(כ) וְאַתָּ֞ה תְּצַוֶּ֣ה ׀ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַעֲלֹ֥ת נֵ֖ר תָּמִֽיד׃ (כא) בְּאֹ֣הֶל מוֹעֵד֩ מִח֨וּץ לַפָּרֹ֜כֶת אֲשֶׁ֣ר עַל־הָעֵדֻ֗ת יַעֲרֹךְ֩ אֹת֨וֹ אַהֲרֹ֧ן וּבָנָ֛יו מֵעֶ֥רֶב עַד־בֹּ֖קֶר לִפְנֵ֣י יְהוָ֑ה חֻקַּ֤ת עוֹלָם֙ לְדֹ֣רֹתָ֔ם מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃ (ס) (א) וְאַתָּ֡ה הַקְרֵ֣ב אֵלֶיךָ֩ אֶת־אַהֲרֹ֨ן אָחִ֜יךָ וְאֶת־בָּנָ֣יו אִתּ֔וֹ מִתּ֛וֹךְ בְּנֵ֥י יִשְׂרָאֵ֖ל לְכַהֲנוֹ־לִ֑י אַהֲרֹ֕ן נָדָ֧ב וַאֲבִיה֛וּא אֶלְעָזָ֥ר וְאִיתָמָ֖ר בְּנֵ֥י אַהֲרֹֽן׃
(20) You shall further instruct the Israelites to bring you clear oil of beaten olives for lighting, for kindling lamps regularly. (21) Aaron and his sons shall set them up in the Tent of Meeting, outside the curtain which is over [the Ark of] the Pact, [to burn] from evening to morning before the LORD. It shall be a due from the Israelites for all time, throughout the ages. (1) You shall bring forward your brother Aaron, with his sons, from among the Israelites, to serve Me as priests: Aaron, Nadab and Abihu, Eleazar and Ithamar, the sons of Aaron.
The Gaon of Vilna
In the whole weekly portion t'tzaveh, the name of Moses is not mentioned at all. The reason was that God knew that the day of Moses' future death would be Adar 7, the time tetzaveh is usually read at services (It was, so to speak, God's anticipatory mourning).
In the whole weekly portion t'tzaveh, the name of Moses is not mentioned at all. The reason was that God knew that the day of Moses' future death would be Adar 7, the time tetzaveh is usually read at services (It was, so to speak, God's anticipatory mourning).
Kitzur Baal Haturim on Exodus 27:20:1
You shall command the B’nei Yisrael. This is the only parshah in the Torah since Moshe first appears in which he is not mentioned (outside of the book of Devarim in which he is the narrator). This is in fulfillment of the curse that he proclaimed against himself, “[And if not,] blot me out from Your book” (Shemos 32:32). Although this curse was conditional upon God’s refusal to forgive the people for the sin of the Calf, the curse of a scholar is fulfilled in some way, even when made conditionally. The expression “command” is used in connection with both the oil and the daily sacrifice (Bamidbar 28:2) because both entail a daily expense and therefore need reinforcement.
You shall command the B’nei Yisrael. This is the only parshah in the Torah since Moshe first appears in which he is not mentioned (outside of the book of Devarim in which he is the narrator). This is in fulfillment of the curse that he proclaimed against himself, “[And if not,] blot me out from Your book” (Shemos 32:32). Although this curse was conditional upon God’s refusal to forgive the people for the sin of the Calf, the curse of a scholar is fulfilled in some way, even when made conditionally. The expression “command” is used in connection with both the oil and the daily sacrifice (Bamidbar 28:2) because both entail a daily expense and therefore need reinforcement.
(לב) וְעַתָּ֖ה אִם־תִּשָּׂ֣א חַטָּאתָ֑ם וְאִם־אַ֕יִן מְחֵ֣נִי נָ֔א מִֽסִּפְרְךָ֖ אֲשֶׁ֥ר כָּתָֽבְתָּ׃
(32) Now, if You will forgive their sin [well and good]; but if not, erase me from the record which You have written!”
