056 —מאמרים מלוקט חלק ג - ש"פ שלח, כ"ח סיון, מבה"ח תמוז, ה'תשל"ו

B"H, Shabbos Parshas Shelach, 28 Sivan, Eve of Rosh Chodesh Tammuz, 5736.

Vayishlach Yehoshua Go' Shnayim Anashim Meraglim Go'.

The Likkutei Torah (on the discourse "Zeh") explains the difference between the spies sent by Yehoshua and those sent by Moshe. Regarding the spies Moshe sent, it is written, "Shelach Lecha – send for yourself; I am not commanding you," whereas Yehoshua's sending of spies was (not on his own initiative but) by the command of Hashem.^[1] Another difference: Yehoshua's spies were sent only to Jericho, the gateway to Eretz Yisrael^[4], and through this, they explored the entire land^[5]. In contrast, Moshe's spies traversed the whole land, its length and breadth^[6].

2) The point of this explanation is that the commandment to conquer the land (in its spiritual sense) is, like all Torah commandments, an eternal matter in every generation^[7]. Every Jew must conquer all the faculties and aspects of his body and animal soul (the "Land of Canaan") and make them vessels for G-dliness (the "Land of Israel"). The difference between Jericho and the general land within a person's soul is that Jericho represents the three garments: thought, speech, and action [since Jericho is related to the word "re'ach" (scent), and garments are associated with scent, as alluded to in the Zohar^[10] with "the scent of your garments"]. The general land (the land of the seven nations) refers to the emotions within a person. Therefore, the command to Yehoshua to send spies was only to Jericho, because thought, speech, and action are under a person's control. Thus, every Jew is commanded to explore and examine his thought, speech, and action so that they are all for Hashem. In contrast, the emotions of the heart are not under everyone's control; only tzaddikim have their hearts under their control^[11]. Therefore, regarding the spies Moshe sent to explore the whole land (to examine the emotions so that they are all for Hashem), it says, "Shelach Lecha – send for yourself; I am not commanding you," because the work of conquering the emotions (in completeness) is specifically through the revelation of the level of Moshe, and is not equal for every soul.

3) The Torah is eternal. From this, we understand that the Torah's account (also) of Moshe's sending spies to explore the whole land is an eternal instruction for every Jew. This can be understood by first introducing what is explained in Tanya^[12] regarding tzaddikim and beinonim: the service of beinonim is mainly^[13] in the garments of the soul—thought, speech, and action. Therefore, the level of beinoni is the level of every person, for even when the heart desires and craves something, he can restrain himself^[14] and rule over the spirit of his desire in his heart so as not to fulfill it in action, speech, or even thought (not to think about it willingly^[15]), and even to completely divert his mind from it. In contrast, the service of tzaddikim is mainly in the emotions of the heart (love and awe), and not everyone merits this. For in matters dependent on the heart, a person does not have full free choice. Nevertheless, every Jew is made to swear, "Be a tzaddik"^[16], meaning that everyone must also strive for the service of tzaddikim, as explained at length in Tanya.

4) It can be said that this is why the command to destroy the seven nations and conquer their land is eternal in every generation^[17], even though conquering the land of the seven nations means transforming the seven emotions of the animal soul to holiness, which pertains to tzaddikim and not everyone merits^[18]. For every Jew must do all he can to fulfill the oath he was made to swear, "Be a tzaddik"^[19]. This is also why the Torah records the story of Moshe's sending spies to explore the whole land (as an instruction^[20]), that every Jew must examine his emotions so that they are all for Hashem. However, even so, regarding Moshe's spies it says, "Shelach Lecha – send for yourself; I am not commanding you," because the main command is regarding thought, speech, and action (the conquest of Jericho), which are specifically within every person's control, unlike the emotions of the heart.

5) The reason for this (that thought, speech, and action are under a person's control, unlike the emotions of the heart)^[21] is because thought, speech, and action are the garments of the soul. Just as with bodily garments, although a person needs clothing [for modesty, as "they became ashamed"^[22], and also to protect from cold and heat], nevertheless, he can remove them, and certainly is not compelled to wear these particular garments and can change them for others. So too with the soul's garments: speech and action can be removed, and even thought, which is constant, can be replaced by another thought. In contrast, intellect and emotions are the essence of the soul^[23], and to change them requires effort, even a special empowerment from Above.

6) It can be said that this idea (that thought, speech, and action are garments) is also one of the reasons why thought, speech, and action are more significant than the emotions. The main demand from every Jew is work in thought, speech, and action, not only because they are under his control, but also because they are more essential. This can be understood by first introducing what is explained in many places^[24] about garments: the source of the garments is higher than the source of the person who wears them. This advantage, stemming from their source, is evident even after they descend below. The garments surround a person and add beauty and splendor; Rabbi Yochanan called his garments "my honor"^[25], because their source is higher than the person. Similarly, the soul's garments—thought, speech, and action—have their source higher than the soul itself. Therefore, through thought, speech, and action in the 613 mitzvos, which are the garments of the G-dly soul, the soul is elevated higher than it is on its own^[26]. [This is also why mitzvos are garments for the soul, through which it can enjoy the radiance of the Shechinah, as explained at length in many places^[27], and also in Likkutei Torah, the discourse "Zeh"^[28].] Conversely, through thought, speech, and action in worldly matters not for the sake of Heaven—the garments of the animal soul—the animal soul is lowered even lower than it is on its own^[29]. Since the G-dly soul is clothed within the animal soul, when the animal soul descends, it drags down the G-dly soul (which is clothed in it) to the lowest depths^[30]. Therefore, the main service of a person is to turn away from evil and do good in actual practice, in thought, speech, and action^[31], because the purpose of the soul's descent below is that through its service here, it will be elevated even higher than it was before its descent. This elevation is accomplished specifically through work in the garments of thought, speech, and action, just as with physical garments, which specifically add beauty and splendor to the person who wears them.

This is also why Jericho is the gateway to Eretz Yisrael: through the work of turning away from evil and doing good in thought, speech, and action [and certainly when one also fulfills the mission of sending spies to Jericho, to explore and examine one's thought, speech, and action so that they are all for Hashem], one thereby attains^[32] the refinement and transformation of the emotions—the conquest of the land of the seven nations, and even "when Hashem your G-d will broaden your borders"^[33], the conquest of the lands of the Keni, Kenizi, and Kadmoni^[34]—the three intellectual faculties^[35], with the coming of Moshiach Tzidkeinu, speedily in our days.

Summary

The Rebbe teaches that every Jew is tasked with conquering their thought, speech, and action—areas within their control—making them vessels for G-dliness. Transforming the inner emotions is a higher level, but striving for both is part of the soul's mission, leading ultimately to personal and cosmic redemption.