Parsha Tetzaveh

[rabbi...@yahoo.com]

How come Moshe's name is not mentioned at all in the parsha?

[Goldberg, David (Dave) C6ACC]

http://www.isralight.org/assets/Text/RBF_tetzaveh08.html

The Midrash suggests that in the sin of the Golden calf (32:33), Moshe
says to G-d: "Me'cheini Na' Mi'Sifrechah", "Erase me from your book". In
other words, if I cannot achieve forgiveness for the Jewish people, then
I don't want to be in the Torah. And, despite the fact that Hashem does
indeed forgive us, nonetheless part of Moshe's declaration came to pass,
and thus, in this week's portion, Moshe's name is, indeed, not
mentioned.

This leaves us wondering why that has to occur in this week's portion,
and what Moshe was really suggesting in the first place.

Even more intriguing is the fact that the Pri Tzaddik explains that
Moshe's soul was actually the re-incarnation of Noach, and that the word
"Mecheini" ("erase me") are the same letters as the phrase "Mei Noach"
"the floodwaters of Noach" , which is how the book of Chronicles refers
to the flood, implying that on some level the tragedy of the flood was
Noach's responsibility. Unlike Abraham's attempt to save Sedom, Noach
seems to have made no effort to save the world and avert the destruction
of the flood.

Moshe, however, averts the tragedy of the destruction of the Jewish
people literally putting his own name on the line rather than 'allow'
G-d to destroy His people. On a mystical level, if you will, Moshe
'fixes' the error that came into the world in the time of Noach and
achieves what is known as 'Tikkun' or a 'repair in the world' for
Noach's soul.

So what doe all this have to do with our portion and the mitzvah of the
menorah?

The past Lubavitcher Rebbe (ztz"l), points out in his Likutei Sichot
that, in truth, Moshe is mentioned in this week's portion, though not by
name. The entire portion begins with the word "Ve'Atah" "And you" which
clearly refers to Moshe. In fact, this reference to Moshe is of a much
higher level than his name. Because a name, though certainly connected
on a very deep level to who a person really is, nonetheless merely
designates who a person is for everyone else. The person him or herself
however, does not actually need their own name, because they are in
touch with themselves on a much deeper level.

"Ve'Atah" refers to the essence of who Moshe really is, which is beyond
his name. Before we are named we have already come into the world, and
we certainly exist; "Ve'Atah" then, refers to the essence of whom we
really are.

Moshe's greatest attribute was his ability to recognize that he was
really only a vessel for something much greater than himself. The Torah
describes Moshe as the greatest Anav, the most humble person that ever
lived. More than anything else Moshe was able to get out of his own way.

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[Jeff Dressler]

Beautiful! -j-

[jekra...@cs.com]

Whose story is the Torah, Moshe or HaShem's story?   If we were the people of Moshe, then the question would have merit.  As we are not, it helps to remind us that no human is as important as HaShem. 

Jerry Krasnow

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Email message sent from CompuServe - visit us today at http://www.cs.com

[jekra...@cs.com]

You have stated well a traditional interpretation.  I wonder about the assertion that Moshe was the most humble of men, as he does not come across as humble.  He is decisive, bold, and assertive.  He kills, he leads, he judges, he shatters the first set of tablets.   In what sense is Moshe humble?  Perhaps the exclusion of his name is HaShem's way to humble Moshe in the eyes of the people.  

The incident of the golden calf occurs after this parsha.  Following your line of reasoning, the golden calf incident had to come before this parsha in time - Mimonadies direction.  But the Rashi line follows the parsha order, which means that the exclusion of Moshe's name cannot be for his action that occur later.

Earlier, at the Red Sea the people had faith in G-d and in his servant Moshe.  The "and" suggests that the people elevated Moshe to an an equal level with HaShem.  Perhaps this is a remnant of the slave mentality, seeking a visible leader, an "idol" in the form or a man.  In Parsha Tetzaveh, by leaving out Moshe, the people's faith may have started to waiver.  When Moshe tarried on the mountain, the golden calf filled the gap. 

Of course another conclusion is reached if one starts from the premise that Torah was created before the world came into being.  The question arises then if this means literally all the words as written in Torah - which implies events yet to come and no free will, just the 613 commandments to be issued - which might also indicate some loss of free will, or rudiments such as the 10 commandments, Sh'ma and V'ohavta - which would be guidelines from which the rest can evolve.   Clearly, the Rabbi's of old wrestled with these.   I wonder what Chassidus has to say about determinism vs. free will.

Jerry Krasnow

Although tradition states that his n

-----Original Message-----
From: Goldberg, David (Dave) C6ACC <David.G...@CIGNA.COM>
To: e-t...@googlegroups.com
Sent: Tue, 3 Mar 2009 9:40 am
Subject: [E-Torah] Re: Parsha Tetzaveh