Tur HaAroch on Exodus 27:20
Other commentators explain the absence of the mention of Moses’ name here as due to the subject matter following being the priestly garments of Aaron, the High Priest. Originally, Moses himself had been slated to be the High Priest. The fact that this honour was now being given to Aaron, might have produced a certain amount of regret on Moses’ part if he had heard his name mentioned as being part of transferring this rank to his brother. To forestall as much as possible any feelings of sorrow on Moses’ part, the Torah referred to him anonymously.
Other commentators explain the absence of the mention of Moses’ name here as due to the subject matter following being the priestly garments of Aaron, the High Priest. Originally, Moses himself had been slated to be the High Priest. The fact that this honour was now being given to Aaron, might have produced a certain amount of regret on Moses’ part if he had heard his name mentioned as being part of transferring this rank to his brother. To forestall as much as possible any feelings of sorrow on Moses’ part, the Torah referred to him anonymously.
Alshkh, as quoted in Nehama Leibowitz, Studies in Shemot, 1980 p.526.
Picture his enthusaism and involvement with the historic venture to provide a sanctuary on earth for the Presence of God. Contrast this with his keen dissapointment when the command went forth to bring Him an "offering" from the people, appoint Bezalel and Oholiav as the designers and enlist the aid of all the skilled craftsmen to make the Ark, the Menorah, the Table, the Tent and all the various accessories. Where was he in all this? Especially when at the outset he was appointed priest and Aaron the Levite but the roles had been exchanged when he accepted the mission to lead Israel out of Egypt.
To comfort him and redress the balance God said: Ve'ata "Thou-thouself" i.e. you in person. The accent on the word, in all three cases (gershayim, pazer, revi'a respectfully) represents a louder pitch or rising intonation, as if to say: Listen, you, Moses: don't worry. It's all really you. You have a greater share in it than anyone. All fulfil themselves through you. Through the commandments that you have transmitted to Israel including that of the taking of the oil, they are enabled "to cause the lamp to burn continually"-- symbolizing the spiritual illumination of eternity which they would never achieve without you. This goes fro the Jewish people as a whole. Your jealousy of the priestly role of Aaron and your sons is similiarly ill-founded. Their achievement of this status is all your doing: "thou-thyself bring Aaron near to thee." Through your bringing near they will become worthy.
Even the garments have no power to consecrate them as priests except through you; for: "Thou-thyself shall speak to all the wise-hearted... that they make...to sanctify him." -- only through the fact that the command came through you.
Picture his enthusaism and involvement with the historic venture to provide a sanctuary on earth for the Presence of God. Contrast this with his keen dissapointment when the command went forth to bring Him an "offering" from the people, appoint Bezalel and Oholiav as the designers and enlist the aid of all the skilled craftsmen to make the Ark, the Menorah, the Table, the Tent and all the various accessories. Where was he in all this? Especially when at the outset he was appointed priest and Aaron the Levite but the roles had been exchanged when he accepted the mission to lead Israel out of Egypt.
To comfort him and redress the balance God said: Ve'ata "Thou-thouself" i.e. you in person. The accent on the word, in all three cases (gershayim, pazer, revi'a respectfully) represents a louder pitch or rising intonation, as if to say: Listen, you, Moses: don't worry. It's all really you. You have a greater share in it than anyone. All fulfil themselves through you. Through the commandments that you have transmitted to Israel including that of the taking of the oil, they are enabled "to cause the lamp to burn continually"-- symbolizing the spiritual illumination of eternity which they would never achieve without you. This goes fro the Jewish people as a whole. Your jealousy of the priestly role of Aaron and your sons is similiarly ill-founded. Their achievement of this status is all your doing: "thou-thyself bring Aaron near to thee." Through your bringing near they will become worthy.
