Yitro
Volume 39, No. 17
17 Shevat 5785
February 15, 2025
Sponsored by Mrs. Faith Ginsburg on the yahrzeit of her father, Herzl Rosenson (Naftali Hertz ben Avraham a”h – 22 Shevat)
Hyam and Naomi Singer on the yahrzeit of his grandfather Chaim ben Chanoch Zundel a”h
Irving and Arline Katz on the yahrzeits of her mother Frahdel bat Yaakov Shulim a”h and his father Chaim Eliezer ben Avigdor Moshe Hakohen a”h
In this week’s Parashah, the Torah is given. The Gemara (Shabbat 146a) teaches that when Bnei Yisrael stood at Har Sinai, their “Zuhamah,” the contamination implanted in mankind when Adam and Chava ate from the Etz Ha’da’at, departed from them. What was this Zuhamah?
R’ Avraham Yoffen z”l (1887-1970; Rosh Yeshiva of the Novardok Yeshiva in Bialystok, Poland; New York; and Yerushalayim) explains: Rabbeinu Bachya ibn Pekudah z”l (Spain; early 11th century) writes in Chovot Ha’levavot (Sha’ar Avodat Ha’Elokim ch.5) that the Creator implanted in man’s intellect the ability to recognize the virtue of truth and the disgracefulness of falsehood, the propensity to choose justice and avoid iniquity, and the desire to repay those who do good with good and with thanks. All human beings share these innate characteristics, writes R’ Yoffen, and, naturally, man would never sin. However, Rabbeinu Bachya explains elsewhere (Sha’ar Ha’perishut ch.2), “The origin of all sins and the reason for all disgraceful behaviors is that desire overpowers the intellect.” This, writes R’ Yoffen, is a battle that all of mankind faces.
At Har Sinai, this contamination was removed from Bnei Yisrael, R’ Yoffen writes. True, we still have to fight the Yetzer Ha’ra, but after the revelation of Hashem at Har Sinai, the Jewish People no longer resigned themselves to the status quo, in which the Yetzer Ha’ra had the upper-hand. This, writes R’ Yoffen, is the source of the hidden spark that has revealed itself so many times in Jewish history even in people who seemingly had lost all connection with their roots. (Ha’mussar Ve’ha’da’at)
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“Yitro, the minister of Midian, the father-in-law of Moshe, heard everything that Elokim did for Moshe and for Yisrael, His people–that Hashem had taken Yisrael out of Egypt.” (18:1)
R’ Yitzchak Klein z”l Hy”d (rabbi of Kosice, Slovakia; killed in the Holocaust) writes: Before Yitro recognized the Creator, he believed that there were two powers in the universe–one that did good and the other bad. Now, when he saw that the Plagues that struck Egypt were themselves the vehicle for Bnei Yisrael’s salvation, he understood that Elokim–the Divine Attribute of Justice–is one and the same as Hashem–the Divine Attribute of Mercy. (Birkat Avraham)
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“Yitro, the father-in-law of Moshe took an Olah-offering and feast offerings for Elokim; and Aharon and all the elders of Yisrael came to eat bread with the father in-law of Moshe before Elokim.” (18:12)
R’ Yehoshua Heschel Singer z”l (1848-1925; rabbi in Buffalo, NY) asks: Should not the verse have said, “Yitro, the father-in-law of Moshe gave an Olah-offering . . .”?
He explains: The Gemara (Kiddushin 7b) teaches that if one gives a gift to an “important person” and the latter accepts the gift, it is viewed by Halachah as if the giver received something of value. Thus, writes R’ Singer, when Yitro offered sacrifices and Aharon and the elders agreed to eat from them, Yitro “took” (i.e., received) something from them. (Mishneh Zikaron)
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“Moshe said to his father-in law, ‘Because the people come to me to seek Elokim. When they have a matter, one comes to me, and I judge between a man and his fellow, and I make known the decrees of Elokim and His teachings’.” (18:15-16)
R’ Eliyahu z”l (1720-1797; the Vilna Gaon) writes: Moshe told Yitro that people come to him with three types of questions. Some have questions about Avodat Hashem / service of G-d (e.g., prayer) and Mussar / character improvement (“The people come to me to seek Elokim; When they have a matter, one comes to me”). Some have interpersonal issues (“I judge between a man and his fellow”). Lastly, some want to know the laws of the Torah and how to perform the Mitzvot (“I make known the decrees of Elokim and His teachings”). The first type of question, in particular, is something that only I (Moshe) can answer, for there are many correct paths and the advice I give a person is very individualized, for which I must communicate with Hashem, Who sees inside each person’s heart.
