We find at the end of Parshas Ki Sisa 34:30 (וַיַּרְא אַהֲרֹן וְכָל-בְּנֵי יִשְׂרָאֵל, אֶת-מֹשֶׁה, וְהִנֵּה קָרַן, עוֹר פָּנָיו; וַיִּירְאוּ, מִגֶּשֶׁת אֵלָיו). There was a shine emanating from the face of Moshe Rabbeinu and they were afraid to approach him so he put on a mask. Despite this we find that when Moshe Rabbeinu learned with the Yidden he took off the mask. As the Posuk says in 34:33 (וַיְכַל מֹשֶׁה, מִדַּבֵּר אִתָּם; וַיִּתֵּן עַל-פָּנָיו, מַסְוֶה) that when he finished learning with them he put on the mask back on his face. The question is if they couldn’t take the light on his face what is the difference if it is when he is teaching or when he is just walking around?
In the second volume of Darash Moshe Rav Moshe says that when Yidden are learning every Yid on his Darga has an ability to come close to (קָרַן, עוֹר פָּנָיו) of Moshe Rabbeinu. Of course Moshe was on a higher level, but each Jew is obligated to learn on his level and every Yid when he learns and he understands fully or he struggles to understand has an M’ain of the (קָרַן, עוֹר פָּנָיו) of Moshe. Therefore, when you are sitting and learning then the shine of the face of Moshe is something you can absorb.
This fits well because Rav Moshe would often say and he mentioned it during Yomim Noraim after Selichos. We say in the Selichos of Shema Koleinu, Al Tashlichainu Mil’fanecha V’ruach Kodshecha Al Tikach Mimenu. Don’t throw us from before you and don’t take away from us your spirit of holiness. The Kasha is the Pesukim in Shema Koleinu were originally said by Dovid Hamelech in Lashon Yachid. As it says in Tehillim 51:13 (אַל-תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ; וְרוּחַ קָדְשְׁךָ, אַל-תִּקַּח מִמֶּנִּי). Don’t throw me from before you and your holy spirit do not take away from me.
In Shema Koleinu we take a number of such Pesukim and we change it to plural tense because we are talking for all of Klal Yisrael. Rav Moshe asks I understand Pesukim like 19:15 (יִהְיוּ לְרָצוֹן אִמְרֵי-פִי, וְהֶגְיוֹן לִבִּי לְפָנֶיךָ:
יְרוָר, צוּרִי וְגֹאֲלִי) which when said in the plural would be Yitu L’ratzon Imrei Finu V’hegyon Libi L’fanecha Hashem Tzurainu V’goaleinu. Certain Pesukim whose meaning lends itself to an interpretation or to a change of tense to be in the plural tense. So that all Jews could be included in the statement. But (וְרוּחַ קָדְשְׁךָ, אַל-תִּקַּח מִמֶּנִּי), and your holy spirit do not take away from me, not every Jew has Ruach Hakodesh?
יְרוָר, צוּרִי וְגֹאֲלִי) which when said in the plural would be Yitu L’ratzon Imrei Finu V’hegyon Libi L’fanecha Hashem Tzurainu V’goaleinu. Certain Pesukim whose meaning lends itself to an interpretation or to a change of tense to be in the plural tense. So that all Jews could be included in the statement. But (וְרוּחַ קָדְשְׁךָ, אַל-תִּקַּח מִמֶּנִּי), and your holy spirit do not take away from me, not every Jew has Ruach Hakodesh?
Rav Moshe answered that it is Farkert. We see that every Jew when he is sitting and learning he can connect to the Ruach Hakodesh of Hashem on a simple level. He is not going to say Chiddushim that he is going to print in Sefarim. Nevertheless on his level he is Shai’ich to Ruach Hakodesh.
This Yesod is also in the Sefer Sheim Olam of the Chofetz Chaim Perek 13. It says V’sain Chelkainu B’sorasecha, he says that every Yid has his Cheilek, has his place in Torah. Whatever level you are on even if you are not capable of learning Gemara, and you are learning Chumash, You have a Cheilek (a portion) that you have to accomplish so that Lo Neivosh V’lo Nikaleim L’olam Va’ed (שֶׁלּא נֵבוֹשׁ וְלא נִכָּלֵם לְעוֹלָם וָעֶד). So that in Olam Haba you will be able to take your Cheilek (בְּתוֹרָתֶֽךָ חֶלְקֵֽנוּ וְתֵן). So that every Jew has a Cheilek on his level in the (כִּי קָרַן, עוֹר פְּנֵי מֹשֶׁה).
This idea, this closeness to the Ribbono Shel Olam where every person should feel that he has the ability to have that connection is a tremendous tool in serving Hakadosh Baruch Hu.
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