Even the garments have no power to consecrate them as priests except through you; for: "Thou-thyself shall speak to all the wise-hearted... that they make...to sanctify him." -- only through the fact that the command came through you.
Dr. Lisa Grant (as quoted in Torah: A Woman's Commentary p. 491)
"While the plots and purposes of [Megillat Esther and Parashat Tetzaveh) are vastly different, each in its own way, asks us to confront an absence. T'tzaveh is the only parashah from the beginning of the book of Exodus until the end of Deuteronomy where the name of Moses does not appear. And Esther is one of only two books of the Bible in which the name of God does not appear."
"While the plots and purposes of [Megillat Esther and Parashat Tetzaveh) are vastly different, each in its own way, asks us to confront an absence. T'tzaveh is the only parashah from the beginning of the book of Exodus until the end of Deuteronomy where the name of Moses does not appear. And Esther is one of only two books of the Bible in which the name of God does not appear."
Chullin 139b:12
Where is Esther indicated in the Torah?
In the verse,"And I will surely hide [astir] my face." (Devarim 31:18)
Where is Esther indicated in the Torah?
In the verse,"And I will surely hide [astir] my face." (Devarim 31:18)
(טז) וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה הִנְּךָ֥ שֹׁכֵ֖ב עִם־אֲבֹתֶ֑יךָ וְקָם֩ הָעָ֨ם הַזֶּ֜ה וְזָנָ֣ה ׀ אַחֲרֵ֣י ׀ אֱלֹהֵ֣י נֵֽכַר־הָאָ֗רֶץ אֲשֶׁ֨ר ה֤וּא בָא־שָׁ֙מָּה֙ בְּקִרְבּ֔וֹ וַעֲזָבַ֕נִי וְהֵפֵר֙ אֶת־בְּרִיתִ֔י אֲשֶׁ֥ר כָּרַ֖תִּי אִתּֽוֹ׃ (יז) וְחָרָ֣ה אַפִּ֣י ב֣וֹ בַיּוֹם־הַ֠הוּא וַעֲזַבְתִּ֞ים וְהִסְתַּרְתִּ֨י פָנַ֤י מֵהֶם֙ וְהָיָ֣ה לֶֽאֱכֹ֔ל וּמְצָאֻ֛הוּ רָע֥וֹת רַבּ֖וֹת וְצָר֑וֹת וְאָמַר֙ בַּיּ֣וֹם הַה֔וּא הֲלֹ֗א עַ֣ל כִּֽי־אֵ֤ין אֱלֹהַי֙ בְּקִרְבִּ֔י מְצָא֖וּנִי הָרָע֥וֹת הָאֵֽלֶּה׃ (יח) וְאָנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כָּל־הָרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־אֱלֹהִ֖ים אֲחֵרִֽים׃
(16) The LORD said to Moses: You are soon to lie with your fathers. This people will thereupon go astray after the alien gods in their midst, in the land that they are about to enter; they will forsake Me and break My covenant that I made with them. (17) Then My anger will flare up against them, and I will abandon them and hide My countenance from them. They shall be ready prey; and many evils and troubles shall befall them. And they shall say on that day, “Surely it is because our God is not in our midst that these evils have befallen us.” (18) Yet I will keep My countenance hidden on that day, because of all the evil they have done in turning to other gods.
Esther Rabbah 2:1
The riches of Ahasuerus' kingdom were composed of the spoils of the Temple. This includes the priestly garments themselves.
The riches of Ahasuerus' kingdom were composed of the spoils of the Temple. This includes the priestly garments themselves.
Professor Michael Fox in Hartmann Insitute's 2008 article "Two modern thinkers on why God is hidden in Megillah" by Steve Israel and Noam Zion
"God in Esther is indeed veiled... This carefully crafted [ambivalence] is best explained as an attempt to convey uncertainty about God’s role in history. [There is a reason that the author of Esther has not made God a more prominent actor in the story and has drawn God, if at all, below the surface of the story, with just a hint of presence]. The author is not quite certain about God’s role in these events (are you?) and does not conceal that uncertainty. By refusing to exclude that possibility, [i.e. that God is indeed in control behind the scenes and is directing the action], the author conveys his belief that there can be no definitive knowledge of the workings of God’s hand in history. Not even a wonderful deliverance can prove that God was directing events: nor could threat and disaster prove His absence.
