English translation — מאמר ואתה תצוה תשמ"א

With the help of Heaven.

Shabbos Parshas Tetzaveh,

10 Adar Rishon 5741*

"And you shall command the children of Israel, and they shall take to you pure olive oil, crushed, for the luminary, to raise up a continual lamp."

And the precise points in this are known,

that in all the commandments in the Torah it is stated "Command the children of Israel" and the like,

but here it says "And you shall command the children of Israel."

And to add,

that the precision of what is said "And you shall command" is not only in the wording but also in the content,

for the expression "And you shall command" implies that Moshe is the one who commands,

and it needs to be understood,

behold Moshe is the agent to convey to Israel the command of the Holy One, blessed be He,

so why is it said "And you shall command"?

Also, it needs to be understood what is said "and they shall take to you,"

that they should bring the oil to Moshe

("to you"),

for at first glance,

since the raising of the lamps was done by Aharon,

why was it necessary to bring the oil to Moshe?

Also, it needs to be understood what is said "oil... crushed for the luminary,"

for at first glance it should have said "oil... to illuminate."

Also, it needs to be understood,

that in the following verse

it says "from evening until morning," and here it says "to raise up a continual lamp."

B)

And explains the Rebbe, my father-in-law, the Admor

(in his well-known discourse beginning with the words "And the Jews accepted"

said on Purim Katan 5687),

that the command

("you shall command")

is connection and bonding.

And this is "And you shall command the children of Israel,"

that Moshe connects and bonds the children of Israel with Ein Sof.

And through Moshe influencing Israel

(that he connects them with Ein Sof),

through this there is an advantage and addition in Moshe.

[For Moshe and Israel are analogous to a head and a foot,

as it is stated,

"six hundred thousand footmen of the people that I am in its midst,"

for all of Israel are the feet of Moshe,

and Moshe is their head.

And just as in a person the feet bring the head to a place that the head by itself cannot reach there,

so too is it with Moshe and Israel,

that through Israel

(the feet of Moshe)

an additional elevation is added in Moshe.

For this is what is said "six hundred thousand footmen of the people that I am in its midst,"

that through the footmen of the people the revelation of "I am" in Moshe's midst is drawn forth.

And this is "And you shall command the children of Israel and they shall take to you olive oil etc.,"

that through Moshe commanding and connecting the children of Israel with Ein Sof,

through this the children of Israel will bring olive oil to Moshe

("and they shall take to you"),

that they will add an addition of light in Moshe.

3)

And to explain this,

the maamar first states

that Moshe Rabbeinu is called "Raaya Meheimna,"

and there are two explanations of this.

That he is a faithful shepherd of Israel, and that he nourishes and sustains Israel in the matter of faith.

For the faith that exists in Israel from their own essence—

that Israel are believers, children of believers—

can be in the category of encompassing (makif),

and this that Moshe shepherds and nourishes Israel in the matter of faith means that the faith should be in inwardness (penimiyus).

And this is what is said in the Zohar,

"That supernal faith will be nourished and sustained from him through you"

(through Moshe),

for this that Moshe nourishes and sustains the faith is that he draws it into inwardness.

And the maamar continues,

that this that Moshe is "Raaya Meheimna"

also refers to the extension of Moshe in every generation,

for the heads of the thousands of Israel in every generation strengthen the faith of Israel

(of their generation),

so that their faith should be in inwardness.

And like Mordechai,

who was the extension of Moshe in his generation,

as our sages said,

"Mordechai in his generation is like Moshe in his generation,"

for even at the time of Haman's decree,

when Torah study and observance of mitzvos were connected with self-sacrifice (mesirus nefesh),

he assembled many congregations to strengthen their faith in Hashem and to stand firm in Torah study and observance of mitzvos.

And after explaining at length that Moshe and his extension in every generation strengthen the faith of Israel,

the maamar explains

the precise wording of the verse, "pure olive oil, beaten for the light"

("for the light" [lamaor] and not "to illuminate" [leha'ir]),

that during the time of exile,

when each person is broken and crushed,

"beaten" (kasis),

through this one reaches the "light" (maor)

(the essence [Atzmus])

from which the light emanates.

And one must understand the connection between this explanation of "beaten for the light" and what was explained

(in the maamar)

previously, that Moshe

[and his extension in every generation]

nourishes and sustains the faith so that it should be in inwardness.

