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[421] Parshas Ki Sissa describes concepts that range across a broad spectrum, from one extreme to the other including the giving of the First Tablets, the sin of the Golden Calf and the destruction of the Tablets, Moshe's prayers for forgiveness, Moshe's vision of G-d's glory, the Thirteen Attributes of Mercy, the giving of the Second Tablets, and the shining of Moshe's face.[422]

A question arises. The Torah is not a historical record. Hence, although these events all occurred within chronological proximity to each other, we must understand: Why does the Torah mention concepts of such extreme polarity in a direct sequence?[423]

To clarify the radical nature of the changes in sequence: The First Tablets represent an extremely high spiritual level, "the Tablets were the work of G-d and the writing, the writing of G-d."[424] Conversely, the breaking of these Tablets (because of the sin of the Golden Calf), represents a most extreme descent. Conversely, the Thirteen Attributes of Mercy and Moshe's vision of G-d's glory represent an extremely high spiritual level. Afterwards, the giving of the Second Tablets represents a further change, for they were different in nature from the First Tablets (the most obvious difference being as opposed to the First Tablets which were "the work of G-d," the Second Tablets were hewn by Moshe).[425]

Despite these differences, however, the fact that all of these concepts were recorded in a single sequence in a single Torah reading indicates that they share a connection. That connection is reflected in the name of the Torah reading Ki Sissa, which literally means "When you lift up." Herein, lies an obvious question. The sin of the Golden Calf represents an unprecedented descent. The impurity which had blemished the souls of the Jewish people after the sin of the Tree of Knowledge, had departed after the giving of the Torah, returned after this sin. This sin is the source and root of all other sins, and all the punishments suffered by the Jewish people throughout the centuries have a connection to this sin. If so, how can it have a place in the portion which reflects the ascent of the Jewish people?

All of the above difficulties can be resolved within the explanation of a unique phenomenon that is present in Parshas Ki Sissa:[426] G-d has imbued the world with the following pattern: The beginning, the head, reflects the purpose and goal of the entire entity. Afterwards, the middle sets in motion a process leading to the achievement of that purpose and then, the conclusion, where the goal is actualized and consummated.

These three stages can be defined as:

1. The Torah, "the beginning of the path," which preceded the world and which is the purpose of creation as our Sages commented on the word Bereishis;[427] b) The creation through which the world is brought into being and given a chance to fulfill its purpose; c) The Redemption, the ultimate purpose of the world's existence.

   These three stages are also alluded in the first three letters of the Hebrew Alef-beis. The alef is the first letter of the Ten Commandments and includes all the Ten Commandments within it. The beis is the first letter of the word Bereishis, the beginning of the Torah's narrative of creation (and our Sages relate, "The world was created with a beis"). The third letter, the gimmel is the first letter of the world geulah meaning "redemption."

   In Kabbalistic terminology, these three phases can be described as: a) the Or Ein Sof, G-d's Infinite Light, which encompassed all existence;

2. the tzimtzum, the process of divine self-contraction which left a "vacuum and empty space;" and

3. the revelation of the Or Ein Sof within the vacuum created by the tzimtzum.[428]

All three stages of this process are openly expressed in our Torah reading. The First Tablets refer to the Torah as it transcends the world (and thus they begin with the letter alef). The descent into the context of worldliness is reflected by the sin of the Golden Calf.[429] And the giving of the Second Tablets reflect the ultimate elevation that comes after this descent.

To explain: Our Sages interpret the final words of the Torah, "before the eyes of the children of Israel," as referring to Moshe's breaking of the Tablets before the eyes of the Jewish people. They continue, explaining that G-d acknowledged the positive dimensions of Moshe's act and even congratulated him for it.

Although the question is asked: What positive purpose did breaking the Tablets have? In Chassidic thought, it is explained that breaking the Tablets enabled a higher dimension of Torah to be revealed. Through the process of sin and teshuvah, the Jews were elevated to a higher spiritual plane as our Sages declared, "In the place of ba'alei teshuvah, completely righteous men are unable to stand." And this higher level is reflected in an increase of Torah knowledge. Thus our Sages relate that if Moshe had not destroyed the Tablets, we would have received only the Five Books of the Chumash and the Book of Yehoshua. Only after the breaking of the Tablets, were we granted the other dimensions of Torah study.

