English translation — משיחות ש״פ ומנות, פ' זכור, ט׳ אדר ה׳תנש״א

Regarding the command about lighting the menorah at the beginning of the Parsha* -,

And you shall command the children of Israel that they bring to you pure olive oil, crushed for the light, to kindle the lamp continually,"

,

In the Tent of Meeting etc. he shall arrange it etc. from evening until morning" - there are several precise points,

And especially regarding the explanation of the concept in the service of man:

the expression

(unusual)

,

"And you shall command"

(and not,

"you shall command",

or,

"command the Children of Israel" and ביו״ב as it stands by other commands in the Torah)

¹,

until then this has the meaning that,

Moshe himself commanded"⁵.

,

"And they shall take to you" - specifically to Moshe,

Even though the kindling of the menorah was performed by Aharon⁵.

The word,

"To you" is generally seemingly superfluous⁵.

,

Oil etc. beaten for illumination״ - and not,

to illuminate"⁵.

At first it states,

to the light and then 'Ner Tamid',

What is below the light,

the source of the light⁵.

the change

That in the first verse it says,

to kindle the Ner Tamid,

and in the second verse,

"from evening until morning"⁵.

,

"to elevate" and not,

"to kindle"⁵.

As mentioned at the end of the parshah - where the command regarding the Incense Altar* stands - the question is known•: The command seemingly should have appeared earlier in Parshas Terumah together with the command regarding all the vessels of the Mishkan

(including the Outer Altar*)

?

Also: since the commandment regarding the Inner Altar appears in the portion of Ve'atah Tetzaveh,

and at the conclusion of the portion,

it is understood that this has a special connection with the beginning of the portion,

as is known the principle⁹* that their end is embedded in their beginning and their beginning in their end.

The explanation of all this will be understood by prefacing the words of Chazal**,

that the portion of Tetzaveh contains the novelty,

that it is the only portion in the Torah from the birth of Moshe¹׳ in which the name of Moshe Rabbeinu⁵* is not mentioned,

Parshas Tetzaveh,

Perek Zemer,

9 Adar

And the reason for this,

because Moshe said, "Erase me now from Your book which You have written"*¹,

and "The curse of a sage, even if conditional, is fulfilled"* - this was fulfilled in the parshah.

The novelty in the matter is,

because Moshe and the Torah are one entity,

As our Sages said: "Torah is called by his name," because he "gave his soul for it."

As it is written: < "Remember the Torah of Moshe My servant,"

And "Moshe is true and his Torah is true"¹; and thereby the Above One publicizes in the Torah

(in the manner of the mitzvah to publicize those who perform a mitzvah¹)

Through that which Moshe's name is mentioned in every portion and in every matter and command

("And G-d spoke to Moshe, etc." and the like)

.

Therefore, it is a great novelty that in an entire portion

(Tetzaveh)

His name should not be mentioned,

And the reason is as above - in order to fulfill the "Erase me please."

Superficially it seems,

That the fact that the name of Moshe Rabbeinu is not mentioned is also not a merit.

But one can say - and especially that everything that the Almighty does

(for He is the essence of good,

and it is the nature of the good to do good•²)

is

certainly the completeness of the good,

and certainly a thing told in the Torah

(and about Moshe Rabbeinu)

*² - that also this

(fulfillment of Moshe's request "erase me please" by not mentioning his name in the portion of Tetzaveh)

brings out a virtue and completeness in Moshe,

and on the contrary - a higher virtue and completeness.²²

As understood from the parshah itself: Even though Moshe's name is not mentioned explicitly,

There are many verses in the parshah that speak about Moshe and relate to him.

Moreover: The beginning of the entire parshah and the name of the parshah

(which expresses the content of the entire parshah)

- "And you shall hunt!"

(or "Tetzaveh")

- relates specifically to Moshe.

And on the contrary: This parshah distinguishes itself from all other parshiyos in the Torah in that the name of the parshah,

And the first word of the Sedra

("And you")

\","

refers to Moshe"!

