Parashat Yitro
Shemot 18:1 - 20:23
Parashat Summary
Yitro Brings Zipporah, Gershom and Eliezer to Moshe
Moshe Appoints Judges
The Benei Yisrael Camp in front of Mount Sinai
After three days of preparation, the Benei Yisrael encounter G-d at Mount Sinai
God gives the Ten Commandments aloud directly to the people
Benei Yisrael ask Moshe to serve as an intermediary between G-d and them
18:1 Vayishma Yitro chohen Midyan choten Moshe et kol-asher asah Elokim le-Moshe ule-Yisrael amo ki-hotzi HASHEM et-Yisrael miMitzrayim
And Yitro, the priest of Midyan, Moshe's father-in-law, heard of all that G-d had done for Moshe and for Yisrael His people--that HASHEM had brought Yisrael out of Egypt.
Yitro was very important among the pagan priests. He was so great that he had even served as one of Par'oh's advisors. But when Par'oh started to devise plans to persecute and kill the Benei Yisrael, Yitro fled. He gave up his idolatrous practices, and no longer had anything to do with the pagans.
The Torah now tells us Yitro's reaction, when he heard of all that G-d had done for Moshe and Yisrael. He had heard reports that the Reed Sea had been split and that Amalek had attacked the Benei Yisrael and been defeated (17:8-13). (Rashi; Mechilta) He had also heard about the miracle of the Manna, how it fell from heaven each day.
But of all the miracles, the greatest was the Exodus itself. This was the greatest possible miracle, because there was no natural way the Benei Yisrael could have left Egypt. As soon as he heard about this, Yitro made up his mind to join the Benei Yisrael and became a Ger tzedek. (Yalkut Shemoni; Rashi; Mechilta)
If one contemplates this section well, he will see Yitro's goodness and pure heart.
The Torah stresses that "Yitro heard" - and did not see. He was "priest of Midyan" and had to abandon his high postion and wealth. Moreover, he was "the father-in-law of Moshe," and might have waited for his son-in-law to invite him.
As soon as Yitro heard the news about what G-d had done for Yisrael, he hurried to them, leaving behind all his honor and wealth. He was too impatient even to wait for an eyewitness who had actually seen the miracles. He did not even entertain any thoughts about waiting for a personal invitation or a letter from Moshe.
When a person is seeking truth, he is filled with enthusiasm, and is not concerned with playing status games. All the goods of this world are totally immaterial to him, and he ignores them completely. (Akedat Yitzchak; Keter Shem Tov; Abarbanel)
18:2 Vayikach Yitro choten Moshe et-Tziporah eshet Moshe achar shilucheiha
Moshe's father-in-law, Yitro took Moshe's wife, Tziporah, after he had sent her back [home],
3 Ve'et shnei vaneiha asher shem ha'echad Gershom ki amar ger hayiti be'eretz nochryah
along with her two sons. The name of one was Gershom, because he [Moshe] had said, "I was a stranger [ger] in an alien land."
4 Veshem ha'echad Eli'ezer ki-Elokei avi be'ezri vayatzileni mecherev Par'oh
The name of the [other] one was Eliezer, because the G-d of my father was my help [ezer] and rescued me from the sword of Pharaoh.
After Moshe had brought his wife and sons to Egypt, he changed his mind and sent them back to Midyan. Moshe then went on G-d's mission in Egypt alone. (Rashi)
Our sages teach that Moshe actually had divorced Tzipporah at that time. The Torah therefore stresses here that Yitro was "Moshe's father-in-law," and Tzipporah was "Moshe's wife." This is a sign of the righteousness of both father and daughter, because neither of them abandoned Moshe. They both had patience, waiting until the right time came and they could learn the ways of the holy Torah. Therefore, after all the troubles were over, Yitro and his daughter immediately came to Moshe. (Mechilta; Keter Shem Tov; Sifetei Yeshenim)
Yitro also took Moshe's two sons. Moshe's first son had been named Gershom. Upon his birth, Moshe had declared, "I was a stranger (ger) there (sham) in a foreign land."
Moshe had said that he felt like a total stranger in Midyan, and he felt that the land was completely foreign to him. All the people in Midyan were idolators, and there was no one who shared his beliefs. He was the only Hebrew in the entire land. (Mechilta)
When Moshe's second son was born, he named him Eliezer. He declared, "My G-d (Eli) was my Help (ezer) and rescued me from Par'oh's sword." Moshe was alluding to an event that had happened previously. Datan and Aviram informed on Moshe, reporting that he had killed an Egyptian. At that time, Par'oh sentenced Moshe to death, and was ready to kill him (2:15), but as the sword descended, Moshe's neck became as hard as stone, and he was saved. (Rashi)
In speaking of Moshe's second son, the Torah literally says, "The name of the one was Eliezer." This wording is somewhat difficult to understand. The Torah should have said, "The name of the second was Eliezer." After all, Eliezer was the second son.
