D'var for Vayakhel-Pekudei!

This week's d'var is written by Noah Abraham.

During the parsha this week, Vayakhel-Pekudei, Moses tells his people the commandement of observing Shabbat. Moses also informs that people of God’s instructions to build the Mishkan. The majority of the parsha is talking about the building of the Mishkan and all of the pieces needed to build it. In the end, the Mishkan is built and brought to Moses. Moses appoints Aaron and his sons into priesthood. God sends a cloud over the Mishkan, showing that He approves it and showing that His holiness is present within.

D'var for Tetzaveh!

This week's d'var is written by Micah Rothkopf.

This week’s parsha is Tetzaveh. In Tetzaveh, the Torah explains the specific

rituals in which a priest must abide to as well as the various garments which must be

worn. What is most interesting about this parsha is the fact the Moshe’s name is not

stated. The only other portions which do not contain his name are before he was born.

Rabbi Jacob ben Asher is the one who first observed this absence. He brings forth two

separate interpretations:

1. In next week’s parsha, when the Israelites worship the golden calf, its says that God

got so angry that He wanted to destroy them. Sequentially, Moshe comes to their

rescue and pleads with God to forgive the Israelites’ sins. Moshe says, “then erase me,

please, from this book which You’ve written.” (Ex. 32:32) Although God does not literally

erase Moshe, it seems as though He removes him from one parsha: Tetzaveh.

2. Because this parsha concerns the high priest’s garments and since Moshe had

wanted to be the high priest, God simply didn't want to embarrass Moshe.

Both of these interpretations can give insight to the absence of our main

character. However, what I feel is most interesting about Rabbi Jacob ben Asher’s

commentary, is that it address Moshe, and the absence of. Although there happen to be

many other commentaries on this parsha, this specific one concerns the “absent”

Moshe as opposed to the “present” Aaron. How come Aaron and his garments weren't

interpreted in as great a depth as Moshe? Why do many commentators such as Rabbi

Jacob ben Asher avert their attention from what is there and instead towards what isn’t?

Although Rabbi Jacob ben Asher’s commentary is but one, it still stands for other unjust

examinations that should be focused towards others.

For the sake of this parsha, try this week to look at what is there, and not what

isn’t.

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