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Passage in this week's parsha says, "Va'ata to tzave es bnei Yisrael" And you shall command bnei Yisrael, va'yikchu elech Hashem and zayzach. You should take for yourselves pure olive oil, kasis la maor la aloos ner tamid Crushed for lighting to kindle the lamps continuously. This week's parsha As we continue to explore the building of the Mishkan, focuses on Aaron, a Cohen, and all the Kohanim and the Avoda in the Beis Hamikdash You'll notice that it says Ve'ata Tetzava and You shall command. Who is the You? Who is Hashem speaking to? Who is this pronoun 'You'? So the obvious answer is Moshe Rabenu, and the obvious question then is why doesn't it say like it says every other time in the Torah? By Yomer Hashem al Moshe Tetzave as bnei Yisrael something like that. Why does it say you and not Moshe Rabenu? It's well known.
The Balaturim points out in this week's parsha that Moshe Rabenu's name is not mentioned at all Which is strange because this parsha of Tetzave always falls out. Either the Shabbos before or the Shabbos after Zion Adar, which is of course the date of Moshe Rabbeinu's passing. So it seems to be a time that would lead us to believe that we're speaking about Moshe Rabbeinu And yet his absence is conspicuous. So the question is, as the Balaturim points out, why is Moshe Rabbeinu's name not mentioned in this week's parsha? And the Balaturim gives a well-known answer, and one that we're going to be exploring today. The Balaturim says that in next week's parsha Klal Yisrael will sin by doing the Chet Ha'egel And Moshe Rabbeinu will argue, 'Meheninam esifrecha asher kasavta, erase me from the book that you wrote. If you're going to destroy Klal Yisrael, then erase me from the Torah.'
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And Tzadik Ozer, verakadosh Baruch Hu mekayim, the Balaturim explains: if this is what Moshe Rabbeinu wants Then on some level it's going to come true. There is one parsha in the Torah that is missing Moshe Rabbeinu, and that's this week's parsha, Parshas Tetzave. The question is why this week's parsha, as opposed to any other parsha, why do we have it that this week is the week that Moshe Rabbeinu, whose name is missing from the Torah, and not any other week? Rav Adyooseif points out that mechenina misifrecha, asher kasaft misifrecha, is can be also read as mesefer chav The sefer of the twentieth. What's the twentieth parsha in the Torah? Parsha Tzavah is the twentieth parsha in the Torah. Rav Avadya sees a reference within the pasuk itself. Mecheinin amisifrecha erase me from sefer chav. It makes sense that the parsha that he's absent from is parsha Tzavah.
Still, for us, we're going to ask the question: Why is it specifically in this week's parsha that Moshe Rabbeinu's name is missing? Another question that we have to ask ourselves is: What is the connection between the erasure of Moshe's name in this week's parsha and the lighting of the menorah with pure olive oil? Because when it says ve'ata tetzaveh as bnei Yisrael, what are we talking about? We're talking about crushing the olives; they should be shem and zayizach. They should be pure olive oil for the menorah. What's the connection between these two things? Final question for the night, and then we should have all three. The final question for the night is: What is Moshe Abenu's argument? When he says "Mecheinina misiprecha" Excuse me. Klal Yisrael sins; they do the chet ha'egel. Moshe Rabbeinu's response is what? If you're going to destroy Klal Yisrael Erase me from your sefer. Why is that a good argument? What does that even mean?
So we're going to explain all of these things. Just to repeat the three questions. Make sure everyone has them. Question number one is: What is the significance of Moshe Abenu's name being erased specifically from this parsha? Question number two is: What is the connection between the erasure of Moshe's name and the lighting of the menorah with pure olive oil? And question number three is: What is the essence of the argument of Mechena Misifricha? Don't wipe out Klal Yisrael. If you do, you may as well erase my name from the Torah. Rav Tzadok Hakohen says as follows: You also know Rav Tzadok Hakohen is Rav Tzadok Hakohen Meleublin, one of the great Hasidic masters. Writes the following in pre-Tzadok: The Gemara in Baba Kama Beautiful Gemara in Baba Kama, very difficult Gemara to understand. The Gemara in Baba Kama tells the following: David HaMelech was in the middle of a war And there was a certain halachic question that came up.
