parshat Tetzave

There seems to be great similarities between this Torah reading and the reading of the book of Esther on Purim. Throughout the entire Torah, we find that the name of our great teacher Moshe (after his birth) is found in each weekly portion, with one lone exception. In Tetzaveh Moshe’s name never appears, even though we are aware that Moshe is the one who wrote this portion of the Torah and taught it to the Jewish people for all eternity. We are aware that Moshe is the hidden author, the director of events behind the scenes.

I this week's Parasha we learn that the laws of the Mishkan are precise. On the other hand, in the process of the construction of the temple, the builders are allowed to derive any benefit they want from the temple.

In describing the dwelling of the Shechina (Divine Presence) in the Mishkan, our parasha says: “I shall dwell in the midst of Bnei Yisrael … I took you out of the Land of Egypt to have My Presence dwell in your midst” (Shemot 29:45-6). Rashi says that Hashem took Bnei Yisrael out on condition that He would have His Shechina among them, and the Ramban adds that this dwelling of the Shechina is for Hashem’s benefit.

According to the Ramban, the commandment to build the Mishkan came right after the giving of the Torah and before the sin of the Golden Calf. The point of its being built was to have the Divine Presence dwell among the nation. This turned the one-time event of the revelation of the Divine Presence at Har Sinai into a permanent one that took place in the Mishkan and the Beit Hamikdash. The aron was the part of the Mishkan/Mikdash that was the setting for the revelation, as the mountain had been previously.

In honor of Parshas Zochor, we will be discussing Purim Mishaps.