Finishing the מאמר, the רבי answers the questions from סעיף ג, using the theme of the המלך בשדה as the "לב" of אלול to explain the connection of the אלול to פרשת ראה and to פרשת שופטים, while at the same time explaining why there is no פרשת שופטים in לקוטי תורה!

The explanation is based on understanding the specialty of the "field" as it relates to the עבודה of אידן, and how that will be expressed when משיח comes.

In this powerful מאמר, the רבי focuses us on the point of the אלטער רבי's משל of המלך בשדה, highlighting the beautiful connection of Hashem and the אידן made available during the month of אלול.

The רבי explains this with a wonderful דיוק of the fact that the משל is printed on דף ל"ב - heart - of לקוטי תורה חומש דברים: The "heart" of אלול is the beautiful connection of Hashem and the אידן as they become the heart of one another - and that is dependent on the אידן feeling this heartfelt connection with one another!

Contrasting בירורים (even by מצות לא תעשה) with נסיונות, the רבי explains how נסיונות are not a true existence - as by the 'river' in the story of the עקידה - and that is how a איד passes tests - by remembering that they are only passing tests!

This explains the עבודה of the פריערדיקער רבי in prison, making a firm resolution not to be intimidated by them - being that they are not a true existence. (See linked שיחה.)

Continuing on into the main part of the מאמר, the רבי sets out to explain at length the difference between בירורים and נסיונות, beginning with the overall explanation of the reason for the נשמה's drastic descent into this world.

The רבי finishes the מאמר's opening part by showing how אברהם's עבודה of מסירות נפש came from his יחידה.

This opens up the מאמר's discussion of the difference between the עבודה of בירורים and that of נסיונות:

While בירורים means to work with the object, נסיונות is to distance oneself from it. Whereas בירורים is engagement with this world, נסיונות is the disengagement from it.

This שיעור begins with a lengthy introduction to the מאמר's history, specifically connecting it with the miracle of the Entebbe raid that happened the week that this מאמר was said. (We also delve into the history of how מאמרים מלוקט began.)

The מאמר begins with the פסוק of "נתת ליראיך", and how this פסוק is referring to the עבודה of נסיונות that demands מסירות נפש, which comes from the יחידה of the נשמה.

Continuing to explain the theme of rain vs. dew in תורה, the רבי explains how rain is a reference to נגלה, while dew refers to פנימיות התורה.

While the main גילוי of טל תורה is only when משיח comes (connected to the dew of תחיית המתים), we already received it by מתן תורה, including the ability to understand it, just like נגלה! This explains why the dew is referred to as "גשם (נדבות)" - to emphasize that חסידות should be learned with the same understanding as נגלה is.

This is what we received by מתן תורה, as is highlighted by משה רבינו, דוד המלך and the בעל שם טוב - the three צדיקים connected to שבועות, as the רבי makes a חידוש that also משה רבינו's הילולא was on שבועות!

In this מאמר of שבועות, the רבי explains the concept of the "dew" of תורה that was used to revive the אידן by מתן תורה, and, based on the fundamental teaching of the בעל שם טוב, we experience anew on שבועות every year.

It begins with understanding the difference between the concepts of rain - Hashem being משפיע to us reciprocally - and dew - Hashem giving us irrelevant of how we are.

Finishing the מאמר, the רבי explains the connection between ל"ג בעומר and "עד הגל הזה": The whole point of the barriers of סדר השתלשלות is for the איד through his עבודה (through the גילוי of פנימיות התורה beginning on ל"ג בעומר) to break those barriers, thus showing the true intent and reality of the צמצום.

That explains the connection between ל"ג בעומר and "גל עיני": Not just for חסידות to be revealed, but for it to be revealed from the parameters of the תחתון - because that is the truth of what the תחתון really is!