The above explanations enable us to resolve some of the questions concerning the verses cited at the beginning of the maamar:
A connection can be made between the above concepts and those explained in the maamar entitled VeKibeil HaYehudim1 in the interpretation of the verse, “And you shall command the Children of Israel and they shall bring you pure olive oil.”וְיֵשׁ לְקַשֵּׁר זֶה עִם הַמְּבֹאָר בְּהַמַּאֲמָר בְּפֵרוּשׁ הַכָּתוּב "וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת" גוֹ',
The implications of these verses in our Divine service are that
after Moshe Rabbeinu commands, i.e., connects, the Jewish people with the Or Ein Sof, bringing out a higher level of faith,דִּלְאַחֲרֵי שֶׁמֹּשֶׁה יְצַוֶּה וִיקַשֵּׁר אֶת בְּנֵי יִשְׂרָאֵל,
the Jews will bring Moshe olive oil,אֲזַי יָבִיאוּ יִשְׂרָאֵל לְמֹשֶׁה שֶׁמֶן זַיִת גוֹ',
i.e., that through their Divine service, the Jews will increase the revelation of light on Moshe’s level.שֶׁיִּשְׂרָאֵל עַל יְדֵי עֲבוֹדָתָם יוֹסִיפוּ גִּלּוּי אוֹר בְּמַדְרֵגַת מֹשֶׁה.
The maamar begins by explaining the verse, “And you shall command the Children of Israel,” interpreting it to mean that Moshe brings out the essence of the Jewish people. Afterwards, the verse continues, “They shall bring you pure olive oil,” implying that the Jews will contribute to Moshe, i.e., they will elevate the level of Divine service associated with Moshe.
At the outset, the maamar illustrates the interactive nature of this relationship through the analogy of a head (in the analogue, Moshe) and the feet (the Jewish people). The head directs the functioning of the feet. Conversely, the feet can bring the head to places that it cannot reach on its own.
The maamar proceeds to explain Moshe’s contribution to the Jewish people: that he elevates their faith, causing their faith to reflect the essence of the soul and not merely its revealed powers. Moshe’s endeavors are associated with the phrase in the verse cited, “crushed for the luminary,” for they bring out the expression of the essence of the soul, “the luminary.”
More particularly, as the maamar explains, there are two expressions of Moshe’s contribution:
a) When a Jew is “crushed,” oppressed in exile, “the luminary,” the essence of the soul, is expressed through mesirus nefesh, self-sacrifice; and
b) when there is no oppression and a Jew enjoys prosperity and religious freedom and yet he feels “crushed,” entirely broken because the exile continues and G‑dliness is not revealed in the world.
The maamar contrasts the expression of the essence of the soul through the feelings of being crushed because G‑dliness is not being revealed with its expression through mesirus nefesh, explaining that:
a) when the soul feels crushed because G‑dliness is not revealed, the conscious powers of intellect and emotion become aligned and permeated with the essence of the soul; and
b) such feelings reveal a higher level of the essence of the soul, a level that is not limited to transcendence but can be expressed within the framework of the soul’s limited potentials as well.
True, the feelings of being crushed because G‑dliness is not revealed are called forth by the influence of Moshe (see sec. 12). Nevertheless, the present section of the maamar explains that the actual expression of the essence of the soul through these feelings comes about through the Divine service of the Jewish people. For it is only through their own Divine service that their inner powers can be permeated by the essence of the soul. Moreover, through carrying out such Divine service, the Jews elevate the level of Divine service associated with Moshe as implied by the phrase, “and they shall bring you….”
To offer an explanation of this concept in terms of our individual Divine service:וְיֵשׁ לוֹמַר מֵהַבֵּאוּרִים בָּזֶה בַּעֲבוֹדַת הָאָדָם,
Moshe’s endeavor to command, i.e., connect the Jewish people with the Or Ein Sof, involves sustaining and nurturing faith, i.e., bringing out a higher dimension of faith,דְּזֶה שֶׁמֹּשֶׁה מְצַוֶּה וּמְקַשֵּׁר אֶת בְּנֵי יִשְׂרָאֵל, הוּא, שֶׁהוּא זָן וּמְפַרְנֵס אֶת הָאֱמוּנָה,
that the faith should not only come from the revealed powers of the soulשֶׁהָאֱמוּנָה תִּהְיֶה נוֹסָף עַל כְּמוֹ שֶׁהִיא מִצַּד הַגִּלּוּיִים דְּהַנְּשָׁמָה
(in its fullest sense, this refers to the level of faith resulting from the perception of G‑dliness by the soul in the spiritual realms),(מִצַּד זֶה שֶׁהַנְּשָׁמָה שֶׁלְּמַעְלָה רוֹאָה אֱלֹקוּת)
but that our faith be an expression of the essence of the soul.גַּם מִצַּד עֶצֶם הַנְּשָׁמָה.
