Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Yitro Volume VII/Number 17 (304) 22 Shevat 5753/February 13, 1993 Chazal learned by comparing two sets of Psukim (19:10-11 and 19:15) that whereas Hashem told Moshe that Bnei Yisrael should prepare themselves for two days to receive the Torah, Moshe told them to prepare themselves for three days. Say Chazal, "Moshe added one day on his own" (literally: "of his own mind"). Why? R' Baruch Hager, zatzal (1895-1964; the "Seret-Vizhnitz Rebbe") explains this in light of the Chassidic practice of spending long periods in preparation for the performance of Mitzvot. Since Hashem commanded Moshe that Bnei Yisrael should spend two days preparing to receive the Torah, that preparation became a Mitzvah in and of itself. Bnei Yisrael therefore needed a day to prepare to perform that Mitzvah. On another occasion, R' Baruch offered the following homilectical interpretation of Chazal's statement that Moshe added one day "of his own mind." The Mishnah says, "Repent one day before you die." Unfortunately, however, many people lose consciousness or become senile before they die, and then they are unable to repent. Moshe therefore requested of Hashem that the "one day" referred to in the Mishnah should be "of his own mind," i.e. he should be in a condition to repent before he passes away. (quoted in Kedosh Yisrael pp. 188, 559) ************************************ "And Yitro....heard all that Hashem had done for Yisrael..." (18:1) What specifically did Yitro hear? The Gemara (Zevachim 116a) offers three answers: R' Yehoshua says, "The war with Amalek." R' Elazar haModai says, "The giving of the Torah." R' Eliezer ben Yaakov says, "The splitting of the sea." What motivates a person to make a complete break with his past and begin life anew? It is this question which these three sages are offering their insights on, says R' Moshe D. Tendler, shlita. Amalek, according to R' Yehoshua, demonstrates the potential for evil which is within all men. When the world did not protest Amalek's unprovoked attack on a defenseless Bnei Yisrael, Yitro severed his ties to that world. No, says R' Elazar. The realization that man can be evil is more likely to depress and paralyze a person than to uplift him. To improve requires the realization that there is a higher purpose which is within man's reach. It was the giving of the Torah which moved Yitro. R' Eliezer does not accept the view of either of his colleagues. A "Torah" (i.e. a code of conduct) alone is not enough to uplift a person. Every group has its "Torah"; in a debased society, however, that code of conduct is often the tool of evil. What inspired Yitro was the splitting of the sea, for here finally was a Law-Giver (i.e. Hashem) who uses His laws towards the ends of justice. (Pardes Rimonim p.5) ************************************ "And Yisrael emcamped there...." (19:2) It is a well-know teaching of Chazal that this verse is written in the singular person because Bnei Yisrael camped at Har Sinai with perfect unity. The Torah was not given to individuals, but to the whole nation. That whole nation, says R' Zvi Yehuda Kook, zatzal (1891-1982), reminds us, was not just those who were present at Har Sinai. It was all Jews who would ever live. The Torah is the property of all generations; its transcendence over time is alluded to by Chazal's statement that Moshe was taught all that every future student would say. The Gemara, too, notes Rambam, is no more than the oral explanation which Hashem gave Moshe. (Zemach Zvi p.98) ************************************ We sometimes refer to Moshe as the giver of his Torah (see e.g. Onkelos, Devarim 33:4). Was the Torah really Moshe's to give? R' Chaim Dov Keller, shlita (Rosh Yeshiva of Telz-Chicago) explains this based on the statement of Chazal (Shabbat 87a) that Moshe did three things on his own, which Hashem then approved: he added one day to the preparations for receiving the Torah, he separated from his wife, and he broke the "Luchot" - tablets. This Gemara is, however, difficult to understand, for although it says that Moshe made these decisions on his own, in each case, the Gemara provides a "Derashah" (exegesis) which supports his decision! There are times, says R' Keller, that Hashem's will is not openly expressed to man. Rather, He hides His will in a "Derashah" -- sometimes in one which only the most inspired individual can decipher. All of these strictures which Moshe accepted were related to the giving of the Torah. Hashem ordained that Bnei Yisrael attain holiness by preparing themselves to receive the Torah, but Moshe understood -- an understanding that coincided with Hashem's will -- that even greater holiness could be attained by man's own initiative. Similarly, Moshe realized of his own initiative that his unique prophetic level could reach its fullest potential only if he separated from his wife. Again, this was Hashem's will, but a person cannot be commanded to take so drastic an action. Rather, a "Moshe" must initiate it. Finally, Moshe could not be commanded to break the Luchot, although that was G-d's will. Man cannot be commanded to do Teshuva (repent). That, too, must come of man's initiative. We see that there are two Torahs. One consists of the "cold" words of the text; the other is the true breadth of Torah, visible only to one who has the proper sensitivity and initiative. That Torah, Moshe gave us. (Seasons of the Soul p.242) ************************************ The Holocaust that destroyed European Jewry left many in despair; many survivors left Europe to try and rebuild their shattered lives in Israel, America or elsewhere. Some stayed behind, however, and among the Torah giants who remained to guide them was R' Yitzchak Yaakov Weiss, zatzal (1902-1989; best known as author of the Halachic responsa Minchat Yitzchak). From his post as Rabbi of Grosswardein, Hungary (now Oradea, Romania), "Dayan" (Judge) Weiss provided spiritual guidance and answered Halachic questions, particularly from women and men who did not know if their spouses were alive, and now wanted to remarry. In one talk, Dayan Weiss exhorted his listeners to be strengthened by a lesson from this week's Parasha. The Torah says, "And Moshe entered the fog, where Hashem is." (20:18) Chazal note that when the Torah was given, Hashem showed Moshe each future generation. Moshe saw the generation of the Holocaust; he saw the darkness and the fog. Moshe went into the fog, the Torah says, and he discovered that, even there, Hashem can be found. Those who are searching for Hashem can find Him in the fog, as well. (Tel Talpiyot p.321) ************************************ The learning schedule for this Shabbat is: Machshirin 5:4-5 O.C. 552:5-7 Ketubot 107 Yerushalmi - Pe'ah 5 Rambam - Ch./Day - Hilchot Chametz UMatzah - Ch 5 Rambam - 3 Ch./Day - Hilchot Maaseh Hakorbanot - Ch 10 - 12 Sefer Hamitzvot Sh:P66,N147,P67,N102,N103,N138; Su:N124,P88,P83,N155 M:P84,P85,P90; Tu:N89,P39,P29,N81,P30; W:P28,P25,P40,P41,P27,P42; Th:P43-P48,P50-51; F:P161,N140 *********************************** The hard copy distribution of this weeks Hamaayan is sponsored by: The Marwick family in memory of Reba Sklaroff ************************************ Donations to Hamaayan are tax deductible