Section 11 focused on the concept that the phrase “and they shall bring to you” highlights the Divine service of the Jewish people in aligning their conscious powers with the essence of the soul revealed by Moshe. In this section, the maamar emphasizes that “And you shall command” – i.e., the revelation of the essence of the soul by Moshe – and “they shall bring to you,” the Divine service of the Jewish people, are not two separate thrusts. Instead, the consummation of Moshe’s influence is that he inspires the Jewish people to carry out the service of “and they shall bring to you.” And conversely, the Jews’ service of “and they shall bring to you” is dependent on the influence of Moshe.
The (simple) meaning of the verse “And you shall command the Children of Israel and they shall bring to you” isוְהִנֵּה הַפֵּרוּשׁ (בְּפַשְׁטוּת) בִּ"וְאַתָּה תְּצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ" גוֹ' הוּא
that Moshe will command the Jewish people and thus evoke their service, which is reflected by the phrase, “and they shall bring to you.”שֶׁמֹּשֶׁה יְצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל שֶׁיִּקְחוּ אֵלֶיךָ גוֹ'.
Just as in the simple sense Moshe was commanded to have the Jews bring him the oil, so too
it is understood regarding the inner, spiritual counterpart of that activity.וּמִזֶּה מוּבָן גַּם בִּפְנִימִיּוּת הָעִנְיָנִים,
It is Moshe who connects the Jewish people to the Or Ein Sof and thus generates the potential for them to carry out the service of “and they shall bring to you.”דְּזֶה שֶׁמֹּשֶׁה מְצַוֶּה וּמְקַשֵּׁר אֶת בְּנֵי יִשְׂרָאֵל הוּא בְּאֹפֶן שֶׁמַּמְשִׁיךְ לָהֶם נְתִינַת כֹּחַ גַּם עַל "וְיִקְחוּ אֵלֶיךָ" גוֹ'.
Moshe’s influence – the connection of the Jews to their essential G‑dly core – elevates their Divine service. Instead of their Divine service reflecting man’s limited potential, their Divine service reflects the essence of their souls.
This concept is applicable as well with regard to the Moshe of our generation, my revered father-in-law, the Rebbe Rayatz.וּכְמוֹ כֵן הוּא בְּנוֹגֵעַ לְמֹשֶׁה שֶׁבְּדוֹרֵנוּ, כ"ק מו"ח אַדְמוֹ"ר נְשִׂיא דּוֹרֵנוּ,
His service involved arousing and revealing the faith that stems from the essence of the soul possessed by each and every Jewשֶׁעֲבוֹדָתוֹ לְעוֹרֵר וּלְגַלּוֹת אֶת הָאֱמוּנָה שֶׁבְּכָל אֶחָד מִיִּשְׂרָאֵל שֶׁמִּצַּד עֶצֶם הַנְּשָׁמָה הִיא
in a manner that afterwards, they will be able to continue to carry out their Divine service on their own initiativeבְּאֹפֶן שֶׁאַחַר כָּךְ יַעַבְדוּ עֲבוֹדָתָם בְּכֹחַ עַצְמָם,
until they shine as “a constant lamp,”וְעַד שֶׁיִּהְיוּ נֵר תָּמִיד.
without any change or variation even from the perspective of the revealed powers.שֶׁאֵין שַׁיָּךְ בּוֹ שִׁנּוּי גַּם מִצַּד כֹּחוֹת הַגְּלוּיִים.
And through efforts of this nature we will merit the true and ultimate Redemption in the very near future.וְעַל יְדֵי זֶה זוֹכִים בְּקָרוֹב מַמָּשׁ לַגְּאֻלָּה הָאֲמִתִּית וְהַשְּׁלֵמָה,
The dawning of the Redemption will come as a result of a cause and effect relationship. Having our inner powers of intellect and emotion become one with the essence of the soul serves as a catalyst for the world as it exists as a material entity to become one with G‑dliness.
Then the revelation of G‑dliness will permeate even this lowly realm.שֶׁאָז יִהְיֶה גִּלּוּי אֱלֹקוּת גַּם מִצַּד הַמַּטָּה.
Chassidus1 interprets the verse:2 “And the glory of G‑d will be revealed and all flesh shall see together...” as referring to a two-phased change in the makeup of the world. Firstly, there will be a revelation of “the glory of G‑d” from Above. In addition, the fundamental nature of worldly existence will change. “All flesh will see” – the natural tendency of our eyes will be to see G‑dliness. Moreover, mankind will perceive G‑dliness not as something new and unusual, but as the simple, ordinary fact of existence.
And at that time we will bring the oil and kindle the menorah (“and they shall bring to you pure olive oil... to kindle a constant lamp”) in an actual physical sense in the Third Beis HaMikdash,וְיִהְיֶה אָז הֲבָאַת הַשֶּׁמֶן וְהַדְלָקַת הַנֵּרוֹת ("וְיִקְחוּ אֵלֶיךָ שֶׁמֶן גוֹ' לְהַעֲלֹת נֵר תָּמִיד") גַּם בְּגַשְׁמִיּוּת, בְּבֵית הַמִּקְדָּשׁ הַשְּׁלִישִׁי,
with the coming of the true and ultimate Redemption led by Mashiach.בַּגְּאֻלָּה הָאֲמִתִּית וְהַשְּׁלֵמָה עַל יְדֵי מְשִׁיחַ צִדְקֵנוּ,
May this take place in the near future.בְּקָרוֹב מַמָּשׁ.

Summary

The two motifs: “And you shall command” – i.e., the revelation of the essence of the soul brought about by Moshe – and “they shall bring to you,” representing the Divine service of the Jewish people, are not two separate thrusts. Instead, the consummation of Moshe’s influence is that he inspires the Jewish people to carry out the service of “and they shall bring to you.” And conversely, the Jews’ service of “they shall bring to you” is dependent on the influence of Moshe.
When the Jews build on and internalize the essential influence of Moshe, their service shines forth as “a constant lamp,” without any change or variation. Efforts of this nature will serve as a catalyst to bring about the Ultimate Redemption.