This Week In The Torah



Parsha Yisro Shemos/Exodus Ch.18/1 - 20/23

The Grammar of Unity
by Rabbi Yechezkel Fox

They journeyed from Rephidim and arrived at the Wilderness of Sinai and encamped in the Wildernes; and Israel encamped there, opposite the mountain. Ch.19/2

In the Hebrew text of our verse, the first time encamped is mentioned, the word used is: vayachanu. This is the third person plural conjugation of the verb, and is exactly as we would expect it to be. However, the second encamped in our verse is problematic: this time the word used is: vayachan - third person singular. Since the noun which it follows is a collective noun, Israel, we would have expected once again the plural conjugation.

Rashi resolves this difficulty: And Israel encamped there: as one man, with one heart [i.e., a singular entity] but all the other encampments were with complaints and argumentation.

Vayachan therefore expresses the unity which we achieved at Sinai. However, this raises another question. Just a few days earlier, at Rephidim, we didn't have this unity, so what changed all of a sudden when we arrived at Sinai?

Rav Yechezkel Levenstein compares it to a wedding. At a wedding, we never see any arguments because everyone has just one focus---rejoicing with the bride and groom. All other agendas are put aside so that nothing should interfere with their celebration.

Similarly, when we arrived at Sinai, we had such unified committment to receive the Torah, that all personal interests were put aside. This principle remains true forever: wherever there is a unified commitment to the Torah, we will be able to rise above the the petty disputes we often find ourselves involved in..

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Salesmanship at Sinai
by Rabbi Yechezkel Fox

And Moshe ascended to G-d, and G-d called to him from the mountain, saying, "Thus shall you say to the House of Yaakov and tell to the sons of Yisrael. You have seen what I did to Egypt, and that I carried you on the wings of eagles and brought you to me. And now, if you hearken well to Me and you will keep My covenant, you will be a treasure to me from all the peoples, for all the earth is Mine. You will be to Me a kingdom of ministers and a holy nation. These are the words that you shall speak to the children of Yisrael. Ch.19/3-6.

G-d tells Moshe what to say when he offers the Torah to the Jewish people. At the beginning and end of G-d's message there is a warning. On the words Thus you shall say Rashi comments, in this language and in this order. And on These are the words Rashi says, no less and no more. Rabbi Yaakov Kaminetzky asks: Why was it so important that Moshe not deviate from the script?

He answers, that Moshe, knowing the importance of the moment, that the fulfilment of creation's purpose depended on the Jewish people's acceptance of the Torah, would naturally want to put in his own two cents. He would want to persuade them, to "sell" it to them. But G-d wanted them to accept the Torah of their own volition, simply out of their love of G-d. So Moshe had to restrain himself, and deliver his thirty-second speech and no more. The rest was up to them.

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Be a little brazen

The Sages ask: Why was the Torah was given to the Jewish People?

Answer: Because they are brazen.

Doesn't sound very complimentary, does it? What did they mean by this?

At Mount Sinai, Moshe said to the people, "Do not fear, for in order to elevate you has G-d come; so that the awe of Him shall be upon your faces, so that you shall not sin." Ch.20/7

The Sages expound this verse as follows: So the awe of Him shall be upon your faces--- this refers to the characteristic of being susceptible to shame. So that you shall not sin---this teaches that shame leads to fear of sin. Based on this, they said: It is a good sign for a person that he is bashful.

But bashfulness has its drawbacks. As the Sages say: A bashful person cannot learn Torah. He will be too embarassed to ask questions. For that reason we are taught from childhood not to be afraid to ask questions. Thus, at the Passover Seder the youngest child recites the Four Questions. The Oral Law itself begins with a question: When do we read the Shema? Indeed, the whole of the Talmud is presented in a question-and-answer format. It is such an essential part of Torah life that one of the greatest sages of the Talmud, Rabbi Yochanan, literally died of a broken heart when his chief disciple, Resh Lakish, was no longer alive to ask him questions.

Therefore, in order to learn Torah we are allowed to revert back to our old selves and be a little brazen.

Any questions?

Sources:Marshar



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