REVEALING OUR HIDDEN MOSHE - THE SECRET OF 101
Tetzaveh - Zayin Adar
From the time that Moshe’s birth is recorded in Parshas Shemos, until the end of Sefer Bamidbar, Tetzaveh is the only Parsha in which Moshe’s name is not recorded.
Some suggest that the Torah is alluding to Moshe’s passing, the time when he was ’removed’ from the world which took place on the 7th of Adar. Even though Moshe’s passing is recorded at the end of the Torah, the 7th of Adar usually falls in the week of Parshas Tetzaveh so the allusion of removing his name is placed here.
The difficulty with this explanation is that whilst Moshe’s name is not mentioned explicitly, he remains the focal point of the entire Parsha and the many commandments and directives within it. We see this in the opening words of the Parsha ואתה תצוה את בני ישראל. The Parsha begins with Hashem speaking to Moshe, “And you (Moshe) shall command Bnei Yisroel”.
The Zohar gives another explanation why Moshe’s name does not appear in Tetzaveh.
When Hashem wanted to destroy the Jewish people for the sin of the Golden Calf, Moshe stood in their defence and appealed to Hashem to forgive them. In making his case, Moshe declared that if Hashem will not forgive the Jewish people “erase me from Your book that You have written.”
Our sages teach that the words of a Tzaddik are eternal and always materialise in some form. So even though Hashem forgave the Jewish people, Moshe’s name would still be erased in some part from the Torah, in at least one Parsha – the Parsha of Tetzaveh.
What’s in a name?
A person’s name is not the essence of who they are. We only need a name to be able to interact with others; so that they have something to identify us with or to refer to us by. A person on their own has no need for a name.
Chassidus explains that a name is related to the nature of a person’s soul; its characteristics and personality. This is why names are given with a certain level of prophecy. But still, the name is not the person themselves. The essence of a person transcends their name and is infinitely beyond the levels of the soul that a name can encapsulate.
When we refer to someone using the pronoun “you” (as opposed to a name), we are referring to their essential self.
Hidden and revealed letters
Every word has revealed and hidden letters. The revealed letters are the letters that spell the word. The hidden letters are the letters that spell out the name of the individual letters themselves. For example, the letter ש is spelled שין. The ש itself is the revealed letter. The hidden letters are ין.
When we write or say a word, the revealed letters are apparent. The hidden letters, as their name suggests, remain hidden.
The Megaleh Amukos notes that the Gematria of the hidden letters in the name Moshe add up to 101 (מ + י + ן + א).
מ = מם
ש = שין
ה = הא
The name משה relates to Moshe’s revealed self. The hidden letters represent the hidden essence of Moshe that lies deeper than a name. This essence is connected to the number 101.
The secret of 101
The Novi Malachi teaches “Then you shall again discern between the righteous and the wicked; between he who serves G-d and he who does not serve Him” .
The Gemara questions that the verse seems repetitive since both groups are the same. The Gemara explains that “he who serves G-d” and “he who does not serve Him” both refer to righteous individuals. But still, ‘one cannot compare one who reviews his studies 100 times to one who reviews his studies 101 times’.
A person can serve Hashem completely, even learning 100 times, yet they are not considered to be truly serving Hashem. But with that additional time, they are transformed from “one who does not serve Him” to one who does.
In former times, it was standard practise to review one’s learning 100 times. It was habit and nature. Learning that extra time requires a person to go beyond their nature.
The number 100 represents the limitations and constraints of our revealed selves. In Kabbalah this refers to the 10 conscious aspects of the soul; the 3 intellectual capacities of Chochma, Binah and Daas and the seven emotional drives; Chessed, Gevurah, Tiferes etc.
Each of these 10 attributes comprise elements of all 10. So the conscious soul is represented by the number 100. These are the lower levels of the soul; Nefesh, Ruach and Neshama that are enclothed within the body.
The additional 1 is not an incremental increase. It is the revelation of the oneness of the essence of the soul – the Yechidah (meaning one) that transcends the revealed levels of the soul. The number 101 means to transcend one’s limited consciousness to reveal their essence.
The Yechidah, the essence of the soul is usually hidden. It become revealed in an act of Mesiras Nefesh, a great personal sacrifice where we go beyond ourselves.
Moshe accomplished incredible things during his lifetime and his leadership. His greatest accomplishment was bringing down the Torah. Moshe is synonymous with Torah and the Torah is called by his name – the Torah of Moshe. But Moshe’s connection to Torah is the ‘name’ of Moshe, his revealed self.
When Moshe was ready to sacrifice his place in the Torah for the sake of the Jewish people, who had just violated everything that Torah stands for, the hidden Moshe was revealed. This act of Mesiras Nefesh for the Jewish people was the revelation of his essence, the Yechidah; the 1 beyond the 100.
So, the fact that Moshe’s name is not mentioned in the Parsha is not because something is lacking. On the contrary. Moshe is identified as “you”, reflecting a higher, deeper level of Moshe; his essence that is beyond the depth and qualities embodied in his name.
It’s interesting to note that Parshas Tetzaveh, the Parsha in which the hidden Moshe is revealed, has 101 Pesukim.