Before completing the explanation of this concept, the Rebbe adds a tangential insight.
[Based on the above, it is possible to explain that the expression “And you shall command (tetzaveh) – which, as explained above,2 means ‘connect’ – the Children of Israel”[וְיֵשׁ לוֹמַר, דְּזֶהוּ מַה שֶּׁכָּתוּב "וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל",
means that Moshe will establish bonds of connection among the Jewish people themselves.דִּלְשׁוֹן "וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל" מַשְׁמָע שֶׁמֹּשֶׁה מְצַוֶּה (מְקַשֵּׁר וּמְחַבֵּר) אֶת בְּנֵי יִשְׂרָאֵל עַצְמָם,
The concept that Moshe will connect Jews with G‑d’s Essence is found in Chassidus.3 In the verse itself, this concept is not mentioned, nor is it explicitly stated in the maamar of the Rebbe Rayatz. The straightforward meaning of “And you shall command, i.e., connect, the Children of Israel” can be understood to mean to connect them to each other, to establish oneness among them. Nevertheless, this understanding relates to the interpretation given previously, because
from the standpoint of the essence of the soul, the entire Jewish people are a single entity.]כִּי מִצַּד עֶצֶם הַנְּשָׁמָה, כָּל יִשְׂרָאֵל הֵם חַד].
The commandment4 to “Love your fellowman as yourself” is difficult to comprehend. How is it possible to love another person as oneself? Each one of us is motivated by a fundamental self-interest. In resolution, Tanya5 explains that since the core of every Jew’s soul is the same fundamental G‑dly essence, loving another Jew is thus self-love.
It is explained in Chassidus6 that souls differ in their perception of G‑dliness in the spiritual realms. As a result of these differences, the unity of the Jewish people will not be perfect. The fact that faith is shared by all Jews equally stems from the fact that the source of our faith is the essential bond of the essence of the soul with G‑d. (This is a loftier level of faith than that resulting from the perception of the soul in the spiritual realms.) When the essential connection inherent to the Jews’ souls is brought to the surface, the bonds of unity between the Jews are strengthened, because on this level, our people are all truly one. There is nothing separating one from another.
(After the revelation of the essence of the soul has been drawn down to them through Moshe’s efforts,) the Divine service of the Jewish people andוְעַל יְדֵי הָעֲבוֹדָה דְּיִשְׂרָאֵל (לְאַחֲרֵי שֶׁנִּמְשַׁךְ בְּיִשְׂרָאֵל גִּלּוּי עֶצֶם הַנְּשָׁמָה עַל יְדֵי מֹשֶׁה),
their striving that even their revealed powersשֶׁגַּם כֹּחוֹת הַגְּלוּיִים שֶׁלָּהֶם
(i.e., the framework of their functional powers)(הַצִּיּוּר דְּהַכּחוֹת)
should be aligned with the essence of the soul, i.e., that a person’s mind and heart should reflect the will of the essence of the soul,יִהְיוּ מַתְאִימִים לְעֶצֶם הַנְּשָׁמָה,
increases and brings out a higher quality in the influence from the essence of the soul drawn down to them and revealed through Moshe.עַל יְדֵי זֶה נַעֲשָׂה יִתְרוֹן וְהוֹסָפָה בִּבְחִינַת עֶצֶם הַנְּשָׁמָה שֶׁנִּמְשְׁכָה וְנִתְגַּלְּתָה בָּהֶם עַל יְדֵי מֹשֶׁה
("וְיִקְחוּ אֵלֶיךָ"),
(This increase in Moshe’s influence is alluded to by the phrase, “and they shall bring to you.”)("וְיִקְחוּ אֵלֶיךָ"),
Moshe generates the potential for the Jews to develop their conscious powers and align them with their souls’ essential desire for G‑dliness. However, the actual work to achieve such alignment must be done by the Jewish people themselves because no one can change the inner workings of a person’s heart and mind except that person himself.
For in this manner, the true source of the essence of the soul as it is rooted in G‑d’s Essence is revealed.כִּי עַל יְדֵי זֶה מִתְגַּלֶּה בָּהּ שָׁרְשָׁהּ הָאֲמִתִּי כְּמוֹ שֶׁהִיא מֻשְׁרֶשֶׁת בְּהָעַצְמוּת.
