Tetzaveh תרל”א

תרל”א

תצוה ופ’ זכור איני כראוי. בקיצור ולא נכתב כסדר

במדרש וכי לאורה צריך כו’.
The Midrash (Tanchuma Tezave 7) describes how the positioning of the menora was obviously not positioned to bring physical light to the area. Rather it was a testimony that the presence of HaShem rested among Bnei Yisrael.
אבל עכ”פ מבואר שבנ”י מאירין. ואין הקושיא איך יכולין להאיר כי כן רצונו ית’ שבני ישראל יוסיפו אור במעשיהם הטובים.
Yet (from the question of the Midrash: Does HaShem need the light of Bnei Yisrael!?), it implies that Bnei Yisrael does illuminate. The Midrash is not bothered by how Bnei Yisrael are able to illuminate. They are able to illuminate because that is the will of HaShem, that through Bnei Yisrael’s actions they bring about light in their actions.
רק שצריכין לידע שאין האור על ידי כח עצמות שלהם. רק ע”י שכן צוה השי”ת.
However it is important to always keep in mind that it is not Bnei Yisrael’s own energy that enables them to illuminate, rather they have the ability to illuminate because that is indeed the will of HaShem.
(There are always two things in service of HaShem, one is that we do actions that have an amazing power and effect on creation, yet at the same time we need to always be aware that it is HaShem that does everything. Even when we are doing something, it is because HaShem gives us that ability.)
וזהו שהקדים ואתה תצוה למצות הנרות להודיע כי כח תורה ומצות שנתן השי”ת לבנ”י.
This is why before giving us this commandment of the menorah, HaShem first told Moshe: “command Bnei Yisrael”. HaShem was saying that as a precursor to this mitzvah Bnei Yisrael need to realize that the energy to do all the mitzvos and fulfill the Torah is only because HaShem has given it to us.
(To let Bnei Yisrael know that they have this energy that comes from HaShem)

וכ’ נר מצוה. ובמדרש ובזוה”ק שתרי”ג מצות נגד רמ”ח איברי אדם.
The Pasuk (Mishlei 6:23) compares a mitzvah to a candle and the Torah to an all powerful light. The Midrash and the Zohar explain that the 613 mitzvos can be divided into 365 negative commandments (do not do) and 248 positive commandments, which relate to each one of a person’s limbs.
ועל ידי מצוה נעשה האבר כלי לאור החכמה שיש במוח כל אחד מישראל ע”י האור תורה. ורמ”ח מצות עם אהבה ויראה עולין נ”ר כ”כ בזוה”ק.
It is through doing the mitzvah that each limb becomes a container for the light in one’s mind of the wisdom of the Torah. (It goes from the world of thought into the world of action). And the 248 positive commandments together with love and fear make up the numerical value of נר – candle, 250.

