On his journey down to Egypt, still in Eretz Yisrael, Yaakov has a dream which contains a most magnificent prophecy. The Bais HaLevi calls the promise of Hashem to Yaakov the "Greatest Promise of All", namely that Hashem was inextricably binding Himself with the destiny of Klal Yisrael. This promise says that Hashem will only alter the laws of nature for the benefit of Am Yisrael. When a situation arises and the Jewish people are in great danger and in need of salvation, He will reveal Himself to the entire world and rescue the descendants of Yaakov.
The Bais HaLevi understands the passuk (46:2) "I shall descend with you to Egypt" to mean that Hashem was declaring, "when you, the Jewish people, are down, low in stature, subjugated and persecuted, so am I!" As it says Psalms (91:15) "I am with him in distress." Note Hashem referring to himself as "Anochi." Conversely, the passuk's next statement, "I shall also surely bring you up," not only means Hashem will literally bring us up and out of Egypt, but also that the glory and honor of Hashem will be elevated and exalted throughout the world through the process of the Exodus.
Indeed, this is how the Bais HaLevi understands the essence of the shira sung by Bnei Yisrael upon their miraculous deliverance following the splitting of the Red Sea. It is not until the last passuk that they proclaim that the Jewish people went on dry land amidst the sea. The preceding eighteen pesukim are a proud proclamation of thanksgiving to Hashem for choosing them as the vehicle by which His name and glory were exalted throughout the entire world. This is clearly stated in the shira, "peoples heard they were agitated, terror gripped the dwellers of Philistia" (Shemos 15:14.) Similarly, Rachav tells the two spies sent by Yehoshua, "For we have heard how Hashem dried up the water of the Sea of Reeds" (Yehoshua 2:10.)
In addition, the miraculous deliverance of Chananel, Mishael, and Azaria from the furnace of Nevuchadnezer (Daniel 3:25) is another example of Hashem's fulfilling His promise to Yaakov. The magnificent glow of the eight lights of Chanukah are still most fresh in our memories, as well as the recitation of she'asa nisim - He wrought miracles for our forefathers. We believe there were two miracles to save the Jewish people. The first being the military victory as the few prevailed over the many. Lest one not assess that victory as a miracle, Hashem performed the miracle of the oil to illuminate and clearly abide by His promise to Yaakov of saving Israel and proclaiming His absolute authority over nature which He created.
It is thus most understandable that Hashem introduced the revelation at Sinai with the word "Anochi", the same pronoun that He used with Yaakov, as here too the whole world was aware that a revelation, a change in the natural order of this world, was performed on behalf of Klal Yisrael once again bringing glory to His essence.
What is somewhat challenging, however, is the dialogue at the burning bush. For almost a week's time, Hashem urged Moshe to accept the position of leadership and lead the slaves to freedom. Aside from Moshe's humility and his sensitivity to his older brother, Moshe protests and says, "mi Anochi?" (Shemos 3:11), which literally means "who am I that I should go to Pharaoh?" However, in view of the above, Moshe could very well be protesting and asking, "You said anochi a'alcha, i.e. that You, Hashem, would raise them up, so who am I to go?" Hashem answers, "for I shall be with you" (3:12.) There are times, and indeed most often, that Hashem works His wonders through man.
Indeed, on that great day, November 29, 1947, a man sat in the chair presiding over the United Nations as that momentous historical role call took place. Who was sitting in that chair? If your answer is President Oranha of Brazil, you are only half right. The Rav zt"l suggested in his essay Kol Dodi Dofek that it was none other than Anochi.
The promise of Hashem to Yaakov is really both a privilege and a charge that each member of Klal Yisrael has to bring honor and glory to His great name. We close every tefillah with Aleinu. Upon reflection, what is the essence of "Aleinu l'shabeach"? Have we not been praising Hashem throughout the davening!? I believe that until Aleinu our prayers both praise Him and make requests of Him. Now, as we are about to take formal leave of Him, of the bais haknesses, we are declaring that "Aleinu l'shabeach", we have a mission, "l'saken olam b'malchus Shaddai", to enhance and perfect this world under the sovereignty of the Almighty. Our honest practices in business, our pleasant demeanor in interacting with people, our shalom bayis at home all serve to create a greater manifestation of His Anochi in this world. The Kaddish which is recited by the surviving male relatives after the passing of their loved one in essence states: in his lifetime, my relative, through his character and actions, brought a Kiddush Hashem into this world. With his passing there is a void. I will therefore attempt to bring yisgadal v'yiskadash into this world.
Until now we have been focusing on the Anochi and society. The Nefesh HaChayim (2:11) asks that if we believe that suffering is beneficial for man, cleansing him of transgression, what right do we have to request of Hashem that it be removed when one is suffering? He answers based upon the Talmud (Sanhedrin 46a) in the name of Rav Meir, that when man suffers here, Hashem as well feels that pain and suffering. The context there in the Talmud is when a criminal is executed this pains Hashem, all the more so when the righteous suffer. So, in essence, our prayer for the removal of suffering is also l'chvod Shamayim, for His honor.
When we had a Bais Hamikdash it was not only a place that unified all Jews, bringing them together for the three pilgrim festivals; it was not only a place that one could bring a korban, and get closer to Hashem. It was a place where the whole world saw constant miracles (see Avos 5:7) proclaiming His sovereignty and dominion over this world. Our fasting this forthcoming Tuesday, Asara b'Tevet, which marks the beginning of the end of the first Bais Hamikdash, is a reminder to us of what we are missing and an opportunity to daven and pine for its speedy return.