In the passuk of Sh'lach Lecha: Rashi z'l explains that The Holy One did not consent rather only did not protest against then, and said 'if you want, send'.

And the concept is related to the Sages z'l who said "Three goodly gifts did the Holy One give to Israel, and all were on account of suffering, Torah, the Land of Israel, and the World to Come", and they explained them all from what it written.

The concept it - it is known that our Sages z'l said "Through the Torah the Holy One cared the world", and these are the letters of the Torah as is known, and it is expounded in the Sefer Yetzirah and affixed in the mouth that the letters were affixed regularly in the mouth, and the illumination of the letters awaken all the worlds from the [supernal] attributes and downward, for they are the origin of the worlds and their revelation, in this aspect of 'I will build the world from loving-kindness', and there's nothing desirable which will be beyond the attributes rather [he merely need] call-out [to him]. This is recalled by the Zohar by 'a loud depth' which is upward - for it is the depth of the heart, which cannot be garbed in the letters.

It is known that the truth and nature of the creations is to gravitate toward their root, 'the passage's purpose is to drag' - It is the way of the Inanimate to sprout and elevate from its place, and the way of the Animate things to grow in order to enter the life of the Speaking things. Though they know nothing [of it] they are imprinted [to be this way] naturally. And if so, it is appropriate to [therefore] refer [this to] the letters of the Torah which through them was the world created in order to gravitate toward its source. For the attributes precede the creation of the world by two thousand years, are the entire physical creation extended from [them] from its origin, for there is nothing without the attributes. And they are the [thing which] stands up the body from the lower and its life-force to the ever higher. So separating the life-force from the body until its nullification from emotion [to the point wherein] there would be no difficult suffering from it, as it known by those who investigate that all the sufferings of the body come from the the powers of the heart, and every suffering is a separation from cleaving [to the divine]. And this is the concept of all weakness, may God have mercy, as is known from the concept of the separation of the soul from the body which is from the seven judgments, as is known.

Indeed in this case there is no separation, for their remains an imprint from the perspective of the concealed spirituality. Nevertheless, it is understandable that sufferings increase until the body remains standing without any life-force, as is known from the Prophets and Writings of Daniel and his successors, who were truly sick from their nullification of their feelings.

Our Sages z'l bring forth the saying 'blessed is the man who God torments and learns from his Torah', and we can explain this in a few ways. 1 - It is known that [the divine name] YH is half of the name [HVYH], and all the defects of man are a result of separating the letters of God('s) [name] as is known. There are people of unrefined bodies who do not suffer except by bring hit or trampled, for the fool will understand from the rebuke of these blows a hundred [times as much], for he is tortured by [these] things, which would not work without these torments for he is unrefined. This is not the case in regards to the freedom of one who has the Torah, inscribed on the tablets. And our Sages z'l explained freedom, as is known, as the 'world of freedom', that he understands and is wise, which is known that they are [the] two thousand years and are higher than the attributes, he suffers from things which are the letters gravitating toward their source which is the Torah.

And this is as the Sages z'l explained with the words " 'And teach him from your Torah' we learn from an a fortiori inference from the law of 'an eye and a tooth' through which the salve attains his freedom; suffering that cleanses a person's entire body all the more so...' And the abrasions refine the physicality and nullify the evil completely. For he had involved good and evil in all his attributes and could not return in the state he was, like 'tooth and eye' which cannot [ever] be returned. And in this this we can resolve the difficulty that the world is beset with suffering - and the body to its strength. And a person that "understands" is tormented by these things - attaining understanding of the separation of the letters which occurred by his hand God forbid. And this is "Happy is the man God {YH} torments"; meaning, the Wisdom and Understands which are Y and H. And this is "teach him from your Torah" which are the bodies of the Torah, accordingly he gifted the Land of Israel through suffering.

But this requires a bit of explanation. As is known in relation to the concept of the Manna that it was a bread from heaven, and was one a level above the Earth and as spiritual as is known. This is seemingly difficult for how is it possible to misuse something divine from God for [evil] urges, and for it to be spiritual food as it was divorced from evil?

But the concept is as is known from the statement of the Zohar "Even an angel that desires to be seen in this world needs to dress in garments of this world". And this is the way of all spiritual simplicity - that is conforms in its descent to the manner and way of the vessel in which is dresses, as is known from the analogy of water which conforms to the shape of the vessel whether circular or square. And thus even the simple spiritual in its descent into Man and its entry, changes in accordance with the man, if he is good or bad will come to fruition. For all will come to fruition according to what the Man is. In the scornful person the spiritual causes all the more evil, because much of the spiritual life-force is thin in the shell {k'lipa} and a scornful person resultantly becomes more and more [evil]. God's intention in giving the Land of Israel to Israel was to sustain them with the sustenance of the Land of Israel which is in the quality of the Manna, and "absorbs water from the rains of heaven", which is the Holy one himself and not via a ministering [angel], and as is explained in the sefer Chesed L'Avraham, which is therefore why the eating of Manna ceased upon going to the Land [of Israel], because they did not require it. This is per the first idea [above].

This is as we've already learned that everything is according the the way of the person, and God forbid is can further actualized as referenced [above], because everything depends on preparation and the how one invites [the process]. The rule is accordance with why he eats - if [he eats] in order to resist then he is more spiritual and thin, and [if he eats] in order to actualize physicality then he becomes that way. Ad its explained "the two that ate the Paschal offering" where our Sages z'l said of them "and the just walk in them and sinners stumble over them".

If it is a man's intention to polish [spiritually], his purpose and gaze is entirely on spiritual life-force, but this is not the case in regards to a person who's desires rule his purpose and gaze in accordance with 'the physical desire among you'. Therefore, God said 'I swear that I will give them now an opportunity to fall into error' - I gave them free will and anyone who desires to err it is open to him. In this way it is possible to explain the passuk "Indeed, of Zion it will be said 'This one and that one were born in her, and the Most High himself will establish her.” The one born in her and the one who awaits to see her, the Sages z'l said "the place in which the penitent stand, the completely righteous cannot stand' as explained by the Rambam z'l that the remorse of the penitent must be the same in this manner - that he regrets his existence in the world in general as chooses with truthful heart. For it is better not to be in the world and do evil, and this is utter self-sacrifice and higher than the attributes.

And this is "and Zion" who are the excellent {/mZuIONim/} righteous as is known. Each one