Deep Shavuot: Realize the Divine Miracle

---

Text from: Tanya I; Likkutei Amarim 36, 6-10

דִכְתִיב: ״וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ [פֵּירוּשׁ, שֶׁלֹּא יִתְכַּסֶּה מִמְּךָ בְּכָנָף וּלְבוּשׁ], וְהָיוּ עֵינֶיךָ רוֹאוֹת אֶת מוֹרֶיךָ״, וּכְתִיב: ״כִּי עַיִן בְּעַיִן יִרְאוּ וְגוֹ׳״, וּכְתִיב: ״לֹא יִהְיֶה לָּךְ עוֹד הַשֶּׁמֶשׁ לְאוֹר יוֹמָם וְגוֹ׳, כִּי ה׳ יִהְיֶה לָּךְ לְאוֹר עוֹלָם וְגוֹ.׳״

It is written, “Your teacher shall no longer be concealed from you [literally: (Divinity) will not concealed from you with robe and garment]…but your eyes shall see your Teacher.” (Isaiah 30:20). It is also written, “For they shall see eye to Eye…” (Isaiah 52:8) and “You shall no longer have the sun for light by day…for Hashem shall be to you for an everlasting light….” (Isaiah 60:19-20).

וְנוֹדָע, שֶׁיְּמוֹת הַמָּשִׁיחַ, וּבִפְרָט כְּשֶׁיִּחְיוּ הַמֵּתִים, הֵם תַּכְלִית וּשְׁלֵימוּת בְּרִיאַת עוֹלָם הַזֶּה, שֶׁלְּכָךְ  נִבְרָא מִתְּחִילָּתוֹ 

It is well known that the Messianic Era, and especially the time of the Resurrection of the Dead, is the fulfillment and culmination of the creation of the world, for which purpose it was originally created. ​

וְגַם כְּבָר הָיָה לְעוֹלָמִים מֵעֵין זֶה, בִּשְׁעַת מַתַּן תּוֹרָה, כְּדִכְתִיב: ״אַתָּה הָרְאֵתָ לָדַעַת כִּי ה׳ הוּא הָאֱלֹהִים אֵין עוֹד מִלְּבַדּוֹ״ – ״הָרְאֵתָ״ מַמָּשׁ, בִּרְאִיָּה חוּשִׁיִּית, כְּדִכְתִיב: ״וְכָל הָעָם רוֹאִים אֶת הַקּוֹלוֹת״ – ״רוֹאִים אֶת הַנִּשְׁמָע.״ 

And also, there was already something like this for the worlds, at the time of the Giving of the Torah, as is written, “You have been shown to know that the Hashem is Elohim; there is nothing else besides”—“have been shown” literally with physical vision, as is written, “And all the people saw the sounds”—they saw what is [normally] heard.

וּפֵירְשׁוּ רַבּוֹתֵינוּ־זִכְרוֹנָם־ לִבְרָכָה: מִסְתַּכְּלִים לַמִּזְרָח וְשׁוֹמְעִין אֶת הַדִּבּוּר יוֹצֵא אָנֹכִי כוּ׳. וְכֵן לְאַרְבַּע רוּחוֹת וּלְמַעְלָה וּלְמַטָּה, וְכִדְפֵירְשׁוּ בַּתִּיקּוּנִים ״דְּלֵית אֲתַר דְּלָא מַלֵּיל מִינֵּיהּ עִמְּהוֹן כוּ׳״. 

And the Rabbis, of blessed memory, explained, “They looked eastward and heard the speech issuing forth: ‘I Am,’ etc., and so [turning] toward the four points of the compass, and upward and downward,” as is also explained in the Tikkunim that “There was no place from which Hashem did not speak to them….”  ​

וְהַיְינוּ, מִפְּנֵי גִּילּוּי רְצוֹנוֹ יִתְבָּרֵךְ בַּעֲשֶׂרֶת הַדִּבְּרוֹת, שֶׁהֵן כְּלָלוּת הַתּוֹרָה, שֶׁהִיא פְּנִימִית רְצוֹנוֹ יִתְבָּרֵךְ וְחָכְמָתוֹ, וְאֵין שָׁם הֶסְתֵּר פָּנִים כְּלָל, כְּמוֹ שֶׁנֶּאֱמַר: ״כִּי בְאוֹר פָּנֶיךָ נָתַתָּ לָּנוּ תּוֹרַת חַיִּים״. 

