one שיחה, but because it's not so long, we're going to learn some of the הערות also, so it'll be more learned inside. But it's a very happens to be a very easy שיחה just with the הערות. The רבי says like this: כבר דובר כמה פעמים, I spoke many times already, שתוכנה העיקרי של כל סדרה, that the the context of main context of every סדרה, כל הפרשיות, that the whole סדרה means every section of it, מרומז בשם שהיא נקראת על פי מנהג ישראל אשר תהיה, will be hinted in the name. The name of every סדר tells you what the whole תוכן of the whole סדרה is, not only of the beginning, of what the whole סדרה, it's every part of the סדרה. וכן בסדרה דשבוע זו, so ממילא the same thing, the סדרה of this week פרשת שלח, שנקראת בשם שלח, it's called שלח, so obviously, this is the תוכן of the whole סדרה. ומזה מובן, from that we understand, שבשם שבשם זה מתבטאת הנקודה העיקרית של העניינים המדוברים בכל פרשיות שבסדרה. That in the word שלח this is like an עניין עיקרי, a very fundamental thing which is נוגע to all the things of the פרשה, the word שלח. So, even though בפשטות as as the רבי will say, it starts it's called שלח because of the first word, but we'll we'll see. But the בפועל says that he spoke many times that a name בכלל the name of everything represents what it is, the name of a סדרה represents what it is. צריך להבין, so then that case we have to understand: נקודת העניין דשלח לך אנשים, what is the נקודה of this thing that he said send people, הרי הוא רק סיפור קורות בני ישראל בהיותם במדבר, it's only telling us what happened to the אידן when they were in the desert, ולא מצווה שנצטוונו לקיימה כיוצא בזה, and not a מצווה, there's no מצווה that we were told to do. In other words, like this: בפרשיות שבסדרה זו הבאות לאחר סיפור המרגלים, the further sections, the further פרשיות after the story of the מרגלים, יש בהן מצוות לדורות, there are מצוות there for all generations, מצווה of חלה, there are all kinds of מצוות there in the פרשה later on, ומה גם הפרשה שבסיום הסדרה, certainly the פרשה that's the very end of the סדרה, שמצוות ציצית, is the מצווה of ציצית, which is מצווה כללית, it's a very general מצווה, המביאה לזכירת כל תרי\"ג מצוות, which brings a person to remember all the מצוות. כמו שכתוב, like it says, וראיתם אותו וזכרתם את כל מצוות ה', and you will remember all the מצוות. So that's a very very important מצווה, a major מצווה. But even not that, the other parts are also מצוות. But the first part is not a מצווה, it's just a story. Basically sounds like it's history. והיאך ייתכן, how is it possible, שהעניין דשלח לך אנשים, this word שלח that comes from the sentence send people, שאינו אלא סיפור דברים, which is only a story, ייחשב יותר, should be more important מהמצוות שבסדרה, than the מצוות of the סדרה, כולל including the מצווה of ציצית, השקולה כנגד כל התרי\"ג מצוות, the מצווה of ציצית which includes all 613 מצוות, עד שבשם זה, so much so that this name, the word שלח, מתבטאת הנקודה העיקרית של כל הסדרה, expresses the main point of the whole סדרה? Now, if you say the main point is ציצית, that makes sense, because it's a very important מצווה. But to say the main point is the מרגלים, sending the מרגלים, that's a story, which is fine. So why would the name of the סדרה be שלח? בהערה 3 the רבי says, ואף שגם הסיפורים שבתורה הם הוראות, even though everything in the תורה is a lesson, even the stories of the תורה are a lesson, דהרי תורה מלשון הוראה, the word תורה comes from the word הוראה, which means a lesson. So what's the question? The question is this is not so important, why is this the name of the סדרה? Why is it not so important? Because it's not a מצווה. So the רבי asks in the הערה, so it's not a מצווה, but everything in the תורה teaches us some lesson, so that's why it's important. מכל מקום the רבי says still, מזה שהוראות אלו נאמרו באופן של סיפור ולא באופן של מצווה, but since the lesson, whatever the lesson is that we take out from from this, the תורה gives us a lesson means tells us what to do, but it's not written in the form that it's telling us what to do, see ציצית is written in the form do this and this, חלה is written in the form do this and this, but this is written as a form of a story, ואף לא כהוראה מפורשת, it's not even telling us clearly what to do, מוכח, from that is clear, שאין בהם את התוקף שבהוראות גלויות, it doesn't have the same strength like clear lessons, ועל אחת כמה וכמה את התוקף שבציווי התורה, certainly not the same strength as a פשוט a מצווה of the תורה. So it's definitely less, it's definitely less than the תוקף of what the תורה is telling us when it tells us actually to do a מצווה. So why would the name of the סדרה, which includes מצוות, be something which is not so important, seemingly not so important? ואף ש... בפשטות נקראת הסדרה בשם שלח לפי שתיבה זו באה בתחילת הסדרה, even though simple reason why the פרשה, סדרה is called שלח is because that's the beginning of the סדרה, וכל הסדרה נקראת על שם התחלתה, and the whole סדרה is called based on the beginning, still, הרי אף אם התחלתה היא סיבת השם, even though the reason, this is true, this is the reason why it's called with that name, מכל מקום כיוון שזהו שמה על פי תורה, but still this is the name according to the תורה, הרי השם מורה על תוכן כל הסדרה כנ\"ל. So the name must tell us the name the meaning of the whole סדרה, the תוכן of the whole סדרה. In In other words, even though technically how did it start? It started because this is the first four few words of the סדרה, but since this is what the תורה says is the name, and it's על פי תורה, we see, truth is we don't really know where did it start? Where did the names of the סדרות all the סדרות start? We don't know when it started, it's not clear. The רבי writes a whole אריכות in חלק ה'. It's not clear where when it started, but one thing is clear: that it's given and used by גדולי ישראל throughout at least 1,000 years. רש\"י mentions it. Some things we find even in the גמרא, but בכל רש\"י mentions names of סדרות. So we see it goes back very long, and it's used all the ספרים. So ממילא it's על פי תורה the name. The name must mean