Parshat Tetzaveh - Zachor 5777
Rabbi Jablinowitz
This week's parsha, which primarily deals with the Bigdei Kehunah, the garments worn by the Kohanim, is noteworthy in its absence of any mention of Moshe Rabbeinu. The Ba'al HaTurim notes the reason why this is the only parsha in the Torah since the birth of Moshe without his name being mentioned. He explains that since Moshe said to Hashem (Chapter 32, Pasuk 32), Mechaini Na M'Sifrecha, erase me from the Torah unless you forgive Bnei Yisrael for their sin, his name was erased at least from this parsha. The curse of the wise man is fulfilled even if only mentioned conditionally.
Why was this parsha chosen to be the parsha from which Moshe's name was erased?
The primary focus of this parsha, as we mentioned, is the Bigdei Kehunah. However the end of the parsha discusses the Mizbeach HaZahav, the golden alter, upon which the Ketores, or the incense, was brought. One would think the golden alter should have been brought in last week's parsha, Terumah, which discusses the vessels of the Mishkan. Perhaps the reason it is brought here (the commentaries bring different explanations for this), is because of the crown on the alter which the Gemara in Yoma 72B explains corresponds to Keser Kehunah, the crown of Kehunah. Since our parsha is about the vestments which are essential for the Kohanim to wear in order to maintain their status as serving Kohanim, it is appropriate that the crown of Kehunah, the zer running along the top of the Mizbeach HaZahav, also appear in the parsha.
If this parsha celebrates the status and uniqueness of the Kohanim, why is it that during the seven days of consecration, the Milu'im, the service was not done by the Kohanim? Rather, it was performed by Moshe Rabbeinu! The Kohanim who are the focus of the parsha are absent from their position as serving in the Mishkan, and he who is conspicuously absent from the parsha, is referred to throughout as the one doing the service during the seven days of consecration!
The Gemara in Yoma 72B explains that there are three crowns in the Mishkan. The zer on the Mizbeach HaZahav representing Keser Kehunah, the zer on the Shulchan representing Keser Malchus, and the zer on the Aron representing Keser Torah. The Gemara explains that the greatest of them all is Keser Torah (see also the Rambam in Hilchos Talmud Torah, Chapter 3, Halacha 1).
Not only is Keser Torah the greatest of all the crowns, Rav Tzadok teaches that Keser Torah is the source of them all. And the greatest representative of Keser Torah is Moshe Rabbeinu. Moshe did the Avodah during the seven days of consecration to indicate that the source of the Avodah of the Kohanim was Moshe Rabbeinu. Ultimately, our relationship with Hashem is based on the Torah. And Moshe Rabbeinu who was Hashem's messenger for giving us the Torah, was the first serving Kohen, providing the basis for Aharon and his descendants to serve in the Mishkan.
The parsha begins with the words V'Atah Tetzaveh es Bnei Yisrael, and you shall command Bnei Yisrael. The Medrash Tanchuma on the parsha (6) teaches that Hashem says to Moshe, Melech Asiticha, I have made you into a King. Just as a king's decrees are obeyed, so too you shall decree and they will follow your command. We also see in this week's parsha Keser Malchus as represented by Moshe Rabbeinu. Though his name doesn't appear, Moshe looms large in our parsha as both a King and a Kohen. And this is to show that both Keser Kehunah and Keser Malchus have their source in Keser Torah; the paradigm of which is expressed through Moshe Rabbeinu.
Rav Yaakov Kaminetzky zt"l in his sefer Emes L'Yaakov points out that the first word in our parsha V'Atah is not necessary. The word Tetzaveh already indicates the command form in second person. Why does the Torah add the word V'Atah?
He answers that the word V'Atah is brought in the beginning of the parsha to distinguish this parsha from last week's parsha. Last week's parsha Terumah was all about the physical materials used in the Mishkan. This week the emphasis is on the essence of the Mishkan, what the tzurah, the spiritual form of the Mishkan is meant to be. And our parsha starts with the word V'Atah; and you Moshe Rabbeinu, the one who represents Keser Torah, are to be the essence of the Mishkan, the inner, spiritual basis of the physical matter. And in order to stress this point the name of Moshe doesn't appear in the parsha. For it's the inner essence of Moshe Rabbeinu that is being discussed in our parsha and not his physical form.
He quotes the Vilna Gaon who points out that there are 101 pasukim in our parsha. The name Moshe doesn't appear, but if we take the three letters of his name which are spelled "Mem" "Shin" Heh" and remove the first letter of the three letters of his name, we are left with a "Mem" from his first letter, a "yud" and "nun" from the second letter, and an "aleph" from the last letter which is spelled "Heh" "Aleph". If we add the four letters remaining after we remove his name, they add up to 101. His name is not pronounced, but his presence and essence is felt in the parsha.
Perhaps this is why we read Tzetzaveh in a non-leap year before Purim. It represents the concept of that which is hidden; the essence behind the physical world. Hashem brought us a miracle hidden within the physical world; a Nes Nistar. Our job is to always see the Yad Hashem, the hand of Gd always present in our life. Similarly, even though Moshe Rabbeinu is hidden from our parsha, he looms large as the conduit through which we received the Torah from Hashem; our greatest connection to Him.
Good Shabbos and Purim Sameach
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