This can be understood through the following:
When Moshe ascended on high to receive the Torah, he heard G-d's Voice expounding on the Red Heifer (Parah Adumah - BaMidbar 19). the Voice said, "My son Eliezer has taught that a cow is called a heifer (parah) when it is two years old."
Upon hearing them, Moshe exclaimed, "Master of the Universe! All the universe is under Your Hand. Yet you are teaching something in the name of a mortal human."
"True," replied G-d. "A time will come when a tzaddik will be born, and he will be the one to teach the laws of the Red Heifer."
"Master of the Universe" said Moshe. "May it be Your will that this tzaddik be my descendant."
"By your life," replied G-d, "he will be of your offspring."
The Torah therefore says, "The name of the one was Eliezer." It is alluding to the great sage, Rabbi Eliezer, who was destined to be a descendant of Moshe. (Yalkut Shimoni; Pesikta)
Rabbi Eliezer had studied Torah as a child. But he never had time to devote himself to Torah study until he was 28 years old. From that time on, he was completely dedicated to the Torah and did not engage in any other task. (Tosafot, Shabbat 104a)
Rabbi Eliezer became such a great sage that it is said of him, "If all the heavens were parchment, if all the reeds were pens, and if all the seas were ink, it would still not be enough to write down all of his Torah teachings." (Avot deRabbi Natan 25:2. Cf. Shabbat 11a) He was such a genius that the breadth of his knowledge had no measure.
The Torah alludes to the fact that G-d acquiesced to Moshe's request in the verse, "The name of the one was Eliezer." The Torah uses this unusual wording to teach that the name of the scholar who would be unique in his time would be Rabbi Eliezer ben Hyrkonos, a descendant of Moshe. (Alshekh. Cf. Divrei Shlomo, p. 180)
18:5 Vayavo Yitro choten Moshe uvanav ve'ishto el-Moshe el-hamidbar asher-hu choneh sham har ha'Elokim
Moshe's father-in-law, Yitro came with his sons and his wife to Moshe in the wilderness, where he was encamped at the mountain of G-d.
The Torah stresses that Yitro came to the desert to show us his great piety. In Midyan, he lived in a palace like a king. Still, he was willing to leave his home, to come to an arid, uninhabited desert where he would have nothing. He had such a strong desire to become a Ger tzedek and to learn the Torah, that) he did not pay any attention to what he was leaving behind.
Moreover, each time Yitro is mentioned, the Torah adds that he was Moshe's father-in-law. This was because Yitro was very proud of his relationship to Moshe. He would boast, "I am the father-in-law of the king of Yisrael," and his gladness would know no bounds.
The Torah also honors Yitro by referring to him by seven names each of which is a title of honor. (Abarbanel. Cf. Targum on 1Divrei HaYamim 23:17; Berachot 7a [end]; Also see 1Divrei HaYamim 24:21, 26:25)
18:6 Vayomer el-Moshe ani chotencha Yitro ba eleicha ve'ishtecha ushnei vaneiha imah
Now he had said to Moshe, "I, your father-in-law Yitro, am coming to you with your wife and her two sons with her."
Yitro sent a letter to Moshe, writing, "I, your father-in-law Yitro, am coming to you with your wife and her two sons with her. My intention is to join the Benei Yisrael as a Ger tzedek"
The Benei Yisrael, at that time, were sealed within the Clouds of Glory, like people in a ship. It was impossible to send anyone into the Clouds of Glory, so Yitro could not send a messenger with his letter. His only recourse was to tie it to an arrow, and shoot it into the camp of the Benei Yisrael. (Chizzkuni; Tzedah LaDerech)
Yitro's intentions were pure. He wanted Moshe to show him respect to show the world that G-d cherishes the Gerei tzedek. This would motivate others to want to convert to the religion of the Torah.
Yitro had been an important pagan priest, worshiping virtually every idolatrous deity in the ancient world. He had also led many others to commit the sin of idolatry. Therefore, Moshe might have thought that he should not accept him as a Ger tzedek.
Furthermore, there is a rule that Gerim will not be accepted in the Messianic Age. If a person wishes to become a Ger tzedek at that time, it will not be because of any good intention, but merely because of fear lest he be killed, or because he wishes to join the Benei Yisrael when they have the upper hand.
G-d therefore told Moshe that he should not be concerned that Yitro might want to become a Ger tzedek because he had heard about the greatness of Yisrael - that the Reed Sea had been split and that the Egyptians had been miraculously defeated. Furthermore, Yitro was Moshe's father-in-law, and there might be concern that he wanted to cme and enjoy the position of being the father-in-law of the leader of the Benei Yisrael.
