All Aglow

In many ways, and perhaps appropriately so, the Yom Tov of Simchas Torah feels like the culmination of the Yimei Harachamim V’Haratzon that began way back at the start of Chodesh Elul. For more than forty days our minds are focused on the task at hand, setting our Ruchniasdik course for the coming year, and on this day we reach the end of the road, so to speak. We would expect then, that the Avodas Hayom would reflect this reality— that the way in which Chazel instructed us to mark the day would somehow relate to its date and time. Whether this is in fact true, however, is not immediately apparent.

As we know, the day is focused on being Mesameach Im HaTorah, rejoicing in the fashion of Sisu V’Simcha B’Simchas HaTorah. The underlying reason for this Simcha, however, seems unrelated to the rest of the Yomim Noraim that have passed. In discussing the day of Simchas Torah, the Rama refers to it as a “Seudah L’Gomro Shel Torah” a feast marking the completion of the Torah. The Simcha we feel on this day is thus related to the completion of the Krias Hatorah cycle, which seems almost coincidental, though we know it cannot be so. We must then ask ourselves: how does the central focus of the day, the completion of the Torah, relate to the day of Simchas Torah in context of the rest of Elul and Tishrei?

The Siyum of the Torah, as established by Chazal, actually consists of two parts: finishing the Torah with Zos Habracha, and immediately starting anew with Beraishis. Perhaps if we look just a bit closer at these two Parshios, and the Pessukim of which they ate comprised, we will understand the true purpose of Simchas Torah, and how the Avodas Hayom is in fact a proper ending to the journey of the last seven weeks.

Let us then begin with the end: Parshas Zos Habracha.

The Parsha begins with the Brachos that Moshe gave to Klal Yisroel in his final hours, and then discusses the Petirah of Moshe Rabbeinu. After the Torah tells us about the actual Petirah of Moshe Rabbeinu, “V’Yamas Sham Moshe Eved Hashem”, we learn an extraordinary detail about Moshe: he was not physically affected by his age as other are, as the Passuk tells us “Lo Kahasa Eino V’Lo Nas Leicho” his eyes were not dimmed and his pace was not slowed. Presumably the Torah tells us this fact because it serves as a praise of Moshe Rabbeinu—his lofty Madreigah ensured that his old age would not affect him.

The Torah then tells us about the period of Aveilus that Klal Yisroel observed, and of Yehoshua’s ascent as successor to his Rebbe. The final Pessukim of the Torah, however, turn back to Moshe Rabbeinu.. We are told that there will never be a Navi like Moshe Rabbienu, “Asher Yado Hashem Panim El Panim”, and the Torah then mentions a number of Moshe’s accomplishments as leader of Klal Yisroel: “L’Chol Haosos V”Hamofsim…U’Lichol HaYad Hachazaka, U’Lichol HaMoreh HaGadol.” This series of phrases ends with the words we have patiently awaited all Yom Tov, and perhaps all year: “L’Enei Kol Yisroel.”

As we noted, these Pessukim are clearly relating the Ma’alos of Moshe Rabbeinu, how he was set aside from, and indeed rose above, the rest of the Neviim and leaders who would follow. It is then curious that the Torah places these words here. Why not insert these words earlier, when the Torah was discussing the physical manifestation of Moshe’s Gedulah, “Lo Kahasa Eino V’Lo Nas Leicho”? By setting these Pessukim aside, the Torah seems to be highlighting them, as if there is a specific message to be heard, a notion that is bolstered by the fact that these are the words with which the Torah ends. Chazal tell us “Hakol Holech Achar Hachitum,” that something can be defined by its ending and so the he final Pessukim of the Torah are to be notable in their own right—what then is the lesson of these Pessukim, and the final words “L’Enei Kol Yisroel”?

The truth is that the Meforshim differ on the exact meaning of the terms used in these Pessukim—all agree that they refer to various milestones and accomplishments in the lifetime of Moshe Rabbeinu, but there are a number of ways to interpret each phrase. For example, Rashi says that the words “U’Lichol HaYad Hachazaka” refer to Kabalas HaTorah, when Moshe recived the Luchos with his hands, while the Ramban explains that these words speak about Krais Yam Suf, where the Torah uses the words “VaYar Yisroel Es HaYad HaChazaka.”