something. Because like it says in a פסוק and and the רבי brings it from שער היחוד והאמונה, from the מגיד, that whatever is called by the name in לשון הקודש, even a human being, the name represents the תוכן of the person. The name of something represents the name the תוכן of the thing. So the name of a סדרה certainly will represent. So why would שלח, sending מרגלים, represent the whole סדרה? והענין בזה בהקדם ביאור מהות מהות חטא המרגלים. This will be understood by first explaining what is really the sin of the מרגלים. דבפשטות חטאו בזה, דבפשטות, they sinned by in this, דשבאו וסיפרו, they came and said, כי עז העם היושב בארץ, the people who live there in the land is very strong, והערים בצורות גדולות מאוד, they're fortified, the cities are very very big walls, fortified, וגם ילידי הענק ראינו שם, we saw the giants there. That's what they said. That's the report they gave. That's their That's the sin. לכאורה אינו מובן, I don't understand, הרי נשלחו לראות את הארץ, my look look what משה רבינו told them to go to look for. They were sent to see what is the land like, ואת העם היושב עליה, what is the nation that's living there like, החזק הוא, is it strong, is it not, ומה הערים, what are the cities, are they strong or not, הבמחנים אם במבצרים, are they open or they're walled cities? ובהתאם לזה, and in conjunction with this, השיבו they answered the truth. כי עז העם, they're strong and the walls are strong. They answered it, they came back with a report to answer exactly what they were asked to do. ולמה יחשב זה לחטא, why is it considered a sin? והרי אדרבה, בזה מילאו את תפקידם, לראות את הארץ, by this they fulfilled their mission to go and look, spy the land, and see what's going on there, and then they came and gave a report. והביאור, so what's the real answer? The real answer is like this: משה רבינו שלחם לראות באיזה דרך ובאיזה אופן קל יותר לכבוש את ארץ ישראל. משה רבינו sent them to find out what is the easiest way to conquer ארץ ישראל, ובאיזה מקום כדאי יותר להתחיל הכיבוש, and from where is it better to start? Where's the easiest way to start, the best way to start the this conquering? בדרך הטבע, naturally. In other words, we know they had to do things naturally, so they משה sent them to find out naturally what's the way to go, where's the easiest way to start and find out what's the best way to do. Why did he want to do it naturally? כי מכיוון שלא עביד קודשא בריך הוא ניסא למגנא, since השם does not make miracles in vain, for no reason, צריכים להשתדל בכל דבר, so we have to try in everything, גם אם סוף כל סוף יהיה זקוק לנס, even if it's something that you know you will need a miracle anyway later on, but you have to try to do לעשות התלוי בו בדרך הטבע, as much as possible, to do everything naturally, ולמעט את מספר הניסים, to minimize the amount of miracles, או את פרטיהם, or the details of the miracles, עד כמה שאפשר, as much as possible. So משה רבינו sent them to find out בדרך הטבע, because we have to go בדרך הטבע. Even though the end will be we'll need miracles anyway, because they're so very strong, but as much as possible we have to try to do it in טבע. אבל בטוח היה משה שיעלו ויכבשו, and משה was not questioning, he was sure that they will go and conquer, כי כן ציוה השם, השם said so, so he knew it's going to happen. אולם המרגלים, but the מרגלים, לאחר שסיפרו על דבר העם והערים והארץ, after they gave the report about the people and about the cities and about the land, הוסיפו והסיקו והסיקו מסקנה, they came with a conclusion! They didn't just give a report. They went to search the facts, not to give advice. They came back with the facts, fine, but then they continued with a מסקנה: לא נוכל לעלות אל העם, we will not be able to go to this nation, כי חזק הוא ממנו, it's stronger than than we are and than the אייבערשטער. היינו שמחמת הקשיים שראו בכיבוש ארץ ישראל בדרך הטבע, because of the hardships that they saw when it will come to conquer ארץ ישראל naturally, הסיקו שלא יוכלו לעלות, they came to a conclusion we will not be able to do it, לכבשה, to conquer it, אף על פי שכן ציווה הקדוש ברוך הוא, even though השם said, and that's their חטא, that's their sin. Really that they only sent to see what you do naturally. You see in הערה ו׳, where the רבי says here that השם does not do miracles in vain, he brings from דרשות הר״ן, דרוש ח׳, this is what the ר״ן writes: הקדמה א׳, he gives an introduction there, שחפץ השם יתברך לקיים הנהגת העולם כפי מה דאפשר, השם wants to keep the natural סדר of the world as much as possible, ושהטבע יקר בעיניו, and the nature is very precious by him, לא ישנהו אלא לצורך הכרחי, the אייבערשטער only changes it if you have to. And he did many miracles, but it's not something that he wants to do. And then he says, ראה שבת נ״ג, שבת, מסכת שבת דף נ״ג, the גמרא tells a story that there was this person, his wife passed away, and he had a little baby, didn't have any enough money to buy to feed the baby, and there was no mother to nurse, so השם made a miracle that the father was able to nurse the baby. Imagine. So the first thing the גמרא says, look how great this person is that השם made such a miracle for him. And then the גמרא says no, no, look how bad it is that השם had to change nature and do a miracle for him, because השם doesn't really like to do it. So therefore, משה רבינו sent them, find out what's the best natural way to do, because we're going to go naturally. But don't tell us whether we should go or not, because no matter what, whether it's harder or easy, we're going to go anyway. And they came back and gave that report. That's the חטא. על פי זה מובן, now that we know what their problem was, שההוראה מסיפור המרגלים שייכת לכללות התורה ומצוות. So from that we understand that what happened to the מרגלים is a lesson in all מצוות. In other words, we could have a פרשה with many מצוות, but there's one lesson that is the name of the פרשה because all מצוות are supposed to take this lesson. יסוד עיקרי בכל המצוות הוא, what's the foundation, the main foundation of all the מצוות, הידיעה, the fact that you have to know שמכיוון שהמצוות הם