And the explanation of this²²:

“Atah” - you - refers to the very essence of a person,

the person as he is higher and deeper than the level

(Since most years it falls adjacent to)

Parshas Ta'avah)

.

And see L'kash Chat'z page 342 onward.

Chach'u nun 264 onward.

Sefer HaSichos - 5751

And we see through his name: A person's name is not the essence of his existence,

It is an added description upon the essence of the person's existence,

which pertains to the other

(so that another can call him,

is this through his name)

,

But a person for himself does not need a name.

As one sees it simply,

that before one gives and calls someone a name - his very essence exists

(as it comes into the world)

".

And likewise, it is also understandable in the content and essence of the name,

that even after the giving of the name,

is this like an additional thing on the person himself.

And although the name is connected with the root of the soul,

That through the letters of the name the life-force is drawn from the root of the soul•³ into the soul that is clothed in the body - this is only that the name "connects the soul with the body",

but "the soul itself before its arrival in the body is not called by a name at all"•³,

And moreover: also as the soul finds itself in the body,

(and after the invocation of the Name)

- the essence of the soul is higher than its names and descriptions etc.

(higher than the "five names

(ש)

are called to G‑d³,

to the soul³ - Naranchai / or - higher also than that which the soul

(of a Jew)

is a "part of G‑d from above"

(And furthermore -)

literally"³,

i.e.,

"The essence, when you grasp a part of it, you grasp its entirety"³³,

until the entire essence of His Essence and Being, may He be blessed

(The true "You" is nevertheless called a "part",

and one must arrive at an explanation and elucidation in the Oral Torah

(in the inner dimension of the Torah/ that this is "grasps its entirety".

Moshiach, the 'You' of a Jew

(from his soul)

- as he is one thing with the 'You' of His Essence, may He be blessed

"Israel and the Holy One, blessed be He, are all one"³

- is higher than names and descriptions,

or from "a part

(G-d from above, literally)

".

And likewise, it is understandable regarding 'And you' at the beginning of our weekly portion, which refers to Moshe Rabbeinu:

Not considering the greatness of the name Moshe

(see 'from the water I drew him'³⁵/ as he is connected with Torah

('Toras Moshe'/ and higher than the Torah - 'Moshe is true·³'

(and only then)

and his Torah is truth",

And likewise also of 'the ten names

(that >they called Moshe"³

(Some of them after the naming of Moshe³ / with the completeness and superiority of ten

("The tenth shall be holy"³)

- is this all a name,

which is an additional thing upon his essential existence

[And emphasized even more in this that the name Moshe was simply given to him

(א)

through Pharaoh's daughter³⁵

(and not from his

Shabbos Parshas Tazria,

Parshas Zemer,

9 Adar

parents"/ and

(b)

first after "three months"**]

.

Specifically "and you" indicates the "essence of your sorrow"* of Moshe,

as He is higher than His name

(Moshe)

and than all names,

that connects you with "afflictions of 'Im' Baruch Hashem that is called 'Atah'"*

(which specifically on afflictions is relevant and regarding 'You' in absolute truth**/ as He is higher than all His names

(which are connected with illuminations and revelations)

.

And accordingly it is understood,

that which Moses' name is well mentioned in the mouth of Tagva

(in fulfillment of his words "erase me now")

- brings out a deeper aspect in Moses - "Vaecha",

the revelation of the essence of Moses.

One must understand: according to this it emerges that Moses is indeed mentioned in the portion of Tagva,

and on the contrary - in a more elevated manner

(as through the name Moses / the revelation of his essence)

("And You")

.

Today, how can one say that the "Machaini Na" has been fulfilled: It has only been fulfilled "Machaini" from his name

(Moses / his humility,

but not from the essence of Moses

(G‑d forbid / on the contrary - not from the main and the essence of his matter".