There is a similar Machlokes about the last words, “L’Enei Kol Yisroel”. Rashi tells us that these refer to the Sheviras Haluchos, which all of Bnei Yisroel witnessed, and about which Hakadosh Baruch Hu complemented Moshe, telling him “Yasher Kochacha Sheshibarta.” This is a difficult interpretation to understand however: why would the Torah end on a negative note such as this? The Sheviras Haluchos was hardly one of our finer moments—why end the Torah by referring to that incident? Perhaps we can look to another explanation of this Passuk, as offered by the Sforno.

In Parshas Ki Sisa the Torah speaks of another phenomenon that was unique to Moshe Rabbeinu: when he descended from Har Sinai after receiving the Luchos Shenios, his face had a noticeable aura: “Koran Ohr Panav.” Although Moshe himself was unaware of the light that emanated from his face, the Torah tells us that others could in fact see it, and were in fact frightened by it: “VaYar Aharon V’Chol Bnei Yisroel Es Moshe V’Hinei Koran Ohr Panav VaYiru Migeshes Eilav,” Ahron and Bnei Yisroel saw that Moshe’s face was aglow and were scared to approach him. As a result Moshe fashioned a mask for himself so that his face, and its glow, would be hidden.

The Sforno tells us that it is this Passuk and incident that the Torah refers to with the words “L’Enei Kol Yisroel”, the fact that all of Bnei Yisroel saw the “Koran Ohr Panav” of Moshe. In a way this is a little more understandable that the approach of Rashi—the Torah ends with a testament to the level that Moshe Rabbeinu achieved, such that his accomplishments in Ruchnias were noticeable in a physical sense as well. On the other hand, using the words “L’Enei Kol Yisroel” to reference something that was difficult to look at, to the point that Moshe Rabbeinu made a mask to hide it, seems a little out of place and must be explained as well. Even if we understand the use of this phrase we must still explain how it relates to us—what is the lesson that the Torah conveys with these final words?

To fully appreciate the message the Torah is sending us, let us first explore the concept of “Koran Ohr Panav”.

The Medrash Aggadah asks an astonishingly simple question: if we are to understand that Moshe’s face was aglow as a result of his time on Har Sinai, during which he interacted directly with Hakadosh Baruch Hu and existed as a Malach, why did this only occur after he received the Luchos Shenios and not following the first forty days spent in that environment directly after Matan Torah? The Medrash offers it’s own answer, but perhaps we can also explain this based on the words of a Tana Dvei Eliyahu.

The Medrash explains why Moshe was Zoche to the “Koran Ohr Panav” with the following Mashal: there was a king who ordered his most trusted servant to execute the crown prince who had rebelled against his father. The servant knew that the king loved his son, and so he hid him in remote location rather than killing him. A time later the king was enjoying a feast and he was suddenly struck by intense sadness—the source of which only one of his servants understood. Realizing that the King was saddened by his son’s demise, the trusted aide ran and retrieved the son, producing him in front of the king. The king was so gladdened by his son’s return, and his servant’s actions, that he placed the crown meant for the prince on the head of the servant.

Explains the Medrash: after the Egel, Klal Yisroel was doomed to destruction, and was saved only because of Moshe’s unceasing pleas on their behalf. When Hashem then saved Bnei Yisroel, he removed the crown that had been intended for Klal Yisroel after Kabalas HaTorah, and because they said Na’aseh V’Nishma, and gave it to Moshe Rabbeinu. It was this Kesser that caused the “Koran Ohr Panav” that Moshe experienced.

Based on this Tana D’Vei Eliyahu, we can easily answer the question of the Medrash Aggadah. Moshe did not receive the “Koran Ohr Panav” because of his time on Har Sinai, but because of his interventions on behalf of Klal Yisroel. It was the Kesser that he received after his Teffilos, which of course only took place after the Chet HaEgel, that his face was now aglow.

This Medrash also helps us understand an important aspect of the “Koran Ohr Panav” in general: it was supposed to be ours.