And David Hamelech did not know the answer So he sent three soldiers. Who were Meiser Nefesh To go to the Chachamim to find out the answer. And when they returned with the answer, listen carefully to this Gemara. David Hamelech does not credit them by name; he doesn't attribute the halacha in some way to them. Why? Because we will not connect your name to a halacha As this is the line of the Gemara. If you are meiser atzmo be divrei Torah Someone who risked their life for the sake of Torah Will not have their name attached to that Torah. Why is that? Obviously, very strange. Because you would think it would be just the opposite. If someone is meiser atzmo be divrei Torah. If someone is willing to give up their life to put themselves in a situation of danger in order to receive the Torah, shouldn't we have a parade celebrating and honoring those people?
And yet the Gemara says exactly the opposite that David HaMelech would not attribute their name to it. Why? Because they were Meiser Atzmo Bedivrei Torah. What in the world is going on over here? So listen to what Zadok says. I'm going to say it in my way, but I think this is what Rav Tzadok means. There's a question And this question is present in this room right now. If you're paying attention The question is present in the room right now. Do I exist independently from Hashem? Do I exist? Independently from Hashem. I'll tell you exactly what I mean by this. On a hashkafic level Every single moment of creation is being fueled into being by Hashem. Meaning, these keys, this key, this car key. If Hakadosh Baruch Hu does not will this key to exist, then this key does not exist. The only reason this key exists is because at every single moment Hashem wills this key into existence.
And if even for a moment Hashem would not will this key into existence, the key would not exist. That makes sense. So our existence, in truth. Not in experience, but in truth Our existence is entirely dependent on Hashem. But in reality In practice Our existence—the way that we experience it—is that we feel disconnected from Hashem. We feel that our existence is totally independent from Hashem. In fact, you might have at some point had some thought that sounded like this: I don't know Isn't it my life? Isn't it my life? Why can't I do with my life what I want to do with it? But if you say, "Isn't it my life?" on a hashkafic level, is that true? Is it your life? I'll prove to you that it's not your life. Did you ask to be born? Do you determine when you die? Where did this life that you have come from?
Has nothing to do with you. In other words, on a hashkafic level, even though we very often feel there's a certain arrogance that every one of us has. It's my life. I exist independently from Hashem. I could do what I want to do with my life. You can. But it doesn't mean that life actually belongs to you. God gave you reshus to do what you want with His life. Hashem is called Chayeh HaChayim. He is the life of all life. What you experience as life in this world is really just His essence in a body. You are an expression of Him, like a ray of the sun. But it's not your life. Now you could choose to do what you want with this life that Hashem gave you. But just because you choose to do something with this life doesn't mean that it's your life. We shouldn't conflate these two issues. So let's say you have a girl, for example.
And she has to make a decision: Do I wake up for dawning in the morning or not? I have. Who said yes? Do you? That's a good line. Let's say you have a girl, even this moment. Who's. Doing what "quote unquote" she wants to do I'm doing what I want to do. Is it yours to do with what you want? Hashem gave you money. Is that your money? It's not your money. Hashem gave you this money, and it's your job to put that money into the appropriate place. To the degree that you recognize this truth You're living in harmony with Hashem. To the degree that you don't recognize this truth, you're living in disharmony with Hashem. I'll bring it down to the world of a relationship. This is where it gets a little more understandable. Bes Hashem, you're all going to be mothers. Let's say you have a beautiful child. Let's say his name is Ellie. You didn't have to say "Amen" to that. It happens to be my grandson's name is Ellie.