G-d told Moshe, "You have no need to be concerned about any of these matters. Yitro's motives is entirely pure and holy. He has no ulterior motives whatever." (Tanchuma; Shemot Rabbah according to Yeffeh Toar, loc. cit.; Maharit, Derush 2)
Furthermore, the law is that, initially, when a gentile wishes to become a Ger tzedek, every attempt is made to discourage him. He is told all about the punishments in the next world. All this is to see if he will change his mind, or if he sincerely wishes to be a Ger tzedek. (Yevamot 47a; Yoreh Deah 268:2)
G-d therefore told Moshe, "You must accept him, and not repulse him. Do not speak to him as you would to other would be converts, trying to discourage him to see if he changes his mind. You can be sure that his motives are absolutely pure." (Penei Shlomo)
18:7 Vayetze Moshe likrat chotno vayishtachu vayishak-lo vayish'alu ish-lere'ehu leshalom vayavo'u ha'ohelah
So Moshe went out to meet his father-in-law, bowed down, and kissed him. And they asked each other about their well-being, and they went into the tent.
Yitro was greatly honored at that time. Since Moshe went out, Aharon and his sons, Nadav, Avihu, Eleazar and Itamar also went, followed by the seventy elders. Following them, was the entire nation of Yisrael. Seeing their leaders going out to greet Yitro, no one dared remain behind in the camp. The Divine Presence (Shechinah) also was revealed in honor of Yitro. (Mechilta; Shemot Rabbah; Rashi)
When Moshe and Yitro met, they kissed each other and inquired as to each other's welfare just as two very close friends would after not seeing each other for a long time. Each one asked about the other's health and general welfare. Then they went into the "tent," which was the study hall (Beit Midrash), where Moshe would study the Torah.
When the Torah relates that Moshe "bowed down," it does not mean that he bowed down to Yitro. Rather, Moshe prostrated himself to G-d, thanking G-d that Yitro and his family had come in peace.
This is very closely related to the law that if one does not see a close friend for 30 days, when he sees him he must recite the Shehecheyanu blessing:
Blessed are You, HaShem our G-d, King of the Universe, Who has kept us in life, Who has sustained us, and Who has allowed us to reach this season.
If one sees his close friend after not seeing him for 12 months, he must recite the blessing:
Blessed are You, HaShem our G-d, King of the Universe, Resurrector of the dead.
The Torah is therefore careful not to say that Moshe "bowed himself to him (Yitro)", although it does say, "he kissed him". Moshe bowed to G-d, and then kissed Yitro. (Sifetei Kohen)
The Torah also teaches us a special lesson when it says, "they went into the tent." This would appear to be completely redundant, since they obviously did not remain outside in the desert.
The Torah is alluding to the fact that Moshe had emulated Avraham. Avraham had a tree through which he could test people who wanted to become Gerim, to see if their motives were pure or not. Moshe made similar use of the Clouds of Glory.
Moshe led Yitro through the Clouds of Glory. If Yitro's motives were pure, the clouds would let him pass. If he had ulterior motives, however, the clouds would not let him through.
It is for this reason that the mixed multitude (Erev Rav) were not allowed within the Clouds of Glory. The tribe of Dan was also excluded because of Mikah's statue that they were carrying with them.
When the Benei Yisrael in Egypt did not complete their quotas, the Egyptians would substitute Hebrew children for bricks. One of these infants was Mikah. When he grew up, he made an unusual statue, which he originally worhsiped privately. Later it was to be worshiped publicly as the subject of a cult (Shoftim 17) (Shemot Rabbah, in Yeffeh Toar, p. 127; BaMidbar Rabbah, Naso, in Yeffeh Toar p. 196; Arukh, s.v. Makh)
Moshe had rescued Mikah from the wall of bricks. He grew up and buil a famous idol and caused many Benei Yisrael to worship it (Shoftim 17).
Now when the Benei Yisrael were crossing the sea, a number of its worshipers were carrying Mikah's idol. Since other Benei Yisrael were aware of it and did not protest, all were considered guilty. (Ibid.; Sifri, Behalotecha) The fact that G-d spared even these idolators among the Benei Yisrael was a miracle in itself.
The Torah therefore relates that "they came into the tent. And Moshe told his father-in-law all that HASHEM had done to Par'oh and to the Egyptians" (18:8). After Yitro was tested by the Clouds of Glory it was determined that his motives were pure, Moshe told him of all the miracles that had happened to them in Egypt. (Sifetei Kohen)
It may seem surprising that Moshe tested Yitro after G-d had told him to accept him and not repulse him. But after the entire nation of Yisrael came out to greet Yitro, Moshe was concerned that Yitro may have become proud and now wanted to become a Ger tzedek because of the honor he would receive. Moshe therefore felt it best to test him again.
