Yisro 5635 תרל”ה
תרל”ה
הקדמת יתרו קודם קבלת התורה.
The receiving of the Torah is preceded by the arrival of Yisro. (What is the connection?)
נראה כי עמלק רצה להרוס מתן תורה. וע”י יתרו ניתקן מה שקילקל עמלק
It seemed that Amalek wanted to destroy the possibility of Bnei Yisrael receiving the torah and Yisro that he repaired the destruction of Amalek
כדאיתא במדרש לץ תכה ופתי יערים כו’.
This is apparent in the Midrash (Shemos Rabba 27:6) on the pasuk (Mishlei 19:25) Beat the scoffer and the simple will become clever (when he sees the punishment the scoffer gets). (Yisro and Amalek were in counsel with Paroh over what to do with Bnei Yisrael, and once Yisro saw how HaShem completely destroyed Amalek from this world and the world to come Yisro did teshuva).
דהנה מתן תורה הי’ לתקן מעשה בראשית. כמ”ש ב’ אלפים תהו. ובמתן תורה ניתקן העולם.
To explain this we know that the giving of the Torah was to repair the creation of the world. (It revealed HaShem’s control of the world that was hidden in the creation of the world). As it says (Sanhedrin 65a) the first two thousand years were confusion, (which ended at the receiving of the Torah, that at the receiving of the Torah this was all repaired.
ובאמת יש להבין למה עשרה מאמרות קיימים לעולם. וכל הבריאה קיימת במאמרו ית’. ועשרת הדיברות צריכין ג”כ להתקיים.
Now in truth we need to understand (the difference between the ten utterances) which are eternal and the entire creation exists due to them, yet the ten commandments should also still be in existence (as they were when we received the Torah)?
רק שהוא חסרון המקבלים. והנה בנ”י מסרו נפשם לקבלת התורה והקדימו נעשה לנשמע.
The answer however is because there was a lack on the side of the ones that received the Torah. Bnei Yisrael sacrificed their lives and they said na’aseh even before nishma.
רק כל האומות היו צריכין לבטל עצמם לבנ”י. והי’ ניתקן הכל.
However all the nations of the world should have nullified themselves to Bnei Yisrael and then everything would have been repaired properly.
ובאמת נתבטלו כדכ’ שמעו עמים ירגזון.
And in truth they did nullify themselves, as it says “The nations of the world heard and feared”
לבד עמלק. אף שהבין גדולת בנ”י וממשלת השי”ת. עכ”ז בא וילחם ומסר נפשו ע”ז לרעה.
All except for Amalek, even though he realised the greatness of Bnei Yisrael and the power of HaShem, nevertheless they came to fight Bnei Yisrael, and sacrificed their lives for the negative.
ולכן הקב”ה ימחה את שמו.
This is why HaShem will destroy Amalek’s name completely. (For there were no other options left for Amalek, they knew the greatness of Bnei Yisrael, so the only option for them was to be destroyed).
ויתרו תיקן שכל האומות נמשכו אחריו. ולא אחר עמלק.
Now Yisro repaired the world in such a way that made all the other nations follow Bnei Yisrael and not Amalek.
ובוודאי כל הקילקולים שנעשה אח”כ בעגל. הכל הי’ ע”י עמלק הרשע ימח שמו:
And without a doubt all the damage that was done afterwards in the golden calf, was all because of Amalek. His name should be eradicated.
2
ומאמר אנכי ה’ אלקיך הוא קיים לעד. כי איננו ציווי כמו לא יהי’ לך ושאר הדיברות. כי זה מאמר הש”י שהוא מיוחד להיות אלקי ישראל.
The first ‘commandment’ of “I am HaShem your G-d” remains forever, for it is different to the other commandments, which are commandments, whereas this is an expression that is specifically telling us that HaShem is out G-d. (The Sefas Emes is answering his question above, why haven’t the ten commandments remained? The answer is that the first one still remains)
ולכן כ’ לא יהי’ לך אלהים אחרים על פני. פי’ כיון שבכל אופן אני אלקיכם. לכן יותר צריכין לשמור עצמם כמ”ש המכעיסים אותי על פני.