Can one understand it through deeper

explain the content of "You",

What does the essence mean?

(from Moses)

:

Even though "You" points to him

(the person)

To me!,

Is it still a "title",

Better said - a revelation of his greatness: "You" is the language of direct address,

In a way that one can point at it with the finger

(Shows with his finger and says 'You')

.

But when speaking about the essence itself in its true state - this is entirely above the category of revelation,

Not only "the heart does not reveal to the mouth",

but higher even than revelation to the essence itself

(In his heart/ because the essence is unrevealed and unfelt,

it does not come out

(and cannot come out)

In a revelation,

In a feeling in the heart,

Or an explanation and elucidation in intellect" and so on,

Because any revelation that there is has a certain definition,

However, "You" - the essence - is above all definitions of form

(revelation/ thus they have letters and vessels and lights

(which have a certain form)

Not able to express it.

And it may be said,

That the matter

(in "Atah")

Is hinted at in the vav of "VeAtah": "Atah" itself in the second person,

Although it points to the essence of Moshe,

Is nevertheless connected with a revelation,

A revelation

(present)

: The 6th 'hamoseef' before the word "Atah" adds,

that this is higher up before

(boundary of revelation of)

"Atah": "V'Atah" - and you -

Sefer HaSichos - 5751

means that there is still higher before the "Achdus"

(language of barking/ and from it comes the "Atah".

In a different style: On one side, the vav is separated from the word

("Atah"/ one can say "Atah" without a vav; on the other hand: when one says "Ve'Atah" it changes the entire word,

until the vav becomes the very first letter of the word,

the head of the word.

That is,

that the vav of "Ve'Atah" reveals that "Atah" is truly above the category of revelation.

On the other hand, however,

the entire word "Ve'Atah",

Second person language - because the essence

(which is beyond the category of revelation)

does not necessarily remain in concealment•⁵,

rather, it becomes revealed,

in the manner of 'pointing with a finger and saying'

(and)

'You': but not because it is connected with a boundary

(and limitation of)

Revelation

(And depiction/ only being an essence above revelation and concealment does it emerge

(from the aspect of His completeness)

air in revelations⁵.

And it can be said that this matter is also alluded to in the vav

("and You")

: "letter emet da letter vatz"⁸

(attribute of Yaakov⁵⁵/ because the letter vav

(What is the form of a line that is drawn from above to below?)

It is the aspect of the central bolt that runs from one end to the other,

Just as it is above, so it is drawn below,

Without changes*!.

Based on this, it is understandable how the "Erase Me" in Parshas Tetzaveh was fulfilled, even though there it speaks about Moshe,

At the time of the Bris,

And later - at the time of the public Torah reading•/ even though the Name is known

(to parents and the like)

Before this.

And likewise the elevation of birth in general,

that then is the joy of a birthday

(See at length Sefer HaSichos 5748, Chanukah, p. 398 and on.

And the difference/ though the infant is in his perfection even during gestation in his mother's womb

(And moreover - they teach him the entire Torah etc. - Niddah 30,

b/ because of the advantage in the matter of revelation etc.

Shabbos Parshas Vayakhel-Pekudei,

Parshas Zachor,

Shabbos Mevarchim Adar

And the essence and being of Moshe

("V'Atah")

—because "V'Atah",

Even though this concerns Moshe,

is this the revelation of the essence of Moshe which is above the category of revelation,

In the aspect of "erase me now" for the superior,

The erasure of every name and revelation,

Being entirely above the category of revelation

(Ohr of the revelation of the essence - "Atah"/ only the essence itself; and as He is above, so He is drawn down and revealed below⁵* - "V'Atah",

And how the "V'Atah" is "command the children of Israel etc." regarding the kindling of the menorah

(as will be explained in section 6)

And the other commandments in the Torah portion.

And to add,

So the matter

(from "Ve'atah")

comes out specifically through Moshe's request because of the descent from the sin of the Golden Calf

("Ve'im ein - mecheini na go'"¹⁵)

.

