Yisro 5640 תר”מ

תר”מ

בְּמִדְרַשׁ ה’ עֻזִּי וּמֵעֻזִּי כּוּ’ אֵלֶיךָ גּוֹיִם יָבוֹאוּ כּוּ’. 

The Midrash “HaShem is my strength and stronghold, to You nations will come…”

כִּי הש”י בָּחַר לוֹ בנ”י לְחֶלְקוֹ. והי’ עוֹלֶה עה”ד כִּי עי”ז נִתְרַחֲקוּ הָאֻמּוֹת. אֲבָל בֶּאֱמֶת אַדְּרַבָּא זוֹ עֵצָה עֲמֻקָּה שֶׁל הַבּוֹרֵא ית’ לְקָרֵב כָּל הָאֻמּוֹת אֵלָיו ית’ ע”י בנ”י. 

HaShem chose Bnei Yisrael as His portion, and this may cause one to think that through this (chosenness) the other nations will be distanced (from HaShem). However the truth is to the contrary, it is a profound thought of HaShem to bring the other nations close to HaShem, through Bnei Yisrael.

ובנ”י מְבִינִים זֹאת וְהֵם חֲפָצִים לְקָרֵב הַכֹּל אֵלָיו ית’. לוּלֵא הָרְשָׁעִים שֶׁמְּעַכְּבִין כמ”ש וַיָּבֹא עֲמָלֵק. 

Bnei Yisrael understand this (mission) and they desire to bring all close to HaShem, however the wicked interfere, as it states “and Amalek came…”

וְיִתְרוֹ שֶׁבָּא קָרְבוּ אוֹתוֹ בְּכָל כֹּחָם. 

When Yisro came (and joined Bnei Yisrael’s ranks) they did their utmost to bring him close

ה’ עֻזִּי תְּקָפָן שֶׁל בנ”י. וּמֵעֻזִּי שֶׁמָּסַר הָעוֹז לבנ”י. שֶׁיְּהִי’ הַתּוֹקֵף בְּיָדָם בְּכֹחַ הַתּוֹרָה שֶׁמָּסַר לָהֶם. כמ”ש ה’ עֹז לְעַמּוֹ יִתֵּן. כֵּיוָן שֶׁהֵם שְׁלוּחִים לְקָרֵב כָּל הַבְּרוּאִים אֵלָיו ית’. 

(This is the meaning of the pasuk) “HaShem is my strength”, this refers to the power of Bnei Yisrael, “He is my stronghold”,  that this power is given to Bnei Yisrael. This means that the power is in their hands through the Torah that He gave them. As the pasuk states: HaShem gives power to His nation. This is because they are His messengers to bring all of creation close to Him. 

ז”ש וַיְדַבֵּר ה’ כּוּ’ לֵאמֹר אָנֹכִי כּוּ’. 

This is the meaning of the first pasuk (of the ten commandments): “And HaShem spoke all these words saying” (the meaning of the word לאמר – saying will be explained)

פּי’ כִּי הַבּוֹרֵא ית’ נָתַן לָהֶם הַתּוֹרָה. כִּי אֵין בִּיכֹלֶת הָאֻמּוֹת לָזֶה. וְגַם בנ”י פָּרְחָה נִשְׁמָתָן וְנִזְדַּכְּכוּ כְּמַלְאֲכֵי הַשָּׁרֵת. לָכֵן כ’ יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה’ כּוּ’ כְּמַלְאָכִים שנק’ עוֹמְדִים כּוּ’. 

For HaShem had now given Bnei Yisrael the Torah, and none of the other nations were able to attain this, and Bnei Yisrael’s souls flew up to Heaven, and they became cleansed just like the Heavenly angels. This is understood from the words: THe day that you stood before HaShem”, (The word עמדת- standing, is used to describe Bnei Yisrael, this terminology is usually used for the Angels, for Bnei Yisrael were now) like angels who are called עומדים – standing.

וְהַמְּכֻוָּן שבנ”י יֹאמְרוּ וְיִמְשְׁכוּ אוֹתָן הַדִּבְּרוֹת מַדְרֵגָה אַחַר מַדְרֵגָה עַד שֶׁיִּתְקָרְבוּ כָּל הַבְּרוּאִים. כִּי חַיּוֹת הַכֹּל בַּתּוֹרָה. וְתִקּוּן הַכֹּל בְּכֹחַ הַתּוֹרָה. 

