TheYeshiva.net - Rabbi Yossi Paltiel: Maamar - Veata Tetzaveh 5741 - Part 1

This is Vayata Tetzeveh. We are getting ready for Gimel Tammuz. And it's appropriate that we should learn the maamar Vayata Tetzeveh. Last year we overviewed the maamar. We learned the maamar in one class, which means in other words that we didn't really learn the maamar. We just touched on key points. With the help of God and may Hashem may Hashem Yisborach hopefully now that this year we're going to do four classes on the maamar. And we'll learn it all. That's the plan. Before we begin the maamar, of course, it's appropriate that I give you a bit of an introduction. The Rebbe started saying my maamarim, obviously, on Yud Shvat 5711, 1951. And the Rebbe in contrast to all of his predecessors, except for the Alter Rebbe, did not write his own Chassidus. The Rebbe didn't have the time or whatever the reason was. The bottom line is the Rebbe did not write his own maamarim. Instead, hanachos were written, transcripts were written. And um that was it, for the most part. On rare occasion, the Rebbe edited a maamar, was magiha maamar. There was literally a handful of what they called mugiha'dike maamarim, edited maamarim from the Rebbe. Beginning, of course, with the first two maamarim that the Rebbe said, Bosi Legani and Eis Sheves B'Ganem, and so on. Rabbi Yoel had asked the Rebbe then, first he hoped the Rebbe would actually write write the maamarim himself, and the Rebbe didn't. That's the fact. And then he, of course, asked the Rebbe that the Rebbe should edit the maamarim, but the Rebbe said he doesn't have the time. Um over the years, many people asked the Rebbe to magiha the maamarim. I read in a number of places that Reb Dovid Einhorn used to ask the Rebbe many times to edit the my ma'amorim. And of course, on many occasions the Rebbe said that he has not he's not editing my ma'amorim because people are not that interested in it. But the Rebbe did say to Rebbe Yisrael in the earlier years that the time would come of them one day the time would come. And about '86 men vov men vov for shmuel men zayin b'derech haserusa d'leila came entirely from the Rebbe the Rebbe started editing my ma'amorim. At first there was a trickle and then it became a pattern for every yom tov the parsha not every week but for every special occasion the Rebbe edited that was magiha ma'amar. The ma'amorim were selected by Rebbe Yisrael I'm imagining. He prepared the ma'amorim for the Rebbe's editing so I would imagine he chose the ma'amorim. And as far as I know and I could be wrong but as far as I know the Rebbe was never consulted he just chose the ma'amorim. Tav shin nun bet Purim katan was an occasion like any other it was Purim katan it was appropriate to prepare a ma'amar so Rebbe Yisrael prepared a ma'amar. And on the face of it it was a ma'amar that's no different than any other ma'amar the Rebbe had said a ma'amar in tav shin mem alef 1981 which is actually quite short. You can see the hanacha if you can get a hold of the unedited version. And Rebbe Yisrael developed the ma'amar very very comprehensively if you will. He sent it into the Rebbe and the Rebbe edited it again what looked like a perfectly ordinary thing. And um when the ma'amar was printed and I'm not sure whether this happened at the time of the editing or at a certain point later on but if you look on the last page of this PDF you'll see that the Rebbe wrote in the second asterisk v'yihi ratzon sheyafil poel lasuf hapula l'toiva he hopes that the ma'amar will have the desired effect v'azman geroma this time appropriate l'vadi mazal others the time of health ask God let's see it. This these words yihi ratzon sheyafil poel l'toiva were unusual. And again, at the time it seemed benign, insignificant. But in hindsight, it was extraordinarily significant. Now, the the Hamshakhah Sefer is the rest of the story is that the Rebbe went to the oil and put on cotton which was I believe it was a Tuesday. And he said that they should print the Kuntres together with $2, I believe, and a piece of Lekach. One of the unusual aspects of Tafshin Nun Beis of that year, 1992, which was full of unusual aspects, was the fact that the Rebbe gave Lekach on four different occasions. The Rebbe gave Lekach on Tishrei. I think the Rebbe gave Lekach with Chanukah gelt. The Rebbe gave Lekach with the Kuntres of Chof Beis Shvat. And the Rebbe gave Lekach with the Kuntres Purim Katan. And again, at the time everybody wondered why all of a sudden the Rebbe was giving Lekach so frequently. And of course, after the fact we realized that the Rebbe was busy preparing for what was to come. And the giving Lekach was quite significant. The Rebbe gave this Kuntres out for a very long time, maybe for 4 hours. And what was unusual about the distribution of this Kuntres, as far as I remember, was the fact that when the Rebbe was finished distributing the Kuntresim, after standing I believe for 4 hours handing them out, and he was leaving the Shul, and people came in late, running in last minutes, the Rebbe stopped several times to hand out more of them, in the middle of the Shul, in the back of the Shul, and maybe upstairs as well. This was unusual. This idea that the Rebbe should stop on the way out to give more was as far as I know, unprecedented, and it reflects the Rebbe's strong desire to give the Ma'amar out more than other Ma'amarim. And again, in hindsight, um the significance, the seriousness of the maamer and the so to speak, the desperate desire that ever to give it to as many people as possible has become very, very clear. Now, although this maamer was selected by a human being, by a boss of the dome, and prepared like any other maamer and edited like any other maamer, the fact is this is the most recent maamer we have from the Rebbe. And as a consequence, this becomes the maamer with which we live until we have more maamor. Just like the Rebbe made from Bosi Legani, which the previous Rebbe gave out not for yahrtzeit. The previous Rebbe gave out Bosi Legani for his grandmother's yahrtzeit and for his mother's yahrtzeit. And then of course, when what Yud Shvat became, so the Rebbe explained that the previous Rebbe always intended that this maamer should be for his Yud Shvat. And the Rebbe explained that everything that happens in the world of a Rebbe is exact and precise and hashgacha protis is very revealed. So it's obvious and it's self-understood that the same history of the maamer V'Ata Tetzaveh consequently, V'Ata Tetzaveh becomes a maamer that is far more important, far more reaching than an ordinary maamer. The previous Rebbe gave out a maamer Bosi Legani. The Rebbe spoke about it from the first moment after the histalkus and spoke about it repeatedly. And he referred to it by many names. And one of the allusions that Rebbe made about the maamer Bosi Legani is that it's the previous Rebbe's tzava'a, the previous Rebbe's will. And the Rebbe used to say that in this maamer, the Rebbe al tzava'a, every question you could possibly ask, the previous Rebbe already answered in the maamer. And over the course of all the years of the Rebbe's nasi'us, the Rebbe studied and studied and studied the maamer Bosi Legani. And of course, when you look at the Rebbe's Siyum you see how the Rebbe's Siyum is the actualization of the Bas Elokim. Beginning of course with the idea of Os Elokim for Shavuos and Taanim. Being Ma'amar. Carbon is Beheima into a carbon and then Shtus into Shtus DeKedusha and Shakai into Kodesh and Simchas Hashem. And Bitzus Ha'Otzros. And Midos Hanitzachin. All the ideas which are the foundation of the Rebbe's Nesius are found in the Bas Elokim and the Rebbe referred to it as the previous Rebbe's Siyum. So it it stands to reason it goes without saying I think that Va'eschanan is the Rebbe's Siyum. And when we learn this Ma'amar we're learning a Ma'amar that is talking to us through time. It it's talking to us today and right now. This is the Rebbe's message to us. But there's a difference between the Bas Elokim and Va'eschanan. And the difference is this. If the Rebbe had not studied the Bas Elokim and not explained it and not elaborated upon it and not exposed its secrets, we wouldn't see how that Ma'amar is extraordinary. Because of all the time and effort the Rebbe put into expounding on the Ma'amar, everybody says yeah, Bas Elokim is not just another Ma'amar, it's an extraordinary Ma'amar. Va'eschanan needs no explaining. Va'eschanan shouts at you. Va'eschanan very plainly and very overtly and very obviously is special and different. And it talks to us. Because what this Ma'amar is about is what is a Rebbe. But more than simply describing what a Rebbe is, it's describing the Rebbe's influence on his Chassidim. And more specifically still how different the Rebbe is because they live in different times, have different influences on his Chassidim. and how our Rebbe of course it's spoken cryptically but our Rebbe has his particular on our particular generation. So the mind of explains itself and it talks to us about what's a Rebbe and what is a Hasidic and what are the expectations of the Rebbe from us from his Hasidic. So Atosab is very special and the right thing to do really is every year after you know whenever your preparations for Gimmel Tammuz begin this is the this is the passion this is our life we learn Atosab. So with Hashem's help this year we're going to do so to speak a longer version of the Atosab than we did in previous years. What is the essence of the mind of Atosab in in one thought what is the gist what is the spirit what is the core of this mind of the Atosab. And the answer is the Atosab is an instruction manual to a Rebbe to a Nussi. The Chumash the Torah says everything to everybody that they need to know. You have sections in the Torah that talk to only to a king. You have sections in the Torah that talk only to a God. You have sections in the Torah that talk only to a to a coin. Where in the Torah do you have a discussion between the God and a Nussi and a Rebbe and a Nussi and a God. And the