And it can be said that this is in the manner of what was discussed above*⁵ the concept of superiority in "to atone for your souls"⁵⁵

(through giving the half-shekel)

— which came upon that which "over al hapkudim"⁵⁵

(The sin of the Golden Calf)

- an atonement that is entirely higher than atonement for the sin,

and on the contrary - it is "over the counts" in a superior sense,

above all aspect of command,

in the manner of "erase me please" in a superior sense

(revelation of the Essence that is beyond the Name)

.

Based on the above, one will understand the nuances in the command in continuation of the verse.

As an introduction:

The kindling of the Menorah expresses the entirety of man’s service

(accomplishing the “Make Me a sanctuary and I will dwell in their midst”⁵⁵ / to ignite the “the soul of man is the lamp of G‑d”* with “a mitzvah is a lamp and Torah is light”*,

and through this, the soul should shine with its light,

its true light,

which illuminates — itself,

its true light,

his entire existence

(his body and soul and all the powers of the soul/ that his portion in the world,

and also illuminates the people outside,

until - illuminating the entire world,

"from it light goes out to the entire world,"

with such a light that connects the physical world with the Above,

so that the entire world becomes - in the known expression⁵* - a dwelling place for Him, blessed be He, in the lower realms,

and reveals the 'You' of above

(that His existence is from His Essence)

-"the truth of existence" from which all existences are found**,

and specifically "He alone, by His power and ability, creates something from absolute nothing and non-existence"⁵*.

And this power in the service comes from Moshe Rabbeinu,

"And you shall command",

"They shall take to you": through the revelation of the essence of Moshe

("And you"/ and in the manner of "Tetzaveh" from the term connection and bonding** with "the children of Israel" - one has the power to bring "pure olive oil" from the physicality of the world,

specifically in the manner of "crushed for the light",

The source of light,

which is above light and revelation,

until the true light

(of His Essence, may He be blessed)

that is above all

Sefer HaSichos - 5751

the definition of luminary and light",

and along with this, it becomes from Him

(the aspect of the light within it)

light and revelation are drawn,

even to the lowest level;

And the vessel for this is - "crushed",

self-nullification,

,

"And may my soul be like dust to everyone""

What does this bring? "Open my heart to Your Torah" • / "to the light"

(including - the light in the Torah / until the essence,

and through this he becomes one thing with the "light",

until His Essence, may He be blessed.

And through this it becomes fulfilled "to raise a perpetual lamp",

that even a lamp - aspect of light below

(from the light)

- shines in a manner of "perpetual"

(being connected with the oil which "they shall take for you",

To the very essence of Moshe which is connected with His essential self, blessed be He, which is above the category of revelation and concealment / until this is drawn down also into the changes of time and place

(the category of the world)

- "from evening until morning,"

as they stand in their place,

what the power to connect "always" with "from evening until morning" comes from "and You."

From this there is also a lesson for every Jew:

Every Jew has within him the aspect of Moshe Rabbeinu,

As is known, the explanation of the Alter Rebbe in the maamar beginning with the verse*⁷ "What does the L‑rd⁴⁵ your G‑d ask of you but to fear the L‑rd your G‑d,"

"Is fear such a small thing?"

"In relation to Moses it is a small thing, etc."

Because every Jew has the aspect of Moses within him,

and relative to him, "fear is a small thing,"

and it also affects him in his actual service.

From this it is understood that the "And you shall command, etc."

(which was said to Moses)

You go out in the aspect of Moses in every Jew:

"And you" goes out to the essence of every Jew,

which is above any category of revelation or concealment,

which connects with His Essence, blessed be He,

(as above, sec. 3)

.

And his "and you" — it also comes out in revelation

(in the second-person form)

- gives him the strength to do his service in all matters and in all details.

