Veatta Titzave' 5752 PDF Print E-mail
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Thursday, 23 June 2011 15:50
Veatta Titzave' 5752.
New Long version 5774
The Questions, including the unwritten one.
In this case it is not about the message that Moshe gives us, but about the messenger (Moshe) himself.
1) Viata Titaveh (in this case) means to connect Yidden to the Ein Sof,
2) Moshe's reward: Viyikchu ailecha, he rises to the level of 'Anochi' because of the 600,000 feet he is involved with. 
Two meanings of Roeh Ne'eman:
1) trusted (with complete disregard for self) Shepherd.
2) A Shepherd of faith.
Faith from Avrohojm Avinu, but its' internalization is through Moshe Rabbeinu.
Moshe in each generation, example: Mordechai, through Mesiras Nefesh. 
Chapter 4.
The difference between the generation that received the Torah at Sinai with great fanfare and the generation that recommitted itself to keep under the threat to their lives during the Purim story is Mesiras Nefesh and the access to the Yechida (MaOr) of the Neshama. 
Chapter 5.
 Proof that every Rebbe (Moshe Rabbeinu) must reach Yechida is from the fact, that if he doesn't reach the Yechida, he's not doing his job to strengthen (internalize) Jewish faith.
In times of Kasis there is 'Ikar Giluy Yechida' but always there is something touching and manipulating of the Yechida. 
Chapter 6.
The conflict between 1) Ma'or applying to every Rebbe and 2) Kasis LaMaor being exclusive to severe times, leads the Rebbe to the first big idea of this Ma'amar: each Rebbe has two tasks.
1) Ikar (primary) role is to feed the Yechida (Etzem) to the faith (Chaya) and as far as this is concerned all Rebbes are the same and equal.
2) Totza'as (secondary) role of the Rebbe is his actual leadership and here there are differences.
The actual revealing of the Etzem (Yechida) is only when Kasis LaMaor.
Chapter 7.
Among the Rebbe, some are the actual leaders of the entire Klal Yisroel, including: Moshe Rabbeinu, Mordechai, and the Previous Rebbe.  
Chapter 8.
This Perek acts as a conclusion of the  initial ideas of this Ma'amar.
It ends the discussion of the transition from understanding the Rebbe's role as being one thing (to strengthen faith) and redefined it as two (One. to feed the Soul, Two. He leads people) and explains how all Rebbes are the same and yet they are different. They all reach Yechida but they don't all reveal Yechida.
Now, we start all over again with new question(s) that set up the real revolution of the Rebbe in understanding Viatta Titzaveh.
Question one: why are the words 'Viyikchu Ailecha...' in between the idea of Viatta Titzave.. and 'Kasis LaMaor'?
[Question Two: we still have no idea why the last three words of this Possuk 'Lihaalos Ner tamid' exist altogether, if in fact this Possuk is about Moshe Rabbeinu (and not about oil).]
Chapter 9 (1).
The Second 'Big Idea'.
Introducing the third 'Moshe Rabbeinu', how Mordechai rallied the people a second time, after the miracle had occurred, and he rallies them to look inwards and remain as attached as they were under stress, this time to leave Golus.
The Rebbe qualifies this idea by the fact that the Possuk Vikibel HeYehudim appears in Perek 9. 
Chapter 9 (2).
Half this class is about 17 Tamuz. If you wish to learn the Ma'amar (only) skip the first twenty minutes or so.
Introduction to the idea of the 'Higher Kasis LaMaor'. 
The idea that a Yid needs Godliness (the truth) to be so revealed that if it is not it upsets him to the point of Kasis.
The strength for this comes from the Alter Rebbe's 'ViImcha Lo Chafatzti', that (since it reached us) applies to all of us!
Chapter 9 (3).
If the Beis HaMikdash isn't built we destroyed it!
Inside, being sick from having only 49 gates and not 50 gates. 
Chapter 10.
The Third 'Big Idea'.
