This Parasha unlike any other Parasha in the Torah, does not mention the name of Moshe, as it says in the first verse “and you shall command the children of Israel” (“ואתה תצוה את בני ישראל”). Usually, in most of the Parashot the Torah writes “and Hashem said to Moshe”; why is it different in this Parasha? To teach us that when Bnei-Yisrael sinned in the past, HaShem confronted Moshe and suggested getting rid of them completely and Moshe refused. Telling Hashem, “in that case, erase my name from your book”. Moshe protected Bnei-Yisrael even though Hashem offered to “replace” Bnei-Yisrael and start a new generation from Moshe and his family. The Gemara teaches us that when a true Tzadik asks for something whether it is good or bad, HaShem will fulfill his wish (as he did with Yaakov and Rachel died). Here we see HaShem’s merciful ways of taking Moshe’s name out of this Parasha only, and not erasing it (and him) from the entire Torah and the world. As we know the Torah is also called “Torat Moshe”, the Torah of Moshe. Moshe did all he possibly and humanly could to protect Beni-Yisrael.
It is worth mentioning here that in the Pesach Haggadah Moshe’s name is also missing. The reason is to show the true miracle as it was attributed directly to Bnei-Yisrael and not to Moshe. We learn of the attributed of mercy of not mentioning HaShem’s name also in Megilat Esther, as the people brought about the redemption by their own merit. HaRav Regale Amukot has a beautiful teaching referring to the first word “Ve’ata” (“וְאַתָּה”), as Moshe. The Rav says that if we take the last word of the last Parasha (Terumah 27:19), “Nechoshet” (“נְחֹשֶׁת”), and connect it to the first word “Ve’ata” in our Parasha we see a hint for Moshe. The Rav explains that the word “Nechoshet” is a combination of two names that Moshe’s Neshamah was a reincarnation of -“Noach” (“נְחֹ”) and “Shet” (“שֶׁת”); in our Parasha the word “Ve’ata” means to say that now you are Moshe.
Since Bnei-Yisrael sinned HaShem no longer wanted to be with them, and He said to Moshe that His Angel will be with them from now on, as it says, “הנה מלאכי ילך לפניך”. The word for “My Angel” in Hebrew is “Malachi” (“מלאכי“), and when rearranging the letters can be read as My Angel Michael (“מיכאל“). Moshe did not want HaShem’s Angel to lead Bnei-Yisrael. As we know, Moshe was born (2368) and died (2488) on the seventh of Adar (ז’ באדר), and this Parasha is always read on the Shabbat before or after this date. The Midrash tells us that Moshe died on a leap year, on the first Adar (אדר א). Moshe had few other names, according to the Midrash:
- Chaver – by his father Amram
- Yekusiel – by his mother Yocheved
- Yered – by his sister Miriam
- Avi Zanoach – by his brother Aharon
- Avi Socho – by his nurse
- Shemaya – by Am Yisroel
- Moshe – By Batya (Pharaoh’s daughter)
Moshe’s real name (given by both his parents) is hidden in Parashat Vezot HaBeracha (verse 33:21) as “Mechokek Safun” (“מְחֹקֵק סָפוּן”) the hidden law maker. We learn this from the description of Moshe’s burial place as it is located within the land portion of the tribe of Gad, as it is says, “Ki Sham Chelkat Mechokek Saphuf” (“כִּי-שָׁם חֶלְקַת מְחֹקֵק סָפוּן”). Our sages (including Rashi) tell us that the words “Mechokek Safun” are actually Moshe’s name, as he was buried right across from “Ba’al Peor” (“בעל פעור”) false-idol, in order to protect Bnei-Yisrael in the future from idolatry.
In the next Parasha, Ki-Tisa (verse 32:32) Moshe asks HaShem to erase his name from the book that “He wrote”; the word Moshe uses is “Asher” (“אשר”) and its numerical value is 501, same as the word Tetzaveh (“תצוה”). Our Parasha has 101 verses (Pesukim) same as the numerical value of the Angel Michael. Our Sages say that HaShem did not want to mention Moshe’s name in our Parasha in order not to insult him, since this Parasha speaks of the Kohanim and their garments, and Moshe lost the Kehunah at the Burning Bush.
The first word used in our first verse, “Ve’ata” (“ואתה” – and you), comes to teach us a profound understanding of one’s name. We learn that our name is not the most important aspect of who we are as people, rather our actions and what we stand for. When HaShem said to Moshe “and you”, He meant to speak to each and every one of us. As we know, when Moshe prayed for his sister Miriam to heal from the Tzarat (that she was afflicted with upon speaking ill of Moshe and his wife) he said “El Na Refa Na La” (“אל נא רפא נא לה”), without mentioning her name. From this we learn that we can pray for someone by merely thinking of them.