And in particular - it should be said:

The Almighty tells every Jew "Ve'atah": the service that one has given you

(ל׳ נוכח)

must be done by you yourself - not through an agent,

only "Ve'atah",

you yourself⁷.

And moreover: you must do it with your entire "you",

Not the 'emissary' in the person himself

(ד.

His externality/ but with your entire internality,

As a pnimi does a zar,

As is known the saying,

That a pnimi - in whatever he lies - lies he in it entirely.

"

(And you)

Tetzaveh" from the language of connection and bonding": not that he

(the "You")

finds itself somewhere not in the place of work

(place of air, meaning a higher level and degree/ even not in other good matters,

or in spirituality in general,

in the seventh heaven and so forth,

only the "You" must be connected! - Tetzaveh - with his work

(and the place that is clarified)

.

And since he has at the very beginning - the vav of "Veatah"

(which means that he is completely higher than the category of revelation of "Atah",

as above)

- this gives him the strength,

that coming

(with his "Atah",

Shabbos Parshas ...

Parshas Zemer,

9th of Adar

Inner aspect)

There is no place for his service in his portion of the world in the manner of "Tetzaveh",

He should remain firmly exactly as he is above,

Without any change,

Just like a vav that is drawn downward exactly as it is above without change.

"A brother, a Jew of Israel": in addition to his own service and his portion in the world,

he must connect himself

("Tetzaveh")

and influence other Jews,

"Bnei Yisrael,"

through "love your neighbor as yourself,"

and in a manner that he feels that he is "et,"

secondary and nullified,

To "Bnei Yisroel," which are the main aspect.

And the service consists of—

"Veyikchu eilecha": taking all his matters and all matters in his portion of the world

(and likewise to influence upon "es Bnei Yisroel" / and bring them

(not only to a certain level in holiness,

but)

"eilecha" specifically,

to the aspect of Moshe within him — to the "Atah,"

Until "and you,"

The essence itself.

"Pure olive oil": which comes through the toil and work of crushing the olive•⁷

(In addition to the growth of fruits in general/ specifically "olive" - because an olive is a bitter thing*⁷,

that one does not content oneself only with pleasant and sweet service,

but also with the service of transforming bitterness into sweetness",

Including - through crushing of the olive,

Then one squeezes out and reveals in the physicality and materiality of the world - the olive oil,

Until 'pure olive oil' - the purification of the physicality and materiality of the world,

And in a manner that one brings

("And they shall take to you")

already complete oil,

having already performed the crushing and refining

(before this)

.

In the manner of a "Ner" - the 248 limbs and 2 hands

(In gematria "Ner"/ the hands with which a Jew elevates all matters of the world,

And with two hands - both the right hand which is connected with "Enei Shamayim"

(spirituality/ and also the left hand connected with matters of the earth*⁷

(physicality/

And together with it - "from evening until morning" - in the variations of time and place,

and how this is specifically "ke'beriato" of the world,

The verse says: "And there was evening and there was morning,"

Earlier "

(From when do we recite the Shema?)

in the evenings, "

and

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Shabbos Parshas and Mamma,

Parshas Zachor,

9th of Adar

Has cried to offer a "sacrifice to Hashem",

But there, it also requires the clarification of the animal soul.

(The offering of the animal)

; through the point of revelation of the essence of the soul

(,

and You"/ above any category of revelation and concealment,

and it becomes revealed and drawn air downwards,

in his body and portion in the world,

through,

the burning of the incense"

what is not connected with the clarification of the animal,

only merely with,

a pleasing fragrance to Hashem.

until the perfection in this - the burning of the incense,

once a year¹,

on Yom Kippur,

,

Holy of Holies it is to Hashem¹ - what then are Jews

(but souls in bodies)

,

like the ministering angels²,

therefore one puts on white garments³

(physical garments on the physical body/ in that this is higher than the level of the angels

(because they are spiritual and not physical/ until - the holiness of,

Holy of Holies",

and even higher than that -,

You shall be holy, for I am holy"⁴,

,

You can be like Me" with a tone of appeasement*⁵⁵ - because on Yom Kippur there is the revelation of the essence of the soul

(,

and You")

in the physical body

(higher than the revelation of the soul on all other days of the year; like the service of bitul hanefesh (soul's self-nullification) as a soul in the body,

and similar to this in the service of prayer every day - according to the teaching of the Baal Shem Tov⁵⁶,

So,

This is a great kindness from HaShem that a person lives after prayer.