4)

Now, the explanation of the verse "And you shall command" comes

(in the maamar)

as a continuation of what was explained at the beginning of the maamar,

that the explanation of "And the Jews received what they had begun to do"

is that they received what they had begun at the time of the Giving of the Torah.

For at the Giving of the Torah there was the beginning

("they began to do"),

and in the days of Achashverosh

(at the time of Haman's decree)

there was the receiving,

"and the Jews received."

[And as our sages said

on the verse,

"They fulfilled and received the Jews,"

they fulfilled what they had already received,

for this that they prioritized "we will do" over "we will hear" at the Giving of the Torah was only the receiving,

and in the days of Achashverosh

they fulfilled what they had received.]

And the maamar notes,

that this is seemingly astonishing,

for at the Giving of the Torah Israel were at the peak of elevation,

and there was then a revelation of G-dliness at the most sublime level

[in addition to the fact that even before the Giving of the Torah there were most sublime revelations,

the revelation at the Exodus from Egypt and especially at the Splitting of the Sea,

the revelation at the time of the Giving of the Torah was an even more sublime revelation],

and in the days of Achashverosh Israel were at the peak of descent,

for in addition to the concealment and hiding that is in every exile

[for every exile is analogous to the exile of Egypt,

and as it is written regarding the exile of Egypt,

"And they did not listen to Moshe because of shortness of spirit and hard labor,"

so too is it in every exile,

that there are many trials in the observance of Torah and mitzvos],

then

(at the time of Haman's decree)

the concealment and hiding was even greater,

and nevertheless,

at the time of the Giving of the Torah,

when Israel were at the peak of elevation,

there was only the beginning

("they began to do"),

and at the time of Haman's decree,

when they were at the peak of lowliness,

specifically then they received what they had begun at the Giving of the Torah.

And he explains this,

that at the time of the decree,

their observance of Torah and mitzvos was with self-sacrifice (mesirus nefesh).

[In addition to the fact that they had self-sacrifice not to deny G-d, heaven forbid,

[as explained in Torah Ohr,

that if they had converted they would not have been harmed,

for the decree was only against the Jews,

and nevertheless no foreign thought entered their minds, heaven forbid],

they had self-sacrifice also for the observance of Torah and mitzvos,

to the extent that they assembled many congregations to study Torah with self-sacrifice.]

And the arousal of their self-sacrifice was through Mordechai the Jew,

the Moshe of his generation.

And this is "And the Jews received what they had begun to do,"

for at the Giving of the Torah there was only the beginning, and at the time of Haman's decree there was the receiving,

for through their having actual self-sacrifice for Torah and mitzvos at that time, they were elevated

(in this matter)

to a more sublime level than they were at the time of the Giving of the Torah,

and therefore specifically then there was the receiving,

"and the Jews received."

And seemingly, one could say,

that the explanation of "beaten for the light,"

that through "beaten"

(broken and crushed)

one reaches the "light" (maor),

is an explanation of this, that specifically at the time of the decree they came to self-sacrifice in a most sublime manner.

For self-sacrifice is from the essence of the soul, which is beyond revelation,

the "light" (maor)

(from which the light emanates),

and through being in a state of "beaten"

(broken and crushed),

the essence of the soul was revealed,

the "light" (maor).

But from the flow and order of topics in the maamar, that the explanation of "beaten for the light" comes after the topic of "Raaya Meheimna,"

it implies

that the matter of "beaten for the light" also relates to this, that Moshe nourishes and sustains the faith so that it should be in inwardness.

5)

And this can be explained according to the known concept

that this that Israel believes in G-dliness with simple faith and does not need proofs for this is from two reasons.

Because their mazal sees.

For the soul above sees G-dliness

(a vision that is above intellect),

and this affects in the soul within the body the faith in G-dliness.

And additionally, an explanation:

that the root of faith is from the essence of the soul

(which is above "their mazal sees").

For this that the essence of the soul is connected to G-dliness is an essential connection

(which is not dependent on a cause,

nor even on the matter of vision that is above intellect).

And it can be said

that from the distinctions between the two explanations

(the concepts)

is,

that the faith in the soul clothed in the body that comes from the vision of the soul above is in the aspect of makif.

For since the soul above is above clothing, therefore its effect in the soul clothed in the body is in the aspect of makif.

And in order that the faith

(in the soul clothed in the body)

be internal,

it is through the revelation of the essential connection of the essence of the soul.

For the essence of the soul is the essence of the soul that is clothed in the body,

and therefore,

the faith of the soul clothed in the body that comes from the essence of the soul is in its inwardness.

