וַיֹּאמֶר מֹשֶׁה, לְחֹתְנוֹ: כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים. כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרֹתָיו. - And Moshe said to his father-in-law: 'Because the people come to me to inquire of God. When they will have a matter, it comes unto me; and I judge between a man and his neighbour, and I make them know the statutes of God, and His laws.'
(Exodus 18: 16-17)
In previous Divrei Torah on this Parsha, I have taken a look at why Yitro's story is told before that of the the giving of the Torah. This year I continue with that theme, albeit from a different angle.
In his commentary on this passage, Rashi goes to great lengths to explain how, even though it is possible that this series of events was preserved and written down in their true order, we should not consider this as far more likely than the possibility that its chronology was purposely rearranged. Irrespective of whether or not this episode was told out of sequence, we can be sure of one thing: there is a definite meaning to the fact that Yitro's story is related before that of the giving of the Torah. But what could that meaning be?
One event related is when Yitro rebukes his son-in-law, Moshe, for sitting in judgment before all of Israel. Yitro felt that it was improper for one man to be the sole judge over an entire nation and suggested that he should set up an hierarchical system instead. (Not too dissimilar to the kind of judicial system we are familiar with, might I add.)
I would like to tender that the reason this episode had to come first was so that we understand the nature of the ten commandments. These commandments were split into two categories; commandments that man was to keep between himself and God, and commandments than man keeps with others.
Looking at the verses above, we see that Moshe writes "כי יבא אלי העם - When the people will come to me", with the word יבא in the singular, but a little later the plural להם (to them) is used when it says, "כי-יהיה להם דבר - When they will have a matter". The explanation for this discrepancy sheds light on why this entire episode is placed here in the first place.
In D'rash V'Iyun, it is written that whereas people are often very particular with laws between themselves and God, they can often be less pernickety when dealing with the laws pertaining to inter-personal relationships. If someone has reason to believe that they might have mixed their meaty and milky utensils, for example, some people will be sure to go to their Rabbi and ask what to do. But when it comes to accidentally charging someone too much for something, for example, some people might permit themselves a degree of slack that would be inconceivable to them in the framework of the commandments that are related more directly to God. This was precisely the case in the verses above; the people would come to Moshe so he could settle disputes between them, but only when they had another reason for doing so. Only when the people had what they thought to be a more pressing concern - an issue pertaining to their observance of commandments in the category of Bein Adam l'Makom (Man-God commandments) - would they come before Moshe.
In setting up more courts, we may contend that Yitro encouraged the Jewish people to stop prioritising their relationships with God over their relationships between themselves. To be truly holy, it is necessary to observe both aspects equally. For this reason, I believe, this episode was related before that of the giving of the Torah; its lesson had to be absorbed first.
Wishing you a Shabbat Shalom!
Showing posts with label Yitro. Show all posts
Showing posts with label Yitro. Show all posts
Friday, February 10, 2012
Friday, February 13, 2009
Parshat Yitro - פרשת יתרו
Twice we read the ten commandments in the Torah, once here in Parshat Yitro, and once when Moshe recounts Matan Torah, in Parshat V’etchanan in Dvarim. There is a question that begs to be asked: of all the characters in the Torah, how come Yitro deserves this honour ahead of such personalities as Moshe and Aharon? Surely Moshe, the man who received the Torah deserved this honour more?
If we look at the end of the first Aliyah of this week’s Parsha, we read the sentence, "עתה ידעתי כי גדול ה' מכל האלהים כי בדבר אשר זדו עליהם". Now I know that Hashem is greater than the gods for the matter which they did to them [the Jews].
The classic understanding is that Yitro saw the awesome miracle of the splitting of the Yam Suf, saw that Hashem exerted total control over the natural forces of the world, and as such recognised Hashem as the one true God. This is certainly true, but the Ramban opens up another dimension to Yitro’s perspective on what turned out to be a watershed moment in his life.
If we analyse the words closely, we notice the word זדו, Zadu. This comes from the same root as the word מיזד, Maizid – Hebrew for intentional. There is a famous question – were the Mitzri’im really responsible for their fulfilling of the ancient and well known prophesy that the Jewish people were to be sold into slavery and oppressed? After all, they were merely messengers of God, enacting the prophesy? The Mitzri’im surely couldn’t be held accountable for that?!
