English translation — תצוה-ז' אדר

1.

7th of Adar,

the day of the passing of Moshe Rabbeinu¹,

falls out

(in most years)

in proximity to the portion of Tetzaveh; and as it is stated in the books²,

there is a hint to this in the portion: the portion of Tetzaveh is the only sedra in the Torah

(from "when Moshe was born" until Mishneh Torah³)

where Moshe's name is not mentioned.

It is seemingly not smooth: in the portion of Tetzaveh only is not mentioned⁴

the <b>name </b>Moshe explicitly,

there are however in the sedra a <b>multitude </b>of verses that speak about Moshe and relate to him —

Beginning from the very start of the sedra,

"And you

(Moses)

shall command",

and after many commandments to Moses.

Furthermore — the not mentioning the tzaddik is the opposite of the matter of their passing of tzaddikim.

When a tzaddik passes away from the world,

this does not affect his name and his deeds — they remain forever and are not forgotten G-d forbid; only the body leaves the world⁵

of the tzaddik.

So how does one say that the passing of Moshe Rabbeinu is hinted at specifically by not mentioning his name?

Furthermore: the commands to Moshe in Parshas Tetzaveh are in the language "Tetzaveh",

"Ve'asisa",

"Velakachta" etc. — they were said to Moshe in the language of <b>second person</b>; whereas in many places

(and adjacent to our parshah — end of Parshas Mishpatim)

where Moshe is mentioned by name it is in a manner that one speaks only <b>about</b> Moshe —

(as if)

not in his presence!

2.

And one can explain the explanation in this:

It stands in the Zohar⁶

"A righteous person who has passed away is found in all worlds more than in his lifetime",

that a righteous person is found after his passing in all worlds,

including <b>this world</b>⁷,

even more than in his lifetime.

And "more than in his lifetime" means

(not merely an advantage,

but)

an advantage

&lt;b&gt;incomparable&lt;/b&gt;,

because

(as the Alter Rebbe explains&lt;sup&gt;8&lt;/sup&gt;)

a)

“When the tzaddik is alive on the face of the earth” the “life of the tzaddik” was clothed in a “vessel and garment …

in his body”

(and then one could receive only an illumination etc.),

but after his passing they are not “within a vessel”

(and therefore one can receive “from the life of the spirit …

&lt;b&gt;the essence&lt;/b&gt;"&lt;sup&gt;9&lt;/sup&gt;

of the tzaddik).

b)

The passing of a tzaddik is — "the ascent of his spirit and soul to the source from which it was hewn,"

and also the level of the tzaddik

(as he is in the "source from which it was hewn")

is "found" here below.

It turns out,

that the passing of tzaddikim has two extremes: the passing of a tzaddik in the physical,

is connected with his passing and ascent in the spiritual — he ascends in elevation after elevation,

until his root and first source¹⁰,

in his "essential self" which is entirely above "revelation"

(and therefore the tzaddik is not in the world in a revealed manner)

; but on the other hand,

the entire "essential self" of the tzaddik is then

(after his passing)

in a manner of "found in all worlds"

(even in this world¹¹).

And therefore one can receive from him "more than in his lifetime."

3.

Based on this, one will understand the reason that the passing of Moses is hinted specifically through not mentioning <b>the name</b> of Moses

(in Parshat Tetzaveh)¹²

A person's name is not his essential existence,

the concept of a name pertains to the other

(so that an<b>other</b> can call him by his name),

the person himself does not need a name¹³.

that a name is given several days after the birth of the child,

while the existence of the child is present immediately from when he is born and comes into the air of the world

(and already then he is a <b>heir</b> according to Torah,

heir of everything)].

But not so when one speaks to a person face-to-face — "you" — one addresses the person,

essence and entirety of the person.

And likewise regarding Moshe: the name "Moshe" was given to him a period of time after his birth.

Moreover: <b>the </b>name¹⁴

("Moshe")

was — simply — given to him not by his parents,

but by the daughter of Pharaoh — "for from the water I <b>drew him</b>"¹⁵.

