By: Shlomo Katz
The Midrash Ha’ne’elam (quoted in Torah Sheleimah) explains that Moshe Rabbeinu’s name does not appear in our Parashah because he said, after the sin of the Golden Calf (32:32), “And now, if You would just forgive their sin! — but if not, erase me from Your book that You have written.” Says the Midrash: Moshe cursed himself conditionally, and Hashem in fact forgave Bnei Yisrael’s sin as a result of his plea. Even so, he was erased from one Parashah that speaks of the building of the Mishkan. Moshe Rabbeinu’s name should have been written in connection with every aspect and every mitzvah in this Parashah, but it was erased. This teaches that the curse of a Torah scholar comes true even if it was uttered conditionally. [Until here from the midrash]
R’ Menachem Mendel Kasher z”l (1895-1983; prolific author of Torah works) explains, citing earlier commentators: Even though the verse quoted above appears in next week’s Parashah, it is a general rule that the Torah is not necessarily written in chronological order.
Why was this Parashah chosen as the one from which Moshe’s name would be excluded? R’ Kasher writes, again citing other works: Originally, Moshe, not Aharon, was to have been the Kohen Gadol. However, when Moshe refused to go to Pharaoh to demand Bnei Yisrael’s freedom and he suggested that Aharon go in his place, the Torah says (Shmot 4:14), “The wrath of Hashem burned against Moshe and He said, “Is there not Aharon your brother, the levi?” He meant: Aharon would have been a Levi, and you a Kohen, but now it will be the reverse. Therefore, Moshe’s name is omitted from the Parashah that discusses the garments of the kohanim.
Some, however, explain the absence of Moshe’s name in our Parashah as a sign of distinction. The Parashah opens, “Now you shall command Bnei Yisrael . . .” Because this Parashah is the conclusion of the description of the Mishkan, Hashem wanted to give honor to Moshe by giving him a role in commanding Bnei Yisrael, without the usual introduction, “Hashem spoke to Moshe.” (Torah Sheleimah)
“Into the Choshen Ha’mishpat / Breastplate of Judgment shall you place the Urim and the Tumim, and they shall be on Aharon’s heart when he comes before Hashem; and Aharon shall bear the judgment of the Bnei Yisrael on his heart constantly before Hashem.” (28:30)
R’ Yosef Bechor Shor z”l (France; 12th century) writes: “Urim” means “provinces,” as in (Yeshayah 24:15), “Honor Hashem in the Urim / provinces,” and (Bereishit 11:31), “Ur / the province of Kasdim.”
He continues: “Tumim” means “boundaries,” from the word “Tam,” which means “to reach the end.” It follows that what was placed into the Choshen Ha’mishpat was a description of how Eretz Yisrael would be divided among the tribes. Each tribe’s boundaries were written down and the paper or parchment was placed inside the Choshen opposite the gem that corresponded to that tribe. That would have the effect of preventing litigation among the tribes; therefore it is called, “The judgment of Bnei Yisrael.” (Bechor Shor) –