And based on this, the connection of the concepts in the maamar can be explained,

that the concept of

("crushed")

for the light comes after the explanation of the concept of Ra'aya Mehemna,

for this that Moshe nourishes and sustains the faith so that it be internal is through his revealing the essence of the soul

(which is above "their mazal sees"),

a light that is above light.

And what is written "crushed for the light,"

and it is explained in the maamar that in order to reach the light it is through the matter of "crushing" in the time of exile,

it is,

for the main revelation of the essence of the soul

(light)

is in the matter of mesirus nefesh

(whose primary time is in the time of exile),

as will be explained below.

6)

And the concept is,

that this that the faith of Israel is in a manner that he gives his life for it,

it is

(primarily)

in the faith that comes from the essence of the soul.

For the faith from the aspect that he sees

("his mazal sees"),

although it is with great force

[as is known that the certainty that comes from sight is the greatest certainty],

nevertheless,

since his faith is from a cause

(from the fact that he sees)

and is not connected to his own essential existence,

he is not compelled to give his life for it,

and this that the faith of Israel is in a manner that he gives his life for it is because faith in G-dliness is his very essence,

and therefore it is utterly impossible for him to deny it, G-d forbid.

And based on this, we can explain what is said in the maamar, that this [aspect] that Moshe is the Raaya Mehemna (the faithful shepherd)

(who nourishes and sustains faith)

also applies regarding the shepherds of Israel in every generation

(the extension of Moshe in every generation)

who strengthen the faith of Israel so that they stand with self-sacrifice in the fulfillment of Torah and mitzvos.

For at first glance,

this [aspect] that Moshe nourishes and sustains faith is

(as explained in many places34

and also in this maamar itself35)

by means of his bestowing upon Israel knowledge of G-dliness, through which faith comes internally,

and this [aspect] that the shepherds of Israel in every generation strengthen faith

(as explained in this maamar36)

is that the faith of Israel should be in a manner of self-sacrifice.

And based on the above, we can say,

that the essential concept of Raaya Mehemna is that he nourishes and sustains faith itself,

so that faith is not only as it is from the perspective of revelations

(from the perspective that the soul above sees G-dliness)

but rather from the perspective of the essence of the soul.

And this [aspect] that Moshe draws down faith internally

(in intellect and comprehension)

is a result of the fact that he nourishes and sustains faith itself

(the drawing down and revelation of faith as it is from the perspective of the essence of the soul).

And as above

(section 5),

that the drawing down of faith internally

(in intellect)

is through the revelation of the essential bond of the essence of the soul.

And based on this, we can say,

that in this [matter], that in the generations that required actual self-sacrifice, the shepherds of Israel

(the extension of Moshe)

strengthened the faith of Israel so that it would be with self-sacrifice,

the concept of Raaya Mehemna was revealed

(in this aspect37)

even more than in Moshe himself.

For the drawing down and revelation of faith as it is from the perspective of the essence of the soul

[which is through Moshe and his extension in every generation],

its primary revelation is through actual self-sacrifice.

7)

Now, it is known that the actual self-sacrifice for Torah and mitzvos of all Israel was in Purim

(at the time of Haman's decree).

For the self-sacrifice of Chanukah

(at the time of the Greek decree)

was

(primarily)

by Matisyahu and his sons,

while the self-sacrifice at the time of Haman's decree was by all Israel.

And based on this, we can explain what is brought in the maamar38

from the Midrash16

that Mordechai was equivalent in his generation to Moshe in his generation,

for although the extension of Moshe is in every generation, nevertheless the Midrash states that Mordechai

(specifically)

was equivalent in his generation to Moshe in his generation.

And we can say,

that from the virtues of Mordechai the Jew is that he was the Raaya Mehemna

(in revelation)

of all Israel in his generation.

In the manner of Moshe, the Raaya Mehemna, who drew down knowledge to all Israel in his generation,

as is also understood from the fact that the generation of Moshe

(all the people of his generation)

is called the generation of knowledge39.

[Except that in Moshe, the revelation of this concept

(that he is the Raaya Mehemna of all Israel)

was by his drawing down knowledge to all the people of his generation,

while in Mordechai, the revelation of this concept was by his revealing the power of self-sacrifice that is in all the people of his generation].

