The mitzvah's light comes only from Hashem

במדרש וכי לאורה צריך כו'.

In the Midrash: "And does He [really] need its light?" etc.

The Midrash asks rhetorically whether Hashem needs the light of the Menorah — surely not — and the Sefas Emes will draw out what the kindling truly accomplishes.

אבל עכ"פ מבואר שבנ"י מאירין.

But in any case it is made clear that Bnei Yisrael give light.

Although Hashem needs no light, the Midrash establishes that Bnei Yisrael themselves are the ones who illuminate through the Menorah and their deeds.

ואין הקושיא איך יכולין להאיר כי כן רצונו ית' שבני ישראל יוסיפו אור במעשיהם הטובים.

And the difficulty is not how they are able to give light, for such is His ratzon — that Bnei Yisrael add light through their good deeds.

There is no puzzle about how mere mortals can "add light," since it is precisely Hashem's will that Bnei Yisrael increase light in the world through their good deeds.

רק שצריכין לידע שאין האור על ידי כח עצמות שלהם.

It is only that they must know that the light is not [produced] by their own intrinsic power.

The one essential awareness is that the light does not come from their own independent strength.

רק ע"י שכן צוה השי"ת.

Rather, only because Hashem so commanded.

Their power to illuminate flows entirely from the fact that Hashem commanded the mitzvah — the command itself is the source of the light.

וזהו שהקדים ואתה תצוה למצות הנרות להודיע כי כח תורה ומצות שנתן השי"ת לבנ"י.

And this is why "And you shall command (ve-atah tetzaveh)" precedes the mitzvah of the lamps — to make known that [it is] the power of Torah and mitzvos that Hashem gave to Bnei Yisrael.

The parashah opens "ve-atah tetzaveh" before commanding the lamps, to teach that Bnei Yisrael's ability to give light derives from the power of Torah and mitzvos that Hashem entrusted to them.

וכ' נר מצוה.

And it is written, "a mitzvah is a lamp (ner mitzvah)" (Mishlei 6:23).

Scripture itself identifies the mitzvah as the lamp — the true source of illumination.

ובמדרש ובזוה"ק שתרי"ג מצות נגד רמ"ח איברי אדם.

And in the Midrash and the holy Zohar, that the 613 mitzvos correspond to the 248 limbs of a person [together with the 365 sinews].

The 613 mitzvos parallel the structure of the human body — 248 positive mitzvos to the 248 limbs and 365 prohibitions to the 365 sinews.

ועל ידי מצוה נעשה האבר כלי לאור החכמה שיש במוח כל אחד מישראל ע"י האור תורה.

And through a mitzvah, the limb becomes a vessel (kli) for the light of the chochmah that is in the mind of every one of Yisrael by means of the light of Torah.

Performing a mitzvah transforms the corresponding bodily limb into a vessel that can receive and channel the light of Torah-wisdom present in each Jew's mind.

ורמ"ח מצות עם אהבה ויראה עולין נ"ר כ"כ בזוה"ק.

And the 248 [positive] mitzvos together with love and fear (ahavah ve-yir'ah) add up to [the numerical value of] "ner" (250); so it is written in the holy Zohar.

The Zohar notes that 248 mitzvos plus the two wings of ahavah and yir'ah equal 250 — the gematria of "ner" (lamp) — showing how mitzvos performed with love and awe become a lamp of light.

ונק' מצוה מלשון צוותא שע"י מעשה המצוה תמשך עשיות האדם לאור המצוה וניתקן העשיה ג"כ.

And it is called "mitzvah" from the term "tzavsa" (companionship/joining), for through the act of the mitzvah a person's [other] actions are drawn toward the light of the mitzvah, and the action too is rectified.

The word "mitzvah" connotes "joining": performing one mitzvah draws a person's other, ordinary deeds toward its light, so that those deeds too become rectified and elevated.

וז"ש ואתה תצוה ע"י שבנ"י יהיו מחוברין אליו שהוא דעת והתורה שבישראל.

And this is [the meaning of] "and you shall command (ve-atah tetzaveh)" — through Bnei Yisrael being joined to him [Moshe], who is the da'as and the Torah within Yisrael.

