ז' אדר יום פטירת משה רבינו, ז' Adar, which is the day that Moshe Rabbeinu passed away, פאלט אויס ברב השנים בסמיכות לפ' Tetzaveh. Most years it comes out close to פ' Tetzaveh. שטייט אין ספרים, says in Sefarim and it says here from the Meorei Einayim. It says, איז דא א רמז אויף דעם אין דער פרשה. There's a remez in the parsha of Moshe Rabbeinu's histalkus. Parshas Tetzaveh is די איינציקע סדרה אין דער תורה משנולד משה ביז משנה תורה, from when Moshe was born until the end of till Chumash Devarim, it's the only פרשה וואס ס'ווערט נישט דערמאנט משה'ס נאמען, where Moshe's name is not mentioned. Now, mimeila, not mentioned means that he's missing, he died. It's a remez for his death. And so since Parshas Tetzaveh comes out usually close to Moshe Rabbeinu's yahrzeit, that's a remez that in Parshas Tetzaveh we find a remez to Moshe's yahrzeit, to Moshe's death. When you die, it means you're not here, you're missing. Huh? It says here. No, no, it's a remez in one parsha. In the week of the yahrzeit is a remez that he passed away. איז לכאורה נישט גלאטיק, it's not understood. אין פרשת תצוה ווערט בלויז נישט דערמאנט דער שם משה במפורש. What's missing in Tetzaveh, his name. It doesn't say the word the name Moshe. ס'זיינען אבער דא אין דער סדרה א ריבוי פסוקים וואס רעדן וועגן משה, there are many pesukim that talk about him, און מציע זיין זיך, and they refer to him. אנהייבנדיק פון התחלת הסדרה ממש ממש the beginning of the parsha: ואתה, who's ואתה? Moshe. Tetzaveh. און נאך כמה וכמה ציווים צו משה, and other ציווים. If you want to show that Moshe is missing, then you shouldn't he shouldn't talk about him. He shouldn't be anything about him if that's the remez, not having his name. ועוד, See, it says till Mishneh Torah, no? ועוד, דער נישט דערמאנען דעם צדיק, by not mentioning the tzadik is היפך פון דעם ענין ההסתלקות של צדיקים. It's not See, we're saying not mentioning his name is fits to the histalkut. He says it's the opposite. Not mentioning the name is the opposite of histalkut. Why? He says like this: ווען א צדיק ווערט נסתלק פון דער וועלט, when a tzadik dies, רירט דאס דאך נישט אן זיין שם ופעולותיו. Doesn't affect his name, the name that he left, the actions that he did, זיי בלייבן לעד, they're forever, און ווערן נישט פארגעסן חס ושלום, they're not forgotten. עס גייט אוועק פון דער וועלט נאר דער גוף פון דעם צדיק. The

body of the tzadik goes away, but his name stays. איז ווי זאגט מען אז די הסתלקות פון משה רבינו ווערט נרמז דווקא דורך דעם נישט דערמאנען זיין שם? By not mentioning his name. פארקערט! After the histalkut, that's when we mention his name. Before his histalkut, it's not only the name, it's his body. After the histalkut, the body is not there, so what's left? His name! So how do we say by not mentioning his name it's a remez for the histalkut? נאך מער, what's further, די ציווים צו משה אין פרשת תצוה זיינען בלשון \"תצוה\", \"ועשית\", \"ולקחת\", וכיוצא בזה. The ציווים are all directly to him. זיינען געזאגט געווארן צו משה בלשון נוכח: \"You should command, you should take, you should do.\" בעת אז בריבוי מקומות, the same time, other places, many places, או בסמיכות לפ' שלנו, בסוף פ' Mishpatim, let's say in the end of פרשת משפטים, וואו משה ווערט דערמאנט בשמו, where it does say his name, איז עס באופן מע רעדט נאר וועגן משה. We talk about him כאילו שלא בפניו, as if he's not there. It says Hashem said to Moshe. So it's not talking to Moshe, it's talking to us! The Torah is telling us a story, Hashem said to Moshe. But here, it's ואתה! So here we're trying to show a remez that he's not around, and what's happening here? We're talking to him! Mamesh to him! ויש לומר הביאור בזה, so the pshat is like this: שטייט אין זוהר, it

says in the זוהר, צדיקא דאסתלק אשתכח בכולהו עלמין יתיר מבחיוהי. Farkert, so if you talk about him when he's not around, but when you're talking to him, he's around! And in this parsha you're talking to him! No, but but but it doesn't show an histalkus. Histalkus means that you're away. And here you're saying He's talking to משה, אתה, you, so that's Moshe. Says in Zohar, a tzadik that passes away is found in all the worlds יתיר מבחיוהי, more than his alive his lifetime. אז א צדיק געפינט זיך נאך זיין פטירה אין אלע עולמות, כולל עולם הזה, נאך מער ווי בחייו. In Tanya he explains that doesn't mean only in higher worlds. כולהו עלמין, all the worlds, including this world. און יתיר מבחיוהי מיינט, when it says more than his lifetime, nisht stam a yitron, not only more סתם, נאר א יתרון שלא בערך. He's more in this world, more, completely more. ווייל ווי דער אלטער רבי