah" that he did not reach,

this is not the truth and perfection of the matter of "Shelach".

And the matter of "Shelach"—"Yifotzu Ma'yanotecha Chutzah"—was with the Baal HaGeulah himself:

Its source and root was in "Lubavitch". More generally—this was in the Mohilev

(or Vitebsk)

province²². More generally—the special preciousness of the Baal HaGeulah for the Jews who lived in that country under the Tsar is known.

Afterwards, however, there was "Shelach"—he traveled from there and in exile after exile,

each lower than the previous,

similar to the ten exiles that the Shechinah was exiled²³:

First²⁴ he traveled from Lubavitch to Rostov,

and afterwards he traveled from there,

until he traveled—as a result

(in a natural way)

of the imprisonment and redemption in the year 5687—from that country entirely,

until the final descent and the greatest descent—that he arrived in the lower hemisphere where the situation was

(before the Nasi of our generation came there)

not perfect,

a situation of the outermost "Chutzah",

in any case—one must speak in praise of Israel—regarding the matter of "Yifotzu Ma'yanotecha Chutzah".

But the intention of all these descents and exiles is — a descent for the sake of an ascent. Just as this is regarding the "ten exiles, the Shechinah was exiled,"

that the intention in this is — a descent for the sake of an ascent,

so that from "the Shechinah was exiled" there should become "was revealed"

(with a chirik)

Shechinah with greater intensity and greater strength,

a revelation that could not have been achieved without this exile.

And to add,

that from exile

(the Shechinah)

there should become revelation

(the Shechinah)

one does not even need to add another letter — the Alef of Alufo shel Olam,

as is the case with "Golah" and "Geulah"²⁵,

that in order to transform from exile to redemption,

one must insert the Alef

(Alufo shel Olam)

into "Golah",

but not so in order to make "Galtah"

(revelation)

from "Galtah"

(exile)

one need not add additional letters

(not even a letter Yud),

one only needs to change the vowel point

(under "Galtah")

to a chirik,

it becomes "Galtah".

So too regarding the exiles that the Baal HaGeulah was exiled — the intention in this was — for the sake of an ascent,

"Galah"

(with a chirik),

that there should come a revelation that is more elevated,

so that even in a state of exile,

where the Alef of Alufo shel Olam is in concealment,

not even by a hint,

and also the chirik is in concealment — one reveals a most elevated revelation,

which is brought about through that which "Unveil my eyes and I will behold wonders from Your Torah"²⁶,

the revelation of the inner dimension of the Torah²⁷,

"Your springs will spread forth outward."

As it was with the Baal HaGeulah,

that every descent and exile brought about an addition in the revelation of the inner dimension of the Torah,

"Your springs will spread forth outward",

and every descent brought about yet a more elevated revelation in "Your springs will spread forth outward" relative to the revelation that preceded it — because in all matters of holiness there is a rule that "one ascends in holiness"²⁸,

all the more so with a tzaddik,

all the more so with a Nasi,

Until the final descent and the greatest descent — into the lower hemisphere — which came as a result of the imprisonment and redemption of 12-13 Tammuz — brought about

(as became evident afterwards)

a revelation of "Your springs will spread forth outward" that is utterly incomparable to the revelations that preceded it,

as one sees it in actuality — our eyes have seen — in our generation,

that before the coming of the Baal HaGeulah to the lower hemisphere, there was there an "outward" that is more outward than it, at least regarding "Your springs will spread forth outward",

and the Baal HaGeulah came there and brought and disseminated the springs in that "outward".

And also regarding the Baal HaGeulah himself, an ascent came about specifically by arriving in the lower hemisphere — as was seen in actuality that in the last ten years, being in the lower hemisphere, there was with him a rest and expansion incomparable to what was with him in the years that preceded.