And this is the hint to <b>the passing </b>of Moshe in Parshat Tetzaveh:

At the time of his passing, Moshe was elevated into his essence <b>above </b>the aspect of name — and therefore he is not mentioned by name in Parshas Tetzaveh16

("Moshe")

; but he is "even here

13 )

See Torah Ohr beginning of Parshas Terumah.

And in many places.

And see Likkutei Torah Behar 1,

3.

14 )

See Vayikra Rabbah Perek 1,

3: Ten names were called to Moses.

15 )

Shemot 2,

10.

16 )

And to note from what is explained in the reason that the holy name is not mentioned in Megillat Esther*,

because it is connected with His Essence, which is not hinted at by any letter

(Torah Or Megillat Esther 100,

b.

ibid. in the additions 121,

273.

And see Likkutei Sichot volume six

(p. 189 and onward; p. 194).

Chakham Echad p. 201 and onward.

And see there notes).

stands and serves"¹⁷,

and on the contrary — with his entire essence

(as he is <b>on high</b>¹⁸),

and therefore Moses is "present" in Parshat Tetzaveh¹⁹,

and on the contrary — one speaks to him <b>directly</b>,

"<b>And you </b>shall command",

which shows

(as the Kli Yakar²⁰

explains)

upon "the <b>essence of your self</b>" of Moses.

4.

Since the name of Moshe is not mentioned in the <b>entire</b> parshah,

it is understood from this,

that the content of

(the entire)

Parshas Tetzaveh is connected with his "essence"

(which is above <b>the name</b> of Moshe)²¹.

And according to the known

(and explained several times²²)

that the content of each parshah is hinted in its name,

one must say,

that the matter spoken in relation to Moshe is hinted in the name of the parshah

(which according to the custom of Israel,

and as printed in Chumashim,

it is)

— "<b>Tetzaveh</b>"²³.

And one can say the explanation in this,

And with the preface: although that one of the four ways of studying the Torah is the study by way of Remez,

which includes the matter of gematriot

(and as we find it in books of the great ones of Israel,

like the Baal HaTurim,

Megaleh Amukot and more and more)

— but it is understood,

that this is not a "broken field" for

17)

Sotah 13,

side b.

Sifri Berachah 34,

5.

Introduction of the Rambam to his Commentary on the Mishnah near its beginning.

18)

See Rambam there.

And in Sifri there: serving above.

19)

See also Maor Einayim there.

20)

Beginning of our parshah.

And see the discourse "Zot Torat HaBayit" 5689

(In Sefer HaMaamarim Kuntreisim volume 1)

Chapter 11.

And see at length Likkutei Sichot volume 21

(p. 174.

p. 177 onward).

21)

See the explanation about this

(Regarding the details of the commandments of parshas Tetzaveh)

Likkutei Sichot there p. 178 onward.

22)

See Likkutei Sichos vol. 5 p. 57 and onward.

And see there.

23)

In some places it is called "Ve'atah Tetzaveh"

(See Zohar vol. 3 p. 246,

a.

Order of Prayers of the Rambam.

And further — see the references in Likkutei Sichos vol. 16 p. 342 note 9)

— but according to the widespread Jewish custom in Chumashim and elsewhere it is called "Tetzaveh".

To make each one's own gematriot,

but every gematria must have a source²⁴.

When two words have the same gematria, it is still not a proof of their inner connection between themselves,

that is when they have a common content,

then this is expressed

(as a sign and proof²⁵)

in the equality of their gematriot.

(in Tanya²⁶)

in the matter of the gematria,

that the gematria of a word indicates the "final level which is the aspect of the calculation &lt;b&gt;and number &lt;/b&gt;of how many types of powers" that exist in "this word",

The same gematria indicates that they have the same &lt;b&gt;number &lt;/b&gt;of "powers" in their "light and vitality",

but it does not "say" that the &lt;b&gt;content &lt;/b&gt;of the powers of one word has a connection to the content of the powers of the other word.