ונק’ מצוה מלשון צוותא שע”י מעשה המצוה תמשך עשיות האדם לאור המצוה וניתקן העשיה ג”כ.
The word mitzvah is rooted in the word צוותא – connection. For it is through the action of the mitzvah that actually connects to the light of the mitzvah and brings that light into the world.
(This energy of the action is connected to the light of the mitzvah and it elevates the action.)
וז”ש ואתה תצוה ע”י שבנ”י יהיו מחוברין אליו שהוא דעת והתורה שבישראל.
This is why HaShem said “You (Moshe) shall command”, for Moshe was the one who acted as the connection between Bnei Yisrael and HaShem. Moshe was the da’as of the Torah in Bnei Yisrael.
(You Moshe, which is the da’as, the connection between Bnei Yisrael and HaShem).
כמ”ש במדרש תנחומא מלך אסור ברהטים זה משה שהוא דעת התורה שנתן הקב”ה לבנ”י. כמ”ש חיי עולם נטע בתוכינו
As the Midrash (Tanchuma Tetzave 6) says that Moshe is the one da’as of the Torah that HaShem gave us. This is the meaning of (Shacharis tefila) “Eternal life he implanted in us”, (Moshe is the one that plants it in us).
ע”ש במדרש ראשך עליך ככרמל כו’ הרש והדל שבישראל כי’ ע”ש.
Furthermore the Midrash equates the greatest to the lowest of Bnei Yisrael.
והוא כנ”ל ע”י שיודע האדם כי אין אור המצוה על ידו רק ע”י רצון השי”ת א”כ כל בנ”י שוין.
The reason (that the lowliest and greatest can be equated) is because, as explained above, when one realizes that the light of the mitzvah one performs only comes about because of the will of HaShem, then everyone is equal.
(One needs to bear in mind when performing a mitzvah that it is not the energy of the person that does the mitzvah,[for who are we to do such a holy action, and how can we possibly do the mitzvah in its proper fashion, the way the greatest tzadikim performed the mitzvos]. Rather it is because HaShem commanded us to do it that there is now an energy source we can now tap into. Furthermore the Midrash teaches us that the highest and the lowliest are equal, meaning that even though I may be lowly, nevertheless when I perform a mitzvah it is still a mitzvah, and valued as great as any other person! This teaches us even the lowest person’s actions are accepted. Furthermore we learn from here that one who performs mitzvos ‘better’ than others has nothing to be haughty about.).
וזה ראשך שכח ישראל והראשית וההתחלה שלהם מהשי”ת והתורה. שע”י המצות מחוברין ודבוקים בו ית’. ועי”ז יכול כל אדם להתחזק לידע כי כל אחד מישראל ראוי לקיים המצוה כרצונו ית’. אף שאין בכח האדם רק ע”י שהשי”ת עוזר ונותן כח לקיים.
This is the meaning of “your head” (in the abovementioned Midrash. The Head is referring to the) initial energy that Bnei Yisrael has, comes from HaShem and the Torah, so that through the mitzvos we can connect and attach ourselves to Him. With this (knowledge) each and every Jew can be strengthened with the knowledge that each person can actually fulfill the will of HaShem, exactly as He willed it! Even though man does not actually have such an ability, (to perform actions on such a lofty level), rather it is because HaShem helps and gives him the strength to do His will, (that a person is really able to do it properly).

וכן פי’ אא”ז מו”ר זצלה”ה מ”ש אשר קדשנו במצותיו שע”י הציווי נתן כח שנוכל לקיים המצוה.
So too the Chidushei Harim explained the expression of every blessing: “Who commanded us through His mitzvos”. Meaning that through HaShem’s commandment there is an energy that we are able to fulfill the mitzvos.