The Alter Rebbe teaches that each one of us has a spark of the soul of Moshe within us. This is a spark of his essence and it is the essential spark of our soul. When we go beyond ourselves, making personal sacrifice for the sake of someone else or in our service of Hashem, this spark - our true "you" becomes a shining flame.
Some suggest that the Torah is alluding to Moshe’s passing, the time when he was ’removed’ from the world which took place on the 7th of Adar. Even though Moshe’s passing is recorded at the end of the Torah, the 7th of Adar usually falls in the week of Parshas Tetzaveh so the allusion of removing his name is placed here.
The difficulty with this explanation is that whilst Moshe’s name is not mentioned explicitly, he remains the focal point of the entire Parsha and the many commandments and directives within it. We see this in the opening words of the Parsha ואתה תצוה את בני ישראל. The Parsha begins with Hashem speaking to Moshe, “And you (Moshe) shall command Bnei Yisroel”.
The Zohar gives another explanation why Moshe’s name does not appear in Tetzaveh.
When Hashem wanted to destroy the Jewish people for the sin of the Golden Calf, Moshe stood in their defence and appealed to Hashem to forgive them. In making his case, Moshe declared that if Hashem will not forgive the Jewish people “erase me from Your book that You have written.”
Our sages teach that the words of a Tzaddik are eternal and always materialise in some form. So even though Hashem forgave the Jewish people, Moshe’s name would still be erased in some part from the Torah, in at least one Parsha – the Parsha of Tetzaveh.
What’s in a name?
A person’s name is not the essence of who they are. We only need a name to be able to interact with others; so that they have something to identify us with or to refer to us by. A person on their own has no need for a name.
Chassidus explains that a name is related to the nature of a person’s soul; its characteristics and personality. This is why names are given with a certain level of prophecy. But still, the name is not the person themselves. The essence of a person transcends their name and is infinitely beyond the levels of the soul that a name can encapsulate.
When we refer to someone using the pronoun “you” (as opposed to a name), we are referring to their essential self.
Hidden and revealed letters
Every word has revealed and hidden letters. The revealed letters are the letters that spell the word. The hidden letters are the letters that spell out the name of the individual letters themselves. For example, the letter ש is spelled שין. The ש itself is the revealed letter. The hidden letters are ין.
When we write or say a word, the revealed letters are apparent. The hidden letters, as their name suggests, remain hidden.
The Megaleh Amukos notes that the Gematria of the hidden letters in the name Moshe add up to 101 (מ + י + ן + א).
מ = מם
ש = שין
ה = הא
The name משה relates to Moshe’s revealed self. The hidden letters represent the hidden essence of Moshe that lies deeper than a name. This essence is connected to the number 101.
The secret of 101
The Novi Malachi teaches “Then you shall again discern between the righteous and the wicked; between he who serves G-d and he who does not serve Him” .
The Gemara questions that the verse seems repetitive since both groups are the same. The Gemara explains that “he who serves G-d” and “he who does not serve Him” both refer to righteous individuals. But still, ‘one cannot compare one who reviews his studies 100 times to one who reviews his studies 101 times’.
A person can serve Hashem completely, even learning 100 times, yet they are not considered to be truly serving Hashem. But with that additional time, they are transformed from “one who does not serve Him” to one who does.
In former times, it was standard practise to review one’s learning 100 times. It was habit and nature. Learning that extra time requires a person to go beyond their nature.
The number 100 represents the limitations and constraints of our revealed selves. In Kabbalah this refers to the 10 conscious aspects of the soul; the 3 intellectual capacities of Chochma, Binah and Daas and the seven emotional drives; Chessed, Gevurah, Tiferes etc.
Each of these 10 attributes comprise elements of all 10. So the conscious soul is represented by the number 100. These are the lower levels of the soul; Nefesh, Ruach and Neshama that are enclothed within the body.
The additional 1 is not an incremental increase. It is the revelation of the oneness of the essence of the soul – the Yechidah (meaning one) that transcends the revealed levels of the soul. The number 101 means to transcend one’s limited consciousness to reveal their essence.
The Yechidah, the essence of the soul is usually hidden. It become revealed in an act of Mesiras Nefesh, a great personal sacrifice where we go beyond ourselves.
Moshe accomplished incredible things during his lifetime and his leadership. His greatest accomplishment was bringing down the Torah. Moshe is synonymous with Torah and the Torah is called by his name – the Torah of Moshe. But Moshe’s connection to Torah is the ‘name’ of Moshe, his revealed self.
When Moshe was ready to sacrifice his place in the Torah for the sake of the Jewish people, who had just violated everything that Torah stands for, the hidden Moshe was revealed. This act of Mesiras Nefesh for the Jewish people was the revelation of his essence, the Yechidah; the 1 beyond the 100.
So, the fact that Moshe’s name is not mentioned in the Parsha is not because something is lacking. On the contrary. Moshe is identified as “you”, reflecting a higher, deeper level of Moshe; his essence that is beyond the depth and qualities embodied in his name.
It’s interesting to note that Parshas Tetzaveh, the Parsha in which the hidden Moshe is revealed, has 101 Pesukim.
The Alter Rebbe teaches that each one of us has a spark of the soul of Moshe within us. This is a spark of his essence and it is the essential spark of our soul. When we go beyond ourselves, making personal sacrifice for the sake of someone else or in our service of Hashem, this spark - our true "you" becomes a shining flame.