Furthermore, G-d wanted the Torah itself to bear witness that Yitro became a Ger tzedek for pure motives. The Torah therefore explicitly states that "they came into the tent." The fact that the Clouds of Glory allowed Yitro in was a sign that his motives were absolutely pure.
Yitro actually knew about all these events, and this knowledge motivated him to come and become a Ger tzedek. Still, Moshe told him the entire story. Hearing the story a second time, it would make a greater impression in Yitro's heart and remain fixed in the memory.
In addition to the above, Moshe told Yitro about what had happened at Marah and Refidim (15:23, 17:1), (Targum Yonatan; Rashi)
It may seem surprising that Moshe tested Yitro after G-d had told him to accept him and not repulse him. But after the entire nation of Yisrael came out to greet Yitro, Moshe was concerned that Yitro may have become proud and now wanted to become a Ger tzedek because of the honor he would receive. Moshe therefore felt it best to test him again.
Furthermore, G-d wanted the Torah itself to bear witness that Yitro became a Ger tzedek for pure motives. The Torah therefore explicitly states that "they came into the tent." The fact that the Clouds of Glory allowed Yitro in was a sign that his motives were absolutely pure.
Moshe told Yitro all about the splitting of the Reed Sea and the war with Amalek, and how in both cases, G-d had rescued the Benei Yisrael.
18:8 Vayesaper Moshe lechoteno et kol-asher asah HASHEM le-Par'oh ul-Mitzrayim al odot Yisrael et kol-hatla'ah asher metza'atam baderech vayatzilem HASHEM
And Moshe told his father-in-law all that HASHEM had done to Pharaoh and to the Egyptians for Yisrael's sake, all the hardship that had come upon them on the way, and how HASHEM had delivered them.
Yitro actually knew about all these events, and this knowledge motivated him to come and become a Ger tzedek. Still, Moshe told him the entire story. Hearing the story a second time, it would make a greater impression in Yitro's heart and remain fixed in the memory.
In addition to the above, Moshe told Yitro about what had happened at Marah and Refidim (15:23, 17:1), (Targum Yonatan; Rashi)
18:10 Vayomer Yitro baruch HASHEM asher hitzil etchem miyad Mitzrayim umiyad Par'oh asher hitzil et-ha'am mitachat yad-Mitzrayim
And Yitro said, "Blessed be HASHEM , who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh, and who has delivered the people from under the hand of the Egyptians.
11 Atah yadati ki-gadol HASHEM mikol-ha'elohim ki vadavar asher zadu aleihem.
Now I know that HASHEM is greater than all the G-d; for in the very thing in which they behaved proudly, He was above them."
Yitro thanked G-d for rescuing them from Egypt, which was a powerful nation, from the genius of Egypt, who name was Mitzrayim, and from Par'oh, who was a powerful king. He also thanked G-d for rescuing them people from under the power of Egypt. (Rashi)
When Yitro said, "Blessed be HaShem, Who has delivered you out of the hand of the Egyptians," he was addressing Moshe and Aharon. He said, "First, I must thank G-d for the miracle that He did for you. All the Ten Plagues came about through you; and therefore, when you went to warn Par'oh, you were in great danger. He could have become angry enough to kill you with his own hands. Here you came to him the first thing in the morning, as if you had good news for him, and then you told him about the impending plagues.
"In addition, I must thank G-d for rescuing the people. This was also a great miracle, bring such a great nation out from under the power of Egypt." (Ramban; Ibn Ezra; Abarbanel; Rashbam)
Yitro became a Ger tzedek by undergoing circumcision and immersing in a mikvah, just like all other converts. The Torah therefore says, "Yitro rejoiced (va-yichad)" (18:9). He allowed a sharp (chad) knife to cut his flesh when he submitted to circumcision. He then accepted upon himself the yoke of G-d, and the yoke of the Torah and the commandments. (Sanhedrin 94a; Rashi; Kesef Mezukak; Keter Shem Tov; Aruch s.v. Chad)
Aharon and all the elders of Yisrael then sat down to eat with Yitro. Normally, the Mann (manna) that fell in the morning was completely consumed as the morning meal, but Yitro arrived at noon. Our sages teach that in honor of Yitro an extra portion of Mann fell at noon.
Our sages also learn from here that when a person sits at a meal where Torah scholars are present, it is like eriving sustenance from the glow of the Divine Presence. The Torah therefore says that Yitro and the elders at "before G-d." Obviously, G-d is omnipresent, but the Torah stresses this fact because Moshe was present at the meal.
The same is true when one goes to visit a Torah scholar. It is certainly considered virtuous to visit a sage who has arrived from another city. (Mechilta; Rashi)
The Torah does not say that Moshe ate. This is because Moshe was standing on his feet, serving the people. Moshe was so humble that he ignored his own status completely. (Ibid.)