Yitro replied with three arguments (18:18): “You will surely become worn out–you as well as this people that is with you”–i.e., you cannot judge every case alone, nor can every person wait his turn. “For this matter is too hard for you”–granted that you are uniquely suited to advise each person about his specific path in serving Hashem, but, nevertheless, it is too much for one person to do alone. Finally, “you will not be able to do it alone”–you cannot teach everyone the Torah’s laws all by yourself. (Aderet Eliyahu, Devarim 1:12)
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“You shall discern from among the entire people, men of Chayil/ accomplishment, G-d-fearing people, men of truth, people who despise money . . .” (18:21)
R’ Pinchas Zalman Horowitz z”l (1832-1906; Krakow, Galicia) writes: The four traits listed here parallel the traits of the Patriarchs and Moshe himself. “Men of Chayil”–paralleling Avraham, who went to war (Bereishit 14:14). “G-d-fearing”–paralleling Yitzchak (see Bereishit 31:42). “Men of truth”–paralleling Yaakov (see Michah 7:20). “People who despise money”–paralleling Moshe (see Bemidbar 16:15). (Ahavat Torah)
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“In the third month from the Exodus of Bnei Yisrael from Egypt, on this day, they arrived at the Wilderness of Sinai . . .”
“And Moshe ascended to Elokim . . .” (19:1, 3)
R’ Moshe Teitelbaum z”l (1759–1841; rabbi and Chassidic Rebbe in Újhely, Hungary) writes: Bnei Yisrael progressed in a short time from Egypt, which was known as the place of the 49 Gates of Impurity, to Har Sinai, where they would receive the Torah with great honor. This was possible because a Tzaddik–here Moshe Rabbeinu–has the ability to elevate a person who attaches himself to that Tzaddik. Usually, that occurs at the expense of the Tzaddik’s own short-term spiritual growth. Not so here; despite Moshe Rabbeinu’s dedication to elevating Bnei Yisrael out of their impurity, Moshe himself “ascended to Elokim.”
This, R’ Teitelbaum adds, is a wonderful illustration of Hashem’s kindness. (Yismach Moshe)
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“Hashem said to Moshe, ‘Behold! I am coming to you in the thickness of the cloud, so that the people will hear as I speak to you, and they will also believe in you forever’.” (19:9)
Rabbeinu Nissim ben Reuven Gerondi z”l (Spain; 1320-1376) writes: Hashem is explaining Himself to Moshe. He elaborates:
When Moshe experienced prophecy, says the Torah (Shmot 33:11), “Hashem would speak to Moshe face to face, as a man would speak with his fellow.” But at Har Sinai, Hashem wanted to speak directly to Bnei Yisrael, who were not suited to such a high level of prophecy. Something was needed to block or dim some of the “bright light” that would accompany Hashem’s revelation. Therefore, says the Torah (Devarim 4:11), “The mountain was burning with fire up to the heart of heaven, [amidst] darkness, cloud, and fog.” The purpose of the “darkness, cloud, and fog,” was to obscure the bright light of Hashem’s revelation. And, therefore, Hashem explained to Moshe, “I am coming to you in the thickness of the cloud”–not because of any limitation of yours, but “so that the people will hear as I speak to you, and they will also believe in you forever.” (Derashot Ha’Ran #11)
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Shabbat
“Remember the Shabbat day to sanctify it” (20:8)
R’ Moshe ben Maimon z”l (Rambam; 1135-1204) writes: It is a Mitzvat Aseh / affirmative commandment to sanctify the Shabbat day with words of praise and sanctification. This requires recalling Shabbat when it arrives and when it departs–when it arrives, with Kiddush, and when it departs, with Havdalah.” (Hil. Shabbat 29:1)
R’ Zvi Elimelech Shapira z”l (the Bnei Yissaschar; died 1841) writes: The Sages established the text of Kiddush, just as they established the text of all Berachot. According to Torah law, however, one would fulfill the Mitzvah of Kiddush if he recited any praises of the sanctity of Shabbat. It follows that when one recites Kiddush over a cup of wine after praying (as we do), he is fulfilling only a Rabbinically-ordained Mitzvah, for he already fulfilled the Torah’s Mitzvah of Kiddush by reciting the Shabbat Shemoneh Esrei, which speaks of the sanctity of Shabbat. [Note: The position presented here and its practical implications are discussed and debated by many Halachic authorities.]
R’ Shapira continues: In the Yom Tov Kiddush, we say, before mentioning the Festival: “Asher bachar banu”/ “Who has chosen us from every people.” On Shabbat, in contrast, some versions of Kiddush do not mention the “chosen-ness” of the Jewish People at all, while other versions do say, “Ki vano vacharta” / “For You chose us and sanctified us from among all the nations,” but only after Shabbat is mentioned. This is because Shabbat is sanctified from the time of Creation, before we were chosen as Hashem’s Segulah / treasure (Shmot 19:5). Moreover, the Mitzvah of Shabbat was given to Bnei Yisrael (in last week’s Parashah) before they were chosen (in this week’s Parashah). The Festivals, in contrast, were sanctified only after the Jewish People became the chosen nation. (Derech Pikudecha: Mitzvat Aseh 31)