Parashat Tetzaveh has the unique distinction of being read every non-leap year immediately prior to Purim.
Therefore it is no surprise that the main subject of the Parsha is extraordinary clothing with which one serves G-d. This is a perfect description of our costumes on Purim and a clear proof that wearing a costume on Purim is more than a custom for children.
Parashat Tetzaveh is unique for another reason: it is the only parsha outside of the book of Bereshit in which Moshe’s name does not appear. Our tradition connects this with the statement that Moshe makes in the next parsha: “And now, if you will forgive their sin [Israel’s] – if you won’t, then erase me from the book you have written,” (Shemot 32:32). Similarly, Megilat Esther is famous for being the one book in the whole Tanakh in which the name of G-d does not appear. Our Parsha is thematically connected to Purim. What though are we supposed to learn from this connection — what does it mean that Moshe and G-d’s names are missing in these two works?
Why is Moshe willing to have his name erased? Moshe pleads with G-d to forgive Israel after the sin of the golden calf. This was the first time after receiving the Torah that the nation of Israel sinned, and now Moshe is establishing the terms of obtaining G-d’s forgiveness. Moshe says to G-d, “I am willing to be completely erased from the Torah, the basis of all reality.” This is just what G-d needed to hear. Moshe told G-d that his love for Israel was great enough that he would risk not just his life but the fact of existence for the nation. Moshe’s love for Israel was an expression of his love for G-d, for the nation of Israel represents G-d amongst the nations. Moshe here sets the standard for Israel’s leaders and our individual expression of our love of G-d. What did Moshe win from G-d? He secured the fact that no matter how drastic the sin, there will always be the possibility of teshuva, repentance. In order to achieve that, Moshe put his whole existence on the line.
Megilat Esther starts with the nation of Israel sinning by attending a party thrown by Achashverosh celebrating the fact that Daniel’s prophecy did not come true. Daniel prophesied that the nation of Israel would return to the land of Israel after 70 years of exile. Achashverosh incorrectly reckoned the beginning of our exile. When the 70 years had passed according to his calculations and the Jews were still in exile, he threw a party celebrating that fact.
To our great disgrace, many members of our nation joined in. We openly celebrated the fact that our G-d is not the G-d! This is a shanda. Further, if the nation of Israel represents G-d, and He does not exist, then we don’t have a reason to exist. The rest of the Megillah is G-d orchestrating events in order to give the nation the ability to do teshuva, repent, for this horrible sin. The only way we completely repent is for the whole nation to recognize G-d’s existence and control of the world in a situation where he seems completely absent.
In the Megillah, G-d follows Moshe’s example from our parsha. In order for the whole nation to fully repent, the whole nation had to face extinction. If the nation of Israel were to cease to exist, G-d forbid, G-d would have no one to represent Him and act on His behalf; He would be erased from our world. G-d was willing to forfeit His whole cosmic project in order that one little nation could be cleansed of its sin.
The ultimate expression of love is giving another freedom. This requires a degree of self-abnegation — only when we are willing to give to another what they need and not what we want to give do we approach true love. In our parsha, we see Moshe’s expression of love for Israel, and in Megilat Esther, we see G-d’s. We should all be blessed this week to feel the invisible hand of those who love us and to pass that love on by learning to take a step back as well.
Shabbat Shalom and Purim Sameach!
Rabbi Yehoshua Ellis grew up in Overland Park and attended HBHA, was an Eagle Scout with Troop 61, and helped restart AZA Chapter #2. He currently is a rabbi in the Jewish Community of Warsaw, Poland, and Chief Rabbi of Katowice, Poland. He can be reached at .