Now Ellie is a little boy. He is less than three weeks old. So he will wake up every couple of hours because he's hungry. And he has a mother. Now he's crying. How nullified How mivatel herself is the mother to that child. She's exceptionally nullified. My daughter described this to me this morning. I said, "I saw her this morning in the house." I said, "How are you feeling?" I'm just exhausted. I said, "Yeah." She's like, "Cause even when I'm sleeping, I'm not sleeping because I know that soon he's gonna wake up." This is really hard. And she's like, "Yeah." "Thank God I don't have to do this, right?" But the truth is That's what it means to be a parent. To be a parent means to be nullified to the needs of your child. What if a mother woke up in the middle of the night and her kid is screaming and she turns to the kid, this little beautiful two and a half week old child, and she says, 'It is my life and I will feed you whether you want me to or not. I won't feed you.' It's just up to me. What would you call that? That's an abusive mother.
Because being a parent means being. In a certain sense, a servant sounds like a bad word, but it's true. You've nullified yourself to something larger than yourself. Being a good mother doesn't have anything to do with what you want. If you have that child, you have a sense of responsibility. It's the same thing. If Hashem gave you life The question is: Are you sitting there saying it's mine? Or are you nullifying yourself to Hashem's existence, saying it's His? And therefore, I have a responsibility with this life. Same thing when you're in a marriage. You may not always want to be doing the right thing in your marriage. The question is, how nullified are you to the will of something larger than yourself? That's no small task. But that's what it means to be married. You have to be humble to be married. Not only humble to create space for your husband, but you have to be humble to know that someone else's needs can take precedence over your own.
That's what it means to be a husband. That's what it means to be a wife. It means I can put somebody else's needs before my own because I have a responsibility in this relationship. Does that make sense? If somebody's Moser Atzmo Bedivrei Torah, listen how Reb Tzadik understands those words. He's Moser. He gives over his Atzmo. His essence to the Torah. To be Moser Atzmo B'Divrei Torah doesn't mean that you've lost yourself. It means you've given yourself over to what you truly are. It means to live a life that's in harmony with your essence. And at that point Nobody's going to call you by your name. Because your name is the least important thing. It's like I don't know if you know this But there are certain teams in sports that will not have the name of the player on the jersey on the back.
Won't put the player's name. Could have the number, but not the name. Because if you're part of a team The name on the front of the jersey is more important than the name on the back of the jersey. They won't even put the team. It's just the team name. Because if you're part of a team, then what do you do? I do what's best for the team. What does it mean to be a team player? If we say somebody is a team player, what does it mean to be a team player? To be a team player means To be a team player means I do what's good for the entire team. But let's say I want more shots. You might want more shots, but what does the team need? The team needs maybe somebody else to take those shots. You hear the difference? Three soldiers.
Three soldiers go out for David Hamelch. They go into harm's way. They go to the Chachamim and bring back an answer. We don't call them by their name because they did the wrong thing. It's because they're so connected to that Torah. We couldn't even say their name. There's no distinction between them and the halacha. The greatest praise in the world is that we don't say their name. It's like They say behind every great husband is an even greater wife. And the husband might be out there and he might be on the grand stage and he might be getting all the recognition. But anyone who's paying attention knows that guy was nothing before he married that girl. You may not hear her name in bright lights But that's the greatest Shabbat. She's not looking for the attention. What's she looking for? Just to help him. The fact that you're not saying her name doesn't mean you don't appreciate her. The fact that you're not saying her name is because she's been subsumed within something that's larger than herself. In some ways, she's greater than she ever could have been.
It's like if you see a great kid. You know that there are great parents, but nobody's talking about the greatness of the parents because it's obvious. There's so much a part of it. You to say their name in some way would mean you had to call attention to it. These people have given themselves so much to Torah. You couldn't even say the halacha came through them. Which them? Who's the them? They're so in concert with Hashem, they're so in concert with the Torah that you can't distinguish between them and the Torah. That's the level that these people reached. What's a name? You are not your name. Your name is a reflection of you, but it's not you. What's the proof for this? You existed before you had a name. Even if you name a kid right away, there's always a little bit of time before you give the name.