And afterwards the Baal HaGeulah,

the Nasi of our generation,

gave the mission

("Shelach")

to every Jew in our generation — that in every Jew there must be "Shelach",

"Your springs will spread forth outward" — to send forth from one's own four cubits

(physical and spiritual)

and disseminate the springs in the "outward" until the "outward" that is more outward than it:

specifically in a manner of spreading, scattering, and squandering,

and specifically the springs themselves,

and specifically into the "outward",

and it is not sufficient merely a simple "outward",

rather the "outward" that is more outward than it.

But the Nasi of our generation did not only send — "Shelach" — other Jews,

rather, first and foremost, with him himself was the "Shelach",

"Your springs will spread forth outward",

as explained above at length,

For "what He does, He tells Israel to do"²⁹,

as it is stated regarding the Most High,

and the righteous are similar to their Creator³⁰,

"and Your people are all righteous"³¹

(as it is also said in the introduction to Pirkei Avot),

all the more so a Nasi in Israel,

And especially since the entire essence of the Nasi is the people of his generation over whom he is Nasi,

as emphasized in the name "Nasi",

the meaning of which is — not a title for one who stands independently,

rather that he is a Nasi over others,

and such ones over whom it is applicable to say that he is Nasi over them,

and in the language of Chazal³² — "Did I give you greatness for anything other than for the sake of Israel?"

It is therefore a certain thing,

that all these events that occurred with the Nasi of our generation,

are for the sake of Israel,

for the people of his generation.

Including this matter,

that just as by him himself it was "Shelach",

"May your springs spread forth outward",

until the perfection thereof, arriving in the lower hemisphere

(as a result in a natural way from the imprisonment and redemption of 12-13 Tammuz)

— he gave every Jew the mission of "Shelach",

"May your springs spread forth outward",

until the outermost outward.

As he wrote

(also)

in his well-known letter for the first celebration of 12 Tammuz

(in the year 5688)

³³ — before he came to the lower hemisphere — that "Not only me did the Holy One, blessed be He, redeem on 12 Tammuz,

but also all the lovers of our holy Torah,

observers of the commandments,

and also he who is called by the name Israel³⁴ etc."

And this is even more than the words of our Sages, of blessed memory,³⁵ "Even though he sinned, he is a Jew":

Regarding "Even though he sinned, he is a Jew", the scoffers of the generation could argue that this is not proof that it means every Jew,

because there could be limitations and exceptions to this,

even though in truth this is sufficient proof for every Jew;

But "he is called by the name Israel" is an even stronger proof

(also for the scoffers of the generation)

— because "he is called by the name Israel" means that the Holy Tongue — which is a true language,

not a conventional language etc.³⁶ — calls him by the name "Israel",

consequently it is understood that this is the truth,

and one cannot exclude anyone from it,

because this depends not on the person but on the Holy Tongue:

The Holy Tongue calls him by the name "Israel",

and over the Holy Tongue no one has mastery!

Thus one need not ask anyone whether a Jew is a "Israel",

and it does not matter what others say about it — one need only ask the Holy Tongue. And the Holy Tongue calls him by the name Israel

("he is called by the name Israel").

And the explanation of a nickname need not be asked of the scoffers of the generation either,

because this is explicitly stated in the Mishnah³⁷ regarding a nickname,

and in our times one also looks into the Shulchan Aruch³⁸ where the explanation of a nickname is stated,

and there is the rule³⁹ that "if one erred in a matter of Mishnah, he returns",

because ab initio there is no error,

even not by the scoffers of the generation!

Consequently it is understood that since the Holy Tongue calls him by the name "Israel" — this is a true appellation for every Jew.

And from this it is also understood regarding our matter — the words of the master of the redemption in his letter that "Not only me did the Holy One, blessed be He, redeem etc. but also all the lovers of our holy Torah etc. and also he who is called by the name Israel" — that the master of the redemption states that every Jew,

without exception,

"also he who is called by the name Israel",

was redeemed in his redemption on 12 Tammuz.

And from this it is also understandable,

that one cannot exclude anyone from the redemption — because the redemption was a one-time thing for all Jews at once

(from "me" until "also he who is called by the name Israel"),

and afterwards it is past,

and no one can change it,

over this there is no choice.

