The Veil Of The Gospel

On May 1st 2020 Elliot R. Wolfson of the University of California, Santa Barbara published an article in the Tikkun, magazine called, Tiqqun Corona: Donning the Mask To See the Face of Truth. He then posted it on Academia.edu. The following is an excerpt from that article. Following the excerpt I will offer my comments discussing the veil of the Gospel.

Prima facie, one would think that the first tablets were superior to the second, since the former were written by the finger of God (Exodus 31:18) whereas the latter were carved by Moses (ibid., 34:1). [Rebbe] Schneerson argues, however, that the second tablets were, in fact, superior, for they contained the Oral Torah, [and] provide the means to rectify the break of the first tablets. The second tablets embody the principle of the ascent consequent to the descent, an elevation that can be achieved only as a result of a disintegration. By means of the second tablets, Moses merited to comprehend the inner and essential wisdom of the Torah that was even higher than the revelation of the first tablets. As a consequence of this attainment, moreover, he merited that “the skin of his face was radiant,” ki qaran or panav (Exodus 34:29), a verse that is linked thematically to the adage “A man’s wisdom lights up his face” (Ecclesiastes 8:1). Moses merited to be illumined by the wisdom that preceded the creation, the light of the infinite, which is the essential light above any delimitation denoted by the image of garbing (hitlabbeshut). According to Schneerson’s bold, if not subversive, reading, the illumination of Moses does not arise from his having spent time with the divine, as the literal sense of the verse would suggest, but rather from the fact that he descends back into the world after the ascent.6 From this we can extrapolate one of the central points in Schneerson’s messianic teaching, often expressed by the saying ha-ma‘aseh hu ha-iqqar, “the deed is the main thing,” which is based on the rabbinic maxim transmitted in the name of Simeon ben Gamliel, “the essence is not study [midrash] but deed [ma‘aseh]” (Pirqei Avot 1:17). For Schneerson, the emphasis on action relates more specifically to the fact that the purpose of fulfilling the commandments (mitsvot) is to bring redemption to the world on both the universal (kelalit) and particular (peraṭit) planes, and this takes place through the agency of the aspect of Moses, the messianic potential that dwells in every Jew.

Mahx Note: Grace For Grace

Wolfson relates that Rebbe Schneerson brought out that in that the second tablets which had to be chiseled out by Moshe were given on the basis of prayer and redemption, they spoke of a higher level of the Torah than even the first tablets, which were the picture of perfection carved out by the very finger of God. It is as though we are directly comparing the letter of the Torah, being emphasized in the first tablets and the spirit of the Torah being emphasized in the second tablets. Wolfson reports that Rebbe Schneerson states that the Oral Torah came with the second tablets.

Rebbe Nachman of Breslov taught extensively on Baal Shem Tov’s principle that a fall must precede an ascent. The essence of this teaching is that we must always learn anew our need of God’s grace and benevolence before we are enabled to receive it. And then, when we do receive it, our spirituality will ascend higher than it ever was before.

This is identical to Paul’s actual message, which is, Where sin abounded, grace abounded much more. The difference, of course, is that Paul had the revelation of the Good News of Yehoshua immediately in mind when saying this and Rebbe Schneerson had immediately in mind the Torah's account of the giving of the Ten Commandments. What is outstanding is that the principle is identical.

Wolfson goes on later in his article to attribute to Paul the misreading of Paul that has developed through the ages concerning the veil of Moses. This classical misreading of Paul is turned into a veil itself, and, like sin, it conceals the truth, but, like sin, the classical misreading of Paul will be turned around in the end by the truth of the Gospel and used by grace to reveal much more than was concealed. To this end we see that the Rebbe clarifies Paul, and Wolfson also helps. Just as Paul’s words quoted here can be applied to the the second tablets as presented in the teaching of the Rebbe, so the veil in the Rebbe’s teaching is the veil in Paul’s teaching. When Israel is ready to receive the light of understanding that where sin abounded grace abounded much more, then they will understand Moshe’s true merit and the veil can be removed. In our times, this corresponds to the removal of replacement theology from the world.

The light, therefore, that shined from Moshe’s face, we hear Rebbe Schneerson saying, was the light of the revelation of God’s grace toward Israel! If he found it necessary to place a veil over his face at certain times, it was because Israel, as a whole, was not ready to receive and understand this revelation of God’s grace. They were still confused by that light, as though it condemned them. From this conclusion, we can proceed to the idea that at the time of Mashiach coming into the world the majority of the children of Israel were still not ready to see the light of Moshe’s face to be the light of God’s grace toward Israel. Therefore, when they are ready to see this and fully accept this, when all Israel is ready to see this, then the veil will be removed. It is certainly not stated by Rebbe Schneerson that there is an allusion to the veiled gospel of Yehoshua here. Nevertheless, those who are brought to the Torah by Yehoshua may conclude that this is the messianic aspect of Moshe, and his is “the messianic potential that dwells in every Jew”.

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