I am convinced that any attempt to explain the events in June 1967 as no more than a remarkable coincidence of natural factors reveals, on the part of the non-believer, an extraordinary act of naive faith in the dogmas of agnosticism, and, on the part of the believer, a defense-mechanism by which to protect himself against possible future disappointment. The Six Day War was certainly a case of “revelation.” But even more than a revelation of divine power and direction of history, it was a revelation in the sense that the author of the Tanya (R. Shneur Zalman Miladi) uses the term: a revealing to man’s consciousness of the unsuspected reservoir of religious faith within him (“The hidden and natural love”). The sense of elation was universal amongst Jews, and it was authentically religious rather than nationalistic. It was the return to Mt. Moriah, notthe capture of Mt. Scopus, that aroused this unparalleled exaltation. And, the existence of this inner Jewish religiousness, for whatever the reason, was not “revealed” to this extent before— neither in 1948 nor in 1956.In attempting to understand these events in theological terms, I would rather not speak the language of messianism and redemption. Overloaded with centuries of sentiment, and so abused by repetition these past twenty years, terms such as at'chalta di’geulah (beginning of the Redemption) and ikvata de’-mashichah (Messianic Era) inspire but do not clarify.I prefer to analyze our situation in terms of the Biblical concept of hester panim (“the hiding of the face,” i.e., God’s withdrawal from a direct relationship with Israel). This is a concept which has been insufficiently explored but has immediate relevance to contemporary Jewish history. The need for brevity forces me to condense my remarks, perhaps beyond the limits of comprehensibility, and to eliminate mention of my sources. Nevertheless, I consider it a more fruitful approach than the language of Messianism.The Torah considers hester na-nim the ulti…