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Why Was Moshe’s Name Deleted from Tetzaveh?

The Day that Moshe and Torah Became One

1 hr 49 min

Class Summary:

There is only one portion in Torah, Tetzaveh, where Moshe’s name is not mentioned. Why?

King David dispatched three worriers to obtain information from the Sanhedrin, yet he refused to associate this halacha with their name. Why?

A sword was etched in the study hall and as a result, nobody could dispute the eighteen edicts issues forth on that day. Why? And why will the Megilah of Esther never be nullified?  

The story of the Cantonists dancing on Simchas Torah with their shirts removed captures the truth that there are some people whose very I becomes aligned with the Divine I. They don’t teach Torah; they are Torah.


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  • Anonymous -3 months ago

    Beautiful shiur!

    Is there a source for the vort about the extra ink?

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  • Anonymous -1 year ago

    This is an UNBELIEVABLE class -- I don't know if I have ever had so much fun learning Torah as a form of mental gymnastics. It was pure, pleasurable enjoyment. Thank you for feeding us bite sized torah portions in this purely pleasurable way. Thank you!!! 

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  • SZ

    Shmuel Zirkind -6 years ago


    This was an amazing shiur!

    In the end of the source sheet it says that the Shiur is based on (at least partially) on the sicha of the Lubavitcher Rebbe vol. 21. However when looking in that sicha it seems to me that the message is completely different then the one in this Shiur.

    In the sicha the emphasis is, that Moshe completely sacrificed his connection to Torah for the sake of the jewish people. Since Moshe's connection to the Jewish people is deeper than his connection to Torah! being that the Torah is only here for the Jewish people and now the Torah is what is causing their destruction.

    It would seem that according to this explanation the fact that he is not mentioned in Tetzave is to show Moshe's connection to JEWISH PEOPLE which supersedes his connection to Torah.

    According the explanation giving here however based on the Chidushei Harim, is that Moshe's omission emphasizes his most deepest connection to TORAH which comes only from one's Mesiras nefesh for Torah.


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    • Anonymous -6 years ago

      Great question. But only on the surface. To understand how the two are really the same, study well the Sicha of the Lubavitcher Rebbe, Likkutei Sichos vol. 34 Parshas Beracha about why the Torah concludes with the praise of Moshe smashing the Luchos.

      Even if this brings out the infinite love of Moshe to his people, why does the TORAH conclude on that note – which is contrary to the very reality of Torah? It is about the “smashing” of Torah?!

      The answer is based on the Tana Debei Aliyahu, how Torah itself, in its deepest essence, wants to be broken for the Jewish people, because the deepest purpose and core of Torah is—Yisroel!

      The same is true in this issue as well. 

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  • MZ

    Mendel Zilberberg -9 years ago

    Possibly the Vilna Gaon is saying that the reason for 101 verses in TeZaveh is the shem of moshe that was missing , (meaning) along the lines of your shiur that Moshe Rabbeinu (along the lines of your shiur) accomplished the negation of the part that related to him as the person and thereby the only part left was the ne’elam which is the divine part – so the 101 , the ne’elam is actually the elevation of Moshe
    Rabbeinu – and therefore it DOES belong at the end of the shiur

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Class Tetzaveh/Sisa/Purim

Rabbi YY Jacobson

  • February 22, 2015
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  • 3 Adar 5775
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Dedicated by David Pisarevsky. To our beloved mom, Pascale Shoshana Sasson in honor of her birthday. Wishing her only great things till 120, and beyond. By Benjamin, Maya, Leah , Joseph and Tally.

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