answer is these two of the Atosab and the subsequent possible. And that's what this mind is about that mind this moment is going to bring forward this Indian this idea that there's two Sukum in the Amish which are instructions from Hashem to measure of a venue and to all the motion of a venue is which would come after measure of a venue and they all of course are in the same spirit in the same neshama is past due to the measure of a whole daughter of a daughter of the presence of measure of a venue in each later generation and so on and the outer that saw that is Hashem telling measure of a venue what it is that is measure of a venue is task. That's what this moment is going to be about. And there's a lot of detail that's intriguing that's almost compelling that really really uh moves a person. When we start this moment you will see that we're going to have four questions approximately four or five questions. But there is a question which is unwritten. There's a question in this moment which does not appear in the text. And it is this unwritten question which is really the most important question. And there is this this unwritten question which sets up the questions that are written and the answer that is given or the answers that are given. What is the unwritten question? The unwritten question is that you have two Sukum in the beginning of Tetzaveh that talk about the mitzvah of Shemen Zayit for the menorah. In Parshas Emor these two Sukum are repeated almost word for word. Vayidaber Adonai el-Moshe lemor tzav et-bnei Yisrael ve-yikchu elecha shemen zayit zach katit la-ma'or le-ha'alot ner tamid and so on. And the question is why does the Torah twice almost verbatim repeat this instruction for the performance of this mitzvah of lighting Shemen in the menorah? That's the question that's not written in the Bible, it's the unwritten question if you will. Now Rashi asks the question. Rashi in Parshat Tetzaveh asks the question. But Rashi does not ask it in Parshat Tetzaveh cuz when you learn Parshat Tetzaveh you don't have a question. Rashi asks it in Parshat Emor because as the Rebbe always explained when a child learns something for the second time, that's when he asks, "Why is it repeated twice?" So in Parshat Emor Rashi asks the question, "Why are we reading about Shaman again almost verbatim what we read in the beginning of Parshat Tetzaveh? It was already written in the beginning of Parshat Tetzaveh." And Rashi gives a pshat answer, a simple answer. Rashi's answer is that the mitzvah of preparing the oil to light the menorah is recorded in Parshat Emor in Vayikra, Leviticus. In Teitelbaum. The two p'sukim in the beginning of Parshat Tetzaveh that speak about Shaman are not a mitzvah but a secret word. That the first two p'sukim of Parshat Tetzaveh are not the mitzvah of preparing oil but rather it's a story. Hashem is talking to Moshe about building the Mishkan. And as he's talking to him about building the Mishkan he says to him, "Remember I told you to take olives because one day you're going to need them. And Vi'Atah Tetzaveh means you will one day in the future instruct the Jewish people to prepare, take these olives, make them into oil, and use them for the menorah." In other words, these two p'sukim have no practical use. They're simply a prediction. They're simply a foretelling. Vi'Atah Tetzaveh you will later on tell the Jewish people about Shaman. When does it happen? In fact, in Sefer Vayikra in Parshat Emor. That's Rashi's answer. Now for a five-year-old child to a Ben Chamish L'Mikra that's a satisfactory answer. That the Torah sometimes tells us things that it's going to tell us later. But of course, the whole magic and beauty of Torah is that what's an answer on one level is a question on another level. And Hasidus is not happy with this answer. Hasidus does not find this answer satisfactory, sufficient. So Hasidus in effect reopens the question Rashi asks, and here it's unwritten. How come in the beginning of Parshas Tetzaveh you have two psukim that are repeated almost verbatim in Parshas Emor? Now Hasidus agrees with Rashi about one thing. And that is that the mitzvah of shemen is there, not here. The mitzvah of appearing shemen for the menorah is Parshas Emor. What about the first two psukim in Parshas Tetzaveh? Says Hasidus, the first two psukim in Parshas Tetzaveh have nothing whatsoever to do with shemen, nothing to do with oil. Instead, the first two psukim in Parshas Tetzaveh is Hashem telling Moshe Rabbeinu, and especially those of the Moshe Rabbeinu dor of a dor, every Moshe Rabbeinu that will follow after the physical Moshe Rabbeinu, hilchos ha rebbe, the instructions for a rebbe. Where in Torah does the Eibershter tell Moshe Rabbeinu what Moshe Rabbeinu's job is on a fundamental level, not on a technical level, not on a detailed level, but on a core level? What is his basic function? And the answer is these two psukim. So if you ask the question Rashi asks, how come twice in the Chumash is the same thing written almost word for word? And the answer is, because what's written in the beginning of Parshas Vayakhel Tetzaveh has nothing to do with shemen, it's all about Moshe Rabbeinu, Moshe Rabbeinu's role. And the halachos of shemen are Parshas Emor. But here is where the plot thickens. How do you know this? Maybe over here he's talking about shemen, over there he's talking about something else. And of course the answer is the change of language. In Parshas Emor it says "Vayedaber Hashem el Moshe leimor tzav es Bnei Yisrael" which is a standard lashon standard term or standard form. Our parsha begins with "Ve'ata tetzaveh". It doesn't say "Vayedaber Hashem el Moshe leimor tzav" it says "Ve'ata tetzaveh". And Chassidus interprets that "Ve'ata tetzaveh" doesn't mean "and you should command" but rather "Ve'ata tetzaveh" means "you should connect". In other words, all over the Chumash when Hashem says to Moshe Rabbeinu leimor he should repeat to the Jewish people "tzav", "imor", "daber" the key is the message, not the messenger. God Almighty says to Moshe Rabbeinu "Pass along a message to Klal Yisrael, to the Jewish nation" to the community of Jewish people, which is what the word "tzav" means, "command", "imor" means "speak" and "daber" means "to talk" and so forth. But here it says "tetzaveh". And the understanding of the maamar is that the word "tetzaveh" denotes that it's not so much about the message as it is about the messenger. "Ve'ata tetzaveh" suggests that the key is not what Moshe Rabbeinu was telling Jewish people, but that Moshe Rabbeinu is saying it. And that's how we know that the mitzvah of shemen in Parshas Tetzaveh in our parsha, Parshas Tetzaveh, begins "Ve'ata tetzaveh" is not about oil at all, it's Hashem instructing Moshe Rabbeinu about what is Moshe Rabbeinu's task. "Ve'ata tetzaveh" your job is to do tetzaveh. Now, but to hug of kasha, why is this? Why is it that in Parshas Tetzaveh it doesn't use an ordinary lashon an ordinary form, "Vayedaber Hashem el Moshe leimor tzav" and instead it says this unusual form "Ve'ata tetzaveh es Bnei Yisrael"? And of course everybody knows the answer. The answer is because in Parshas Tetzaveh Moshe Rabbeinu's name is never mentioned, ever, not even once. Why not? Because when Moshe Rabbeinu was negotiating with Hashem to save the the cloud of yourself from the golden eagle. And the Torah said, "Moshe Rabbeinu from my book." So Moshe Rabbeinu said to the Jewish people, "If you're not going to forgive the Jewish people erase my name, take me out of the safe of Torah." And God Almighty says, "Me and you and Hashem says I will erase from my safe of those who sinned to me against me and not you." But we know that when a righteous speaks even if he says something conditionally, "If you don't forgive the Jewish people." And in fact Hashem did forgive the Jewish people. But since Moshe Rabbeinu said, "Take my name out of the safe of Torah." It's a trace, it's a trace. So Hashem forgave the Jewish people and Moshe Rabbeinu's name appears in every beginning with till the end. But from one name is absent. That's the name of the Torah. And of course the question becomes of all the whatever it is 40, I don't know what it is, 42, 43 that you have from until the end of the why is it that this that Moshe Rabbeinu's name is never mentioned? So there's first of all there's a there's a what's the Hashem tells Moshe Rabbeinu he sees so Moshe Rabbeinu tells Hashem if you're not going to forgive the Jews erase my name from the Torah. Hashem of course forgives the Jews but it leaves a trace, it leaves a mark. So which are you going to take Moshe Rabbeinu's name out out of? So Hashem says, "You know what? Let's wait till next week." Get the and Hashem thinks should I take Moshe Rabbeinu's name let's wait till next week. Get the until you complete the whole come back to last chance cuz it's the story of Moshe Rabbeinu telling them Yeah. so by default Tisha B'Av becomes the Parsha where Moshe Rabbeinu's name is never mentioned cuz there's simply no other place to do it. But there's a deeper p'shat, a much deeper p'shat, and an incredibly meaningful p'shat, which the Rebbe explains in his sichos. And that is Parshas Tetzaveh always occurs around Zayin Adar Rishon in an every year in a leap year. Zayin Adar is the yahrtzeit of Moshe Rabbeinu. And the fact that Moshe Rabbeinu's name is never written in Parshas Tetzaveh is because it's linked to the histalkus of Moshe Rabbeinu. What's the connection? The connection is that we know that Moshe Rabbeinu came in many gilgulim, many incarnations, reincarnations. But that the other neshamos who were the same neshamos as Moshe Rabbeinu had different names, whether it's Iyov or it's Shimon bar Yochai or whatever it is, they're various different neshamos that are the same neshama of Moshe Rabbeinu. And the question becomes a name of a person goes to the very essence of the person. And if the name of the person goes to the very essence of the person, when that neshama comes back again, it should have the same name. How come the