Kohen - First Aliya - 12 p'sukim - 18:1-18 [SDT] The straight reading of this portion indicates that Yitro heard about the Crossing of the Sea and of the battle with Amalek. These are the events recorded in the previous sedra. Other commentaries point to certain textual references about Sinai and are of the opinion that Yitro came after Matan Torah, sometime during the almost one year that the People remained camped near Mt. Sinai. If the latter opinion is correct, then we have an example of "there is no set order in the Torah's account of what happen(ed/s)". And we can add the events of Sinai revelation to the list of what Yitro "heard and came". [SDT] The Torah says that Yitro heard things, came to join the People (to convert to Judaism), and then Moshe proceeds to tell Yitro all that has occurred. Did not the Torah just tell us that he heard things before? Did Moshe just repeat that which Yitro had already heard? Of course, hearing the stories from Moshe Rabeinu directly must certainly be better than catching the reports on CNN. Rabbi Sholom Gold suggests another reason. Our sources say that Yitro came to the People of Israel, not just for a family visit, but to convert to Judaism. If his main incentives for coming were hearing of the wonders of the Exodus, the Splitting of the Sea, and Matan Torah, then his interest in converting might be suspect. Moshe tells Yitro ALL that has happened AND all the travail, the problems that had befallen the fledgling nation. About the thirst and the hunger, the uncertainty. Only after hearing of how "tough it is to be a Jew", would Yitro be able to be accepted into the nation by Moshe. And so it was. Yitro knew it all and still wanted to be part of the Jewish People. On those terms, we are willing to accept converts. VAYICHAD YITRO, Yitro was delighted with all of the good that G-d had done for the people of Israel. That’s the “plain” meaning of the word. Rashi mentions another possible meaning of the word – of the skin breaking out in “goosebumps” (cutis ansirina), per- haps a subconscious feeling of mortification for the downfall of his former colleagues.
(This portion of the sedra definitely seems to have occurred
after Matan Torah, even if you want to say that Yitro's original arrival was
before.) In the big picture, we see that Parshat Yitro with the main description of Matan Torah precedes Mishpatim with its mundane, everyday, down-to-earth laws. Yet at the beginning of Yitro, we find this out-of- sequence portion of the Mishpatim idea. And at the end of Mishpatim, we have the rest of the story of Maamad Har Sinai. So which really comes first - the lofty, spiritual dimensions of Judaism, or everyday life. We can (and should) look at it as a package deal. However you look at the first part of the sedra, the story of Yitro seems to be an interruption between the events of the Exodus and the Splitting of the Sea on the one hand, and Matan Torah on the other. Seems. But it isn't an interruption - it is a pre-requisite for Matan Torah. Moshe's view of the judging process, as he explains to Yitro who asks him what he's doing, is that the people come to him LIDROSH ET HA'ELOKIM, to seek out G-d. Yitro's point is that there is a lack of civility among the disputing individuals which must be handled BEFORE they can pursue Knowledge of G-d. This interlude about civil justice can teach us that good interpersonal relations allows us to really benefit from Matan Torah. Similarly, DERECH ERETZ KADMA LATORAH. Here's another way of looking at the "Yitro intro" to Matan
Torah. Perhaps the Torah is telling us how to relive the experience of Matan
Torah in our own lives. Its suggestion is "be like a convert". Take a fresh
view of Jewish life. Marvel at all the things that G-d has done for Bnei
Yisrael. Don't take things for granted. Approach your Judaism like Yitro
did. Even if you are a Jew by birth, work on being a Jew by choice. G-d put
the dramatic stories of the birth of the nation on hold, to let us take a
close look at someone who doesn't have the Mountain poised above his head.
Matan Torah was the mass conversion of a family-based group that is
attaining nation- hood. But the individual still counts. This we can learn
from Yitro, the individual.
Moshe sends Yitro off on his journey to Midyan (to convert his family, says Rashi).
A famous point, worth repeating... Today is the first day of the rest of our lives. The words of Torah which we learn and live should never become stale. They should be in our eyes as if TODAY we have received them. We should learn Torah and do mitzvot with the freshness and enthusiasm of a first-time experience. This too fits well with the "Yitro model". The challenge: Be a true Torah Jew all your life, for as many years as G-d gives you, but have an enthusiasm that is more common with converts and Baalei T'shuva.
[SDT] G-d tells Moshe that the People should "sanctify themselves today AND tomorrow". It is relatively easy to sanctify oneself on the day of the great miraculous events of Matan Torah. The challenge to each of us is to sanctify ourselves on the many tomorrows that follow. The days after the wondrous events, the magnificent spiritual experiences. The days when our lives return to "normal". This is what being Jewish is about. We sanctify the mundane. Therefore, there really is nothing that is mundane for us.
