Concerning Parshas Tetzaveh, it says in many sefarim that this is the only parshah from after Moshe Rabbeinu was born in Parshas Shemos that Moshe Rabbeinu's name is not mentioned. As it says in the Zohar, the third חלק, דף רמ\"ו עמוד א', in Midrash HaNe'elam, in Zohar Chadash in Shir HaShirim in the beginning, the Rosh in Sefer Hadar Zekenim, the Baal HaTurim on the pasuk in the beginning of Tetzaveh, Kli Yakar also in the beginning of Tetzaveh, Rabboseinu Baalei HaTosafos in פרשת כי תשא, קפיטל ל\"ב, פסוק ל\"ב, etc., etc. And in some of the sefarim it says that this is a remez to the histalkus, to the petirah of Moshe Rabbeinu, because we know that Parshas Tetzaveh always comes out around the time of ז' Adar. ז' Adar was the time when Moshe Rabbeinu passed away, so therefore in the parshah which is around the time of ז' Adar, we have a remez to the petirah, to the histalkus of Moshe Rabbeinu, that Moshe Rabbeinu's name is not mentioned in the sefarim. And even in a ibur year, in a שנה מעוברת, in a leap year, when ז' Adar Sheni does not come out around the time of Parshas Tetzaveh, nevertheless, we know what it says in the Magen Avraham in אורח חיים סימן תק\"פ סעיף קטן ח', he takes it from the teshuvos of the Maharil סימן ל\"א and also the Terumas HaDeshen סימן רצ\"ד and many other sefarim who discuss this, that they write that we celebrate, so to speak, ז' Adar not in Adar Sheni, but in Adar Rishon. And that's how it pasken's in the Aruch HaShulchan, in the Mishnah Berurah, in the Orchot Chaim HeChadash, and in many sefarim, that those that fast on ז' Adar because of the yahrzeit of Moshe Rabbeinu, they should fast in ז' Adar Rishon. And because ז' Adar is the yahrzeit of Moshe Rabbeinu, that's why, as it says in the Meor Einayim in the beginning of פרשת תצוה, פרשת תצוה doesn't have the name of Moshe Rabbeinu. This is the remez to the passing away of Moshe Rabbeinu, the fact that his name is not mentioned. And even though in the other sefarim mentioned before, it gives a different reason. It says that since Moshe Rabbeinu said to Hashem by the חטא העגל: \"אם אין מחני נא מספרך\", that if you will not forgive the Yidden for the חטא העגל, then please erase my name from the Torah. And we know that קללת חכם אפילו על תנאי בא, if a chacham, if a tzaddik gives a kelalah, a curse, even if he makes a condition, nevertheless it comes true, as the Gemara says in מכות דף י\"א עמוד א'. And therefore, since Moshe Rabbeinu said, \"מחני נא מספרך אשר כתבת\", erase me from the sefer that you wrote, erase my name from the Torah, and even though it was a condition to it, the condition was \"אם אין\", if you don't forgive the Yidden for the חטא העגל, and Hashem did forgive for the חטא העגל, but nevertheless, even though it was on a condition, but a kelalah of a tzaddik, even on a condition, it comes. And therefore, it came true that in one parshah at least his name was not mentioned. But this is not a contradiction to what we said before, that it is because it's around the time of ז' Adar, because they're both true. Even though that because of Moshe Rabbeinu's kelalah, so to speak, in one parshah his name had to be erased, but why was it Parshat Tetzaveh that was chosen? And therefore we give the other reason: because Parshat Tetzaveh is around the time of ז' Adar, which is the day that he passed away, therefore Parshat Tetzaveh was chosen as the parshah his name should not be mentioned, because by not mentioning the name, it is a remez for his yahrzeit, for his passing away. But be'emes this needs deeper explanation, because in Parshat Tetzaveh, even though his name is not mentioned outright, but nevertheless, there are many, many pesukim in the parshah that speak to Moshe Rabbeinu, and they refer to him. The first words of the parshah is \"ואתה תצוה\", you, Moshe Rabbeinu, should command, and more pesukim like that. So we see that even though Moshe's name is not mentioned, but Moshe is clearly spoken about in the parshah.