other gilgulim of Moshe Rabbeinu have different names? And the answer is because the name is takke the essence of the person. But the name is the essence of the neshama that relates to the guf. It's the levusha atzmi that allows the neshama to come into the body. But the neshamos in Gan Eden are higher than a name. Like you have by ya Shimshon haGibur, l'mah zeh atisha lishmi u'peli. Avraham Avinu, Avinu Yaakov Avinu said l'mah zeh atisha lishmi. Oh, that's by the malachim. But a neshama in Gan Eden has no name. Says the Rebbe, when a person's neshama is al ila u'maila, person has passes away, neshama is al ila u'maila, he is raised higher than a name. But the idea that he's higher than a name is not seen as a negative thing. To the contrary, that the neshama is connected to its essence on such a high level that it's above a name. So, Parshas Tetzaveh does not have a name for Moshe Rabbeinu because it's speaking to Moshe Rabbeinu as Moshe is higher than a name. As Moshe is in a state of histalkus above the madreiga of a name, the only way to identify Moshe Rabbeinu is to say "Ata", you. So, in Parshas V'Ata Tetzaveh, where Moshe Rabbeinu is standing on such a high level that he's even higher than the idea of a name cuz it's linked to his infinite histalkus, his passing. But, not chas v'shalom that that means a departure, but rather that this is the very core of Moshe Rabbeinu's neshama on such a high level that Moshe doesn't even have the name Moshe in this parsha. The first two psukim are the instructions to Moshe Rabbeinu himself and to every Moshe Rabbeinu which is going to come after him. In the parsha which is connected to Moshe Rabbeinu's histalkus. And it talks about Moshe Rabbeinu on a level where Moshe Rabbeinu does not have a name, this is where these two psukim are V'Ata Tetzaveh So, when you think about hashgacha protis of this maamar, yeah? Somebody prepared a maamar and he wasn't thinking anything and sent it into the Rebbe and the Rebbe edited it and he gave it out and he said he was going to distribute it. How many kuntreisim did the Rebbe give out in 1992 alone in days? And it all seemed so ordinary. But, when you look at the details and the specifics, they shout at you and they say he needs a pell this is extraordinary. In other words, Reb Yisrael Yitzchak chose a maamar, the Rebbe chose a maamar. And the maamar, the way the maamar is written and what the maamar says and what the maamar is about is a message to every single chossid and to every single Yid until Mashiach comes about what the Rebbe is and what Chassidim are and what's the relationship between Chassidim and the Rebbe in general and what's the relationship between Chassidim and Rebbe, particularly in our generation? And it fell out by Sgokha Protis in Parshas Tetzaveh. Because Parshas Tetzaveh is the perfect parsha to talk about this concept for more than reason one reason, including the idea because it's in the beginning of Parshas Tetzaveh that you have the singing of Tetzaveh es Bnei Yisrael. Now, this is a general introduction. Now I have to give you another introduction. And I'm going to give you this introduction in two points. Number one, this ma'amar is broken up into three parts. It's going to take us four classes to learn it because the third part is so long that it's impossible to learn in one evening, we'll do it in two evenings. Now, you'll get another mashpia, he'll tell you the ma'amar has more parts, you know, you could divide it into more parts if you wish, but at least to me, at least the way I'm teaching it to you, the ma'amar is divided into three sections. The first section is one level, the second section is a higher level, and the third section is a higher level still. What marks the end of one section and the beginning of the next section is questions, kashas. In general, questions are doors. You learn a pasuk. If you have no questions on that pasuk, there's no richness, there's no light from that pasuk. When you analyze, when you question, the deeper you question, the more reward you get for the question, the more answers you get. The Rebbe's going to begin the ma'amar with a bunch of questions. And twice in the ma'amar later on, the truth is there's a third time, but the first time I'm going to count as part of the beginning of the ma'amar, twice in the ma'amar later on, the Rebbe punctuates the ma'amar with additional questions. Each additional question is a door to a greater depth. The first part of the mind man in my opinion uh finishes on line 67. Where it says "I will mention the same thing on your mind." There's a question there. We're going to stop right there at the word "moed" and we're going to begin next class at "avel". The third section begins on line 133. Again, with "sod avin" question. And you learn the mind man to line 67, you have one level of clarity. A question is asked which forces the issue. It challenges the original understanding of the mind man and adds a whole new depth. And then when you get to the third set of questions, again that have a pushes it further and then adds a much much much deeper depth than the depth you understood even the second time. So that's the structure of this mind man. The mind man begins with a bunch of questions, introduces an idea and explains it. Then challenges it and introduces a much deeper idea. Beginning like I said on line 67 and then again on line 133, the second insight is challenged again and a whole new a third idea is introduced to the mind man. And that's how we're going to be learning it. Today we're going to learn the first section. Believe that next week we're going to learn the second section and the couple of weeks after that we're going to be doing with Hashem's help the final section. This is the first way to describe it. What we are going to have in this mind man is a discussion on Moshe Rabbeinu. We are out to the tavern means Moshe Rabbeinu's job is to connect the hidden to Hashem. But in this mind man we're going to have three personalities, three Moshe Rabbeinus. The first Moshe Rabbeinu will be Moshe Rabbeinu agashmi, the physical man Moshe Rabbeinu who was a shepherd, a rebbe, a nassi of Klal Yisrael in one of the holiest times in our history. We were living in a cloud literally and figuratively eating mud and so on. The Jewish people were in the highest madrega. And Moshe Rabbeinu was there at that time. The second personality is going to be Mordechai during the time of the Gezeira, which was one of the greatest lows of the Jewish people, the most antithetical generation or history or moment to that of Moshe Rabbeinu. As the Jewish people faced certain annihilation and Mordechai shepherded them through that. That's going to be the second Moshe Rabbeinu. And the third Moshe Rabbeinu is going to be this same Mordechai after the Nes. Haman was dead. The war was over. Haman's children were hung. The Jewish people are now honored and respected and uplifted and so on. But they're in Golus. And in this Ma'amar we're going to encounter three ideas of a Rebbe. There are as many Rebbes as there are generations. Or I if I may say so, there's many generations as there are Rebbes. But our Ma'amar is going to focus on three: Moshe Rabbeinu, Mordechai during the most severe time of crisis, and Mordechai when the crisis lifted. Now, although this is not explicit, anybody who reads this will come away with a clear impression that the Mordechai of the crisis time of which the Rebbe speaks is describing the previous Rebbe, the Friediker Rebbe in the times of the Soviet Union and so on. And the Rebbe refers to the previous Rebbe in the Ma'amar. But what's vague, but also quite evident, is that the Mordechai after the miracle is the Rebbe himself. Because Jewish people are living in Golus and they're not afraid. And they're safe and they're well-to-do and they may even be growing in ruchniyus. It is only that that katzvi avda d'ahashvei dishana, we find ourselves in Golus. And Mordechai after the Gezeira, after the miracle, and the Rebbe's nesius is defined by impressing upon Jewish people that you shouldn't enjoy Golus Achman L'Tzlan, you should appreciate even in the best of times in Golus the need for Mashiach. And that's what this Maimer is going to be about. The Nisius of Moshe Rabbeinu, the Nisius of Mordechai in the time of the Gzeira, and the Nisius of Mordechai after the miracle occurred. But I want to make it clear, these three things are not consistent with the division of the Maimer into three parts that I mentioned before. They're not the same. It's very important that you appreciate that although I'm giving you several examples of three, but it's not the same three. The Maimer is divided as I explained to you into these sections of division divided by questions, punctuated by questions. But it doesn't necessarily mean that the first section is Moshe, the second section is Mordechai, and the third second is section is the second Mordechai. It's not necessarily divided that way. And one final point that I want to make is that what this Pasuk does is this Maimer does is analyze a Pasuk. Everybody's analyzing Psukim. Rashi is analyzing Psukim. Even Ezra's analyzing Psukim. Ramban is analyzing Psukim. The Alshich is analyzing Psukim. Kabbalah is analyzing Everyone's analyzing Psukim. And of course, any analysis of Torah is about questions. The deeper you go into Torah, the more subtle the questions become. And the questions are keys. They're doors. They're openings to answers. This is Chassidus. Chassidus asks the most subtle questions. And this Maimer is going to take a Pasuk in the Chumash 15 words at the top of Esther 1:1, Vayikolchu Shmen Zayis Zoch Koses L'Mord L'Holes Ner Tomid and study it. And it's going to challenge every word in the Pasuk. Why is this word here? Why is it written this way? Why is it written in this order? And as we go through this Maimer and we explore the three Rebbes that I just described each later Rebbe is going to apply the possuk more exactly, more precisely. In other words, if we explain the possuk as a reference to Moshe Rabbeinu the physical of the generation of the desert, we will only be able to justify, I think, 10 words. 