007 —מאמרים מלוקט חלק ג - ש"פ תצוה, יו"ד אדר-ראשון ה'תשמ"א

B"H, Shabbos Parshas Tetzaveh, 10 Adar Rishon 5741.

Ve'atah Tetzaveh Es Bnei Yisrael Veyikchu Eilecha Shemen Zayis Zach Kasis LaMa'or Leha'alos Ner Tamid.

It is well known that there are several points to clarify in this verse^[1][2]. In all other commands in the Torah, it says "Command the children of Israel," but here it says "And you shall command the children of Israel." Furthermore, the phrase "And you shall command" is not just a linguistic difference but also a substantive one, implying that Moshe himself is the one commanding. This is puzzling, since Moshe is merely the messenger to deliver G‑d's command to Israel, so why does it say "And you shall command"? We also need to understand the phrase "they shall take to you," that they should bring the oil to Moshe^[3] (to you), for since the lighting of the lamps was done by Aharon, why was it necessary to bring the oil to Moshe? Additionally, why does it say "pure olive oil, crushed for illumination"—shouldn't it have said "to light"? Also, in the following verse^[4] it says "from evening to morning," whereas here it says "to kindle a constant lamp."

2) The Previous Rebbe explains (in his well-known maamar beginning with "Vekibel HaYehudim"^[5] said on Purim Katan 5687^[6]) that the word "command" (tetzaveh) also means connection and bonding^[7]. Thus, "And you shall command the children of Israel" means that Moshe connects and bonds the Jewish people with the Infinite One^[8]. Through Moshe's influence on Israel (connecting them with the Infinite), there is an increase and advantage in Moshe himself. [Moshe and Israel are like the head and the feet, as it says^[9] "six hundred thousand footmen of the people that I am among," meaning all Israel are the feet of Moshe, and Moshe is their head. Just as the feet bring the head to places it cannot reach on its own, so too, through Israel (the feet of Moshe), Moshe is elevated. This is the meaning of "six hundred thousand footmen of the people that I am among"—through the feet of the people, the revelation of "I am among" is drawn into Moshe^[10].] This is the meaning of "And you shall command the children of Israel, and they shall take to you pure olive oil..."—by Moshe commanding and connecting the Jewish people with the Infinite, they bring Moshe olive oil (they shall take to you), adding extra light to Moshe.

3) To explain this, the maamar introduces^[11] that Moshe Rabbeinu is called "Raaya Meheimna" (the faithful shepherd), which has two meanings: he is a faithful shepherd of Israel, and he nourishes and sustains Israel in matters of faith. The faith that exists in Israel on their own, as "believers, children of believers"^[12], can remain external, but Moshe shepherds and nourishes Israel so that faith becomes internal. As the Zohar says^[13], "that faith above is nourished and sustained by you (by Moshe)," meaning Moshe brings faith into an internal state. The maamar continues that Moshe as Raaya Meheimna applies also to the extension of Moshe in every generation^[14], the leaders of Israel in each generation who strengthen the faith of Israel (in their generation) so that their faith becomes internal. Like Mordechai^[15], who was the Moshe of his generation, as our Sages say^[16] "Mordechai in his generation was like Moshe in his generation," who, even during the decree of Haman, when Torah study and mitzvah observance were tied to self-sacrifice, gathered the people to strengthen their faith in Hashem and to stand strong in Torah and mitzvah observance. After explaining at length that Moshe and his extension in every generation strengthen the faith of Israel, the maamar explains^[17] the phrase "crushed for illumination" (for illumination and not just to light), that in exile, when each person is broken and crushed, this brings them to the "ma'or" (the essence) from which light comes. We need to understand the connection between this explanation of "crushed for illumination" and the earlier point that Moshe [and his extension in every generation] nourishes and sustains faith so it becomes internal.

