Tetzaveh

Chazal tell us that the name of Moshe Rabbeinu is left out of Parshas Tetzaveh to fulfill the decree of a Tzaddik - Moshe Rabbeinu - when he said m'cheini na misifracha - erase me from Your Book.

The commentaries explain that the word v'atah - and you - emphasizes that these commands were specifically given to Moshe Rabbeinu to perform. Therefore, we must understand why, on the one hand we are told that Moshe's name is left out of the parsha and, on the other, we are told that these mitzvos were particularly special for Moshe to perform. Is the Torah trying to emphasize Moshe's involvement or de-emphasize it?

There are three separate ideas presented at the outset of the parsha that use the introductory word of V'ATAH - and you, referring to Moshe Rabbeinu. Regarding the Menorah the verse states V'ATAH tetzaveh es Bnei Yisrael v'yikchu ailecha shemen zayis zach - command Bnei Yisrael to collect pure oil. Regarding the annointment of Aharaon and his sons as priests the verse states V'ATAH hakreiv ailecha es Aharon achicha v'es banav ito - bring Aharon and his sons close. Regarding the fashioning of the priestly garments the verse states V'ATAH tedabeir el kol chachmei lev. Is there some significance of these three commands that simultaneously emphasize Moshe's involvement while hiding his name?

An examination of the episode leading to Moshe's famous phrase of "erase me from Your Book" may enlighten us. After Bnei Yisrael sin with the golden calf, Moshe is told to descend Har Sinai ki shichais amcha. He is told of Hashem's plan of wiping out Bnei Yisrael and starting a new nation from Moshe. Moshe immediately acts to save Bnei Yisrael begging for forgiveness because (a) destroying Bnei Yisrael will cause a great desecration of Hashem's Name and (b) destroying Bnei Yisrael would violate the covenant made with Avraham, Yitzchak, and Yaakov. The Torah informs us that his prayers were accepted - vayinachem Hashem al hara'ah. Nonetheless, even with a pardon in hand, Moshe proceeds down the mountain, breaks the Tablets, and destroys the golden calf. He then turns his attention to Aharon specifically and calls upon people to help bring about forgiveness for this terrible sin. After the tribe of Levi responds positively, Moshe again beseeches Hashem on behalf of Bnei Yisrael and utters his famous phrase of "erase me from Your Book". Moshe has already received a pardon for Bnei Yisrael. Why does he proceed to punish Bnei Yisrael, destroy the Tablets, and feel compelled to pray for forgiveness again on behalf of Bnei Yisrael?

Moshe's responsibility as Moshe RABBEINU are threefold. First, as a Rebbi of the entire People he is required to concern himself with the community, the People. Second, as a Rebbi, he is required to concern himself with each individual student. Third, as a Rebbi, he is required to teach. All three of these responsibilites are fulfilled in Moshe's actions leading up to his statement of " erase me...".

First, vayechal Moshe. Moshe pleads on behalf of all of Bnei Yisrael. His defense is founded on two principles: continuing the relationship with Bnei Yisrael as Hashem's People is essential to assure that there will be no desecration of Hashem's Name; destroying Bnei Yisrael would be a breach of the agreement made with the forefathers of the Nation. After accomplishing this goal, Moshe proceeds to perform his duty of teacher. Although forgiveness has been achieved, Bnei Yisrael need to be taught a lesson. They had an opportunity to be submerged in and clothed by the Shechinah and the glory of the Torah. Instead, Bnei Yisrael chose to take the jewelry that they wore and utilize it to submerge themselves in the golden calf. So Moshe breaks the Tablets symbolizing the lost opportunity and destroys the calf emphasizing that this path is not an option. Finally, Moshe performs his third function -concern for every student -by turning his attention to Aharon, listening to him and acting on his behalf to secure forgiveness for him.

The three commands introduced by the word v'atah in Tetzaveh correspond to these three traits of a teacher. The Ramban and the Kli Yakar explain that each of the three parts of the Beis HaMikdash contain a symbol that the Shechinah dwells amongst Bnei Yisrael. The symbol in the Kodesh is the Menorah. The miracles of the constant light of the Menorah show all that the Shechinah dwells there. Moshe's first act of defense was to assure the continuation of the special relationship between Hashem and Am Yisrael. As a reward, the mitzvah of the Menorah - symbolizing the special relationship of the Shechinah resting with Bnei Yisrael - was given specifically through Moshe.

The Kli Yakar explains that the reason Moshe was commanded to bring Aharon and his sons into the covenant of the priesthood is to empahsize that Aharon was only able to receive this position because Moshe interceded on his behalf. As a reward for Moshe's concern for Aharon - symbolizing his concern for every individual - the second command regarding the appointment of Aharon and his sons comes through Moshe.

The third v'atah corresponds to Moshe the teacher. Moshe's lesson at Har Sinai was to submerge ourselves with the Torah, not the golden calf. We missed an opportunity to clothe ourselves with kedusha and instead used the jewelry we wore for the building of the golden calf. Therefore, Moshe is the one to command us about fashioning garments for the priestly services. We need to know that what we surround ourselves with and submerge oursleves in will influence our behavior. If we submerge ourselves in holiness then even our material garments will be lechavod u'letifaret - for honor and glory.

Thus, it seems that leaving out Moshe's name from the parsha is melamed zechus in its description of Moshe's self-sacrifice on behalf of Bnei Yisrael. Moshe is unwilling to be crowned the patriarch and insists that those titles remain with their original owners. He fight for Aharon's glory rather than taking the priesthood for himself. He defends Bnei Yisrael to assure their survival and growth, re-establishing their honor rather than chasing his own. Moshe Rabbeinu is willing to take a back seat for others to have honor and glory.

The combination of not mentioning Moshe by name but emphasizing that each of these commands is specifically related to him, shows the greatness of Moshe. His modesty allows him to remain behind the scenes, working on behalf of the nation and each individual. Nonetheless, we need to be aware of the guiding hand of Moshe even when it is not obvious - zichru toras Moshe avdi.