Yisro 5634 תרל”ד

תרל”ד

עושי דברו לשמוע בקול דברו. מעיקרא עושי והדר לשמוע כו’. 

(Tehillim 103:20) “Fulfilling His words, listening to His voice”. First they do and then they hear. (This pasuk, usually used to describe the angels, was used to describe Bnei Yisrael’s commitment when they said na’aseh v’nishma. 

כי בנ”י מעוררין דבר ה’ שיש בכ”מ. 

This is because Bnei Yisrael awaken the word of HaShem that is found in every place

וכתיב כמה פעמים שמוע תשמעו בקולי. מכלל שיש קול הנשמע תמיד. והיא התורה שנברא בה כל הבריאה. 

As it says several times in the Torah “If you will surely hear שמוע תשמעו My voice”, the (double expression for hearing) teaches us that there is the voice of HaShem that can always be heard. This voice is actually the Torah that the world was created with.

וכפי מעשי האדם שנמשכין אחר דרך התורה. וכמ”ש כל אשר דבר ה’ נעשה. פי’ שנתברר להם שכל המעשים יש בהם כח דבר ה’. והוא המחי’ כל. כן נתגלה להם דבר ה’ והוא עשרת הדברות. 

And inasmuch as Bnei Yisrael’s actions reflected the words Torah, The word of HaShem was revealed to them in the Ten Commandments. 

Just as Bnei Yisrael committed to do – na’aseh everything HaShem has commanded. This commitment means that they realised that in every action there was the word of HaShem. 

(the words can be understood as follows “Wherever (which is everywhere) we find the words of HaShem, we shall do it accordingly”)

דכ’ וידבר כו’ לאמר. 

(Shemos 20:1)

 וַיְדַבֵּ֣ר אֱלֹהִ֔ים אֵ֛ת כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר׃ 

HaShem spoke all these words, saying:

פי’ שעשרה מאמרות הם בכלל. ועשרת הדיברות היו תיקון העשרה מאמרות. 

The words “all these words” teaches us that the ten utterances (that the world was created with) were on a general level, and afterwards the ten commandments were to repair and uplift the ten utterances (and show that everything was all HaShem’s doing)

ואחר יציאת מצרים נתגלה זה הקול והדיבור 

And now after the exodus from Mitzrayim, the voice and the words were all revealed.

עד שגם יתרו שמע. כי הוציא כו’ הוא טעם שלאשר יצאו בנ”י ממצרים נתגלה קול התורה. 

so much so that even “Yisro heard that (alternatively “because”) Bnei Yisrael had been redeemed. This explains why Yisro heard, because Bnei Yisrael had been redeemed and there was such a revelation, that even Yisro was now able to hear.

וכן בשבת ניתן תורה. לאשר כי בשבת מתבטלין מכל המלאכות והוא תיקון המעשה לכן כתיב זכר ליצ”מ. 

The same idea is seen on Shabbos, that the Torah was given on Shabbos. This was because on Shabbos everything stops their work and nullifies themselves to HaShem.This is real reparation of the all actions, therefore Shabbos is a reminder of the exodus from Mitzrayim

כי בשבת מתעורר בחי’ יצ”מ כמ”ש המענג שבת נותנין לו נחלה בלי מצרים. 

For it is on Shabbos when the concept of exodus is awakened (the revelation of HaShem being the only power), therefore one who enjoys the Shabbos receives an unlimited inheritance.

ולכן נפתח זה הקול בשבת. 

And therefore this voice is revealed on Shabbos (for as explained above תרל”ב 3 the level of kol is higher than dibur).

“שמוע “תשמעו “בקולי ר”ת שב”ת. 

The first letters of the words “you shall surely hear My voice” spell שבת. 

לכן איתא כי מרע”ה מחזיר לישראל בש”ק הכתרים של נעשה ונשמע:

And therefore Moshe that returns our crowns that we lost from har Sinai on Shabbos, for these are the crowns of na’aseh v’nishma (which is revealed on the Shabbos and therefore we are worthy of them specifically on Shabbos.)

(Summary:HaShem created the world with kol this is the voice of HaShem. However it was hidden in creation. Only certain great individuals were able to hear this voice. During the process of the redemption from Mitzrayim HaShem’s control of the world became more and more apparent until the ultimate revelation which culminated on Har Sinai. [This is the meaning of the concept that through the ten plagues the ten utterances became the ten commandments. This is the change between ma’amar and dibur. Ma’amar is the general and the dibur is specific instructions]. Furthermore the kol is on a much higher level and not subject to the effects of this world and it doesn’t need the protection of dibur.)

2

במדרש לקחת מתנות בלקיחה במתנה כו’. 

The Midrash (Shemos Rabba 28:1) tells us that Moshe received the Torah by taking it, and also having received it as a gift, yet he did not have to pay for it.

אא”ז מו”ר ז”ל פי’ עמ”ש יגעתי ומצאתי. 

The Chidushei Harim explained this Midrash according to the Gemara (Megillah 6b) “If one says I toiled and I found (success) believe him.

פי’ כי א”א לזכות ע”י היגיעה רק בדרך מציאה. פי’ כשהקב”ה רואה יגיעת האדם לש”ש. נותן לו במתנה כו’ ודפח”ח. 

This means that one can only merit through toiling hard, if it is given ultimately as a gift from HaShem. This means that when HaShem sees that one toils for the sake of Heaven then He gives the person a gift. ודברי פי חכם חן

וכן י”ל כאן כי בוודאי האדם מצדו צריך ליתן את כל נפשו ומאודו בעבור התורה. 

So too with receiving the Torah, for one definitely needs to give up his entire self and desires for the sake of the Torah (to merit to truly connect to the Torah)

ומ”מ א”צ לתת מעות כי העיקר הרצון. ומי שיש לו זה הרצון באמת אדרבא נותנת לו התורה חיים בעוה”ז ובעוה”ב:

Nevertheless one does not have to pay money for it. This is because the main point is to have a desire to connect to the Torah, and one who has a true desire, on the contrary, the Torah gives him life in this world and the world to come. 

(all of one’s physical and spiritual needs are taken care of).