Therefore it says “I am Hashem your G-d you shall have no other gods”. For this is a reality “I am HaShem your G-d”, and therefore they need to protect themselves even more. As it says (Yeshaya 65:3) “They provoke my anger”
ומלכותו ית’ הוא נמסר ביד בנ”י. פי’ כפי מה שהם מקבלין ע”ע עול מלכותו ית’ כמו כן נתגלה כבוד מלכותו על כל הנבראים. שאלקותו ית’ נמשך לכל ע”י בנ”י. וז”ש אנכי ה”א כו’.
HaShem’s dominion is given to Bnei Yisrael. Meaning that inasmuch as they accept upon themselves the yoke of Heaven, the Dominion of HaShem is revealed on all of creation. This is because HaShem’s G-dliness is drawn through Bnei Yisrael to the nations of the world. This therefore is the meaning of “I am haShem your G-d”
וכ’ ואתם תהיו לי ממלכת כהנים כו’. פי’ שהם הממליכים אותו יתברך. כמשל שרים גדולים שהם מעמידים את המלך. כן כביכול בנ”י הם ממליכים אותו ית”ש על כל הנבראים.
(Shemos 19:6) “You will be a nation of priests” this means that it is Bnei yisrael that make HaShem the King, just as great generals give the king his position, so too Bnei Yisrael give HaShem His kingship over the nations of the world.
וכפי מה שקיבלו בנ”י עמ”ש במתן תורה כן הי’ בכלל הבריאה.
And therefore as much as Bnei Yisrael accepted the yoke of Heaven when they accepted the Torah, proportionately it manifested in creation.
וכמ”ש בגמרא שגם האומות יודעין כי הקב”ה שליט על הכל וקראן לי’ אלקי דאלקיא.
As it says (Menachos 101a) that the natures of the world know that HaShem is in control of the word, and the call Him the God of gods (they just believed in an intermediary)
ולכן ניתקן כלל הבריאה. לבד עמלק ימ”ש שלא הכניע עצמו. ולכן לא יהי’ לו תקומה לעתיד. ולכל האומות יהי’ איזה ניצוץ ואחיזה בקדושה.
Therefore the entire world was repaired, except for Amalek – whose name should be destroyed, did not humble himself and therefore in the future Amalek will not exist. For every nation has some sparks and connection to holiness (yet Amalek completely disconnected themselves)
וז”ש ראשית גוים עמלק. פי’ שלקח לו הראשית שכפר לגמרי בעיקר. ולכך אחריתו עדי אובד. משא”כ שאר האומות כנ”ל.
That is why Amalek is called the “first ראשית of the nations” (Reishit is the referring to the first thing the nullification to HaShem, which is what Amalek took for himself) for they completely denied HaShem’s existence, and therefore “his fate is to perish forever” as opposed to the other nations.
ולכן צריכין לשנוא את עמלק. כי לולא הוא הי’ ניתקן הכל כראוי כמו לעתיד. ועל ידו אין הכסא שלם כו’. לכן מחה אמחה כו’:
This is why we need to hate Amalek, for if not for them, everything would have been repaired properly just as it will be in the future. It is because of them that HaShem’s throne is not complete, and therefore “he will be completely destroyed”.
3
מה שנאמר בשבת זכר ליצ”מ ובדיברות אחרונות נאמר וזכרת כי עבד היית במצרים כו’.
The first time the ten commandments are mentioned it says that the Shabbos is: “as a remembrance of the exodus from Mitzrayim”, and the second time they are mentioned it says: “and you shall remember that you were slaves in Mitzrayim etc”
דהנה איתא אמרה שבת לפני הקב”ה לכל יש בן זוג ולי אין בן זוג השיב הקב”ה כנס”י יהי’ ב”ז. ואין מובן ולמה אין לש”ק ב”ז הלא נוכל לזווג יום ששי לשבת כמו ליום חמישי.
The Midrash (Bereishis Rabba 11:8) says that the Shabbos day said to HaShem, each one of the days has a partner (the first with the second etc) and I don’t have a partner. HaShem replied that Knesset (Bnei) Yisrael will be your partner. Now this Midrash is difficult, why are the days paired up like that why can’t Shabbos be paired with the sixth day (and a different day will be missing its pair)?
אבל הפי’ כי ימי בראשית הם ימים עליונים. ואין התחתונים יכולין לקבל הארת הימים רק ע”י אמצעי. שיש לכל יום לבוש והוא בן זוגו של אותו יום.
However the explanation is that the first six days of creation are very elevated. And the days below them (all the days after creation), can only receive the light of the days of creation via an intermediary. This means that each day needs a ‘clothing’ (to access the light) and this is called it’s partner.
(There needs to be a giver and a receiver. The giver (chesed) gives a strong light to the receiver (gevura) and then the light is properly enclothed and able to be accessed)
לבד ש”ק שאין לו לבוש.
This is all true except for the Shabbos that has no clothing (it is accessible in all its glory just as it always was, and its light is not hidden in ‘clothing’)
וע”ז אמרה שבת לי אין ב”ז. וח”ו יוכל להיות קילקול ע”י עולם השפל הזה שמקבלים בלי לבוש.
This is the meaning of Shabbos saying “I don’t have a partner”, and therefore the danger is that if the lower world receives it’s light without any ‘clothing’ it could cause damage.
וע”ז הי’ התשובה כנס”י יהי’ ב”ז. כי בנ”י יכולין לקבל בלי לבוש.
This therefore was HaShem’s reply. “Bnei Yisrael will be your partner”. Since Bnei Yisrael are able to receive the light without a ‘clothing’, they can be the partner for Shabbos.
וזה ע”י יצ”מ כמ”ש במ”א. כי כמו שהקדושה נעלמת מהתחתונים ע”י גודל עומק רום. כמו כן תחתונים בגודל שפלות מעשיהם מתרחקים מהקדושה.
This was because of their exodus from Mitzrayim as explained elsewhere (they elevated themselves to such a high level of holiness so they could receive the light as is without any dilution). Just as there is a very great height, so too there is a very great depth. (Just as things that are so holy are removed from things lowly). So too things are that are so lowly are distanced from holiness
ובנ”י כפי מה שמתרחקים מגשמיות ויצאו ממצרים ממ”ט שערי טומאה. כפי כן נתקרבו אל הקדושה.
And therefore inasmuch as Bnei Yisrael distanced themselves from physicality and left Mitzrayim from the 49th level of impurity, so were they able to get close to the holiness.
[וזה פי’ ב’ עולמות. עוה”ז ועוה”ב כמ”ש במ”א. וגם ש”ק הוא מעין עוה”ב]. [This is the meaning of the two worlds עולמות. Connected to the word hidden. This world is hidden due to its lowliness and the world to come is hidden due to its holiness. And so too Shabbos is a taste of the world to come.]ולכן בנ”י יכולין לקבל השבת. והם עצמם השמירה מהאומות שהשבת מתלבש בבנ”י כנ”ל וז”ש כנס”י יהי’ ב”ז.
Therefore Bnei Yisrael are able to receive the Shabbos, for they are actually what protect the holiness from the nations of the world. The Shabbos becomes enclothed in Bnei Yisrael, and therefore they are the partner of the Shabbos.
ולכן עכו”ם השומר שבת חייב מיתה. כי א”י להתקרב אל השבת והוא אצלו כמו עבודה זרה.
Therefore a gentile who keeps the Shabbos receives the death penalty, for the gentile is not able to get close to the Shabbos , and keeping the Shabbos is like serving idols (for this gentile is interfeering between the connection between HaShem and Bnei Yisrael. Just as someone who walks between the king and queen who are sitting together, deserves to be put to death)
וז”ש וזכרת כי עבד היית. שע”י יצ”מ יכולין בנ”י לקבל השבת. והוא זכר ליצ”מ.