Because if the redemption were for one part of the Jews at one time and afterwards for another part at a second time,

one part could separate itself from the other part,

but since the redemption was a general redemption for all of Israel at once — then the very essence is that when you grasp a part of it, you grasp the whole of it,⁴⁰

i.e., the perfection of the "whole" depends on the "part",

and regarding the "whole" it is seemingly obvious to all that over this no one has mastery!

And to fulfill the mission that the Nasi of our generation gave to everyone,

one need not first come to study the inner dimension of the Torah or the revealed aspect of the Torah and make preparations etc.,

rather for this one needs no preparations,

and this applies to all Jews,

also to those Jews who have not yet studied the inner dimension of the Torah etc.,

As is understood from the fact that he wrote this

("Not only me did the Holy One, blessed be He, redeem etc. but also all the lovers of our holy Torah etc. and also he who is called by the name Israel")

not in a Chassidic discourse or in a matter of the revealed aspect of the Torah,

but in a letter,

an epistle,

which applies to all Jews,

even to one who cannot yet study Torah,

the inner dimension of the Torah and the revealed aspect of the Torah.

As explained in the discourses of Chassidus⁴¹, the difference between a letter and a book.

Even though the difference between them is stated in several places⁴²,

a chassid of Chassidus knows this.

For example, as told regarding the anecdote,

that someone once asked the Rogatchover where a certain verse is found,

he answered that it is in tractate Sanhedrin on such-and-such a page. The Rogatchover knew the verse as it is brought in tractate Sanhedrin! Similarly, a chassid knows the difference between a letter and a book from Chassidus.

That a letter is for the moment,

whereas a book is an eternal and constant thing. From this it is understood that a letter is also relevant to those who are not on a high level,

and one does not need complete preparations etc. for it.

On the other hand,

a letter also has an advantage within it — as explained in the discourses of Chassidus,

that a letter stands for the Scroll of Esther⁴³,

and regarding the Scroll of Esther it is stated⁴⁴ that “all the books of the prophets and all the Writings will be nullified in the days of Mashiach except for the Scroll of Esther, and it will endure like the five books of the Torah etc.”!

And this is no contradiction to the above that a letter is temporary, inferior to a book which is eternal

(and there is no other interpretation in “letter”)

— because the very thing that is a disadvantage in a letter is itself transformed into an advantage,

so that it becomes an eternal thing,

even more eternal than a book,

as is known the principle that a descent is for the sake of an ascent,

through the descent one reaches an ascent that could not have been attained without the descent.

As discussed above

(section 6)

regarding the entirety of the imprisonment and exile of the Baal HaGeulah,

that through the descent and exile there comes an ascent and revelation higher than would have been without the descent.

And regarding our matter:

Since the Nasi of our generation wrote it in a letter

(not in a maamar of Chassidus),

together with this he also indeed appended a maamar*⁴⁴,

but on that maamar it says “maamar”,

whereas the letter is a letter — it is understood,

that this is relevant to all Jews. And in order to fulfill the content of the letter one need not attain knowledge of the inner dimensions of Torah,

and one need not make any preparations for it,

and run to the mikveh and immerse oneself 310 times. In Nikolayev

(where I grew up)

there was a Jew who would immerse himself every single day 310 times. No fuss was made about this,

they did not go around talking about him,

but everyone knew,

why that Jew stays in the mikveh longer than others — because he immerses ³¹⁰ times!

When one receives a letter from the Nasi of our generation, however,

one need not first go running to immerse oneself 310 times,

one time is enough,

and furthermore — one need not even immerse oneself one time,

because in the letter there may be a matter that is time-dependent which must be done immediately,

so first and foremost — when one receives a letter from the Nasi of our generation,

one must, before anything else, read what he writes in order to know what must be done!