As mentioned above, the feelings of being crushed because G‑dliness is not revealed taps the core of the essence of the soul. By developing their internal powers until they reflect the essence of the soul, the Jews contribute to Moshe, i.e., they elevate and amplify the Divine service he inspires.
(Parenthetically, at this point in the maamar, the Rebbe connects the concept of having one’s revealed powers of thought and feeling aligned with the essence of the soul with the unity of the Jewish people.)
[It can be noted that Divine service of this nature will also increase the unity of the Jewish people.[וּלְהָעִיר, שֶׁעַל יְדֵי זֶה נִתּוֹסֵף גַּם בְּהָאַחְדּוּת דְּיִשְׂרָאֵל.
The unity within the Jewish people that stems from the revelation of the essence of the soul is like7 an additional matter, something apart from their ordinary selves.שֶׁהָאַחְדּוּת דְּיִשְׂרָאֵל עַל יְדֵי עֶצֶם הַנְּשָׁמָה שֶׁמִּתְגַּלֵּית בָּהֶם הִיא כְּמוֹ דָּבָר נוֹסָף עַל מְצִיאוּתָם.
For, as explained in sec. 10, the essence of the soul operates above the level of a person’s conscious powers.
Therefore, this unity comes about through considering one’s soul of primary importance and one’s body as subordinate.8וְלָכֵן, אַחְדּוּת זוֹ הִיא עַל יְדֵי שֶׁעוֹשִׂים נַפְשָׁם עִקָּר וְגוּפָם טָפֵל.
I.e., to bring out this inner unity, a person must deemphasize his ordinary concerns and highlight the essential nature of his soul, because the oneness he shares with another Jew stems from the essence of the soul which they both possess.
In contrast, the revelation of the essence of the soul as it is rooted in G‑d’s Essenceוְעַל יְדֵי גִּלּוּי עֶצֶם הַנְּשָׁמָה כְּמוֹ שֶׁהִיא מֻשְׁרֶשֶׁת בְּהָעַצְמוּת,
affects the revealed powers as they exist within their own framework and demonstrates how they are one with G‑d’s Essence.שֶׁעַל יְדֵי זֶה גַּם הַצִּיּוּר דְּכֹחוֹת הַגְּלוּיִים הוּא חַד עִם הָעֶצֶם,
This brings about oneness among the Jewish people in all matters,הָאַחְדּוּת דְּיִשְׂרָאֵל הִיא בְּכָל הָעִנְיָנִים שֶׁלָּהֶם,
even in those matters involving material concerns.]גַּם בָּעִנְיָנִים הַשַּׁיָּכִים לְהַגּוּף].
When this higher level of faith (the level that incorporates a person’s powers of intellect and emotion) is expressed in actual life, the oneness affects the Jewish people even as they exist on the material plane, affecting them even in the context of their material concerns.
Based on the above, it is possible to understand the statement of the maamar entitled VeKibeil HaYehudim,9וְעַל פִּי זֶה יוּבַן מַה שֶּׁכָּתוּב בְּהַמַּאֲמָר,
that through the Jews’ (Divine service), they increase Moshe’s level,דְּעַל יְדֵי שֶׁיִּשְׂרָאֵל מוֹסִיפִים (עַל יְדֵי עֲבוֹדָתָם) בְּמַדְרֵגַת מֹשֶׁה,
causing it to serve as “a constant lamp.”10עַל יְדֵי זֶה יִהְיֶה "נֵר תָּמִיד",
The verse mentions “a constant lamp” after “and they shall bring to you.” As explained, the phrase “and they shall bring to you” indicates that the Jews’ Divine service can elevate the Divine service inspired by Moshe. From this, it can be inferred that the Divine service of the Jewish people will bring about the “constant lamp.”
On the surface, the lamp of the soul (“the lamp of G‑d is the soul of man”11)12 shines constantly (in a consistent, unchanging manner)דְּלִכְאוֹרָה, זֶה שֶׁהַנֵּר דְּהַנְּשָׁמָה (נֵר הֲוָיָ׳ נִשְׁמַת אָדָם) הוּא תָּמִיד (בְּשָׁוֶה, בְּלִי שִׁנּוּי),
because of the revelation of the essence of the soul that is drawn down by Moshe (“And you shall command”).הוּא עַל יְדֵי גִּלּוּי עֶצֶם הַנְּשָׁמָה שֶׁנִּמְשָׁךְ עַל יְדֵי מֹשֶׁה ("וְאַתָּה תְּצַוֶּה"),
For in regard to the essence of the soul, there is no possibility or concept of change.דִּבְעֶצֶם הַנְּשָׁמָה אֵין שַׁיָּךְ שִׁנּוּי,
Every created being is subject to change. As it interacts with the surrounding environment, it adapts and thus changes. This concept also applies to the revealed levels of a Jew’s soul and its relationship with G‑d. His faith will manifest itself in a manner commensurate with the extent of G‑dly revelation in the world at large and his own level of refinement.
