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The present days are associated with the conclusion of this week's Torah reading which describes the observance of the festivals and the final passage which relates how Moshe's face shone with Divine light. The latter matter raises a question: Why is the shining of Moshe's face associated with the giving of the Second Tablets and not the giving of the First Tablets? And this leads to the conclusion that there was a change in Moshe's level between the time when the First Tablets were given and when the Second Tablets were given.

These concepts are relevant to every Jew, because every Jew has a spark of Moshe within his soul. Moreover, this spark of Moshe affects his conduct. In this context, we can understand our Sages' explanation of the verse, "What does G-d, your L-rd, desire of you to fear...." Our Sages note that this expression appears to indicate that fear is an easy level to reach and question if this is indeed true. They reply that for Moshe, this is indeed easy. In Chassidic thought, it is noted that G-d's command is not directed to Moshe alone, but to every member of the Jewish people. Nevertheless, because every Jew has a spark of Moshe within him, that spiritual quality makes fear an easy level for him to reach.

In this context, we can appreciate Moshe's expression "There are 600,000 members of the people in whose midst I am." The Hebrew term translated as "members," raglei, literally means "feet." I.e., Moshe served as the "head" of the Jewish people and there were an entire range of intermediate levels until the feet; and yet Moshe was in the midst of all these levels.

And thus we see that there were several different levels within Moshe himself. But all of these levels, even the lowest levels, the feet (which in terms of the Sefiros relate to the Sefirah of Malchus) are one with the level of Kesser, the crown of kingship, the highest level.

There is no corresponding quality to the Sefirah of Kesser in the forces of evil. Thus it is explained in the Chassidic discourses on the Megillah that Haman was given the king's robe and his horse, but not the crown. For the crown is only for the king himself. It cannot be given even temporarily to the forces of evil. Rather, it is reserved for the Jews at all times and endows them with unique power.

There are times, however, when this inner power is hidden. Nevertheless, at all times, a Jew's inner will possesses this power of Kesser. And therefore, at all times, a Jew's inner will is perfect and complete. Moreover, it is this inner power which endows a Jew with the strength to endure the exile.

Furthermore, not only is a Jew capable of enduring the exile, he can extend certain dimensions of the spiritual climate that prevailed during the time of the Beis HaMikdash into the era of the exile. For example, we find that for several generations after the destruction of the Beis HaMikdash, the Court continued to sanctify the New Moon according to the testimony of witnesses. Similarly, in a subsequent era, we find that Rav Yehudah bei Rav attempted to renew the practice of semichah,[417] conveying that honor on Rav Yosef Karo.[418] This reflects an extension of the spiritual level of the era of the Beis HaMikdash and a preparation for the Era of the Redemption when we will merit the fulfillment of the prophecy, "I will return your judges as in previous days."

The expression "as in the previous days" can be interpreted to mean that the judges of the Era of the Redemption will be on a higher level than those of the previous generations. In this, we see a parallel to the Beis HaMikdash, for the Third Beis HaMikdash will be on a higher level than the previous two.

To relate this idea to the concepts discussed above: Just as there are many different levels in relation to Moshe, there is a level of Moshe which is associated with the Future Redemption. In this context, we can understand Moshe's request, "Send by the hand of whom You will send," i.e., that the same person who redeems the Jews from Egypt will be the ultimate redeemer. This request has surely been fulfilled -- for a request which Moshe made from G-d will surely be answered -- as it is written, "He was the first redeemer and he will be the ultimate Redeemer." The dimension of Moshe associated with the ultimate Redemption relates, however, to a higher spiritual plane than the dimension of Moshe associated with the redemption from Egypt.

We also see a similar concept in regard to the Torah which Moshe received. At Mount Sinai, Moshe received the entire Torah, including also "the new [dimensions of the] Torah which will emerge from Me." Although the Torah to be revealed in the Era of the Redemption will be of a higher level than experienced previously, it was included in that original revelation.

May we soon see how "the face of Moshe" -- and the spark of Moshe that is within every Jew -- "shines." Furthermore, although then, it was necessary for Moshe to cover his face with a veil, in the Era of the Redemption, this will no longer be necessary. "Your Master will not conceal himself" and "your eyes will behold your Master," i.e., the G-dly life-force in all existence will be revealed. "A stone from the wall will cry out," i.e., reveal its inner G-dly life-force.

May we merit this immediately, without interruption. Today is the day before Shabbos. It is a day when we are involved with the preparations for Shabbos, e.g., the studying of the weekly Torah reading[419] twice in its original and once in its Aramaic translation and similarly, the physical preparations for the day. These are carried out in particular by the righteous women of Israel who prepare fish -- which alludes to the Leviathan of the feast of the Era of the Redemption, meat -- which alludes to the wild ox, and wine[420] -- which alludes to the aged wine.

May these preparations also include the preparations for the Redemption and may we soon merit "the day which is all Shabbos and rest for life everlasting." And then we will all be together, "with our youth and with our elders... with our sons and with our daughters" in Eretz Yisrael, in Jerusalem, and in the Third (and threefold) Beis HaMikdash. May this take place in the immediate future.

   

Notes:

417. (Back to text) In Hilchos Sanhedrin, the Rambam explains the governing principles for this decision, stating "If all the sages in Eretz Yisrael agree to appoint judges and convey semichah upon them, they have been granted semichah" and have the authority to rule in all legal questions that require such status.

418. (Back to text) Although the semichah established then did not continue for an extended time, based on the same principles, the possibility exists that the practice could be renewed again at present.

419. (Back to text) This is indeed a unique Torah reading which contains many different matters, the First Tablets, the Second Tablets, and the broken tablets.

420. (Back to text) The wine is used for kiddush, both at night and during the day. The kiddush of the day is referred to as kiddushah rabbah, "the great kiddush," for in its few short words it includes all the spiritual qualities of the Shabbos night, the Shabbos day, and Shabbos afternoon. The latter time is associated with the infinite heritage given to Yaakov as reflected in the blessing Uforatzto, "You shall spread westward, eastward, northward, and southward."