Although Mshe was the leader of the Benei Yisrael, he was not actually considered a king. If he had been a king, he would not have been permitted to ignore his status. According to law, even if a king wishes his status may not be ignored. "If a king forgoes his honor, it may not be forgone." (Ketubot 17a) A king's honor belongs to his subjects; it is not his to relinquish. But since Moshe was more like a judge than a king, he was able to relinquish his honor. (Tzedah LeDerech)
Therefore, Moshe served as a waiter at this feast in honor of Yitro. He had learned a lesson from Avraham. When the angels came to Avraham disquised as Arab travelers, he stood over them and waited on them (Bereishit 18:8). Moshe felt that he should do no less.
Looking carefully at this section, one sees that this is the last time that the name Yitro is mentioned. From here on, the Torah only refers to Yitro as "Moshe's father-in-law."
The reason for this is that at first Yitro considered himself greater than the other Benei Yisrael. He had relinquished his high position to become a Ger tzedek, and he had undergone the pain of circumcision. Because of this, the Torah refers to him as יִתְרוֹ (Yitro), which comes from the same root as the word יְתָרוֹן (yetaron), meaning an advantage. Yitro felt that he had an advantage over the other Benei Yisrael.
But after Yitro was with the Benei Yisrael for several days, he began to become aware of their greatness. He realized that they had suffered terrible persecutions in Egypt, but they had upheld their high standards of sexual morality, and had refused to give up their Hebrew names or to assimilate in other ways. He also saw their other good qualities. He then began to realize how insignificant his own sacrifice was, and was happy to be referred to merely as Moshe's father-in-law. (Sifetei Kohen)
Meanwhile all the other people in the world were also aware of all the miracles that G-d did at the Exodus. They had heard of the splitting of the Reed Sea and the falling of the Mann. As a result, they had tremendous awe and respect for G-d, and they waited to see what Yitro, their greatest theologian, would do.
When they saw that Yitro went to Moshe to serve G-d, and that he said, "Now I know that G-d is greater than all the deities" (18:11), it made a tremendous impression on them. They all realized that their gods were nothing, and they relinquished them completely. As a result, G-d's greatness became greatly publicized through Yitro.
For this reason, the Torah devoted a special portion to Yitro, YITRO, calling it by name. The story of his arrival was not placed in the middle of the portion, but at its very beginning. This was a great honor for Yitro, having one of the portions of the Torah begin with his story. (Zohar, p. 69)
Blessings for Miracles
The Torah relates that when Yitro heard the account from Moshe, he said, "Blessed be G-d who saved you from the hand of Egypt and from the hand of Par'oh - Who rescued the people from under the hand of Egypt." From here our sages learn that a blessing must be said for miracles. (Berachot 54a)
If a person sees a place where a miracle was done for our fathers, he must recite the blessing:
This blessing is recited when one sees the place where the Benei Yisrael crossed the Reed Sea, where they crossed the Yarden, (Yehosua 3) or the corssing of the stream of Arnon.
If he returns to such a place after not seeing it for 30 days, he must repeat the blessing, reciting it just as when he saw the place for the first time.
However, when one sees a place where a miracle occurred only to an individual, no blessing is said. A person living now does not derive any benefit from miracles that happened to individuals of long ago.
If a miracle occurs to a person in a certain place, whenever he passes that place, he must recite the blessing:
We thus find that when Yosef was traveling from Egypt to Chevron to bury his father, he recited the above blessing.
When a miracle occurs for an individual, his children, grandchildren and all his descendants must recite the following blessing when they pass by the place:
When a person experiences a miracle, he should either pledge money for charity, or do something for the synagogue or the community, to the best of his ability. This was done by Yaakov and by Rabbi Shimon bar Yochai.
If a person has experienced many miracles in many places, he should recite a blessing every time he passes one of those places. Whenever he recites such a blessing, he should also mention the other places where miracles occurred. He should therefore thank G-d "for doing a miracle for me in this place, and in (designate place)."
According to some authorities, even if one does not see the place where the miracle occurred, but merely sees his parent or master after the latter experienced a miracle, he must say a blessing. Similarly, even subsequent time one sees his master or parent after not seeing him for 30 days, he must repeat the blessing.
This is derived from the fact that Yitro blessed G-d when he saw Moshe and the Benei Yisrael, and said, "Blessed is G-d who saved you from the hand of Egypt" (18:10). He recited this blessing even though he did not see the place where the miracle happened. We thus see that a blessing must also be recited when one sees the person to whom the miracle occurred. (Orach Chayim 218:6)
The blessing over miracles is recited only over an occurence that involves a violation of the laws of nature. If one is saved from danger in a natural manner, this blessing is not said. For example, if a person was in danger from burglars who broke into his house at night, and was then rescued, he does not recite the blessing over miracles. Instead he recites the Gomel Blessing. (Orach Chayim 218:6)
The "Gomel" Blessing
When a seriously ill person recovers, it is a greater miracle than the escape of Chananyah, Misha'el and Azaryah from the fiery furnance (Dani'el 3, 1:7) Earthly fire can be extinguished, but sickness comes from heavenly fire, which man cannot extinguish. One must therefore thank G-d when he recovers.