11 words. The word not the word "kosos" and not the word "lamoed". Which means that you're left with with gaps. If you'll explain this possuk as referring to Mordechai during the terrible time of the year, you'll be able to explain one more word. "Kosos". All those 12 words will be explicable. The last three words are not going to make so much sense. And also the position of "lamoed" is going to be a little bit odd. But, as the Maimon concludes, and you explain this possuk as an allusion to Mordechai to Moshe Rabbeinu the times of but the where Jewish people are comfortable and well materially and spiritually, all 15 words in the possuk become precise and all 15 words become precise in the order in which they appear. "Kosos lamoed" is where it should be. And these are my introductory This is my opening to the Maimon. So, this is a Maimon without a doubt is a Maimon connected to Gimmel Tammuz. It's about the Rebbe and we have to learn it and we have to live in it and we have to find meaning, direction, and energy, joy in the Maimon. The Maimon can be divided into three parts. It's going to speak about three Moshe Rabbeinus and each later Moshe Rabbeinu is going to justify the structure of the possuk more precisely than according to the earlier Mordechai. Moshe Rabbeinu. Anyway, time for us to start. Let's read the text. V'atah tetzaveh es Bnei Yisrael, God Almighty tells Moshe Rabbeinu, you should instruct the Jewish people. V'yikchu eilecha shemen zayis zach, they should bring to you, to Moshe Rabbeinu, pure olive oil, kosis, which has been crushed, lamaor to be the basis for light, l'haalos ner tamid, to make the candle burn in the Beis Hamikdash, which is called ner tamid, a constant light. This is the possuk. And the simple reading of the possuk is Hashem telling Moshe Rabbeinu what to do, to prepare shemen, to prepare oil that's going to be used for the menorah. That's it. In the meantime, we don't know anything more than the initial interpretation that Hashem is telling Moshe Rabbeinu to tell Klal Yisrael to prepare the oil in a special way for the menorah. So, the Rebbe says, "V'di hu ha'yud ha'yud kemazo." All of us know the questions. Now, the Rebbe said the reason we know the questions is because this maamar, like every maamar Chassidus, is not original. People who are experts in Chassidus Chabad will tell you that virtually every maamar can be traced back to the Alter Rebbe. And in some cases, you can find a maamar in the draft, in the version of every one of the seven Rebbeim. This maamar from the Rebbe, "V'atah tetzaveh," is based on a maamar of the previous Rebbe, which begins with "Vayikchu l'Yud." In the previous Rebbe's maamar, "Vayikchu l'Yud," in page gimel, it begins with "L'havin zayis zach dam chilis umasha kosis v'atah tetzaveh." In the middle of the previous Rebbe's maamar, it begins with "V'atah tetzaveh." The previous Rebbe's maamar in page zayin is based on a maamar from his father, the Rebbe Rashab from 19 19. 19. And that maamar begins, you guessed it, Vayata Tetzaveh. So, the Rebbe changed from the Friediker Rebbe who had changed from the Rebbe Rashab. The Rebbe Rashab said Vayata Tetzaveh, the Friediker Rebbe modified it and made it into Vayikbeluhu because of the time of Mesiras Nefesh, and the Rebbe remodified it back to Vayata Tetzaveh. This ma'amar you can trace all the way back to the Tzemach Tzedek. So, the questions are familiar and the answers are familiar, but the depth and the exactitude that the Rebbe is going to squeeze out of this ma'amar is very original. You do have a Yekum Purkan, so we all know the questions. The whole Let's see Vayishlach Beshalach as a rule in Torah on them Mitzvas Bnei Yisrael. The Yitzav is there. The word that is used to denote to pass along a message or an instruction is Tzav, which means to command or Daber or Omer. Vayikaneim, but here it's written Vayata Tetzaveh Bnei Yisrael, you should do the act of the Tzaveh for the Jewish people or to the Jewish people. Now, everybody knows the answer to the question. The reason it says Vayata Tetzaveh instead of Tzav is cuz it doesn't say Vayedaber Hashem el Moshe leimor. Every Parshas Chumash where Moshe Rabbeinu's name is mentioned, the first pasuk is God Almighty told Moshe Rabbeinu leimor. Leimor means to repeat to the Jewish people, then it says Tzav. But, Parshas Tetazveh never has Moshe Rabbeinu's name. And it doesn't have Moshe Rabbeinu's name, it's not going to say Vayedaber Hashem elav. It says Vayata, it's spoken in first person. Shlishi amedaber, talking directly to Moshe to Moshe Rabbeinu, the Ramban explains it as brings always. Vayata Tetazveh, you will Tetazveh. So, the change of form from Tzav to Tetazveh is a technical thing. I'm not a expert in Hebrew grammar, but it has to do with the fact that our parsha is not being spoken as the whole Torah is written in third person, it's written in first person, second person. So, the question Vayata Tetazveh on the surface of it is not that much of a question because it's simply because of the fact that in Parshas Tetazveh Moshe Rabbeinu is never mentioned. So, there's no beginning with "Vayedaber Hashem el Moshe leimor" like parshas Terumah and parshas Ki Sisa before and after. So, one has no choice but to say "Va'ata tetzaveh". But the maamar asks the question nevertheless because after all even if the reason it says "Va'ata tetzaveh" is because there's no "Vayedaber Hashem el Moshe leimor", the question still the lashon, the form is unusual. But there's another reason the question is being asked. And that's what the Rebbe says now, "Lo heiseh va'ata I want to add that "Diuk masheh kasuv "Va'ata tetzaveh" you look at the words "Va'ata tetzaveh". The impression that it leaves with you is not only that we're using the words "Va'ata tetzaveh" because you have no choice because Moshe Rabbeinu's name isn't mentioned. Because "Hu leidak ba'al lashon" it's not just a modification of language. "El hagamba hateich" the word "Va'ata tetzaveh" changes the structure of the pasuk. How? Normally, Hashem says to Moshe Rabbeinu to pass along a message to the Jewish people. So, Moshe Rabbeinu was a messenger. What's the most important thing in Moshe Rabbeinu's being God's messenger to pass things along to Klal Yisrael? The message, what he's saying. And the "Va'ata tetzaveh" the form suggests that the critical component is not the message but the messenger, Moshe. The focus shifts away from what Moshe Rabbeinu was going to say to that Moshe Rabbeinu is going to say. And that's what the maamar wants to understand. Why here "Va'ata tetzaveh" is not about Moshe giving a message but about the fact that Moshe Rabbeinu is being a messenger. "The lashon "Va'ata tetzaveh" mashma" the language, the form of "Va'ata tetzaveh" suggests "She'Moshehu metzaveh" that the key is not the message but the messenger and the fact that Moshe Rabbeinu is the one giving the message. "Etzli orich lehavin" the question is how do you make sure "Hu hashliach" Moshe is simply a messenger. An emissary. "Leim said he also be a good as to pass along to the Jewish people the divine command, which he does hundreds of times in the Chumash. Why all of a sudden here do we use a form that seems to shift the priority away from our being communicating a message to the simple fact that he is the messenger. That's the first question. And of course the answer is going to be because that's exactly what this is about. In this there is no message. Or to say it differently, this has a message, but the message is to alone, not for us. It doesn't mean you should command. It means it's your job to connect as you'll see soon. The question the second question is it says the oil should be brought to our being. The oil should be brought to our being and the question is obvious. The meats of the candles was given ostensibly to the to our being. So why are you bringing the oil to he has to give it to anyway. Why bring the oil to they should give to give it to directly. That's the second question. The third question is the same and the game is the same. That the reason for this oil is to make a fire. A light a candle that will produce light. The Hebrew word for light is light. But it doesn't say light, which means to shine light. It's which means to be a source for light. It should say a word that denotes to make a candle that produces light, not the candle which is a source for light. Why does it say light rather than light? And the last question is the very next it says that the menorah lit from night until morning, as you know, I'm sure. This is almost like a possum based on the Gemara whether the menorah was lit only by night, also by day and by night. And it was lit by day and by night. Most other possums don't agree. But from night until morning is not constant. It's only from night until morning. The candle should burn constantly. And as you'll see later on in the mind, the observation is not only whether it was only by night or by night and by day, but that there's no difference between night and day. These are the four questions. So we continue on line 10 of the previous Rebbe's mind. Remember how he did the famous mind which he said in Moscow a few months before his arrest when he was throwing his life away literally. He was here in his own community in Russia and he found himself in Moscow on business. And they see them heard that he was there and they invited him to say a mind and he had no choice as he writes. And he came to the Lubavitcher show. The place was so packed. It was out into the street and he said the mind aloud. And he knew very well that there were people from the government who were listening to every word. And he spoke fearlessly about going into fire and he said this never happened before in his life. And the mind that year began with the word which talked about never happened before. He never put them cotton tough fresh said in 1927 put them cotton. So the Rebbe explains the word