In the first verse there are few secrets about Bnei-Yisrael. We read about the use of Olive oil as a continuous light for the Mishkan. When describing the olive oil used for lighting the Menorah, the Torah uses the word “Katit” (“כתית”). The word “Katit” (“כתית”) in gematria is 830 alluding to the two Beit-HaMikdash who combined stood for 830 years. Aharon and his sons were obligated to keep such ongoing fire in the outside portion of the Mishkan in front of the Ark. We see that many times in the Torah (both the oral and the written) Bnei-Yisrael were compared to olive-oil, why? Just as an olive must be “squeezed and pressed” in order to get rid of its outer bitterness and bring out its best inner, so too Bnei-Yisrael are only (unfortunately) get to achieve their inner best by being “pressed” upon, as we witnessed both in biblical times and in recent history. We also see that the Torah is compared to “light” which will exist forever just as Bnei-Yisrael will exist forever. We must illuminate the world, as Avraham Avinu did, and not just our homes. Avraham was like a candle that lit other candles and brought many people to understand that HaShem is the true god. Just as olive oil is pure, so too Bani-Yisrael’s heart is among the nations, and just as oil floats on water, so too Bnei-Yisrael will always rise above the nations.
The giving of olive oil by Bnei-Yisrael to the Mishkan comes to teach us that HaShem wanted to occupy them with Mitzvot forever. The only oil that was accepted for such a Mitzvah was the first few drops, and HaShem placed Moshe to be in charge of this task. The prophet Yirmiyahu said that Bnei-Yisrael were compared to the oil of an olive because just as olive oil was accepted by HaShem for the Menorah in the Mishkan and Beit-HaMikdash, so too Bnei-Yisrael were the only people accepted by HaShem to be His chosen people. Olive yields its greatness only after being pressed, just as Bnei-Yisrael will merited the redemption after being oppressed.
It is interesting to see here that HaShem uses the same word as He used in the last Parasha of Terumah when speaking of the olive oil, as it says here also “and they shall take” and not “give”. It is also different from other instructions related to the building of the Mishkan as the term usually used is “You should make”. This teaches us that Bnei-Yisrael already had with them such pure olive oil (from Egypt) and they did not have to plant olive trees in the desert.
When speaking on this ongoing special light called “Ner Hatamit” (“נר התמיד”), the Torah uses the word “Katit” (ponded), which has a numerical value of 830 to hint to us that this light will be illuminated for 830 years, during the first Beit-HaMikdash that stood for 410 years and the second Beit-HaMikdash that stood for 420 years, after which they were “ponded” and destroyed. This “Ner Hatamit” shall be an eternal law to Bnei-Yisrael. We must always keep the “fire” of Torah studying kindled in our hearts and it shall forever be lit. This merit will inspire and arouse our life and bring us to the building of the third and final Beit-HaMikdash. Today we illuminate our Synagogues, Yeshivot, Schools and homes.
HaShem gave instructions to specifically appoint Aharon and his four sons, Nadv, Avihu, Elazer and Itamar, to be the Kohanim in the Mishkan. Upon the completion of the Tabernacle Moshe was ordered to “single-out” Aharon and his sons in order to serve HaShem and Bnei-Yisrael in the Mishkan. This comes to teach us that no one shall contest such appointing by HaShem, as Korach together with 250 heads of tribes, did and died as a result.
The Kohen Gadol (the high priest) had eight pieces of garments and the lower Kohen has four. The Kohen Gadol was compared to an Angel that must be pure in fulfilling his task. The Gemara teaches us that just as the sacrifices atone for sins, the garments of the Kohen do the same. These are the eight worn by the Kohen Gadol:
- The breastplate is placed on the chest next to the heart and atones for the sins of the heart
- The apron atones for idol worshiping
- The outer coat atones for the sins of slander and derogatory speech
- The inner robe atones for murder
- The hat atones for being hardy and tough for no reason
- The belt atones for evil feeling of the heart
- The forehead plate atones for stubbornness
- VIII.The pant atones for sins of morality
The other Kohanim had four garments:
- The long shirt (robe)
- The pant
- The belt
- The hat
We notice here that the Kohanim did not wear shoes; to teach us that HaShem wanted them to feel the holiness of the Mishkan and be part of it. The stone floors of the Mishkan were cold and even though harsh winters made their work extremely hard, no Kohen ever passed on the Mitzvah of serving in the Mishkan.
