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Yosef was the embodiment of the divine characteristic of revelation. He wore the brilliant kasones pasim (multi-colored garment). Paroah gave Yosef the name Tzafnas Pa’nayach – literally, the hidden, revealed through the face. The germara relates that Moshe wore simple white garments as he served as Kohen Gadol (high priest) during the seven inaugural days of the Mishkan.
This was unlike the usual regal vestments worn by the Kohen Gadol (Taanis 11b).
In the next world, even such a simple act will be impossible.” With this it can be understood why the climax of history will culminate in this apparent mundane world, through the coming of Moshiach.
The question must be asked, is the absolute reward of man not the ecstatic pleasure a neshama (soul) experiences in the next world?
Was Hashem’s glory perceived at a greater level through Yosef’s revelation or Moshe’s concealment?
How else could the survival of a helpless nation surrounded by hostile nations be explained?
Therefore, they reinstituted the original praises of “mighty and awesome”. The essence of any one thing is the very core of its existence.
The lesson of Moshe is; Concealment and darkness are not a lack of G-dliness, they are precisely where Hashem can be experienced in essence.
“In the place a baal teshuva stands a perfect tzadik is unable to stand.” Finding Hashem in the light is relatively easy.
Moshiach Ben Dovid is Moshe Rabbeinu “Moshe is the first redeemer and the last redeemer,” (Midrash, Zohar Bereishis 25b, 27a).