Vol 26.25 - Tetzaveh - Zayin Adar Spanish French Audio Video
This must be understood. Only Moshe’s name is not mentioned in this portion; there are, however, a multitude of passages that relate to him, beginning with the first verse of the portion:3 “And you i.e., Moshe shall command….”
Moreover, not mentioning the name of a dying tzaddik seems to nullify the very meaning of his demise; the passing of a tzaddik in no way affects his good name and deeds — they live on forever — only the body passes from this world.
How, then, can we say that Moshe’s demise is alluded to in a portion that does not mention his name?
In addition, the commands directed to Moshe in Tetzaveh are given directly — “And you shall command,” “And you shall do,” “And you shall take” — whereas in many other Torah portions Moshe is referred to only elliptically: “And to Moshe He said…,”4 etc., as if Moshe were not present!
The Alter Rebbe explains7 that the reason why a dead tzaddik is found in all worlds to an infinitely greater degree than a living one is twofold: While the tzaddik was alive his life-force was clothed in a physical body, so only a glimmer could be perceived. However, after his demise this limitation ends and it is possible to receive from his essence.
In addition, the demise of a tzaddik involves the elevation of his spirit and soul to its First Root and Source; this elevation is then reflected in all worlds, including this physical plane.8
The reason why Moshe’s demise is alluded to by not mentioning his name in the Torah portion Tetzaveh will be understood accordingly:
A person’s name has little to do with his essence; a name is needed only so that other people can call on him; a person as he exists for himself needs no name.9
The pronoun “you,” however, relates to the essence of a person — when one turns to another and says “you,” one is referring to the entire individual.
So too with regard to Moshe. The name “Moshe” was given to him quite some time after his birth; until then he had gotten by quite well without a name. Moreover, this name was not even given to him by his parents, but by Pharaoh’s daughter, “For I drew him — mashe — from the water.”10
Herein lies the allusion to Moshe’s demise. At the time of Moshe’s passing he ascended to a level far loftier than can be encompassed by a name. Thus at the time of his demise, he is not referred to by name.
Nevertheless, he continued to lead with his entire essence even at the moment of death. Moshe is therefore indeed to be found in the portion Tetzaveh , and moreover, he is addressed there in a manner that relates to his essence,11 for his demise caused that essence to permeate all worlds to an even greater degree than when he was alive.
“…And you shall command Bnei Yisrael…” – Shemot 27:20
1. Zayin Adar, the anniversary of Moshe Rabbeinu‘s passing falls (in most years) around Parshat Tetzaveh. And as it states in the holy books, there is an allusion to this in the Parsha. For Parsha Tetzaveh is the only Parsha in the Torah (“from the time of Moshe‘s birth”) until Mishneh Torah where Moshe‘s name is not mentioned.
This is seemingly not straightforward.
In Parsha Tetzaveh Moshe’s name is just not explicitly mentioned, yet there are numerous verses in the Parsha which speak about Moshe and reference him, starting, actually, at the beginning of the Parsha (where it states:) “And you (Moshe) shall command” and many other commands to Moshe.
The omission of mentioning a Tzaddik is contrary to the aspect of the Histalkus (passing) of the Tzaddikim. For when a Tzaddik passes from this world, his name and deeds are not affected – they everlastingly remain and are not forgotten, G-d forbid. Only the (physical) body of the Tzaddik passes from the world.
Therefore how can we say that the histalkus of Moshe is alluded to by specifically omitting his name?
Even more so:
The commands to Moshe in Parsha Tetzaveh are in the wording “Tetzaveh “and “Asisa/you shall make” – in other words, they were spoken to Moshe directly, in the first person singular. This is striking since in many places (and in proximity to our Parsha – the conclusion of Parshat MIshpatim) , when Moshe is mentioned by name, it is in a manner that it is speaking only regarding Moshe – (as if) he was not before G-d!
2. One could say the explanation is:
It states in Zohar: “A tzaddik that passes is found in all the worlds to a greater extent than while he was physically alive" (tzaddika d’ispater eshtakach b’kulhu almin yatir m’bchayyohi)” For a tzaddik, after his passing, is found in all the worlds, including this world, even more than when he was alive. For (the phrase) “to a greater extent than while he was alive/ yatir m’bchayyohi” means not (just an increase, but) an incomparable increase.