The advantage of the Second Tablets is also reflected in the contrast between the First and Second Tablets mentioned above: that the First Tablets were the "work of G-d," while the Second Tablets were hewn by Moshe. It is true that the First Tablets represented a higher level of revelation, but the advantage of the Second Tablets lay in that their holiness permeated the realm of worldly existence. Thus the First Tablets could be broken, for worldly existence represents a contrast and even a conflict with their holiness. The Second Tablets, by contrast, are eternal, for they represent the fusion of holiness with material existence.

This level is reflected in the ultimate fulfillment to be experienced by the Jewish people, the Redemption, which will follow the teshuvah of the Jewish people. And at that time, it will be revealed how the material dimensions of the world will have become fused with their ultimate spiritual purpose, how they all exist, "for the sake of the Torah."

Thus we can see how the totality of this threefold sequence is contained in Parshas Ki Sissa. This also leads to another concept, that the flow from one stage to another is a sequence established by G-d. And in this process, to reach the third stage, one must undergo the descent represented by the second stage.

This gives us a different perspective regarding sin: In Chassidic thought it is explained that sin is, to paraphrase a verse, "an awesome intrigue devised against man." If a person's yetzer hora overcomes him and makes him sin, this is because, from Above, the yetzer hora was prompted to bring him to this sin. The Jews, by nature, are above any connection with sin. Nevertheless, G-d, however, devises "an awesome intrigue" in order to elevate our people to a higher level by having them undergo a descent beforehand.

Since this descent is merely a means to lead to a greater ascent, it is brief -- to borrow a phrase "I abandoned you for a fleeting moment." The ascent which follows it, by contrast, is eternal. This pattern will be expressed in the ultimate Redemption. It has been preceded by an awesome descent, this present exile, but it will lead to a great and eternal ascent,[430] "a redemption never to be followed by exile."

Thus when seen in this context, the descent is not merely for the purpose of an ascent, but is itself a stage of that ultimate ascent. Thus our Sages relate that the entire purpose of the sin of the Golden Calf was to allow for the potential of teshuvah.

Accordingly, we can appreciate how all three phases mentioned above are part of the sequence of Ki Sissa, the ascent of the Jewish people. The giving of the First Tablets reflected the first phase, the revelation of the intent.[431] It was followed by the second phase, the descent, the sin and the breaking of the Tablets. This in turn motivated the Jewish people to turn to G-d in teshuvah, evoking the third phase,[432] the revelation of the Thirteen Attributes of Mercy and the great ascent that found expression in the giving of the Second Tablets and the shining of Moshe's countenance.[433]

The above also enables us to understand the connection between the Second Tablets and the shining of Moshe's countenance. The giving of the Second Tablets followed the descent after the sin of the Golden Calf. Thus, they relate to the world as it exists within its own perspective. This is reflected in the fact that they were hewn by Moshe from stone in this world. Simultaneously, they are associated with great revelation -- indeed, quantitatively, a greater revelation than the First Tablets. And thus, this revelation reflects a fusion of materiality and spirituality which brought about an elevation within the physical person of Moshe himself causing his face to shine.

Indeed, this revelation was so great that it was necessary for Moshe to place a veil over his face. This veil was necessary, however, only when Moshe and the Jewish people were involved with worldly matters, the refinement of the world at large. When Moshe communicated G-d's word to the people, he would remove this veil.

Moreover, even in regard to the world at large, this concealment is not a permanent factor. Ultimately, through the Jews' service in refining and elevating the world, they make it possible for there to be a revelation of G-dliness within the context of our worldly environment. This process will be consummated in the Era of the Redemption when "Your Master will no longer conceal Himself and your eyes will behold your Master," "the glory of G-d will be revealed and all flesh will see."[434]

The three phases of service mentioned above are reflected in our divine service every day: We begin our day with the first stage, the declaration of intent, Modeh Ani, in which we thankfully acknowledge our connection with G-d.[435] This declaration is then given expression and allowed to take form in the morning prayers and the study session which follows them.