The Medrash points out that while Moshe usually wore a mask, there was a time that he removed it: when he was teaching Klal Yisroel the Mitzvos that he received in the Ohel Moed. When speaking with Hashem, Moshe would remove the mask, and then he would speak to Klal Yisroel, in the same state. At this time, the Passuk says, “V’Rau Bnei Yisroel Es Pnei Moshe…” the people would view Moshe’s face with its glow, and only after he was finished speaking to them would he replace the mask.

Why was this done? We are told earlier that the glow coming from Moshe’s face was frightening, why then did he keep the mask off when teaching Klal Yisroel?

Perhaps the reason is because when teaching us the Mitzvos, Moshe wished to remind us of the Koach of Torah. When we said Na’aseh V’Nishma, when we committed ourselves unequivocally to Kiyum HaTorah, we were Zoche to the very Kesser that engendered the Koran Ohr Panav evident on Moshe’s face. By leaving his face bare when teaching Torah, we were all reminded not only of what could have been, but also of what we are capable. It was connection to Torah that affected us to such an extent that the our levels in Ruchnias would be actually physically perceptible. That was the lesson of the Koran Ohr Panav.

By using the words “L’Enei Kol Yisroel” to reference the Koran Ohr Panav, the Torah ends with the very same lesson. Yes, it was difficult to view this supernatural glow, scary even, but Moshe ensured that we would nonetheless, to be reminded of the Koach of a relationship the Torah. The effects of a true Kabolas Hatorah were indeed seen “L’Enei Kol Yisroel”, so that we would be reminded of our capacity. The Torah then ends in a most appropriate manner: reminding us that our connection to the words and Mitzvos found within can bring us to unimaginable heights.

In fact, the Passuk seems to be very Meduyak. By including the word “Kol”, we are told that this level of connection, and the impact thereof, is available to each and every one of us. Every member of Klal Yisroel can have a Shaychus to the Torah to the level of Mamid Har Sinai itself. Indeed, when we learn Torah the proper way we can bring ourselves back to the moment at which we were originally Zoeche to the Kesser Torah: R’ Shmuel Rozofsky notes that through a connection to Limud HaTorah, every person can relive the experience of Mattan Torah itself.

This is an encouraging thought, the message of “L’Enei Kol Yisroel”, but a daunting one as well. Once we understand the true Koach of the Torah, it is easy to feel ourselves unworthy of this gift. To prevent such notions from taking hold, we immediately begin Parshas Beraishis.

One generally assumes that there is a certain amount of preparation necessary for Limud Hatorah, that one must advance in the realm of Yiras Shamayim and Yiras HaChet before being Zoche to Torah. R’ Tzadok, in Tzidkas HaTzadik, explains that this is not the case. Rather, Hakadosh Baruch Hu is ready to bestow the gift of Torah upon anyone who wishes for it, without any prior preparation. The source cited by R’ Tzadok as the source for this concept is the Passuk that says “Hamichadesh B’Tuvo Ma’asei Beraishis.” Just as Maaseh Beraishis, the creation of the world itself, came “Yesh M’Ayin”, without any preparation, so to the gift of Torah can be given “Yesh M’Ayin”, without any preparation on our part—all we need is the desire to achieve heights in Torah, and Hashem can bestow this most astounding gift upon us.

What more important Avodas Hayom could there be for Simchas Torah, the final of the Yimei Harachamim V’Haratzon, than completing the Torah and starting it anew?

As we complete the Yomim Noraim, and steel ourselves to face the coming year, we must renew our dedication to the Torah itself. It is only through a relationship with the Torah that we have any hope of maintaining the levels of Sur M’Rah and Asei Tov that we have set for ourselves during these days. And so on this, the final day, we Lein the end of the Torah, which reminds us of the levels we can attain through a connection to Torah, and then the beginning of Beraishis, that brings to mind the gift of “Hamichadesh B’Tuvo Ma’asei Beraishis.” These are the lessons and messages that we take with us from the Yomim Noraim.

If we experience a true Simchas HaTorah, internalizing the messages of “L’Enei Kol Yisroel” and “Beraishis Barah Elokim” we can leave the Yom Tov, and this entire period of time, with the proper attitudes and aspirations. In doing so we will not only be Zoche to maintain the heights we have reached during these awe-inspiring days, but also to the Brachos for which we have so earnestly Davened.