This is why it says regarding the Shabbos “You shall remember that you were slaves in Mitzrayim”. Because it is through the exodus from Mitzrayim (that Bnei Yisrael elevated themselves) and therefore Bnei Yisrael are able to receive the Shabbos and the Shabbos is also reminiscent of the redemption from Mitzrayim.
וכן כתיב וזה לך האות כו’ בהוציאך כו’ תעבדון כו’ האלקים על ההר הזה. שקבלת התורה אות ליצ”מ. כי לא היו יכולין להתקרב להשי”ת קודם יצ”מ.
So too HaShem told Moshe at the burning bush. The sign is that when you leave Mitzrayim you will serve Me on this mountain. This is because receiving the Torah is a sign of the exodus, for they were not able to get close to haShem before the exodus.
וכן שבת שהוא התקרבות להש”י כמ”ש בשבת ניתנה תורה כו’ הוא זכר ליצ”מ כנ”ל:
So too Shabbos is a closeness to HaShem as it says the Torah was given on Shabbos, which is also a reminder of the exodus.
4
[מבוקר עד ערב אפשר לומר כן אלא כל דיין שדן דין אמת לאמיתו כו’(Shemos 18:13) Moshe judged Bnei Yisrael from morning to night. Rashi explains that it is not to be taken literally, for Moshe did not judge them from morning to night, rather this means that when a judge judges a true judgement it is considered as if he judged from morning to night, and he becomes a partner with HaShem in the creation of the world.
. וקשה א”כ מה אמר יתרו נבול תבול כו’.
This explanation is difficult because Yisro told Moshe (that by continuing this process) he will become worn out. (If Moshe was really not holding court all day, why would he become worn out)?
אך אמת כי גם במצות פשוטי בני אדם לעשות דין ומשפט בין איש לרעהו. אם הוא באמת הוא דבר גדול. ונאמר עליו מבוקר עד ערב. שמתקשרין עי”ז כל העולמות וממשיך האמת עד דרגא תחתונה.
The truth is that even a regular person who judges two fellow Jews with absolute honesty and integrity, it is considered as if he is holding court from morning to night. (This idea does not only apply to Moshe, it applies to any Jew).
This is because he is connecting all the worlds and bringing the truth down to the very end level
והוא באמת נחמה לדיינים העוסקים בצורכי ציבור שנאמר בגמרא ומד’ שעי”ז באין לביטול תורה רק שגדולה מצוה בשעתה.
This is indeed something that can console judges, that are busy serving the public, and as it says in the Gemara and the Midrash, that it causes them to lose time from their Torah learning (nevertheless this is a great deed) for a mitzvah performed in its correct time is a great thing. (Pesachim 105b)
(Even though they lose time from Torah learning it is still essential for in the realm of time which is a part of nature, they bring the light of HaShem into the world.)
אבל מדרגת מרע”ה שנאמר עליו כל עליותיו בהשכמה היו הוא למעלה מזו המדרגה מבוקר עד ערב.
However when it came to Moshe Rabeinu, it says about him that every time he ascended the mountain it was at dawn (not at morning or evening), this means that he was on a higher level than this. (His level was completely above time and he was able to bring the light into the world from that level. Unlike other people who can only bring it into the world when they are in the realm of time.)
ועצת יתרו הי’ אליו לפי מדרגתו.
Now Yisro’s advice (of giving over the responsibility of the judgment to other judges), was addressed to Moshe on Moshe’s elevated level
ובס’ אוה”ח פי’ וצוך אלקים ויכלת עמוד. שעי”ז יהי’ פנוי לקבל מאמר אלקים ע”ש בדבריו הקדושים. וכ”כ בתרגום יונתן.
And as the Our Hachaim says, that Yisro intended that Moshe will be freed up to do what only Moshe could do, ie. receive the prophecy of HaShem. And so too in Targum Yonasan.
עכ”ז ראינו כי לא הוטב העצה בעיני מרע”ה.