From this is understood the lesson, standing on Shabbat Mevarchim Tammuz,

and particularly in the determination of this year — Shabbat Parshat Shlach:

Standing on this Shabbat which blesses the entire month of Tammuz,

including and especially the Yom HaGeulah of Yud-Beis-Yud-Gimmel Tammuz,

and particularly since it is also Shabbat Parshat Shlach — the mitzvah of the day,

and in the language of the Gemara⁴⁵ “a mitzvah which they were especially careful about”,

and in the language of the sichos of the Baal HaGeulah⁴⁶

(indeed brought from Kabbalah⁴⁷),

the “gate” through which all matters of Torah and mitzvos ascend, including “all your ways” and “all your deeds” — is the service and mission that the Baal HaGeulah gave to all the people of the generation — “Spread forth your springs outward”,

with all three expressions specifically,

“Spread forth” — in a manner of spreading, scattering, and squandering,

“your springs” — specifically the springs themselves,

and “outward” — until the outermost outside.

And in the style of the name of the parshah — the service of “Shlach”,

sending out from one’s own four cubits and spreading the springs outward,

until the outermost outside.

And this must be “Shlach lecha — for your own understanding”:

One must do the service not under compulsion,

because that is what the Nasi of our generation commanded,

rather, in addition to service with mesirus nefesh, it must also be permeated with his understanding and comprehension,

“for your own understanding”.

And the service of "Shelach" consists of conquering Eretz Yisrael

(through the sending of the spies, etc.)

— as the reply of the Tzemach Tzedek to someone:

"Make here Eretz Yisrael",

as transmitted by the Baal HaGeulah⁴⁸ and he instructed it to be printed,

thus it becomes a reply to every Jew — that his mission is to make Eretz Yisrael in the place where he finds himself.

He can ask — this is a miraculous matter,

and "we do not rely on a miracle"?⁴⁹ He is answered,

that "Hashem desires us"⁵⁰,

so the Almighty desires,

and moreover — this is His "desire"⁵¹,

and regarding the Almighty and "the desire of Hashem" there are no limitations,

and the "desire" has been placed within you — "us"!

And when one also studies the Chassidic portion of the week — Likkutei Torah on Parshat Shelach,

and the discourses of our Nesi'im, of blessed memory — there comes into this matter additional understanding and comprehension,

"according to Your knowledge",

and delight.

And the conclusion in the discourses is — that "the deed is the main thing"⁵²,

and in the language of that country — "Táparo da plájo"⁵³,

i.e., an axe on a block of wood:

every Jew is compared to a "plájo"

(block of wood),

in the language of the Zohar⁵⁴ — "a'a".

And in order that the "a'a"

("plájo")

should become a vessel for holiness — there must be "they beat it" — through "Táparo da plájo",

which is through the study of Torah⁵⁵,

which is like an "axe" that makes the "block of wood" into a vessel,

and in pleasant ways

(because Torah is "her ways are ways of pleasantness and all her paths are peace"⁵⁶).

And this "axe" is given to a Jew immediately at the time he is born — "they teach him the entire Torah"⁵⁷,

and even before Torah for its own sake, they teach him the deed that they shall do and those that they shall not do.

That is, one gives a Jew all matters:

one gives him the "block of wood",

and one gives him the "axe",

the power to work with the wood. "Táparo da plájo",

and simply — actual deed,

the deed is the main thing.

And obviously, simply, a fortiori:

If one gives a Jew the powers for contemplation in all these matters — as explained in Parshat Shelach and in Likkutei Torah on Parshat Shelach, etc. — certainly one gives him powers for the main thing — the deed is the main thing,

and as our Sages said⁵⁸ "I do not ask etc. except according to their strength".

And since one demands that one do the service with joy and a good heart — one certainly gives him also the powers to fulfill this with joy and a good heart.

And a Jew only needs to utilize these powers in actual deed to do in the spreading of the wellsprings outward,

"Shelach" — he will certainly succeed.