And we can say,

that by bringing in the maamar the statement of the Midrash that Mordechai in his generation was equivalent to Moshe in his generation,

through this the author of the maamar ruled a halachic ruling upon himself40,

that he is the Raaya Mehemna

(in revelation)

of all the people of the generation.

8)

And based on this, we can explain the connection

(and order)

of the concepts

(in the maamar)

in the explanation of the verse "And you shall command etc.,"

that at first it explains the interpretation of "And you shall command the children of Israel,"

that Moshe connects and binds the children of Israel

(with the Ein Sof)

by his nourishing and sustaining faith,

and afterwards it explains that also the shepherds of Israel in every generation

(the extension of Moshe)

strengthen the faith of Israel, like Mordechai

(the Moshe of his generation)

who strengthened the faith of Israel to stand strong in the study of Torah and fulfillment of the mitzvos,

and afterwards it explains the interpretation of "crushed for light"

(which in the verse "And you shall command" apparently speaks of Moshe himself),

for this [aspect] that Moshe reveals the quality of the light of Israel

(the essence of the soul),

is primarily through his extension in the time of exile

(crushed)

who aroused in Israel the power of their self-sacrifice,

through which is the primary revelation of the essence of the soul,

light.

And one must understand,

that according to the above explanation,

the concept of "crushed for light" is connected to "And you shall command the children of Israel,"

to this, that Moshe and his extension in every generation connect and bind Israel with Ein Sof,

and in the verse it is stated "crushed for light" in continuation of "And they shall take to you pure olive oil,"

for the concept of "And they shall take to you etc."

(that Israel bring oil to Moshe)

is that Israel add an addition of light to Moshe

(as explained above in section 2 of the maamar).

9)

Now, the verse "And the Jews accepted that which they had begun to do" speaks

(simply)

of the time after the miracle of Purim.

And it can be said,

that what is said in the maamar, that the explanation of "And the Jews accepted that which they had begun to do" is that in the days of Achashverosh they accepted what they had begun at the Giving of the Torah,

is also according to the simple meaning of the verse, that "accepted etc." was after the miracle.

And accordingly,

in this, that in the days of Achashverosh they accepted what they had begun at the Giving of the Torah,

there are two matters.

The acceptance that was at the time of the decree through their self-sacrifice

(as explained in the maamar),

and the acceptance that was after the miracle of Purim,

which is more elevated even than the acceptance at the time of the decree

(as will be explained later).

And it can be said,

that similarly regarding "crushed for light,"

that through the concept of "crushed" during the time of exile they reach the "light,"

there are two matters in this.

When Israel are in a state of "crushed" due to there being decrees against the observance of Torah and mitzvos

(as was at the time of the saying of the maamar),

and through this they reach the "light" through their self-sacrifice.

And there is another concept in "crushed for light,"

that even when Israel are in a state of expansion,

expansion in physicality and also expansion in spirituality,

but they are in exile

[and analogous to the state after the miracle of Purim,

that the Jews had light and joy and gladness and honor,

simply and also spiritually

[and moreover, even Haman's house was given to Esther,

which was then also the level of transformation],

but still "we are servants of Achashverosh"],

they are broken and crushed

(crushed)

from this that they are in exile.

And through the "crushed" of Israel from this that they are in exile,

they reach the "light."

And the concept is,

that this that Israel are broken from this that they are in exile

(even when they have expansion in physicality and spirituality),

is,

because the true will of every Jew is that there should be a revelation of G-dliness,

and even that this

(revelation of G-dliness)

touches his very essence,

and therefore,

this that during the time of exile the revelation of G-dliness does not shine as it did during the time of the Temple

[and especially when one contemplates that our sages said

"Anyone in whose days the Temple is not built, it is considered as if it was destroyed in his days"],

from this itself he is completely shattered,

crushed.

And even when he is on a most elevated level, that a revelation of G-dliness shines for him analogous to the revelation that was at the time of the Temple,

nevertheless,

from this that in the world at large the revelation does not shine,

it is proven,

that even the revelation that shines for him is a limited revelation.

For when the revelation of Ein Sof without end shines, the revelation is in every place,

and when there is one place

(even a remote corner)

where the revelation of G-dliness does not shine,

it is because the revelation

(even in the place where it shines)

is a limited revelation.

[And this is what is brought in the maamar of the Alter Rebbe,

that it is stated in the Tikkunim

that even if one righteous person would repent completely in his generation, Mashiach would come in his days,

for through complete repentance they draw down the revelation of Ein Sof without end,

and this revelation is in every place].

