Rashi explains that the word, “misifrecha“, “from Your book,” applies to the entire Torah. Rashi suggests a reason for Moshe’s well-known reaction to Hashem’s desire to punish Klal Yisrael with annihilation: “That they should not say about me that I was not worthy to implore mercy for them.” This is mind-boggling! We are referring here to Moshe Rabbeinu, the “anav mikol adam,” the most humble of all men. He is prepared to have his name erased from the nitzchiyus, eternity, of Torah, simply because of what they may say, asserting that he was not capable/worthy of achieving clemency for Klal Yisrael. Does this seem rational for the quintessential leader of our people, a man who set the standard for personal humility and devotion to his flock?
In his approach towards explaining Moshe Rabbeinu’s demand, Horav Simcha Zissel Broide, Shlita, cites a similar anomaly. In the Midrash Shemos Rabbah 6, Chazal say that Shlomo Hamelech would rather have been subjected to the most humiliating and lowly labor than to have it written about him, “His wives turned him away.” Although Chazal tell us that “whoever says that Shlomo sinned is mistaken,” the wisest of all men was extremely concerned about what was written about him – even if it was wrong.
Each passage in the Torah has a remarkable value. It is a chapter in eternity! This makes Moshe’s sacrifice to have his name removed even more incredible. Indeed, without Moshe, the entire Torah would be changed. Yet, Moshe was willing to relinquish it all for Klal Yisrael. That is not what Chazal tell us. They seem to feel that Moshe was concerned that they would say about him that he could not effect Klal Yisrael’s pardon. How are we to understand this?
Horav Broide explains that if there was a possibility that Klal Yisrael might have expected more from Moshe and he “failed” them , it would have indicated a deficiency in Moshe Rabbeinu’s gadlus, pre-eminence. He is no longer the great “rav” who was the lawgiver. Even though it was a misconception on the part of Klal Yisrael, it would still be a blemish on the whole idea of Kabollas HaTorah. It would no longer be perfect. As far as Klal Yisrael were concerned, Moshe was the quintessential leader in every aspect. Therefore, Hashem selected him to be His agent through whom the Torah would be taught to Klal Yisrael. Any critique of Moshe would, regrettably, be perceived as a critique of the Torah. Moshe could not let this happen. Thus, he asked that his name be deleted from the Torah in order to circumvent any later problems.
At the end of the parsha, the Torah relates how Moshe would don a Masveh, mask, to cover the Karnei Hod, Rays of Glory, that emanated from him as a result of his close relationship with the Almighty. Ibn Ezra states that actually, when Moshe left the Ohel Moed, the unique light that shone from him remained inside. It did not follow him out. He wore the Masveh because the people expected to see rays of glory — or something covering them — emanating from Moshe. In order not to disappoint them, Moshe wore the Masveh.
Once again, we see that Moshe would not permit the people’s perception of him to be denigrated. If they expected him to wear a mask covering the Rays of Glory, so be it, he would wear a mask – even though it was not necessary. If the lack of a mask would have created a blemish in their perception of Kabollas HaTorah, it was necessary to wear the mask.