And may it be His will that in our actual time,

immediately and actually,

speedily in our actual days,

in one hour and in one moment — one goes from the redemption

(of 12-13 Tammuz)

to the true and complete redemption,

and from the service of "make here Eretz Yisrael" — one comes to the main place of Eretz Yisrael,

and the main thing in superiority — "a land which the eyes of Hashem your G-d are always upon it, from the beginning of the year to the end of the year"⁵⁹,

before the "future time when Eretz Yisrael will spread to all lands"⁶⁰,

and there itself — in Yerushalayim the holy city,

on the holy mountain,

in the "Sanctuary of Hashem, Your hands established"⁶¹,

in the Holy of Holies,

And as stated — speedily in our actual days.

Above was discussed the lesson from Parshat Shelach,

that each and every Jew must be "Shelach" in order to make his place "Eretz Yisrael":

"Eretz" — "why is its name called Eretz,

because it desired to do the will of its Owner"⁶²,

with both interpretations of "ratztah"⁶³,

the language of will,

that its will is to do the will of its Owner,

and the language of run,

i.e., that the will itself is in a manner of running and hastening

(therefore he uses here specifically this language and not another language whose content is also the matter of will);

and the "Eretz" itself — is "Eretz Yisrael",

from the language "you have striven with G-d and with men and have prevailed"

(as it states in the Written Torah⁶⁴ regarding the change of name from Yaakov to Yisrael,

which also relates to a simple person and to a child of five studying Scripture),

i.e., that he becomes master over all matters.

And even if he sinned and blemished and transgressed the way⁶⁵ — "no outcast of His shall be cast out"⁶⁶ and surely his end is to do teshuvah"⁶⁷,

because his true will is always in the manner of "it desired to do the will of its Owner",

as the ruling of the Rambam⁶⁸,

and only "his evil inclination overpowered him",

but not that he himself "overpowered him".

This is the general lesson from Parshas Shlach:

The general lesson, however, must also come down into details,

for each and every one according to his own particular matter and occupation, where his main involvement is — as the Mitteler Rebbe explains⁶⁹,

that the general contemplation must come down into a particular contemplation. As this is regarding the general intent of the mitzvos — that in addition to the general intent, there must also be the particular intent⁷⁰.

Then — when one articulates the directive also in detail — one sees in actuality that it is grasped more. Even when one speaks of the matter in general,

but with words that come from the heart — they then also enter the heart⁷¹,

but when one articulates it also in detail,

it is grasped even more,

even by a non-Jew,

as is seen tangibly.

All the more so when it concerns a general matter in the service of Hashem — like the directive of Parshas Shlach, a complete portion in the Torah,

which was given to all Jews, "an inheritance of the congregation of Yaakov"⁷²],

that in every place one must make "Eretz Yisrael" — one must certainly articulate how this

(the service of making there "Eretz Yisrael")

is expressed in detail,

in the particular occupation of each and every one of Israel where his main involvement is,

his physical livelihood and spiritual livelihood, etc.

Yes. And with an introduction — a mistake that is made in connection with the great ones of Israel,

as has been spoken many times, that one does not pay attention to the most astonishing things. For example — regarding the first leader — Moshe Rabbeinu:

It is stated in the Midrash⁷³ that the Almighty tests the righteous to see if they are worthy to be shepherds of Israel through shepherding sheep. And so it was with the first shepherd of Israel — Moshe Rabbeinu,

as it is written⁷⁴ "And Moshe was shepherding":

"Moshe was tested by the Holy One, blessed be He, only through sheep.

Our Sages said: When Moshe Rabbeinu was shepherding the flock of Yisro in the wilderness, a kid ran away from him and he ran after it until it reached etc.,

a pool of water happened upon it and the kid stood to drink.

When Moshe reached it, he said: I did not know that you ran because of thirst; you are weary.

He placed it on his shoulder and walked.

The Holy One, blessed be He, said: You have compassion to lead the flock of a mortal in such a way; by your life, you shall shepherd My flock, Israel."