A glimmer of this [revelation which will take place in the future] has already been experienced - at the time of the Giving of the Torah [at Sinai], as it is written: [10] "You (G-d) revealed Yourself, that we may know that G-d is the L-rd; there is nothing else besides Him."

"You actually `revealed Yourself'" [(literally: "made Yourself seen)", indicating that the revelation was] in a manner [perceptible to] physical sight.

So it is written: [11] "And all the people saw the thunder" - "They saw what is [normally] heard"; [i.e., the Children of Israel perceived the revelation at Sinai with actual sight].

As our Rabbis explain: [12] "They looked eastward and heard the [divine] speech issuing forth, [saying]: `I am [G-d your L-rd],' and so, too, [turning] toward the four points of the compass and above and below," [they heard the words coming from every direction].

As explained also in Tikkunei Zohar: "There was no place from which He did not speak to them."

This was so because in the Ten Commandments His blessed Will was revealed, since they [the Ten Commandments] comprise the entire Torah which represents the inner aspect of His Will and Wisdom, where there is no "concealment of the Countenance" whatsoever, as we say [in our prayers: [13]]. "For in the light of Your Countenance You gave us a Torah of life."

[The Torah thus represents the "light of His Countenance," i.e., the inner light of G-dliness.

When this light was revealed through the uttering of the Ten Commandments, the entire world experienced a revelation of G-dliness].

Therefore, they [the Jews who stood at Sinai] were nullified out of existence, as our Rabbis have said: [14] "At every [divine] utterance their soul took flight [from their body], but G-d restored it to them with the dew with which He will revive the dead [in the World to Come]."

This is the "dew" of Torah which is called "might"; [i.e., the Torah provides the strength that enables us to receive divine revelation without dissolving out of existence, as explained above in reference to the reward of tzaddikim in the World to Come].

Similarly, our Sages remark: [15] "Whoever engages in the study of the Torah, the dew of Torah will revive him."

[The Torah is variously described as dew, rain, and so on, each figure denoting a different level within it.

From the statement just paraphrased, we learn that "dew" refers to the Torah's restorative power, and it was this "dew" by which G-d restored the souls of the Jews which had taken flight upon experiencing a degree of divine revelation foreshadowing that of the Messianic era].

   

Notes:

10. (Back to text) Devarim 4:35.

11. (Back to text) Shmot 20:15; and Mechilta (quoted in Rashi) on the verse.

12. (Back to text) See Shmot Rabbah 5:9.

13. (Back to text) Liturgy, Amidah prayer.

14. (Back to text) Shabbat 88b.

15. (Back to text) See Ketubbot 111b; see also Likkutei Sichot, Vol.II, p. 193 (footnote).