And we should add the connection of this with the day in the month

(of Shabbos Parshas Tetzaveh this year)

- 9 Adar,

The day of the year when my revered father-in-law, the Admor, Nasi Doreinu, arrived - in a permanent manner - in the United States,

in the lower hemisphere,

and there established his place and the place of his work,

But the source of 'May your springs spread outward' throughout the entire world.

The content in this is in the manner of the aforementioned service of,

And you shall command etc.: the revelation and dissemination of the luminary of the Torah

(the wellsprings of the inner dimension of the Torah itself)

in the lower hemisphere,

a lower [hemisphere] beneath which there is no lower,

as one sees simply,

So from then on began the main activity and influence of spreading Torah and Judaism and spreading the wellsprings outward - to the outermost outside.

And the power for this is David the king, the leader of the generation - the extension of Moses,

What,

And you shall command the children of Israel that they bring to you pure olive oil beaten for the light, to kindle a perpetual lamp, etc., from evening until morning,

Through that which the,

The "and you" of the leader himself becomes connected

(You shall command.

)

With all Jews,

And reveals their,

Attah" bound with the,

Attah" the true,

His very Essence.

That this becomes through the fact that the Nasi is,

Kasis LaMaor: The self-nullification of the Nasi - Moshe - to the Most High,

Causes that he becomes,

to the light",

And the average connector between the Children of Israel and the Supreme One.

And to add,

That 9 Adar of this year is 51 years from when the honorable, our master, teacher, and Rebbe arrived here-

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arrived

(9 Adar 5700-5751)

.

So one is already after the first year - shega (error) from the word shinui (change) ""*,

Which includes all the changes of time - from the second Yovel,

Therefore it must bring out an incomparable addition in all the activities of spreading Torah and Judaism and spreading the wellsprings outward,

As it opened up on the 9th of Adar.

Yud.

According to the above, one also has a

(a bit)

The explanation that after the multitude of our deeds and our service,

and in particular during the tens of years since one arrived in the southern hemisphere*"* - that certainly one has already accomplished a most extraordinary multitude,

And certainly in "crushed" and in "for illumination" etc. etc. - nevertheless one demands that one should do more; because since the service is to have both the aspect of "continual" and the aspect of "from evening until morning",

step-wise changes and ascents,

until reaching into "and You",

in the Essence and Being,

which is above all limitations.

(and the author [of] "Tamid" and "Evening and Morning")

- Therefore it must constantly be "They go from strength to strength,"

until "He appears before G-d in Zion"¹•׳,

This is

("He appears to

G-d in Zion")

is the aspect of whether one has achieved the purpose and perfection.

And as above - that as long as the revelation of the Essence below is not yet present,

In the true and complete redemption,

It demands that one should add more in the service.

And may it be His will,

That we should already finish the last mitzvah that will bring the redemption,

As known from the teaching of the Alter Rebbe who brings from the Zohar: "It is stated in Tikkunim that even if there was one righteous person who repents completely in his generation, Mashiach would come."

And one should connect this with the ruling of the Rambam⁵,

That through "one mitzvah" a Jew

[And Your people are all righteous]

In the power to bring "salvation and rescue" to him and to the entire world,

until the true salvation and rescue,

the true and complete redemption,

which then will be the revelation of the essence of every Jew,

and the revelation of His Essence and Being, blessed be He,

as it is written, "And your eyes shall behold your Teacher,"

And furthermore, and mainly — immediately and at once.

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