1. Our Rabbis taught, “Open with blessing.” This is particularly relevant in the month of Adar, a month whose mazal (“source of influence”) is associated with health and strength. There is special relevance in the present year when there are sixty days in Adar, for sixty nullifies all negative influences.

And from the month of Adar, we will proceed to the month of Nissan. “In Nissan, our ancestors were redeemed, and in Nissan, our people will be redeemed.” The intent is not, however, that we must wait until Nissan for the Redemption. Rather, the redemption will come immediately1 and thus, in Nissan, we will already “be redeemed.”

The Redemption shares a connection with Parshas Terumah,2 the Torah portion read last Shabbos as explained on previous occasions and also with this week’s Torah portion, Parshas Tetzaveh. As the Rabbis comment, Parshas Tetzaveh is unique in that it is the only Torah portion from Parshas Shmos onward in which Moshe’s name is not mentioned.

This came about because, “the curse of a wise man is fulfilled even when made on condition.” Since Moshe asked that G‑d “wipe me out from Your book,” there is at least one portion of the Torah in which Moshe’s name is not mentioned. Nevertheless, this also reflects a positive influence. For although Moshe’s name is omitted, the Torah reading begins, “And you shall command,” referring to Moshe’s essence which transcends his name. A person’s name is given at his bris, while the essence of his being exists beforehand.

This is connected with the present date, the seventh of Adar, Moshe’s birthday (when he had not yet been given his name), and also the day on which “my days and years were completed,” the day on which he passed away. (In this context, there are opinions which debate whether the seventh of Adar should be commemorated in the first month of Adar this year or in the second month of Adar. Since “these and these are the words of the living G‑d,” it is proper to commemorate the date in both months.)

In Chassidic thought, the command V’atah tetzaveh is interpreted to mean “And you shall connect yourself to,” i.e., Moshe was commanded to establish a connection between his essence and the Jewish people.3 In an extended sense, this command can be understood as having been directed to every member of the Jewish people, for every Jew has a spark of Moshe within him. As mentioned, Atah, “you,” refers to the essence of the soul, the fundamental core of every Jew’s being. This is revealed by the establishment of a bond with G‑d’s essence.

This will lead to the Jew’s bringing “pure oil, crushed for the light,” for the kindling of the menorah in the Third Beis HaMikdash.4 And from the menorah, light will emerge which will illuminate the entire world and, in particular, the souls of each and every individual Jew.

When a Jew carries out his service in this world according to this thrust, he reveals his essence. This can apply even to an individual who has just been born. The revelation of his essence is accomplished through the Shir HaMaalos hanging in the room, and through the blessings which others give him.5

In this manner, every Jew will illuminate the world and reveal how this world is a dwelling for G‑d. This, in turn, will lead to the construction of the Third Beis HaMikdash. And then we will see how Aharon will kindle the menorah.6 We will also merit to see Moshe perform the priestly service (for since he served as a priest in the dedication of the Sanctuary,7 that positive quality was never taken from him). This will also be reflected within the spark of Moshe possessed by every Jew.

And this will be hastened by the distribution of money to be given to tzedakah, which will speed the coming of the time when we will proceed “on the clouds of heaven,” to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash. May this take place in the immediate future.

[Afterwards, the Rebbe Shlita paused, descended to distribute money to tzedakah, and continued:] Today is also the yahrzeit of the previous director of Yeshivas Tomchei Temimim and all its branches (even those called by other names). His name Shemaryahu implies that all that he accomplished during his lifetime is protected [from the root shomer] and continues.

Since “his descendants,” the many students of the different branches of Yeshivas Tomchei Temimim, “are alive, he is also alive.” And he will join us soon, for the Redemption will come in the immediate future and the righteous will arise in the first period of the Redemption. And together, we will proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash. May this take place in the immediate future.