To explain the two ideas of Kasis the Rebbe speaks of two ideas of Etzem (Yechida) one that supersedes the personality ('tziyur') of the person and another that transforms the personality ('tziyur') of the person.
Example what happened to the Yidden from Russia once they came to the west?
The Rebbe explains that this has to do with two levels in Etzem (Yechida) itself: 1) The essence which is limited by its' 'Pshitus' (infinity), 2)  The essence as ot si one with God, that has no limits, not even the limit of no limit!.
The first idea of Kasis (Mesioras Nefesh) is connected to the first level and  the second idea of Kasis is connected top the higher level of Yechida.
Chapter Eleven (1).
The Fourth 'Big Idea'.
'ViYikchu Ailecha', a Rebbe can only connect us (under times of crises) to the lower level of 'Etzem', the higher level he cannot give us, unless...
We partner with him, 'ViYikchu Ailecha', which allows him to connect us to the higher level of Yechida, that becomes one with, rather than negate, one's personality.
This also explains the 'Tamid' vs. from night until morning.
Chapter Eleven (2).
The Fifth 'Big Idea'.
The literal translation of Viatta Titzave is to connect Yidden (with one another, there is no overt mention of God in this Possuk at all!
Ahavas Yisroel also has two levels based on the two aforementioned levels of Yechida,
1) I love the Jew from my Etzem, to his Etzem only.
2) Even my body can love his body, as I am connected to the higher level of Yechuda that becomes one with the person.
Chapter 11 (3)- 12.
The order of the Possuk is perfect:
1) Viatta Titzaveh... Moshe connects us with Hashem,
2) ViYikchu Ailecha... when Yidden partner with Hashem (and this is Moshe's reward),
3) Kasis LaMaor, only then can Moshe give us from the higher level of the Yechida which is transformative,
4) Lihaalos Ner tamid, there is no difference between 'day' and 'night' to this light.
The power for ViYikchu Ailecha, we also get from Moshe Rabbeinu. 
An English rendition of the Maamar (from ch. 4 onward) recited on 3 Tamuz 5771 in Johannesburg South Africa.
12 points.
These two classes overview this Maamar using twelve quotes from it's text that reveal it's incredible chidushim (novel ideas). These two classes were given at Yeshiva Gedola in Melbourne Australia in TAMUZ 5771.
Overview of Veatta Tirzave'. Understanding the Maamar has to do with seeing the questions and seeing how the questions transfer us from Moshe Rabbeinu on the first level to the second and finally to the third level.
Story of Adar 1 5772, and overview of this very important Ma'amar.  


In six Classes (5767).
The Moshe Rabbeinu/Rebbe idea.
Cont. Moshe Rabbeinu gives Daas.
Mordechai was a Rebbe. The inner and outer dimensions. Mesiras nefesh reveals the Yechida itself.
Mordechai cont. After the ness of Purim Mordechai's role changed: to arouse in Yidden  a desperation for Geula that is (also) "Kasis LaMaor".
"Kasis LaMor" in Galus of ashisrus cont. Both advantages: Yechida itself in a Pnimiyus. Two levels of Yechida.
In four classes (5769).
Perakim 1-4.
Review and Perakim 5-6.
Perakim 7-9.
Perakim 9-10.
 (5777/ 2017)
This one class encompasses the entire unedited version of this מאמר
Four points:
1) ואתה תצוה in this case משה is the point: to strengthen אידישע אמונה and internalize it.
2) ויקחו אליך causing an עלי'ה in Moshe, who grows in humility as a result of this new relationship, with another (lower) generation.
3) כתית למאור isn't only for Yidden in Tzaros; but -also- for Yidden in the best of times who know there is no Beis HaMikdash and a lack of divine revelation someplace else.
4)  נר תמיד versus what is written by Aharon's (lighting of the Menorah) מערב עד בקר. The difference is that נר תמיד knows no change or variance.
(5778/ 2018) 
V'Ata Tetzaveh Text Based 5778-2018.