This was so because of the revelation of the Divine Will of the Blessed One, in the Aseret HaDibrot constituting the essence of the whole Torah, which is the Innermost Will of the Blessed One and the Divine Wisdom, wherein there is no concealment of the Face at all, as is written, “For by the light of Your Face You gave us the Torah of life.” (Liturgy, Amidah Prayer)

This passage from the hasidic text, Tanya, points to a single possibility: that human beings can awaken from the trance of the “ordinary” and behold the miracle of Being Itself in all Its transcendent incomprehensibility. This is the meaning behind all of these prophetic descriptions of the Messianic Era – “Your eyes shall see your Teacher,” “they shall see eye to eye,” and “Hashem shall be your everlasting light.” These are not merely predictions about distant future events; they are descriptions of a transformation that is possible now.

The text says that the Divine is ordinarily concealed behind “robe and garment,” as though reality itself is veiled behind layers of covering. The ordinary mind imagines this concealment as if God were some hidden object somewhere “out there,” blocked from our perception by a cosmic curtain. But from the perspective of meditation practice, the “concealment” is not something external – it is our own conditioning. Our thoughts, habits, assumptions, emotional reactions, and endless mental preoccupations create the “veil.” We have become so accustomed to life that we are unable to actually behold it; but there is Way out of this conditioning, to realization, to a profound awakening to What is right in front of (and within) us. 

Awakening in the spiritual sense does not mean seeing a different world; it means seeing this world differently. The trees, the sky, the faces around us – we have seen them all uncountable times, yet everything becomes luminous with Presence when we let go of time. The ordinary moment reveals itself as Extraordinary. The familiar becomes the miraculous. One wakes in the morning not merely into another day of burdens and routines, but into a living reality shimmering with wonder.

This, says the Tanya, is the essence of the Messianic vision. These “days of Moshiach” to which time moves us represents the fulfillment of creation itself. Why does the world exist? Why has consciousness evolved through countless forms of life until human beings emerged with the capacity for self-awareness and awe? The purpose, perhaps, is precisely this unfolding recognition: that existence itself is Divine, that the apparent multiplicity of life is rooted in a deeper unity.

The text explains that Matan Torah, the giving of the Torah at Sinai, offered humanity a taste of this realization. “All the people saw the sounds.” They perceived what is normally hidden. The opening of the Ten Commandments, “Anokhi – I Am,” was heard from every direction simultaneously, driving home the point: God is the inner identity of all things.

And this is why Torah is called Torat Hayim, Torah of Life. The purpose of Torah is not merely belief or doctrine, but awakening to this Presence that is Ever-Present. It is meant to help us remember what we forget again and again: that beneath the anxiety, irritation, judgement and self-concern there remains an ever-present miracle shining through Existence Itself.

Sometimes people glimpse this Reality spontaneously – through beauty, through love, through meditation, even through hallucinogenics, when the ordinary structures of consciousness temporarily fall away. But a fleeting experience is not yet transformation. For awakening to become a way of life, it must be integrated through practice, contemplation, prayer, and continual returning. We need both the opening of consciousness and the inner wisdom that stabilizes and deepens it.

The deepest “resurrection,” then, is not be something that happens after death, but something available in this very moment: the “resurrection” from spiritual sleep into aliveness; the “resurrection” of opening our eyes and truly behold the living Presence that shines from all things. This is the beginning of redemption – redemption from the ego-centered mode of being to a God-centered mode of Being.

---

Check out the Torah of Awakening
Jewish Meditation Podcast on YouTube, Spotify or Apple.

---

Learn Integral Jewish Meditation
Get Free Guided Meditation Below: