Parshat Tetzaveh has a special role in the Book of Shemot. It is the only Parsha in the entire Book – indeed, in all of Shemot, Vayikra, and Bamidbar – to not feature the name Moshe. Clearly this does not mean that Moshe is absent. The first word – You – refers to Moshe as the one who is receiving God’s command. But when the Rabbis divided the Parshiyot, they chose to have one Parsha without the name Moshe. And next week’s Parsha has Moshe as the fourth word, so they could have included it. So why didn’t they? I think perhaps it has something to do with Purim. In the entire Megillah, God’s name does not appear even once. Many theories have been offered as to why, but one of the most compelling is that the absence of God’s name is meant to show that God was working behind the scenes, not in ostentatious miracles as in the past. That even in an era without prophecy and without direct communication with God, God is still present. So what does this have to do with our Parsha? This week’s Parsha comes right at the height of Revelation. God has given us the Torah, after splitting the sea, and will lead them into the Promised Land. And it would make sense that humans are absent from the action. But instead of Moshe’s name, which implies Moshe as a pawn of God, we get the word “You”. Moshe is not absent. Moshe is there. Moshe, as a human, has a role to play. And so we see in both Parshat Tetzaveh and the Megillah, the need both for humanity and for God’s presence. We must act as God’s partners in affecting the change we want to see in the world. If we act, God will support us.