Moshe reviews how previously he was overwhelmed with his judicial duties and had requested men of stature, good character and wisdom to assist him in administering justice among the nation. He instructed the populace to select men who are ‘well known to the tribes’ for these qualities.

Why did Moshe need the people’s input, couldn’t he have determined those qualities himself?

Rashi enlightens: Men whom you recognize, for if one were to come before me wrapped in his tallis, I would not know who he is and of what tribe he is, and whether he is suitable. But you know him, for you have raised him. Therefore, it says, well-known among your tribes.(דברים א יג)

Is it feasible that Moshe, the greatest prophet who ever lived, was unable to discern through the power of his ‘Divine Spirit’ the true essence of these men? Could they possibly have duped Moshe by hiding ‘piously’ beneath their talleisim, concealing their true character?

The Minchas Elazar, the Munkaczer Rebbe, suggests a fascinating explanation based on a legend associated with the ‘Chozeh’, the Holy Seer of Lublin.

Once while reading a certain kvittel, the Chozeh exclaimed how he observed a powerful radiance emanating from the presenter of the kvittel. The attendant who knew the true identity of the petitioner questioned the sage’s reaction as he knew him to be a very simple man. The Seer responded that at that moment this pashute yid was engaged in a benevolent act of supporting an orphaned bride with a very generous donation, and was enveloped in a magnificent Ohr HaMakif, Encompassing Light, that defined him at that instant.

Similarly, the Rebbe explained, when one stood before Moshe it was possible that either due a mitzva one had performed or simply by the inspiration of being in Moshe’s presence that aroused a spirit of inspired repentance, all that Moshe could see was the individual ‘wrapped in his tallis’, a metaphor for the surrounding light that genuinely radiated forth at that juncture. It was therefore necessary for those more familiar with this individual’s personal history to assess whether indeed one was consistent in his behaviors and display of character that made one truly worthy of attaining the esteemed position as a judicial assistant to Moshe.

Evidently, despite our deficiencies and flaws, when we experience a flash of spirituality, that is how we are assessed at that moment.

This is perhaps the deeper meaning of Hashem being depicted as a ‘prayer leader wrapped in a tallis’ when He presents, after the sin of the Golden Calf, His Thirteen Attributes of Mercy, informing us that if we recite those attributes in  earnest He will guarantee us atonement. The tallis represents His all-enveloping embrace that is the mirror image to our proverbial donning of the Encompassing Light that shines forth in a moment of authentic connection and devotion.

On Tisha B’Av we refrain from wearing a tallis at Shacharis. This custom is based on the Targum which interprets the verse in Eichah that states that Hashem, בצע אמרתו, ‘tore His royal garment’, as a reference to Hashem rending His tallis. Reb Yehonoson Eibshitz alleges that it was the tallis that Hashem donned when He created the world that is embroidered with images of the holy and righteous, that He now tore during the spiritual destruction of that very world that He fashioned.

The tallis we normally don is symbolic of the special relationship we have with Hashem that allows us to be enveloped in His embrace. Similarly the tallis of Hashem represents His all-encompassing presence that privileges us with His devoted attention and protection.

Like a loving and devoted father, Hashem, despite our failings sees the moments of greatness we portray as definitive of our essence.

On Tisha B’Av however our and Hashem’s ‘cover’ are figuratively blown and we must face the reality that we haven’t yet achieved the levels of closeness that our Father so desperately pines for. Although never disappointed and eternally hopeful, nevertheless He is in pain. We must sense the frustrated tears Hashem sheds in His longing for that deeper connection and our rising to the joyous greatness He knows we can achieve. We have still come up short and we must mourn over that fact, arousing within us a new sense of mission and purpose in restoring that glorious relationship once again.

It is incumbent upon us to leave our comfort zones in pursuing Hashem’s presence in every facet of our lives, not allowing ourselves to become complacent in the quest for greater closeness.

We stand spiritually disrobed and vulnerable before Hashem, finally taking responsibility for that distance we have created in our delusions of accomplishment. Sensing Hashem’s tears of longing we cry out in pain how urgently we too want to fully return to His loving embrace.

השיבנו ד' אליך ונשובה חדש ימינו כקדם,

Bring us back to you, Hashem, and we shall return, renew our days as of old!

באהבה ובצפיה לישועה,

צבי יהודה טייכמאן

RT

 

[Draft]

This message hasn't been sent.Saved on: Today, 9:22 AM

From: Rabbi Zvi Teichman
Sent: Thursday, July 19, 2018 9:29:19 AM
To: Rabbi Zvi Teichman
Subject: Re: Have a Great Shabbos!