Nevertheless Moshe was not happy with this advice
כי בודאי אם הי’ נשאר כן. הי’ מרע”ה מתקן הכל להיות נמשכין כל בנ”י אחר מדרגתו. כמו שהי’ שליח להוציאנו ממצרים ממ”ט שערי טומאה. כן הי’ בכחו ג”כ להמשיך כל בנ”י אחריו.
because if Moshe would have continued (with his interaction with Bnei Yisrael and personally judging them) he would have repaired everything that needed repairing and drawn the entire Bnei Yisrael up to his level. And just as he was a messenger to take us out of Mitzrayim from the 49th level of impurity, so too he had the ability to bring Bnei Yisrael to his level.
אבל נראה כי גם זה הי’ בעצת עמלק הרשע. שע”י שהוקרו בנ”י מכוחם במלחמת עמלק ימ”ש. לא היו יכולין להמשך אחר מדריגת מרע”ה.
However it would seem that the reason why (we weren’t able to follow this path) was because of the evil Amalek. Since they had cooled off Bnei Yisrael’s power through fighting them, Bnei Yisrael weren’t able to be drawn to that high level of Moshe.
וראי’ לדבר שבמלחמת עמלק סילק מרע”ה עצמו ושלח את יהושע כנודע]:
And a proof for this is that when it came to battling Amalek, Moshe actually removed himself from the battle and Yehoshua took his place.
(* perhaps the tikun needed to take place by Yehoshua, on the realm of this world and time, not on the level of Moshe)
5
אשר הוצאתיך כו’. ומקשין מדוע לא נאמר אשר בראתיך.
“I am HaShem your G-d that took you out of Mitzrayim”. The question is asked (see Even Ezra and others) why doesn’t it say “I am HaShem your G-d that created you”?
אכן לברר מאמרם ז”ל גדול המחטיא האדם יותר מן ההורגו שהמחטיאו מוציאו מעוה”ז ועוה”ב.
However this can be understood in light of what our sages have taught. “It is worse to cause someone to sin, than killing him, for causing him to sin removes him from this world and the world to come (whereas killing him is only in this world).
וכמו כן גדול מה שהוציאנו הש”י ממצרים. שע”י הבריאה אין האדם יודע אם יהי’ סופו לטוב. אבל בהוציאנו ממצרים מובטחים בנ”י כי מיוחדים הם אליו ית’.
So too HaShem taking us out of Mitzrayim was greater than creating us. Because in creation it was not clear whether our end would be good or not, whereas through the exodus of Mitzrayim, we were promised our unique status with HaShem.
(The exodus from Mitzrayim was when HaShem’s name was sanctified completely, and the reparation of the world. It showed that we didn’t succumb to the evil forces.)
וגם נראה להודיע כי כל אשר עובר על האדם תמיד בעודו בבחירתו. עכ”ז הכל הוא מהשי”ת בלבד.
It also showed a further point. That whatever mistakes a person makes with his free choice, it is in hindsight nevertheless from HaShem.
(even once one did something wrong, still needs to realise that whatever he went through was from HaShem. Obviously this is a delicate subject and needs explaining.)
כי בוודאי בריאת האדם יודעין הכל שהוא מהשי”ת למעלה מהטבע. אבל מה שצריכין בנ”י לידע. כי כל החיות שנמצא בעולם הוא מהשי”ת שמחדש בכל עת ורגע. כללי ופרטי כל המעשים.
Now for sure in the creation man was aware that everything was from HaShem and completely from above nature. (It was not just the doing of nature). Yet Bnei Yisrael needs to know that in every moment that one exists it is all coming directly from the life force of HaShem. For He is constantly renewing the creation every second, on an individual and general level.
(meaning that He gives them life force in that very moment, even when they are going against Him)
וגם עבודת בנ”י והתקרבותם להש”י הכל מאתו הוא. ועדות לזה יצ”מ. וז”ש אשר הוצאתיך כו’.
And also Bnei Yisrael service and closeness to HaShem is also due to His willing it. And it is this (unique closeness) that is testified through the exodus. (And that is why it is such an important tenet, even more so than HaShem creating us). “That took you out of Mitzrayim”.
