The annual close alignment of the reading of Parshat Ki Tisa (“KT”) and the chag of Purim, like the reading of Parshat Miketz at or near Chanukah, is an intentional by-product of the amazing Hebrew calendar, first developed in the 4th century BCE.
What are the parallels between KT and Purim that validates their alliance? After all, they vastly
differ in content. In seeking an answer, it is wise to acknowledge the key Purim theme of
“hiddenness” (starting with the name of “ Esther,” which means “hidden.”)
The similarities, though, are quite awesome.
Briefly, and starting with the parsha, the main event there is the debauched worship by some of B’nei Yisrael of the Golden Calf. The festive Chag Purim by contrast is celebrated by Jews worldwide as a joyful time, marked by masks and festive costumes. So what is the commonality? They both share the common root — masach (mem, samech, kaf). The worshipped idol is described in KT not as a Golden Calf but an“egel masecha” or molten calf (Exodus 32:4), while the very same term, masecha (mask) is one that is ubiquitous in song and practice during our Purim celebrations. The object lesson here is that the calf was a “false face” for a deity, and definitely not the “True God.”
Another parallel begins with the omission of the name of God throughout the Megillah,
although we clearly sense His presence (as exemplified by the multiple series of fortunate events starting with the king’s selection of a Jewish woman as his new queen) which leads to the eventual triumph of the Jews throughout the 127 provinces of the Persian Empire.
Similarly, it is in the pesukim of Ki Tisa where we find groundwork for another famed omission — that of the name of Moshe himself, which is absent from the preceding parsha.
The basis of the exclusion of the name of Moshe originates in Ki Tisa, Shemot 32:34. It is during Moshe’s passionate prayer for God to show forgiveness for the sin of the Golden Calf that he eloquently utters, “And if not, blot me, I pray thee, from the Book which you have written.”
Fortunately, Moshe’s prayers were heard and God was dissuaded from his stated intent to
“consume them” (32:10). However, Moshe’s impassioned plea is generally acknowledged to
have found voice in Parshat Tetzaveh (Exodus 27-30). There, Moshe is not mentioned by name as much as by the diminutive “you” (For e.g., “And thou shall make holy garments for Aaron thy brother.” (Shemot 27:2.)
Incidentally, as to the omission of the name of Moshe, despite earning God’s forgiveness, it is
instructive to acknowledge the insight of the great sage Ba’al HaTurim: “When a Tzaddik says something, then even in a subtle form, it has an effect.”
Wishing everyone a festive and meaningful Purim.
