We all know that ז' אדר, the seventh day of אדר, is the day that משה רבינו was נסתלק. It is the יארצייט of משה רבינו, as the גמרא says in מגילה דף י\"ג עמוד ב', and is also brought down in מגילת תענית, the מאמר האחרון, the last מאמר. And that's how we פסקנ'ן in שולחן ערוך, in the טור and in the שולחן ערוך, אורח חיים, סימן תק\"פ. Now, usually ז' אדר comes out on פרשת תצוה. And it says in מאור עינים, פרשת תצוה, and many other ספרים, that there is a רמז in פרשת תצוה to the הסתלקות of משה רבינו. Because פרשת תצוה is the only סדרה in the whole תורה, after פרשת שמות when משה רבינו was born, where משה רבינו's name is not mentioned. As it says in the זוהר, חלק ג' דף רמ\"ו עמוד א', and also in זוהר חדש, שיר השירים, close to the end, and the רא\"ש, the פירוש הרא\"ש על חומש, which is on דעת זקנים, and the בעל הטורים, פענח רזא, רבותינו בעלי התוספות, and many other ספרים explain that this is the only סדרה from when משה רבינו was born that משה רבינו's name is not mentioned. So the מאור עינים says that the reason for this is because this is a רמז for the הסתלקות of משה רבינו. This is a hint for משה רבינו's יארצייט. That his name is missing, that's a רמז to the fact that he was missing, that he was נסתלק. But לכאורה, this is not so clear, because in פרשת תצוה only his name is not mentioned, which means his name, the name משה doesn't say there בפירוש. But there are many פסוקים in פרשת תצוה that refer to משה רבינו. Starting from the first פסוק of the פרשה, it says ואתה תצוה. ואתה תצוה means you should command. Who is the you? משה רבינו! So the תורה does talk about משה רבינו. So לכאורה, how can we say that there is a רמז in this פרשה to the הסתלקות of משה when the פרשה talks about משה? And another question: How can we say that by not mentioning the name of a צדיק, this is a רמז for the הסתלקות of the צדיק? אדרבה, when a צדיק passes away from the world, this doesn't affect his name or his actions, that remains forever. His name is not forgotten. What's missing is the body of the צדיק, but the name is not missing. So why, when we want to hint the הסתלקות of משה רבינו, it is hinted by not mentioning his name? Then there's another question: לכאורה, the way it's in פרשת תצוה is even more than the way it's in other פרשיות. In other פרשיות, where משה רבינו's name is mentioned, in many places it is when the תורה talks about משה רבינו. So לכאורה, we're only talking about him. In the way the תורה is written in פרשת תצוה, the ציווים were said to משה רבינו directly. It says תצוה, ועשית, ולקחת, you should do. So here, as if the תורה is talking to him directly בלשון נוכח. So לכאורה, this expresses more the existence of משה רבינו than לגבי the other פרשיות. When we talk about משה רבינו and we mention his name, so even though his name is mentioned, but it doesn't mean that he's around. We could be talking about him years later, after he already was נסתלק. But when the תורה is speaking to him, the תורה is telling us what was said to him, ואתה תצוה or ולקחת, so then obviously he is there. So even though his name is not mentioned, but לכאורה, this shows more of his existence than by writing his name. So how can we say that this is a hint to the הסתלקות of משה רבינו?

But the פשט in this is as follows: It says in the זוהר in חלק ג' דף ע\"א עמוד ב' that צדיקא דאיתפטר, when a צדיק passes away, אשתכח בכולהו עלמין יתיר מבחיוהי, he is found in all the worlds, including this physical world, more than at the time when he was alive. לכאורה, how can we say he is found in this world more than at the time when he was alive? But the פשט is, it's explained in אגרת הקודש of the אלטער רבי, of the בעל התניא, סימן כ\"ז, that the פשט is, before he passed away, he was מלובש in a גוף. He was put in a body, and a body is limited. So therefore, the people who wanted to have a קשר, a connection to the צדיק, or wanted to learn from the צדיק, etc., etc., were limited to the body of the צדיק. You had to go to the place of the צדיק, you had to listen to the words of the צדיק. You couldn't do it in the place where you live, you had to go to the צדיק. So you were limited. Now that the צדיק passed away, and he is not dressed in a body anymore, now you could connect yourself to the צדיק wherever you are, because the צדיק's נשמה is not limited to a place, it's not limited to his body. And also another thing: We know that when a נשמה comes down into this world, and it's put into a body, the עצם הנשמה, the essence of the נשמה does not come down into the body. It doesn't mean that the עצם הנשמה doesn't have a connection to the part of the נשמה which is in the body, but still it doesn't actually come into the body. Because the body is limited, so the עצם הנשמה, the essence of the נשמה, cannot be dressed into the body. And this actually applies to every single איד, that we say that the עצם הנשמה does not come into the body. It doesn't mean that the עצם הנשמה does not have a connection to the person the way he is down here; it definitely does. That's why it says sometimes a person could be walking in the street and get a התעוררות תשובה, get awakened to do תשובה, and he doesn't know where it came from. He wasn't thinking about it, he wasn't learning about it. So it says, because the עצם הנשמה the way it is למעלה, above, throws these thoughts into the person, and therefore it comes into his mind. But still, even though it has an effect on the person, but the עצם הנשמה stays למעלה, stays above, because the עצם הנשמה is so great that it cannot come into a body. There is so much