Quotes on Parshas Shelach

The Rebbe’s Parsha – In Quotes Shelach 5749


Summary – The mandate of the spies wasn’t “if,” but “how” – in life G-d seeks that not only that we do Torah and Mitzvos, but that we take initiative – certainly in the final moments before Moshiach we must (particularly in the summer months, ensuring all Jewish children go to meaningful Jewish summer camps.)



1. This Shabbos which is the 28th of Sivan which is the Hebrew word Co-ach / Energy which represents the energy of Matan Torah.


6. The notion of free choice is, that G-d, who truly has control, allows.






11. The greatest “Mitzvah” (good-deed) is not “what” but “how” (in other words, the means.)
2. The month of Sivan (the third month) represents “as G-d descends (to us”) – whereas the Month of Tammuz (the fourth month) “as we ascend.”


7. As G-d chooses to operate through natural means (cloaking the supernatural) hence the Jews were commanded to conquer (Israel.)


12. Similarly, though our mission today is to spread Chassidus, the means are personal.
3. We draw from the energy of Matan-Torah to empower our (subsequent) ascension – not only in matters of Torah and Mitzvos, but more importantly in all our “mundane” affairs.


8. As the idea of free-choice is that man should so choose – this necessitates that our desire, passion, will (should be Divine.)


13. As making the right choices (and choosing the right means) is so difficult, hence G-d empowers.
4. There are matters which G-d desires we take the initiative.


9. The mistake of the spies was that they discerned not that their mission wasn’t “if” (they should conquer) but “how” (from this we learn, we must.)


14. Though the descent of the soul into the body/world is an awful (minimization from its lofty heights) but it is through her that the Divine radiates.
5. Man’s free choice to choose good is precisely in those matters which the Torah allows.


10. Even though the Chukim (statutes) of the Torah have no reason (given; nonetheless, as the Rambam says) one should seek.


15. Teshuvah (returning/repentance) represents how precisely is man’s personal Divine service.


16. In our generation it was revealed (through the liberation of the Previous Rebbe) that the month of Taamuz is actually the month of Redemption.


19. As Moshiach is about to come, we must immediately fulfil our mission/s.


22. When Moshiach comes we will be able to literally point – “here he is.”


17. As the Jews after forty years of Moshe’s leadership were now spiritually rectified, and hence went to redemption, so too, after forty years of our Mosheh’s (the Rebbe – we are ready, and will see Moshiach.)  20. Especially in the summer we must do whatever we can, to send Jewish children to Jewish camps (where they will be infused with Judaism.)




23. When Moshiach comes we will be able to point “here is G-d” seeing how He is our very life-force!


18. The Practical Message, as action is everything:


We need to strengthen ourselves to fulfil the mission of the (Previous) Rebbe, using even beyond all our might.

21. May our activities in the above immediately bring Moshiach, who will cause the spirit of G-d to integrate, hence all Jewish people will be prophets.



24. May Moshiach already – before the end of this Shabbos – arrive.!

The Rebbe’s Parsha – In Quotes Shelach 5750


Summary – This world is about free (positive) choices – we must zealously study and teach – ideally to at least a class of ten – Torah.


1.      Our Soul is sent into this world to make it G-d’s home (Dirah.) 3. When like the grape (which its seed even from outside can be seen) we realize that the inner soul of reality is good/G-d… 5. Even though first G-d came to us, nonetheless, the goal is our reciprocal growth.
2.      The goal of Israel, as its name (connotes) a land/people who run to do the will (of G-d.) 4. As G-d sent our soul to transform this world (into “Israel,” His home) it must be through our desire/initiative. 6. As the whole goal is growth hence reality is a place in which there is free choice – and the intent is to choose right.




7. After the sin of the Golden Calf, through Teshuvah it was rectified. 11. One of the greatness of a convert is that it was their choice! (which is a fundamental purpose in this world.) 16. Particularly everyone should establish, and if possible give a class, to at least ten Jews (and if not, even five, three, two. Etc.)
8. The challenges that are placed before us – like the appearance of the invincibility of the inhabitance (of Israel, the Jews would have to conquer) are only, so we can choose (ideally.) 12. Rabbi Akiva teaches us that every Jew can attain – and should – the level of a convert (for though God commands us, nonetheless, we are given true free reign.)  
9. The reason we read Shelach (the saga of the spies, which is about the ability for man to choose and rectify/Teshuvah) at the end of Sivan, is to highlight its centrality. 13. The only reason for evil is its rejection.  
10. The ultimate revelation and goal of Moshiach is not that we leave our current perspective but within the very fabric (limitations) of our reality, the unlimited Divine descends (which as currently, allows for multiple realities.) 14. Just as G-d descended on Mount Sinai to give the Torah to all the Jews, so exactly paralleled, does He to you.


