Why is this the only parasha in the entire book of Shemot that does not mention the name of Moshe Rabbeinu? Why leave him out specifically of this parasha? Moreover, one might wonder, why wasn’t Moshe appointed to be the Kohen Gadol? Granted that his brother Aharon was a big tsaddik, but wasn’t Moshe the bigger tsaddik?
Rashi in the fourth chapter of Shemot says that Hashem was upset at Moshe for initially turning down His offer to be the leader of the Jewish people. Hashem decided that there would be fall out for Moshe’s initial refusal to lead; he and his descendants would not merit becoming the Kohen Gadol. It is for this reason Moshe did not become the Kohen Gadol and naturally left out of this week’s parasha that focuses on the garments of the Kohen Gadol.
Rav Soloveitchik offers an alternative interpretation. Basing his thoughts on the words on the Vilna Gaon who says that Parashat Tetzave always coincides with the 7th day of Adar, the yahrtzeit of Moshe. In other words, since Moshe went missing from the world this week, he is left missing from the parasha. Rav Soloveitchik suggests that had Moshe agreed to be the leader, he would have become the Kohen Gadol and he and the beit hamikdash would never have been destroyed. He would have brought it to such a level that it could never be destroyed. So in a certain sense Parashat Tetzave which has the choice to choose Aharon as Kohen coincides with the death of Moshe. Moshe’s lack of permanence in the world was established in this parasha and so it is linked with his yahrtzeit.
Rav Chaim Shmulewitz offers a totally different explanation. Moshe not being appointed as Kohen was not a punishment. Even though on some level Moshe lost out by not being Kohen Gadol, on another level he was one with his brother, Aharon; he had a closeness with him that allowed him to feel as if he, too, was actually performing the avoda of the Kohen Gadol. So in actuality, Moshe is represented in this parasha by absentia, but through the mentioning of Aharaon.
Finally, The Sefat Emet offers yet another interpretation. The famous Mishnah in Pirkei Avot says that the world has 3 crowns: Torah, Kehunah, and Malchut. These are each different and unique and attaining each require different attributes. The Kohen is supposed to be נבדל, somewhat separated and removed from the people. He has different clothing, different halachot, etc. This was Aharon. But Moshe represented Torah. He brought Torah to the Jewish people and that requires closeness, not distance. He had to be one with the people, which precluded him from being the Kohen. So it was not that Moshe was punished or lost out. On the contrary, the Torah leader and the Kohen Gadol are two positions that compliment each other. Moshe representing Torah and Aharon representing Kehuna. Based on this, it is clear why Moshe’s name is specifically not mentioned in Parshat Tetzaveh and why he did not become the Kohen Gadol.
These words of the Sefat Emet are so relevant to each and every one of us. The Jewish world and the world at large has many roles for each of us to fill. Some of us might teachers of Torah, while others teachers of general מדע. Some of us are professionals who support Torah institutions and other chesed activities. Some of us have the luxury to devote our time to volunteer work in the community. We learn from the partnership of Moshe and Aharon that the world cannot exist with just a few individuals doing the work. We each have to take pride in our role and maximize our part in improving the world around us.
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