ציוויי הקדוש ברוך הוא, since the מצוות are commandments of השם, ברור הדבר שאפשר לקיימן, for sure we have to know we will do it, we could do it. כי אין הקדוש ברוך הוא מבקש אלא לפי כוחן, because השם does not ask from somebody to do something, from anybody to do anything that they cannot do. So if the אייבערשטער asks us to do a מצוה, we have to keep in mind we could do it. That's the lesson we get for all the מצוות. Here we see their mistake was that they didn't accept this. They saw that they couldn't do it, so they said we can't do it. And that was wrong, and that's the whole story of the מרגלים, that they were punished, all because this problem. That's the lesson in all the מצוות. And by the way, the רבי says in הערה ח׳, שמזה עוד הוראה, by the way, there's another הוראה here, another lesson, במתן תורה גם המרגלים אמרו נעשה ונשמע. The מרגלים were there by מתן תורה. Every איד said נעשה ונשמע, which says we will do, and then we will try to understand. So they also said we will accept whatever השם says no matter what, that's called נעשה before נשמע. ואף על פי כן נכשלו בעניין זה אחר כך, and still they stumbled with this. They made a mistake in this קבלה, in this accepting the truth of השם. שמזה הוראה מה שאמרו רז״ל, this is a lesson to what the חכמים tell us: אל תאמין בעצמך, don't believe in yourself. And he doesn't bring the end here, the רבי doesn't like to bring these words. The end is עד יום מותך, till the day you die. The רבי doesn't want to quote those words, I guess. So, you shouldn't you shouldn't trust yourself ever. And here we see these מרגלים, not long ago, how long was this after מתן תורה? Not long. It was a little over a year, not much, and they stumbled over this. So that's one lesson we take, which is also a lesson to the whole תורה, that before when we learn תורה we have to keep in mind that when we when we do מצוות that we have to keep in mind never to drop never to to drop our guard, we have to always be careful. But the lesson, that's a side lesson, but the lesson he's trying to bring in the הערה, in the פנימיות, in the שיחה is that the mistake of the מרגלים was that they came to a מסקנה if it's hard בדרך הטבע to do means that we can't do it, and that's wrong. We whole we have to our approach to תורה has to be that if השם says we should do it, we know we could do it. And then the רבי goes, and why? Because השם would not tell us to do it if we can't do it. And he gives a logical explanation: הרי גם בשר ודם, even a normal human being, אם רק בדעת ידבר, if he's only normal, he'll only speak sensible, לא יצווה עשות דבר, he will not tell somebody to do something, באם ידע, if he knows, שאין ביכולת המצווה לקיימו, he knows the guy can't do it. You got to be nuts to ask somebody to do it, knowing that he can't do it. ובפרט אם הציווי בא מאדם שעשה את המצווה, certainly if it would come from a person who made the thing that he's commanding to do, כמו אומן העושה כלי. Let's say a a craftsman who makes a vessel, makes a machine, שבוודאי עשיהו, see when you make the machine, you make it באופן, in such a way, שיוכל למלאות את תפקידו אשר בשבילו נעשה, that it should be able to fulfill the mission it's supposed to do. You won't, if you made a machine that you know can't do a certain thing, then you can't expect it to do it. You've got to be crazy to expect to do it, it's not normal. And if you want it to do, you will make it in the way it should be able to do it. אלא שאדם עלול לטעות בחשבון, see by a person we're not so sure. He might think it could do it, and then he made a mistake. He made something thinking it could do it, expecting it to do it, and really it's a mistake. That could be. But על אחת כמה וכמה וכמה וכו' מהקדוש ברוך הוא, but דער אייבערשטער בעצם הטוב והצדיק, He's the true, real goodness and righteousness, for sure שלא ידרוש מהמצווה שעשה וכולי, He certainly will not expect from the one He commanded, and not only He commanded this to do, He made the person He's commanding. דער אייבערשטער made us and then He commanded us to do it, certainly won't expect of us דבר שאין בכוחו, something that is not in the כוח in the power, כוח שנתן בו, the power that He gave us, and if we don't have the power לקיימו, to keep it. והרי אצלו לא שייך חס ושלום טעות בחשבון. And this is more than by a person. By a person, the same thing, he wouldn't do that. By a person, maybe could make a mistake. He thinks he put it in and he didn't. But דער אייבערשטער, there's no mistakes. So for sure דער אייבערשטער will not expect of a person, any person, to do something that he knows he can't do. And therefore, the first thing we have to know, if דער אייבערשטער commanded us to do something, there is no question we could do it. אלא, but, שלאחר ידיעה זו, after you have that, that foundation, you know this, הרי גם בנוגע לקיום המצוות אין סומכין על הנס, then you got to look into nature. How can you do the מצוה naturally? It says you should not rely on miracles. So therefore, you do have to try to go naturally. You know you could do it for sure, but you got to see the best way naturally. ואדרבה, on the contrary, ענין עיקרי במצוות הוא לקיימם בדרך הטבע. It's a very important point in מצוות that we have to do it naturally. And there's a reason for it. Why take it to do it naturally? Why Why can't I expect to do miracles? So the רבי says a פשט, כי מכיוון שעיקר ענינם הוא לעשות לו יתברך דירה בתחתונים, since the main purpose of the מצוות is that we should make a dwelling place for השם in תחתונים, in this low world, ממילא צריך להיות קיומם בדרך הטבע דווקא, so it has to be done in a natural way, ובכדי שטבע העולם עצמו, that the nature of the world, which is בחינת תחתונים, which is the low part of the world, the limitations of nature, יעשה לו דירה יתברך, should become a דירה for דער אייבערשטער. So ממילא, דער אייבערשטער wants it to be done naturally. ולכן צריך להיות שלח בגימטריא יסורו. So as soon first thing you know that you could do it. Now you got to send spies so to speak, figure out a way, what's the best way, בכדי לדעת, to know, באיזה אופן אפשר לקיים את