How did Moshe achieve those rays of glory? The Medrash asks
this question (Shemos Rabbah 47:6) and answers that he derived them from the
Luchos (tablets) of the Aseres HaDibros themselves. When he carried the 6 handbreadth
(Tefachim) long Luchos down from the mountain he held on to 2 Tefachim, God held (as it were) onto 2 Tefachim, and the two Tefachim in the middle were exposed. From there Moshe recieved his rays of
glory.
Rabbi Norman Lamm interprets these 3 segments as 3 areas of
existence: the unattainbale, the already attained, and the yet to be attained.
What God held on to was the unattainable. Not everything in
life is possible to achieve.
There was a time in the late 19th and early
twentieth century where mankind thought that anything could be accomplished was
enough money, brains behind it. They
were intoxicated by the great advances and achievements of science and
technology.
But as mankind matured it began to realize that were not omnipotent…
that there were things that are simply not achievable. Judaism teaches us that
not everything in the realm of spirit or in the material world is given to man
to know or to achieve. We are taught to have a sense of our human physical and
mental limitations… and thereby feel a sense of humility. Ben Sira exclaimed “in
what is wonderous to you, you shall not inquire”. The efforts know the secrets
of God can only result in failure.
The 2 Tefachim that Moshe held refers to what mankind has
already achieved. There are people who
revel in past achievements and dwell constantly on the ‘good old days’. But
dwelling in the past is no way to achieve a halo. Stand on your dignity and you
crush it. Rest on your laurels and you flatten them. Past glories are only significant
if they inspire us toward new creativity.
It is the middle portion of the Luchos that signifies the
point between these two extremes. It is in striving to achieve the not yet achieved
that is rewarded with rays of glory.
That said God does not require us to do things that are
beyond our ability to do. So by definition it is always possible to live to the
standards of Torah and Halacha. The
reward comes in achieving those goals.
This concept is important to all parents. In rasing pour
children we sometimes resort to extremes. Occasionally we see a child as an extension
of ourselves and try to achieve through our children what we have failed to do
in our own lives. Goals are set too high, and we become too demanding. If we
push them too farand into the realm of
the impossible (those 2 Tefachim that God holds on to) we can expect only
failure and resentment. There can only be a loss of self confidence and self esteem
on the part of the child.
At the other end of the parenting spectrum is the laissez-faire
approach to parenting. “Things will take care of themselves”. When we allow too
much indulgence, then the 2 Tefachim of already attained achievement will
suffice… and there will be no individual accomplishment. Children will
stagnate.
The appropriate way to parent a child is to inspire him to
achieve by our own example and to expoit his latent talents, interests and
abilities.
Above all this principle applies to Torah. Rabbi Lamm
declares that no one has the moral right to call himself a Torah committed Jew
if he only observes the Mitzvos. The most important Mitzvah is Talmud Torah. If
one is not Kovieh Itim – establish time for daily Torah study, one cannot truly
call himself Torah committed. Smugness and complacency is not going to give us
a feeling of satisfaction in our Judaism. Unless we strive to be the best we
can be, we fall short… and not worthy of those rays of glory.
There is a famous story about a Chasidic Rebbe by the name
of R’ Zusya. He was seen crying on his deathbed. When his Chasddim saw him cry
they asked him what the problem was. He answered that he feared the judgment
from the Heavenly Court that he was about to enter.
His Chasdim responded that he certainly did not have to
worry considering the exemplary life he had led.
He responded by saying, “You don’t understand.” I’m not worried
hat I will be asked why I wasn’t willing to sacrifice myself on the level of
Avraham Avinu.” I will respond that I am not Avraham Avinu. I am only Zusya.”
I am afrad that God will say to me, ‘Why were you not Zusya?!”
We all are all unique… each with our own potential. It is up
to us to work at fulfilling it. Only then can we be worthy of the 2 middle Tefachim
that bestow upon us the rays of glory.
Adapted from Festivals of Faith by Rabbi Dr. Norman Lamm