איז מבאר, the Alter Rebbe explains a few reasons why he's found more after he passes away. Why? Number one, the Alter Rebbe says like this: בהיות הצדיק חי על פני האדמה When the tzadik lived in this earth, זיינען די חיי הצדיק איז אנגעטאן אין א כלי, לבוש בגופו. His life was put into a body. What's his life really? His life really is ruchniyus. In Tanya, there he says that the life of a צדיק אינם חיים בשריים, they're not physical life, כי אם חיים רוחניים שהם אמונה, אהבה, ויראה. So, when he's alive, these ruchniyusdike things were covered in a לבוש, און מען האט דאן געקענט מקבל זיין נאר א הארה, he says in Tanya, you could only take from the tzadik a ha'ara, only a ray that comes through his body. משא״כ לאחר פטירתו, say after he dies, זיינען ניט בתוך זיינען זיי ניט בתוך כלי. So all his ruchniyusdike things are not limited to a body, to a keli. דערפאר קען מען מקבל זיין מבחינת רוחא, עצמיות פונעם צדיק. So now you could take more than ha'ara, you could take the etzem. So, even in this world, after he passes away, you have a shaychus to him, to his etzem. Number two, די פטירה פונעם צדיק איז עליה רוחא ונשמתא למקור חוצבה. What is an histalkus of a tzadik? He goes up, back, his neshamah goes back to the source. און אייך די מדרגה פון צדיק ווי ער איז אין מקור חוצבה איז ער שייך דא למטה, and you connect yourself to the tzadik even after he passed away, that means at the time when the tzadik is in a higher level and you still connect to him. When he is in this world, he's in a lower level, so you're mekushar to a lower level. לאחר ההסתלקות, he's in a higher level and you're still shayach here, so that's even better than it was before. קומט אויס, so it comes out, אז הסתלקותם של צדיקים האט צוויי קצוות. So when a tzadik passes away, there are two extremes here. די הסתלקות פון א צדיק בגשמיות איז פארבונדן מיט א הסתלקות עליה ברוחניות. The fact that he goes away bigashmiyut is connected to the fact that biruchniyut he has an aliyah. ער איז עולה בעילוי אחר עילוי, he goes from level to level, ביז צו שורשו ומקורו הראשון, he goes back to his first source, און אין זיין עצמיות, וואס איז אינגאנצן העכער פון גילוי. He goes back to his essence, which is higher than any giluyim. דערפאר איז דער צדיק ניטא בעולם באופן גלוי. That's the reason why he's not here, because down here is galuy, but he goes back no more giluy, he goes back to the etzem. אבער לאידך, on the other hand, די גאנצע עצמיות פונעם צדיק איז דא לאחר פטירתו אין אופן פון אשתכח בכולהו עלמין. This etzem of the tzadik, which left the world, is now more here. It's in every world, ביז אין עולם הזה, און דעריבער קען מען פון אים מקבל זיין יתר מבחייו, you can accept more. So not bigashmiyut? Huh? Not bigashmiyut? Not bigashmiyut, the gashmiyut is not here, but you could take the ruchniyut of the tzadik. Even when a tzadik is here bigashmiyut, what do you want from him? The gashmiyut? You need his body? You want the ruchniyut. When the Rebbe said why would the פריערדיקער רבי is here bigashmiyut, what does that mean? No, he means that we're able to take him as if he's here. Take him to whatever we need. We're able to, because what do we want bichlal? What do we want to take from a tzadik? His gashmiyut? Gashmiyut, you get more from not a tzadik, a tzadik is You want to take his ruchniyut. So when you want to take his ruchniyut, when he was here, you took less, a lower madregah, and it was harder to take from his ruchniyut. But when he's not here, and his ruchniyut is not blocked by the gashmiyut, you could take it. ובכלל it says, besides what it says here, it says also he's not limited to space. So before, if you wanted to take from the tzadik, you had to go there, to go to New York, take a plane, fly to 770, you could see the Rebbe and you could hear him, you take. But over here, you can't. Now, here and there is the same. Okay, it says in a place by the his קבר is more, whatever, it's a different, but לפועל he's not limited to gashmiyut, so he's not limited to any space. His etzem wasn't dependent, his thought wasn't in gashmiyut. We couldn't Yeah, but it was covered. That's the whole word, it was covered. To us. To us, okay, we're talking about us. So to us, and here now we could take it, now it's not covered. So he rises back up higher than the חלק אלוק ממעל? I don't know which which etzem he doesn't go to, so I don't know that מדרגה. It doesn't say. על פי זה וועט מען פארשטיין דעם טעם וואס הסתלקותו של משה איז מרומז דוקא דורך ניט דערמאנען שמו של משה בפרשת תצוה. Now we'll understand the peshat what it means that when you want