Vayelech: Perceiving What Is Truly Hidden

There is a well-known teaching of the Baal Shem Tov5 on the verse,6 Anochi hastir astir panai beyom hahu, “I will certainly conceal My face on that day”: The repetition of the Hebrew verb hastir astir, meaning “conceal,” implies that the concealment is itself hidden. In other words, the concealment is twofold, so great that one is not at all aware that it exists. Indeed, it is possible that, as a result, “darkness will be [considered] as light.”7

When concealment is recognizable, there is room for the hope that one will be able to seek ways to free himself from the darkness. However, when the concealment itself is hidden – to the extent that a person perceives the darkness as light – he is satisfied with the situation in which he finds himself and does not seek an alternative. Thus, this twofold concealment appears as the ultimate antithesis of blessing.8

In Likkutei Torah,9 the Alter Rebbe explains that the afflictions recounted in the tocheichah (the sequence of apparent curses in the Parshiyos Bechukosai and Ki Savo) are in truth nothing but blessings. The fact that they are pronounced using wording that, on the surface, appears the opposite of blessing is because these blessings come from a very lofty source, a level of G‑dliness that is “sealed,” i.e., so lofty that it is concealed from the eyes of the beholder. Following that line of thought, with regard to the verse at hand, it is understood that G‑d’s twofold concealment of His face is in truth a lofty blessing.

The very fact that outwardly, a situation appears to be the very opposite of blessing hints at its lofty source. When one contemplates the matter and looks at it objectively, he can come to realize that such utter concealment represents an extraordinarily great blessing. Therefore, it comes in an utterly imperceptible manner.

The above concepts can be better understood by first explaining a maamar of the Alter Rebbe10 based on the verse,11 “I (ani) am asleep, but my heart is awake.” Here, “I” refers to G‑d’s light that is memalei kol almin, the light that enclothes itself in all the worlds. On that level of G‑dliness, there is the possibility of “sleep,” as it were, i.e., because the person is spiritually “asleep,” disconnected and estranged from G‑dliness, the revelation of G‑dliness withdraws and is imperceptible.12 However, the level of G‑dliness that is sovev kol almin, transcending all worlds, referred to as “my heart,” is always “awake.”

Developing that teaching, the Alter Rebbe explains that when a Jew “attaches his thought to desires of this world… seeking to receive his life-energy from them, abandoning13 the life-energy stemming from [G‑d, of whom it is written,14 ] ‘You grant life to them all’ – i.e., [G‑d’s light that is] memalei kol almin” – he becomes separate from that dimension of Divine light. However, “it is utterly impossible [for him] to separate [himself]” from the dimension of Divine light that is sovev kol almin. Such an estrangement is impossible because the desire of the heart, (the dimension of “my heart” that is always “awake”), stems from the Divine light that is sovev kol almin and “exists in every person.” As the Alter Rebbe continues, “Even if it appears to him that he does not possess [this G‑dly light] and he does not feel it, [such thinking] is certainly false, for ‘even though he does not see it, mazlei, his soul’s spiritual source, sees it.’ ”15

On the surface, this teaching requires clarification: Even the dimension of G‑d’s light that is memalei kol almin affects every person, since “You grant life to them all”; G‑d grants life even to an individual who “abandon[s] the life-energy stemming from [G‑d and ignores the fact that] ‘You grant life to them all.’ ”16 Even so, in the above teaching, the Alter Rebbe states that a person who obsessively “pursues his livelihood”17 “abandons the life-energy stemming from [G‑d, of whom it is said,] ‘You grant life to them all.’ ” Therefore – from the standpoint of his feelings – he is separate from that dimension of Divine light.

What then is the difference between such a person’s relationship to the Divine light that is memalei kol almin and his relationship to the light that is sovev kol almin? Why is it stated specifically regarding the light that is sovev kol almin that “even if it appears to him that he does not possess [this G‑dly light],” “it is utterly impossible [for him] to separate [himself from it]”?

These questions force us to say that the Alter Rebbe’s statement that this essential desire of the heart “exists in every person” does not only mean that the source of his soul, his mazal, is motivated by such a desire, but that even the person’s conscious self feels it. Seemingly, since the person “does not see” – from the perspective of his conscious self – he is indeed separate from his G‑dly source.