וכן אמר על חודש אדר שהוא התחזקות ע”י שיודעין שהכל ממנו ית’. כמ”ש רז”ל הרוצה שיתקיימו נכסיו יטע בהן אדר שנאמר אדיר במרום ה’. הפי’ ג”כ שידע שהכל מכחו ית’ וזהו הקיום והחיזוק.
So too the name of the month Adar, means strength. That one realizes that everything really is from HaShem (this is what gives us strength). As our sages explained that one who wants his possessions to be preserved should plant among them an eder אדר tree as it says: HaShem is mighty אדיר on high”. This means that when one has the knowledge that everything is from HaShem it preserves and strengthens everything,
וכן חודש אדר מרמז על דלות ורשות ע”כ. וצירוף האל”ף שהוא כח ההתחלה מהשי”ת כנ”ל במדרש ראשך כו’ ככרמל. [כן נ”ל לפרש דבריו].
So too the name Adar אדר symbolizes lowliness. (The letters dalet and reish symbolize dalut and rashut), yet combined with the alef which symbolizes HaShem, representing the beginning from HaShem, as in the abovementioned Midrash – “Your head etc”. (Adar then becomes the power that it is). [So I see fit to explain his words].
כי חיזוק של כל דבר הוא פנימיותו. כח הפועל בנפעל. וכפי מה שיודעין זה כן יש התחזקות.
For the strength of everything is it’s internal mechanism, the energy of HaShem that gives it existence. and in proportion to this realization, is the strength that it has.
וזהו ג”כ ענין זכור להיות הדביקות בהשי”ת בכח פנימיות הלב במקום שאין שם שכחה. ואז אין שליטה לעמלק כלל
So too the idea of Zachor remembering the actions of Amalek. This is referring to constantly remembering and being connected to HaShem in one’s heart. (Representing the internality), this is a place where there is no forgetfulness, and therefore with that (connection) Amalek has no power.
רק ברפידים ג”כ הפירוש רפיון ידים מתורה ואמונה. והוא הפסק הדביקות להפנימיות כנ”ל.
(Amalek was only able to attack us in) Refidim, representing a spiritual state of lack of connection to the Torah and emuna. Thi is when there is a disconnection to the internal pnimius. As explained above.
וזה קלקול הברית כמ”ש אשר קרך כו’. כי ברית הוא התקשרות להפנימיות כמ”ש במ”א.
This is the idea of ruining the bris – covenant. As it states in regard to Amalek “They cooled you off on the way”. For a covenant is the constant deep connection to the pnimius, as we have explained elsewhere.
(chitzoniyut)
שזה ענין זכור כו’ יום השבת כו’.
this is also “remember the Shabbos day” (This is also about the connection to the pnimius).
וכמו כן לשנוא עמלק בעומק הלב במקום שאין שכחה. גורם מחיותו.
So too the idea of hating Amalek is something that takes place deep in one’s heart, in a place where there is no forgetfulness, and this actually causes his destruction.
וכן שקלים הוא הנדבה שבא מעומק הלב כמ”ש ידבנו לבו. והוא הרצון הטמון בכל איש מישראל והוא עיקר חיותו כי לב הוא עיקר הדבר כמ”ש עד לב השמים. [וז”ש זוה”ק כמ”ש צור לבבי ע”ש והבן מאוד].
So too the concept of giving a half shekel. This represents the generosity that also comes from the depth of the heart, as it says “His heart so desires to give”. This represents the internal desire that is deep within each and every Jews heart and it is the primary life force of each person. The heart is always referring to the main part of something, as it says “To the heart of the Heavens”. (HaShem is the heart, the pnimi).
[As the Zohar explained on the pasuk the rock of my heart. And understand this point well. See Zohar 2:128a).
ולכך הקדים הקב”ה שקלים כו’ כי המן אמר אשקול כו’ להראות שיש נדיבות גם בחיצוניות. והקב”ה הקדים כו’. שנדיבות ישראל בא מפנימיות רצונם. שיש בכל איש ישראל רצון פנימי רק ע”י יגיעה מתעורר הפנימיות.
It was for this reason that HaShem originally commanded us to give a half Shekel, (to precede the 10,000 silver talents that Haman gave Achashverosh to kill the Jews), for Haman gave the money in a purely external fashion, for he was trying to prove that one can attain this generosity through externality. Yet HaShem combated this notion, by our generosity, which is completely internal, from Bnei Yisrael’s very deep desires. For in every Jew there is this deep desire, this pnimius is awakened by toiling to attain it.
(to nullify Haman’s lie that it is external, we need to show that it is really internal).
וכן בכל מצוה כנ”ל.
So too in every mitzvah, as above, (there is an internal light that is brought out through the performance of the mitzvah)
לכך אחר שקלים זכור שיכולין למחות שם עמלק על ידי התעוררות פנימיות כח ישראל כנ”ל:
Therefore it is after we read the parsha of Shekalim, that we read the parsha of Zachor. Only after awakening the internal power of Bnei Yisrael are we able to destroy Amalek.