Afterwards, we proceed to the second stage, the descent into worldliness, our occupation with our surrounding environment through our daily business affairs. At the conclusion of the day, we reach the third stage, the ingathering of all the activities performed during the day. This is communicated in the final verse of the evening service, "Indeed, the righteous will thankfully acknowledge Your name." (Significantly, this verse employs the same verb that is used in the phrase Modeh Ani.) And in a more particular sense, the person's giving himself over to G-d is reflected in the final verse of the prayers recited before retiring at night, Kri'as Shema al hamitah, "In Your hands, I entrust my soul."

The above is particularly relevant in the present generation, the last generation of the exile and the first generation of the Redemption. The previous generations have completed the service of refining the world and our generation is confronted with the task of causing the third phase of the process, the Redemption, to actually come to fruition.

In this, we can take a lesson from the beginning of the Torah reading, the command to "lift up the heads" of the Jewish people. Significantly, this command was addressed to Moshe. It is Moshe -- and similarly, the extension of Moshe that exists in every generation who infuses the Jewish people with the spiritual power to undergo this threefold process of ascent.

Similarly, the process of ascent is accomplished through the spark of Moshe that exists within every individual Jew.[436] The spark of Moshe is identified with the power of mesirus nefesh, the willingness of every Jew to give himself over to G-d.[437] This source of commitment, however, is openly revealed in souls of the leaders of the generations, and will reach complete expression in the person of Mashiach.

May this be revealed in the very near future and may the happiness of the month of Adar break through all barriers and allow us to "join redemption to redemption," and proceed from the redemption of Purim to the ultimate Redemption. May this take place in the immediate future.

   

Notes:

421. (Back to text) Trans. note: During this week, the Rebbe Shlita also delivered sichos on Monday to Thursday nights, the fourteenth to the seventeenth of Adar. Since the themes of these sichos related to the subject matter of the Rebbe's talks on Shabbos (the eighteenth), they were synthesized into a single text and reviewed by the Rebbe in this form. Therefore, our translation also follows this pattern.

422. (Back to text) From the context of the Torah reading, it would appear that Moshe merited this radiance only after the giving of the Second Tablets. This is problematic, for in regard to the revelation of G-dliness, the First Tablets were on a higher level than the Second. Why then was it after the giving of the Second Tablets that Moshe's face began to shine?

423. (Back to text) Similarly, one might ask a greater question: Why does the Torah mention the undesirable events in this Torah reading? The Torah takes pains not to speak unfavorably about even an impure animal. Surely, it should refrain from doing so when the honor of the entire Jewish people is involved.

     There is also another question implicit in the order of subjects mentioned in our Torah reading: What is the significance of the mention of the three pilgrimage festivals in the midst of this story?

424. (Back to text) The lengthy elaboration on the advantages of the First Tablets in our Torah reading is indeed problematic. Seemingly, it would have been much more appropriate to include these concepts in the description of Moshe's ascent to Mount Sinai at the end of Parshas Mishpatim and to mention the matter in brief in our portion. Indeed, since our Torah describes the destruction of the Tablets, the elaboration on their positive virtues appears out of place, appearing to mock the Jewish people by telling them of positive factors no longer relevant to them.

425. (Back to text) Similarly, the two sets of Tablets were given in two different times of year. The First Tablets were given forty days after the giving of the Torah, while the Second Tablets were given on Yom Kippur.

426. (Back to text) Indeed, a similar idea can be found in the other Torah readings as well. Nevertheless, in the other Torah readings, the concept is found in an allusion or in an innuendo, while in Parshas Ki Sissa, the concept is openly expressed.

427. (Back to text) This stage also refers to the expression of G-d's will and His desire for creation, for this desire is spelled out in the Torah.

     In a more particular sense, since the Torah is "the blueprints through which G-d created the world," all three stages are found within the Torah itself. (This is alluded to in our Sages' description of the Torah as "a threefold light given in the third month by the third of Amram's children.")