To explain the above: The characteristic18 of the dimension of G‑dly light that is memalei kol almin is that, since it “permeates and gives life to all the worlds,” it radiates that light in a manner that enables the worlds to appreciate this influence. Accordingly, there is an interactive relationship between a person’s awareness of the Divine light and its state of revelation.19 When a person “abandons” G‑dliness and does not grasp that his vitality is rooted in G‑dliness, not only is there a lack in the person’s perception, but this Divine light itself is affected and is found within him in a manner of concealment; it then operates as an encompassing influence. Because he abandons his Divine vitality, he becomes separate from the Divine light that is memalei kol almin.20

By contrast, the Divine light that is sovev kol almin transcends the worlds. True, it is also present within the worlds. However, that is not because the worlds share a connection with this light by virtue of their own selves, but because of the infinite transcendence of the light. Since it is utterly unlimited, it exists everywhere, totally independent of whether the recipient seeks it out, or whether he is fit for it to be manifest within him.21

Similar concepts apply regarding the essential desire of a Jew’s heart, which derives from the aspect of sovev kol almin within the soul. This light exists within his soul even when he is not consciously focused on G‑dliness. It is not possible for a person’s lack of appreciation to bring about a change in this dimension of Divine light, nor in the essential desire of his heart. This light and this desire are present and are revealed even when he does not feel them.22

For this reason, in the maamar cited above, the Alter Rebbe states, “Even if it appears to him that he does not possess [this G‑dly light] and he does not feel it, [such thinking] is certainly false.” The person’s lack of perception and sensation of this G‑dly light and inner will is “certainly false.” This light and essential desire exist within every Jew and, therefore, the spiritual source of his soul “sees.” Furthermore, this inner desire encompasses and exists within his revealed powers, affecting his feelings. Even in the place where “it appears to him that he does not possess [this G‑dly light] and he does not feel it,” it still influences his heart and mind.

Further explanation is, nevertheless, required. The fact that the essential will of the heart exists in that place where “it appears to him that he does not possess [this G‑dly light] and he does not feel it,” stems from the standpoint of mazlei, the source of his soul, and G‑d’s light that is sovev kol almin. At that level, the fact that it appears to the person that “he does not possess [this G‑dly light] and he does not feel it” is of no consequence. However, from the standpoint of the person – what he sees and what he senses – “it appears to him that he does not possess [this G‑dly light] and he does not feel it.”

Why and how can it be said that “Even if it appears to him that he does not possess [this G‑dly light] and he does not feel it, [such thinking] is certainly false”? Since the relationship of this G‑dly light to the person exists solely from the perspective of that light and not from the person’s own perspective, how can it be said that the person’s perception – that he does not feel the light – is not genuine? These are his true feelings. How can it be said that they are false?

The elucidation of this concept parallels the explanation23 that tzimtzum, the limitation and contraction of the infinite Divine light, possesses an advantage over the light itself and, therefore, has the capacity to limit it. Similarly, the very fact that it appears to a person that “he does not possess [this G‑dly light]…” stems from a dimension of G‑dliness which is even loftier than the aspect of G‑dliness that “exists in every person.”

Accordingly, the fact that it “appears to [a person] that he does not possess [this G‑dly light]…” is itself a revelation of the presence and the influence of a level of G‑dliness, G‑d’s Essence, that is loftier than the level that is sovev kol almin. So lofty is this level that it leads to not only a single dimension of concealment, but a double dimension.24

Simply put, if G‑d’s light that is sovev kol almin is present, why are we unable to perceive it? Because our world comes into being from G‑d’s Essence, which is characterized by utter concealment.

Therefore, when a person regards the fact that “it appears to him that he does not possess [this G‑dly light]…,” as a concealment of G‑dliness, he is denying the factor that is the very cause and power of that concealment. He relates to the concealment as the very opposite of what it truly is. He focuses only on the lack of revelation and does not perceive how G‑d’s Essence is manifest in the concealment. Therefore, the Alter Rebbe states that this perception – “that he does not possess [this G‑dly light]… is certainly false.” True, this is the person’s simple perception. However, when he contemplates the matter, he can come to realize that the very fact that he does not perceive G‑d’s light is a manifestation of His Essence.

This is also the explanation of the greatness of the blessing conveyed by the verse, “I will certainly conceal My face on that day.” Even the twofold concealment stems from Anochi, “I,” G‑d’s Essence. Accordingly, this is not a concealment of G‑dliness. On the contrary, when a person meditates on the matter as it is in its true and ultimate sense, he perceives that a much loftier dimension of G‑dliness is revealed through this concealment than through the motif of revelation. As explained, not only does the twofold concealment not veil G‑d’s light that is sovev kol almin, but the influence of G‑d’s Essence, which makes this concealment possible, becomes apparent through this process.

This is also the connection between the verse, “I will certainly conceal My face” from Parshas Vayeilech, and the Ten Days of Repentance, for Parshas Vayeilech is always read close to Rosh HaShanah, which is also25 the first day of the Ten Days of Repentance.

The twofold concealment implied by the statement, “I will certainly conceal” is not in opposition to holiness. On the contrary, through this concealment, Anochi, G‑d’s Essence, can be perceived and be brought into revelation through the Divine service of teshuvah,26 for teshuvah brings about a transformation of even purposeful sins into merits.27

Adapted from a sichah delivered on Shabbos Parshas Vayeilech, Shabbos Shuvah, Tishrei 6, 5725 (1964)28