And the intention (of Bnei Yisrael attaining such a high level) was that Bnei Yisrael will tell, and draw those commandments from level to level, till they are able to draw all creation close to HaShem. For the life force of everything is in the Torah and the reparation of everything is (only) through the power of the Torah.

וז”ש לֵאמֹר שֶׁצָּרִיךְ כָּל אָדָם מִיִּשְׂרָאֵל לְהָעִיד בְּכָל יוֹם עַל הַבּוֹרֵא ית’ כמ”ש שְׁמַע יִשְׂרָאֵל פַּעֲמַיִם בְּכָל יוֹם. וּדְבָרִים אֵלּוּ מְאִירִין לְכָל הָעוֹלָם וּלְכָל הַבְּרוּאִים. 

This is the meaning of the word לאמר – saying (As explained above, the duty of Bnei Yisrael is to use the Torah to bring the nations of the world close to HaShem – saying). It is the duty of each and every Yisrael to testify daily to the existence of HaSHem, as it states: Shma Yisrael is sadi twice a day. These words (of the proclamation of HaShem’s oneness) light up the entire world, and all of creation.

וּבְרַשִׁ”י לֵאמֹר מְלַמֵּד שֶׁהָיוּ עוֹנִין עַל הֵן הֵן כּוּ’. וְהַיְנוּ שֶׁאֵין דִּבְּרוֹת הַבּוֹרֵא ית’ כְּדִבְּרוֹת ב”ו. 

Rashi (on the word לאמר explains that) Bnei Yisrael responded “Yes” (to the positive commandments and “No” to the negative commandments). 

This means that the commandments of HaShem were unlike those of man

רַק הַדִּבְּרוֹת הָיוּ חֲקוּקִים בְּלִבָּם. וְהַיְנוּ דְּכ’ רוֹאִים אֶת הַקּוֹלוֹת. הַיְנוּ בְּלִבָּם רָאוּ שֶׁנִּתְקַיֵּם מִיָּד. וְנִתְקְנוּ נַפְשׁוֹתָם שֶׁנִּמְשְׁכוּ אַחַר הַדִּבְּרוֹת. 

(The response of Bnei Yisrael “Yes” and “No”, teaches us that) the words were engraved into their hearts, as it states “They saw the sounds”, which means that they saw that that there was an immediate fulfillment of the commandments in their hearts, and there was a completion of their souls, for they were drawn after the words. 

וְזֶהוּ עִנְיַן תּוֹרָה שבע”פ שכ’ חַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ שֶׁנִּבְלְלוּ דִבְרֵי תוֹרָה בְּנַפְשׁוֹתָם. וז”ש וּמֵעֻזִּי. הַיְנוּ שֶׁנַּעֲשׂוּ מֵעַצְמוֹת בנ”י תּוֹרָה שנק’ עֹז:

This is the concept of the Oral Torah, as it states: “And a living Torah he placted within us”. This means that the words of Torah became a part of them. (This is the Oral Torah, in the soul of Bnei Yisrael).

This is the meaning of the words, “My stronghold”, that Bnei Yisrael actually became Torah, which is called עז. (The word מעוזי teaches us that it was a part of them – reflective).

2

בַּפָּסוּק אָנֹכִי ה”א כּוּ’ מִבֵּית עֲבָדִים כּוּ’. 

“I am HaShem your G-d who took you out of the land of Mitzrayim, from the house of bondage” (Shemos 20:2)

וְכֵן מָצִינוּ שֶׁבַח כָּפוּל שֶׁהוֹצֵאתָנוּ מא”מ וּפְדִיתָנוּ מִבֵּית עֲבָדִים. 

We have found (in the Pesach Hagaddah) this double praise, that HaShem took us out of Mitzrayim, and also redeemed us from the house of bondage.