to be מרומז to the הסתלקות, you don't mention his name. Well, we could see right away the peshat. We'll see, okay. דער נאמען פון א מענטשן איז ניט עצם מציאותו, the name of a person is not the essence of his מציאות. ענינו של שם איז נוגע פאר דעם זולת. We know that every Shabbos chasidut, the name of a person is only his connection to somebody outside of him. בכדי אז א צווייטער אז א צווייטער זאל קענען רופן אים בשמו, someone should call him. A person on his own doesn't need a name, you could live all your life without a name, if you live in a forest all by yourself, you don't need a name. דער מענטש פאר זיך דארף ניט קיין נאמען, the person himself doesn't need a name. But it represents a self-consciousness, so to speak. That you know, you can feel yourself, a name. No, why do you need a name for that? I'm just saying that's what it that's what it could represent. No, for somebody else, but yourself? It's a sense of I'm feeling myself. I know that I am here, so So you have to have a name? If you don't have a name, you don't know you're here? It's me feeling myself. Same thing as as שטייט, שטייט אזא זאך? It says I don't know, but talks about it It says it's noge'a to your etzem, that's why if you faint, you call by name. But but this, could be, whatever. און מע זעט במוחש? אברהם אבינו שינו את השם שלו. Yeah, that's what the Gemara says, that's the mazal, that because it changed the mazal. Gut, but we're not talking about that. צריך שם, צריך שם. But only for something else, no? Even even לגבי the mazal, the mazal should be able to affect you, so your connection to something. Yeah, but you say it's the חיות. Gut, I said that's another פרט, that a שם also, it says, is noge'a to your etzem. But בכלל a שם is not the person. און מע זעט במוחש, you see clearly, אז a נאָמען ווערט געגעבן כמה ימים נאָך לידת הוולד. You give a name a few days after the child is born, בעת אז מציאות הוולד איז דאָך תיכף משנולד, ויצא לאויר העולם, the person the child is alive and is there without a name. און שוין דעמאָלט איז ער אַ יורש, על פי תורה ירושה, אַ כהן, and there's he's a מציאות, וראיה, if his father dies, he ירש'ס even a תינוק בן יומו, so he's a מציאות without a name. So the name is not the עצם of the person. משא״כ ווען מען רעדט צו אַ מענטשן לנכח, when you're talking to a person, אתה, you, ווענדט מען זיך צום אדם עצמותו וכולו, then you're talking to the whole person. The name is only like a הארה. The לשון אין חסידות איז a name is a הארה of the person. When we mention a name, you know who you're talking about, so the name connects you to that person. But nevertheless, it's not the person himself. But if you're talking to a guy, this is the guy, this is him, you have the whole עצם here. און דאָס איז דער רמז פון הסתלקותו של משה בפרשת תצוה. And this is what the the רמז of Moshe's הסתלקות in Parshas Tetzaveh by not having his name, but on the other hand, having the ואתה. Why? בשעת הסתלקותו של משה איז ער נתעלה געוואָרן in his עצמיות שלמעלה מבחינת שם. We said before, a tzadik when he's מסתלק goes back to his עצם, the עצם which is higher than שם. Shel Moshe Rabbeinu when he's מסתלק went back to his עצם which is higher than the level of שם. און דערפֿאַר ווערט ער אין פרשת תצוה ניט דערמאָנט בשמו. Because when he's מסתלק, his שם is not here, it's more than the שם. So they took away the שם משה, אָבער ער איז אף כאן עומד ומשמש, but on the other hand, he is here. Which level of him? אדרבה, מיט זיין גאַנצע עצמיות ווי ער איז במרומים. The Gemara says, מה, just like משה was עומד ומשמש before he died, after his הסתלקות אף כאן עומד ומשמש במרומים, but it helps us. So that means that Moshe Rabbeinu's connection to us, we are now connected to Moshe Rabbeinu, not to his שם. When you're alive, you only take a הארה, it's a שם. When he's not alive, you take the עצם. That's exactly what he wants to show. Moshe Rabbeinu passed away, so what happened now? No more שם. They took, this parsha is the remez, no שם, but what is it? אתה! און דערפֿאַר איז משה פֿאַראַן אין פרשת תצוה. Lefanach, we want to show his histalkus, so the word פֿאַראַן, he is there, is in quotations. He is here, אדרבה, מען רעדט צו אים לנכח, the parsha speaks about talking to him directly, ואתה תצוה. וואָס ווייסט, ווי דער כלי יקר איז מפרש, the Kli Yakar says what does ואתה mean? מהות עצמותו פון משה. The אייבערשטער was talking to the עצם of Moshe. So that shows us that when Moshe is mistalek, now we have a connection to Moshe, to his עצם, and not just to his name. That's why if you want to show the histalkus is by taking away, not writing the