What follows is/are the Aseret HaDibrot, the Ten Commandments. They are comprised of 13 p'sukim which contain 14 mitzvot out of the Torah's 613. The Aseret HaDibrot can be viewed as both specific mitzvot as well as "chapter headings" for many of the Torah's mitzvot (e.g. LO TIGNOV is specifically the prohibition of kid- napping, and generally, the category of all prohibitions related to stealing - robbing, burglary, cheating in business, pressuring someone into selling you something that he doesn't really want to sell, moving a boundary marker... and others). MITZVA WATCH The second commandment contains several prohibitions related to idolatry. Specifically, not to believe in other gods [26,L1] (this mitzva includes the prohibition of having no belief - atheism), not making idols [27,L2], nor bowing to them (even without believing) [28,L5], nor worshiping idols in any manner [29,L6]. Note that this commandment deals with both thought and with action. The third commandment prohibits swearing in vain [30,L62]. This is defined as (1) swearing to the truth of something that is obviously true and well-known - that the Sun is hot; (2) to swear in denial of an obvious truth - that the Moon is made of cheese (interestingly, this is not considered a lie or a false oath, since everyone knows that the Moon is not cheese. Only when the truth of a matter is unknown do we use the term lie and false oath. A vain oath is just as serious as a false one, so this distinction is largely academic, but it emphasizes the seriousness of being flippant in regard to swearing.); (3) to swear to violate the Torah - e.g. that one will eat pork. Such an oath is immediately void since we are considered to have taken a prior oath (at Sinai) to not eat pork. Hence, the oath is in vain and a disrespectful use of G-d's name; (4) to swear to do something that is impossible - e.g. to stay awake for a full week. The common denominator of these types of vain oaths is that they all "cheapen" the use of G-d's name and threaten the smooth functioning of society which often must rely on the seriousness of a real oath. Commandment #4 deals with Shabbat and contains the positive mitzva to remember the Shabbat with Kiddush [31,A155], and the prohibition of all manner of M'lacha, specific types of creative activities [32,L320]. The mitzva of ZACHOR includes Kiddush as Shabbat enters, and Havdala as Shabbat leaves. The prohibitions of M'lacha are divided into 39 categories, each of which contains other related activities, usually with the same goal. E.g., PLANTING is one of the 39 categories; watering, pruning, fertil- izing all help the growth of plants and are TOLADOT of PLANTING. The fifth commandment is to honor one's parents [33,A210]. Grand- parents, in-laws, older (or possibly oldest) siblings, and teachers are included (with differences). Honor of parents is usually considered to refer to that which one does for one's parents, as opposed to reverence (fear) of parents which include that which should not be done because it would be disrespectful. #6 is the prohibition of MURDER [34,L289], which is considered the antithesis of Belief in G-d, since murder directly negates creation of human being in His image. Commandment #7 against ADULTERY [35,L347] is the prohibition of having relations with a married woman, but as a "chapter heading" it also points to the other forbidden relations. #8 is LO TIGNOV [36,L243], which, as mentioned earlier, is specifically defined as kidnapping, but is also the category header of many mitzvot in the Torah. Maybe they can all be summed up as indicating that the person who violates these kind of mitzvot puts himself above other human beings. It is obvious how this is harmful to society, and to the individual's striving for Kedusha. #9 is the prohibition of "bearing false witness" [37,L285]. We can see in this mitzva, as well as many others, how important it is to G-d, so to speak, that we be able to function as a society. Both oaths, and to a greater extent, perhaps, testimony, are necessary for the establishment of TRUTH, in the absence of having direct knowledge of the truth ourselves. So much of the dealings between people involves the trust we place in each other's word, especially when backed by an oath, and in the confidence we place in the testimony of two witnesses. Without these elements of our interpersonal relationships, we would be incapable of functioning as a society. #10 commandment against COVETING [38,L265] sort of sums things up in that it focuses on the thought process that can lead to all types of sins. Being part of "The Big 10" points to the significance of thoughts in the whole picture, which usually consists of deeds.
G-d tells Moshe to remind the People that they heard G-d
speak; that they shall make no graven human images (even for art) [39,L4];
they shall make an altar and offer sacrifices upon it; if the altar be of
stone, its stone shall not be cut with metal tools [40,L79]. Metal
implements represent the sword, which shortens life; the Altar represents
the lengthening of life. From this rule comes the custom to remove or cover
the bread-knife during "benching", since our table is likened to the Altar.
(Some authorities say that this minhag applies only during the week, not on
Shabbat.) The Altar may not be approached with immodest steps [41,L80] but
rather via its ramp.
Another common theme between sedra and haftara is the concept of holiness. In the sedra, G-d tells us that we will be to Him a kingdom of Kohanim and a holy nation. As Rabbi Jacobs points out in his “A Haftara Companion”, it is important to remember the difference between the perfect holiness of the Heavenly angels and the Jews striving towards holiness, without being ever able to achieve perfection. He also points out that smoke is used to hide the Divine Presence from mortal eyes. [The Parshat
Yitro Homepage]
|