The story’s [ambivalence] conveys the message that the Jews should not lose faith if they too are uncertain about where God is in a crisis. [Since it is impossible to know for sure whether God is present, you should never discount the possibility even when things look very bleak, as they did for the Jews of Persia in the story]. Israel will survive - that is the author’s faith – but how this will happen he does not know. Events are ambiguous and God’s activity cannot be directly read out of them: yet they are not random...[The author might not be sure what to believe but he is sure that there is some kind of pattern in the world and that things such as the events of the Megillah have not happened for no reason at all]. When we [search carefully] the text of Esther for traces of God’s activity, we are doing what the author made us do. The author would have us probe the events that we witness in our lives in the same way. He is teaching a theology of possibility."
"God in Esther is indeed veiled... This carefully crafted [ambivalence] is best explained as an attempt to convey uncertainty about God’s role in history. [There is a reason that the author of Esther has not made God a more prominent actor in the story and has drawn God, if at all, below the surface of the story, with just a hint of presence]. The author is not quite certain about God’s role in these events (are you?) and does not conceal that uncertainty. By refusing to exclude that possibility, [i.e. that God is indeed in control behind the scenes and is directing the action], the author conveys his belief that there can be no definitive knowledge of the workings of God’s hand in history. Not even a wonderful deliverance can prove that God was directing events: nor could threat and disaster prove His absence.
The story’s [ambivalence] conveys the message that the Jews should not lose faith if they too are uncertain about where God is in a crisis. [Since it is impossible to know for sure whether God is present, you should never discount the possibility even when things look very bleak, as they did for the Jews of Persia in the story]. Israel will survive - that is the author’s faith – but how this will happen he does not know. Events are ambiguous and God’s activity cannot be directly read out of them: yet they are not random...[The author might not be sure what to believe but he is sure that there is some kind of pattern in the world and that things such as the events of the Megillah have not happened for no reason at all]. When we [search carefully] the text of Esther for traces of God’s activity, we are doing what the author made us do. The author would have us probe the events that we witness in our lives in the same way. He is teaching a theology of possibility."
Dr. Lisa Grant (as quoted in Torah: A Woman's Commentary p. 492)
"The Purim message that sometimes gets lost in all of the revelry is that a sense of God's presence in the world, even if hidden and obscure, gives us the strength and moral purpose to cope with uncertainties and imperfections. Parashat T'tzaveh paints a picture of the detail and exacting effort it took for the Israelites to feel God's presence in their midst. Today, we have no priests and no Temple. The only vestige we have of this experience is the ner tamid, the eternal light, the first thing that God instructs Moses to establish in the opening verses of the parashah. Thislight has come to symbolize the light of Torah. For us, then, the glory and splendor of God's presence must be felt through the study of Torah and the constant striving to live in its light."
"The Purim message that sometimes gets lost in all of the revelry is that a sense of God's presence in the world, even if hidden and obscure, gives us the strength and moral purpose to cope with uncertainties and imperfections. Parashat T'tzaveh paints a picture of the detail and exacting effort it took for the Israelites to feel God's presence in their midst. Today, we have no priests and no Temple. The only vestige we have of this experience is the ner tamid, the eternal light, the first thing that God instructs Moses to establish in the opening verses of the parashah. Thislight has come to symbolize the light of Torah. For us, then, the glory and splendor of God's presence must be felt through the study of Torah and the constant striving to live in its light."
R. Menachem Mendel of Kotzk
“Where is God? Wherever you let Him in”
“Where is God? Wherever you let Him in”