Thus, it is written, “Six hundred thousand people on foot are the people in whose midst I am,” for by means of the “people on foot” the Divine revelation of Anochi is drawn within the midst of Moshe. * From Chapter 8 of Rabbi Shloma Majeski’s Likkutei Mekoros (Underlined text is the compiler’s emphasis.)
Translated by Boruch Merkur
With the help of Heaven. Shabbos Parshas Tetzaveh, 10 Adar I, 5741.
1. “V’ata tetzaveh es b’nei Yisroel – you [Moshe] command the Jewish people to take to you pure, olive oil, crushed to be a source of light, to light the lamp so that it burns continually.” The inferences drawn from this verse are well known. For one, regarding all the other commandments in the Torah it says, “command the Jewish people,” and the like, but here it says, “you command the Jewish people.” Moreover, drawing an inference from the word “V’ata – you” is not only a textual nuance but significant to the meaning. That is, “you command” signifies that Moshe is the one who gives the order. But the fact is that Moshe is the emissary to communicate to the Jewish people the commandments of the Alm-ghty. Why then does it say “you command” [attributing the commandment to Moshe himself, suggesting he is not just an agent but the one who issues the command]? We must also understand what is written, “they should take to you,” that they should bring the oil to Moshe (“to you”). For at first glance, since the kindling of the lamps was done by Aharon, why was it necessary to bring the oil to Moshe? Also, why it is written “oil…crushed to be a source of light.” For a first glance it should have said “oil…for light.” We must also understand why the next verse says, “from evening to morning,” whereas here it says, “to go up as a lamp constantly.”
2. My revered father in-law, the Rebbe, explains (in the well-known maamer “V’Kibel HaYehudim,” said on Purim Katan 5687) that “tzivui – command” (tetzaveh) means “tzavsa v’chibbur – connect or join.” The meaning of “V’ata tetzaveh es b’nei Yisroel – you [Moshe] command the Jewish people” is that Moshe connects and joins the Jewish people with the Ohr Ein Sof, G-d’s Infinite Light. Moshe conveys his influence upon the Jewish people (connecting them with the Ohr Ein Sof), and in so doing there is an increase and benefit imparted to Moshe. (Indeed, Moshe and the Jewish people are analogous to a head and the feet respectively, as it is written, “Six hundred thousand people on foot are the people in whose midst I am.” The Jewish people as a group comprise the feet of Moshe, and Moshe is their head. Just as with regard to a person, his legs take the head to a place where the head is not able to reach on its own, so too with regard to Moshe and the Jewish people. For on account of the Jewish people (the legs of Moshe) Moshe benefits. Thus, it is written, “Six hundred thousand people on foot are the people in whose midst I am,” for by means of the “people on foot” the Divine revelation of Anochi is drawn within the midst of Moshe.)