And from this that the revelation of the Essence of Ein Sof does not shine for him,

he is broken and crushed,

crushed.

[And analogous to the known matter that "choleh" (sick) has the gematria of 49,

that even when one attains the 49 gates of understanding but lacks the fiftieth gate,

he is sick].

And it is known what the Tzemach Tzedek said,

that it was heard from our teacher and rabbi, of blessed memory,

(the Alter Rebbe)

"I want nothing at all, I do not want Your Gan Eden, I do not want Your World to Come etc., I want nothing more than You alone."

And through this that this language was heard from the Alter Rebbe

[for the meaning of "was heard" is that this was not only at special times, but that this was a regular thing],

and especially after it was publicized by the Tzemach Tzedek,

power was given to every Jew that his primary desire should be the revelation of the Essence,

and to such an extent,

that when this revelation does not shine,

and all the more so during the time of exile when even the revelation

(revelation of light)

that was at the time of the Temple does not shine,

he is in a state of "crushed,"

and he asks three times every day

(or more)

"May our eyes see Your return to Zion with mercy,"

that then there will be a revelation of G-dliness, and even to the revelation of the Essence.

And this is "crushed for light,"

that through the concept of "crushed" from this that they are in exile, they reach the "light,"

because this that the desire of every Jew is for the revelation of G-dliness, and even that this touches his very essence

[therefore he is broken and crushed

(crushed)

from this that during the time of exile there is no revelation of G-dliness]

is from the aspect of the essence of the soul,

the light within the soul,

that its connection to G-dliness is an essential connection.

10)

And 4)

And it can be said,

that the aspect of the illumination of the soul that is revealed through the matter of being crushed, from this that they are in exile,

is more elevated than the aspect of the illumination of the soul that is revealed through mesirus nefesh.

And the explanation is,

that from the reasons for this, that at the Giving of the Torah there was only the beginning

(they began to do)

and in the days of Achashverosh there was the acceptance

(and the Jews accepted)

is,

because this that they preceded "we will do" to "we will hear" at the Giving of the Torah was because He coerced them [like a mountain suspended over them]52,

a revelation from Above53,

and in the days of Achashverosh the acceptance was from their own selves.

And it can be said,

that the faith of Israel from this that the soul above sees Elokus

(faith that is from the cause)

is analogous to their preceding "we will do" to "we will hear"

(at the Giving of the Torah)

from the aspect of the revelation from Above54,

and this that in the days of Achashverosh the acceptance was from their own selves,

is,

because then was revealed the connection to Elokus that is from the essence of the soul,

an essential connection that is from the essence of their existence.

And in more particularity it can be said,

that even in the revelation of the essence of the soul,

there exist

(analogous to)

the two matters mentioned above.

For the revelation of the essence of the soul in the matter of mesirus nefesh,

it can be said,

that in relation to the revealed faculties it is like an additional thing.

And as is seen in actuality in several people,

that when they were in a place where there were decrees against Torah and mitzvos,

they had actual mesirus nefesh for a number of years,

and when they afterwards came to countries where it is possible to engage in Torah and mitzvos with ease,

there is not discernible in them

(so much)

the mesirus nefesh that they had previously.

Because this that they stood in mesirus nefesh for a number of years is according to that the revelation of the essence of the soul, which is above the revealed faculties, shone in them, and no change was thereby made in the revealed faculties themselves55.

[For this that the essence of the soul is the essence

(also)

of the revealed faculties

(as above section 5),

is,

that the essence of the soul is their essence, and this does not pertain to the matter of the revealed faculties themselves,

to their conceptualization].

And the revelation of the essence of the soul in this that he is broken and crushed from this that he is in exile, is that even his revealed faculties

(the conceptualization of the revealed faculties)

are like one with the essence56.

And it can be said,

that this that the essence of the soul and the conceptualization of the faculties are

(analogous to)

two matters,

is because even the essence of the soul is defined by a definition,

and its definition is above the conceptualization of the faculties.

But from the perspective of the essence of the soul as it is rooted in the Atzmus,

the simplicity of the soul and the conceptualization of its faculties are all one57.

And based on this it can be said,

that the aspect of the illumination of the soul that is revealed through mesirus nefesh is the essence of the soul as it is defined in the matter of simplicity that is above the conceptualization of faculties,

and the aspect of the illumination of the soul that is revealed through the matter of being crushed from this that they are in exile,

is the revelation of the essence of the soul as it is rooted in the Atzmus.