The answer that the Ramban gives is illuminating. He explains that the Mitzri’im correctly state that they were fulfilling the prophesy by enslaving and subjugating the Jews, but they went above and beyond the prophesy by killing Jews by throwing them into the Nile. This was the Zadu, this was their malicious intent that they were being punished for.
So now, back to our point. Yitro sees Am Yisrael make their miraculous getaway through the sea, and moments later, the same sea closes in on the Egyptians and condemns them to their deaths. He sees how those who were the nastiest and most despicable to the Jews tossed about like corks and endured a very slow and painful demise, whereas those who were less spiteful died faster deaths, some sinking straight to the seabed.
What impressed Yitro was not that Hashem’s display of control over nature; any old “god” would dictate and direct nature’s forces. What impressed Yitro was Hashem’s way of Middah-K’neged-Midah, that despite waiting over one hundred years and tolerating all the unnecessary suffering imposed on the Jewish people, Hashem exacted a fitting punishment on every last Egyptian. Yitro wasn’t impressed by Hashem’s dominance over nature; any pretender to Hashem’s crown would claim a certain level of authority and supremacy over the natural world. No, what Yitro was impressed by was that this God, the true God, was one who clearly played a role in history and continued to oversee events to the present day. Yitro understood then that all that Hashem had done, and was continuing to do was part of the master plan.
Incidentally, later in our Sidra, we read of Matan Torah – the giving of the Torah. There are many interesting things that we can talk about there, but one thing I would like to focus on is the use of synaesthesia, when the Pasuk there famously says that the people saw the thunder. Interestingly enough, of all the two senses to cross over, Hashem caused our hearing to cross with our vision, and only in one way. What is the meaning of this?
We often say the words “Sh’ma Yisrael, Hashem Elokeinu, Hashem echad?” Unfortunately, we all too often seem to accept the wording blindly, without thinking to question the wording. The concept of the entire sentence is clear enough, but the wording is a little odd. What indeed is so special about the word Sh’ma that it merits to be included in the single most important line in Judaism? What is it about the faculty of hearing that it deserves a mention in Judaism’s cardinal prayer and statement of faith?
The answer, in short, can be stated that as long as we live in this “Alma d’Sfaika,” this World of Doubt, this world that is known as an “Alma D’shikra,” a World of Lies, we cannot rely on our sense of vision to perceive things as they truly are. When was the last time a man could look at a woman and tell that she was a good person just by “checking her out?” Such a concept is laughable in this world. We can’t presume to know anything about anything by looking at it. The only way to know for sure is by listening to something, by slowly and closely analysing it. But at Har Sinai, when we were in such close proximity to Hashem, we experienced a return to the state of Adam HaRishon whereby our senses all told us the same thing, whereby they all told us the absolute truth. In this context we can understand the concept of Am Yisrael seeing the Kolot, because their hearing and their seeing were no different from one another. We can now understand that which normally has to be heard, (as in Sh’ma Yisrael – the knowledge of Hashem,) was so obvious and clear that Am Yisrael could clearly perceive through even the most deceiving of the senses.
Now if we return to Yitro, we understand that Yitro had his own revelation *before* that of Am Yisrael’s. Whereas many marvelled at Hashem’s spectacular rule over nature, Yitro understood what the miracles truly signified – Hashem’s eternal reign. Yitro, the former priest correctly perceived Hashem and correctly understood what a real God, THE real God is. It may well be for this reason that Yitro deserved the merit of having the portion of Matan Torah allotted to the Parsha with his name.
This D’var Torah is adapted from the words of R’ Raphael Katz of Netanya and R’ Daniel Katz of Yeshivat Aish HaTorah.
This week’s D’var Torah is in the zchut of the memory of R’ Noach Weinberg זצ"ל, a Tzaddik whose tremendous vision has brought about, and continues to bring about the return of many hundreds if not thousands of Jews to their religion. Zecher Tzadik livracha.
Wishing you a Shabbat Shalom u’Mevorach!
If we look at the end of the first Aliyah of this week’s Parsha, we read the sentence, "עתה ידעתי כי גדול ה' מכל האלהים כי בדבר אשר זדו עליהם". Now I know that Hashem is greater than the gods for the matter which they did to them [the Jews].
The classic understanding is that Yitro saw the awesome miracle of the splitting of the Yam Suf, saw that Hashem exerted total control over the natural forces of the world, and as such recognised Hashem as the one true God. This is certainly true, but the Ramban opens up another dimension to Yitro’s perspective on what turned out to be a watershed moment in his life.