And the truth is that not mentioning his name is really not the inyan of histalkut. Because when a tzaddik is nistalek, when a tzaddik is niftar, passes away from the world, this does not affect his name or the actions, the accomplishments that he did in this world. They remain forever and are not forgotten at all, chas veshalom. What goes away from this world is only the guf, the body of the tzaddik. But the name remains. So why is it that by wanting to be merumaz, to hint to the histalkut of Moshe Rabbeinu, his name is not mentioned? And the truth is, as we said before, Moshe Rabbeinu himself is mentioned many times, just not by name, but the way he is mentioned is maybe even stronger than in other parshiyot, because the way it's written is that Hashem spoke to him directly בלשון נוכח: \"ואתה תצוה\" - you should command, \"ועשית\" - you should do, \"ולקחת\" - you should take. These are words that are spoken directly to Moshe. In the other parshiyot, even though Moshe Rabbeinu's name is mentioned many times, the Torah speaks about Moshe Rabbeinu. But now that we are speaking to Moshe, in this week's parshah, he is mentioned many times in the form of a נוכח, it's spoken to him, which is even stronger. So why is this a remez to the histalkut of Moshe Rabbeinu? To explain this, we have to first mention what it says in the Zohar in the third חלק, דף ע\"א עמוד ב', that צדיקא דאתפטר, a tzadik who passes away, אשתכח בכולא עלמין, is found in all the worlds, יתיר מבחיוהי, even more than while he was alive. And as the mefarshim explain, that this means that he is found even in עולם הזה, in this physical world he is also found more than he was found when he was alive. And the reason is, because when the tzadik was alive in this physical world, his neshamah was in his body, so his neshamah was limited to his body. And therefore, the kesher, the connection, the hashpaah that a person could take from the tzadik is limited to the body of the tzadik. You could only take it when you're close to him, when you're in his city, when you come to listen to him, etc. etc. But after the tzadik passes away, so then he is not בתוך his כלא, his neshamah is not limited to his body, and therefore every person is able to get the hashpaah and get the brachot and the kedushah, whatever you're supposed to get from the tzadik, wherever you are, not being limited to the body. And even more than that, then the mefarshim say, you're able to get from a deeper level of the neshamah of the tzadik than while he was in this world. Because when the tzadik was in this world, the neshamah of the tzadik itself was limited and covered up by his body. But when the tzadik goes up to shamayim, so then his neshamah goes up to its source, so the neshamah reaches a much higher level than the neshamah was while it was down here in this world. And since we say that every person could connect himself and get the hashpaah from the tzadik, when the tzadik passed away, we can understand that we get the hashpaah from a higher level than the tzadik was down here in this world. Which means that there are two inyanim that happened. First of all, the tzadik's neshama is not limited to the body, so therefore, every person, wherever he is, is able to get the hashpa'ah from the tzadik, plus that hashpa'ah is from a deeper level of the tzadik than while he was down here in this world, because the tzadik himself is at that time in a higher level, because his neshama went back to its source, which is a much higher level than the way the neshama was down here, which means it goes back, we could say, to its etzem, to its essence, and that essence is found in this world without the limit of the body. So therefore, there is more that we get from a tzadik after the tzadik passes away than while the tzadik exists in this world. And this is the peshat in the fact that the remez for the histalkut, the petirah, the passing away of Moshe Rabbeinu, is hinted by the fact that his name is not mentioned in Parashat Tetzaveh. On the other hand, Moshe Rabbeinu himself, without his name, is mentioned in Parashat Tetzaveh many times. Because the name of a person, as