Moshe brought the Kohanim “close to Him”; since Moshe was a holy man HaShem wanted them to be as close to Moshe as he was a high priest as well. Moshe was ordered to make all the six garments and two adornments as holy accessories to the Kohanim. The verse mentions only six since it is speaking of garments only. Later on we see the other two (Tzitz and Sash). HaShem provided specific instructions regarding the materials and ways to make these garments, to teach us certain rules of behavior for both Kohanim and Bnei-Yisrael. For example, we see that the coat has bells at its bottom made out of gold and fabric, which did not make any noise unlike the gold bells. It teaches us that one must act the same; be silent and listen and make “noise” by speaking only when needed. The coat was blue as the skies to teach us that our words go up to the skies and we shall only speak well of our fellowmen, as HaShem hears everything.
In the book of Kings there is a story of a king whose jealously drove him to sin and to lose his share to the next world. Yerovam ben Nevat (“ירבעם בן נבט”) was the first king of the Kingdom of Israel after the ten tribes seceded from the Kingdom of Yehudah, following Shlomo Hamelech’s death in the year 2964/797 BCE. Yerovam ben Nevat was from the tribe of Ephraim, a descendant of Yosef. He ruled on most of Israel, but Jerusalem and Beit-HaMikdash. Rechavam (“רחבעם”), King Solomon’s son, was the king in Jerusalem and he invited all of Bnei-Yisrael to come and sacrifice in Jerusalem. Yerovam ben Nevat was so jealous that he did not want his subjects to see that king Rechavam is the only king in Jerusalem and was affirmed that he would not be part of the ceremonies. In fear of such loss of respect he closed the roads leading to the Temple and set up idols to have his people worship idolatry, preventing them from serving HaShem in Jerusalem. HaShem gave Yerovam a chance to repent and do Teshuvah, saying to him that he can “walk” with HaShem and Ben Yishai (King David) in Gan Eden. HaShem gave him such an opportunity to repent since he was a great Torah scholar. The Gemara teaches us that he knew the whole Torah and all its 1000’s books by heart and could give 127 oral and legal opinions on each verse. Yeravam was still too proud and too jealous that he asked HaShem: “Who will walk next to you HaShem, me or him?” HaShem answered: Ben Yishai (King David) will walk next to me. Yeravam could not accept this and ended up in hell.
It is interesting to notice that the two kings bore such meaningful names; the name “ירבעם” Yeravam has two words in it, “ירב” “Yarav” (fight) and “עם” “Am” (nation), to teach us that he caused a fight within Bnei-Yisrael. On the other hand, the name “רחבעם” Rechavam that also has two words within his name, “רחב” “Rachav” (widen) and “עם” “Am” (nation), widen the nation of Bnei-Yisrael.
The Kohanim’s pants, hat, and under coat were white as it represents purity and, according to the Zohar, it represents Malchut, HaShem’s kingdom. The Kohen Gadol (the high priest) wore the Efod, the apron, and on each of its straps was a precious gem with the names of six of the tribes of Israel engraved on it. These two straps were connected with golden rings to the breastplate called the Choshen, which was made with gold woven and held the Urim and Tumim along with seventy two letters of HaShem’s secret name. The Urim and Tumim were used as a divine oracle (hence the oracle software). The meaning of Urim and Tumim sometime refers to revelation and truth, also dreams and prophets. The Kohen Gadol and Moshe used the Orim and Tumim to get Divine answers to major decisions such as going to war.
The Gemara tells us about a worm that created laser-like light that cut anything but one kind of material, lead, as it says in Masechet Sota:
משנותנים אותו על גבי אבנים, על גבי קורות, מתפתחות (-מתבקעות) לפניו כלוחי פנקס. ולא עוד אלא כשנותנים אותו על גבי ברזל הוא בוקע ויורד מלפניו. ואין כל דבר יכול לעמוד בו. כיצד עושין לו (-לשומרו)? כורכין אותו במוכין של צמר ונותנים אותו לתוך כלי של עופרת מלא סובין של שעורים”. (תוספתא סוטה טו, א וראה עוד בתלמוד סוטה מח, ב)
Today we have many animals that light up at night, harness electricity and illuminate in all natural mediums such as on land, air and sea.