4) The explanation of the verse "And you shall command" in the maamar follows what is explained at the beginning of the maamar, that the meaning of "the Jews accepted what they had begun to do"^[18] is that they accepted what they had begun at the time of the giving of the Torah^[19]. At the giving of the Torah was the beginning (they began to do), and in the days of Achashverosh (during the decree of Haman) was the acceptance, "the Jews accepted." [As our Sages say^[20] on the verse^[21] "the Jews established and accepted," they established what they had already accepted, that their saying "we will do" before "we will hear" at Sinai was only acceptance, and in the days of Achashverosh^[22] they established what they had accepted^[23].] The maamar notes that this is surprising^[24]: at the giving of the Torah, Israel was at the highest level, experiencing the greatest revelation of G‑dliness [even before Sinai there were lofty revelations, but the revelation at Sinai was even higher], and in the days of Achashverosh, Israel was at the lowest point, with even greater concealment and hiding than in any other exile [every exile is like Egypt^[25], as it says^[26] "they did not listen to Moshe because of shortness of breath and hard labor," and so it is in every exile, with many challenges in keeping Torah and mitzvos], and during the decree of Haman, the concealment was even greater. Yet, at Sinai, when Israel was at their peak, it was only the beginning, and during the decree of Haman, when they were at their lowest, that was when they truly accepted what they had begun at Sinai. The maamar explains that during the decree, their observance of Torah and mitzvos was with self-sacrifice. [Not only did they have self-sacrifice not to, G‑d forbid, deny their faith [as explained in Torah Or^[27], that if they had converted, nothing would have happened to them, since the decree was only on the Jews, yet it never occurred to them to deny their faith, G‑d forbid], but they also had self-sacrifice for the observance of Torah and mitzvos^[28], even gathering publicly to study Torah with self-sacrifice^[29].] This awakening of self-sacrifice was through Mordechai, the Moshe of his generation. Thus, "the Jews accepted what they had begun to do"—at Sinai it was only the beginning, and during the decree of Haman, it was the acceptance, because their self-sacrifice for Torah and mitzvos elevated them to a higher level than at Sinai, and therefore, only then was there true acceptance. Seemingly, the explanation of "crushed for illumination," that through being crushed (broken and humbled) one reaches the essence, is an explanation of why during the decree they reached the highest level of self-sacrifice^[30]. For self-sacrifice comes from the essence of the soul, which is above revelation, the "ma'or" (source of light), and through being in a state of crushedness, the essence of the soul is revealed. However, from the flow of the maamar, it seems that "crushed for illumination" is also connected to Moshe nourishing and sustaining faith so it becomes internal.

5) This can be explained based on the well-known idea^[31] that the reason Israel believes in G‑d with simple faith and does not need proofs is for two reasons. One, because "their mazal sees"^[32]—the soul above sees G‑dliness (a vision above intellect), and this affects the soul in the body with faith in G‑d. Another explanation is that the root of faith is from the essence of the soul (even higher than "their mazal sees"). The connection of the essence of the soul to G‑d is an essential bond (not dependent on any reason, not even on the super-rational vision). The difference between these two explanations is that faith in the soul within the body that comes from the soul's vision above is external, since the soul above is not invested, so its effect on the soul in the body is external. For faith to be internal, it is through the revelation of the essential bond of the soul's essence. Since the essence of the soul is the very core of the soul within the body, faith that comes from the soul's essence is internal. Based on this, we can explain the connection in the maamar, that "crushed for illumination" follows the explanation of Moshe as Raaya Meheimna, because Moshe nourishing and sustaining faith so it becomes internal is by revealing the essence of the soul (higher than "their mazal sees"), the "ma'or" above light. The maamar explains that to reach the "ma'or" is through being "crushed" in exile, because the main revelation of the soul's essence (ma'or) is in self-sacrifice, which is primarily in exile, as will be explained.

