Exodus 28:20-30:10
Every so often while I am researching and studying
the weekly parshah, so that I can glean a morsel of our rabbis’ teachings and
use it to help develop this weekly column, I come across a rabbinic
interpretation that needs to be shared in its entirety. Such is this week’s Words of Torah written by
Lord Jonathan Sacks, Chief Rabbi of Great Britain.
THE SEDRAH OF TETZAVEH, as
commentators have noted, has one unusual feature: it is the only sedrah from
the beginning of Shemot (Book of Exodus) to the end of Devarim (Book of
Deuteronomy) that does not contain the name of Moses. Several interpretations
have been offered:
The Vilna Gaon suggests that it
is related to the fact that in most years it is read during the week in which
the seventh of Adar falls: the day of Moses' death. During this week we sense
the loss of the greatest leader in Jewish history - and his absence from
Tetzaveh expresses that loss.
The Baal haTurim relates it to
Moses' plea, in next week's sedrah, for G-d to forgive Israel. "If
not," says Moses, "blot me out of the book you have written"
(32: 32). There is a principle that "The curse of a sage comes true, even
if it was conditional [and the condition has not been satisfied]" (Makkot
11a). Thus, for one week his name was "blotted out" from the Torah.
The Paneach Raza relates it to
another principle: "There is no anger that does not leave an
impression". When Moses, for the
last time, declined G-d's invitation to lead the Jewish people out of Egypt, saying,
"Please send someone else", G-d "became angry with Moses"
(Ex. 4: 13-14) and told him that his brother Aaron would accompany him. For
that reason Moses forfeited the role he might otherwise have had, of becoming
the first of Israel's priests, a role that went instead to Aaron. That is why
he is missing from the sedrah of Tetzaveh, which is dedicated to the role of
the Cohen.
All three explanations focus on
an absence. However, perhaps the simplest explanation is that Tetzaveh is
dedicated to a presence, one that had a decisive influence on Judaism and
Jewish history.
The key is to now take Dr. Sacks teaching and to
use it to help our children understand that there are times when things do not
need to be overtly stated, or even referenced, or mentioned. As parents we often “read” our children’s
body language without them ever needing to say a word. We know when they are happy, sad, confused,
or even hiding something. This lesson in
social queues is often a difficult one for children to grasp, and this is often
the one that gets them into difficult situations with their peers.
So this week, take this opportunity to role-play,
discuss, or even pick apart a TV show or two, and help your child read beyond
the surface. For although Moses is not
mentioned in this week’s parashah directly, we all know that what you see is
not always what you get.