10)

A)

And it should be connected with what is explained in the maamar58

in the explanation of the verse "And you shall command the children of Israel, and they shall take to you pure olive oil etc.",

that after Moshe will command and connect the children of Israel, then Israel will bring to Moshe olive oil etc.,

that Israel through their service will add a revelation of light in the level of Moshe.

And it can be said from the explanations of this in the service of man,

that this that Moshe commands and connects the children of Israel,

is,

that he nourishes and sustains the faith,

that the faith will be, in addition to as it is from the aspect of the revelations of the soul

(from this that the soul above sees Elokus)

also from the aspect of the essence of the soul.

[And it can be said,

that this is what is written "And you shall command the children of Israel",

that the expression "And you shall command the children of Israel" implies that Moshe commands

(connects and joins)

the children of Israel themselves,

because from the perspective of the essence of the soul,

all of Israel are one59].

And through the service of Israel

(after the revelation of the essence of the soul was drawn into Israel through Moshe),

that even their revealed faculties

(the conceptualization of the faculties)

will be aligned with the essence of the soul,

through this there is an advantage and addition in the aspect of the essence of the soul that was drawn and revealed in them through Moshe

("and they shall take to you"),

because through this its true root is revealed in it, as it is rooted in the Atzmus.

[And to note,

that through this there is also addition in the unity of Israel.

That the unity of Israel through the essence of the soul that is revealed in them is like an additional thing upon their existence.

And therefore,

this unity is through their making their soul primary and their body secondary60.

And through the revelation of the essence of the soul as it is rooted in the Atzmus,

through which even the conceptualization of the revealed faculties is one with the essence,

the unity of Israel is in all their matters,

even in matters that pertain to the body].

And based on this, one can understand what is said in the maamar,

that through Israel adding

(through their service)

to the level of Moshe,

through this there will be a perpetual lamp,

for seemingly,

that the lamp of the soul

(the lamp

of G-d is the soul of man)

is perpetual

(equally,

without change),

is through the revelation of the essence of the soul drawn by Moshe

(and you shall command),

for in the essence of the soul, change does not apply,

and in the maamar it says that the matter of a perpetual lamp is through Israel adding to the level of Moshe,

"and they shall take to you."

And one could say,

that in the revelation of the essence of the soul in a top-down manner through "and you shall command,"

there is a distinction between evening and morning.

For the primary revelation of it is when there are concealments and veils

(evening)

through which the power of self-sacrifice is aroused and revealed,

as explained above

(section ten),

that even those who during the time of the decree

(evening)

stood with self-sacrifice,

when they came to a place where it was possible to engage in Torah and mitzvos with ease

(morning),

the self-sacrifice they had previously is not apparent in them.

And the true matter of a perpetual lamp

(in which change does not apply)

is through the service of Israel that even the revealed powers become one with the essence of the soul,

"and they shall take to you."

And based on this, one can explain that "crushed for the light" is stated in the verse in continuation of "and they shall take to you," etc.,

for in "crushed for the light" is also included that Israel are broken and crushed

(crushed)

from being in exile,

for this matter is through the service of Israel that even their revealed powers become aligned with the essence of the soul,

and the aspect of the light of the soul revealed through this is the essence of the soul as it is rooted in Atzmus,

and therefore "crushed for the light" is stated in continuation of "and they shall take to you," etc.

10)

B)

And behold, the explanation

(in simple terms)

of "and you shall command the children of Israel, and they shall take to you," etc., is that Moshe will command the children of Israel that they shall take to you, etc.

And from this it is also understood in the inner meaning of the matters,

that this that Moshe commands and connects the children of Israel is in a manner that he draws down for them the granting of power also for "and they shall take to you," etc.

And likewise is it regarding the Moshe of our generation,

His Holiness, my master, my father-in-law, the Rebbe, the Nasi of our generation,

that his service to arouse and reveal the faith that is in every Jew from the aspect of the essence of the soul is in a manner that afterwards they will serve with their own power,

to the point that they will be a perpetual lamp in which change does not apply even from the aspect of the revealed powers.

And through this we merit, in the very near future, the true and complete redemption,

when there will be a revelation of G‑dliness also from the aspect of below.

And then there will be the bringing of the oil and the lighting of the lamps

(“And you shall take for yourself pure olive oil, to cause the lamp to ascend continually”)

also in a physical sense,

in the Third Beis HaMikdash,

in the true and complete redemption through our righteous Moshiach,

very soon.