we know, is not the essence of the person's being. The only reason a person has a name is only for somebody else, in order that somebody else should be able to call him, in order for somebody else should be able to refer to him. So therefore, you need a name. But a person, for himself, does not really need a name. And as we see, that a name is usually given many days after the child is born, even though the child exists before he gets a name. And in halachah, he is considered a complete being, and therefore, if it would come to it, the dinim of yerushah, of inheritance, a child, the moment he is born, would inherit everything. So he is considered an existing metziut, even though he doesn't have a name. That is because the name is not the essence of the person. The name is connected to a deep part of the person, etc. etc., but the name is not the essence of the person. On the other hand, when we speak to a person and we say אתה, for instance, you, there we refer to the complete essence of the person. And this is also concerning Moshe Rabbeinu. The name Moshe, first of all, was given to Moshe Rabbeinu a long time after he was born. And even more than that, this name Moshe Rabbeinu was given to him not even by his parents, but by the daughter of Paroh, when she said כי מן המים משיתיהו, that since she took him out of the water, she called him Moshe. And in truth, Moshe Rabbeinu had other names, as it says in Vayikra Rabbah, פרשה א' ג', י' שמות נקראו לו למשה, משה had 10 names. So it comes out that the name Moshe is not really the essence of Moshe. And this is the reason why, by showing us the histalkut, the petirah, the passing away of Moshe, the hint is by not having Moshe Rabbeinu's name mentioned. Because when Moshe Rabbeinu passed away, so his neshama went up to such a high madregah, to the etzem of his neshamah, to the essence of his neshamah, which is beyond the name Moshe. As we said before, the name Moshe is not the essence, but since his neshamah went back to its shoresh, to its root, to its etzem, so it went to a level, so to speak, which is beyond his name Moshe. And therefore, in פרשת תצוה, he is not mentioned by name to show that since it is the time of Moshe Rabbeinu's histalkus, he went to a level which is higher than name. Because the name is not the etzem, and therefore he went to a level which is higher, which is beyond the name. But on the other hand, as we said before, that when a tzaddik passes away it doesn't mean that he doesn't have his hashpaah, his influence on the world. The contrary, the Zohar said, as we said before, that אשתכח בכולהו עלמין יתיר מבחיוהי, he is found in all the worlds, even in this world, more than his lifetime. Especially concerning Moshe Rabbeinu, where the Gemara says clearly in סוטה דף י״ג עמוד ב׳ that just like before he was עומד ומשמש, משה רבינו served the יידן, אף כאן עומד ומשמש, so now too after Moshe Rabbeinu went up, it says there במרום, to heaven, he's still עומד ומשמש, he still serves the Yidden. But as we said before, the connection you have to a tzaddik after he passes away is to the tzaddik the way he is in that higher madregah, the way he is connected to his essence. So now, Moshe Rabbeinu's connection to the Yidden is not just through the level which is expressed in the name, but now it is to the etzem of Moshe Rabbeinu. And therefore, in this parshah where we're supposed to have the remez to the histalkus of Moshe, his name is not mentioned. On the other hand, it says ואתה תצוה, you will command, speaking to Moshe, בלשון נוכח directly to Moshe, mentioning אתה, you, which expresses, as we said before, the etzem of Moshe, to show us that now that Moshe was nistalek, we have a connection to Moshe beyond his name, but to his essence. And as the Kli Yakar on the parsha says, that the word ואתה shows on מהות עצמותך of Moshe, the מהות of the etzem of Moshe, of the essence of Moshe. And therefore, the fact that Moshe's name is not mentioned, but on the other hand it says ואתה תצוה, is the remez for the histalkut, because this is what happens by the histalkut of a tzaddik, and especially by the histalkut of Moshe Rabbeinu.