name, and writing the עצם. אָבער באַלד אַז משה'ס נאָמען ווערט ניט דערמאָנט אין דער גאַנצער סדרה, now Moshe's name is not mentioned the whole סדרה. You're saying that the עצם is more בגלוי now than before? When the גוף wasn't as בגלוי? Yeah, I guess the word בגלוי. It's never בגלוי. Yeah, no, but it's we we connect to it, that's what it means. You call it giluy. We connect to the עצם. And so on, the name continues after that, you know, in all the different No, that that part is true, but that's not what the pasuk is the remez is trying to tell us. It's trying to tell us Moshe's name is isn't, but he wants to say something deeper than that, that by the histalkus of a tzadik, we connect ourselves to the עצם of the tzadik, which before that we only could connect to the giluy of the tzadik, to the ha'arah of the tzadik. A ha'arah is hinted in the word name. Name is a ha'arah of a person, it's not the person himself. ואתה is the person himself. So now after the histalkus of Moshe, the name is taken away to show that we're not connected to the name. It says ve'atah, we're connected to the etzem. איך אנחנו מתקשרים לרבי? Achshav? שלומדים את התורה של הרבי מתקשרים. הגוף של אדם מובילים בקבר. Haruchniyut Yeah, yeah, he's there, and doing what he wants. So now the Rebbe says like this: Since the name of the whole parashah is is is Moshe's name is not there, איז דערפֿאַר פֿאַרשטאַנדיק אַז דער תוכן פון גאַנץ פרשת תצוה איז פֿאַרבונדן מיט זיין עצם שלמעלה משם משה. So now we said that פרשת תצוה shows that we're connected to his etzem, so the whole parashah, the whole parashah represents the idea we're connected to the etzem. על פי הידוע ומבואר בכמה פעמים אַז דער תוכן פון יעדער סדרה איז מרומז אין איר נאָמען, we know the tochen of a parashah is in the name, דאַרף מען זאָגן, so we have to say אַז דער ענין וואָס מיר האָבן געזאָגט בשייכות צו משה, this that we said, that our connection to Moshe now is to his עצם, איז מרומז אין דעם שם הסדרה. It's hinted in the name. וואָס לויט מנהג ישראל ווי געדרוקט אין חומשים איז דאָס ״תצוה״. The name is Tetzaveh. So the word Tetzaveh, besides being Tetzaveh means you, so it's etzem, the word Tetzaveh itself is a remez to the etzem, not to the shem. How? Yesh lomar, the Rebbe says the peshat is like this, bahakdamah, the Rebbe says something על פי אז איינע פֿון די פיר אופנים אין לימוד התורה איז לימוד על דרך הרמז, בכלל we know there is peshat, remez, derush, sod, one of the ways is remez. וואס איז כולל דער ענין פֿון גימטריאות, רמז what's a remez? A gematria. און ווי מיר געפֿינען אין ספרי ספרים פֿון גדולי ישראל, we find in many sefarim from גדולי ישראל גימטריאות, we've the Baal HaTurim, the Megaleh Amukot, עוד עוד they have all kinds of gematriot. איז אבער מובן, it's clear, אז דאס איז נישט קיין שדה פרוצה פאר יעדן צו מאכן אייגענע גימטריאות. It's not like an open field. Anybody who wants makes a gematria and says a פשט. נאר יעדע גימטריא דארף האבן א מקור. Okay, the Rav quotes here from some או, Sefer Shomer Emunim from R'' Yitzchak, R'' Yosef Irgas. He has a whole אריכות there in this ספר that you can't just make a gematria and say, well, since this cake is be gematria coffee, ממילא there must be a קשר. Who said, it's a bubbe maaseh, you can't. If you know that there is a connection between the two, you'll find a רמז. And the רמז could be this in gematria, so you can't make up gematriot. There's some people who have a חוש in finding gematriot, but it's only good if it says the ענין in חסידות or says this and this two things are connected. If you happen to find out a gematria, או, that's gevaldik. Cake and coffee, for sure. Ah, cake and coffee, yeah, that's true. But like this, cuz gematriot sometimes it's עם הכולל, sometimes עם הכולל, so what's the פשט? So why do we do it? Because it's shtimt, you add one take one, it makes no sense. The Rav says, the Shomer Emunim says, when there is a gematria עם הכולל, because the connection is not only in the פרטים but also in the כלל, that's why the gematria, it has to fit, you can't just make gematriot. Somebody will find a gematria, משה and Chaim the same gematria, ממילא these two people, Moshe, Chaim, have a קשר, it's a bubbe maaseh. ווען צוויי ווערטער האבן די זעלבע גימטריא, when two words have the same, איז נאך ניט קיין הוכחה אז ס'איז שייכות פנימית צווישן זיי. It doesn't mean they have a connection between themselves. דאס איז ווען זיי האבן א תוכן משותף. It's only if they have, we know that their תוכן is there is a there's a a תוכן that's between the two, וואס דאן דריקט זיך אויס דאס אויס דורך