"Ve-atah tetzaveh" (from the root of "joining") hints that Bnei Yisrael become bound to Moshe, who embodies the da'as and Torah of the nation — and through that bond they are illuminated.

כמ"ש במדרש תנחומא מלך אסור ברהטים זה משה שהוא דעת התורה שנתן הקב"ה לבנ"י.

As it is said in the Midrash Tanchuma: "a king is bound in the tresses (melech asur ba-rehatim)" (Shir HaShirim 7:6) — this is Moshe, who is the da'as of the Torah that the Holy One gave to Bnei Yisrael.

The Midrash reads "a king bound in the tresses" as referring to Moshe — the embodiment of the Torah's da'as that Hashem bestowed upon Bnei Yisrael.

כמ"ש חיי עולם נטע בתוכינו ע"ש במדרש ראשך עליך ככרמל כו' הרש והדל שבישראל כי' ע"ש.

As it is said, "eternal life He planted within us" [the Torah]; see the Midrash on "your head upon you is like Carmel (rosh'ech alayich ka-Karmel)" (Shir HaShirim 7:6) — [referring to] even the poor and lowly of Yisrael, etc.; see there.

The Torah ("eternal life") is planted within every Jew. The Midrash on "your head is like Carmel" extends this even to the poorest and lowliest — all are crowned with the Torah at their "head."

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.

And this is as above: through a person knowing that the light of the mitzvah is not by his own [power] but only by the ratzon of Hashem — if so, all of Bnei Yisrael are equal.

Once a person recognizes that the mitzvah's light comes solely from Hashem's will and not from personal greatness, all distinctions fall away and every Jew stands equal.

וזה ראשך שכח ישראל והראשית וההתחלה שלהם מהשי"ת והתורה.

And this is "your head (rosh'ech)" — that the power of Yisrael, and their "beginning" and starting point, is from Hashem and the Torah.

"Your head" signifies that the very source, root, and beginning of Bnei Yisrael's strength is Hashem and His Torah, not themselves.

שע"י המצות מחוברין ודבוקים בו ית'.

For through the mitzvos they are joined and attached to Him.

The mitzvos are the bond that connects and cleaves Bnei Yisrael to Hashem.

ועי"ז יכול כל אדם להתחזק לידע כי כל אחד מישראל ראוי לקיים המצוה כרצונו ית'.

And through this every person can strengthen himself, to know that every single one of Yisrael is fit to fulfill the mitzvah according to His ratzon.

This recognition empowers each person: since the ability comes from Hashem, every Jew without exception is worthy and able to fulfill the mitzvah as Hashem desires.

אף שאין בכח האדם רק ע"י שהשי"ת עוזר ונותן כח לקיים.

Even though it is not within human power [on its own], only because Hashem helps and gives the strength to fulfill [it].

Though the deed exceeds natural human ability, Hashem Himself supplies the assistance and strength needed to carry it out.

וכן פי' אא"ז מו"ר זצלה"ה מ"ש אשר קדשנו במצותיו שע"י הציווי נתן כח שנוכל לקיים המצוה.

And so my grandfather, my teacher and master, of blessed memory, explained the words "[Hashem] who sanctified us with His mitzvos" — that through the command [Hashem] gave [us] the power so that we are able to fulfill the mitzvah.

The Chiddushei HaRim explained that "asher kideshanu be-mitzvosav" means the very command sanctifies and empowers us, granting the capacity to perform the mitzvah.

וכן אמר על חודש אדר שהוא התחזקות ע"י שיודעין שהכל ממנו ית'.

And likewise he said regarding the month of Adar that it is [a time of] strengthening, through knowing that everything is from Him.

The Chiddushei HaRim taught that Adar is a month of inner strengthening, rooted in the awareness that all power comes from Hashem.

כמ"ש רז"ל הרוצה שיתקיימו נכסיו יטע בהן אדר שנאמר אדיר במרום ה'.

As Chazal said: one who wishes his property to endure should plant "adar" among them, as it is said "Mighty (adir) on high is Hashem" (Tehillim 93:4).

Chazal's wordplay (planting "adar," a strong tree) is linked to "adir" — Hashem the Mighty on high — teaching that endurance comes from connection to Hashem's strength.

