Tetzaveh
Likkutei Sichos 26 — Why the Gematria of Moshe's Name Points to Parshas Tetzaveh
A chassidic class on Moshe Rabbeinu's yahrzeit falling in Parshas Tetzaveh (the one parsha without his name), exploring proper use of gematria and remez in Torah study.
Maamar V'atah T'tzaveh 5741 (Part 1)
Part 1 of the maamar V'atah Tetzaveh 5741, exploring the connection (tetzaveh) between Moshe and Klal Yisrael, the theme of mesirus nefesh through the Purim narrative, and a revelation surpassing even Mattan Torah.
Maamar V'atah T'tzaveh 5741 (Part 2)
Part 2 of the maamar V'atah Tetzaveh 5741, continuing through kesisa l'maor (crushing for the light), the two levels of self-sacrifice from decree to joy, and Moshe's role linking Yisrael to Hashem.
Rabbi Schapiro on the Parshah: Tetzaveh
Tetzaveh is the only parshah since his birth where Moshe Rabbeinu isn't named — even though it speaks to him directly, more than almost anywhere else. A look at why a tzaddik's deepest connection to us actually grows after he's gone.
Parshas Tetzaveh
Resolves the apparent contradiction between the Choshen's letters spelling nachash, the deepest source of klipah, and its numerical value matching Moshiach, the ultimate revelation. The point of concealment, from the deepest hester to the Sitra Achra itself, is to be overcome, yielding a greater revelation of Godliness than would otherwise be possible, the same idea found in the Baal Shem Tov's reading of a double hester hiding even the Anochi within it.
Parshas Tetzaveh
Resolves the apparent contradiction between the Choshen's letters spelling nachash, the deepest source of klipah, and its numerical value matching Moshiach, the ultimate revelation. The point of concealment, from the deepest hester to the Sitra Achra itself, is to be overcome, yielding a greater revelation of Godliness than would otherwise be possible, the same idea found in the Baal Shem Tov's reading of a double hester hiding even the Anochi within it.
Parshas Tetzaveh
Explains why the Kohen Gadol wore a different set of garments on Yom Kippur, omitting the Me'il's usual rimonim and bells. Those details represent poshei Yisrael, included in the Kohen Gadol's avodah the rest of the year and announced, per the Baal Shem Tov's mashal, by the noise that comes from struggling against one's nature. On Yom Kippur, when every Yid stands on a higher madregah, that reminder becomes unnecessary.
Parshas Tetzaveh
Follows the Rebbe's question about why the Torah mentions the Yom Kippur ketores service specifically while describing the construction of the mizbeach haketores, rather than waiting for Parshas Acharei Mot. The answer draws out a distinction between korban, which brings closeness, and ketores, which forms a kesher, showing that the daily incense offering carries a taste of the Kohen Gadol's once-a-year revelation of the neshamah's essence, a connection echoed in the daily recitation of Pitum HaKetores.
Parshas Tetzaveh
Traces the Rebbe's explanation of why Rashi departs from his usual formula and writes 'libi omer li' when describing the Ephod's shape, tying it to the familiar account of Rashi glimpsing a noblewoman riding in similar garb. The deeper point extends the Baal Shem Tov's teaching that everything a Yid encounters holds a lesson for avodas Hashem, even a sight that borders on the improper, and locates the power to transform it in the yechida shebanefesh.