Blowing Our Cover

Moshe reviews how previously he was overwhelmed with his judicial duties and had requested men of stature, good character and wisdom to assist him in administering justice among the nation. He instructed the populace to select men who are ‘well known to the tribes’ for these qualities.

Why did Moshe need the people’s input, couldn’t he have determined those qualities himself?

Rashi enlightens: Men whom you recognize, for if one were to come before me wrapped in his tallis, I would not know who he is and of what tribe he is, and whether he is suitable. But you know him, for you have raised him. Therefore, it says, well-known among your tribes.(דברים א יג)

Is it feasible that Moshe, the greatest prophet who ever lived, was unable to discern through the power of his ‘Divine Spirit’ the true essence of these men? Could they possibly have duped Moshe by hiding ‘piously’ beneath their talleisim, concealing their true character?

The Minchas Elazar, the Munkaczer Rebbe, suggests a fascinating explanation based on a legend associated with the ‘Chozeh’, the Holy Seer of Lublin.

Once while reading a certain kvittel, the Chozeh exclaimed how he observed a powerful radiance emanating from the presenter of the kvittel. The attendant who knew the true identity of the petitioner questioned the sage’s reaction as he knew him to be a very simple man. The Seer responded that at that moment this pashute yid was engaged in a benevolent act of supporting an orphaned bride with a very generous donation, and was enveloped in a magnificent Ohr HaMakif, Encompassing Light, that defined him at that instant.

Similarly, the Rebbe explained, when one stood before Moshe it was possible that either due a mitzva one had performed or simply by the inspiration of being in Moshe’s presence that aroused a spirit of inspired repentance, all that Moshe could see was the individual ‘wrapped in his tallis’, a metaphor for the surrounding light that genuinely radiated forth at that juncture. It was therefore necessary for those more familiar with this individual’s personal history to assess whether indeed one was consistent in his behaviors and display of character that made one truly worthy of attaining the esteemed position as a judicial assistant to Moshe.

Evidently, despite our deficiencies and flaws, when we experience a flash of spirituality, that is how we are assessed at that moment.

This is perhaps the deeper meaning of Hashem being depicted as a ‘prayer leader wrapped in a tallis’ when He presents, after the sin of the Golden Calf, His Thirteen Attributes of Mercy, informing us that if we recite those attributes in  earnest He will guarantee us atonement. The tallis represents His all-enveloping embrace that is the mirror image to our proverbial donning of the Encompassing Light that shines forth in a moment of authentic connection and devotion.

On Tisha B’Av we refrain from wearing a tallis at Shacharis. This custom is based on the Targum which interprets the verse in Eichah that states that Hashem, בצע אמרתו, ‘tore His royal garment’, as a reference to Hashem rending His tallis. Reb Yehonoson Eibshitz alleges that it was the tallis that Hashem donned when He created the world that is embroidered with images of the holy and righteous, that He now tore during the spiritual destruction of that very world that He fashioned.

The tallis we normally don is symbolic of the special relationship we have with Hashem that allows us to be enveloped in His embrace. Similarly the tallis of Hashem represents His all-encompassing presence that privileges us with His devoted attention and protection.

Like a loving and devoted father, Hashem, despite our failings sees the moments of greatness we portray as definitive of our essence.

On Tisha B’Av however our and Hashem’s ‘cover’ are figuratively blown and we must face the reality that we haven’t yet achieved the levels of closeness that our Father so desperately pines for. Although never disappointed and eternally hopeful, nevertheless He is in pain. We must sense the frustrated tears Hashem sheds in His longing for that deeper connection and our rising to the joyous greatness He knows we can achieve. We have still come up short and we must mourn over that fact, arousing within us a new sense of mission and purpose in restoring that glorious relationship once again.

It is incumbent upon us to leave our comfort zones in pursuing Hashem’s presence in every facet of our lives, not allowing ourselves to become complacent in the quest for greater closeness.

We stand spiritually disrobed and vulnerable before Hashem, finally taking responsibility for that distance we have created in our delusions of accomplishment. Sensing Hashem’s tears of longing we cry out in pain how urgently we too want to fully return to His loving embrace.

השיבנו ד' אליך ונשובה חדש ימינו כקדם,

Bring us back to you, Hashem, and we shall return, renew our days as of old!

באהבה ובצפיה לישועה,

צבי יהודה טייכמאן