Hence as Moses was instructed to study and teach to the extent all Jews were his disciples, so to you.

 11. Rabbi Akiva was the child of Gierim (converts,) therefore he explained that a. all people are dearly loved (by their Creator) b. How fortunate is the convert (Jew) who has also been chosen (for a lofty purpose) and c. How extraordinary is one who fulfills (their mandate.) 15. We must zealously add in our Torah study, and through this we will bring Moshiach.  




The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Shliach Licha


Summary – The purpose of the world – the lowest concealment of Divinity, is specifically, through our Avodah (humbling ourselves to serve – Torah and Mitzvos) the infinite nature of G-d is revealed.


1.      Mitzvos

Most of the physical Mitzvos are based in Israel (especially matters relating  to the field (such as Shemitah) and Karbonois (i.e Beis Hamikdosh.)



The Divinity drawn down through keeping Torah and Mitzos is analogous to how much infinitely more a single seed planted produces.




When we below unmask the Divine we cause this above (as their more opaque worlds can always become translucent.)


Why should a soul need food (as the verse states “We need bread to survive.”)


Though a soul is so lofty yet the physical contains G-d.



The purpose of a universe (for there is not only this physical but myriads of spiritual, in which souls and angels dwell) is, as we have limited intelligence – the “walls/limits of the universe (for example in ours, the sky and earth (which conceal their maker) allow trickling’s.



In order for the Divine light (caused by fulfilling the Mitzvos) to radiate – first we must not sin (do Aveirois.)



The descent of the lofty soul (which on the face of it makes no sense – for why should something so high come so low) is in order to draw (through the humbling of Oneself to G-d) Divinity.



So the purpose of the descent of the soul – through the rejection of that which is evil (lustful or negative) and the choosing of that which is purposeful (Torah and Mitzvos) thereby unmasking the Divine.



Just as the limbs receive the instruction of the brain and vice versa (as we see it is in the brain that the pain of a limb is felt) so too the radiance we cause (below.)


Israel parallels (below) Israel above (in Heaven.)


In truth, the greatest revelation of God (is not in heaven) but (certainly in the messianic era, which as the Rebbe said, can be accessed) on earth – this is like the greatest wisdom which cannot be shared but through a hint (similar to the idea of Hashgacha Pratis – Continuous Divine interaction.)


Though the descent of the soul into the body/world is an awful (minimization from its lofty heights) but it is through her that the Divine radiates.

The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Vayoimru (37b)



The main aim of the Mitzvos, is the separation of the evil (which fell from the world of Tohu and becomes the sparks of “creation” of physical matter) and the subsequent amalgamation of the refined material (so say an Esrog, being physical, contains these sparks – when you have a kosher esrog, you have the refined “vessel/container”) merging the Divine (within;  And as the Rebbe says, that as we have gone worldwide and done Torah and Mitzvos, we have completed the Avodah (service) of Beruirim (refining the sparks and drawing within.)



Now within these circles are the Heichals (chambers) such as the chamber of love (for God) fear (of God) etc. The reason for this is, that as G-d is infinite, a human (or an angel) could never contain infinite (love etc.) hence they act as diminishers (appropriating the specific quantity (for the specific creations.)



Furthermore this meditation causes that in heaven there is no concealment (for even in heaven, the radiance of Divinity is limited.)



In Seder Hishtalshulus (the chain of Divine emanations – from above to below) there is circles and lines – the circle represents the overarching goal (in which all details are submerged) and the line is the details.



When a person meditates on the concept that daily (continually) G-d recreates (as we know, every atom, every creation continually disappears and reappears, as both Kabbalah and science confirm) we manifest the original Divinity (breaking free (from the concealment.))



When Moshaich comes, the world will not conceal (its inherent Divinity.)








When Moshiach comes – as it was in the beginning of creation, our world will both be filled with Divine secrets and Divinity.



When we below overcome the fake concealment (knowing that there is nothing – it is merely G-d, like energy = matter, so it is all something else) we cause that the Divine radiance bursts through all spiritual heavens.


Why is it that we need the physical actions (especially in Israel) to cause the Divine (flow?) The answer is that the end is the beginning (in other words, just as in building a home, it is the physical home and dwelling there, that causes the greatest joy – similarly to G-d.)



When we below remove the concealment (recognizing how all is G-d) we cause this (above.)



This is the general idea of Eretz Yisroel namely the land flowing with milk and honey, in other words, through our Torah and Mitzvos, there we express Divinity.


The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Ve-atah (38c)



As the physical Mitzvos are where its at, therefore Kabbalah teaches we reincarnate (and as we are right before Moshiach, hence these reincarnations have already occurred) in order to fulfil all of them.