These concepts do not apply to the essence of the soul, for the essence of a soul is a single, uncompounded G‑dly entity, above the possibility of being changed by outside factors.
Hence, when through the influence of Moshe, the essence of the soul is brought out within a Jew, he will be able to carry out his Divine service in a constant, unswerving manner.
The maamar entitled VeKibeil HaYehudim, however, states that the potential for “a constant lamp” comes about because of the Divine service of the Jewish peopleוּבְהַמַּאֲמָר אוֹמֵר שֶׁהָעִנְיָן דְּנֵר תָּמִיד הוּא עַל יְדֵי שֶׁיִּשְׂרָאֵל
who enhance the level of Moshe: “and they shall bring to you.”מוֹסִיפִים בְּמַדְרֵגַת מֹשֶׁה,"וְיִקְחוּ אֵלֶיךָ".
In resolution, it is possible to explain that regarding the revelation of the essence of the soul from Above that comes through Moshe’s influence, “And you shall command,”וְיֵשׁ לוֹמַר, שֶׁבְּהַגִּלּוּי דְּעֶצֶם הַנְּשָׁמָה בְּדֶרֶךְ מִלְמַעְלָה לְמַטָּה עַל יְדֵי "וְאַתָּה תְּצַוֶּה",
there is a difference between evening and morning.13יֵשׁ חִלּוּק בֵּין עֶרֶב וּבֹקֶר.
For the fundamental revelation of this quality comes when G‑dliness is concealed and veiled (“evening”), i.e., when the Jews are “crushed” by the persecution of other nations,שֶׁעִיקַּר הַגִּלּוּי הוּא כְּשֶׁיֶּשְׁנָם הַעֲלָמוֹת וְהֶסְתֵּרִים (עֶרֶב)
for this arouses and reveals the power of mesirus nefesh.שֶׁעַל יְדֵי זֶה מִתְעוֹרֵר וּמִתְגַּלֶּה כֹּחַ הַמְּסִירוּת נֶפֶשׁ,
In such an instance, it is possible that, as explained above (sec. 10),וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל (סְעִיף יוּ"ד),
when those who displayed mesirus nefesh in the face of oppressive decrees (“evening”)שֶׁגַּם אֵלֶּה שֶׁבִּזְמַן הַגְּזֵרָה (עֶרֶב) עָמְדוּ בִּמְסִירוּת נֶפֶשׁ,
came to lands where it was possible for them to observe the Torah and its mitzvos amidst prosperity (i.e., morning),כְּשֶׁבָּאוּ לְמָקוֹם שֶׁאֶפְשָׁר לַעֲסֹק בְּתוֹרָה וּמִצְוֹת מִתּוֹךְ הַרְחָבָה (בֹּקֶר),
the uplifting effects of their previous service of mesirus nefesh were not apparent.אֵין נִיכָּר בָּהֶם הַמְּסִירוּת נֶפֶשׁ שֶׁהָיָה לָהֶם מִקֹּדֶם.
Although the expression of the essence of the soul was evoked by the oppressive decrees, the person did not carry out Divine service necessary to internalize its influence and have it permeate his heart and mind. Therefore, when the external pressure was removed, the light of the essence of the soul did not continue to shine forth.
As explained above, the essence of the soul is an unchanging, transcendent quality. When it is expressed, there is no difference in the nature of its expression. Nevertheless, as the maamar emphasizes, there is a difference as to whether the essence of the soul will be expressed or not. When the expression of the essence of the soul is inspired from Above, through Moses’ influence, it will be expressed in “the evening,” when there are oppressive decrees. In contrast, during “the morning,” i.e., in a situation of prosperity when the Jews are not challenged, there is nothing compelling the essence to be revealed. Hence, it is natural for the Jews to function according to their conscious powers alone.
In contrast, the true concept of a “constant lamp” (i.e., that there is no possibility for change)וַאֲמִתִּית הָעִנְיָן דְּנֵר תָּמִיד (שֶׁאֵין שַׁיָּךְ בּוֹ שִׁנּוּי)
comes about through the Divine service of the Jewish peopleהוּא עַל יְדֵי עֲבוֹדָתָם שֶׁל יִשְׂרָאֵל
– when they build on the influence they receive from Moshe –
that reflects how their revealed powers have become one with the essence of the soul, “and they shall bring to you.”שֶׁגַּם כֹּחוֹת הַגְּלוּיִים יִהְיוּ חַד עִם עֶצֶם הַנְּשָׁמָה, "וְיִקְחוּ אֵלֶיךָ".
