Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Yitro Volume VI/Number 17 (251) 20 Shevat 5752/January 25, 1992 Parasha Overview This Parasha, whose highlight is the giving of the Torah at Har Sinai, opens with Yitro (Moshe's father-in-law) joining Bnei Yisrael in the desert. Upon witnessing how Moshe sat alone to judge all of the cases that Bnei Yisrael brought before him, Yitro suggested that Moshe had accepted upon himself an impossible task. It would be better, Yitro suggested, for Moshe to appoint several layers of courts, judges, and policemen below himself, so that he would remain only a judge of last resort. Was there more to Yitro's suggestion than simply concern for Moshe and Bnei Yisrael's physical well-being (Moshe's because he worked all day, and Bnei Yisrael's because they had to wait on line to see Moshe)? Yes! Chazal comment that Bnei Yisrael camped at Har Sinai "as one person, with one heart." (This comment is based on Sh'mot 19:2), where the word "camped," which should be in the plural, is in the singular.) At that moment, Bnei Yisrael were completely united, and, after three days of preparation, each and every one was ready to witness the awesome revelation that would occur at Har Sinai. Nevertheless, Yitro understood that not all of Bnei Yisrael would maintain that level of accomplishment. Therefore, he suggested, instead of Moshe trying to serve as the one judge to all of Bnei Yisrael, why not appoint several layers of intermediaries who could assist different groups of Jews with different types of problems? (See Kedushat Levi; Pri Tzaddik) The Parasha concludes with a prohibition on building steps up to the altar. Some see in this an attempt to dissuade man from reaching for too lofty a spiritual goal (Bedibur Echod). Rather, a person must be realistic about his abilities, and work to make the best use of them. The Haftara (Yishayahu 6:1-13); Ashkenazim add 7:1-6, and Ashkenazim and some Sephardim add 9:5-6) contains many allusions to the ability of each Jew to become spiritually elevated, albeit each on his own level. The Haftara opens, "In the year which King Uziyahu died..." Chazal explain that the prophet is actually referring to the year in which the king contracted "Tzara'at" (loosely translated, "leprosy"). Why did this come about? Because the king usurped the role of another Jew by attempting to perform the Temple service which is reserved for Kohanim. The Haftara continues with a brief description of Hashem's "throne." Why, the Gemara (Chagigah 13b) asks, does Yishayahu describe in so few verses what the prophet Yechezkel, in his own book, takes several chapters to describe? The Gemara explains (according to some commentaries) that Yechezkel, being a less accomplished prophet, was more moved by what he saw and therefore described it in greater detail. Yishayahu was, in turn, a lesser prophet than Moshe. In fact, the evil king Menashe used a verse from this Haftara as an excuse to kill Yishayahu (his own grandfather!), for Yishayahu said, "I saw Hashem sitting on his throne." Impossible! said Menashe, for even Moshe was told (Sh'mot 33:20), "A person cannot see Me [Hashem] and remain alive." The Gemara (Yevamot 49b) resolved Menashe's question, explaining that Yishayahu was able to see a blurred "picture" of that which Moshe had wanted, but was not allowed, to see clearly. Moshe's superiority over all other prophets thus remains unquestioned, and is listed by Rambam as one of our "Thirteen Articles of Faith." We demonstrate that faith by unquestioningly accepting the Torah which Moshe taught us. ************************************ "And Yitro heard that which Hashem did for Moshe and Yisrael..." (18:1) Moshe is mentioned separately, for he experienced a different king of "Geulah" (redemption). For some people, Geulah means physical redemption, for example from slavery. For Moshe it meant spiritual redemption - the ability to reach higher and higher levels of Divine service. (R' Elimelech of Lizensk) ************************************ "And Moshe related to his father-in-law all that Hashem did to Pharaoh and Egypt..." (18:8) It is a Mitzvah to speak of Hashem's miracles, but until now Moshe had no contact with anybody who had not witnessed the plagues. Once Yitro arrived, Moshe hurried to perform this Mitzvah. (R' Velvel Brisker) ************************************ "You shall make Me an earthen altar..." (20:21) When you approach Me, says G-d, don't try to drag spirituality down to your level. Rather, raise the earth to where it can be an altar to Me. (R' S.R. Hirsch) ************************************ The following article relates to the two different versions of the "Aseret Hadibrot" ("Ten Commandments") which are found in the Torah. R' Chaninah ben Agol asked R' Chiya Bar Abba, "Why did the first set of 'Luchot' not contain the word 'Tov' ('good'), while the second set did (see Devarim 5:16)?"" R' Chiya responded, "Before you ask me why, ask whether this was indeed so, for I do not know if the second set of Luchot contained the word 'Tov' or not. Go ask R' Tanchum, for he used to study 'Aggadah' (the non-legal parts of the Talmud)." R' Chaninah did so, and R' Tanchum said, "Because Hashem knew that