The difference between a name and no name is that a name is something you give to something that already exists. But when you say you, you're saying something even deeper than the name. If I look at you and I say you did this to me That's different than saying Sarah did this to me. Because Sarah, in a certain way, if you're thinking carefully, it's a little bit distant from the essence. It's like the thing that you call the essence, but it's not the essence itself. When you say you, you're referring to the essence itself. Let's go back to the first pasuk in this week's parsha. The ata tetzave es bnei Yisrael. What does the ata mean? And you, who is it referring to? Referring to Moshe, so why doesn't it say Moshe then? The pasuk is referring to something that's the highest possible level. This word of tzaddik says the highest possible level of Moshe Rabenu.
It's so much Moshe that you can't even say Moshe. Because to say Moshe would mean that you're not talking to the essence. You're talking to the handle of the essence, the thing that you refer to the essence by. The ata tetzavah es bnei yisrael means that in this parsha we see Moshe Rabbeinu in peak Moshe Rabbeinu mode. So much so he's so humble in this week's parsha that you don't even see him. You don't even see his name. All you can say about him is the ata You. That's all we see. This entire parsha, in other words, we started off originally by saying what Moshe Rabbeinu is not present in this week's parsha. But really, what are we saying? Moshe Rabbeinu's name is not present in this week's parsha, which means Moshe Rabbeinu is most present in this week's parsha, more present perhaps than any other parsha in the Torah.
Girls, after somebody dies, it doesn't mean that they're gone. In some ways After somebody dies They're more present than ever before Because now their essence. Is not limited to a body. If somebody's alive, we say this all the time. Have you ever had this thought in your head? I'm sure you did. It's hard to relate to Hashem because I can't see Him. You ever think something like that? It's hard to daven to Hashem because how am I supposed to be in a conversation with someone I can't see? It's really the exact opposite. How can I be in a relationship with someone I could see? Because if I'm seeing somebody Then I'm not connecting to their essence. In fact, sometimes sight is very confusing. Because you can see someone without seeing them at all. Does that make sense? Like if you're talking to somebody, I'll give you. I shouldn't give this example. I'll give this example. I shouldn't do this. I know I shouldn't do this. I'm going to do it anyway.
I'm sure none of you ever had this, but let's say Let's say you were talking to a guy And he's the nicest guy. But Hashem did not bless him with attractive looks. That's the nicest way I could say it. In a certain way, you're distracted by the looks. You're distracted by the physical presentation. On the level of essence The connectivity is amazing. But on the level of being a physical being He's distracting. That's why sometimes it changes. Sometimes the guy that you said nothing would ever happen with. He's just my platonic friend. Rebbe. He's my brother. You don't understand. It would be wrong for us to be in a relationship together. I grew up in my house. He's my brother's best friend. I'm telling you, he calls my mother mom. And trust me, Rabbi, I'm not even attracted to him. Six months later, after all that hanging out with him and connecting with him on the level of essence You might come back and go, 'So remember that guy that I told you about that nothing would ever happen with him because he's like my brother?'
I'm like, 'Yeah,' and I thought you said nothing would ever happen with him because he's so not attractive. I don't know what happened. All of a sudden, right? It's like now he's Ross, right? He was just this guy, and now he's like Ross. For those who know, and if you don't know, you don't know. I'm just trying to see who amongst you knows And you have betrayed yourself. Lechaim. What's the pshat? The pshat is that it's harder to connect to somebody actually when they're in this physical thing. In a certain way, when somebody is beyond the physical In a certain way, when somebody is beyond the physical, they're actually more present. It's harder to relate to But you can actually relate to them. That's why very often when crisis hits You see people. All of a sudden, they can do things that are beyond their physical self.
Moshe Rabbeinu in this week's parsha, he's not present in name; he's actually present. In every pasuk in this week's parsha, you can see Moshe Rabbeinu because you can't see his name. It's ve'ata tezava. He humbled himself so much. That you can't see him. All you can see is the words of the Torah. Normally, it's Moshe Rabenu. Normally, but specifically in this week's parsha, we'll soon see why. Specifically in this week's parsha, you can't see Moshe Rabenu's name. All you could see is his essence. It's ve'ata tetzava. The name Moshe never appears. That's why it's always around his yartzeit. Because Moshe Rabenu, when he died, his physical presence left the world. Which is when he could actually be seen on an even deeper level. You see, Moshe Rabbeinu is Nitzchis. That's why we're still talking about him. We see his eternal level. How did he get there?
