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know stories of people who did a holy act, yet it was unrecognizable to others
since it was done in a concealed way. It is said that when R’ Tzvi Zidichover
(1763-1831) would inhale, he would
concentrate on the name of Hashem—י-ה-ו-ה, whereas when he would
exhale he would concentrate on the name אלה-ים.
idea is also related in the words of a Gadol who once commented: “I tried my
entire life to break my Middos. I worked even harder to make sure no one would
hear it crack.”
says ויך את המצרי ויטמנהו בחול, Moshe killed the Egyptian and he hid him in the sand.
How did he kill the Egyptian? Rashi remarks with the שם המפורש, the name of Hashem. Since Moshe was the most humble person
that ever lived,
he concealed his act in such a way that it wasn’t noticeable.
This is hinted to ויטמנהו בחול as this can be interpreted that he hid his
act in the mundane (חול means mundane) as he made it seem as if it
was an ordinary act making it unrecognizable to others.
Rabbi Alt merited to learn under
the tutelage of R’ Mordechai Friedlander Ztz”l for close to five years. He
received Semicha from R’ Zalman Nechemia Goldberg. Rabbi Alt has written on
numerous topics for various websites and publications. He lives with his wife
and family in a suburb of Yerushalayim where he studies, writes and teaches.
The author is passionate about teaching Jews of all levels of observance.
He was a student of the
Chozeh. The Sefer Ateres Tzvi was authored by him.
In this way he fulfilled the
words of the Midrash—על כל נשימה..., for
each breath one breathes, he must praise Hashem (Breishis Rabba 14:9).
Shemos 2:12. Rabbeinu Efraim
(Shemos 2:12) comments on the previous words of the Pasuk, וירא כי אין איש, he saw there was no man—that
there was a נער, a
youth. Moshe though wasn’t concerned about him. However, it was this נער that made the matter
known—אכן נודע הדבר (2:14). This is alluded
to inאכן נודע הדבר as the
end letters spell נער.
In a similar vein, if we
compare the words of the Chumash to that of נ"ך (נביאים וכתובים), it
seems that נ"ך is
encoded with so much more depth. Is this really so? To explain this, the
following analogy is given. If one wants to hide packs of cigarettes, he may
tuck it under his coat. However, in this case, it is still noticeable since it
bulges out. Another way of concealing the cigarettes is to place it into the
lining of the coat. Then it passes by unnoticed. The same is true of the Torah
and נ"ך since the words of נ"ך bulge out as it is so
obvious there is depth hidden there. This is contrary to the words of the Torah
where although the words seem so simple, there is so much depth there as it is
comparable to that of hiding items in the lining of a coat as it is
unrecognizable that there is anything there.
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