When one knows that there is a connection in the &lt;b&gt;content&lt;/b&gt; between the two words,

then the gematria is also a sign that these are

(in their root)

the &lt;b&gt;same&lt;/b&gt; "types of forces" which are "included in the light and vitality" of the two words,

only — they have descended from level to level

and have passed through "diminution after diminution — until &lt;b&gt;nothing remained of it&lt;/b&gt;

(from &lt;b&gt;that&lt;/b&gt; light and vitality)

except the last aspect which is the aspect of calculation and number etc.",

and therefore they are different

(two)

words].

And in our matter: the gematria of the word "Tetzaveh" — in addition to this that this is among the gematrias that "cast themselves into the eyes" — is the explanation below <b>founded</b> upon the <b>content</b> of Parshat Tetzaveh

(not upon the calculation and gematria).

Heh.

The gematria of "Tetzaveh" is — 501.

That in this number — <b>one</b> more than five hundred — is hinted the level of "essence" which is higher than "name".

The explanation of this:

Chazal say²⁷

that "the Holy One, blessed be He, traveled a journey of five hundred years to acquire for Himself a name."

And it is explained in this²⁸

: the entirety of the world

is represented in "five hundred"²⁹

; and through "He traveled ..

a journey of 500 years" the concept of "to acquire for Himself a <b>name</b>" is brought about — the revelation of the <b>name</b> of the Holy One, blessed be He.

And as above,

that "name" indicates a level which relates to another³⁰,

there is someone who should call Him by His name.

And the number of 501 — one more than 500

— indicates the One, the Unique One

of the world,

the Essence that is above the “500 years” of the world,

(the order of the chain of descent)

the order of the chain of descent

( — above “to acquire for Himself a <b>name</b>”).

that “Asher” has the gematria 501.

Because “Asher” — from the language of happiness — indicates delight

which is the highest matter of a person that is connected with his essence

and as the saying

: there is nothing above delight].

And likewise is also in the soul of man: Chazal

say "five names are called to her"

(the soul),

that the "five names"

(including Yechidah)

are <b>not</b> the essence of the soul

— they

are only "names" to "her"

(the essence).

And according to the known that the completeness of every number is — when there is the inclusion of ten times ten³⁹,

it comes out,

that the <b>completeness</b> of the "five names" of the soul is expressed in the number five hundred⁴⁰

and the number

(of "Tetzaveh")

<b>תק"א</b> — one more than ת"ק — alludes to the essence of the soul which is above the "five <b>names</b> by which she is called".

6.

The above matter in Parshas Tetzaveh — that here it speaks about the essence which is above revelation — is also hinted at in the number <b>of verses</b> in the parshah: "<b>101</b>,

Michael's sign"⁴¹

The Alter Rebbe explains in Likkutei Torah⁴²

the difference between the numbers 100 and 101,

that the number 100 indicates the perfection of the order of the chain of descent,

and 101 — on "one and not in number"

in the commentary on the saying of our Sages, may their memory be blessed,⁴⁴

"One who repeats his chapter one hundred times is not comparable

Sometimes the language of chapter one hundred and one⁴⁵

that the number one hundred is connected with "nefesh ruach neshamah",

"But one who repeats one more than this is <b>a part of G-d above</b>"].

It turns out,

that the addition of 101 over 100 is in the manner of the aforementioned addition of 601 relative to 600⁴⁶.

7.

According to what was explained above

(section d)

regarding the content of the matter of gematriot — one must also explain the reason that the connection of the aforementioned matter concerning Moshe

(that it speaks about his "essence" which is above the level of name)

is hinted

(only)

in the <b>gematria</b> of the name of the portion

(Tetzaveh)

Since it speaks about the "essence" which is above the category of revelation,

therefore it is hinted in a gematria which is "the last level" in which there is no "revelation" of the <b>content</b> of the thing

(as explained above at length).

And specifically in this "concealment" of the "latter aspect" — the <b>number </b>of the word — stands the "essence" which is above revelation.

(From the talks of Shabbat Parshat Tetzaveh 5741,

5743)