If we analyse the words closely, we notice the word זדו, Zadu. This comes from the same root as the word מיזד, Maizid – Hebrew for intentional. There is a famous question – were the Mitzri’im really responsible for their fulfilling of the ancient and well known prophesy that the Jewish people were to be sold into slavery and oppressed? After all, they were merely messengers of God, enacting the prophesy? The Mitzri’im surely couldn’t be held accountable for that?!
The answer that the Ramban gives is illuminating. He explains that the Mitzri’im correctly state that they were fulfilling the prophesy by enslaving and subjugating the Jews, but they went above and beyond the prophesy by killing Jews by throwing them into the Nile. This was the Zadu, this was their malicious intent that they were being punished for.
So now, back to our point. Yitro sees Am Yisrael make their miraculous getaway through the sea, and moments later, the same sea closes in on the Egyptians and condemns them to their deaths. He sees how those who were the nastiest and most despicable to the Jews tossed about like corks and endured a very slow and painful demise, whereas those who were less spiteful died faster deaths, some sinking straight to the seabed.
What impressed Yitro was not that Hashem’s display of control over nature; any old “god” would dictate and direct nature’s forces. What impressed Yitro was Hashem’s way of Middah-K’neged-Midah, that despite waiting over one hundred years and tolerating all the unnecessary suffering imposed on the Jewish people, Hashem exacted a fitting punishment on every last Egyptian. Yitro wasn’t impressed by Hashem’s dominance over nature; any pretender to Hashem’s crown would claim a certain level of authority and supremacy over the natural world. No, what Yitro was impressed by was that this God, the true God, was one who clearly played a role in history and continued to oversee events to the present day. Yitro understood then that all that Hashem had done, and was continuing to do was part of the master plan.
Incidentally, later in our Sidra, we read of Matan Torah – the giving of the Torah. There are many interesting things that we can talk about there, but one thing I would like to focus on is the use of synaesthesia, when the Pasuk there famously says that the people saw the thunder. Interestingly enough, of all the two senses to cross over, Hashem caused our hearing to cross with our vision, and only in one way. What is the meaning of this?
We often say the words “Sh’ma Yisrael, Hashem Elokeinu, Hashem echad?” Unfortunately, we all too often seem to accept the wording blindly, without thinking to question the wording. The concept of the entire sentence is clear enough, but the wording is a little odd. What indeed is so special about the word Sh’ma that it merits to be included in the single most important line in Judaism? What is it about the faculty of hearing that it deserves a mention in Judaism’s cardinal prayer and statement of faith?
The answer, in short, can be stated that as long as we live in this “Alma d’Sfaika,” this World of Doubt, this world that is known as an “Alma D’shikra,” a World of Lies, we cannot rely on our sense of vision to perceive things as they truly are. When was the last time a man could look at a woman and tell that she was a good person just by “checking her out?” Such a concept is laughable in this world. We can’t presume to know anything about anything by looking at it. The only way to know for sure is by listening to something, by slowly and closely analysing it. But at Har Sinai, when we were in such close proximity to Hashem, we experienced a return to the state of Adam HaRishon whereby our senses all told us the same thing, whereby they all told us the absolute truth. In this context we can understand the concept of Am Yisrael seeing the Kolot, because their hearing and their seeing were no different from one another. We can now understand that which normally has to be heard, (as in Sh’ma Yisrael – the knowledge of Hashem,) was so obvious and clear that Am Yisrael could clearly perceive through even the most deceiving of the senses.
Now if we return to Yitro, we understand that Yitro had his own revelation *before* that of Am Yisrael’s. Whereas many marvelled at Hashem’s spectacular rule over nature, Yitro understood what the miracles truly signified – Hashem’s eternal reign. Yitro, the former priest correctly perceived Hashem and correctly understood what a real God, THE real God is. It may well be for this reason that Yitro deserved the merit of having the portion of Matan Torah allotted to the Parsha with his name.
This D’var Torah is adapted from the words of R’ Raphael Katz of Netanya and R’ Daniel Katz of Yeshivat Aish HaTorah.
This week’s D’var Torah is in the zchut of the memory of R’ Noach Weinberg זצ"ל, a Tzaddik whose tremendous vision has brought about, and continues to bring about the return of many hundreds if not thousands of Jews to their religion. Zecher Tzadik livracha.
Wishing you a Shabbat Shalom u’Mevorach!
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