המצוה, to find out what is the best way naturally that we could go, in this case it was going to ארץ ישראל, but in our case it means to do the מצוה. We've got to find out the best way. So you've got to send מרגלים. In other words, sending מרגלים is not a bad thing. Sending מרגלים is a good thing to find out how to do it naturally. דער אייבערשטער wants that, because He wants you to do the מצוה naturally. So the רבי said two things here. First of all, we can't rely on miracles, so we've got to try naturally. Then the רבי added another thing. There's a concept in מצוות that should be done naturally. So in the הערה 11, the רבי says, על פי זה יומתק למה לא רצה אדמו״ר הזקן לקדש הלבנה כשהועמדה הספינה ממילא על פי נס. The famous story with the אלטער רבי when he was in jail, and they took him for interrogation, so there was no way to go but by little ship. So he went, in the middle he saw the לבנה, he wanted מקדש זיין די לבנה, so he asked the driver to stop, but the אלטער רבי wanted מקדש זיין די לבנה while he's standing, I don't know why, but the ship is standing, I mean, no, why, not while he's standing, he wanted to do while the ship stopped, I don't know what would be if the ship is going, whatever the reason, it's not so פשוט, but he wanted to do it when the ship stopped. So he asked him to stop, and he wouldn't stop. A prisoner is going to tell him what to do? So it stopped by itself. The אלטער רבי made a נס and it stopped. And then he told him, \"נו, will you stop it?\" So he said yes, so it continued and then he stopped it. And the question that's asked, ליקוטי דיבורים, it's he stopped it בדרך נס, so he should have מקדש זיין די לבנה. Why? Because he didn't want to מקדש זיין די לבנה, do the מצוה when something happened בדרך נס. You have to do it בדרך הטבע. And the reason is because everything is done to bring אלוקות into טבע. So you got to do it בדרך הטבע. So ממילא, the lesson here is, we understand And just like by the מרגלים, they sent, we have to send also. But before that, the first thing, the foundation is שלח. Send spies, which means in in our case, find out what's the best way to do it. והנה, the Rebbe says, מכיון שהוראה זו שייכת ומוכרחת בכל המצוות, since this is a lesson that has to do with all the מצוות, לכן באה בעניין וסיפור הכנה לכניסת ישראל לארץ ישראל. That's why this, where does the תורה teach us this lesson? In this case where this was preparing to enter ארץ ישראל. לפי שהכניסה לארץ ישראל הוא עניין כללי בכל המצוות כולם. Because entering ארץ ישראל represents all the מצוות. The fact that the אידן went and conquered ארץ ישראל, that is a is a symbol of what all the מצוות are all about. And therefore, this lesson, which is נוגע to all the מצוות, was told to us connect, in connection to go to entering ארץ ישראל. What's the פשט? Why is entering ארץ ישראל, it's a it's a מצוה, but why is it the מצוה that tells us something about everything? Says a ביאור בזה, because the פשט is like this: תוכנה ומעלת ארץ ישראל מוסבר בכתוב. What is the greatness of ארץ ישראל? The פסוק says, פרשת עקב, \"ארץ אשר עיני ה' אלוקיך בה מראשית השנה ועד אחרית שנה.\" It's a land that the eyes of Hashem are upon it from the beginning of the year to the end of the year. What does that mean? Now we know, the Rebbe doesn't ask the קשיא, but the חסידות asks. What does that mean? The אייבערשטער's eyes are, means he's משגיח. He takes care of it. He looks after it. Doesn't the אייבערשטער look after everything? Everything is השגחה פרטית, so what does it mean this is a land? So היינו, it means, שבה השגחה עליונה היא באופן פנימי וגלוי. The השגחה of the אייבערשטער says is deeper and more revealed, יתר מבשאר הארצות, more than all other places in the world. זאת אומרת, it means, שבארץ הקודש, in ארץ ישראל, גם בהגשמי שבה, בארץ וענייניה, even in the physical part of the land and all the עניינים, נרגש אלוקותו יתברך בגילוי יתר. You could feel Godliness more. It says that. That's the פשט. A איד in ארץ ישראל could feel Godliness more. I people ask a שאלה, but we see there are so many not so frum אידן in ארץ ישראל. So the ווארט is the אייבערשטער doesn't take away free choice. You have to want to see אלוקות. A person who is looking to see אלוקות comes to ארץ ישראל, could feel אלוקות more. A person who doesn't want will not feel it. But not only that, we see something in ארץ ישראל more than in other lands. We see in ארץ ישראל, those who are not are against. You don't have much anti anti-דתי in America. In ארץ ישראל, the פרייע are against. So it's like the רמב\"ן says, כל המקודש ביותר חרב ביותר. Whatever is holier is חרב. In other words, if you want to feel it, you'll feel it more. And if you don't want, then פאַרקערט. Because the קדושה is so strong, the לעומת זה is also strong. So if you don't want, it will be like that. And it says in חסידות that's the reason why the פסוק says the מעלה of ארץ ישראל that it rains. ארץ that למטר השמים תשתה מים, it rains. Not like מצרים where it doesn't rain. The נילוס, the Nile overflows and irrigates the land. What's the big deal, so it rains? Because when it rains, sometimes it doesn't, you have to דאווען to the אייבערשטער. When it rains, you have to pick up your eyes and say, \"אייבערשטער, give us the rain.