In heaven, even angels are born into specific categories (such as the love found in the heart of the Camp (of angels of) Michoel, the fear of Gavrial etc.) while on earth, a person can change (from evil to good) their heart.


Now when we have Cavanah (meditation on say how this Mitzvah will manifest Divinity) this is only in order to increase our joy (however as mentioned, the fundamental approach is, we do out of duty.)



A person also reincarnates to be a Cohen and a Levi (as there are specific Mitzvos intrinsic.)



There are two points in each Mitzvah – the general fulfilment of the Divine (command) and the specific Divine radiance (this Mitzvah manifests.)


As we know, the total number of Mitzvos (both from the Torah and Rabbis) is 620 which is the equivalent (Gematriah) of Kesser – they are 620 light beams, radiating the Divine will (in other words, each Mitzvah radiates (say a unique light (which fulfils the Divine intent – of Dirah Bitachtionim – that His light should be in this world.)


What is the purpose of the lofty soul, to descend (into such an Un-Godly world) for in heaven, no matter how high the soul is born, it is on the level of “a statue” (its spiritual level is fixed.)
While on earth we grow.


Now the way we manifest the Divine is ironically through doing the Mitzvah, simply as a servant obeys (for if we have an ulterior motive – this Blocks.)


Relative to God, from the highest souls, angels, to the lowest, all is actually like a dead-rock (there is no intrinsic life/movement) it is merely his loving energy (that gives life/movement.)


As the highest can descend to the lowest (imagine say the highest digger) hence specifically the Divine within this world, allows us to instantaneously transform (Teshuvah.)


The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Ve-atah – EXPLANATION (39C)



The tremendous remarkable benefit of our world is that as its energy derives from the circle (Sovev-Koil-Almin) therefore in this world (as opposed to the higher) one can instantaneously transform (it is only based on one’s desire.)



When Moshiach comes, this level of Sovev will shine and hence there will be internal peace.



The Mitzvos, like a desire, being a powerful effulgence (will) are therefore fundamentally a force (while the Torah being wisdom, and just as wisdom takes a desire and refines it – breaks it into its practical components (application.)


The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Biparshas Nisachim (40A)
The angels who perceive the glorious radiance of the Divine light (the Shechina) serve God continuously.


A person being a composite of spiritual and physical forces has different “episodes” (thoughts, desires, emotions, feelings.)


Though below we feel not such a massive love for G-d, in essence our soul (as the essence of our soul comes from within G-d, and above this is its true desire) the soul has an infinitely greater love for G-d than angels.






When we (below) arouse our love for G-d (for example during prayer) this positive fire (eliminates the negative) fire of the animal soul’s (foolish lusts, or anger etc.)

In fact the amount of days of our life correspond to the number of times, that we need to daily arouse (through reciting twice the Shema) converting the negative (fire) to positive.



Similarly through doing business ethically and giving charity (we fulfill the Divine will.)



The quality of passion (the element of fire within) if it is used for negative – G-d-forbid say anger – this then cools off (like water on fire) the passion (for good things.)



The meditation one should have during reciting Shemah is that G-d is one – in other words, past, present and future, make zero difference – and our soul/life comes only (from his oneness.)



The actual performance of Mitzvos, especially charity is far greater than passionate love (for G-d.)



The way to respark the Divine love, is by meditating (contemplating ) on the Divine greatness (“He is the essence and beyond – infinitely! – all.”)



Though all comes from G-d, but being chosen means that to the Jewish soul, there is an infinite extraordinary limitless (indescribable) love.



The reason that physical Mitzvos is greater than love, for in the former one gives oneself up (while in the latter it increases (expands) self.)



This is why we read Shema twice daily – for the person involved in the physical, can only spark his soul through the reading of the daily Shema.


So the goal is through seeing the tremendous stupidity (and evil) of the passion (in lust and certainly anger etc.) one has remorse, removing one’s passion (uprooting this desire) and concomitantly one realizes that G-d is my soul (hence my passion is for exclusively G-d.)



As we are below we are able to fall (into evil, such as anger, now in all worlds and within man there is both love and anger) so the solution is to have the fire, beat the fire (in other words, be angry at your anger.)



Through the daily recital of Shema (Arousing the positive fire) this quenches (the negative (fire.))



Ultimately then even the Yetzer Hara (drive for negativity) converts (to positive.)



As all people (as mentioned) are composites of both good and evil (love and anger, which causes hate etc.) therefore, one must be very broken and hence truly violate through shouting at one’s own anger.



As we daily do this – hence over seventy / eighty years, eventually our entire passion is but (for positive/G-d.)