הפי' ג"כ שידע שהכל מכחו ית' וזהו הקיום והחיזוק.

The meaning, too, is that one should know that everything is from His power — and this [knowledge] is the endurance and the strengthening.

True endurance and strength come precisely from recognizing that all one's power derives from Hashem; that humble awareness is itself what makes things last.

וכן חודש אדר מרמז על דלות ורשות ע"כ.

And likewise the month of Adar alludes to poverty and dependence (dalus u-reshus).

Adar hints at "dalus" — a sense of one's own poverty and dependence on Hashem — which is the source of true strength.

וצירוף האל"ף שהוא כח ההתחלה מהשי"ת כנ"ל במדרש ראשך כו' ככרמל.

And the addition of the alef — which is the power of the "beginning" from Hashem — as above in the Midrash "your head… like Carmel."

"Adar" is "dal" (poor) with an added alef; the alef (the first letter, signifying the divine "beginning") shows that joining one's own poverty to the power of Hashem's "beginning" yields strength — the theme of "your head is from Hashem."

[כן נ"ל לפרש דבריו].

[So it appears to me to explain his words.]

The Sefas Emes notes this is his own reconstruction of his grandfather's intent.

כי חיזוק של כל דבר הוא פנימיותו.

For the strength of anything is its inner dimension (penimiyus).

The true source of any thing's strength is its hidden inner core, not its external form.

כח הפועל בנפעל.

The power of the Maker [present] within the made.

That inner core is the Creator's indwelling power within every created thing — the real source of its endurance.

וכפי מה שיודעין זה כן יש התחזקות.

And according to how much one knows this, so is the strengthening.

The degree of a person's strength corresponds exactly to his awareness of this indwelling divine power.

וזהו ג"כ ענין זכור להיות הדביקות בהשי"ת בכח פנימיות הלב במקום שאין שם שכחה.

And this too is the matter of "Remember (zachor)" — to maintain the deveikus to Hashem with the power of the inner [point of the] heart, in the place where there is no forgetting.

The mitzvah of "zachor" (remembering Amalek) is about clinging to Hashem from the innermost heart — a place so deep that forgetfulness cannot reach it.

ואז אין שליטה לעמלק כלל רק ברפידים ג"כ הפירוש רפיון ידים מתורה ואמונה.

And then Amalek has no dominion at all; rather, [Amalek attacked] at "Refidim," which also means a slackening of the hands (rifyon yadayim) from Torah and emunah.

When one is anchored in that inner remembrance, Amalek is powerless. Amalek struck at "Refidim," hinting at "rifyon yadayim" — a weakening of one's grip on Torah and emunah.

והוא הפסק הדביקות להפנימיות כנ"ל.

And this is the severing of the deveikus to the inner point, as above.

That slackening is precisely a break in one's attachment to the inner point — the gap through which Amalek gains entry.

וזה קלקול הברית כמ"ש אשר קרך כו'.

And this is the damaging of the bris (covenant), as it is said "who happened upon you (asher kar'cha)" (Devarim 25:18).

Amalek's "asher kar'cha" — cooling and chance — damages the bris, the bond of attachment, by introducing coldness and randomness in place of connection.

כי ברית הוא התקשרות להפנימיות כמ"ש במ"א.

For a bris is a binding to the inner point, as explained elsewhere.

A covenant is essentially a bond fastening a person to his inner divine core.

שזה ענין זכור כו' יום השבת כו'.

For this is the matter of "Remember… the day of Shabbos," etc. (Shemos 20:8).

The same "remembering" applies to "Zachor es yom ha-Shabbos" — holding fast to the inner connection that Shabbos represents.

וכמו כן לשנוא עמלק בעומק הלב במקום שאין שכחה.

And likewise, to hate Amalek in the depth of the heart, in the place where there is no forgetting.

Just as one must remember Hashem from the depths of the heart, so must one's hatred of Amalek reach that same forgetting-proof depth.

גורם מחיותו.

This brings about [the fulfillment of] "you shall blot out" [the memory of Amalek].

Hating Amalek from that innermost place is what actually accomplishes the blotting-out of "mecho timcheh es zecher Amalek."