It is taught that there are four cases when one must formally thank G-d; this applies to men and women alike (Keneset HaGedolah):
One should not let three days pass before reciting this blessing. Thus, if one arrives from an overseas voyage on Monday, one should not wait until Thursday to recite this blessing. He should say it within three days. (Keneset HaGedolah)
If we assume that the Torah here is in chronological order, it appears that Yitro came before the Ten Commandments. However, this section, where Yitro advises Moshe, takes place after the Commandments. According to both the above mentioned opinions, this occurred during the second year after the Exodus. In this case, the Torah is not in chronological order. (Zevachim 116a; Rashi; Ibn Ezra. Cf. Ramban; Bachya. Abarbanel. Also see Yeffeh Toar, Bereshit, p. 152; BaMidbar Rabbah 13; Bereishit Rabbah 34)
This is only one of many cases where we find that the Torah is not written chronologically. For example, the death of Yitzchak is recorded before the selling of Yosef, even though he died later.
One reason why the Torah was not written in chronological order is because if so written it would enable people to perform all sorts of miracles, including the resurrection of the dead. (Bachya, Bereishit; Yalkut Shimoni on Psalms, #625. See Imrei Shefer, Noach; Yeffeh Toar, Vayeshev)
The true order of the Torah is therefore concealed from all but G-d Himself.
Chronological order is also avoided occasionally to teach that the Torah is more than a collection of histories.
Since the Torah is already telling the story of Yitro's coming, it includes the account of the advice that he gave Moshe immediately afterward. The account concludes with Yitro's returning to his homeland. (18:27). (Tosafot, Avodah Zarah 24b, s.v. Yitro)
The Torah tells us that Moshe sat down to judge the people. This occurred on the day after Yom Kippur.
The Ten Commandments were given on Shavuot 6 Sivan (May 14, 1313 b.c.e.), just 49 days after the Exodus. 40 days later on 17 Tammuz (June 24), Moshe came down from Mount Sinai with the Tablets. Seeing the Golden Calf he broke the Tablets. Early the next morning, Moshe went back up to the summit of Mount Sinai, remaining there for 80 days (40 to pray to G-d to forgive the people, and 40 to receive a second set of Tablets). Moshe was thus up on Mount Sinai from 18 Tammuz (June 25) until 10 Tishrei (September 13), which was Yom Kippur.
Finally, on Yom Kippur, Moshe descended from the mountain with the second set of Tablets. On the next day, 11 Tishrei (September 14), Moshe sat down to judge the people. (Rashi)
One might wonder what kind of litigation the people could have brought before Moshe. Here they were in the desert, not engaged in any business or commerce. All their needs were provided for. What kind of cases were there to bring before Moshe?
There was much treasure that the Benei Yisrael had gathered on the shore of the Reed Sea after the Egyptians were drowned. The people who were nearest to the sea were able to get a majority of this treasure, choosing the very best objects. Those who were further away, got much less, and some did not get any at all.
Now there was much dispute about the distribution of this treasure. Naturally, those who got the most wanted to keep what they got. Others wanted to divide it all equally. Still others felt that it was meant to sear as reparations, and wanted it divided according to each person's suffering and loss in Egypt. This was a major case that Moshe would have to judge for all Yisrael. (Paaneach Raza)
He therefore asked, "Why do you alone sit [with no one to help you?], and all the people stand before you from morning until evening?" (Mechilta; Rashi)
One might wonder at Yitro's second question. According to the law the judge must sit and the litigators must stand. (Ibn Ezra)
The judge must sit so that he will be able to concentrate better. He will then be able to pay careful attention to the arguments of the litigants, and render a proper decision.
The litigants and witnesses, on the other hand, must stand. They are to remain in a state of tension, where they will be unable to argue or testify falsely. When some people are standing, in the presence of others who are sitting, they cannot concentrate well enough to lie effectively. (Toledot Yitzchak; Divrei Shlomo, p. 246)
This being the case, why was Yitro so surprised that Moshe was sitting and all the others standing?