that over here the word does not mean to command, but it means to connect to join the Rebbe. And the title of is not you should give instructions where the emphasis is on the message not to the messenger. But that you should connect and the instruction is to make sure himself. In this person make sure is not a messenger, make sure is a binder, a connector of the Rebbe to the top. But there when that's why it says the after the Sabbath of the day You should do the act of the act of the In other words Make sure that we knew ties and connects the sons of Israel with godliness. So after the means connecting to the That's a job. A Rebbe does many things. But above all else, he connects into the Rebbe. The external functions of a Rebbe, his leadership and his counsel and his guidance are secondary to the key. What is the key? A job of a Rebbe is to connect I want you to know this is the most remarkable opinion printed from the Bal Shem Tov himself. How this opinion reached us is a miracle onto itself, but it's from the Acher Sones. It's printed It's printed in Bal Shem Tov. It's printed in the Alter Rebbe's printed in the Alter Rebbe. It may be in the Alter Rebbe's Igros Kodesh also, I'm not sure. The opinion is three or four lines. I can't tell to you verbatim because I haven't seen it in a long time. But it begins with a The Bal Shem Tov gave a nefesh to the Mezritcher Maggid. And he said to the Maggid, "Everybody gives for Rosh Hashanah. I also want to give a but I'm afraid." Dear made it to give and you he said to the Holy Maggid I'm not afraid to give a and he gave him a pen. And it begins and so on. For example, my table the regular stuff. And then it says I should connect myself to whoever they may be shlep them out of whatever schmaltz they may find themselves in and bring them closer to the That's the second opinion. And you can look it up to see the exact language. That's a opinion of a Rebbe. A Rebbe's to connect into the Rebbe. And that's about the to connect into the Rebbe. Hu. By day, he shall mesh meshpili yeshurun makasheish made in tzof, and of course, when Moishe Rabbeinu has this effect on klal Yisrael to connect them to the ein sof, by days of nachas yesurim yesurin of Moishe, Moishe Rabbeinu benefits. We answered the first question. The reality of the tzav doesn't mean to command, it means to connect. And now we're answering the second question, why are you bringing the oil to Moishe? And the answer is Moishe gives and Moishe gets. Moishe gives us a connection to the Eibishter, and Moishe has a benefit. Now, when you read the ma'amar at this point, the two separated things. Moishe connects us to the Eibishter. And his s'char is amana s'l'chavod atzmo, he gets some benefit that's entirely separate from the fact that he's connecting us to the Eibishter. Later on in this ma'amar, near the end, chapter 11, perek yud alef, the Alter the the Rebbe is going to go back to this idea again of yikra alecha, of Moishe Rabbeinu benefiting from connecting us to the Eibishter. But there he's going to explain it sh'lei amana s'l'chavod atzmo. What is Moishe Rabbeinu's s'char for connecting us to the Eibishter, that his connecting us to the Eibishter is even better than the connection he makes between us and the Eibishter. So here, the yikra alecha is separate. He gives us something and he gets something different. As this ma'amar is going to get deeper and deeper, it's going to be he gives us something and he gets something more, and that something more is more of what he gave us. But in the meantime, it's two separate things. By days of nachas yesurim yesurin of Moishe, Moishe gives us a connection to the Adam HaRishon and ein sof, and he benefits. The Moishe and Yisrael are like the doer and the action, like Moishe and the Jewish people are like feet and head. Moishe calls them as in the possuk sheish me'os elef ragli, 600,000 feet. Ha'am asher anochi b'kirbo, the people amongst whom I am, Now the generation of Moishe Rabbeinu when the neshamos of Atzilus they are dead and it calls them feet compared to Moshe Rabbeinu. Because even though they were so great, Moshe was much higher. The whole Yisrael and the Moshe of the whole generation of the feet of Moshe Rabbeinu. Moshe who shall have Moshe their head. That's how disparate, that's how far apart Moshe was from his generation. They were neshamos of Atzilus and he was from Melech. But with Moshe just like in the human experience the take the head the mark of the such a place the head cannot reach by itself. In other words in one aspect the foot becomes the head and the head becomes the foot and that is the idea of mobility. To go from place to place you don't have to have a head, you have to have feet. And the feet carry the head. The Moshe of Yisrael the same as the Moshe Rabbeinu and the Jewish people. The Yisrael are the of Moshe. Yisrael which are the feet of Moshe Rabbeinu because of Moshe's relationship to Klal Yisrael. And Klal Yisrael are only the feet compared to Moshe Rabbeinu, but they act as feet to raise Moshe Rabbeinu to a madreiga above the madreiga Moshe Rabbeinu would have by himself. It is hinted in the hinted in the passuk. When it says Moshe Rabbeinu that the nation I am leading is like the feet compared to a head, but he adds the word Moshe says I using the word amongst them and of course you know what says that the letters plus a which goes on Kesser. And because Moshe Rabbeinu was the head and he has feet attached to him Moshe Rabbeinu has an advantage. He's raised up from a madreiga of you know in the the Buddha. The Friediker Rebbe The freedom of culture by the Kamler. When the freedom of culture by the Kamler, it's not a culture by the Kamler, it's a culture of the freedom of Kamler. The freedom of Kamler said all the medicine is not given culture. All the medicine was not a river. Able to give a river what they can send it. Had he been a river, it would be impossible for him to sin. That's what the quote is. Of course, the question becomes all the medicine was not a river. What's that river? A river is a national class, a general soul. There is no more general We're all parts of his soul, even my shoulder been. How could the freedom of Kamler say all the medicine is He's the river of rivers. He includes every medicine that will ever exist. What's the answer? My shoulder been had the medicine of a river. But he didn't have seed him. They were no people. Had there been a flock of feet who all the medicine was shaping, he would never do anything. As great as all the medicine was in his own personal standing, the fact that he did the river, however you explain the river, and he ate from the tree of knowledge of good and evil is because he didn't have an ugly and feet. So the freedom says, a river is so high, I can see them are so plain, but the discussion, the bond between the freedom and the river and the river and the freedom is not only for the benefit of the freedom. For your own the benefit for the river. And because of this discussion, a river is above sin. The river told many people in different occasions in different ways, all the cultures I have have from the freedom, which is so ironic and so strange. But this is what the person is saying, my shoulder becomes our river and he has an alley. Is that who when the river concludes? Line 19 of yard of the Sabbath of Israel. Answered the question one, may shoulder been a connected to the Easter. The equal of the Zion is the game and he benefits and he has an alley. Should I say something through my shoulder been? That gets out of here culture. commands and connects and ties the Israel the made in through this you saw the ice formation the oil is brought to motion not to why does the tell you to bring the oil to motion not to cuz this is not about oil at all this is about the emotion as the for being a great nation in other words taste this formation motion benefits Now if we accept the introductory question that I gave you we have already answered three out of five questions We've answered what this possible is about it's not about oil it's a mission connecting into the nation that's why it says we have to do the same and that motion has a dividend benefit and on some level you could say okay all that remains to be explained is questions for about question five about the husband and the diamond but as you'll see as the moment unfolds there's so much more to say about the and there's so much more to say also about the diamond but let us continue so far we translate the words based on the right the we translate to connect in we're going to repeat the same point but we're going to change forms we're no longer going to use the expression that we had twice or three times in base the nation is the made in of and instead we're going to use the expression the finest in your two give food and clothing to the Jewish people in the area of faith later on in the moment online 101 and 102, we're going to change again. And over there it's going to say Shushan U'Mefanes Es Hamona Atzmo. It's a third idea. What's going to happen at the moment, we'll get to it in some next week, believe me or not. Is we're going to change from the expression L'Kash L'Chav Bnei Yisrael L'Melech Ein Sof to the expression read. Line 22, please. The fires there to explain this Magden by Mayman in the previous labor develops the concept of L'Kash L'Chav Es Bnei Yisrael L'Melech Ein Sof with the following. Shamai Sh'Rabbenu Nikra Mehemna Meisha Skol D'Raya Mehemna, the trusted shepherd, the loyal dedicated shepherd. The Shnei Pirushim B'Zeh, there's two insights into those two words D'Raya Mehemna. The first is Sh'Raya Mehemna Sh'Yisrael is dedicated shepherd, that's his job. But the second one is that his job is to shepherd faith itself. Shushan U'Mefanes Es Yisrael, he provides Mazones, which means food, or Parnosoh, which means clothing and jewelry and makeup. Es Yisrael for the Jewish people Binyan Hamuna, in the matter of faith. Mazones and Parnosoh terms used in Chosuva. Mazones means food and Parnosoh means expenses. A husband has