One of the core foundational elements of teshuva is the formula of the Thirteen Attributes. It is said in the build up to and the culmination of Yom Kippur.
The Gemara cryptically allegorises that in order to teach them to Moshe, Hashem put on a Tallis like a chazan and shliach tzibbur – a prayer leader. In this guise, Hashem instructed Moshe that if people said the Thirteen Attributes, forgiveness would be abundant.
But why does the allegory need God to dress up in order to forgive us?
R’ Moshe Einstadter explains that the function of the shliach tzibbur (literally – agent of the community) is to enable those who don’t know how to join in. People who don’t know how are dependent on people who do in order to participate.
But this is a one-way relationship – the chazzan does not need an audience to pray – he can do it perfectly well on his own.
Yet should people have need of him, he can take on a greater role and responsibility than otherwise.
The same relationship exists between man and God.
We can’t help ourselves. When we make mistakes, why should teshuva make a difference? Should feeling bad suddenly make right wrong actions?
Yet the allegory offers a powerful resolution.
Hashem can be our shliach tzibbur. And so He gives us this formula for teshuva. Because we need Him to.
Moshe’s name does not appear as part of the narrative of the Kehuna – Parshas Tetzaveh – when he probably ought to have been; what with his overseeing the entire construction and dedication of the Mishkan. Why does his name not appear?
On seeing the fallout from the Golden Calf and the ensuing plague, Moshe pleaded for mercy for the dying nation:
וְעַתָּה אִם תִּשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ – … forgive their sin; otherwise, erase me from Your book! (32:32).
The Ba’al HaTurim explains that although this succeeded in ending the plague, a righteous man’s word is always fulfilled.
But of all the sections in the Torah, why is this specific section the one his name is redacted from?
Tetzaveh largely deals with the Kehuna, which was given to Ahron and his descendants. R’ Yakov Minkus explains Moshe and Ahron had very different personalities. Moshe brought the Torah down from Heaven, to mankind’s level. Ahron embodied humanity attaining greater status through their own cultivation, as the ultimate “people’s person”. He was a lover and pursuer of peace. This is what the entire Kehuna was given for – bridging relationships; between people, and between people and God – elevating them.
Similarly, the Gemara in Sanhedrin concludes that there are two equally valid ways to settle litigation; judgement, or compromise. The fact that each are valid settlements shows that both are independently potent at achieving their goal. Moshe represented strict justice, and issued rulings for disputes, whereas Ahron represented compromise.
The role of the kohen is to play the arbiter, the middle man and mediator. As a man of the people, he is meant to feel their emotions, guide them through the services in the Beis HaMikdash.
If the two ways are equally valid, it is fair to say that they should not impinge each other, and when introducing the validity and importance of Ahron’s method, the inclusion of Moshe and his methods would actually devalue it somewhat.
Various times where Ahron and Moshe are involved, the Torah alternates who is mentioned first – illustrating their equality. Granted that Moshe was the greatest man to walk this earth – but their approaches in resolving problems people had with each other and with God was equally important.