Rachel and Leah outside and inside Israel

Eretz Yisrael is on the level of Leah (in general, 'thought' or 'Nevua') be'gilui, while outside of Israel is on the level of Rachel (in general, 'speech' or Ruach Hakodesh). 

In Israel it is harder to find inspiration and go up, while outside Israel it is easier to begin avodat - service of Hashem. 

In Israel, however, the great tzadikim are able to reach levels that you can not outside of Israel, like we see with the Arizal, the beit Yosef and the like.

Nevu'a is intermittent and goes away with the first hint of sin. Ruach Hakodesh is constant and does not go away as easily, like Dovid with the his sin. 

It is there even when involved with the world, like yosef hatzadik was still attached even when ruling over Egypt etc. 

Yosef and David were both from Rachel, and therfore had this quality. In a sense the the state of ruach hakodesh is higher, since it does not go away. 

This is why the kings are from Yosef and Dovid.

In a sense Leah is more constant, like we see during the bayit when, in Israel, Leah was mitlabesh - enclothed in Rachel there were good kings and bad kings, it went up and down.

While with Leah, there can be no up and down, as soon as there is sin it goes away. 

On the other hand machshava  - thought is higher than dibur - speech, so the tzadikim there are able to reach a higher level.

Leah is machshava dinim, dina kashya while rachel is dina rafya. 

Ikar kepeida - the main grudge a person holds is in machshava - thought. For example, you can hold a grudge against someone in your thoughts even though in speach you are cordial.

Rachel: Birds that are 'achim ve'reyim' le'makom. 

Because they come out together with z''a, they are like nitzutzot -sparks or sayrot - hairs, like the thought that is still in the act of writting, even thought it is a physical act.

They are like the letters of a word after the word has been broken up. 

If a person does something by wrote, after they have done it many times there is certainly the intellect there, even though it does not seem to be present and they are not putting there mind into it.

Like the magid could see, when someone gave him a silver cup, that it was done by a blind man. 

This only works when a person puts his pnimyus - inner effort into the vessel, if it is only backhanded attention there is not this type of koach - residual effect left in it. 

There are many different kinds of 'hairs' on the body, like the many different types of thoughts that are present in our acts.

-Mittler Rebbe - Mizmor Letoda