Yisro 5642 תרמ”ב

בחודש השלישי. כי קבלת התורה היא חידוש הג’ בעולם. התחדשות א’ הבריאה. עולם חסד יבנה בחי’ אברהם אע”ה. הב’ יצ”מ בחי’ יצחק להודיע דאית דין ודיין. והרמז שהתחלת גלות מצרים מלידת יצחק. הג’ קבלת התורה בחי’ יעקב והוא פנימיות העולם. ואלה הג’ בחי’ נר”נ. כמו שיש בפרט האדם נפש זכה יתיר יהבין לי’ רוח כו’. כן בכללות העולם אם הי’ אפשרי ליתן מיד הדיברות. לא הי’ הש”י הטוב ומטיב מונע ח”ו הטובה. רק כי מקודם היו צריכין לקבל בחי’ נפש כו’ כנ”ל. ועל אלה ג’ הענינים הם הג’ מועדות. סוכות פסח שבועות כמ”ש במ”א. וגם השבת מעיד על ג’ התחדשות הנ”ל. וזה רמז הג’ היום ג’ סעודות. כי בו שבת. וזכרת כי עבד היית כו’. והג’ התורה שעיקר נתינת יום המנוחה כדי לעסוק בתורה כמ”ש שבת יעשה כולו תורה. ובשבת ניתנה תורה. והטעם שיש בכח יותר לבוא להשגת הדעת בש”ק. לכן קבעו הש”י יום מנוחה לישראל. וכמו בקבלת התורה קיבלה העולם בחי’ נשמה כנ”ל. כן בש”ק יש נשמה יתירה:

https://www.sefaria.org/Sefat_Emet,_Exodus,_Yitro_10.2

“In the third month” (Shemos 19:1). (The word for month – חודש, is connected to the word for renewal – חידוש). The giving of the Torah was the third renewed event in the world. The first was the creation of the world. This is the idea of (Tehillim 89:3) “A world of kindness will be built”. This is the concept of Avraha (the pillar of kindness). 

The second was the exodus from Mitzrayim, which parallels Yitzchak, which teaches us there is a judge, and judgment. This is hinted by the fact that the beginning of the (400 years of) exile is counted from the birth of Yitzchak.

The third is the giving of the Torah, which is the concept of Yaakov, this is the internal mechanism of the world. 

These three concepts parallel the Nefesh, Ruach and Neshama. 

Just as on an individual level we have the concept of a Nefesh, and if he merits, he will receive Ruach etc (See Zohar 2:94b). So too on the general mechanism of the world (there needs to be these stages. For) if it would have been possible for HaShem to immediately gie us the Ten Commandments, HaShem, the epitome of kindness wld not Heaven forbid withhold this foodness. However we first needed to attain the level of Nefesh etc.

It is these three points that are paralleled in the three festivals, Sukkos, Pesach and Shavuot, as explained elsewhere (see Pesach תרמ”ז. Pesach parallels the creation, Nefesh. Shavuot, the Ruach, and Sukkos the Neshama).

So too on Shabbos there are these three levels, and they are parallels in the three meals of the day. “For on that day He rested…And you shall remember that you were a slave in Mitzrayim”. 

The third level is the Torah, which is the primary reason why we are given a day of rest, is to study the Torah, as it states (Tana Devei Eliyahu Raabah 1) “The entire Shabbo should be made intoTorah”. The reason is because on Shabbos one is more able to comprehend the depth of Torah, and therefore it is a day established to study Torah.

And just as when we received the Torah, we received an extra soul, so too on Shabbos we receive an extra soul.

במדרש בני אם ערבת כו’ ע”ש כי קצרתי. דלכאורה בנ”י מקבלי התורה הם הלוים ולא הערבים. רק שבנ”י נעשו ערבים לתקן כל העולם בכח התורה. וזה שנאמר להם כי לי כ”ה ואתם תהיו לי כו’. ע”י שנבדלו ויצאו מן הכלל ללמד על הכלל כולו יצאו. וע”ז השיבו אשר דיבר ה’ נעשה הוא לתקן כל הבריאה. דכ’ בדבר ה’ שמים נעשו. דוק ותבין. והאמת כי הכל תלוי בבנ”י. כמו שמתקנים עצמם. נמשכין כל הברואים אחריהם. וכמו כן הרב כמו שמתקן עצמו נמשכין אחריו התלמידים כמ”ש במד’ נטל טלית הכל עליו. וזה עיקר הפי’ יש בידם למחות. בתוך עצמם. כמ”ש הוכח תוכיח. ע”י שיוכיח עצמו. ממילא יהי’ תוכחה בלב הנמשכים אחריו. וכמו כן כל הבריאה אחר בנ”י כנ”ל:

https://www.sefaria.org/Sefat_Emet,_Exodus,_Yitro_10.3

The Midrash (Shemos Rabbah 27:9) explains how once a person takes a position of responsibility of a community, he becomes accountable for them. This is the idea of the pasuk in Mishlei 6:1) בְּ֭נִי אִם־עָרַ֣בְתָּ לְרֵעֶ֑ךָ תָּקַ֖עְתָּ לַזָּ֣ר כַּפֶּֽיךָ׃ “My son, if you have stood surety for your fellow, Given your hand for another.”