\" That means the earth is a place where you feel everything comes from the אייבערשטער. Other places, you don't feel. So in ארץ ישראל, even the גשמיות is more a כלי to אלוקות. על פי זה מובן, from that we understand, שהמשכת קדושה גלוי'ה, היינו אלוקות, to bring an revealed holiness, Godliness, בעניין ודבר גשמי, in a physical thing, הרי זה בדוגמת כניסת הדבר והפעולה והאדם הפועל לארץ ישראל. It's like entering ארץ ישראל. Entering ארץ ישראל means entering a place where the קדושה is revealed. זאת אומרת, it means, שקיום כל מצווה ומצווה הוא בדוגמת כניסה לארץ ישראל. Any מצווה that you do is like entering ארץ ישראל. Why? כי קיום המצוות הוא כנ\"ל המשכת אלוקות בעניינים הגשמיים, because doing מצוות means bringing אלוקות into גשמיות, שעל ידי זה, שיהיו על ידי זה דירה לו יתברך, and it becomes a דירה to Hashem. So every מצווה is bringing אלוקות in גשמיות. Entering ארץ ישראל is that. Entering ארץ ישראל means, till then, till the אידן entered ארץ ישראל, it was called ארץ כנען. It was a גוייִשע land. When the אידן entered, they brought the קדושה. So entering ארץ ישראל, conquering ארץ ישראל, means taking away taking over the גשמיות and bringing Godliness into it. That's the point of every מצווה. So על פי זה מובן, so from that we understand, no, this we learned. So ממילא, from that, it comes out that this is why The lesson that we're told בנוגע the whole תורה ומצוות, that he said the lesson of the whole תורה ומצוות is that we have to know that we're going to do it, and that's it. So the question was, why is it told to us בנוגע going to ארץ ישראל? It's something בנוגע to גאנץ תורה, why did they pick this? Because going to ארץ ישראל is the point of the whole תורה, so of all the מצוות, bringing אלוקות into גשמיות, and that's why here the תורה gave us the lesson. Now let's learn הערה 14. על פי זה יומתק, this will also explain, מה שלא נצטוינו לזכור בכל יום את הכניסה לארץ ישראל. Why is it not one of the things we have to remember every day that we entered ארץ ישראל? אף שמצווין אנו לזכור יציאת מצרים בכל יום, you have to remember יציאת מצרים every day. גם קריעת ים סוף, it says in ירושלמי you have to remember the splitting of the sea. You have to remember מתן תורה. So why don't we have to remember this is fact? אף שבאו בהמשך אחד, actually, entering ארץ ישראל is בהמשך to יציאת מצרים, to קריעת ים סוף, like the פסוק says, והוצאתי וגו׳, I'll take you out, וגאלתי אתכם, I'll redeem you, ולקחתי אתכם לי לעם, and I'll take as a nation, which is מתן תורה, והבאתי אתכם אל הארץ, I'll bring you to the land. ובפרט שהכניסה לארץ ישראל היא התכלית דכל הנ״ל, the whole goal of going out of מצרים and everything is to get to ארץ ישראל. So if they have to remember all the things, these few things, מצרים, יציאת מצרים, מתן תורה, this, why don't you have to remember every day went to ארץ ישראל? The answer is, כי היות שקיום כל מצוה בדוגמת כניסה לארץ ישראל, since any מצוה we do is basically entering ארץ ישראל, אין צריך בזכירה מיוחדת, you don't have to remember it specific separately, שהרי נזכרת היא בדרך ממילא כמה וכמה פעמים ביום, it's mentioned many times a day, על ידי קיום המצות שבכל יום. Any, all the מצוות you do every day is really remembering ארץ ישראל. על דרך מה ד-, like what it says, איתא בתניא שתיקנו פרשת ציצית, יציאת מצרים בשעת קריאת שמע, it says why did they put the מצוה of remembering יציאת מצרים with קריאת שמע? Because where do we fulfill this מצוה of remembering יציאת מצרים every day? In the last פרשה of קריאת שמע, ויאמר, because it finishes off, אני ה׳ אלוקיכם אשר הוצאתי אתכם מארץ מצרים. Why, and that's connected to the מצוה of קריאת שמע, אף שהיא מצוה בפני עצמה בלא המצוה דקריאת שמע, it's a separate מצוה, not part of the מצוה of קריאת שמע. So why did the חכמים or the תורה put that we have to remember יציאת מצרים by the קריאת שמע? But the אלטער רבי answers, אלא מפני שהם דבר אחד ממש, because, the way he explains there, that קריאת שמע and יציאת מצרים is the same thing. יציאת מצרים means going out of the limitations of the world, and קריאת שמע is also going out of your limitations and getting closer to השם. אלא שבקריאת שמע בכדי שתהיה יציאת מצרים, צריך להיות גם כן שרוצה ומקבל וממשיך עליו אלוקותו יתברך. But he says in תניא there that in order that קריאת שמע should accomplish going out of מצרים, you have to want to accept השם. ולכן צריך להיות זכירת יציאת מצרים, so יציאת מצרים you do have to mention. מה שאין כן בנידון דידן, here it's automatic. Every מצוה a איד does is going into ארץ ישראל. So ממילא the lesson בנוגע כל התורה, all the מצוות, which is that you have to know that you're able to do it without a question, is written in connection to going into ארץ ישראל, because that is representation of the whole, all the מצוות. הוראה כללית נוספת, we go further, another general lesson, השייכת לכל המצוות, which is also connected to all the מצוות, בשלח ויתורו את ארץ כנען, that's in this שלח, in the ענין of sending, which means sending the מרגלים to search out the land. So he says like another lesson: קודם כל מצוה ומצוה על האדם להתבונן בתוכן המצוה שעומד לקיימה. Before a person does any מצוה, he has to think for a moment, what is the מצוה that I'm going to do? ולא רק בתוכן הפרטי של מצוה זו הפרטית, and not only בנוגע the specific מצוה, oh, I know now I'm going to do the מצוה of מצה, now I'm going to do the מצוה of תפילין, אלא גם בתוכן והכוונה הכללית, הכללי השווה בכל המצוות. Before we do any מצוה we have to think about the common denominator of all the מצוות. What is a מצוה? Whichever מצוה it is. There are פרטים in every מצוה, what the מצוה specifically is, and then there's a general approach to מצוות, שהוא הולך לקיים רצונו יתברך, that you're going now to do the אויבערשטער's will. וכלשון כל ברכת המצוות, by all the ברכות we have the same לשון, it starts off like this, אשר קדשנו במצותיו וצונו. That's what we say by every מצוה. Which means you have made us holy with your מצוות and commanded us, שעל ידי קיומה של המצוה, which means that he's supposed to think that when you do the מצוה נעשה קדוש, you become holy, קדשנו במצותיו, made us holy, ומקיים מה שציוה אותו הקדוש ברוך הוא, you fulfill what השם said, ועל ידי זה מתאחד עמו, and that makes you connected to השם, united with השם. וזהו לשון ״קדשנו״, קדשנו, you made us holy, ולשון מצוה, the מצוה means לשון צוותא וחיבור, which is connection. You made us holy shows that we're holy, the holiness of השם. You connected us, so that's by every מצוה. וברכה זו מברכין לפני קיום המצוה, עובר לעשייתן. You make this ברכה before you do the מצוה. להורות, to show us, שלפני עשיית המצוה, before you do a מצוה, על האדם להתבונן בתוכן ובכוונה הכללית של כל המצות. A person has to think, contemplate, and think about what is the meaning of a מצוה. Not the פרטים of what, that's a separate thing, we have to think about it. I think there is a ריטב''א in פסחים who says, interesting thing, he says why do we have to make, listen to this נקודה, why do we have to make a ברכה before we do the