How did Moshe Rabbeinu achieve this level? So it's very simple, although it's very complicated. He says, "Mechini na misifrecha." Moshe Rabbeinu says, 'Erase me from your sefer.' Let's look at the context. Klal Yisrael received the Torah. Moshe Rabbeinu went up to receive the Torah. He comes down. There's a miscalculation on the part of Klal Yisrael, and they make a golden calf. What is that equivalent of? That's the equivalent of cheating on your husband during Shabbat brachos. They literally just heard. Relax. They literally just heard. Don't make an idol. Less than forty days later, what do they do? They make the mother of all idols. This is a serious idol. If you study the Kabbalah of what the Ayal was, this is a serious idol. And how they made the idol, this was deep. And now Hashem says I'm going to wipe out all of Klal Yisrael.
I'm going to start again with you. What is Moshe Rabbeinu's response? So the Zohar Hakadosh says as follows: Eiraisa. Which means the Torah The Kudshibrichu—that's Hashem, the Yisrael—that's us, Chadhu. Ayrise the kudshibrichu the Yisrael chadhu. God The Torah and Klal Yisrael are all one. There really is no distinguishing between them. So Moshe Rabbeinu says Mechini na mesifrecha asher kasavta. If you want to erase them. Then erase me from your Torah. Why? Because I am one with the Torah And Klal Yisrael is one with the Torah. To erase one means to erase the other. There is no distinction between Klal Yisrael and the Torah. Moshe Rabbeinu says to Hashem, "Listen to how connected I am to the Torah." I'm so connected to the Torah. That you could literally take my name out of the Torah because my essence is in the Torah. I don't need to have a name in the Torah because my true self is in the Torah.
You understand? And he's saying, and if that's the case, Moshe Avinu is saying, if I'm so connected to the Torah That means I'm so connected to Klal Yisrael. Listen to how the Rabb Shitzer interprets our pasuk. The ato, what does the ato mean? As we said already many times tonight, the ato means you, not Moshe Rabbeinu's name, his essence. Titzave, what does the word titzave mean? Titzave comes from a relation of tzavta, which means connected. The ato titzave as bnei Yisrael. The Rabb Shatzur says Hashem is Moshe Rabbeinu is saying to Hashem The ato. Hashem is saying the ato titzave as bnei Yisrael. You, Moshe Rabbeinu, are connected to the essence of every single Jew. A lot of times we do things and we don't even realize we're doing them. But if chas v'shalom, you ever see another Jew talking badly about other Jews I hesitate to say what I'm about to say, but it's important to say.
That's a chesaron in his relationship with Hashem. If you are ve'ata, if you are humbled That means if you're on the level of essence. That means you're naturally connected to every single Jew. Ve'ata titzave es bnei Yisrael. Moshe Rabbeinu said, "I'm so humble that I'm connected to every single Jew." So now listen to the argument of Moshe Rabbeinu. Mecheinin am esiprecha. My name is of no relevance. I'm so connected to the Torah that you could erase my name. I could just be you. I'm so connected to every single Jew. So Moshe Rabbeinu was saying what about himself? I'm connected to the Torah. I'm connected to every Jew. To kill the Jews You can't start over again with me because to kill them is to kill me. And to kill them is to destroy the entire Torah. And on a level of essence, you Hashem are one with both of us. You are one with the Torah, and you are one with Bnei Yisrael. So Moshe Rabbeinu is saying to Hashem, on the level of essence On the level of essence, there can be no distinction between a Jew, the Torah, and Hashem. How could you talk about wiping out Klal Yisrael?