This class discusses the first question of the Ma'amar why it says Viatta Titzaveh, which is an unusual form. 
The answer is also given. 
It is about Moshe connecting Yidden to Hashem. 
This class also includes chapter 11 where the Rebbe explains that the "Viyikchu Ailecha" enhances the Viatta Titzaveh. 

This class discusses the second question of the מאמר which is ויקחו אליך.
We read the answer from Chapter  and Chapter 11.
In the beginning ויקחו אליך is משה's reward that is separate from what he does for us. 
In this class two points were introduced:
1) that in each generation there is אתפשטותא דמשה בכל דרא ודרא a Moshe whose role it is to strengthen Jewish faith.
2) In certain times (as it was with Moshe himself as well as Mordechai)  this Moshe (or Rebbe) has a revealed influence on the entire generation.
The Rebbe makes the point that this was the case with the Previous Rebbe. 
The Ma'amar explores three prototypes of "Rebbe" or "Moshe Rabbeinu", this class deals with the first.
We used text from Chapters 6, 10 and from footnote 56.
Moshe was a Rebbe in the best of times, the Jewish people were living literally and figuratively in a cloud.
Moshe's influence challenged them to personalize their Jewishness and not be Jewish by "Clouds alone.
This type of Rebbe has a deeper influence but it is not that high (revealing the מזל not the עצם, but in a transformative way. 
This class deals with the second prototype of "Rebbe" or "Moshe Rabbeinu": Mordechai who led the Jewish people in their darkest hour, as they faced complete annihilation.
For this class we used Chapters 3, 4, 10. 
The class explores the notion that Haman was after יהודים specifically, this means the righteous Jews who took a new identity that meant loyalty to G-d and not assimilation (as the word עברי had come to mean).
For an entire year he aroused in them a readiness for Mesairas Nefesh and no one wavered!
This "type" of Rebbe has a higher influence on his generation: revealing the עצם הנשמה or יחידה itself but it isn't deep and doesn't transform them as is evident to what happens to Jewish people who went from the Soviet Union to the West during the dark years. 
In this class we begin the discussion of the third prototype of "Rebbe" or Moshe Rabbeinu, this is (the same) Mordechai after Haman was hanged and the 13th of Adar had come and gone.
This class was from Chapter 9.
Jews were now in a wonderful place both materially and spiritually, but it was גלות exile and he inspired in them an understanding that the best Galus is terrible and a desire to depart from this Galus that was to a degree of כתית a deep pain from the lack of divine revelation.
The concept of יחידה has a new idea in this מאמר.
The traditional idea was א איד נישט ער וויל נישט ער קאן ווערען אפגעריסען פון ג-טליכקייט a Jew neither wants to nor is able to be separated from Hashem.
Here another idea is introduced: ...גילוי אלקות נוגע לעצם מציאותו ועד... מזה עצמו [שאין גילוי אלקות] ער איז אינגאנצן צוטרייסלט the Jew need divine revelation all over the world equally to the extent that it's absence crushes him!
This class continues the discussion of the third prototype of "Moshe" or Rebbe:
This class we read from Chapter 10 and footnote 56.
We explore the third "Moshe" as being both "high" (revealing the יחידה) and "deep" (being transforming, as it becomes one with person who is in this state of כתית למאור.
This class continues the discussion of the third prototype of "Moshe" or Rebbe:
This class we read from Chapters 10-11.
The person in the גלות של עשירות gives his כחות הגילויים to Moshe and the עצם הנשמה נעשה חד עם כחות הגילויים rather than a דבר נסוף על כחות הגילויים. 
Two levels in עצם הנשמה are introduced:
1) עצם הנפש כפי שהיא מוגדרת בגדר הפשיטות.
2) עצם הנפש כפי שהיא חד עם העצמות.
The difference is whether the person becomes one with his עצם or is overwhelmed by it.
This is connected to the idea of ויקחו אליך only when חסידים give themselves to the Rebbe's work is this higher level realized.