The Alter Rebbe explains In Iggeret HaKodesh (Ep: 27):
1. “While the Tzaddik is alive in this world, the “vitality of the Tzaddik/Chayei HaTzaddik”) is bound within a vessel and clothing (kli u’levush) . . in his body” ( and we can only receive a glimmer (ha’ara) etc) . However after his passing he is not “within a vessel” (and therefore one can receive from the “level of Ruach . . the essence/atzmiyut” of the Tzaddik).
2. The passing of a Tzaddik is – “the ascent of his Ruach and Neshamah to the source from which it was hewn”. And even this level (as he is in the “source from which it was hewn”), he is “found” below in this world.
It thus comes out that the passing of Tzaddikim has two extremes:
· The physical passing of the Tzaddik is connected to his passing and ascent in spirituality – he is elevated with ascent after ascent, so much so that he reaches to the root and original source (mekoro haRishon) of his “essence/atzmiyut” which is completely higher than “revelation” (which is why the Tzaddik is not present in the world in a revealed manner).
· However, on the other hand, the entire “essence/atzmiyut” of the Tzaddik is then (after his passing) in a manner of being “found in all the worlds” (even until this world). Therefore one can receive from him “to a greater extent than while he was alive/ yatir m’bchayyohi”.
3, Accordingly one can understand why the passing of Moshe is alluded to by specifically not mentioning Moshe‘s name (in Parshat Tetzaveh):
The name of a person is not the essence of his being. The aspect of a name is for the benefit of another (so that the other person can call him by his name). The person, individually, does not require a name.
(And we see this in actuality. For a name is bestowed many days after the birth of a child, even though the being of the child exists immediately after he is born and emerges into the world. (at which time he is legally, according to Torah, considered a yoreish/inheritor, who inherits all).
Yet when one addresses a person directly – “You” - he turns (Yid. vendet) to the person, the essence and entirety of the person.
The same applies to Moshe:
The name “Moshe” was given to him many days after his birth. Moreover, this name (“Moshe”) was – plainly – not given to him by his parents but rather by the daughter of Pharaoh – (as it states): “Because he was drawn/meshisihu from the water”
This therefore is the allusion regarding Moshe‘s passing in Parsha Tetzaveh:
At Moshe‘s passing, he ascended to his essence which is above the level of a name. Therefore he is not referred to, in Parshat Tetzaveh, by his name (“Moshe”). However, he still “stands and serves” here and, on the contrary, with his entire essence (as it exists above). Therefore Moshe is “found/faran” in Parshat Tetzaveh. And, on the contrary – he is spoken to directly – “And you shall command”, which depicts (as the Kli Yakar comments) the essence and atzmiyut of Moshe.
4. Since Moshe‘s name is not mentioned in the entire Parsha, it is understood that the topic of the (entire) Parshat Tetzaveh is connected with his “essence” (which is above the name Moshe).
As it is known, (and has been explained many times) that the topic of each Parsha is alluded to in its name, one must say that this aspect of Moshe, that was discussed, is alluded to in the name of the Parsha which (following Jewish custom (minhag Yisroel) and which is printed in the Chumashim) - is Tetzaveh.
One could say the explanation (with preface) is:
Even though one of the four styles of Torah study is the style of Remez (רֶמֶז — "hints" or the deep (allegoric: hidden or symbolic) meaning beyond just the literal sense) which includes the aspect of Gematria (numerology),
(as we find in the books of the Gedolei Yisroel such as the Baal HaTurim, the Megaleh Amukos and many, many others)
it is however understood that this is not an “open field/sadeh perutzah” for anyone to make his own gematria, but rather every gematria must have a source.
If two words have the same gematria, it is still not a proof that there is an inner connection between them. That occurs when there they have a common theme, for then it is reflected (as a sign and proof) in the equality of their numerical value/gematria.
This is also understood from the Alter Rebbe’s explanation (in Tanya) on the topic of gematria that the gematria of a word depicts “only the final level, which is that of the sum and number of kinds of powers” which are contained in “particular word”.
