In a previous post someone referred to the saying, 'Killelas Tzadik Afilu al Tnay ....'
1) First of all isn't the expression, Killelas "Chocham" Afilu al Tnay ....' and not "Killelas Tzadik". which obviously is worded in such a manner to teach us something specific.
2) In parshas Te'Tzave many meforshim use the above quote to explain why Moshe's name is not found in this parsha. Moshe they point out, was punished for saying to Hash-m "Mecheni Na me'Sifricha".
I was always bothered by this explanation, for Moshe's comment to Hash-m, "remove my name from your sefer" was done not for any self aggrandizement. He did it for Klal Yisroel. He did it to save them from complete annihilation.
And was this his reward?
The removal of his name from this parsha?
I was relieved when I came across the pshat of Rav Shimon Sofer, who expressed astonishment at the general explanation given by most meforshim that Moshe was punished.
He so aptly states that to the contrary, Moshe was rewarded for standing up for Klal Yisroel.
And his reward?
Hash-m says to Moshe, It has always said in the torah, "Vayidaber HASH-M el Moshe".
And here in Tetzave it says "v'Ata Tetzve" the command this time will come directly from you Moshe and that was his reward.
I am still wondering why most of the meforshim looked to explain Moshe not being mentioned as a G'nai and not looking for a more positive possibility, like the one expressed by Rav Shimon Sofer.
The thought also came to me that as the Torah tells us that Moshe was an "Ish anav mekol adam" and that every time his name was mentioned in the torah, he probably cringed. Finally, a parsha in which he is not mentioned at all !
Something that he would certainly be happy about!
And yet why this parsha?
Clearly because this sedra is read during the week when Moshe was born and the same time that he died. And it's purpose, after hearing his name mentioned every week since it was first mentioned in the beginning of Shmos, was so that people will ask, "What happened to Moshe? Why is he not mentioned ? It is all to remind us that he is no longer with us.
What greater reward could there be, not to be forgotten.
To be remembered by not being mentioned!
Arye Gordon, Los Angeles, USA
Aryeh, that is a beautiful thought. (By the way, the source for connecting the missing "Moshe" to "Kilelas Chacham" is Da'as Zekeinim to Shemos 32:32).) Here are some comments on the questions you raised.
1) The Mishnah (Avos 5:7) defines a "Chacham" as one who possesses seven qualities - all of which involve the case he takes to control his speech . This gives him full command over what leaves his mouth, such that Hash-m see to it that "the words that leave my mouth shall not return unfulfilled" (see Yeshayah 55:11).
2) In Kesuvos (62b) we find that Rebbi Yanai's words "had" to come true, inadvertently causing the death of his own son-in-law. (A similar story occurred in Bava Metzia 68a.) In fact, Yehudah's "curse" - which serves as the source for the rule about Kilelas Chacham - was also Mesiras Nefesh and certainly wasn't meant to damage.
The Kobetz Shiurim (Rav Elchanan Wasserman) discusses how this could happen, asking a question similar to yours. He answers that words of a person whose speech is pure are like an axe - even if it falls unintentionally, it will cause damage. And of course, by the same token, it can also bring healing!
Kollel Iyun Hadaf