Hidden Miracles — Take A Deeper Look

There’s an interesting connection between Parshat Tetzaveh and Zachor. The Ba’al HaTurim says that beginning from Parshat Shemot, Moshe Rabbeinu’s name is mentioned in every parshah except for Tetzaveh. Why? He explains that after cheit ha’eigel, when Moshe was begging Hashem to forgive klal Yisrael, he said, “If You will not forgive them, micheini — erase me from Your sefer!” Even though Hashem forgave them, a tzaddik’s words, even when conditional and the condition is not fulfilled, still come true to some extent.

Furthermore, the Kehunah should originally have gone to Moshe rather than Aharon. However, since at the burning bush Moshe initially refused to be Hashem’s messenger — despite sincere humility — the Kehunah was transferred to Aharon. Since Parshat Tetzaveh deals with the bigdei kehunah and the Kohanim, this is where Moshe’s name is omitted.

In Parshat Zachor we are commanded with the mitzvah of timcheh — to erase the memory of Amalek, completely wiping out and destroying Amalek and all its associations.

Let us compare these two forms of erasure.

Moshe was willing to be erased for the sake of klal Yisrael, because he saw no purpose in remaining without them. As a result, his name is absent from Tetzaveh. Yet how does the parshah begin? “And now, you shall command bnei Yisrael… you shall bring Aharon and his sons… you shall speak… you shall make…”

To whom is Hashem speaking? The entire parshah is directed to Moshe. His name is unnecessary because he is the conduit through which Hashem speaks. What greater honor can exist than serving as the channel from Hashem Yitbarach to the nation? Thus, Moshe’s apparent erasure is actually a profound expression of Hashem’s love for Moshe — and since Moshe existed solely for klal Yisrael, it is also a sign of Hashem’s love for us.

The erasure of Amalek, however, is the exact opposite. It reflects Hashem’s rejection and disgust toward Amalek, whose hatred of klal Yisrael is ultimately hatred of Hashem Himself. There are no hidden signs of affection there.

This is one of the countless lessons that Chazal revealed — teachings that are nistar, hidden within the Torah and uncovered through the insight of our talmidei chachamim.

The entire Megillat Esther teaches this very idea. Much of what we understand about the Purim miracle comes from what Chazal revealed.

Although the Megillah was written with ruach hakodesh, as the Gemara in Megillah teaches, it was composed in the style of a royal Persian chronicle. That is one reason Hashem’s Name does not appear even once. Likewise, nothing negative is recorded about Achashveirosh; after all, it was a royal document. Everything critical we know about him comes from Chazal.

When reading the Megillah superficially, we encounter a compelling story filled with seemingly unnecessary details. Yet even without them, we would still see how Hashem orchestrated events: Vashti was removed, Esther chosen, Mordechai saved the king, Haman rose to power, Mordechai was honored, and Esther exposed the villain — all guided by Hashem to save klal Yisrael.

However, the Gemara and Midrashim reveal how every detail contains hidden meaning.

The Vilna Gaon sheds particularly striking insight into the narrative. Rav Shlomo Brevda zt”l taught many of the Gra’s explanations; one example illustrates this clearly.

On the seventh day of Achashveirosh’s feast, he summoned Vashti to display her beauty, and she refused. Furious, he consulted seven advisors, including Memuchan — identified as Haman. Haman advised executing Vashti and issuing a decree that wives must obey their husbands. The Gemara notes that had it not been for this strange letter, the nations might have immediately carried out later decrees against the Jews; instead, they dismissed the king as irrational.

The Gra explains that Persian law prevented a king from ruling personally on private matters; such issues required judgment by a council of seven advisors. This protected honest counsel, ensuring advisors would not fear execution for displeasing the king.

Haman, struggling with his own shalom bayit issues, seized the moment. He urged Achashveirosh to bypass the advisory system and act immediately, simultaneously advancing his personal agenda. Shockingly, the king agreed.

When Achashveirosh later sobered and realized what he had done, no advisors wished to approach him. Only the palace attendants remained — simple servants offering simple solutions. Their suggestion led to the beauty contest that ultimately brought Esther to the throne.

Later, when Zeresh began advising Haman after his humiliation, she may have urged removing the gallows — but the very decree Haman himself established prevented her from acting independently. Ultimately, Haman’s downfall resulted from the very legal changes he engineered.

The surface story conceals deeper orchestration.

This principle extends beyond Purim. Events reported in news and social media often appear quickly, lacking context, research, or thoughtful analysis. Frequently, information is incomplete or misleading, shaping dangerous perceptions — especially regarding talmidei chachamim.

As the Gemara teaches at the end of Ketubot, in the generation preceding Mashiach there will be accusations and decrees against talmidei chachamim. The Gemara in Sotah adds that truth itself will become hidden.

From Moshe’s hidden name we learn that concealment can express love. From Purim we learn that hiddenness invites deeper understanding through da’at Torah.

May we merit to uncover the hidden truth and greet Mashiach b’karov.

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R’ Dovi Chaitovsky and his family have the zechut to live in Eretz Yisrael, where he dedicates himself to Torah learning and teaching in Yerushalayim Ir HaKodesh. His divrei Torah often draw from the shiurim of Rav Yisrael Altusky, shlit”a, Yeshivas Torah Ore, Yerushalayim which can be heard at kolhalashon.com.