The Ba’al HaTurim at the beginning of Parshas Tetzaveh makes the famous observation that Moshe Rabbeinu’s name does not appear in this parsha, making it the only parsha since Moshe’s birth from which his name is omitted. The Vilna Gaon noted that this parsha is always read around the time of 7 Adar, the day of Moshe’s yahrtzeit, and thus, the omission of his name signifies his passing at this time of year. The question remains, however, as to the connection between Parshas Tetzaveh and Moshe’s yahrtzeit. Why would there be an allusion specifically in this parsha to Moshe’s eventual passing?
Rav Soloveitchik offered a fascinating insight, explaining that this parsha tells about the designation of Aharon and his sons as the kohanim. Parshas Tetzaveh presents the guidelines for the bigdei kehuna, the special garments worn by the kohanim, and outlines the formal procedure whereby Aharon and his son were consecrated for their role. Chazal teach that Moshe Rabbeinu was to have assumed the position of kohein. When God appeared to Moshe at the burning bush and assigned him the mission to confront Pharaoh and demand that he release Bnai Yisrael, Moshe initially refused. He argued with God, giving various reasons why he felt he could not accept this mission. Finally, the Torah writes, God became angry with Moshe, and He said, “Behold, your brother, Aharon the Levi, I know that he will assuredly speak” (Shemos 4:14). The Gemara (Zevachim 102a) explains this pasuk to mean that God, in His anger, punished Moshe and named Aharon the kohein gadol instead of Moshe. Aharon is referred to here as הלוי because he was originally intended to have been the Levi, with Moshe serving as kohein, but because Moshe repeatedly refused to accept the mission assigned to him, Moshe forfeited the role of kohein and remained only a Levi instead.
Rav Soloveitchik explained that this is the significance of the omission of Moshe’s name from Parshas Tetzaveh, the parsha that tells of his brother’s appointment as kohein gadol. Moshe is “erased” from this parsha to allude that he was “erased” from the priesthood which was to have been his but was taken from him and given to Aharon.
This parsha is associated with 7 Adar, Rav Soloveitchik explained, because it, in a sense, marks the beginning of Moshe’s “death.” This parsha tells of the role that Moshe was to have played but did not, and, in this sense, this parsha is about Moshe’s “death.” When a person fails to fulfill the mission for which he was destined, this marks the beginning of his demise.
We all have a mission to accomplish, a role for which we were brought into this world. We wake up each morning and proclaim רבה אמונתך, that God believes in us, as evidenced by the very fact that we are here. And this is how we must approach every day of our lives – in pursuit of the fulfillment of our mission.
If we flee from our mission and purpose, if we decide to sit back comfortably and let somebody else take on the project, sit on the committee, or assume the responsibility for a task that needs to get done, then this is the beginning of our “demise.” We are betraying our purpose, the reason why we are here.
We are truly “alive” when we live with vigor, when we passionately and ambitiously pursue the unique mission for which Hashem brought us here.