6) The point is that the faith of Israel that leads to self-sacrifice is primarily the faith that comes from the essence of the soul. Faith that comes from "seeing" (their mazal sees), though very strong [as is known, the certainty that comes from vision is the greatest^[33]], nevertheless, since this faith is based on a reason (because of what is seen) and is not tied to one's very being, it does not necessarily lead to self-sacrifice. The faith of Israel that leads to self-sacrifice is because faith in G‑d is their very essence, so it is impossible for them to deny, G‑d forbid. Based on this, we can explain what the maamar says, that Moshe as Raaya Meheimna (who nourishes and sustains faith) also applies to the shepherds of Israel in every generation (the extension of Moshe in every generation), who strengthen the faith of Israel so they stand with self-sacrifice in keeping Torah and mitzvos. Seemingly, Moshe nourishing and sustaining faith is (as explained elsewhere^[34] and also in this maamar itself^[35]) by imparting knowledge of G‑d to Israel, which brings faith into an internal state, while the shepherds of Israel in every generation strengthen faith so it is with self-sacrifice (as explained in this maamar^[36]). The main aspect of Raaya Meheimna is that he nourishes and sustains faith itself, so that faith is not only as it is from revelation (from the soul above seeing G‑dliness) but from the essence of the soul. The fact that Moshe brings faith into an internal state (knowledge and understanding) is a result of his nourishing and sustaining faith itself (drawing and revealing faith as it is from the soul's essence). As above (section 5), the internalization of faith (in knowledge) is through the revelation of the essential bond of the soul's essence. Based on this, we can say that in generations that required actual self-sacrifice, the shepherds of Israel (the extension of Moshe) strengthened the faith of Israel so it would be with self-sacrifice, and the aspect of Raaya Meheimna (in this matter^[37]) was revealed even more than in Moshe himself. For the drawing and revelation of faith as it is from the soul's essence [through Moshe and his extension in every generation], its main revelation is in actual self-sacrifice.

7) It is known that actual self-sacrifice for Torah and mitzvos by all Israel was in Purim (during the decree of Haman). The self-sacrifice of Chanukah (during the decree of the Greeks) was mainly in Mattisyahu and his sons, but during the decree of Haman, it was in all Israel. Based on this, we can explain what is brought in the maamar^[38] from the Midrash^[16] that Mordechai was equal in his generation to Moshe in his generation. Although the extension of Moshe is in every generation, the Midrash says that Mordechai (specifically) was equal to Moshe in his generation. One of Mordechai's advantages was that he was the revealed Raaya Meheimna of all Israel in his generation, similar to Moshe, who brought knowledge to all Israel in his generation, as is evident from the fact that Moshe's generation was called the "generation of knowledge"^[39]. [However, in Moshe, this was revealed by bringing knowledge to all his generation, while in Mordechai, it was revealed by awakening the power of self-sacrifice in all his generation.] By bringing in the maamar what the Midrash says about Mordechai being equal to Moshe, the author of the maamar ruled about himself^[40] that he is the revealed Raaya Meheimna of all the people of the generation.

8) Based on this, we can explain the connection and order of the ideas in the maamar in explaining the verse "And you shall command..."—first, it explains that "And you shall command the children of Israel" means Moshe connects and bonds the Jewish people (with the Infinite) by nourishing and sustaining their faith. Then, it explains that the shepherds of Israel in every generation (the extension of Moshe) also strengthen the faith of Israel, like Mordechai (the Moshe of his generation), who strengthened the faith of Israel to stand strong in Torah and mitzvah observance. Then, it explains the meaning of "crushed for illumination" (which, in the verse, seems to refer to Moshe himself), because Moshe reveals the "ma'or" (essence) of Israel (the essence of the soul) mainly through his extension in exile (when they are crushed), who awaken in Israel the power of self-sacrifice, which is the main revelation of the soul's essence, the "ma'or." We need to understand, according to the above explanation, that "crushed for illumination" is connected to "And you shall command the children of Israel," to Moshe and his extension in every generation connecting and bonding Israel with the Infinite, but in the verse, "crushed for illumination" follows "they shall bring to you pure olive oil," which means that Israel brings oil to Moshe (as explained above in section 2 of the maamar).