And now I'm going to say a deeper thing. You ready for this? If I'm not saying this, this is the Torah of Chasidus. On the level of essence. What sin? What sin do they need to be forgiven for? On the level of essence, can a Jew ever sin to the degree that it defines them? Of course not. What does the Gemara say? Even though you did an avera, you're still a Jew. You can never do an avera that undoes your essence. So this is how Moshe Rabenu brought about forgiveness. For Klal Yisrael, he said, "Hashem, stop looking at their avera, because if you're looking at their avera, then who are you looking at? You're not looking at their essence; you're looking at their actions." But Moshe Rabbeinu is, so to speak, invoking the essence of Hashem by saying, 'You can erase me from the Torah because I'm one with the Torah. You can erase me from the Torah, and you may as well erase the Torah itself.'
Because I am the Torah. You can try to erase Klal Yisrael, but if you erase Klal Yisrael, then you're erasing me because I'm totally connected with Klal Yisrael. On the level of essence, we're all one. And on the level of essence, you Hashem are one with us too. And on the level of essence, since you're one with us and we're speaking on the level of essence anyway. What avera? There's no avera that could possibly touch the essence. Klal Yisrael did a terrible avera, but the avera doesn't define them, and therefore they could be forgivable. This secret is huge when it comes to Achdis. How can I make peace with that girl? She did the terrible act of walking into the dorms late at night with her phone on and the flashlight on, and it woke up her roommate. And now her roommate says, "I just can't forgive her. She's so insensitive, and she does this all the time."
You know what you're really saying? You're really saying she is her actions. Is that true? Is that true? Is she really her actions? She's much bigger than her worst moment. What makes a person forgivable is when you stop saying, "I'm going to define you by your lowest moments." The reason we can't forgive each other is because we can't see each other's essence. If you have a Jew who's bashing other Jews, it's because they're not looking at their essence and they're saying, "I'm going to define this sect of Judaism or I'm going to define this Jew by their lowest moment." What a horrific thing! This is exactly the argument that Moshe Rabbeinu is saying. 'Mecheninam misiprecha asher kasafta, wipe me out.' Because what's the difference? I am the Torah. I am Klal Yisrael. On the level of essence, so are you. On the level of essence, what avera are we talking about?
That's the way that Moshe Rabbeinu makes Klal Yisrael forgivable. Why does it come in this week's parsha? Because we're talking about the Menorah. The menorah needs to be lit with shemen zayis zach, with pure olive oil, the purest of olive oil. And oil is different than any other liquid. You know why? Because olive oil comes from the essence. Water is everywhere. Wine, all you have to do is squeeze the grape, and it comes right out. Then you just have to ferment it. You ever see when you're shopping, 100% extra virgin pure olive oil, right? They have all the different. Why is that? Why is there? Did you know there's olive oil stores? There are stores. Olive oil could be very expensive. There are stores, and you could sample because olive oil really has levels of purity. How you extract olive oil is a very sophisticated process because you take it out from the essence. That's how you get to olive oil.
So here we are, and we're speaking about the menorah. How do you light up the world? That's the question. In a world of darkness, how do you light up the world? This is exactly where we are right now. This is not academic. Right now, at this particular moment, in this particular moment, the world is exceptionally dark. How do you know? Just look around. How do you know? Because we are waging a war that is the most moral war any human being could ever fight. And we were literally brought up on charges in the Hague because of the war that we're fighting. Not anyone else. We're being brought up on charges for that. It's an exceptionally dark time. The truth has been completely subjectivized. We don't even know what the truth is anymore. You know what the truth is? Whoever says the most things on whichever influencer on Twitter, Instagram, Snapchat or TikTok. Says that thing enough times, and then enough people go. It must be true. That's what everyone is saying.
It's hard even to know what the truth is anymore. It's an exceptionally dark time. And it's literally an attack on our people. Rabbi Larry Rothweiss is a rabbi in Teaneck. He took a video of a pro-Palestinian march walking through Teaneck. They're just walking through Teaneck. What in the world does Teaneck have to do with the Gaza Strip? It's anti-Semitism in the most obvious and blatant form. They're not just marching against what's happening in Israel. They're marching on Jewish cities all over the world. What is the pshat? What is the pshat in this? It's a wild thing. We're literally doing our best. Do you know how long it would take Israel to wipe Gaza off the map if it wanted to? And it didn't care about civilian casualties. How long do you think it would take? This war would have been over in less than a week. We just fly the Israeli air force right over, carpet bomb the entire thing. The Americans did it in World War II.
