The Walk to the Ohel Moed

Exploring our spiritual journey towards connecting with Hashem and the profound lessons the parashah holds.

Recently, I found myself in a moment of introspection while meeting with my Rav. I confided in him, expressing my feelings of unworthiness in writing posts every week to inspire others and delve into deeper aspects of Torah. 'After all,' I said, 'I am no great tzaddik. I'm just a regular guy, navigating the ebbs and flows of life, with its good times and not so good times, just like everyone else.' His response struck a chord in me, offering wisdom and perspective that I deeply needed.

However, even after this enlightening conversation, I found myself at a loss for words when trying to find a topic for this week's post. Nothing seemed to resonate with me, until I revisited a post I wrote last year. Astonishingly, it addressed this very phenomenon of self-doubt and spiritual journeying. Realizing this, I took the opportunity to edit and refine it a bit - my writing style has evolved over the past year, after all.

So, here I am, sharing it with you once again, but with a fresh perspective. If you find something inspiring in these words, I encourage you to take a step forward and let me know in the comments below. Let us call it another step towards the ohel moed, another stride in our collective journey of spiritual growth and understanding.

In this week's parashah, we witness a significant, yet often overlooked shift.

After the sin of the Golden Calf, Moshe Rabbeinu, moved his tent 2000 amos from the encampment, establishing the ohel moed. This relocation wasn't merely physical, it was also deeply spiritual, inviting those yearning for Hashem's presence, to walk over to its midst.

The Torah describes how when Moshe approached the ohel moed, a profound respect permeated the air. Each person stood by their tent, allowing Moshe to pass unobstructed, a silent acknowledgment of his sanctity. At the entrance to the ohel moed, the amud ha’anan, a divine cloud, awaited him and this marked the presence of the Shechina. Once inside, Moshe proceeded to have a face to face conversation with God, like old friends. 

This shift raises several profound questions.

• Why did Moshe distance himself from the camp and why did he take an elaborate farewell walk through it?

• Why does the Torah describe Moshe as speaking to God face to face, even though later on, it says he could only see God from the back?

• Why did the people have to go all the way to the ohel moed to connect with God?

• Why was the amud ha’anan at the entrance to the ohel rather than inside it?

Rav Moshe Shapiro emphasized a fundamental principle that one should always keep in mind: the Torah is the story of how Hashem guides the Jewish people. Although not every detail may be clear at present, every aspect is part of a greater Divine plan.¹

The following interpretation of the story is based on the insights of Rav Moshe Dovid Vali. Post the Golden Calf incident, Bnei Yisrael faced a spiritual crisis, causing them to lose their crowns which they received at Mt. Sinai. Their connection with Hashem was deeply affected, thus compelling them to enter into a state of mourning. Moshe who was untainted by this sin did not have to enter a state of mourning like his brethren, thus he became the sole bearer of the Shechina. Consequently, he pitched his tent far away from everyone else, as it was now a resting place for the Shechina. The relocation of Moshe’s tent symbolized a spiritual distance that God placed between Himself and Bnei Yisrael, that could only be bridged through sincere teshuvah.

Therefore anyone who wanted to realign themselves with Hashem had to go to Moshe to understand how they needed to act in order to effect a proper tikkun. This walk to the ohel moed was more than a physical journey; it was a path to spiritual realignment. The Maharal notes the significance of the tent's placement within the techum shabbos, allowing access even on Shabbos.

Moshe's understanding of this journey was profound. He knew that each step towards the ohel moed was a step forward in the spiritual healing of the people. Yet, Hashem, in His infinite wisdom, realized that some might hesitate to take this step forward towards healing, as it may signify a commitment they were not ready to face. Therefore, He instructed Moshe to alternate between the ohel and the encampment, ensuring constant connection with the people, even as the shechina remained in the ohel, vigilantly guarded by Yehoshua.

As Moshe would walk through the camp, his presence evoked a sense of holy envy among the Bnei Yisrael. They saw in him a direct link to Hashem, something they longed for deeply. This longing catalyzed their complete teshuvah, eventually leading to the shechina manifesting itself in the mishkan - amongst everyone once again. Through this, we learn that sometimes, distance is necessary to foster a deeper closeness.

The Zohar states “For a person only succeeds after experiencing failure, and it is good for a person to taste both good and bad, and to humble himself before the good."² This underscores the importance of embracing both the highs and lows of our spiritual journey.

The Torah's vivid depiction of the people's gaze following Moshe 'וְהִבִּ֙יטוּ֙ אַחֲרֵ֣י מֹשֶׁ֔ה עַד־בֹּא֖וֹ הָאֹֽהֱלָה׃' reveals their deep yearning for spiritual greatness. Rav Moshe Dovid Vali explains that Moshe's entire being, whether facing forward or back, emanated an angelic holiness that inspired all who beheld him.

This brings us to the question of the amud ha’anan's placement at the tent's entrance. Rav Vali elucidates that it was positioned there as a beacon for all, showcasing the spiritual heights Moshe had achieved and inviting everyone to aspire to such closeness with Hashem.

Rav Vali clarifies that Moshe's conversations with Hashem were not ordinary. They were expressions of an extraordinary level of prophecy, aspaklaria d’nehara, a clear lens through which divine wisdom was transmitted. Moshe, steadfast in his faith and purpose, embodied this unique strength in every interaction.

The deliberate movement of Moshe between the ohel and the encampment, leaving the shechina in the ohel with Yehoshua, was part of Hashem’s masterful orchestration. It provided Bnei Yisrael with the opportunity to accrue zechuyot and choose the path of tikkun, to repair and elevate themselves spiritually. Intriguingly, this tikkun was facilitated by their observance of Moshe, a concept we often encounter in the teachings of Chazal.

For instance, the Talmud³ recounts Rebbe Yehuda HaNasi's reflection on his learning from Rebbe Meir: “The fact that I am more incisive than my colleagues is due to the fact that I saw Rebbe Meir from behind, i.e., I sat behind him when I was his student. Had I seen him from the front, I would be even more incisive.” This suggests that even a partial view of a tzaddik can profoundly impact one's wisdom and insight.

Similarly, it is related that Rebbe Yochanan, known for his extraordinary good looks, had a practice of positioning himself at the mikvaos. The Talmud tells us Rebbe Yochanan’s reasoning which emphasizes the transformative power of a tzaddik’s presence: “When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I.“⁴

Chazal⁵ teach us the importance of being in the presence of our spiritual leaders. This is true especially during yamim tovim, for the sheer act of seeing a tzaddik can elevate our spiritual understanding.

The Kedushas Levi explains ‎that merely being in the presence of a tzaddik enhances our own spiritual perceptions and aspirations.⁶ When we look upon a tzaddik, our desire for a deeper, more meaningful spiritual life intensifies, paving the way for the shechina to enter our homes and hearts.⁷

In conclusion, this parashah teaches us a vital lesson. At times, we find ourselves feeling distant from Hashem. During those times, we may observe others who appear closer to Him and that is when we should turn to these individuals as sources of inspiration. Let us utilize their strength as bridges leading us back to teshuvah, to our own path back to Hashem

Shabbat Shalom

1. Shuvi V’Nechzeh, Ki Tisa, pg 431

2. כי אין אדם עומד אלא אם כן נכשל, וטב ליה לבר נש דינדע טב וינדע ביש ויהדר גרמיה לטב (זח'ב לד,א) 

3. Eiruvin 13

4. Berachos 20

5. Rosh Hashanah 16

6. Kedushas Levi, Vayera

7. For a comprehensive analysis as to the advantages of looking at tzaddikim - see https://forum.otzar.org/viewtopic.php?t=18151