סימנים ווי אויך דורך השתוות פון זייערע גימטריאות. That expresses itself in the gematria, it shows you it's a siman to their connection. ווי ס'איז פֿאַרשטאַנדיק אויך פון דעם אלטען רבי'נס ביאור אין תניא אין דעם ענין פון גימטריא In Tanya the Alter Rebbe explains what's the concept of a גימטריא, אַז די גימטריא פון א וואָרט ווייזט אויף די בחינה אחרונה שבה בחינת חשבון ומספר כמה מיני כוחות זענען פֿאַראַן אין דער תיבה. The gematria, בכלל every word has a gematria, every word has a number. The number of a word is the lower level of what the word represents. It's only a number and therefore די זעלבע גימטריא, if two words have the same number, ווייזט אַז זיי האָבן די זעלבע צאָל כוחות אין זייערע עיקר חיות. Since it represents a certain level in the word, two words have the same gematria shows that they have a certain kesher in the chayus. אָבער עס זאָגט ניט אַז דער תוכן פון די כוחות פון איין וואָרט האָט אַ שייכות צום תוכן הכוחות פון צווייטן וואָרט. But you can't just decide on your own, oh, this is gematria this, so the כוחות here are the same כוחות as here, you can't make it up. בשעת מען ווייסט אז עס איז דא א שייכות און תוכן צווישן די צוויי ווערטער, when you know, because it says in Torah, it says in קבלה, it says in חסידות that these two things have a שייכות, איז די גימטריא אויך א סימן, so the gematria becomes a sign, אז דאס זיין בשורשן די זעלבע מיני כוחות that then you could say that this shows the same כוחות, וואס זענען כלולים באבר החיות פון די צוויי ווערטער which is included in the chayus of the two words. נאר ס'איז יורד ממדרגה למדרגה The fact that the that the similarity is in the number is because there was like a hishtalshelut from the תוכן, went down, זייער דורכגעגאנגען מיעוט אחר מיעוט It went down hishtalshelut one to the other, עד שלא נשאר ממנו פון דעם אבר החיות א בחינה אחרונה שבחינת החשבון ומספר. What's left over is the lower מדרגה, און דערפֿאַר זענען די אנדערע צוויי

ווערטער זענען אנדערע צוויי ווערטער, why did it come out to two separate words? Because בגילוי they're not the same. But בהעלם in the שורש, they're the same, that's why you find the gematria. But the bottom line all the Rav is trying to say here is, what the Rav, you see right away what he's going. He's going to give a gematria here. Right. And he started saying, but you know, even though we know that you shouldn't, and you can't make up gematria, certain people have a chush, they'll tell you the whole Torah and they make gematriot. Now, if the gematria is when the inyan is itself connected, very nice, but because they, see the gematria is a siman, not a sibah. The gematria doesn't make a connection. If there is a connection, the gematria shows it's a siman on the connection, that's all. But you have to know it. Moshe is five words. How many sentences? See, if you would say it, I would say so. I know you Exactly, it's taken from sefarim. Taken from sefarim. Yeah. ל״ג בעומר איז בגימטריא משה. So someone could make it up and say, this is just, but this is not a made up, this it says, says in sefarim. Why? Because Rabbi Shimon bar Yochai was a gilgul of Moshe. So that, so now we have a remez. That's the answer that the Rebbe wrote to Rav Henkin, I told you once, that he asked the Rebbe through somebody, the guy showed me the צעטל. We

say in sefirah not ב׳ עומר, but ל׳ עומר, היום יום אחד ל׳ עומר. נוסח אשכנז says ב׳ עומר, so how come we call it ל״ג בעומר? We should call it ל״ג לעומר. So the Rebbe answered these words, איתא בספרי פולין ל״ג בעומר בגימטריא משה, and Moshe was a was Rabbi Shimon bar Yochai was a gilgul of Moshe, so that it goes together. Always use the example also, not in gematria, but the same a remuzim. It says in Chassidus that chesed is connected with zecher and gevurah with נקבה, שנאמר, כי זכר חסדו. This sounds like a Purim Torah, because זכר חסדו doesn't mean a zecher. זכר חסדו means to remember. But it's the same letters. So if you know על פי קבלה that chesed and זכר go together, so you find a remez, the same letters. But if someone's got to decide, you know, because it says זכר חסדו, so chesed is zachar, I'd say the guy is nuts, meshuga. But if there's the inyan there, so you can find the remez, same thing here. ובענינינו, let's get back to the point the Rebbe says. The gematria from ווארט תצוה, the gematria of this word Tetzaveh. ניסע ועליזה הדס is from the gematriot, as ווארפט זיך אין די אויגן. First of all, it's something that's very obvious, so when it's obvious, he says it's easier to say. Is the ביאור דלקמן מיוסד על התוכן דפרשת תצוה, נישט על החשבון דגימטריא.