an obligation to provide his wife with what she needs. One is Pnimius and one is Makif. So, the Mayman when talking about Moshe Rabbenu giving Yidden Hamuna uses both expressions. From Moshe Rabbenu we get Emuna in the form of Mazones, which you can internalize. And we get Emuna in the form of Parnosoh, which is not so internalized. These words Zon U'Mefanes Es Yisrael Binyan Hamuna is exactly the same idea as L'Kash L'Chav Bnei Yisrael L'Melech Ein Sof, but different words. The difference is that in the words L'Kash L'Chav Bnei Yisrael L'Melech Ein Sof we imagine Ein Sof as being someplace else, the Aibershter. When you change from that form to lo and behold you learn you learn that the Ain Soph, the God, the Godliness to which you want to attach a Jew is inside the Jew himself. It's his own soul, the Godliness within him. That's what the issue is. And the Rebbe explains in line 24 the following. The Emunah, the idea of faith, every Jew has. We don't need faith from anyone. Not even from Moshe Rabbeinu. Why not? Because she saw him I mean and the reason Jewish people are believers is because bene ma'aminim, they're the children of believers. A believes cuz he has proof. In other words, a intellectual understands there's a God and then uses his faith to transcend his intellect. A Jew's Emunah has no connection to intellect even indirectly. The Emunah is from his father. In other words, the neshama, the yechida. A Jew believes is not because he has answers to questions, because he has no questions in the first place. Therefore, you don't need Moshe Rabbeinu to give us faith. Faith we already have. Where did we get faith from? Avraham Avinu. You know, it says in the Ma'amarim based on Midrash Chazal, shuddi me reisha mona, which means we have a matana, we have a gift me reisha le ma'aminim from the first believer. Who was the first believer? The first believer is Avraham Avinu. We don't need Emunah from anybody. We're Jewish, we have a Jewish soul, we automatically have Emunah. Albeit, however, afsheshati be bechinas makif. The faith could be indirect, hidden. I could believe in the Aibershter and do whatever I want. As the Gemara says, of course Chassidus always brings it. Ganva pumachta rachmana kari, a thief digs a tunnel to break and enter and steal. And the Alter Rebbe has a letter taf kuf sameach alef which was written from Kalisk and he takes it a go a further. A person who breaks and enters is coming also to kill or be killed. He comes at your house to steal, you'll stand there as well, he'll kill you and all this stuff. So, a man who's a thief and a potential murderer stands by the opening of the tunnel about to enter into somebody else's home to do his evil deeds, and he davens, he prays to God Almighty to be successful. This is the ultimate hypocrisy. How could a person be such a hypocrite, believe in the to daven to him, and to daven to him to help him violate what the says? And of course, the answer to that question is simple. The greatest asset of a faith is its greatest liability. What's the greatest thing about faith by a Jew? That it's inherited. I don't have to earn it. It's my soul. What's the greatest liability about faith? That it's inherited. That I didn't have to earn it. I was born with it. Cuz whatever you're born with and you don't earn, you don't value. You take it for granted. So, the upside of is that it's a gift from Avinu. Ma'aminim Bnei Ma'aminim. The downside of is that if I can believe in the and even daven to the to to help me violate the wishes of Baruch. And this is where comes in. does not give faith, but he gives the faith some teeth. V'zeh lines 25 and you'll find it says in the moon. being the shepherd and the provider for Jewish people in the area of faith who is not that is giving the faith. Faith we have already from the moon. But moon to be missed, that the belief should be revealed. means revealed. What does revealed mean? That because I believe in God, I don't steal. And the says it says exactly this in the What does it say in the moon? How moon of the faith comes from on high, from the moon. Not from the moon. Yitzchak Espanol in the name. The going to have and also the two expressions, food and clothing from the source of a moon in the my law. I got you. I did my share. The neshama believes, I am going to believe as my neshama believes with such a certitude, with such a strength that I'm going to do what the Rebbe wants because I believe and I have faith because of Rebbe Nachman of Uman. My faith is internalized and grounded because of the Rebbe Nachman of Uman of every generation and the Rebbe Nachman of Uman specifically of our generation. So, the words Rebbe Nachman of Uman will not replace the words Rebbe Nachman of Uman will not replace the words Rebbe Nachman of Uman and what we're learning is that Rebbe Nachman of Uman is not really giving us anything. He's simply cultivating what we have naturally. And the Rebbe continues in line 28 Rebbe Nachman of Uman will not replace after the previous Rebbe explains to us what Rebbe Nachman of Uman means. And what does Rebbe Nachman of Uman mean? Rebbe Nachman of Uman will not replace Rebbe Nachman of Uman. Rebbe Nachman of Uman will not replace Rebbe Nachman of Uman. Rebbe Nachman of Uman will not replace He goes on to say something else. The Rebbe Nachman of Uman said I'm going to speak of Rebbe Nachman of Uman as being a trusted shepherd. The intent here is Rebbe Nachman of Uman will not replace Rebbe Nachman of Uman. It doesn't mean only the It means also the Rebbe Nachman of Uman of next generations. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will Faith is Rebbe Nachman of Uman. And the Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will not replace the Rebbe Nachman of Uman. The Rebbe Nachman of Uman will And every Rebbe has the same task, to internalize faith. For example, the Rebbe Nachman of Uman gives an example. And when you look at it at face value, it seems that the The is arbitrary, but you see later on it's not so arbitrary. Mordechai, there were many Rabbis, Moshe was a Rabbi, Yeshua was a Rabbi, a Schneebalg Knaaz was a Rabbi, Ibn Gabirol was a Rabbi, David was a Rabbi, was a Rabbi, and so on. And so on. But he picks on Mordechai. Mordechai was the Rabbi in his generation. Mordechai and Moshe were equal. Now you'll see later in the Ma'amar in Seif Zayin, that although in every generation there's a Rabbi Nasi HaDor Moshe Rabbeinu, certain Rabbis are in a class by themselves. And Moshe and Mordechai were in that class. What is that class? That class is a Rabbi who is Mashpia on the whole generation begoy. A Rabbi's influence is not limited to one country, but to the entire globe. Moshe affected every Jew on the planet, and so did Mordechai. So although Mordechai is an example like any other example, but there's something more precise about this choice. Shegam bizman gzeiras Haman, what did Mordechai do? It was a time of a decree. Shealim be'datei de'keyam u'meitzvos, how you ask kosher to mesiras nefesh, learning Torah and doing mitzvos was life threatening, was risking one's life. Because first of all, Mordechai was Haman was going to kill all the Jewish people on the 13th day of Adar of the following year. But in addition, it's indicated from here that the Yidden were not allowed to learn Torah in the interim. And if they would learn Torah in the interim, they'd be killed before. You'd give a lot. So there was a mesiras nefesh attached to learning Torah, and he dafka did it, and dafka with children, and dafka in large numbers. Shegam bizman Haman, the times of Haman, line 32. Shealim be'datei de'keyam u'meitzvos, us learning Torah and doing mitzvos then, hayu kosher de'mesiras nefesh, was connected to mesiras nefesh. Nevertheless, he called us, but I've been gathered together groups of Jewish people lechazeik es am Yisrael and strengthen their faith. Shall you saw all of the Jewish nation by the Sham and the maybe for La made Hazik and to be firm. Believe what I say that became a mitzvah and learning Torah and doing mitzvah. So on the surface, Mordecai was encouraging Jewish practice. But under the surface through these practices, through this focus he was strengthening you the Shamona. So the Mimer says just like Masha Rabbeinu is a Rebbe who doesn't give us faith but strengthens the faith we have be Russia. From Avraham Avinu internalizes it. The same with your mouth. That's So far so good, right? Now comes the first question. Now I don't count this if the way I do my the way I do my two three I don't count this. But some would count this also as a question. Let's keep reading line 34. Well after they shame of I had bad luck. The Mimer explains in in a lot of detail, quite at length. Shamash of his bash to say the relation of all data that Masha Rabbeinu and that Rebbe does not see the Masha Rabbeinu of all later generations. Me Hazik is Shamona the Israel strengthens Jewish faith which was the point he made before. Then comes the new point. Me Vaya Dio Kosha na Kosas a game Shamona the game of Kosas. The Fiddler moves on from topic to topic. He discusses at length how Mordecai was a Rebbe like any other. And because he was a Rebbe like any other he strengthened you the Shamona. But in his times the form of that strengthening was Mesiras Nefesh. And he immediately adjacent to that conversation starts talking about Kosas Lamoid and here's how he explains. Lamoid, you want to reach the source? The light of not the light which is the answer of course to the third of our four questions. Lamoid not the light. Which means in plain English Yechida versus Chaya. Lamoid is Yechida, the light is Chaya. And the Fiddler Rebbe explained Shamash mana goes in the times of Golos. Shakalah of the that every single Jew is Nishbar of the It's broken and crushed. Crushed? We didn't have time to say it in other words. essence which is higher than higher. Now, first of all, I want to say something very interesting. In this entire mind, the word Yechida is never mentioned. The word Chaya is never mentioned. You'll see