the first set was destined to be broken." (Baba Kama 55a) Many commentaries ask: Did R' Chiya not know the verses of the Torah? And if we could conceivably say that he did not, why didn't he immediately go to his local "Shul" and open a Sefer Torah to check (as we find other Talmudic sages doing whenever necessary)? R' Reuven Margaliot explains that of course R' Chiya knew the Torah well, and he was therefore aware of the differences between the presentation of the "Aseret Hadibrot" ("Ten Commandments") in Parashat Va'etchanan and that in the Parasha. However not being expert in Aggadah, he wasn't sure why those differences existed. Was it because the Luchot described in Parashat Yitro were the first set, and those described in Parashat Va'etchanan were the second set, or were the first and second Luchot identical, but when Moshe taught the Book of Devarim (in which Parashat Va'etchanan is found) he changed certain words for other reasons? R' Chaninah then asked R' Tanchum - who was expert in Aggadah - and learned that the first and second Luchot were, in fact different. (Hamikra V'hamesorah) Why, in fact, did the first Luchot not contain the word "Tov"? The Talmud commentary Pnei Yehoshua notes that Chazal interpret Hashem's promise to make the world "Tov" ("good") as a reference to the World-to-Come (i.e. the world of the souls). However, when the Torah was given, Hashem abolished death, and if not for the sin of the Golden Calf, there would no longer have been death in the world, and hence, no World-to-Come. Only after that sin, and the resulting destruction of the first Luchot, was it necessary to talk about "Tov." ************************************ The Rescue of the Mir - Part I With the onset of World War II and the partition of Poland, Polish Jews were faced with a choice between Hitler or Stalin, YM"S, an unpleasant choice at best, but an impossible one for the Yeshivot. As the official institutions of the most "objectionable" form of Jewry, the Yeshivot could not expect to be received with open arms by either invader. Each Yeshiva was faced with a dilemma: to stick together or to disband and let each student seek safety on his own. Some young men chose the latter course. Then, a miracle occurred. In October 1939 it became known that the ancient Lithuanian capital of Vilna, occupied by Poland for two decades, would soon be returned to Lithuania. Anyone who was in Vilna on the day that occurred would have the equivalent of a ticket out of the USSR, without the necessity of a passport or visa. All of the major Yeshivot flocked to Vilna and its suburbs, all the while without interrupting their intensive study programs. (This successful transition was made with the substantial assistance of R' Chaim Ozer Grodzenski.) At this time, the Roshe Yeshiva of Mir, R' Laizer Yehuda Finkel (son-in-law of R' Elya Baruch Kamai, and son of the "Alter of Slobodka") obtained a permit to enter Eretz Yisrael. From there he would work tirelessly to support the Yeshiva and to bring it to join him. For the next six years, the acting head of the Yeshiva was his son-in-law, R' Chaim Shmuelevitz. (Another director of Mir, R' Avraham Kalmanowitz, arrived in New York at about this time, and was instrumental in rescue efforts in general, and in looking out for the Mir Yeshiva in particular. Today his son heads the New York branch of the Mir.) In 1940, the USSR occupied Lithuania, and the Yeshivot were once again in danger. However, another miracle soon occurred. In the 21 years of Lithuanian independence, there had never been a Japanese consulate there, but suddenly, Japan opened a diplomatic mission in Kovno, the Lithuanian capital. The new consul, one Senpo Sugihara, took upon himself to reverse a long-standing Japanese policy, and he began to issue "transit visas" to Jewish applicants. There would not give the refugees the right to settle in Japan, only to pass through it on the way to some other destination, but they were a start. With the help of the Dutch Consul in Lithuania, who granted refuges entry permits into Curacao (a Dutch possession off the coast of Venezuela), the Yeshiva students were now set to leave the Soviet Union. In light of Soviet emigration policies, why the USSR let them go can also not be explained without reference to the guiding hand of Hashem. TO BE CONTINUED ************************************ The learning schedule for this Shabbat is: Daily Mishnah Kelim 14:8-15:1 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 335:3-5 (Learn three paragraphs each day) Daf Yomi Beitzah 33 (Learn two sides of a page each day) Shmirat Halashon: "Lavin" 3-4 or Guard Your Tongue: L.H. 6:17-18 Rambam Chapter/Day: Hilchot Mechirah Chapter 8 3 Chapters/Day: Hil. Nezirut, Ch 9-10; Hil. Erchin Vcharamin Ch.1 Sefer Hamitzvot Sh:P93,P114; Su:P115-P117; M:P145,N110; Tu:N111,N215; W:N216; Th:N217,N218; F:N42,P120,N210 ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Abbe and Adina Mendlowitz in honor of the birth of Rivka to Sarah and Yossi Scheller Irving and Arlene Katz and family on the Yahrzeits of Henia Rachel bat Pinchas Spalter (15 Shevat) Fradel bat Yaakov Shalom Reiss (19 Shevat) Chaim Eliezer ben Avigdor Moshe Hakohen Katz (21 Shevat)