And since the Chazal say in Rut Rabbah פרשה ד׳ ג׳ and in Bereishit Rabbah פרשה ס״ז ח׳ and many other places that צדיקים דומים לבוראם, that tzaddikim are compared to their Creator, to Hashem, so we find a similar thing concerning Hashem. It says in the Zohar on the פסוק אנכי ה׳ אלקיך אשר הוצאתיך מארץ מצרים, I am Hashem your God that took you out of Mitzrayim, so it says there that the word אנכי, I, is a level of Hashem, so to speak, the essence of Hashem, which is beyond the name הוי״ה or Elokim. The name of Hashem, which is Elokim, or even the higher name, which is the שם העצם, שם המיוחד, שם המפורש, which is the שם הוי״ה, still refers to Hashem the way He is expressed in a name, and a name expresses something. But אנכי, when Hashem said, \"I,\" this is the level, it says in the Zohar, דלא אתרמיז לא בשום אות ולא בשום קוץ, this cannot be expressed and not be מרומז in no name and in no anything else, because this refers to the etzem of Hashem. And the same is when we make a berachah and we speak to Hashem, we also use the same term. We say ברוך אתה ה׳ אלקינו מלך העולם. So we mention all the different things: atah, you, which is the essence of Hashem, and then it comes down to the level the way Hashem expresses Himself in the name הוי״ה, then the way Hashem is אלקינו, and then the way Hashem is מלך העולם, etc., etc. So when we say אתה, we mean you, the way you are beyond your expression in your name, which is the etzem, the essence of Hashem. And the same is concerning tzadikim. When it says to משה ואתה תצוה, it refers to the etzem of Moshe, as we said before from the Kli Yakar, where it says it's the מהות עצמותך, which is higher than his name. And this is the level that connects itself to the Yidden after the histalkut of the tzadik. While the tzadik is alive, then this level cannot be connected because the tzadik himself doesn't reach that level so much because he is limited to the body, but whereas his neshama is not limited to his body and he goes back to his root, so he is connected to his etzem, and that level, as it says in the Zohar, is אשתכח בהאי עלמא, is found in this world more than before, mimela the histalkut of a tzadik expresses the fact that now his name is not here, which means the level which is expressed in the name is not here, but the higher level, the etzem is here. And that's why in Parashat Tetzaveh his name is not mentioned, but it says ואתה and it speaks to him directly more than once to show that his etzem is here. And based on what we said before that צדיקים דומים לבוראם, that tzadikim are like their Creator, like Hashem, we find an interesting thing. The word Tetzaveh is gematria 501. And concerning Hashem, we find a connection between the number 500 with the inyan of a name, and therefore 501 shows a level which is beyond a name. And Chazal say in קהלת רבה פרשה ז׳ א׳ and also in מדרש שמואל פרק כ״ג, it says that הלך הקדוש ברוך הוא מהלך חמש מאות שנה לקנות לו שם. So Hashem traveled a mahalach of 500 years to get himself a name. The inyan of 500 we know that expresses all the different levels that we have in the hishtalshelut, so to speak, in the chain reaction of the creation, in the spiritual sense, the way Hashem created the world. As we find many things in the Gemara that each level is 500, each רקיע is 500 years and between one רקיע and another is 500 years, and therefore it says that the inyan of 500 represents the way Hashem came down to create the world. And that's what the Midrash means that he came down a mahalach of חמש מאות שנה לקנות לו שם, because the way Hashem is connected to the world, that is the level of shem of Hashem. As we said before, a name is of, by a person, the way he is connected to somebody else. By Hashem, his name is the way he relates to the world. But the level of Hashem the way he is be'etzem, beyond the world, is higher than 500, the remez of 500, and that is the remez of 501, the one, the יחידות, the unity of Hashem the way he is beyond the 500. And this is also connected to what it says in the Siddur HaAriZal that the word אשר is b'gematria 501, because the word אשר, which comes from the word אושר, which is ta'anug, which is pleasure, shows on a level which is beyond a connection to others, as it says in Sefer Yetzirah פרק ב׳ משנה ד׳ that אין למעלה מעונג. Pleasure is the highest level. That's by a person, and similar, so to speak, by Hashem, as a mashal, pleasure would represent the level which is the etzem, which is the highest level. And therefore אשר, which represents ta'anug, is b'gematria 501. And since צדיקים דומים לבוראם, so the inyan of 501 by a tzaddik would also represent his etzem, which is higher than his name. And therefore in this parshah, where we want to show the histalkut of Moshe Rabbeinu, which means that he went up to a level higher than his name, and there is the etzem that's there, that's why the name of the parshah is תצוה, which is b'gematria 501.