Parshat Tetzaveh 5780
Rabbi Jablinowitz
This week's parsha begins with the mitzvah of the Menorah. This small section of two pasukim deals with the preparation of the oil for the Menorah and its actual lighting. This is not the only time the mitzvah of lighting the Menorah is brought in the Torah. It is also brought in parshat Emor (Chapter 24, Pasuk 1) and in the beginning of parshat Beha'aloscha. Why is it brought here after the parsha of the Mishkan and before the Torah discusses the Bigdei Kehunah, if it's brought later as well?
Rashi in parshat Emor explains that the main command of lighting the Menorah is in Emor. The reason it's brought in our parsha as well is because the Torah is discussing the different vessels of the Mishkan and is now explaining the purpose of the Menorah. But the actual command to light it will come later in parshat Emor.
The Ramban rejects Rashi's explanation. He points out that the beginning of our parsha is not close to the mitzvah of building the Menorah, so why is it brought at this juncture? Additionally, we read in the end of parshat Pekudei (Chapter 40, Pasuk 25) that the Menorah was lit, so why did the Torah wait until Emor to bring this mitzvah? Rather he teaches that our parsha is the first command for the lighting of the Menorah. And it's repeated in Emor for two reasons; to teach that when the original contributions for the oil run out, they should use the public coffers, and that the complete Menorah itself is essential for the mitzvah of lighting.
I would like to suggest a support for Rashi's p'shat. There is a fundamental difference between our parsha and the way the Torah brings the mitzvah later. In parshat Emor the Torah states that the mitzvah should be performed by Aharon as the pasuk says (Chapter 24, Pasuk 3), Ya'aroch Oso Aharon. In parshat Beha'aloscha as well we read (Chapter 8, Pasuk 2), Daber el Aharon, speak to Aharon, and in the next pasuk, Va'ya'as Kein Aharon. But in our parsha we read (Chapter 27, Pasuk 21) Ya'aroch Oso Aharon U'Banav…Chukas Olam Le'Dorosam. In our parsha the command is given to Aharon and his children, all Kohanim, as a mitzvah for future generations.
The mitzvah for lighting the Menorah is given to all Kohanim, not only the Kohen Gadol (technically even a non-Kohen can light, but it's not very practical). Yet the command in the later parshiyot is given specifically to Aharon. The Ramban in Beha'aloscha teaches that Aharon was strict about lighting the Menorah himself, and the Seforno in Emor teaches that Aharon had a particular connection to the mitzvah in the Mishkan since the clouds of glory were over the Mishkan the entire time during their sojourn in the desert, as indicated in the last pasuk in sefer Shemos (Chapter 40, Pasuk 38). Either way, the Torah in commanding the mitzvah of lighting the Menorah, mentions Aharon specifically.
In our parsha, the Torah mentions that for future generations, the mitzvah is for all Kohanim. And as Rashi explains, it is not brought here for the mitzvah of lighting; it is brought here in the context of the building of the Mishkan. And the main person involved in the building of the Mishkan was Moshe Rabbeinu. As Rashi brings in parsha Naso (Chapter 7, Pasuk 1), Tela'o HaKasuv B'Moshe Lefi She'Masar Nafsho Alav, the Torah refers to Moshe as the completer of the Mishkan since he dedicated himself to it.
Yet Moshe's name is nowhere to be found. As the Ba'al Ha'Turim teaches based on a Chazal, since Moshe said to Hashem (Chapter 32, Pasuk 32), V'Im Ayin, Mechaini Na Me'Sifrecha. If you don't forgive them, erase me from Your Torah. As a result of this statement, Moshe's name was removed from our parsha.
The Ohr Gedalyahu finds this explanation difficult. Whey should Moshe be omitted from the parsha, which seems to be a punishment, when he was attempting to defend Bnei Yisrael? Why should he be penalized when he was willing to sacrifice his own status for the better of his people?
He explains the meaning of this Chazal in a different light. The parsha begins with the words V'Atah Tetzaveh, and you shall command. There is a "Vav" in the beginning of the word Atah which indicates a connection, "Vav Ha'Chibur", as if the pasuk is saying, I and you together. Hashem is connecting Himself with Moshe Rabbeinu. Rather than the omission be a suggestion of a punishment, it indicates a closeness between Gd and Moshe that is so great, that Moshe's name does not need to be mentioned. It's implied from the word V'Atah.
The result is that we have three places where the command for lighting the Menorah is brought in the Torah. According to Rashi, two of them, parshat Emor and Beha'aloscha are commands to light the Menorah. And each one of those commands is to Aharon because of his unique connection to the lighting of the Menorah. But in our parsha the lighting is brought as a result of a discussion of the Mishkan, and the command to light is a reference to the future command which will be given. And since the reason for the Menorah being brought here is the Mishkan, the main protagonist is Moshe Rabbeinu, the one who dedicated himself to the completion of the Mishkan. And his presence is felt despite the omission of his name, through the word V'Atah; expressing the great closeness between Moshe and Gd.
Good Shabbos
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