later on in the mid stream next week that instead of using the words Chaya and Yechida, they use of the word etzem and mazal. So, the previous Rebbe continues after explaining the role of Moshe Rabbeinu to strengthen emunah by bringing the idea of koses lamoyred that when you didn't have crushed, you reach Yechida sheb'nefesh. And there's a problem. What's the problem? This idea that a Rebbe strengthens Yidden's emunah is true of every generation or only of generations of shmad? Only of generations of koses where Jews are being crushed? The simple understanding is that it's every generation. But the linking of these two concepts together creates a problem. Let's look at the question. It's sod la'havan. This question is a question not on the possuk but on the mind. Hashayach is the appearance because it's lamoyred. The fact that the Fiddler Kever links together, puts one after the other, the idea that koses when Yidden are crushed in the worst kinds of goes, lamoyred reveals Yechida sheb'nefesh, is linked la'amur b'ha'mayen lifnei zeh to what he explained earlier in the mind. Immediately before that, Shammai Shamaya face bashfus adolash b'chol dorot. Moshe Rabbeinu and all the subsequent Moshe Rabbeinus nourishes and provides that the Jewish emunah should be internalized. And the question is, this idea of zon and mafni is opening emunah is for all Rabbis or just for koses lamoyred Rabbis? If the answer is for all Rabbis, why does the Rebbe put the two concepts together? And if the answer is only for those Rebbes that are Kodesh L'Yisrael, then it doesn't apply to everybody. And of course, the biggest problem is it doesn't apply to everybody, and it doesn't apply to Moshe Rabbeinu himself. Cuz Moshe Rabbeinu himself was not Kodesh. So, the Rebbe's got a problem. The linking of the two ideas of every Rebbe not giving us emunah, emunah we have from Avraham Avinu, but strengthening faith and internalizing faith in his role as a Rebbe. Is it every Rebbe, or is it only the Kodesh L'Yisrael Rebbes? Now, let me interject something here. One of the things we're going to learn in this maamar with that a hava min hamaskana there's going to be a first thought and a final thought. The first thought I suppose is here. The final thought is going to be savov. The page 95 and on. In our initial understanding of the maamar, a Rebbe has one task. In our final understanding of the maamar, a Rebbe's going to have two tasks. When we learn that part that explains to us that a Rebbe has two tasks the difference between the first task and the second task is one is a p'nimiyusdike thing, a hidden thing, a tzaddik a spiritual thing, and another is a practical thing. At the moment, we don't have those two. We have only one. Which one do we have? The practical one. A Rebbe is a leader. And he strengthens faith of the nation through his projects, through the initiatives, through his mivtzoim, through his tehillos, his farbrengens. He sits with people and he rouses them. How do you arouse people? Every generation is different. In one generation, it's the Kodesh L'Yisrael of Mordechai. In another generation, as you'll see later in the maamar, it's through Moshe Rabbeinu's daas. So, how you do it is a detail. But what you need to do is you need to create rituals and a form and a format where you can strengthen emunah. So, at this point that we don't know yet that there's two roles of a rebbe, on a sham role and a practical role. And we assume that there's only one function of a rebbe, which is to strengthen emunah through his behavior. The joining together of the idea of strengthening Yiddish emunah and the idea of koses l'Shlomo throws us for a loop. Is it every rebbe strengthen Yiddish emunah or only rebbes in the times of mesirus nefesh, koses l'Shlomo? So, the rebbe continues on line 40 v'hinei. Now, what follows is as a proposal, as a suggestion. The entire sif dalet is a proposal that at the very end of sif dalet on line 67 he's going to refute. In other words, we're going to learn an an answer to the question we just asked. And at the end we're going to come back and say, "Bad answer. Let's start over again." In other words, line 67 is going to repeat the same question we just read and say that the answer we read from line 40 until line 63 is inadequate. Or line 65 is inadequate. So, the rebbe is going to make a suggestion. And I'm going to preface tell you what the suggestion is going to be. The suggestion is like this. Every rebbe has one job, to strengthen faith. How? Mordechai through mesirus nefesh, the Friediker Rebbe through mesirus nefesh. Moshe Rabbeinu by talking about daas, the Rebbe by giving us uh mivtzoim and on and so on. And all the rebbes are supposed to strengthen faith. But, they can't be equally effective. Some rebbes can do it better than others. And why one rebbe can do it better and another rebbe can't do it as well is not his choice. Because it has to do with the general the situation on the ground. When there's causes, you can do it better. When there's no causes, there's no circumstance to allow you to do it as well. Meaning to say, every Rebbi has one job, to strengthen faith. To internalize Jewish faith, take the neshama and make it grounded. In the generations where the Islam or your life see that gives us the allows Rebbi to be more effective. So all Rebbis have the same job and causes better job. That's going to be the answer that we're going to refute. Now let's learn it. Line 40, Rebbi the latter the latter This idea that the past is describing how it was after connecting to the all alternatively. So on and so forth, it provides for and it feeds their faith. So it follows what was said earlier. And what did it say earlier? The Rebbi the Rebbi the Rebbi Rebbi restructures the mind. And begins his mind with the theme of nefesh for the nefesh of the nefesh. Or the readiness of the nefesh of the nefesh. The Rebbi with the the meaning of this Rebbi that the times of the nest and the Jewish people were they confirmed they reaffirmed their commitment which they had begun. Means begun. The Duke the times of means as follows. The Jewish people committed themselves a second time to what they began in the in the time when the gave us that. Remember this. We got the we're all present. The whole generation and all generations. And we said and we said we Now what do we know about the Rebbi Rebbi Rebbi Rebbi We know what the Gamara calls Kafa Alayim Har Kegigis. God Almighty dangled Har Sinai over their heads like a press and said, "Take the Torah or I lower the mountain then the story is over." So, what kind of choice did the Jewish people have? Accept the Torah or become part of a press? So, the Gamara says "Mekano Maydora Rabalayis." Any Jew could say, "Don't hold the fact that I don't keep Torah and Mitzvahs against me. I was forced, coerced." But, that coercion does not stand forever till the story of Purim. Cuz in the Purim story we said "Nasa Venishma" a second time and nobody was dangling any mountains over our head. To the contrary, we're being threatened. We're being encouraged to run away from our Jewish identity and hide and assimilate and disappear and we refused to. And now you can't say Hashem forced us. To the contrary, if Hashem was forcing us to do anything it was to leave him and we refused to leave him. So, that Maydora Rabalayis is lifted. So, the Pasuk says "Vikiblu." Our confirming, our dedicating ourselves to Torah and Mitzvahs during the Purim story, which is about a thousand years after the Torah was given initially is even greater than Moshe Rabbeinu what they started at the time of Matan Torah. And he explains that Matan Torah is a Haschala. When we got the Torah, when Hashem gave us the Torah, and we took the Torah it was only a beginning. A Cheilo Assis. Uvemayah Achashverosh Bizman Gzeiras Haman. The time of Achashverosh during the decree of Haman Kabola there was the final affirmation, a re-commitment. As the Pasuk says "Vikiblu Hayehudim." Bracket. Valeder Chazal the Gamara says "Al Pasuk Gadol Another Pasuk Kimu VeKimu Hayehudim." The Jewish people re-committed themselves. Says the Gamara "Kimu Masha Giblu Kvar." They re-committed themselves again to something they had once committed themselves to before. At Har Sinai there was one Kabola and at Purim it was a second Kabola. And you tell me, you have two Psukim at the very end of the both of them. They say the same thing. One is Kimu and on this is a Gamara. And the other which is no Gamara and the Rebbi chooses the other the without the Gamara for a moment. Says the Rebbi that the master of mountain Kabbalah. At Har Sinai was only initial commitment. We may came a much stronger and strengthened the commitment we made at Har Sinai. So the question is obvious by my Rebbi says how could this possibly make sense? This is very strange. The amount of Torah of the Jewish people never closer to God than when they stood at Mount Sinai. The whole but not yet unless the Jewish people experienced God in the very highest levels. Bracket on line 147 if you lost the place. The nature was the first of all They were accustomed to many miracles before the event of Mount Sinai. They saw God when they left Egypt. They saw God even more and deeper at the splitting of the sea. And above those two he said at Har Sinai we saw God in a way which was greater than we had seen God before. The heavens opened up and every Jew saw the did. So Jewish people were as close to God as they could possibly be. On the other hand line 49. The Purim story was our lowest ebb, our lowest moment. The nature of first of all there was a hiddenness and concealment which is true of all remember the Torah was given to us we were free people. We were not in all but we were free people. In the story of Purim we were galus. And all galus is a setback. But, the whole galus, who were doing with galus at that time, every Egypt, exile, pardon me, is that the exile of Egypt? Cuz Egypt represents all the galus. All my ladies are cultured. Just like in Egypt, the Jewish people were so exhausted, they