Yitro had a good argument for two reasons:
Yitro therefore told Moshe, "G-d will be with you." He was saying, "If you do as I suggest, you will have the serenity so that G-d will be with you in prophecy." (Asarah Maamarot; Yalkut Chadash, s.v. Moshe 40)
"You must be G-d's representative for the people," said Yitro. "You must be an agent and a mediator between G-d and the people. You must be the one whom they will ask when they want to know G-d's will. Whenever a novel case arises, you must bring their litigation before G-d. This is also something that only you can do. No one but you can receive a clear answer from G-d when you ask about a law. (Rashi)
"You will also be G-d's representative in another sense. You will sit in the Ohel Mo'ed (Tabernacle - Tent of Meeting), which is a place where the Divine is revealed. At such times, you will be uniquely suited to pray for people who are sick. You will be able to tell each person what the heavenly decree is regarding his recovery. Your place is in the sanctuary, and not in the courtroom. You cannot mix the two." (Ramban)
The majority of the judges were from the tribes who had the most people with the above mentioned traits. (Mesorat Ha'Brit)
The most important thing is a good personality. We see that when the scripture speaks of the prophets and tzaddikim, it does not praise them for their wisdom and scholarship. Rather, it praises them for their good personal qualities.
The Torah thus says that Noach was "a righteous man, upright" (Bereishit 6:9). G-d told Avraham, "Walk before Me and be upright" (Bereishit 17:1). Yaakov is spoke of as a "single-minded man" (Bereishit 25:27). Moshe is described as "very humble" (BaMidbar 12:3)
In none of these cases does the Torah mention that the individual was intelligent or a scholar. The main think is that a person should have good character traits, hating that which is crooked, and being unable to find any satisfaction, except with that which is fair and honest. He must also have a good heart.
Intelligence and scholarship are like a tree, while good traits are its fruit. Obvious, the main purpose of a tree is to bear fruit. (Bachya; Toledot Yitzchak)
Moshe pleaded with Yitro not to leave, saying, "You have given us such wonderful, enlightened advice. How can you leave us now? Remain with us and be our eyes." (see BaMidbar 18:16)
"Light is needed only where there is darkness," replied Yitro. "Why use a lamp when you have the sun and the moon? You are like the sun and your brother Aharon is like the moon. What am I compared to you? Let me return to my homeland. There I will be able to do some good. I want to proselytize all the people of my city, and teach them the sacred Torah. I will bring them under the wings of the Divine."
When Yitro left, Moshe, Aharon, and the seventy elders saw him off with great honor. The Divine Presence was present, just as when Yitro arrived. (Mechilta)
Yitro then returned alone to Moshe, and was with the Benei Yisrael when the Ten Commandments were given. (Ramban) According to another opinion, Yitro did not come until after the Ten Commandments had been given. He did not give Moshe advice to delegate responsibility until the second year after the Exodus. (Cf. BaMidbar 10:11)
Moreover, when the Torah speaks of coming to Sinai on "the same day," it indicates that the Torah should always be cherished as it was "on the same day" when it was given at Sinai. One should not say that it does not pay to review, that something has already been learned. Every day it should be like new. (Mechilta; Targum Yonatan; Rashi)
There is an obligation each day to remember the Revelation at Sinai and giving of the Torah. One must then meditate upon the love that G-d extended to us in choosing us from all the nations. In the Torah blessing we thus praise G-d as the One "Who chose us from all the nations and gave us the Torah."
Even though we sinned and emulated the Egyptians, G-d did many miracles for us. He brought us to Mount Sinai, gave us His holy Torah, and spoke to us in His glory, giving us the commandments.
If a person meditates on this, he will never think of committing a sin. He will realize that as a result of the Sinai experience, we are continually obligated to keep the commandments that He gave us. (Sh'nei Luchot Ha'Berit)
We Will Do and Listen
The first time Moshe spoke to the people, their reply was, "All that HaShem has spoken we will do" (Shemot 19:8). On the next day, however, their response was, "All that G-d has spoken, we will do and we will listen" (24:7). Why was there a change in wording on the next day?
Yisrael's reply, "All that HaShem has spoken we will do," can be interpreted in two ways, one positive and one negative.
It can be interpreted very positively. According to this, the Benei Yisrael were saying, "There is no question that we will keep everything that you have already told us in G-d's Name. But we will also keep everything that G-d has told you even if you have not yet told it to us. From this moment on, we are accepting upon ourselves to keep it. We are not concerned that we may be taking upon ourselves something that will be extremely difficult to keep." According to this interpretation, the statement demonstrates the greatness of Yisrael, since they were willing to blindly accept upon themselves everything that G-d would tell them.
However, their words can also be interpreted negatively. According to this, the Benei Yisrael did not have great faith in Moshe and they were almost taunting him with their words. They therefore said, "All that G-d has spoken, we will do. We are not questioning the fact that we must obey all that G-d tells us to do. But how do we know that what you are telling us is G-d's word? We want to know for sure that G-d Himself has spoken these words. It is not enough that you are telling us these things in G-d's Name."
Thus, the Benei Yisrael answer could have been interpreted in two very different ways. When Moshe went up and told G-d what the Benei Yisrael had said, G-d replied, "Behold, I will come to you in a thick cloud, so that the people will hear when I speak with you, and they will also believe in you forever (19:9). From then on, they will know that you are a true prophet."