והנה ידיעה זו נשאר בבנ”י כמ”ש לעיל כי מאמר אנכי הוא הבטחה ג”כ.
Now this awareness (of HaShem’s active involvement in our lives) remained with Bnei Yisrael after receiving the Torah A explained above (תרל”ה 2) the first commandment remained
ואפשר לפרש מ”ש חז”ל בבנ”י שהקדימו נעשה לנשמע וקילקלו נעשה. הזהרו בנשמע.
(In light of the above) we can explain the Midrash (Shemos Rabba 27:9) that even though Bnei Yisrael said na’aseh before nishma, yet with the golden calf the ruined na’aseh and now they must protect nishma
י”ל כי נשמע הוא מה שהקב”ה משמיע לבנ”י. וא”צ לזה מעשיהם רק לקבל ולהאזין. והוא קבלת מלכותו ית’ שנאמר שמע ישראל כו’ ה’ אחד. שזה הוא רק הביטול אליו והוא מאמר אנכי כנ”ל ועשי’ הוא כל המצות.
We can explain this to mean that the commitment of nishma was to listen to what HaShem is telling Bnei Yisrael and this level does not require any action it is just to listen and accept the yoke of Heaven. As we say “Hear שמע Yisrael HaShem is your G-d HaShem is One”. This is the nullification (and commitment) to HaShem and the first one of the ten commandments. Whereas na’aseh is referring to the action of doing the mitzvos.
(Kabbalat ol malchus shamayim, just as a keli, na’aseh is to do it in action)
ולכן הקדים אנכי לקבל מקודם עמ”ש ואח”כ עול מצות כמ”ש חז”ל.
Therefore HaShem first commanded them with the first commandment which is the commitment, and subsequently gave them the mitzvos.
(see Brachot 13a, in the order of the Shema, first one accepts the yoke of Heaven and then the yoke of the mitzvos)
אבל מקודם הי’ רצון בנ”י להקדים מעשיהם.
However Bnei Yisrael previously said na’aseh before nishma because they wanted to fulfil the action even before the commitment
(from so much love and desire for HaShem they wanted to just do all the mitzvot by being a merkava of the Shechina, they would just know what to do instinctively)
ולכן נאמר מקודם אם שמוע כו’ ושמרתם כו’ בריתי כו’. קודם מאמר אנכי. כי היו מוכנים להקדים נעשה לנשמע. אבל בעת הדיברות אמר הש”י כמו שראה שלא יוכלו להתקיים בזה.
Therefore HaShem said to Bnei Yisrael before the giving of the Torah (Shemos 19:5) “You will listen…and guard… and do”. (HaShem also preceded nishma to na’aseh) for Bnei yisrael were indeed prepared to be on that level of closeness where na’aseh precedes nishma. However HaShem saw that Bnei Yisrael would not manage to maintain that level, and therefore the first commandment was one of nishma (the commitment, as explained above).
ושמע ישראל הוא לשמוע קול זה של אנכי ה’ אלהיך. כי לא פסק זה הקול.
And therefore when we say the Shema, we are reaffirming our commitment to hearing that haShem is our G-d. For this first voice of the first commandment never stopped.
וע”י שמיעה זו זוכין אח”כ לעשי’ כמ”ש אח”ז ואהבת והי’ א”ש.
It is through this hearing correctly that we are able to afterwards merit to be able to do the actions afterwards. Just as the order of the Shema, after our commitment comes doing the mitzvos.) “You Shall love HaShem you G-d etc”
[וכן הוא בפרט קודם עשיית כל מצוה. כפי מה שמקדימים קבלת מלכותו יתברך מקודם. יכולין לקיים המצוה כראוי והוא ברכת המצות]: [And so it is with every individual mitzvah, in as much as we preceded it with accepting the yoke of Heaven we are able to fulfil the mitzvah properly. Which is the idea of the blessing before a mitzvah.see shoftim תרל”ז 1]