הָעִנְיָן הוּא שבנ”י נִקְרְאוּ בָּנִים לְמָקוֹם. וביצ”מ וּבְקַבָּלַת הַתּוֹרָה יָצְאוּ בנ”י מִכְּלַל עֲבָדִים לִהְיוֹת בָּנִים. וְיֵשׁ ג”כ חֲסִידֵי אה”ע ונק’ עֲבָדִים. וְהָעִנְיָן הוּא שֶׁנִּמְסְרוּ תַּחַת מֶמְשֶׁלֶת הַשָּׂרִים. לָכֵן נַק’ עֲבָדִים. 

The idea here is that Bnei Yisrael are called “HaShem’s children”. At the exodus from Mitzrayim and the receiving of the Torah, they went from being slaves to becoming children. Now there are also righteous of the nations of the world, yet they are called “Slaves”.
The difference is that they are under the jurisdiction of the שרים – (their representatives in Heaven) and therefore remain slaves.

אֲבָל בנ”י נִתְרוֹמְמוּ לִהְיוֹת רַק תַּחַת מֶמְשֶׁלֶת הַבּוֹרֵא ית’ בִּלְבַד. לָכֵן לֹא יהי’ לְךָ א”א עַל פְּנֵי. שהש”י בִּלְבַד אֱלֹהֵינוּ. בְּלִי שׁוּם תַּעֲרוֹבוֹת וְשִׁתּוּף כַּנַ”ל. 

However Bnei Yisrael were completely elevated to be onlyunder the jurisdiction f HaShem. For this reason we are commandment: You shall have no other god”, for HaShem alone is our G-d, without any other mixture, or partner. As above.

ומה”ט קֹדֶם שֶׁנִּתְקְנוּ בנ”י לִכְנֹס בִּכְלַל בָּנִים הָיוּ מְשֻׁעְבָּדִים לְמִצְרַיִם. כִּי אֵין זֶה מְקוֹמָן שֶׁל יִשְׂרָאֵל. וְאֵין לָהֶם מָקוֹם בעוה”ז הַשָּׁפֵל מִצַּד עַצְמָם. רַק כמ”ש וּבְגוֹיִם לֹא יִתְחַשֵּׁב ע”ש בְּרַשִׁ”י. 

It is for this reason that before Bnei Yisrael were elevated to become children of HaShem, they were subjected to Mitzrayim, for this was not their place, and they actually do not have a place in thos lowly world, that is deserving to them from their own rights, as Rashi explains the pasuk (Bamidbar 23:9) “Not reckoned among the nations” (That Bnei Yisrael are not counted among the nations).

וְלָכֵן ג’ הַחֲכָמִים יִתְרוֹ וְאִיּוֹב וּבִלְעָם הִסְכִּימוּ בְּחָכְמָתָם כִּי לֹא יצְאוּ בנ”י מת”י מִצְרַיִם שע”פ הַטֶּבַע הָיוּ ת”י מִצְרַיִם. וּכְמוֹ שהי’ כֵּן גַּם בְּאַבְרָהָם אע”ה שֶׁרָאָה שֶׁלֹּא יוֹלִיד 

Therefore the three wise men of the nations of the world, Yisro, Iyov and Bilam, understood and agreed that Bnei Yisrael would never leave Mitzrayim, for nature had dictated that they were under their power. Just as we find by Avraham that he saw (in the stars) that he will not have any children.

וא”ל הש”י צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ כּוּ’. כֵּן לבנ”י לֹא הַי’ מָקוֹם לָצֵאת מת”י מִצְרַיִם. אֲבָל כְּשֶׁנִּתְרוֹמְמוּ וְנִתַּקְּנוּ עַל מָקוֹם הַמְיֻחָד לָהֶם. לִהְיוֹת בָּנִים להשי”ת. 

However HaShem told Avrahm: Give up your astrological speculations. So too Bnei Yisrael were not able to go out of being under the power of Mitzrayim. Yet when they were elevated and placed on their correct place, they merited to be “sons of HaShem”

אָז וַיִּשְׁמַע יִתְרוֹ כּוּ’ וְהֵבִין וְרָאָה כִּי הש”י שַׁלִּיט עַל כָּל הַטֶּבַע וּבָא וְהוֹדָה להש”י. וְלָכֵן אָמַר הש”י בְּנֵי בְּכוֹרֵי יִשְׂרָאֵל כוּ’. הַיְנוּ שֶׁאִם שֶׁהֵם מְשֻׁעְבָּדִים בבחי’ עֲבָדִים. אֲבָל הֵם בָּנִים לְמֵקִים וּמִצַּד זֶה יָצְאוּ מת”י מִצְרַיִם כַּנַ”ל:

Then “Yisro heard” for he now understood that HaShem controls nature (for nature dictated that Bnei Yisrael never be redeemed, yet they were redeemed). And he now came to acknowledge and give thanks to HaShem. Therefore HaShem said: My first born is Yisrael, meaning that even though they were subjected to Mitzrayim as slaves, however they are chldren 

3

בַּמִּדְרָשׁ כְּבוֹד חֲכָמִים יִנְחֲלוּ כּוּ’ דּוֹרֵשׁ עַל יִתְרוֹ ע”ש. 

The Midrash (Shemos Rabbah 27:2) quotes the pasuk in Mishlei (3:35) “The wise shall obtain honor” with regard to Yisro. (When Yisro joined Bnei Yisrael he was awarded great honor).

הָעִנְיָן הוּא כִּי יִתְרוֹ הֵבִין בְּחָכְמָתוֹ אֲמִתּוּת הַבּוֹרֵא ית’ עַד שֶׁאָמַר עַתָּה יָדַעְתִּי כּוּ’. 

The idea is that Yisro understood through his intellect the truth of HaShem, and came to the understanding of “Now I know that HaShem is the greatest power etc.”

אֲבָל גָּדְלָה מַעֲלַת בנ”י שֶׁיּוֹדְעִין אֶת הַבּוֹרֵא ית’ בְּכֹחַ הַתּוֹרָה וּמִצְוֹת. 

However the level of Bnei Yisrael is even greater than that, for they know HaShem through the Torah and Mitzvot.

וע”ז נֶאֱמַר הַסֵּיפָא וּתְמִימִים יִנְחֲלוּ טוֹב שֶׁהִיא הַתּוֹרָה. 

This is the meaning of the continuation (of the Mishan in Avot where the first pasuk is quoted) “and the innocent will inherit that which is good”, (the word טוב refers to) the Torah.

וְיִתְרוֹ זָכָה לִכְבוֹד שֶׁהוּא מִשְּׂמֹאלָהּ עֹשֶׁר וְכָבוֹד. וְלָכֵן הִקְדִּים מַעֲשֵׂה יִתְרוֹ כְּמוֹ ד”א קָדְמָה לַתּוֹרָה. 

Yisro (however) meritted great honor, as it states “on its left is wealth and honor”. The story of Yisro preceding the giving of the Torah, is the idea of Derech Eretz preceding the Torah.

וְגַם שבנ”י רָאוּ תַּכְלִית הַיְּדִיעָה שע”י הַחָכְמָה לֵדַע אַחַ”כּ יִתְרוֹן מַעֲלוֹת כח הַתּוֹרָה וּמִצְוֹת. כמ”ש לְעוֹלָם יָרוּץ כּוּ’ שֶׁאִם יִזְכֶּה יַבְחִין. 

Bnei Yisrael also saw (the greatness of HaShem, however) the goal of their seeing was that afterwards they will know the greatness of the Torah and Mitzvos. This is as our sages taught one should always run (to see a non jewish king), so that he can merit (to tell the difference between Jewish honor and non Jewish)

וּכְשֶׁבָּא יִתְרוֹ לבנ”י וראה כֹּחַ הַדֶּרֶךְ שֶׁלָּהֶם שֶׁהוּא ע”פ הַתּוֹרָה וְהַנְהָגוֹת הַבּוֹרֵא ית’. אָז הַי’ כִּמְיֻתָּר בְּעֵינַי עַצְמוֹ מֶה שַׁהִי’ מִקֹּדֶם נֶחְשָׁב בְּעֵינָיו יוֹתֵר מִכָּל הַחֲכָמִים שֶׁהַי’ חָכָם גָּדוֹל כַּיָּדוּעַ וְלָכֵן נִקְרָא יִתְרוֹ:

When Yisro came and saw the power of the way of Bnei Yisrael, which is through the Torah and the instruction of HaShem, then he felt that he was merely superfluous. Compared to how previously he was more important than the wisest of all men (amongst the nations of the world). This is why he was called יתרו (meaning extra.)