The same gematria shows that they have the same “sum/tzol” of “powers” in their “light and life-force”. But that does not (mean to) “say” that the theme of the powers of one word have a relationship to the theme of the powers of the other word.
However, when one knows that that there is a relationship in topic between one word and another, then the gematria is also an indication (siman) that that they are (in their root) the same “kinds of powers” which are “contained in the light and life-force” of the two words..
However, they have descended from one level to another and have “progressively diminished” – until “there remains from it (from the light and life-force) only the final level, which is that of sum and number etc.”, and therefore they are (two) different words)
In our case:
The forthcoming explanation,
notwithstanding that which the gematria of the word “Tetzaveh”, is one of the gematria‘s which “stare you in the face” –
is based on the theme of Parshat Tetzaveh ( not on the sum and gematria).
5. The gematria of “Tetzaveh“ is 501, which is 1 more than 500, depicts the level of “Essence/Etzem” which is higher than “Name/Sheim”.
The explanation is:
The Sages state that: “G-d travelled a distance of five hundred years to acquire for Himself a name” The explanation of this is that the entirety of the world (Seder Hishtalshelus – the Order of Development) is contained within “five hundred” and by “travelling . this distance of five hundred years” the concept of “acquire for Himself a name” was achieved – (representing) the revelation of G-d’s name. And as aforementioned, “name” depicts a level that is relevant to another - namely that there is someone who should be called by this name.
The number 501, which is one more than five hundred, represents G-d, the “One – the Yechido/Unique of the world” which is the essence which is higher than the “five hundred years” of the world, Seder Hishtalshelus (higher than “to acquire for Himself a name”)
(One could say that this is also the reasoning of the gematria, which is brought in the holy books, that “Asher” is the gematria of 501. For “Asher” - from the word “Osher/wealth” - represents Taanug/pleasure which is the highest aspect of man and is connected to his essence, as it says: “there is nothing higher than pleasure”)
Similarly, this is also in the soul of man:
The Sages state: “Five names are given to it (the Neshama/Soul)”. These five names (including (the level of) Yechida) are not the essence of the soul - they are just “names” to “it” (the essence).
It is known that the completeness of a every number is – when it includes yud peamin yud/10 times 10 (i.e. in hundreds). Therefore the completeness of the “Five names” of the soul is represented by the number 500.
Thus the numerical value (of “Tetzaveh”) 501 – one more than 500 - alludes to the essence of the soul which is higher than the “Five names are given to it”.
6. This aforementioned aspect in Parshat Tetzaveh – that it speaks of the essence which is higher than revelation - is also alluded to in the number of verses that are in the Parsha – “101, Michael siman/sign”
The Alter Rebbe in Likkutei Torah explains the difference between the numbers 100 and 101. One hundred represents the completeness of Seder Hishtalshelus, and one hundred and one (101) on G-d - the “One that is not part of counting/Chad v’lo b’chushvan”.
(And he cites the Maharsha, in the explanation of the saying of the Sages: “one cannot compare the study of the one hundredth review to the study of the one hundredth-and-first review ("Eino domeh shoneh pirko mei'ah pe'omim leshoneh pirko mei'ah ve'echod" -- Chagigah 9b). For the number 100 is connected with “Nefesh, Ruach and Neshama”, “but one who reviews one time more than this is the portion of G-d Above/Chelek Elokah mima’al”).
Thus the innovation of 101 over 100 is similar to the aforementioned innovation of 501 compared to 500.
7. According to the aforementioned (Par. 4) regarding the essential aspect of gematria – one can also explain the reason why the relevance to the aforementioned aspect of Moshe,
(namely that is speaks of his “essence” which is above the level of “name”)
is alluded to (just) in the gematria of the name of the Parsha (Tetzaveh) (and similarly – in the number of verses):
Since it speaks of the “essence” which is above the aspect of revelation - therefore it is alluded to in a gematria which is the “the final level” where there is no “revelation” of the theme of the thing (as aforementioned at length).
And specifically in the “hiddenness/helem” of the “final level” – the numerical value of the word - resides the “essence” which is higher than revelation.
(m’Sichas Shabbat Parshat Tetzaveh 5741, 5743)
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