What I'm going to say later is not based on the gematria. What I'm saying later is based on the תוכן. Mimela, we can find the gematria. What does he say, what is it, what is the gematria, what does he say? The gematria from Tetzaveh is תק״א, 501. וואס איז der וואס in dem מספר, איינס מער ווי חמש מאות, it says in ספרים, that one over 500, ווערט נרמז די מדרגה פון עצם, וואס איז העכער פון שם. In the number 501, we have the עצם. Now, we'll he'll explain how we see it, but לפועל, we already see the whole thing, since the Rebbe explained that in פרשת תצוה we don't have the name of Moshe, and we have the ואתה, the עצם, the name Tetzaveh shows עצם, because the gematria shows עצם. How does the gematria 501 show עצם? So it's for the ביאור בזה. Chazal זאגן, the Chazal tell us, הלך הקדוש ברוך הוא מהלך חמש מאות שנה לקנות לו שם, that the Eibershter went to create the worlds, he went a a a stay a stretch of of place which takes 500 years to go, and the reason was לקנות לו שם. Pashut pshat means the Eibershter made a world, so people should know about him, should become mefursam, should become famous, you should get a good name. So that's the pashut pshat in the in this Midrash. Mevo'ar in dem, but it says in Chassidut the pshat is כללות העולם, סדר השתלשלות שטעלט זיך אויס אין חמש מאות. Bichlal, the whole creation is connected to the number 500. He brings from from different places, was a cheshbon of 500. מהלך ת״ק שנה. Yeah, it says ת״ק שנה, but why 500? So it

says, because a 100 העולם נברא is the shleimut, is 10 sefirot, 10 times 10, and if you have the five chasadim, so it's five times, so together it comes out 500. So 500 is דרך כלל סדר השתלשלות, and סדר השתלשלות is the creation of the worlds, that comes from the shem of the Eibershter, that's not from the etzem. The etzem of the Eibershter is beyond creation. און דורך הלך מהלך ת״ק שנה ווערט אויפגעטאן דער ענין פון לקנות לו שם, דער גילוי פון שמו של הקדוש ברוך הוא. So the 500 represents the bri'ah, which it says in מדרש לקנות לו שם, that brings shem. Vekayadua, as we said before, a שם ווייזט אויף א מדרגה וואס האט שייכות צו זולת. Shem is not the Eibershter the way he is on his own, the way the Eibershter already put himself into a madreigah to create something else. ס'איז פאראן אן עמיצער וואס זאל אים רופן בשמו, when you have a name, there has to be somebody else. So basically, from that Midrash, we see that 500 represents the shem.

One over 500, der mispar from תק״א, איינס מער ווי ת״ק, one more of 500, ווייזט אויף אחד, יחידו של עולם, that shows on the echad, which is beyond the shem. And what is that? Der עצם וואס איז העכער פון די ת״ק שנה פון די עולם. That the one that's higher than the ת״ק, which is סדר השתלשלות, so it's hecher from לקנות לו שם, so the תק״א is higher than לקנות לו שם, so תק״א is that עצם. Sometimes it says the same thing b'negei a 101. שונה פרקו מאה... Yeah, the Gemara says that if you learn 100 is one thing, a higher מדרגה is 101, and 101 is higher than השתלשלות. 100 is שלימות השתלשלות. 11? Uh? 11. 11, yeah, 11, another one, and here also 501 is even a higher מדרגה. So this says in חסידות, it brings from the Tzemach Tzedek this whole thing. 501 represents the עצם. יש לומר, אז אויך דאס, דאס איז אויך די הסברה אין דער גימטריא וואס brings in sefarim. This explains the gematria it says in sefarim, אז אשר is בגימטריא תק\"א. אשר. אושר. אושר is א-ש-ר. Why? ווייל אושר, מלשון אושר, ווייזט אויף תענוג. אושר is luck, pleasure. און דאס איז דער העכסטער ענין פון א מענטש, וואס איז פארבונדן מיט זיין עצמיות, כמאמר אין למעלה מעונג. The עצם of a person, it says it expresses in pleasure. Because we know a person has ten כוחות, three לבושים, five חושים, and then he has, at top of all that, he has two כוחות מקיפים, which is עונג and רצון, and of all, everything, of all the attributes a person has, תענוג is the greatest. That's why it says in Sefer Yetzirah, אין למעלה מעונג. It says an interesting לשון: אין למטה מנגע ואין למעלה מעונג. נגע and עונג are the same אותיות. So תענוג, and so תענוג, it says, is the עצם of a person. So that's why אושר, which is תענוג, is בגימטריא תק\"א, because תק\"א is עצם. The Rebbe made a connection between... Yeah, well, that's... Okay. על דרך זה איז אויך אין נפש האדם, the same by a person. Chazal זאגן: חמשה שמות נקראו לה, to the neshama. It says the neshama has five names. ווי די חמשה שמות, כאילו יחידה איז דער עצם פון דער נשמה. We