Hide and Go

via Machon Or Hachasidus

וּבָא אַהֲרֹן וּבָנָיו בִּנְסֹעַ הַמַּחֲנֶה וְהוֹרִדוּ אֵת פָּרֹכֶת הַמָּסָךְ וְכִסּוּ בָהּ אֵת אֲרֹן הָעֵדֻת: וְנָתְנוּ עָלָיו כְּסוּי עוֹר תַּחַשׁ וּפָרְשׂוּ בֶגֶד כְּלִיל תְּכֵלֶת מִלְמָעְלָה (במדבר ד, ה-ו)

When the camp is about to travel, Aharon and his sons shall come and take down the dividing curtain; with it, they shall cover the Aron of Testimony. They shall place upon it a covering of tachash skin and on top of that they shall spread a cloth of pure blue wool. (Bamidbar 4:5-6)

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When the Mishkan was stationary, the holy Aron stood exposed in the Kodesh HaKadashim, the holiest space on earth, not concealed by any covering at all. When in transit,  the Aron was covered with three (!) coverings: the Paroches (the dividing curtain hung before the Kodesh Hakadashim) was draped over it, on top of it was a covering of tachash-skin, and finally, it was placed in a cloth bag of blue-dyed wool.

All  All Jews are endowed with a pure soul, “a veritable part of G-d above,” which fully enables him or her to live a truly G-dly life. Yet, just by nature of being born, this pure and holy soul is suppressed and triply concealed. It is paired with an overlaying selfish “Animal Soul” – a character based on self-preservation and perpetuation; enclothed in a physical body with a never-ending list of physical needs; and forced into a world where it is overwhelmingly surrounded by non-Jewish and secular influences.

Considering the sorry state of affairs for our suppressed G-dly soul, one begins to wonder what point there is to this all! Why subject and suppress the soul to such a degree, putting it at such a disadvantage instead of allowing it to shine?

The purpose of this all is learned from the holy Aron, which, like the G-dly soul, was subjected to being thrice concealed – when it was time to travel! Although the soul is holy and pure, surmounting this extreme challenge of concealment is what allows the G-dly soul to soar in its infinite journey toward union with G-d, its infinite source.

Likutei Sichos vol. 8, pp. 18-20