Parashat Tetzaveh - 5761 - OU Torah Insights Project

By Rabbi Avraham Fischer. A publication of the Orthodox Union in cooperation with the Seymour J. Abrams Orthodox Union Jerusalem World Center

Parshat Tetzaveh
March 10, 2001

THE INSTRUCTIONS FOR BUILDING the mishkan (Tabernacle), the portable Sanctuary of the wilderness – from the materials to be used, to the people involved, the dimensions, the colors and the functions – are complete to the smallest detail. However, in Parashat Tetzaveh, which focuses on the role of the Kohanim, an important component is noticeable by its absence: the name of Moshe. Throughout, the Torah refers to Moshe, as Moshe, but in this Parasha intentionally avoids calling him by name. Instead, three times he is addressed with the word VE’ATAH – And you:

VE’ATAH TE’TZAVEH – And you shall command the Children of Israel that they bring you pure olive oil beaten for the light, to cause the lamp to burn always. In the Tent of Meeting outside the curtain which is before the [Ark of] the Testimony, shall Aharon and his sons arrange it from evening to morning before Hashem, an eternal statute for their generations on behalf of the Children of Israel. (Shemot 27:20-21).
VE’ATAH HAKREV – And you shall bring near to you Aharon your brother, and his sons with him from among the Children of Israel, to minister to Me: Aharon, Nadav and Avihu, Elazar and Itamar, the sons of Aharon. And you shall make holy garments for Aharon your brother for glory and splendor (28:1-2).
VE’ATAH TE’DABER – And you shall speak to all the wise of heart, whom I have filled with the spirit of wisdom, that they will make Aharon’s garments to sanctify him that he may minister to Me (verse 3).
FROM THE BEGINNING OF SHEMOT, until the beginning of Devarim, there is not a Parasha in which Moshe’s name does not appear, except for “Tetzaveh.” The repetition of VE’ATAH is puzzling: Why purposely avoid Moshe’s name, and why now?

R. MOSHE ALSHECH (16^th Century) insists that, rather than being an omission, the word VE’ATAH (which is grammatically superfluous) actually emphasizes Moshe’s centrality. In each of these commands, every segment of the community of Israel participates: the people, to provide the materials; Betzalel, Oholiav and the various craftsmen, to fashion the items; the Kohanim, to serve; and Hashem Himself, the Source of the commands and in Whose name the Mishkan is built. Hashem consoles Moshe: even though you do not play an active role in constructing the Mishkan, VE’ATAH – it is only through your indispensable agency that these four components can be brought together.

THE OHR HA’CHAIM (R. Chaim ben Moshe Ibn-Attar, 1696-1743) goes further: all the actions connected with the Mishkan will be accounted by Hashem as if Moshe himself had performed them:

THE LIGHT PROVIDED BY THE PURE OLIVE OIL represents the light of Torah. VE’ATAH TETZAVEH focuses on Moshe’s exclusive role in the transmission of Hashem’s commandments. The Mishkan will be constructed, the Kohanim will attain their status by donning their garments, and they will serve in the Mishkan, only through Moshe’s prophecy. Hashem enjoins Moshe, “And you shall command”, not merely as one who delivers My message, but as your own command.

AHARON AND HIS SONS, although they are taking Moshe’s place as Kohanim (see Shemot 4:14 and Rashi there), must be invested with their office in joy and enthusiasm. Hashem instructs Moshe, VE’ATAH HAKREV – And you shall bring near: take this to your heart willingly, not just as a Divine decree, and your happiness will be your offering.

THE CRAFTSMEN WHO WILL FASHION the garments for the Kohanim do not require instructions from Moshe. Still, VE’ATAH TE’DABER – And you shall speak to all the wise of heart to show your approval and to give your support.

THE THREE TIMES VE’ATAH is said it encompasses the Mishkan in all its elements: the donations, the construction and its functioning. In every way, Moshe is encouraged to go beyond his role as the transmitter of Hashem’s message – to personalize that message and make it his own. His contributions are his knowledge, his enthusiasm and his support.

AFTER THE REDEMPTION FROM EGYPT and the Revelation, in which he was so central, Moshe, must now be prepared to play the role of the Enabler in the context of the Mishkan. He is the one who facilitates the achievements of others. The names of Aharon and his sons, Betzalel and Oholiav will be forever associated with the Mishkan, while Moshe’s will retreat into the background.

MOSHE’S SITUATION is like that of every teacher of distinguished students, every assistant to the famous, every parent of accomplished children, every spouse of the prominent. It is a condition of anonymity and self-sacrifice, lending private counsel and encouragement while finding contentment in the quiet knowledge that the goals are being reached.

RACHEL, THE DAUGHTER OF KALBA-SAVUA, endured crushing poverty and estrangement from her wealthy father so that her husband could rise from ignorance to become the great Rabbi Akiva. When he returned after 24 years of Torah study with 24,000 students, she came forward and was nearly rebuffed by the students. Rabbi Akiva ordered them to accord her great respect, saying, “All that I have and all that you have is hers” (Nedarim 50a).

IN THE SECULAR WORLD, in which success is measured by fame, it is not fashionable to promote the dignity of the unobtrusive Enabler, as illustrated in an exchange between Napoleon and his secretary Bourrienne:

“You too will be immortal,” said the world conqueror.
“Why?”
“Well, are you not my secretary?”
“Name Alexander the Great’s secretary,” was the response.

HOWEVER, WHEN TORAH VALUES are at stake, the fulfillment of Hashem’s will is more desired than public acclaim.