According to the Zohar, the Urim and Tumim were the Forty-two and Seventy-two Letter Names of HaShem, placed in the folds of the breastplate that caused the letters engraved in the stones to light up in sequence in order to spell out an answer to a question asked by the High Priest. We also know that Yehoshua had such respect for his mentor Moshe that he wouldn’t use the Urim and Tumim only after his passing in order to honor him. These Urim and Tumim would provide any leader of Bnei-Yisrael with tremendous knowledge, answers, and solutions to any dilemma they encountered. I’d like to point out that Yale’s university was established by a Jewish founder and the word Urim and Tumim appears in their logo in Hebrew. The Urim and Tumim were essentially the first “computer” known to mankind.
HaShem forbade any use of iron to cut stones in the Mishkan. How did Moshe and the craftsmen cut the stones and gems that they needed? In the sixth day of creation HaShem created a very small worm, called Shamir that had special abilities. This worm was able to penetrate hard surfaces of rocks in order to find a rare diamond used for Bait HaMikdash. The Talmud (Gitten 68ab) tells an amazing story of the capture of a miraculous worm that vibrated at a very high frequency (I believe that it gave off sonic waves) and could split wood and stone. “Placed on the hardest wood or stone it would split them open as into two writing tablets. No iron or metal could stay its way. It would simply split them open. It could be carried only wrapped in a cloth or tufts of wool, or in a lead container filled with barley bran” (Tosefta on Sotah 15:1). This is an example to the miracles that took place when Bait HaMikdash was constructed.
The Apron had a fantastic and special blessing for Bnei-Yisrael due to some secret numerical value with the engraved stone known as Shoham, which can spells the words HaShem and Moshe. We learn that each strap had six tribes’ names engraved on stones totaling the twelve tribes. In the twelve names combined were 50 letters. The Torah writes that these are “remembrance stones for Bnei-Yisrael” (“אבני זכרון לבני ישראל”). The word “remember” here has the word “Zecer” (“זכר“) and the letter Nun (“נ”) which in Gematria equals 50, to teach us that HaShem will remember the twelve tribes whose combined names has 50 letters. The word Choshen (“חשן”) is the acronym of: חוכמה ,שכינה ,נצח (Wisdom, Holiness, and Eternity).
HaShem also instructed the Kohanim that once a year on Yom Kippur only, Aharon shall take the blood of the sacrifice and pour it into the four horns at the four corners of the altar. This action was designed to atone for all Bnei-Yisrael and their generations (and their Golden Calf sin). We learn from all the sacrifices in the Mishkan a profound lesson. The word sacrifice in Hebrew is Korban (“קורבנות”) which comes from the word “Karov” (“קרוב” – close), to teach Bnei-Yisrael that by offering a sacrifice we get closer to HaShem, and also we can witness such a bloody event and we should learn from it not to sin.
Just as Moshe’s name didn’t appears in our Parasha, HaShem’s name dose not apples in the Megillah. The entire Megillah is testament for the ongoing battle between Israel and Amalek. Mordechi HaYehudi understood his true mission with regards to Haman (Amalek descendant), and his true agenda, as he wanted the Jews to accept idolatry and denounce HaShem. Mordechi HaYehudi knew that by bowing to Haman he will provide him with the one thing he wanted the most; that which HaShem forbade us to do. Mordechi HaYehudi refused to bow to Haman and understood a profound lesson of the Jew’s ongoing suffering, the first sin of Adam and King Shaul sin. HaShem gave Adam everything that he needed and all that we all wish for; he was given the Heavens and all that came with it. However, HaSham had one restriction; not to eat from the Tree of Knowledge. HaShem said “המן-העץ, אשר ציוויתיך לבלתי א
Mordechai HaYehudi understood that sin and wanted to make a full “Tikun” (“תיקון”), a fix of the Neshamah, and to do Teshuvah for this sin and atone for Adam and the entire Jewish people. Mordechai HaYehudi did not to transgress HaShem’s commandment, and refused to bow down to Haman; to Amalek. As we know, HaShem ordered us to erase Amalek and his memory from the world, and that He will never be fulfilled until such task is achieved. Mordechai HaYehudi was ready to die for “Kiddush HaShem” (“קידוש השם”) and not to give Haman the one thing he wanted the most. In Megillat Esther Haman said that without Mordechai HaYehudi bowing to him, his entire wealth is not worth it to him. By keeping HaShem’s commandment Mordechai HaYehudi achieved the highest honor by HaShem and the decree against the Jews were annulled. That is why Mordechai HaYehudi is the only Jew to merit the title “HaYehudi”, the Jewish, “מורדכי היהודי” by the Torah. Ester and Mordechai are reincarnations of Sarah & Avraham, Sarah lived 127 years (as the 127 nations ruled by Haman) and Avraham as Mordechai didn’t bow to Nimrod (Haman) and idols.