קדושה there that it not cannot come into the limits of the physical body. And the same is with a צדיק also, that the נשמה that's in the body is only, as we would call it, the גילוי הנשמה, the revelation of the נשמה, the revealed part, the superficial part of the נשמה which is down here, but the עצם הנשמה stays למעלה. When the צדיק passes away, so then he goes back to his עצם, and now his גילוי of the נשמה, the part of the נשמה that came down to this world, is one with his עצם הנשמה. So we can understand that when we say that even after the צדיק passes away, the תלמידים or any other איד who wants to have a קשר, a connection to the צדיק, is able to do it even more than before, because now there is no limit of a body. So there is another point here: not only is it not limited to space, and he can connect himself to the צדיק wherever he is, but more than that, he connects himself to the צדיק the way the צדיק is now. And now the צדיק is connected to the עצם הנשמה, the עצם of the צדיק. And that's the פשט in the זוהר, that צדיקא דאתפטר אשתכח בכולהו עלמין יתיר מבחיוהי, that when a צדיק passes away, he is in all worlds including in this world more than before. What's the פשט more than before? So it's for these two reasons: because now he is not limited to the body, and also, it's not limited to the level of the גילוי of the נשמה, but now there is the עצם הנשמה. So the people who want to have this התקשרות, this connection to the צדיק, are able to have it with the עצם of the נשמה of the צדיק, not only with the גילוי of the נשמה, with the lower levels of the נשמה. So it comes out that even though on one hand we say when the צדיק is מסתלק, he goes away—that's why we call it הסתלקות, הסתלקות means going away, his נשמה leaves this world—but on the other hand, what leaves this world? The גילוי of the צדיק, the revelation of the צדיק. But the עצם of the צדיק remains in this world, and אדרבה, more than before, as the זוהר says.

Now this will explain why the הסתלקות, the passing away of משה רבינו, is hinted in the fact that his name is not mentioned in the פרשה, and at the same time, he is spoken about in the פרשה even more than other פרשיות. The name of a person is not the עצם מציאות of the person, it's not the essence of the person's being. The ענין of a name is only in relationship to others. In order that somebody else should be able to call him or talk about him, he has to have a name. But a person for himself doesn't need name. And as we see that a name is not given to a child only many days after he is born. The מציאות of the child is there from the moment he is born. על פי הלכה, the moment a child is born, he is considered a מציאות, a being על פי הלכה, and therefore לגבי the דינים of ירושה, of inheritance, if he is only a day old, a minute old, he is considered a יורש, he inherits, because he is considered a מציאות, and he still doesn't have a name. So we see that a name of a person is not the עצם of the person. But when we talk to a person and we say \"you\", אתה, we are referring to the עצם of the person. As it says in the זוהר concerning השם, that the עשרת הדברות started with the three words אנכי השם אלקיך, so the זוהר explains the difference between the name השם, which is הוי׳ and אלקים, and אנכי. And the זוהר says that the names, whether it's the name אלקים or even the name הוי׳ which is called the שם העצם, שם המפורש, but it's still a name, and a name refers to a certain detail. But the word אנכי, \"I\", that refers to the עצם of השם. That is a word which לא אתרמיז לא בשום אות ולא בשום קוץ ולא בשום שם. That's a level so to speak, it cannot be described with any name, with any hint, and that's \"I\", אנכי. And the same is when we talk to השם, we also use the three words, we say ברוך אתה השם אלקינו, so we use the two names, השם, which is הוי׳ and אלקינו, but we also start off by saying אתה, \"you\", and this refers to the עצם of השם. \"You\" meaning the level which is beyond any description, and that is אתה. And the same is concerning a person. When we talk to a person and we say \"you\", it means the whole person, the whole עצם of the person. While if we call him by a name, the name is not the עצם of the person. And that is the reason, when we want to hint to the הסתלקות, to the passing away of משה רבינו, it is hinted by not mentioning his name, but on the other hand, speaking to משה רבינו, ואתה תצוה, because the הסתלקות of משה רבינו, what happened? משה רבינו's גילוי, the way he was down here in this world, went away, and therefore the name is not mentioned. The name shows not for the עצם, but for the superficial part of the person. So the name of משה רבינו went away, but at the same time, משה רבינו did not leave. משה רבינו's עצם remained down here more than it was before. As the גמרא says in סוטה דף יג עמוד ב, and also in ספרי פרשת ברכה, קפיטל לד פסוק ה, and the רמב״ם brings it in the הקדמה to his פירוש המשניות, that just like משה רבינו before was עומד ומשמש, משה רבינו stood and served the בני ישראל, אף כאן עומד ומשמש, now משה רבינו is also משמש, also serving the בני ישראל, and אדרבה, the way it's now, he is serving them with his עצם. Now he is more with the עצם. The אידן are connected to משה רבינו, more to the essence of משה רבינו. And therefore, משה רבינו is mentioned in the פרשה, but not by name, but ואתה תצוה, speaking to משה because he is here, and he is here in the form of ואתה. And as the כלי יקר in this פרשה says, that the word ואתה shows על מהות עצמותו of משה רבינו, the מהות of the עצם of משה רבינו.