couldn't listen. All there is all the whole galus. Every exile is the same constant. And what is that? There is all kinds of all kinds of tests. Becoming a tailor of mitzvahs and being a Jew. So, first of all, Matan Torah was the holiest, most overt moment of our history. And Purim was one of the lowest moments. But now we compounds it further. Here they are. All of this money is coming during the time of Haman's decree. All you have to have has to be Jason. The blockages were even worse. In other words, if galus in general is a bad thing, the times of Haman was bad but they are bad, worse. They all became in spite of how holy Matan Torah was. In spite of how lowly the time of Purim was, nevertheless, this man Matan Torah, the time God Almighty gave us the Torah. The whole you saw the tacos say the Jewish people stood on the very highest levels. Nevertheless, I got a scholar was only beginning of last days. All of this money is coming at the time of Haman's decree. That on the surface, you would have to shuffle so you were in a very, very low ebb. It couldn't get worse. Says the Rebbe all of that after that then there was a stronger and a deeper and a more personal recommitment to Masha Matan Torah. What it had seen in that only start. So, the Rebbe has asked the question. The free has asked the question, how could Purim possibly match up to Shavuot and be greater than it? And he answers, none of us know the answer. Cuz at Matan Torah, we were forced. Forced by divine revelation. When you see God with your eyes, you don't really have two choices, but force nevertheless. In the story of Purim, Hashem was forcing him to run away. Hashem was making it as difficult as possible to remain a Jew. And he gave Jewish people an out, you'll see in a moment. And they stood with God. And as a result, Purim is greater than Shavuos. What happened? So, I'll say this by way of introduction. The Alter Rebbe says something in Torah Ohr about the Purim story, which almost none of them say, and it's very important, a very big chiddush. In the Maamar, the Rebbe brings a safer called Megillas Setarim, who says a similar idea, but that's it. In effect, what the Alter Rebbe says is that the Jewish people were divided into two nations, two groups. The traditional name for Jew was Ivri, or in Russian, Yevrei, Hebrew. Hebrew means a foreigner, from the other side of the river. The Jewish people came to Bavel as Hebrews. And life was good, they were respected, they were honored, they began to assimilate. Haman didn't want them to intermarry, so so the frum Yidden changed their name to Yehudi. And Yehudi does not mean the tribe of Judah. It means, as the Gemara says, kofer ba'avodah zarah, those who deny idol worship. And the Rebbe would always underscore, kofer ba'avodah zarah mekayem bechol haTorah kulah. If one denies idol worship, he automatically believes in the whole Torah, accepts the whole Torah, acknowledges the whole Torah. So, the Alter Rebbe says that Haman was not killing all Jews, only Yehudim. The Hebrews he left alone. So, any Jew wants to survive, goes to the passport office, and changes his passport from J to H. From Jew to Hebrew. And they wouldn't do it, they wouldn't do it. They insisted on being Yehudim, even if their life depended on it. But what's so unusual about this is that we're reading, according to this, that the Haman was not killing indiscriminately. He was just killing with clear discrimination. He was killing Yehuda and Menashe and the Jewish people said, "Okay, this is what we're going to have to do. We're going to die for it." And then Abba says, Um, line 55, then the explanation is, during the Purim story, the Jews were in a terrible situation. But that terrible situation brought the best out of them. was in his nefesh. They practiced Torah and mitzvahs every day with mesiras nefesh. Like I said to you before, they were waiting certain death in the 13th of Adar, hence. But in addition, there were laws against learning Torah in the interim. So the mesiras nefesh consisted of several matters. Number one, shall I leave for a whole year from Nissan when Haman's letters were written and sent until the following Adar till the day of the decree was meant to be carried out was 11 months exactly. And during that entire 11 months, no one thought about abandoning, changing, and replacing his J card for an H card. They would base and the Jewish people trade in their religion. Nothing would be done to them and never he wasn't killing all Jewish people, but only the Jewish Jewish people, the people who denied out of worship. Nevertheless, they also no Jew even thought about trading in his identity. So the first one was the deep commitment to die to be a Jew not an Ebrey. And in addition to that, the daily learning Torah and doing mitzvahs, particularly of children, was a mesiras nefesh. But they gathered large communities of Jewish people to learn Torah with mesiras nefesh. So you have the mesiras nefesh not to abandon their connection to God bro then you had a deeper level of Messiah this nation which the never explain in some of my water which is an Indian panini in their day-to-day lives we make the nation for you this guy and then look at this online 59 and says the obvious this hatred of some Messiah this nation and where did the Jewish people get this power for the basic Messiah this nation not to have my shower this hood and for the deeper Messiah this nation to be a man that came this verse of course they got it from their baby always I do my day I do the rebel was more than who was measure the day and I feel like I would have therefore explain second lines in the bottom of the zoo and therefore it's possible to understand that the key would have message of losses that means the matter data I got a scholar we got a data of my show was only a beginning it was my data of someone I got a ball in the time of the home and I got this was even deeper key I got a day show them all Messiah this nation people the Jewish people that actually Messiah this nation I'll tell you message for you this guy says the never miss all they were uplifted and never says in two words the parenthesis beings in this aspect they might be nice to see this in one product they were in a higher mother again make it much higher it was with my mother data they were in time of this war there's no doubt that the Jewish people stood at her Sinai new Godliness better than the generation of my show my day experience Godliness they felt it's light but the power of Godliness which is Messiah this nation they didn't feel you know why could there was no adversary there was no opposition in the times of putting the light was very diminished but the power that light carries which shows itself in the Indian of Messiah this nation I'll give this a sham this they had in abundance for him all that I hoist I got a ball in the air this is why should put him is greater than Mata and Taylor that would be the final commitment that keep alive with them. This is the answer to a question. What was the question? The question was, why do we put together the theme of every Rebbe, which is the strength and Amuna, and the theme of Kesser when you have Yechida and Nefesh? They don't work together. Kesser is only certain generations. The Kesser is every generation. So, which is it? Is it certain generations or all generations? And the answer is line 64. The this will explain it very well. Shapiros because it's more by the previous Rebbe joining these two conversations together. Conversation one, that every Rebbe, every Nasi B'Yisrael, every mission of strengthens Amuna. And conversation number two, that when you have Kesser, when the Jewish people are being crushed in a terrible burden of Golus, La'am you reveal Yechida and Nefesh. In other words, Shai Kesser when the Jewish people are broken and crushed, Magiyem La'am reach the essence, which is the Yechida. Who be it as he explains the following. Every Rebbe strengthens Amuna, but when there is a decree against Yiddishkeit, both of them Nefesh but even higher Yitzchak come to a higher Nefesh. K'M'siras Nefesh because the level of M'siras Nefesh is at the level of Neshama comes to the Yechida and Nefesh. Yechida internally. Shalom which is higher than the revelation of the Neshama. And forgive me, but I'm going to translate the word Giluy as higher. Shalom which is the Yechida which is the source of higher. By the days of the massive the Kesser and Yechida because they were so shattered and broken the essence of the Neshama reveals essence of the Neshama more than the soul. Every day but does the same thing. Some of them can do better than others. But the fact that some of them can do better than others not because they're trying harder, but because there's a Hitler. Because of the home and it's out of their control. And of course every day will be very thrilled not to have the causes and not to have the more. So which is true? It's true that every day but every nothing is all the more fun but it's also true that very few of them could actually reveal you can do more. Only the causes that could reveal more you can do. But remember today we're walking away from the sheet with the assumption that it has one function to overtly and outwardly strengthen you can do and the argument is some of them can strengthen their moon better than others when you have causes you can do more. What are we going to begin with next week right here at all? That it was going to say that this answer is not sufficient and they're going to push it ask the question again. You know what is next week class is going to begin more or less in the same place that we started I suppose at the end of that line 37. Is every day but connecting you to the level of more? Or are only those that who live in generations of causes able to connect you to the more? And the answer is going to be that it has two jobs. And because of that it has two jobs one job every day but can do anything. And the second job is that you can be a difference in one of the next. I know you. I know Woo.