מצוה? Because the ברכה represents the spiritual aspect of the מצוה and the actual מצוה is the physical act. He calls that the ברכה is the עבודת הנפש and the מצוה is עבודת הגוף, and עבודת הנפש comes before עבודת הגוף, which means what's the עבודת הנפש? To realize what's happening here, we're going to connect to the אויבערשטער, and that we always have to think before we do a מצוה. על דרך זה בלימוד התורה, the רבי says the same thing by learning תורה. צריך להיות ברכה בתורה תחילה. Before we start learning, every morning before we start anything learning, we make a ברכה first, and what's the ברכה? אשר בחר בנו מכל העמים, you chose us from all the nations, ונתן לנו את תורתו, and you he gave us his תורה. זאת אומרת, it means, שהקדוש ברוך הוא נתן לנו את התורה כמו שהיא תורתו, the אויבערשטער gave it the תורה as it is his, אצלו יתברך, the same תורה that he has. וחותמין, and we finish off the ברכה, נותן התורה, ברוך אתה השם נותן התורה, לשון הווה, which is now. It's we don't say נתן התורה, ברוך אתה he gave us the תורה, he gives us every second. כי בכל יום יהיו בעיניך חדשים. Every day it has to be like new, like the תורה is given today. וכל זה על האדם להתבונן קודם לימוד התורה. All this he is supposed to make the ברכה before you learn, this is what you're supposed to think about before you start to learn תורה. וזו היא ההוראה מסיורה דארץ כנען הנאמר בתור הכנה לכניסה לארץ ישראל. This is a lesson that we get from the מרגלים that were sent as a preparation to going into ארץ ישראל. We said before, going into ארץ ישראל is every מצוה, every מצוה is called going into ארץ ישראל, accomplishing, taking from גשמיות and making it into רוחני, making it holy. So before we go into ארץ ישראל, before we do a מצוה, we have to send מרגלים, meaning, לפני קיום המצוה, before you do a מצוה, צריך האדם לתור, a person is supposed to spy out, ולהתבונן, and to contemplate, בענינה וכוונתה ותכליתה של התורה והמצוה שבא ללמוד ולקיים. What is the meaning and what is the goal of the מצוה that we're going to do? You have to think about it before. That's טייטש sending spies. Sending spies means you you look around, you look what is it all about. You have to think beforehand, send spies in your mind: What is it all about that I'm going to do? I'm going to enter ארץ ישראל, which I'm going to bring גשמיות, אלוקות in גשמיות, and I'm going to connect to the אויבערשטער. That's what I'm going to do. על פי זה מובן, this will explain, איך שתוכנה של שלח, this will also explain that the meaning of שלח, שלח means send. Who who who who who did the אויבערשטער say this to? To משה. משה, you send. שמשה הוא המשלח. משה is the sender. על דרך זה בחינת משה רבינו עליו השלום שבכל נפש ונפש מבית ישראל, which the same thing will be, as we will explain in a moment, to the משה רבינו of every ייד. Every ייד, it says in תניא, has a little ניצוץ, a little spark of משה רבינו. So we have to remember the תוכן, we understand that the תוכן of שלח, that משה is sending, כי הנקודה היסודית דכל פרשה זו בתורה, that's the נקודה and the foundation of all the פרשיות of the סדרה, שכולם נקראים שלח, they're all called שלח. ולא עוד אלא שנאמרה בתחילת הסדרה, this שלח is said in the beginning of the סדרה, קודם שנאמרו הציוויים שבה, before the commandments were said, כי הוראות הנאמרות, הנלמדות מסיפור שילוח המרגלים, because these lessons that we said before that we learn from sending the מרגלים, באות כהקדמה ויסוד לכל המצות. That's the foundation and the הקדמה to all the מצות. So both lessons, one lesson we take from them, the first one is that don't make the mistake of the מרגלים, that looked how you can do it in טבע, but came to a decision that you can't do it, that's the worst. You got to remember before any מצוה you do, you got to know you're going to do it, and that's it, now then you got to figure out what's the best way to do it. And the second lesson, that before you got to spy out, what is a מצוה? You got to spy it out before you do it. That's why you make a ברכה before a מצוה, before you learn תורה, and that is נוגע to all the מצות. That's why this is the beginning of the פרשה, and this is in connection to going into ארץ ישראל, which represents all the מצות, because these are two special lessons for all the מצות. אמנם על פי הנ''ל, צריך להבין, but the רבי asks, but based on this we have to understand, מאחר שענין דשלח וסיור דארץ כנען יש בו הוראה זו עיקריות ויסודיות, since we just finished saying that there are special lessons, very important lessons in the ענין of the מרגלים, הרי לכאורה הוא ענין הכרחי, something that you must do. You must know that that you're able to do it. You must know that this is going to connect you to the אייבערשטער. ולמה תלה הקדוש ברוך הוא ענין זה בדעתו ורצונו של משה? Why did השם say it depends on if משה wants it? ואומר, he said שלח לך, what does לך mean, send to you, so רש״י says לדעתך, according to your opinion. אני איני מצוה לכם, איני מצוה, I'm not telling you to do it. אם תרצה שלח, if you want you could send, but I'm not telling you. But לכאורה, if it's such an important lesson, so how does that fit? In other words, it's not like a קשיא why did the אייבערשטער tell him, that's what the אייבערשטער wanted in that situation. But what does that mean to us in our lesson? The lessons that were taken out, the two lessons, what do we take out from the fact that the אייבערשטער didn't tell him to do it? That seems to contradict the lessons. The lessons are how important these two things are. Important? It's not so important. You got ראיה, the אייבערשטער said to him I'm not telling you to do it, it doesn't have to be, you don't have to send. We're just saying now that you have to send, you have to do this in רוחניות. But there's another point here, it says don't have to. But the רבי is going to explain it's not so. והביאור על פי המבואר לעיל, this will be explained, but based on what we said before, שתכלית קיום התורה ומצוות היא להמשיך אלקות בענינים הגשמיים. We said before that the תכלית of all תורה ומצוות is to bring godliness into the גשמיות'דיקע things. ובאופן האמור במדרש, and like it says in