know there's נפש, רוח, נשמה, חיה, יחידה. Now, usually we say יחידה is the עצם of the neshama, but Chassidus says that's the עצם, but not the real עצם. Why? Because it says חמשה שמות נקראו לה. Who's the לה? She has five names. So there is the לה, which is the עצם, and that has five שמות. So he says, so five שמות is not the עצם. זיי זיינען בלויז שמות to the לה, to the עצם. על פי הידוע, we know אז די שלימות פון יעדן מספר איז ווען עס איז דא די התכללות פון יו\"ד פעמים יו\"ד. We know the שלימות, the completion of a number, is ten times ten, a hundred. קומט אויס אז די שלימות פון די חמשה שמות פון דער נשמה שטעלט זיך אויס מיט ת\"ק, מיט חמש מאות. Every part of the neshama is made up of all attributes. The שלימות of all attributes is a hundred, because we have ten כוחות, each כח is made up of all the other, so it's a hundred, and you have five levels in the neshama, so it's 500. חיה, יחידה. Yeah, but it's still not עצם. Yeah, but does it explain why... It's very, yeah, the same 500, that's In נפש האדם, we find the same 500. 501 as well? Where? Well, I mean, that's 500... That's the one! That's what he's saying, no? That's what he's saying: און דער מספר פון תצוה, תק\"א, so the number of Tetzaveh, which is a 501, איינע מער פון ת\"ק, one more than 500, איז מרמז אויף עצם הנשמה, וואס איז העכער פון די חמשה שמות נקראו לה. That's עצם הנשמה, which is higher than the five names. So there is, it all fits! So it comes out, now we see how the עצם of Moshe, which is only there after the הסתלקות, is hinted in the fact that the פרשה doesn't have his name, because it doesn't have שם, it has אתה, the עצם, and the parsha is called Tetzaveh, because the gematria of Tetzaveh, and Tetzaveh means you shall, which is the עצם, and Tetzaveh bagematria 501, 501, that shows עצם. דער ענין הנ\"ל אין פרשת תצוה... So you are, madreigah of Tetzaveh, madreigah of this, 501, you was... You and Tetzaveh the same thing, basically, yeah. דער ענין הנ\"ל אין פרשת תצוה, אז דארט רעדט זיך וועגן דעם עצם וואס איז העכער פון גילוי, this inyan that we said that Tetzaveh, we're talking about the עצם which is higher than גילוי, איז אויך מרומז אין דער מספר הפסוקים אין דער סדרה. It's also another thing in how many pesukim in the sedra. How many? ק\"א. 101, that's what it says. Michael siman. Why, by the way, why do they give all these simanim... It's easy to remember. Pashut pshat, אין Gemara there are simanim. Really, there's a connection there, but bifshitus, it's to remember. There's only one parsha that doesn't have... You see the Rambam after all his perakim, he writes how many perakim, how many this, it's an inyan, everything is meduyak, so there's an inyan to remember. There's one parsha that doesn't say. Is it Vayechi? I think it's Vayechi. And somebody asked the Rebbe, why doesn't it say? So the Rebbe had such a chapp! Sometimes you have a chapp. He says what he thinks is what happened like this: there is 42, 62, 92 pesukim in that parsha. So he says, I think what happened was that they have Every parsha has a siman, it said the לשון בלי כל סימן, and this... the siman was בלי כל. The guy who print, typed it, or printed it, thought that, בלי כל סימן, there's no siman here, so he took out the siman. Oh, it's בלי כל, 92. It's a חבץ, eh? A whole thing, all based on the סימנים. Oh, the חכמים, all? Oh, the מדפיס. The מדפיס, but The בחור הזעצער's they used to call. You don't know the סימנים? Huh? You don't know the סימנים? Yeah, that's in the Gemara, סימנים. No, he said the סימנים of the פרשה, פסוקים. I don't know. I don't know, but uh no, that was given later generations. But the Even if it wasn't given by a great person, it was נתקבל. So it has Look, the Rebbe has all kinds of רמזים in the number In the פרקים and the קאפיטלעך and the פסוקים. Who made it? גוים, the church made it. The קאפיטלעך? Of what, Tehillim, or Chumash? Chumash. No, the קאפיטלעך is David HaMelech, but uh Chumash? When we go by by פרקים, and this is uh, and this is פרק ט\"ז, פסוק ג'. I always wondered I always wondered who did it. The church. When they translated it Chum the Bible, they made it. But it's נתקבל געווארן by You don't think it's שבח שבחו של The Rebbe said Who who makes He says, because it's נתקבל is The Rebbe said here by He said it when he sp- spoke about פרשת תצוה, he says that לשון. Yeah, but that goes back already 1,000 years. Um 3 500 years, I think. A thousand No, the Rebbe writes about close to 1,000. Some Some you have the Rambam, you have the Rashi. Yeah. Yeah. How did it go? Huh? I was looking, trying to find uh I don't think it was by Hezekiah that said 85 here. Oh, so They They said this צדק וטוב is צ\"ו, צ\"ב. You know what the סימן צדק וטוב is? צו צ\"ו. Yeah. צו. In פרשת צו, I think there's there's there's 91 and it's 96 and it's Oh, and it's צ\"ו צ\"ו, so. So, this I don't know I don't remember. Anyway, let's go back then. So, there's

