In his commentary to the beginning of this parshah, the Baal HaTurim notes that this parshah is the only one since Moshe Rabbeinu’s birth in which his name is not mentioned. He attributes this to Moshe’s declaration (following the sin of the Golden Calf) to Hashem, “If You will not forgive the people in their indiscretion, then Micheini na miSifrecha, “Erase me (my name) from Your Book.” The power of Moshe’s demand that his name be removed from the Torah was so strong that, regardless of the stipulation, his words had an indelible impact: his name was omitted from one parshah. The parshah of Tetzaveh was selected because it usually coincides with Moshe’s yahrzeit.
Horav Tzadok, zl, m’Lublin (Pri Tzaddik, Tetzaveh) comments on the Baal HaTurim and suggests that Tetzaveh was selected because it really is “Aharon HaKohen’s parshah.” When one peruses the parshah contextually, we notice that the parshah deals primarily with the laws concerning the Kohanim and the priestly vestments. Moshe and Aharon were brothers – each one filing a position of prominence in Klal Yisrael. They were its hierarchy, setting the tone and example for those who would follow in their respective roles. Moshe was the Rabban shel kol Yisrael, the symbol of Torah, the quintessential manhig, leader, of the nation. Aharon was the Kohen Gadol, Patriarch of Kehunah. The priesthood was reserved exclusively for him and his descendants. Thus, it makes sense that the parshah which is dedicated to Aharon would be the one from which Moshe’s name is omitted.
Rav Tzadok delves deeper into the distinctiveness of the Kohanim; their unique role and mission within Klal Yisrael. The Kohanim serve in the Sanctuary as the ones who offer up the korbanos, offerings, on behalf of the nation. Korban is derived from the word karov, which means close/near. In the process of offering the korbanos, all aspects of Creation are fused together: salt represents the inanimate; meal (offering) represents the plants/vegetation; the cattle, sheep and fowl represent man, who brings the offering. Everything coalesces together upon the Mizbayach, Altar.
This concept sheds light on a seeming anomaly concerning the Mizbayach HaKetores, the Altar upon which the Incense was burned. The laws regarding this Mizbayach should appropriately have been in the previous parshah which details all the klei HaMishkan, vessels used in the Sanctuary.
Instead, it is placed following the Bigdei Kehunah, the enjoinment regarding the priestly vestments. Rav Tzadok explains that a unique halachah applies with regard to the preparation of the Ketores, which was composed of eleven spices – one of which was the chelbinah, a foul-smelling spice. Why would a noxious-smelling spice be included? Chazal explain that pleasant-smelling spices symbolize the righteous Jews, and the foul-smelling chelbinah alludes to the wicked, whose actions emit a noxious spiritual odor. We must include all spices – even if one is far from fragrant. Likewise, all Jews must be included; the Jewish people in its entirety must be embraced in our national destiny. No Jew should be left behind. The Kohen’s function is to be the vehicle for effecting atonement for all of Klal Yisrael. A Jew is a Jew, regardless of his indiscretions. Indeed, the sinners need even more of our prayers, that they wake up and realize the spiritual damage they have caused to themselves and the ultimate pain they will experience when they confront the reality of their flawed lives. The Kohanim are charged with bringing close those who have lost their spiritual bearings. Why the Kohen? As a descendant of Aharon, who personified the attributes of ohaiv shalom v’rodef shalom, one who loves and pursues peace, he has in his DNA an abiding love for all Jews. What greater expression of love is there than saving the spiritual life of another?