9) The verse "the Jews accepted what they had begun to do" refers (simply) to the time after the miracle of Purim. We can say that what the maamar explains, that "the Jews accepted what they had begun at Sinai" refers also to the simple meaning that the acceptance was after the miracle. Thus, in the days of Achashverosh, there were two aspects to their acceptance: the acceptance during the decree through their self-sacrifice (as explained in the maamar), and the acceptance after the miracle of Purim, which was even higher than the acceptance during the decree (as will be explained). Similarly, "crushed for illumination" has two aspects: when Israel is in a state of being crushed because of decrees against Torah and mitzvos (as was the case when the maamar was said), and through this, they reach the "ma'or" through their self-sacrifice. Another aspect of "crushed for illumination" is that even when Israel is in a state of expansion, both physically and spiritually, but still in exile^[41] [as was the case after the miracle of Purim, when "the Jews had light and joy and gladness and honor"^[42], both simply and spiritually^[43]—and even more so, "the house of Haman was given to Esther"^[44], which was the advantage of transformation], but "we are still slaves of Achashverosh"^[45]], they are broken and humbled (crushed) because they are in exile. Through Israel's crushedness from being in exile, they reach the "ma'or." The point is that Israel is broken because they are in exile (even when they have expansion physically and spiritually), because the true desire of every Jew is for the revelation of G‑dliness, to the extent that it touches their very essence, and therefore, when there is no revelation of G‑dliness as there was in the Temple [especially when reflecting on our Sages' statement^[46] that anyone in whose days the Temple is not rebuilt, it is as if it was destroyed in his days], this itself completely shatters him, crushed. Even if he is on the highest level, experiencing revelation of G‑dliness similar to the revelation in the Temple^[47], nevertheless, the fact that in the world as a whole there is no revelation proves that even the revelation he experiences is limited. For when the Infinite Light is revealed without limitation, it is everywhere, and if there is even one place (even a remote corner) where there is no revelation, it is because the revelation (even where it shines) is limited. [As brought in the Alter Rebbe's maamar^[48], quoting the Tikkunei Zohar^[49], that if even one tzaddik in his generation would do complete teshuvah, Mashiach would come, because complete teshuvah draws down the Infinite Light, and this revelation is everywhere.] Because there is no revelation of the Infinite Essence, he is broken and humbled, crushed. [As is known, "choleh" (sick) is numerically 49, and even if one attains 49 gates of understanding but lacks the 50th, he is still sick^[50].] It is known that the Tzemach Tzedek^[51] related that he heard from our Rebbe the Alter Rebbe, "I want nothing at all, I do not want Your Gan Eden, I do not want Your World to Come, I want only You alone." Because this was heard from the Alter Rebbe [meaning it was not just on special occasions but regular], and especially after it was publicized by the Tzemach Tzedek, every Jew is empowered that his main desire is for the revelation of the Essence, to the extent that when this revelation is lacking, and certainly during exile when even the revelation (the light) that was in the Temple is lacking, he is in a state of crushedness, and he asks three times a day (or more), "May our eyes behold Your return to Zion with mercy," when there will be the revelation of G‑dliness and even the revelation of the Essence. This is "crushed for illumination"—through being crushed because of exile, one reaches the "ma'or," because the desire of every Jew is for the revelation of G‑dliness, to the extent that it touches his very essence [and therefore he is broken and humbled (crushed) because during exile there is no revelation of G‑dliness], which comes from the essence of the soul, the "ma'or" in the soul, whose bond with G‑d is essential.

10) We can say that the aspect of the "ma'or" of the soul revealed through being crushed because of exile is higher than the aspect of the "ma'or" revealed through self-sacrifice. The reason is that at Sinai, it was only the beginning (they began to do), and in the days of Achashverosh, it was the acceptance (the Jews accepted), because at Sinai, their saying "we will do and we will hear" was due to the mountain being held over them^[52], a revelation from above^[53], and in the days of Achashverosh, the acceptance was from themselves. We can say that the faith of Israel that comes from the soul above seeing G‑dliness (faith based on a reason) is like their saying "we will do and we will hear" at Sinai, which was due to the revelation from above^[54], and in the days of Achashverosh, the acceptance was from themselves, because then the essential bond with G‑d from the soul's essence was revealed, an essential connection from their very being. More specifically, even in the revelation of the soul's essence, there are two aspects. The revelation of the soul's essence in self-sacrifice is, regarding the revealed faculties, like something additional. As we see in practice, some people, when they were in places with decrees against Torah and mitzvos, had actual self-sacrifice for many years, but when they later came to countries where they could observe Torah and mitzvos with ease, the self-sacrifice was not as apparent. Their self-sacrifice for many years was because the revelation of the soul's essence, which is above the revealed faculties, was shining, but it did not change the revealed faculties themselves^[55]. [That the soul's essence is also the essence of the revealed faculties (as above, section 5), means that the soul's essence is their essence, but this is not related to the nature of the faculties themselves, their form.] The revelation of the soul's essence through being broken and humbled because of exile is that even the revealed faculties (their form) are united with the essence^[56]. We can say that the fact that the soul's essence and the form of the faculties are (like) two things is because even the soul's essence is defined, and its definition is above the form of the faculties. But from the perspective of the soul's essence as rooted in the Essence, the simplicity of the soul and the form of its faculties are all one^[57]. Based on this, we can say that the aspect of the "ma'or" of the soul revealed through self-sacrifice is the soul's essence as defined by its simplicity above the form of the faculties, and the aspect of the "ma'or" revealed through being crushed because of exile is the revelation of the soul's essence as rooted in the Essence.