     In this process, the alef represents the aspect of the Torah which "preceded the world" and the beis, the dimension of Torah which serves as the source for the world's creation. The conclusion of the process, the Redemption is alluded to in the conclusion of the Torah, the verse, "before the eyes of Israel," which refers to the miracles performed by Moshe. Our Sages taught, "He was the first redeemer and he will be the ultimate redeemer." Thus this verse can also be understand as a reference to the miracles of the Redemption when, "As in the days of your exodus from Egypt, I will show you wonders."

428. (Back to text) A similar three stage sequence is reflected in Pirkei Avos. That tractate begins, "Moshe received the Torah on Mount Sinai," i.e., the acceptance of the Torah as it is. The first teaching continues "and he transmitted it" and mentions our obligation to "raise up many students," i.e., the communication of the Torah within the limitations of our worldly existence. And the tractate concludes, "And G-d will rule forever and ever," the ultimate of sovereignty which will be expressed in the Era of the Redemption.

429. (Back to text) This connection is further emphasized according to the Kabbalah which explains that the tzimtzum is the source for the potential to sin.

430. (Back to text) Furthermore, at the time, we will begin a never-ending pattern of ascents as it is written, "They will proceed from strength to strength and appear before G-d in Zion."

431. (Back to text) Alternatively, it can be explained that the first phase is reflected in the command Ki Sissa, "Lift up the heads of the children of Israel." For this reflects how the Jews are, like the Torah, the "head," the purpose and the goal of the world at large.

432. (Back to text) Based on the above, we can also appreciate the reason why the three pilgrimage festivals are mentioned in this Torah reading. These three festivals also follow a similar pattern of three: Pesach represents a revelation from Above. (Thus it is associated with the spring üëüÇ, the Hebrew for "spring." This word begins with an alef and then a beis, which indicates a revelation from Above.)

     Afterwards, comes Shavuos, a holiday which is associated with the wheat harvest which reflects an emphasis on man's service. And then Sukkos, the harvest festival which is an allusion to the ultimate ingathering that is connected with the Era of the Redemption.

433. (Back to text) In this context, we can appreciate why Parshas Ki Sissa follows the parshiyos, Terumah and Tetzaveh which describe G-d's commands to Moshe regarding the construction of the Sanctuary although chronologically, the events described in Parshas Ki Sissa took place first. The construction of the Sanctuary represents the transformation of the world into a dwelling for G-d, the ultimate purpose of the world's creation.

     Therefore, after the commandment to create such a dwelling is given, before Moshe communicates it to the Jewish people, the Torah relates the three-phased pattern through which the Divine intent for this world can be fulfilled.

434. (Back to text) Furthermore, this revelation will permeate even the physical substance of the world and therefore, "A stone from the wall will cry out."

435. (Back to text) Modeh Ani begins "I thankfully acknowledge." It reflects how a Jew's "I," his individual identity becomes totally fused with G-d; "Israel and the Holy One, blessed be He, are all one." And this is relevant to every individual Jew, as indicated by the fact that all Jews even young children recite Modeh Ani.

     (This is reflected in the form of the alef, the opening letter of the word ani, Hebrew for "I." The alef contains a yud below (the Jew) and a yud above (G-d) and a straight line which connects them. For the simple faith of a Jew is one with the simple oneness of G-d.)

436. (Back to text) Note the explanation in Tanya of our Sages' interpretation of the verse, "What does G-d ask of you? To fear." Our Sages note that this verse appears to imply that fear is an easy level to attain and ask how is it possible for that to be said. They explain that for Moshe, indeed, fear is easy to attain.

     The Alter Rebbe notes, however, that the verse is directed not at Moshe, but at the Jewish people at large. Nevertheless, because every Jew contains a spark of Moshe which is an active potential within his soul, fear is easily accessible to every one.

437. (Back to text) Even when a Jew's day to day conduct does not reflect this will, this is his true desire as the Rambam explains in Hilchos Gerushin 2:20.