Now since we said that this is an רמז in פרשת תצוה, and the name of the פרשה is תצוה, so we find another רמז in the word תצוה to this ענין that we were explaining. The word תצוה, ת צ ו ה, is בגימטריא ת ק א, 501. The numerical value of the word תצוה is 501. What is the ענין of 501? So we know what the חז״ל say in קהלת רבה, פרשה ז, א, it's also brought down in מדרש שמואל, פרק כג, that הלך הקדוש ברוך הוא מהלך חמש מאות שנה לקנות לו שם, that השם went a מהלך of 500 years to get himself a name. Now this refers to השם coming down to this world, and creating the world, and giving the תורה, and it says in the גמרא that from שמים to ארץ is 500 years, it takes 500 years to go, that's it. So השם went a stretch of 500 years for what? לקנות לו שם, to be קונה for himself, to acquire for himself a name. So right away we see the connection between 500 and שם, and the ענין of a name. Because through השם coming down to this world, what happened? There was a revelation of שמו של הקדוש ברוך הוא, the name of השם. And as we said before, the name refers to a level of the person that is in relations to others, and the same with is השם. השם came down so others, the people of the world, should recognize his name. So this is not the עצם of השם, this is the way השם revealed himself to the world. And we see that this is connected to the number 500. 501, which is one more than 500, that shows the addition of the אחד, which is יחידו של עולם, to the 500, to the שם. So this refers to the עצם, to the essence which is higher than the גילוי. It comes out that 500 represents the concept of a name, which is the revelation, the superficial part of the person or in this case of השם, להבדיל. 501, which is the one beyond that, that refers to the level of the עצם which is higher than the concept of גילוי, of the revelation which is in connection to others. And therefore פרשת תצוה, which we said is in connection to משה רבינו's הסתלקות, and as we explained, the הסתלקות of משה רבינו was only in the name of משה רבינו, in the גילוי of משה רבינו, but the עצם of משה רבינו is found even more now. Therefore תצוה, which is, as the כלי יקר says, the עצם מהות of משה רבינו, is בגימטריא 501, is the one over the 500.

And there's another interesting thing here. In פרשת תצוה we find that we have 101 פסוקים. The concept of 101 is similar to the concept of 501. As the מהרש״א says in חגיגה דף ט עמוד ב, concerning what the גמרא says, אינו דומה שונה פרקו מאה פעמים לשונה פרקו מאה ואחד. It's not the same, a person who learns, his פרק means his שיעור, his learning, his גמרא, a 100 times, לגבי someone who learns 101 times. And the מהרש״א explains that the מספר, the number 100, is connected to נפש, רוח, נשמה. But the one over the 100, he says, is חלק אלוקה ממעל. Which to translate it, to change it into other words, it means that the number 100, that refers to the person's, as we call them כוחות הגלויים, the revealed part of the person, but not the עצם of the person. The one over the 100, that refers to the עצם. As we know, there are 10 כוחות in a person. Every person has 10 attributes which are חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, ומלכות. Each one of the 10 is combined of the other other ten, so together it's a hundred. So a hundred represents all the כוחות of the person, but the כוחות only of the person. The עצם of the person, the essence of the person, which is beyond the כוחות, because the כוחות are already a part of the person that comes out into action, into doing, into feeling. But the עצם is beyond that, that is the one that is beyond the hundred. And that's why it says it's so important to learn a hundred and one, because when you learn a hundred times, then you're learning it with every כח of your נפש. When you learn a hundred and one, then you have this one, you're learning it with your עצם already, which is beyond the כוחות. So we see that the number a hundred and one also refers to the עצם, which is beyond the revealed superficial part of the person. And therefore, פרשת תצוה, which doesn't have the name of משה רבינו, which means it doesn't have the גילוי because משה רבינו was נסתלק, passed away, but on the other hand it has the ואתה תצוה, it has the עצם of משה רבינו. So there are a hundred and one פסוקים in this פרשה to show that even though the גילוי of משה רבינו is not here, משה רבינו's name is not mentioned here, but still the עצם of משה רבינו is here, and that's why it's a hundred and one. And all this shows that even though משה רבינו with his body is not in this world, but still the עצם of משה רבינו is here more than while he was alive in this world. And a איד is able to draw קדושה and get a connection to משה רבינו now even more than it was while he was alive in this world. As the זוהר says, דצדיקא דאסתלק אשתכח בכולהו עלמין יתיר מבחיוהי, he's in all worlds more than while he was alive, including in this world. So משה רבינו is here now more than before, and as the גמרא says that just like before he was עומד ומשמש, אף כאן עומד ומשמש.