11) This can be connected with what is explained in the maamar^[58] on the verse "And you shall command the children of Israel, and they shall bring to you pure olive oil..."—after Moshe commands and connects the Jewish people, then Israel brings Moshe olive oil, meaning that through their service, Israel adds revelation of light to Moshe's level. In terms of a person's service, Moshe commanding and connecting the Jewish people means he nourishes and sustains faith, so that faith is not only as it is from the soul's revelation (from the soul above seeing G‑dliness) but also from the soul's essence. [This is the meaning of "And you shall command the children of Israel," that Moshe commands (connects and bonds) the Jewish people themselves, because from the soul's essence, all Israel are one^[59].] Through the service of Israel (after the revelation of the soul's essence in them through Moshe), that even their revealed faculties (the form of the faculties) are aligned with the soul's essence, there is an advantage and increase in the soul's essence that was drawn and revealed in them through Moshe (they shall bring to you), because through this, its true root as it is in the Essence is revealed. [Note that this also increases the unity of Israel. The unity of Israel through the soul's essence revealed in them is like something additional to their being, so this unity is achieved by making their soul primary and their body secondary^[60]. Through the revelation of the soul's essence as rooted in the Essence, so that even the form of the revealed faculties is one with the essence, the unity of Israel is in all their matters, even those related to the body.] Based on this, we can understand what is explained in the maamar^[61], that through Israel adding (through their service) to Moshe's level, there will be a "constant lamp," for seemingly, the soul's lamp ("the lamp of Hashem is the soul of man"^[62][63]) is always constant (equal, without change) through the revelation of the soul's essence drawn through Moshe ("And you shall command"), since in the soul's essence, change does not apply, but the maamar says that the "constant lamp" is through Israel adding to Moshe's level, "they shall bring to you." We can say that in the revelation of the soul's essence from above through "And you shall command," there is a difference between evening and morning. Its main revelation is when there are concealments (evening), which arouse and reveal the power of self-sacrifice, and as explained above (section 10), even those who during the decree (evening) stood with self-sacrifice, when they came to a place where they could observe Torah and mitzvos with ease (morning), the self-sacrifice was not as apparent. The true "constant lamp" (where change does not apply) is through the service of Israel, that even their revealed faculties are one with the soul's essence, "they shall bring to you." Based on this, we can explain why "crushed for illumination" is stated in the verse following "they shall bring to you..."—because "crushed for illumination" includes also that Israel is broken and humbled (crushed) because they are in exile, and this is through the service of Israel that even their revealed faculties are aligned with the soul's essence, and the aspect of the "ma'or" of the soul revealed through this is the soul's essence as rooted in the Essence, and therefore it says "crushed for illumination" following "they shall bring to you..."

12) The simple meaning of "And you shall command the children of Israel, and they shall bring to you..." is that Moshe should command the Jewish people to bring to him... From this, we also understand in the inner dimension, that Moshe commanding and connecting the Jewish people is in a way that he gives them the power also for "they shall bring to you..." Similarly, regarding the Moshe of our generation, the Previous Rebbe, the leader of our generation, his work is to awaken and reveal the faith within every Jew, so that from the soul's essence, their faith is such that afterward they serve with their own strength, until they become a "constant lamp" with no change even in their revealed faculties. Through this, we merit very soon the true and complete redemption, when there will be the revelation of G‑dliness also from below. Then, the bringing of the oil and the lighting of the lamps ("they shall bring to you pure olive oil to kindle a constant lamp") will also be in the physical sense, in the Third Temple, in the true and complete redemption through Moshiach Tzidkeinu, very soon.

Summary

This maamar explains how Moshe, and the leaders in every generation, connect the Jewish people to the Infinite and nourish their faith so it becomes internalized. Through the challenges and "crushing" of exile, the essence of the Jewish soul is revealed, leading to a deeper, unbreakable bond with G‑d and the ultimate redemption.