Instead, Israel is sending its soldiers, its young men, its elderly men, everybody to the front to fight as carefully as possible to minimize the loss of civilian casualties. But if you go online, what do you think you're going to read? It's the craziest thing. We're living in a very dark time. How does a person illuminate the world? How do you actually make a difference? There's a very, very difficult yet simple answer to this question. Can you align yourself with the truth of Hashem? Can you humble yourself? If you can, then you're going to have relationships on three levels. Level number one is that you're going to be connected with the Torah itself. That's a beautiful thing because to be connected with the Torah itself is to be connected with Hashem Himself. And just as importantly, if you're connected with the Torah itself, because you're living from the perspective of essence and you're connected to Hashem Himself.
Then you're connected to every other Jew. And what would it look like if every single Jew was connected to every single other Jew? Imagine us, just for a second, as a people As a torch. You ever see those? Some people are pyromaniacs when it comes to havdala. They have a nice little thing with a couple of wicks. They light it and dip it in the grape juice, and it goes out right away. You ever see the regulars? Then you have people that have these giant balls of wax or these giant cones of wax. You ever see this? There's like fifty wicks. When you light it, it's like an enormous torch. To put it out, you have to keep it in the wine for at least a couple of seconds because the thing is flaming. There's certain pyromaniacs. It's like there's a place for everybody in Yiddishkeit. You want to trick or treat? We have Purim. You want to there's a place for everything. For pyromaniacs, it's this havdalah. You see some people like this. What's the difference between these two things? It's very simple.
It's the wicks in these torches. There's tons of them, and they're all intertwined. And when you have all the wicks intertwined like that, the illumination is massive. But when all the wicks are spread apart, each wick might be on fire, but it doesn't contribute to this enormous flame because the wicks are individualized. What would it look like for every single Jew on this planet to be connected to each other? What would it look like? I want to tell you something. It would heal the entire world if every single Jew on this planet was connected to each other. It would only be because every single Jew on this planet is connected to Hashem. And it would mean that every single Jew on this planet is connected to the Torah. And in such a world, the falsehood of this world would simply wash away. It wouldn't be possible. Somebody would try to write something false, and the entire world would go, "What are you talking about?"
This is not reality. It's because we're not connected to each other that this darkness is allowed to manifest itself in the world. And if you're watching this darkness increase, that's only a call for us to create more light. And that's literally what we're speaking about here. If you want to have pure olive oil that lights up the menorah Then you need to live on the level of Moshe Rabbeinu ve'Ata Tetzaveh. You need to humble yourself so that you're connected to Hashem, connected to the Torah, and connected to His people. The Gemara Menachos says, 'Why are the people? Why are the Jewish people compared to an olive?' Because just like an olive is crushed So too the Jewish people are crushed. Just like when an olive is crushed, that's how you get the oil. So too, when you crush the Jewish people, our essence comes out.
That's our avoda. Our avoda right now is mechayin ina misiprecha. We have to get to a level where every one of us is acting like the Moshe Rabbeinu that we have inside of us. To humble ourselves to the Torah So we can't even say your name. You'll learn the Torah. It's like you don't even see the person. You're just looking straight at the Torah. You'll see if you do that, your relationship with Hashem will increase because you'll be connected on the level of essence. You won't be blinded by your sight anymore, and your connection to every single other Jew will increase because you won't pay attention to their actions. That's the least important part of them. You'll pay attention to who they really are. What do you think would happen to people if we paid attention to who they really are? Their actions would start to align with the Torah.
So you could look at another Jew and you go, they're not so frum, they're not doing the right thing. You could choose to pay attention to that, but you're missing the real show if you do that. The real show is to pay attention to who they are. If you show a Jew who they are by looking at them through the lens of the essence, then they would have the capacity to change. Girls, have a wonderful Shabbos.
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