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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