Therefore Bnei Yisrael who now received the Torah were being held accountable.

At first glance it would seem that Bnei Yisrael who received the Torah are the borrowers, not the guarantors of the Torah? Yet the idea that the Midrash is teaching us is that Bnei Yisrael now became guarantors to perfect the world through the power of the Torah. 

this s the meaning of HaShem telling them “The entire world is Mine, and you will be a nations of priests etc” (Shmos 19:6-6).

It was through being separated from the general (populace) that they now needed to effect everyone else. (כלל ופרט). 

It was in response to this that Bnei Yisrael said “Whatever HaShem says we will do” (Shemos 19:8) for they were now prepared to repair the entre creation, (“Whatever HaShem says”, refers to the creation) as it states “Through the words of HaShem the Heavens was created” (Tehillim 33:6). Look deep and understand this.

The truth is that everything is really dependent on Bnei Yisrael, and inasmuch as they repair themselves, that proportionately will draw the rest of creation to follow suit. 

Similarly when a Rav repairs himself even more, this causes his students to follow him more. As the Midrash (above) says that once a person accepts upon himself the cloak of leadership, all are dependent on him. 

This is the idea of one who is able to stop others from sinning, meaning that they can control themselves (on a deeper level and it will automatically have a ripple effect on those around him). This is the idea of “You shall surely rebuke- הוכח תוכיח” the double expresion teaches us that it is through rebuking oneself, that will automatically be a rebuke in the heart of others that follow him.
Similarly, the entire nation follows Bnei Yisrael. as above.

בפסוק ויסעו מרפידים כו’ להודיע חיבת בנ”י שבג’ חדשים נתעלו ממצרים לקבלת התורה. וז”ש בחודש הג’ כו’ אח”כ חיבה שני’ ביום א’ נסעו מרפידים ונתקרבו לפני הר סיני. שזה הי’ נסיעה רבה. כאשר רמזו חז”ל משום חולשא דאורחא. ויחנו במדבר שלא מצאו להם מנוח בכל המקומות של ישוב. מרה רפידים. רק במדבר. כי הדור שיצאו ממצרים נתעלו מגשמיות. ולא סבלו כל המקומות כאשר מצינו ברשב”י ע”ה ביציאתו מן המערה. וז”ש ויחנו במדבר. וכאשר חכמים הגידו כי לא מצא הקב”ה מקום טוב לתורה רק במדבר. כן הכנת בנ”י לא נתיישר בלבם עד שהגיעו למדבר אז ויחנו. ועי’ בס’ תפארת ישראל הטעם:

https://www.sefaria.org/Sefat_Emet,_Exodus,_Yitro_10.4

And they traveled from Refidim (Shemos 19:2) This teaches us how beloved Bnei Yisrael were, that in the short span of just 3 months they were elevated from Mitzryaim (49th level of impurity) all the way to receive the Torah (the 49h level of purity). This is the idea of “In the third month”. Then there is a further statement of belovedness, that in one day they traveled from Refidim (a spiritually low place – as our Sages taught, that is referring to a weakness of their hold on Torah), till they camped before Har Sinai. This was a great trek (physically and spiritually), as our sages explain there was a weakness from traveling. 

And they camped in the wilderness, for in all the other places that had previously been settled by other civilizations, they could find no rest, like Mara, and Refidim. It was only in the wilderness, (where they settled). This is because the generation that left Mitzrayim, was so spiritually elevated, and they could not bear all the (physicality of) the other places where they camped. 

Just as we see in the story of Rav Shimon ben Yochai, when he exited the cave, (after being immersed in G-dliness for 12 years, he could not bear the sight of anyone busy with physicality). This is the idea that Bnei Yisrael ecamped in the Midbar. And as our sages explained that the best place HaShem found to give us the Torah, was in the wilderness. 

So too the preparation of Bnei Yisrael was only straightened out, when they arrived in the Midbar, only then did the “camp”. See also the sefer Tiferes yisrael on the reasoning.