Parashat Ki Tissa
Veiling and Unveiling
Moshe was
sensitive to the needs of the people, changing his appearance in order to
enhance their ability to communicate with him.
By Rabbi Aaron Mehlman
The following article
is reprinted with permission from the Orthodox
Union.
When Moshe returns from Mount Sinai after forty days and
nights, he descends with more than just the second set of luchos (tablets). Moshe brings the very Shechinah (divine presence) with him as well.
The Torah teaches that after receiving the Law, Moshe’s face
shone. The Daas Zekeinim Mibaalei Tosafos
(collection of comments by the Tosafists of the 12th and 13th
centuries in France and Germany) explains that the luminosity of Moshe’s face
was, in fact, the light of the Shechinah. Hashem transferred the splendor of
His presence to Moshe in order to assure a post-golden-calf Klal Yisrael (people of Israel) that no
other leader was as worthy as Moshe. Subsequently, they unanimously received
him as their leader.
When the Jews saw the light, however, they became fearful
and reluctant to approach Moshe. They kept their distance from him. Rashi
comments that before the sin of the golden calf the Jews were able to withstand
the Shechinah on Mount Sinai in all its glory and holiness. But now they were
unable to endure mere beams of light from Moshe’s face. From this we see the
debilitating effect of sin.
In an attempt to lure them back, Moshe veiled his face in
their presence. He only removed the veil when conversing with Hashem.
But a careful reading of the chapter reveals that
"Moshe spoke with the Jewish people and when he was finished, covered his
face." This would imply that the Jews weren’t fearful of Moshe’s face at
all! How do we understand an earlier verse that says the Jews were afraid to
approach him?
The Seforno (R.
Ovadiah Seforno, 15th-16th century Italian commentator)
explains that generally the people were fearful and Moshe remained veiled. But
they overcame those fears when they were studying Torah with him.
Although it was difficult for Klal Yisrael, they deemed it
critical to see the face of their teacher. This is based on the verse in
Isaiah, "Your eyes will see your teacher." The Maharsha (Rav Shmuel Eliezer ben Yehuda Levi Adels, 16th-17th
century Polish scholar) comments that when one sits before his rebbe and
observes his facial features and subtle movements, he will be able to read into
these nuances and thus understand more Torah.
We learn two important lessons from this parshah. First,
Moshe made every effort to be mikarev
(bringing close) Jews to study Torah. He endeavored to hide his greatness and
holiness, even if it meant wearing a mask! If Jews were intimidated by his
sanctity, he would contain it for the greater cause.
We are all aware of the many stories of great sages who went
out of their way to appear "normal," so as to draw Jews closer to
them and to Torah. The Talmud teaches that even the Torah uses colloquial
speech so that a broader audience of Jews will understand and follow halachah (Jewish law).
Second, Moshe removed his veil when teaching Torah. When a
worthy student shows interest, a teacher must expose the student to the full
range and depth and beauty of Torah. This is also the way of Hashem--as evident
on Mount Sinai--when He taught Torah to Klal
Yisroel (the congregation of Israel) with the full force of the Shechinah
amidst fire, plumes of smoke, lightning and thunder!
Rabbi Aaron Mehlman is
rabbi of Congregation Ohav Sholom in New York City.