101 פסוקים. The Alter Rebbe is מבאר in Likkutei Torah in the hilchos in the מספרים ק' and ק\"א. In Likkutei Torah Alter Rebbe asks, what is the difference between 100 and 101? אז der מספר ק' is the שלימות of סדר השתלשלות. 100 is uh 10 * 10, that's the normal סדר השתלשלות. ק\"א, 101, if חד בלא בחשבן, that's the one over. But he has brings from the Maharsha, בפי- בפירוש what the Maharsha says on the on the מאמר חז\"ל, אינו דומה השונה פרקו מאה פעמים לשונה פרקו מאה ואחד. The Gemara says, it's not the same if you learn 100 or you learn 101. So, the Maharsha says, אז מספר מ' is פארבונדן with נפש, רוח, נשמה. אבל השונה פרק א' פ- פעם אחת, יתר מזה, הוא חלק אלוק ממעל. עצם. So, that's עצם. So, Maharsha says that this is עצם. So, 101 is also עצם. קומט אויס אז דער אופטוען פון ק\"א אויף ק', 101 over 100, is על דרך דער אופטוען א' אלף תק ק\"א לגבי תק ק'. It's the same idea as 100 as 501 over 500. So, that's why the name amount of pesukim is the same thing. The מילוי of מילוי of Moshe is 101. Figure it out. Right. 40. So that's He doesn't No, but that fits. Why does it fit? Because the מילוי of Moshe is the העלם of Moshe. מילוי is the העלם, that's the עצם. So that fits. So in the amount of pesukim, you have the מילוי of the word Moshe. Moshe is the name. The name is the חיצוניות. But what's באהאלטן in the חיצוניות, is the פנימיות. The milui of a

word, the milui is באהאלטן. Moshe is מ. How do you write מ? מ מ. How do you write ש? ש י נ. ה, ה א or ה whatever. So, one of the ways to write the milui of Moshe will be 101. 101. So that's And the milui means like Chassidus explains the inner part. Huh? ש itself is 300. It's fuck up ש י נ. The מילוי מילוי ש י נ? The ש is not part of the milui. Ah, ש is not part The י נ! Only. Yeah. Yeah. על פי המבואר לעיל, wegen תכון ענין von gematriot based on what we said before about what a gematria is, יש לומר גם כן דהטעם, wat die שייכות ענין הנ\"ל wegen Moshe can explain why this ענין about Moshe is adar etzech wegen sein עצם שמעלה מבחינת שם, that we're talking about his עצם, is מרומז blayzn a gematria for שם עשה לתצוה, בעל דרך זה מספר פסוקים. This will also explain another detail. We said it's connected, and it's hinted in the name, but not in the name, in the gematria of the name. It's hinted to the pesukim, not in the pesukim, in the number of the pesukim, why? היות אז דארט איז וועגן dem עצם וואס איז העכער פון גדר גילוי Since we're trying to say this is the עצם higher than גילוי, the leader werd das nehmen ist a גימטריא וואס איז בחינה אחרונה welches niet taak a giluy for toch a dover. The Alter Rebbe said that a gematria is is not the giluy. And we're trying to show that this is not the giluy. So, that's why the hint is in something which is not giluy. Like all that hike is that that's why it's in the milui. And davka in dem העלם פון דער בחינה אחרונה, der מספר התבה דוקא in the number שטייט דער עצם וואס איז העכער פון גילוי, is the etzem which is higher than giluy. See, what what's what you're saying is 41. אות מ\"א says the Magaleh Amukos the נעלם של משה the hidden part of משה עולה ק\"א ולכן, he says, a פרשה תצוה שנעלם שם משה יש בה ק\"א פסוקים. But the way Chassidus the Rebbe explains, it's not just because it's not it's, see, Magaleh Amukos means pashut that it's נעלם, it's not written. But the way it comes out from here is the he'elem of Moshe. The he'elem is the part that it's not giluy. What's not giluy? The etzem, and the etzem of Moshe which is ק\"א, that's that's So this is one of the sichos that puts so many פרטים together, and it all fits like a mamash like a puzzle. What's the connection to Michael? What's the Michael's also gematria The Rebbe doesn't say. I don't know. Stam there is a connection. Yeah, stam there is a connection. but he's a he's the head angel. He's the he's called the the שר של ישראל. שר של He probably connected to the etzem of Yidden. I don't I don't know. עמוקות