After we convert the passion, the goal is to fulfil the will of G-d (in other words, not to be in a passionate (spiritual) state) rather, study Torah and do Mitzvos.



Furthermore we should be angry at our negativity, that we have lost focus (from the meditation that all is G-d.)



G-d’s blessing resides only on those who see with love (so get rid of all judgment/alism.)


The only reason, the negative (such as lust or power etc.) seems desirable, is because the person desires it (but a person must despise it and it will have zero attraction.)


The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Inyan (41C)

Everything that exists has an inner and outer – the inner is their connection to (and receiving from) their source (this forms their essence) and their outer is their contribution (to others.)


So the essence of something is its connection to its source and to others.



Just as wine was hidden within the grape, so too it reveals (the hidden person.)



The main purpose of elevation (ratzu – spiritual longing) is for the return (the subsequent grounded elevation.)


The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Vayihu (42b)

It is truly a difficult and noble goal to arouse love for God which we do when we realize He is our soul (and just as I would long for my life if I G-d-forbid who fear (its) loss…)


In order to achieve this high love, one must first rid oneself of the love (for stupid lusts etc.)



When we below, draw, if even slightly passionately to G-d, this causes that the infinity of G-d (for G-d is infinite) to descend.



To arouse a consistent love for God, we must realize that there are the myriad details that G-d made (and this is the name Eloikim, as God descends into acting as a Creator (which comes from the name Havayah) but then there is the essence which is so beyond all the details, that all the details are merely like a person speaking (in other words, just as this speech relative to the person is nothing.)


Now in order to maintain this love it must burn passionately.



Just as if you were to hold someone’s hand and pull towards you, the whole person comes, similarly when you study Torah and do Mitzvos (all of G-d.)


The Alter Rebbe’s Parsha – In Quotes Shelach Likutei Torah – Vayihu – Explanation (43A)


When we do the will of G-d he looks at us with both eyes (versus only with one…)




Vihya Lachem 43 c


The brain by nature is cold and lazy – for it to create an inspiration – for it to arouse the innate fire to God, it must be able to penetrate very deep.


In order to open the heart (which is closed through arrogance) one must think about all of one’s (going back to youth) defiled behaviors.


Why does G-d first cause that angels teach the whole Torah to a child in the womb, and then cause the child upon birth to forget – the former is in order to imbue within the subconscious a deep love and yearning (to God) and the latter is so that man should so (freely choose.)


Though God can love, He obviously can’t fear.


A person must always consider oneself a sinner (or with such a predilection – for then they do not become complacent.)


One must elevate until they and the infinity of God subsume.

Lehavin Inyan Halev (understanding what is the heart) 44 b


When a person has an idea – this idea comes from a super-consciousness which was unknown – if it is an idea that the heart desires, then it becomes permanently remembered (downloaded.)


Conversely even if it was a noble and good idea, but if it follows not the pre-existing heart desires, (passion) it will dissipate – it is for this reason, a person must work hard to get the heart to love God (so that Divine ideas should sit (and download.)


Because King David had such a passionate love for God, that’s why, though based on the normal natural attraction, say to looks or wisdom, his heart may have felt attracted (to such people, nonetheless, if they were enemies of God, his heart had nothing but hate) as hate is the opposite of love.


A person must continuously seek to ensure that his mind guides.

Vihaya 44 C


The Jewish people are called the bride, and G-d the groom.


The very thing that creates our existence, namely God also causes our humility – for when we realize that the whole universe (including your body) is like a single sentence uttered by an infinite being – and what is one sentence relative to say infinite thoughts, speech, action etc.) and it is your soul which is the flame of God.


The differences between all the souls and angels in all the millions of different heavens is simply in their perception (for their bodies are not separators – and to the degree that the pure truth (chochmah of atzilus, namely, that there is, but God) shines – the degree of their humility.)


Only through desiring to receive your life-force from G-d (as opposed to the dark-side – for the dark-side has the ability to give (temporarily, as they suck from the sins of their “plebs”) sustenance – will you.


When Jews do Torah and Mitzvos, the Divine radiance (for all people and all universes – spiritual) shine.


The pleasures of this world (such as intimate union) must be done, as if compelled.


We must be clear that Torah and Mitzvos, goodness and kindness is our primary, and those things we must do (for survival etc. must be done, as if this is a compulsion.)


If you have a fire in your heart for negative (lust etc.) the fire for G-d is missing.


You can be a taker (for the false pleasures) or a giver (of true pleasure/s)


When you do a Mitzvah, G-d is drawn into all realms – Yes YOU!


Man made last, is rooted in the first – hence when the last fulfils the will of the first – it manifests.


The humility of a soul on earth to God – knowing that God is our entire existence, is even more (humble) than the highest angels.

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