וכן שקלים הוא הנדבה שבא מעומק הלב כמ"ש ידבנו לבו.

And likewise [Parashas] Shekalim is the contribution that comes from the depth of the heart, as it is said, "whose heart impels him (yidvenu libo)" (Shemos 25:2).

The half-shekel of Shekalim, like a free-will offering, must flow from the depths of the heart — the inner generosity that the heart itself prompts.

והוא הרצון הטמון בכל איש מישראל והוא עיקר חיותו כי לב הוא עיקר הדבר כמ"ש עד לב השמים.

And this is the ratzon hidden within every man of Yisrael, which is the essence of his vitality; for the heart (lev) is the essential thing, as it is said, "unto the heart of heaven (ad lev ha-shamayim)" (Devarim 4:11).

Within every Jew lies a concealed inner ratzon, which is the core of his vitality. The "heart" denotes the central, deepest essence of anything — even "the heart of heaven."

[וז"ש זוה"ק כמ"ש צור לבבי ע"ש והבן מאוד].

[And this is what the holy Zohar said, as it is written, "the Rock of my heart (tzur levavi)" (Tehillim 73:26); see there, and understand it well.]

The Zohar links this to "tzur levavi" — Hashem as the rock at the very core of the heart — pointing to the divine point hidden in each person's innermost being.

ולכך הקדים הקב"ה שקלים כו' כי המן אמר אשקול כו' להראות שיש נדיבות גם בחיצוניות.

And therefore the Holy One had [Parashas] Shekalim precede [Haman], for Haman said "I will weigh out (eshkol)" (cf. Esther 3:9) — to show that there is generosity even in externality (chitzoniyus).

Hashem caused the mitzvah of the shekalim to precede Haman's decree. Haman offered to "weigh out" silver, displaying a generosity that was purely external and self-serving.

והקב"ה הקדים כו'.

And the Holy One preceded [him], etc.

Chazal teach that Hashem "preempted" Haman's shekels with the shekels of Bnei Yisrael.

שנדיבות ישראל בא מפנימיות רצונם.

For the generosity of Yisrael comes from the inner [depth] of their ratzon.

In contrast to Haman, Bnei Yisrael's giving springs from their innermost will — the hidden ratzon of the heart.

שיש בכל איש ישראל רצון פנימי רק ע"י יגיעה מתעורר הפנימיות.

For in every man of Yisrael there is an inner ratzon, only that through effort (yegiah) the inner point is awakened.

Every Jew possesses this inner will, but it lies dormant; it must be roused through labor and striving.

וכן בכל מצוה כנ"ל.

And so it is with every mitzvah, as above.

The same principle applies to all mitzvos: effort is required to awaken the inner ratzon behind the deed.

לכך אחר שקלים זכור שיכולין למחות שם עמלק על ידי התעוררות פנימיות כח ישראל כנ"ל:

Therefore, after [Parashas] Shekalim [comes Parashas] Zachor — for they are able to blot out the name of Amalek through the awakening of the inner power of Yisrael, as above.

The order of the readings is purposeful: first Shekalim awakens Bnei Yisrael's inner generosity and ratzon, and only then can Zachor's command to erase Amalek be fulfilled — for Amalek is defeated specifically by rousing that inner power.

Summary: Bnei Yisrael illuminate the world through mitzvos, but must know the light is not from their own power, only from Hashem's command — which is why "ve-atah tetzaveh" precedes the lamps and why "a mitzvah is a lamp." Each mitzvah turns a limb into a vessel for Torah's light and "joins" one's other deeds to it. Once a person realizes the power is all from Hashem, every Jew is equal and capable. The Chiddushei HaRim tied this to Adar — "dal" plus the alef of Hashem's "beginning" — teaching that strength lies in the penimiyus, the awareness that all is from Hashem. This inner attachment, in "the place where there is no forgetting," is the essence of "Remember": clinging to Hashem and hating Amalek from the depths of the heart. Shekalim (giving from the inner ratzon) precedes Zachor, because Amalek — who slackens our grip on Torah and emunah — can be blotted out only by awakening the inner power of Yisrael.