Posted on 09/10/21
Before Moshe takes leave from this world, he conveys a prophesy of a time when G-d will conceal ‘His face’ from his people.
And My fury will rage against them on that day, and I will abandon them and והסתרתי פני — hide My face from them, and they will be consumed, and רעות רבות — many evils, and צרות — troubles will befall them, and they will say on that day, 'Is it not because our G-d is no longer in my midst, that these רעות — evils have befallen me?' (שברים לא יז)
The great Torah leader, Rav Shach, observed a subtle inconsistency in this verse.
It first describes how the people will endure many evils and troubles. Yet, in their blaming G-d’s no longer being in their midst as the reason for their suffering they only allude to the evils having befallen them, omitting mention of their troubles.
The difference between a רעה — evil, and a צרה — trouble, is the former is a physical malady, while the latter connotes emotional suffering, a sense of being in dire ‘straits.'
He explains, before they realize G-d’s having abandoned them, they depict how they are enduring both physical and psychological distress. However, once they realize it is all orchestrated from on high, and that there is a directed lesson in all their pain, the anguish disappears, as they realize ‘He is in control’, though they fathom they must still endure physical challenge to rectify their sins.
Despite their newfound ‘comfort’ the very next verse describes how G-d will ‘double down’ on His ‘hidden face’.
And I will הסתר אסתיר — utterly hide My face on that day, because of all the evil they have committed, when they turned to other deities. (שם שם יח)
They finally ‘get it’, why then the further concealment?
May I suggest that the revelation that it is due to ‘G-d is no longer in my midst’, is not an acknowledgment of G-d intentionally removing Himself from them, but rather an awareness of their own failure to accept that G-d, although concealed is always close at their side.
After that discovery, they will be put to the ultimate test in seeing how deep is that awareness engraved into their beings. Will they even in the greatest ‘darkness’, maintain their consciousness of His loving embrace.
Prior to the blowing of the Shofar we recite six verses, whose first letters of each verse spell out — קרע שטן, ‘Tear up Satan’.
Every verse was selected from the chapter 119 from Tehillim, except one.
Chapter 119 consists of 176 verses, with 22 sections corresponding to the 22 letters of the Alef Bais, each one consisting of 8 verses that each begin with its corresponding letter.
In the verse corresponding to the letter ק of קרע שטן, rather than choosing from Tehillim, it selected a verse from Eichah, lamentations.
קולי שמעת — You have heard my voice, do not shut Your ear from my prayer for my relief when I cry out (איכה ג נו)
Why the diversion?
Even more perplexing is the fact this in the series of eight verses in Tehillim that correspond to the letter ק, there is nearly an identical one in sentiment to the one in Eichah.
קולי שמעה — My voice hear in accordance with Your kindness, O Hashem in accordance to Your practice preserve me (תהלים קיט קמט)
Rav Zisha Horowitz, Rav of Kahal Chasidim of Elad, notes this discrepancy and suggests a penetrating insight.
To ask Hashem that your future pleas shall be heard, is one level of connection. But it pales in comparison to one who forges forward with the absolute faith and awareness that Hashem has heard my voice.
The former is a request and an expectation, while the latter is testament to one’s confidence in that relationship that leaves no doubt, nor expectation, simply the knowledge that He hears.
Yael Shevach, whose husband Raziel, a Mohel and Teacher of Torah, was felled two years ago by terrorists in a hail of bullets as he drove home from performing a bris to give a shiur in his community. Six children were orphaned, and his wife widowed. Yael although bereaved, forged onward, in great pain, with faith and commitment.
She describes her first Rosh Hashana after the tragedy.
“On the first Rosh Hashanah after the murder, I felt I had a tremendous responsibility,” says Yael. “As the widow of a terror victim, I’m in the unique position to be a shlichah for all of Klal Yisrael. From my pain and sorrow, I must daven for Am Yisrael and the tzaar of the Shechinah.
“In general, since the passing of my husband, my ability to connect to tefillah, kedushah and the Borei Olam has become stronger. Naturally, I always sought HaKadosh Baruch Hu: I davened and tried to do His Will, but today I feel that the Voice of Hashem calling out to me to connect to Him is much stronger.
“While the terror attack that killed my husband was committed by a lowly murderer, it came from Hashem, part of a Heavenly plan for creation. My job is acceptance of the Master Plan with emunah, to try to light up the world, and bring redemption.” Family First, Issue 758
As we journey through the marvelous ‘Ten Days of Repentance’, may we be inspired to change by the knowledge of the special relationship we have with Hashem, Who always hears us.
No matter the depth of His concealment, we sense Him, prodding us on to greater accomplishments in bringing the redemption ever closer.
And you shall know that I am in the midst of Israel, and I am the Lord your God, there is no other; and My people shall never be ashamed. (הפטורה שבת שובה יואל ב כז)
באהבה,
גמר חתימה טובה,
צבי יהודה טייכמאן