ובמדרש הובא ברש”י תצא לא יהיה לך כו’ אבן ואבן כו’ זכור כו’. אם לא נזהרת במדות ומשקלות הוי ירא מגירוי האויב כו’.
(Devarim 25:17) Parshat Ki Teitze; after the warning of having honest weights, the Torah commands us to remember the actions of Amalek. Rashi and the Midrash explain that this teaches us that if one is not careful about keeping honest weights, one should be wary of the enemy attacking.
וזהו סמיכות שקלים לזכור. כי פי’ שקל להיות נשקל כל מעשי האדם אחר החכמה והדעת שבאדם. להיות כל מעשה נעשה בכח הפנימיות שהוא חיות השי”ת.
This is therefore also the connection of these parshiot, parshat Zachor, following parshat Shekalim. For the concept of Shekel (is not only about giving money to the Mishkan but it is also), that every action a person does should be weighed up correctly, using one’s knowledge and understanding. This means that every action is connected to the internal energy in everything, which is the life force of HaShem.
ועכ”פ מחצית השקל. כי עשרים גרה השקל. שבכל בחי’ יש עשר מדות. וכן בחיות השי”ת שבכל אדם. וכן עשיות האדם מעצמו.
(Now if a person cannot completely be devoted to this) at least one should have a half a Shekel. The shekel is valued at 20 geira (a half shekel is therefore 10 geira measure), for everything has 10 levels. (Midos attributes of HaShem). These 10 levels exist also in the life force of everything, and so too in one’s own actions.
כענין שכתב בתניא שיש ב’ נפשות בכל איש ישראל ובחי’ בינוני להיות שליטות שניהם בשוה ע”ש.
We see this idea in Tanya, that there are 2 souls in every person (the G-dly soul and that animal Soul), and the beinoni (the ‘average’ person), is when both are equally in control. See Tanya (Chapter 1)
הפי’ כנ”ל כי באדם שעושה הכל בדביקות חיות השי”ת שבפנימיות המעשה זה נפש הטובה כנ”ל. ועכ”פ מחצית השקל לה’ שהוא בחי’ בינוני כנ”ל.
This is the idea explained above, that a person who does an action with complete connection to HaShem – the internal of the action, then that is the G-dly Soul. However if not that, then at least, a half shekel, which represents the idea of the Beinoni, (half is connected and dedicated to HaShem).
וזה ענין מדה ומשקל כי השי”ת אין סוף והי’ הבריאה במדה שנמדד מחיותו ית’ לכל נברא. ומדה זו צריך האדם לשמור. ואז אין לירא משום דבר.
This is the idea of measures and weights. HaShem in his infinity created the world in ‘measures’ that come from His essence, and this ‘measure’ (the pnimius) is what needs to be protected, and then he has nothing to fear.
וז”ש במדרש רעך ורע אביך כו’ זה הקב”ה כו’ ואם עזבת תן דעתך ע”ש פרשת יתרו. וקאי ג”כ על ויבוא עמלק שבסוף פ’ הקודמת ע”ש.
We see this idea in the Midrash (Shemos Rabbah 27:1) explains the order of the pasuk in Mishlei (27:10) “Do not desert your friend and your father’s friend; Do not enter your brother’s house in your time of misfortune” Your fathers friend, is referring to HaShem, and if you do forsake him, then it allows the enemy to attack. This too is speaking about Amalek attacking us (after our weakened state of emuna)
והוא כשהאדם דבוק בכח השי”ת. פנימיות חיות שבכל דבר. אז אין שום הסתר לפניו. רק אם עזבת תן דעתך כו’ ויבוא עמלק כו’.
The lesson here is that when a person is connected to the energy of HaShem that is the pnimius of everything, then one is in a state where nothing is hidden from him, however “if you leave…” there is the risk of attack from Amalek.
ולזאת אחר פרשת שקלים יכולין למחות שם עמלק.
Therefore after reading the parsha of Shekalim (and perfecting one’s measures, by constantly connecting to HaShem) we can reach a state of destroying Amalek.
וכן כתיב ויהי ידיו אמונה שעיקר כח מחיית עמלק ע”י אמונה להיות בטל חיות האדם לכח השי”ת כנ”ל.
We see this idea when during the battle against Amalek, Moshe lifted up his hands (in prayer), the pasuk says “His hands were emuna (faithful). This teaches us that it is through the emuna, when a person nullfies his own energy to that of HaShem. as above (that one is able to destroy Amalek).

וגם מה שחמל שאול על אגג. בודאי הי’ נראה לו בעליל שאין אופן למחקו לגמרי אז. שהרי באמת נשאר. ואך אם הי’ מתחזק באמונה לידע כי בודאי השי”ת יעזור שיוכל למחות שמו לגמרי כמ”ש לו שמואל. זה עצמו הי’ הסיוע שיוכל למחקו לגמרי.
Similarly (we see how emuna plays a role in destroying Amalek), by Shaul, who had mercy on Agag the king of Amalek. Clearly Shaul realized that he did not then have the power to completely wipe out Amalek. This is evident from the end of the story, Amalek was not destroyed. However had Shaul strengthened his emuna, with the knowledge that HaShem will surely help him, to completely destroy Amalek, as Shmuel commanded him to (in the name of HaShem), then this emuna would have actually helped him to completely destroy Amalek.
[ז”ש דברי לא הקים כו’. כי ע”י מעשה האדם נותן כח וקימה לדבר ה’ כמ”ש בפרשה הקודמת פי’ ורעה אמונה ע”ש].
[This is the meaning of HaShem’s complaint against Shaul “he did not fulfill my words”, for it is through the action of a person that gives energy to the words of HaShem. As explained above “and pasture emuna” see Teruma תרל”א 1]