the מדרש, בנוגע לחידוש של מתן תורה, the מדרש says, what was so special about מתן תורה? תחתונים יעלו לעליונים. The מדרש says that it means, first there was a decree that there were עליונים, רוחניות'דיקע things, and תחתונים, גשמיות'דיקע things, and they couldn't mix, but מתן תורה the אייבערשטער said, from now on, the תחתונים can go up to the עליונים, which means you are able to connect גשמיות to רוחניות, to אלקות. Okay, now, הנה החילוק שבין עליון דנדון דנן ותחתון, the difference בכלל between higher or lower in our situation, you know different higher and lower could be a lot of things, could be a house, how high the house is, how tall a person is, our situation, what is the higher, what is the lower here that we're talking about? Hey, the מדרש says the אייבערשטער said I'm going to combine the two, the lower and the higher. What's the lower and what's the higher? בין בורא כביכול לנברא. The higher is the אייבערשטער, the creator, and the lower is the creation, the creatures. What is the difference between them? שבורא הוא בבחינת משפיע ונברא בבחינת מקבל. The creator is the משפיע, he's the giver. ונברא הוא בבחינת מקבל, a creature, the creation, is receiving. The אייבערשטער doesn't receive from anything, the אייבערשטער has everything, the אייבערשטער is doing things. הנברא מצד עצמו אין כל מציאות, but the נברא on its own is not a מציאות, has no מציאות, והוא מקבל כל מציאותו מן הבורא. The whole מציאות that the whole creation has is what he got from the creator. והא שענין מתן תורה והמצוות הוא שהתחתון יעלה לבחינת עליון כביכול, and תורה ומצוות he said the whole תכלית is that the תחתון, which is the creation, should connect itself and become part of the creator, הרי מובן שתוכן עליה זו, so what does this mean if you put it in other words? שהתחתון יעלה להיות בבחינת משפיע כמו העליון. That the עליון the אייבערשטער is the משפיע, is the giver, the תחתון should also become a giver. Which means, כמאמר חז״ל, where do we find such a concept? חז״ל say נעשה שותף להקדוש ברוך הוא במעשה בראשית. In certain cases, it says if a person says ויכולו Friday night with whole כוונה, he becomes a partner to the אייבערשטער in the creation, he's also part of the creation, he's a creator. Or it says דיין is דן דין אמת לאמתו, whatever. Which means, שהוא בבחינת משפיע כביכול במעשה בראשית. Just like the אייבערשטער made the מעשה בראשית, made the creation, a איד is able to create. When you change over the creation from גשמיות to רוחניות, you are basically creating, you're bringing a new creation. And there's a lot to it, not only here, in other שיחות. When the אייבערשטער created the world, it says he didn't finish it off. I don't know what that means, but the גמרא says he didn't make all sides. There was one side he left unfinished. Why did he leave it unfinished? But says because he wants the אידן to finish it. That's why it says אשר ברא אלקים, we say in ויכולו, אשר ברא אלקים לעשות, that the אייבערשטער created the world in six days לעשות. What does that mean? You ever think about it? He created the six days לעשות, to do, what do you mean to do? He created the world in six days. So רש״י, מדרש says לעשות means he created the world, לעשות, that לתקן, you have to fix it, you have to finish it off. And which side does the גמרא say didn't he finish? צפון side, that's the north. So the רבי says in a different place, צפון represents קליפה. The פסוק, מצפון תפתח הרעה, that the evil will come from צפון. There is קליפה in the world, which means there's a העלם והסתר, there's גשמיות which covers up on the truth of Godliness. The אייבערשטער said, \"I want you to fix it.\" So really, when we fix it, we're a creator. We're finishing the creation. וכן בתורה, that's בנוגע, they become a partner to creation by מצוות. By תורה also, when we learn תורה, אמר רז\"ל שהקדוש ברוך הוא חייך ואמר נצחוני בני נצחוני. The גמרא tells a story, story, it's a that there was an argument between the אייבערשטער and the מתיבתא דרקיע, the ישיבה in the heavens argued with the אייבערשטער on a certain דין. And the next day, one of the תנאים met, אמוראים met אליהו הנביא. He says, \"What's happening and what's the אייבערשטער doing?\" The אייבערשטער is smiling and says, \"נצחוני בני נצחוני, you won.\" He gave the תורה to us that we should add, שהרי זהו אמיתת ענין שותף, a partner, when we say we become a partner to the אייבערשטער, a partner means שלפעמים מנצח שותף זה ולפעמים השני, sometimes this partner wins, whenever you have a dispute, sometimes this partner wins. So it comes out here that we become partners, we could create the creation by doing מצוות. And in תורה, וישראל מוסיפים ומשפיעים בתורה, it says that אידן add in תורה. It says טאקע, a איד has to make חידושים, add in תורה. The אייבערשטער wants us to do it. So, when it says what the אייבערשטער wanted here is with the creation is we should bring רוחניות into גשמיות, which means to elevate the גשמיות, the גשמיות should become like the רוחניות, which the creation should become like the Creator. That's what the אייבערשטער wants. And that's the תכלית of תורה ומצוות. That's what the ענין of entering ארץ ישראל is, which is the תכלית of change of combining the גשמיות and רוחניות. Now, we'll understand why this was not told as a ציווי. על פי זה מובן זה שההוראות הנ\"ל שבענין שלח לך יסורו לא נאמרו באופן של ציווי. Now we'll understand why it wasn't said by as a commandment, אף שמוכרחות הנה, even though the lesson we said before is a must. Why was it not given as a must, the אייבערשטער said you must do it? כי כאשר אדם מקיים ציוויו של הקדוש ברוך הוא, when a person does what ה' commanded him to do, הנה אף שעל ידי זה מתעלה, you do what ה' wants, you go up high מדרגות, you connect yourself, fine, בכל זה עדיין אינו מתעלה לשלימות בחינת משפיע בחינה עליונה. You don't reach the highest level which we said is to become משפיע, because if you're doing what someone else told you, you're מקבל. You're taking what he said and you're you're doing it, שהרי סוף סוף אינו אלא מקיים ציווי, שזהו גם נתינת כח מהבעלים. You're only doing what he told you and he gave you the power to do