Posted on | December 18, 2012 | By Rabbi Moshe Zionce | Comments Off
A Jewish king’s task is to personify G-d’s majesty in this world. I would like to suggest that through the rulership of Yosef and Moshe, Hashem’s glory was manifested on two different levels.
Yosef was the embodiment of the divine characteristic of revelation. Like a king, Yosef displayed royalty. He wore the brilliant kasones pasim (multi-colored garment). He was beautiful and beautified himself. Paroah gave Yosef the name Tzafnas Pa’nayach – literally, the hidden, revealed through the face.
Moshe, on the other hand was hidden. He was the most modest of all men. He covered his face with a veil to conceal his light. The germara relates that Moshe wore simple white garments as he served as Kohen Gadol (high priest) during the seven inaugural days of the Mishkan. This was unlike the usual regal vestments worn by the Kohen Gadol (Taanis 11b).
Where is there a greater manifestation of G-dliness, when Hashem is revealed or concealed? Was Hashem’s glory perceived at a greater level through Yosef’s revelation or Moshe’s concealment? At face value, one would think there is more G-dliness invested in a revelation. Perhaps the opposite is true.
Like the physically dark winter months, the calendar reflects a time of spiritual darkness as well. The germara describes 3 days of darkness, which culminated in the fast day of the tenth of Teves, of last week. On that day, the siege of Yerushalayim commenced. It eventually led to the destruction of the Bais Hamikdash (holy temple) and the exile.
The germara (Yoma 69b) explains that the Men of the Great Assembly merited the title “Great” because they restored G-d’s glory to its original greatness. Originally, Hashem is praised with the words “the great, mighty and awesome”. Decades later, Nebuchadnezzar destroyed the Bais Hamikdash. Yermiya reasoned, “Where is Hashem’s awesomeness” in the midst of such concealment and destruction? He deleted “awesome” from the original praise. Similarly, Daniel witnessed the oppression of the Jews in exile and proclaimed, “Where is G-d’s might?” He deleted “mighty” as well. However, the men of the Great Assembly perceived reality from a different perspective. G-d does not conceal his “might” when the Jewish people are persecuted, He reveals it, by controlling His wrath and waiting until the right moment to execute vengeance. In addition, G-d displays His “awesomeness” through the exile of the Jewish people. How else could the survival of a helpless nation surrounded by hostile nations be explained? Therefore, they reinstituted the original praises of “mighty and awesome”. The Men of the Great Assembly understood on a deeper level, that through the darkness of exile G-dliness is not hidden but revealed.
Chasidus offers an analogy. Where is essence found? The essence of any one thing is the very core of its existence. Essence is the microcosm that encompasses an entire reality. To illustrate, one sees a beautiful, large, fruit tree in full bloom. Thousands of colorful blossoms encompass the foliage. The sight is breathtaking. Where is this tree’s essence? We are in search of the one thing that incorporates all its immense beauty, its size and its fruit. The answer is … the seed. In the seed is everything, that tree was, is and will be.
Logically, one would conjecture that this seed which holds all the tremendous beauty within it, would in and of itself be exquisitely beautiful. However, this is not the reality. The profound lesson is that the seed appears to be no more than a small meaningless pebble. The same is true in man. Chasidus explains, true essence can never be revealed. It can only be experienced. It is only through the concealment of a seed that essence is engaged.
Like the disguise of a seed, G-dliness is found in essence in a similar fashion. G-d is found amidst concealment. The nature of this physical world is that it conceals Hashem. The root of the word olam (world) is helem (conceal). The physical world hides Hashem like no other. Therefore, it is explained that G-d’s essence is experienced here as well.
This is the secret of a mitzvah. The root of the word mitzvah is tzausa – to join (to Hashem). It is not by coincidence that most mitzvas are accomplished through the performance of a physical (apparently mundane) action in this dark world. It is through the medium of physicality that Hashem is found and can be connected to in essence. Similarly, the root of the word Shabbos is shev (to return). On Shabbos through the physical pleasure of consuming a scrumptious meal in purity, we return and experience a union with Hashem. This is the envy of the heavenly hosts. Angels can enjoy G-dliness but they can never experience a relationship to Hashem in essence as we can in this world.
There is a telling story of the Vilna Gaon. On his deathbed, the Gaon began to cry. His students pondered, “You have spent a lifetime preparing for the next world. Now that you are about to enter it, you cry?” The Vilna Gaon pointed to his tzitzis and said, “This garment I bought for so little money. By wearing it each day I was able to fulfill such precious mitzvos. In the next world, even such a simple act will be impossible.”
With this it can be understood why the climax of history will culminate in this apparent mundane world, through the coming of Moshiach. The question must be asked, is the absolute reward of man not the ecstatic pleasure a neshama (soul) experiences in the next world? As we explained, the ultimate connection with Hashem is in this world, therefore the neshamos of the departed will experience the revival of the dead in a physical form on earth. It is here, through the material reality of this world that Hashem will be experienced on the most supreme and intense level.
Moshiach Ben Dovid is Moshe Rabbeinu “Moshe is the first redeemer and the last redeemer,” (Midrash, Zohar Bereishis 25b, 27a). In the end of days Hashem’s majesty will be revealed on two different levels through Moshiach Ben Yosef and Moshiach Ben Dovid. Moshiach Ben Yosef will initiate the process, however Moshiach Ben Dovid / Moshe, will manifest the glory of Hashem in its ultimate level in this world in the end of days.
Perhaps the most difficult challenge of life, is utilizing the darkness as an opportunity to connect to Hashem. The lesson of Moshe is; Concealment and darkness are not a lack of G-dliness, they are precisely where Hashem can be experienced in essence.
“In the place a baal teshuva stands a perfect tzadik is unable to stand.” Finding Hashem in the light is relatively easy. Finding Hashem in the darkness is the true greatness and unique power of a baal teshuva.
Originally Posted Dec 28, 2007