Part II

(In his renowned maamar, VeKibeil HaYehudim,1 Purim Katan, 5687,2) the Previous Rebbe explains that tzivui, the Hebrew for command relates to the word tzavsa, which means “connection” or “bond.”3 Thus the verse “And you shall command the children of Israel” [carries with it the implication that] Moshe binds and connects the Jewish people with the Or Ein Sof, G-d’s infinite light.4

Moshe’s [efforts to] influence the Jewish people (connecting them with the Or Ein Sof,) increases and enhances Moshe’s [own spiritual power]. {For [the relationship between] Moshe and the Jewish people [can be described using] the analogy of the head and the feet [of a human body] as it is written,5 “Here I am in the midst of 600,000 people on foot.” [Implied is that] the Jewish people are the feet of Moshe as it were and that he is their head.

In human terms, [we find that] the feet conduct the head to places which it could never reach on its own. Similarly in regard to the relationship between Moshe and the Jewish people — through the Jewish people (Moshe’s feet), Moshe is advanced to a higher level.

[The above concepts allow for an extended interpretation of] the above verse. [The word the verse uses for “I” is Anochi, the level of G-dliness so transcendent that it cannot be given a name.] The verse can be interpreted to mean, “Because of the 600,000 people on foot, the revelation of [the level of] Anochi is drawn down in Moshe’s midst.}6

Based on the above, we can understand the verse, “And you shall command the children of Israel and they shall bring you pure olive oil.” Moshe’s efforts to connect and bind the Jews with the Or Ein Sof cause the Jews to bring olive oil to Moshe (“and they shall bring you”), bringing about an increase of light for Moshe.