Since the Jews will have aligned their hearts and minds with the essence of their souls, the light of the essence of their souls will continue to shine in all situations, regardless of the external circumstances.
Based on the above, it can be explained why the verse includes the phrase “crushed for the luminary” after the phrase “and they shall bring to you.”וְעַל פִּי זֶה יֵשׁ לְבָאֵר זֶה שֶׁ"כָּתִית לַמָּאוֹר" נֶאֱמַר בַּכָּתוּב בְּהֶמְשֵׁךְ לִ"וְיִקְחוּ אֵלֶיךָ" גוֹ',
For the phrase “crushed for the luminary” includes not only the concept of the Jews being crushed by oppressive decrees, butכִּי בְּכָתִית לַמָּאוֹר נִכְלָל
also the concept that the Jews are broken and “crushed” from the very fact that they are in exile.גַּם זֶה שֶׁיִּשְׂרָאֵל הֵם שְׁבוּרִים וְנִדְכָּאִים (כָּתִית) מִזֶּה שֶׁהֵם בַּגָּלוּת,
These feelings of being crushed are dependent on the Divine service of the Jewish people, i.e., “and they shall bring to you,”דְּעִנְיָן זֶה הוּא עַל יְדֵי עֲבוֹדָתָם שֶׁל יִשְׂרָאֵל
in aligning their revealed powers with the essence of the soul.שֶׁגַּם כֹּחוֹת הַגְּלוּיִים שֶׁלָּהֶם יִהְיוּ מַתְאִימִים לְעֶצֶם הַנְּשָׁמָה,
The “luminary” of the soul which is revealed through such serviceוּבְחִינַת הַמָּאוֹר דְּהַנְּשָׁמָה שֶׁמִּתְגַּלֵּית עַל יְדֵי זֶה
is the essence of the soul as it is rooted in G‑d’s Essence.הִיא עֶצֶם הַנְּשָׁמָה כְּמוֹ שֶׁהִיא מֻשְׁרֶשֶׁת בְּהָעַצְמוּת,
Therefore “crushed for the luminary” is mentioned after “and they shall bring to you,”וְלָכֵן נֶאֱמַר "כָּתִית לַמָּאוֹר" בְּהֶמְשֵׁךְ לִ"וְיִקְחוּ אֵלֶיךָ" גוֹ'.
for the revelation of the essence of the soul alluded to by the phrase, “crushed for the luminary,” comes into consummate expression through the Divine service of the Jews as alluded to in the phrase “and they shall bring to you.” When they are “crushed” by the very fact that they are in exile, they demonstrate that their revealed powers are aligning with the essence of their souls. This expresses the essence of the soul as it is rooted in G‑d’s Essence.

Summary

On this basis, it can be explained how through their Divine service, the Jews can increase the revelation of light on Moshe’s level. To explain that concept in terms relating to our Divine service: Moshe connects the Jewish people with the Or Ein Sof, sustaining and nurturing their faith, i.e., bringing out a higher dimension of faith, that the faith should come not only from the revealed powers of the soul, but from the essence of the soul. After the revelation of the essence of the soul has been brought out within them through Moshe’s efforts, the Divine service of the Jewish people – and their striving that even their revealed powers should be aligned with the essence of the soul – increases and brings out a higher quality. In this manner, the true source of the essence of the soul as it is rooted in G‑d’s Essence is revealed.
The above concepts enable the resolution of one of the questions raised at the outset: that one verse speaks of kindling a “constant lamp,” while another states that the lamps must burn “from evening until morning.” From the perspective of Moshe himself, it is “at night,” i.e., when there are oppressive decrees, that the essence of the soul is called into expression. When, however, the Jewish people “bring oil to Moshe,” i.e., they internalize the influence of the essence of the soul, the essence of the soul shines as a “constant lamp” and is revealed even in a situation of prosperity when the Jews are not challenged.
These concepts are also reflected in the unity of the Jewish people. The revelation of the essence of the soul through Moshe’s influence will establish bonds of connection among the Jewish people themselves, for from the standpoint of the essence of the soul, the Jewish people are a single entity. Nevertheless, the unity within the Jewish people that stems from the revelation of the essence of the soul can appear as an additional matter, something apart from their ordinary selves. Hence, this unity is established by deemphasizing one’s mundane concerns and highlighting the essentialnature of the soul. When, however, the essence of the soul as it is rooted in G‑d’s Essence is revealed, there is oneness among the Jewish people in all matters, even in those matters involving material concerns.