Parshas Tetzaveh - The Value of Encouragement

Being supportive and encouraging of others who are engaged in doing good deeds, is certainly of tremendous value. This week’s Parsha emphasizes this point.

Parshas Tetzaveh speaks extensively about the commandments to fashion and wear the bigdei kahuna, the priestly garments. These special clothing were particularly technical, and required great wisdom to create. They achieved a variety of atonements for the Jews as well.

The opening verses command the gathering of the oil used for the lighting of the Menorah. In the following chapter, Moshe is commanded to inaugurate the Kohanim into service, and have the garments created for them. The commentaries (Ohr HaChaim amongst others) find the language employed to be difficult. The Parsha starts “v’ata tetzaveh”, “and you shall command” (27:20). This same language (“v’ata”) is reiterated in the next chapter (28:1). In regards to the other parts of the Mishkan, Hashem commanded Moshe in the directive of “V’asisa es…”. Here too, the Torah could simply have stated “tzav…”, “command…”. It could have avoided the language “you”, both in the first word, as well as in the prefix of the second. Why does it state the directions in this excessive format?

The Ba’al Haturim (28:20, Zohar) explains a uniqueness found in this Parsha. Moshe’s name is mentioned in every Parsha from his introduction in Shemos, until the conclusion of the Torah. The notable exception is Parshas Tetzaveh. In Parshas Ki Sisa (32:32), the Jewish people stumbled with the sin of the golden calf. Hashem threatened to destroy them. Moshe defended the Jews. He stated that if Hashem did annihilate the Jewish people, he should erase Moshe from the Torah as well. Hashem did not ultimately carry out this threat. Moshe’s name was thus not removed from the entire Torah.  However, the curse of a chacham has an impact (Gemara Makos 11a), and Hashem erased Moshe from one Parsha. Earlier, Hashem attempted to convince Moshe to be the leader who would guide the Jews out of Mitzrayim. Moshe incessantly refused. Eventually, Hashem became upset (Shemos 4:14). In general, when the pesukim state such a reaction, there is an assumed punishment. R Yose (Gemara Zevachim 102a) explains that initially, Moshe was due to be the head of Kehuna. His brother, Aharon, was meant to be the father of Leviya. However, due to this refusal, Moshe forfeited this great honor, and Aharon became the head of the Kohanim. Moshe was relegated to the lesser honor, of being the progenitor of the Levi’im. Thus, the Parsha that discusses the garments of Kehuna, was the most fitting one, to leave out Moshe’s name. This omission illustrates the loss and pain Moshe felt for the honor he lost.

In light of this idea, the initial question is fortified. If Moshe’s name is intentionally omitted, why would Hashem then address him in a direct, emphatic way? Why state the word “you” altogether?

The verses clearly state that Betzalel was the builder of the Mishkan. However, the pesukim continuously credit Moshe Rabbeinu with this mission. The Midrash (Shemos Rabba 35:3) explains that Moshe absorbed the messages from Hashem. He dictated them to Betzalel, the actual builder. Since Moshe encouraged the deeds performed by Betzalel, he is credited with equal merit and reward. One who enables and encourages another in the performance of a good deed, receives equal credit as the performer himself.

Moshe’s name was removed from the Parsha, to highlight the honor he lost. This certainly caused Moshe great suffering. In order to assuage this pain, Hashem emphasized that Moshe was the commander. Although he would not wear the clothing and serve as a Kohen, he enabled their service. Thus, he would then receive equal credit as well. This was a measure of comfort for Moshe Rabbeinu.    

The Yifeh To’ar (on the Midrash) adds a final point. The Gemara (Bava Basra 9a) teaches that one who causes another person to perform a mitzvah, receives greater reward than the performer. This would appear to be inconsistent with the Midrash. He explains that in general, one who causes a fellow Jew to do a mitzvah, is considered the same as the person who performed the good deed. However, when he encourages many to perform a mitzvah, the reward could be even greater. When one gives tzedaka, motivating others to contribute as well, the initial impact is magnified. Similarly, when one teaches Torah to a group of people, thus enabling their proper service of Hashem, he is on an even loftier level, as the impact is all the greater. May we merit to serve Hashem in the best of ways, encouraging those around us as well!

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