ואיתא אם הי’ נותן בה קורטוב של דבש אין אדם יכול לעמוד כו’ רק שהתורה אמרה כו’. ובודאי כי אין כוונת הקטורת לריח הנדמה לאדם. ורק שחז”ל ידעו שהי’ ממנו ריח המרוצה לפני השי”ת כריח הקטורת. ואעפ”כ ע”י אמונה שמבטלין רצון עצמו למאמר ה’. נותן אמונה זו ריח יותר.
(We find a similar idea by the Ketores – incense of offering), The Torah says if we would add a measure of honey to the mixture, no one could withstand the pleasant smell. Now this wonderful smell is clearly not speaking about man’s pleasure from the spices, rather our sages knew that adding honey would bring about a ‘smell’ that HaShem would find appealing. Nevertheless (honey being expressly forbidden) yet through our emuna, completely nullifying our will to the words of HaShem, the emuna infuses it with an even more beautiful smell!
וז”ש שמואל הנה כו’ טוב. להקשיב כו’. אבל בוודאי בדעת שאול הי’ לרצון השי”ת ומסר נפשו ע”ז לשנות מציווי שמואל. וזה חסרון אמונה לאיש כמוהו.
This is the meaning of Shmuel’s castigation of Shaul, “obedience is better than sacrifice”. For Shaul certainly wanted to do the will of HaShem, and even risked himself, by not listening to Shmuel, (for Shaul thought this was better and thought that this was the will of HaShem), yet for someone of such great stature as Shaul, this was considered a lack of emuna).
וכן יש מזה בכל אדם להשגיח שיהי’ בטל דעתו ורצונו למאמר ה’:
So too each and every person needs to be cautious and nullify one’s own understanding and desires to the word of HaShem.

אא”ז מו”ר זצלה”ה אמר מ”ש תמחה כו’ זכר עמלק. ומאין יש לעמלק זכר. כי ענין זכר הוא ענין גבוה ופנימי ורק שגונב מישראל ע”כ.
The Chidushei Harim explained the idea of destroying the remembrance of Amalek. Now where did Amalek attain this level of haveing a rememberance. Really Amalek does not have a remembrance, for that is a very elevated and deep idea, however it is stolen from Bnei Yisrael.
והיינו כפי מה שחסר זכרון השי”ת במעשה בני ישראל נק’ שיש לו זכר.
The meaning is that when Bnei Yisrael lack the idea of remembrance of HaShem in their actions, then this gives power to the remembrance of Amalek.
וביותר ביאור כי החסרון שיש במעשה ישראל נוגע במקום שנוגע עשיית בנ”י. ונמצא שיש לו ממילא זכר.
To explain this further, since the lack of doing something (positive) is in some way also like doing something (negative), therefore (the lack of remembering HaShem has a negative impact by giving Amalek power, and) Amalek is remembered.
וז”ש זכור כו’ וממילא יהי’ נמחה שמו.
Therefore our ‘remembering’ is what actually destroys Amalek.

ובודאי יש בכל אדם מישראל התערבות כח עמלק. ופי’ זכור. למי שכבר נקי. וע”י הזכירה יכול לנקום בו ולמחות שמו.
(This pertains to us on an individual level as well), for each person clearly has some mixture of Amalek’s (negative energy) inside. Now the remembering of Amalek (and destroying him), is (usually) for one who is already free of sin, and through remembering Amalek, one is able to avenge and destroy Amalek completely.
אבל גם מי שעדיין אין מעשיו רצויין. אעפ”כ אשר עשה לך כתיב. שאם האדם זוכר תמיד אשר הרע לו היצה”ר בכל דבר חטא. אם יזכור תמיד שוב לא יחטא כמ”ש אין אדם חוטא אא”כ נכנס בו רוח שטות. והוא ענין השכחה שהוא הפסקות חיות הפנימיות. אבל כשאדם דבוק במקור החיות ושונא הרע. ממילא לא ישנה לחטוא.
However (this also applies) even to one whose actions are not yet perfect. When one realizes “what he has done to you”, how the evil inclination did bad to you in each sin, by constantly remembering (the bad impact it has had on his life), which means by remaining connected to the HaShem, then they won’t sin anymore. For the cause of one sinning is when a silly energy enters a person, which is caused by disconnecting to HaShem – forgetting. By being connected to the source of Life, and hating evil, this will automatically prevent one from sinning.

וזה עצה פשוטה ע”י שזוכר אדם תמיד רעת עמלק. ממילא והיה בהניח. כשיש עת רצון. כי אין לך אדם שאין לו שעה כו’. יכול לגבור אז ולמחקו.
This is easy advice, through constantly remembering the negativity of Amalek, then when “HaShem allows us”, when there is an opportune time, for “everyone has their opportunity”, one can overome and destroy Amalek.
רק שע”י הזכירה יזכור גם בעת הטובה שנאתו:
This is only through remembering during the good times, how much one hates Amalek, (then one can overcome him when there is an opportunity).