it, so you're מקבל from the אייבערשטער. זה ס'מיינט, שעדיין הוא במקצת מקבל מהבעלים. You're still, you did it, you have choice, אוודאי, we give you credit, but still, very big part of it is is what the אייבערשטער gave you. מה שאין כן כאשר ענין נעשה באופן שלדעתכם, but if something is done just according to your decision, שמקיים מאצלו ובכח עצמו, you're doing it by yourself and with your own power, הרי מתעלה להיות בבחינת משפיע כביכול. That's when you become משפיע, שהרי הוא עוסק בדעתו ברצונו, oh you're giving something, because you weren't supposed to do, you weren't given it, you give it. Which בכלל, says in חסידות, that this is the מעלה of doing something that you know is right and you weren't commanded. See, there are two things. The גמרא says גדול המצווה ועושה משאינו מצווה ועושה. A person that is commanded to do something, מצוה, is greater than the one that is not commanded. That's from one angle. But another angle, if you do something that you know is a nice thing to do, the אייבערשטער would would enjoy it, but he didn't ask you to do it, that shows that you yourself are doing something for the אייבערשטער, not only following instructions, you on your own. טאקע משל says with a person has an עבד, there's two types of עבד: עבד נאמן, there could be an עבד that does everything that he's told to do, ממש everything A to A to Z, then there's another type of עבד that even if he's not told by his master to do it, but he knows that the master enjoys this, he will go on his own and do it. That's even a higher מדרגה. So in this case, if a איד does that, then you are משפיע. You're not only מקבל, you're taking, you're משפיע. This is the מעלה of doing לפנים משורת הדין. It says you should do things beyond the requirement of the law. Because גמרא says in פסחים a very strange thing. The גמרא says על מה חרבה חרבה הארץ, what caused חורבן ירושלים? What caused חורבן בית המקדש? They did גמרא answers, because they did everything על פי תורה, על פי דין. The גמרא says, wow, what's the problem with that? The גמרא answers, they did everything על פי דין, nothing more. They didn't do לפנים משורת הדין. So they didn't really do the תכלית. And that's why there was a חורבן בית המקדש, imagine. So לפנים משורת הדין is this. And that's the reason why the אייבערשטער, in this great הוראה that the אייבערשטער gave The two הוראות we said, left it also that it shouldn't be a ציווי. Because it's all the whole כוונה is that you, the אלוקות should penetrate into a איד, and the איד, which is part of the creatures, part of the creation, should connect himself to the אייבערשטער to become a משפיע, that is done mainly completely when you do it on your own. ומזה מובן בעומק יותר הטעם דהקדמת סיפור שילוח המרגלים אל הציווים, this explains deeper why before the תורה tells us the story of the מרגלים, he tells us No, before I mean before he tells us the ציווים, the commandments, he tells us the story of the מרגלים. Why? So before we said the why, because this is the הכנה to all the מצוות. So this is the first thing. כי לא רק ההוראות שבשילוח הן הוראות כלליות הנוגעות לכל עניין התורה ומצוות, not only like we said before that those lessons that we took is something that's נוגע to all the מצוות, so before you start all the מצוות you've got to know these lessons, אלא גם האופן שבו ההוראות האלו מלמדות תכלית הכוונה בתורה ומצוות. Also the way that this was told, the way that sending the מרגלים was told, which means that it was told to משה not the ציווי that he has to do it, but told him you decide to do it, that's the real תחתונים יעלו בעליונים. Then you really connect to the עליונים. Because then you become משפיע, and משפיע you're like the אייבערשטער. And that's the תכלית that the אייבערשטער wants. The אייבערשטער wants that the אידן should become משפיע. But just to finish off, the the נקודה is it says that there are four things in the world: דומם, צומח, חי, מדבר. The תכלית of each one of these four is to reach the next level. The תכלית of דומם is to become צומח. If the earth makes things grow, so the earth turns into growth. The תכלית of צומח, things that grow, is to be eaten by an animal. So when the animal eats the grass or it becomes part of the animal, which is חי, which is animal. When the human being eats an animal, and it becomes דם ובשר, it becomes part of him, so the animal, that חי, is elevated to a מדבר. So everything has to go to the next level. What's the next level? Where does the מדבר go? The מדבר, the human being, is the top, top, top of the creation. What's the next level? The Creator! So a איד, who's the top top of מדבר, who wants to reach the next level, has to כביכול become like a like the Creator, כביכול. And what is? To be the משפיע, that's what the רבי says. And that's the פשט, it says in הערה 28 brings a מדרש, מה הקדוש ברוך הוא בורא עולמות, אף אבותיכם בוראי עולמות. Just like the אייבערשטער created, the אבות could create, that means the אידן could create. What do you mean the אידן create? How could they create? When we do this, the אידן could create. That's called creation, that we become משפיע. And that's So we take here three lessons from the עניין of מרגלים. One lesson is the first lesson is that not to be like the מרגלים who came to a decision that we can't do it even though the אייבערשטער said yes, we have to know that that's the mistake. First thing, we have to know we can do anything the אייבערשטער wants, we can do. The second thing is, just like the מרגלים were sent to spy out the place, we, before we do a מצוה, entering ארץ ישראל represents every מצוה, we have to spy out, know what we're doing. What is it? To think what is a מצוה. And the third thing is that we have to do things which are even more than what we were commanded. Then we have the תכלית of what the אייבערשטער wants. That's what like it says in חסידות that when the תכלית is not only תורה ומצוות, בכל דרכיך דעהו, do your own things, make גשמיות into רוחניות, use utilize all the גשמיות things in serving השם. Okay, that's the end of the שיחה. So third, we started on the second שיחה. Yes.