When the Benei Yisrael heard what G-d had told Moshe, they were very concerned. They realized that their words could have been interpreted in two ways, and they were afraid that Moshe had taken what they had said negatively. They were concerned that when they had said, "All that G-d has spoken, we will do," Moshe had understood it to mean, "We do not believe what you tell us. We want to know for certain that G-d has spoken to you."
The Benei Yisrael were also concerned that Moshe would interpret their words negatively because G-d had told him, "They will also believe in you forever." This seems to indicate that G-d was telling Moshe that the people now doubt his prophecy, and that, therefore, G-d must let them hear Him speak to Moshe personally.
The Benei Yisrael realized that if they had the audacity even to hint at such a thing, it would be considered a great fault on their part. How could they even begin to suspect that Moshe would pretend to speak in G-d's Name after they had seen all the great wonders and miracles that G-d had done through him?
Therefore, when they responded a second time, they were careful to clarify their words, and they said, "All that G-d has spoken, we will do and we will listen." In effect, they were saying to Moshe, "This should remove any possibility that we doubt your prophecy. We obviously know how great you are. We believed in you implicitly from the time of the splitting of the Reed Sea. This is alluded to in the verse, "They believed in G-d and in his servant Moshe" (14:31)
"It is true that we said, 'All that G-d has spoken, we will do.' This seems to indicate that we wish to hear G-d's own word. But do not interpret this negatively, and think that we do not believe in you, and that if we do not hear it from G-d we will not obey it.
"Our only motive was that we wanted to see our King, and hear the words from His mouth. This would make us as spiritual as angels, and allow us to understand all the mysteries of the Torah. Obviously, hearing the words from you is not the same as hearing them from G-d Himself.
"Still, if you want proof that our motives are pure, 'All that G-d has spoken, we will do and [then] we will listen.' We will do what G-d commands even before we hear it. We accept upon ourselves to do all that we will be commanded to, no matter how difficult.
"We still want to be worthy of hearing the words from G-d Himself, so as to attain the holiness and spirituality. But our observance of the commandments is not conditional upon our hearing them; we will keep the commandments even before we hear them.
"When G-d told you, 'They will also believe in you forever,' He did not mean that we do not believe in you now. G-d wanted to safeguard us against any false Mashiach or prophet who will try to tell us that G-d wants us to worship idols, violate the Shabbat, or abandon any other commandments of the Torah. People might be led to follow him, arguing that the Torah was given by Moshe, a mortal human being, and therefore, it can be abrogated by another human being.
"But, the Torah was given by G-d Himself. He gathered our entire nation to the foot of Mount Sinai, and He Himself pronounced the basics of the Torah. We can therefore say to any false religious leader, 'If what you are saying is true, then G-d must gather us once again to Mount Sinai and verify your words that He is abrogating the Torah that He gave us. If you cannot accomplish that, you are a false prophet and you deserve to die. (see Devarim 18:20)
"Therefore, G-d was in no way implying that we do not believe in you. Rather G-d revealed Himself to us so that we would always have a counterargument to any false messiah or prophet." (Chen tov. Cf. Tzeror Hamor)
Wording of the Commandments
In giving the Ten Commandments, G-d used the second person singular, as if He were speaking to a single individual. He thus said, "I am HaShem your G-d (Elokecha), using the singular suffix ךָ (cha) instead of the plural suffix כֶם (chem).
It was as if G-d were speaking to each individual separately. G-d did this to teach that even if a person is alone at home, he is obliged to study the Torah.
If G-d had used the plural Elokechem with the suffix כֶם (chem), it would seem that a person only has an obligation to study Torah as part of a group. This is not true; a person must study the Torah even when he is alone.
There is even great obligation to study Torah when a group of four or five people get together at night, as is often the custom in the winter. Obviously, they are not permitted merely to engage in idle chatter. They should discuss whatever matters may be pressing at the time, and then they should devote their time to Torah study. (Sifetei Kohen. Cf. Toledot Yitzchak; Moreh Nevuchim 2:32)
There is another reason that the Commandments were given in the singular. Every individual must consider it as if he is alone in the world and there is no one else. Through his Torah study and observance he is the one who is sustaining the entire world. If he gave up studying Torah, the entire world would come to an end.
He must realize that he cannot rely on those who study in the senior academy (hesger). Each individual has his own obligation to study Torah. What one does, does not help the other.
There is also another reason that the Ten Commandments were given in the singular. All the work that is done in the world, whether it be plowing, sowing, or transporting food, is done so that the Torah scholar is able to study without interruption. G-d wants him not to have to put aside his study to seek the necessities of life. The individual who studies Torah is therefore the singular around whom the entire world functions. (Siftei Kohen)
It is thus written, "Fear G-d and keep His commandments, for this is all of man" (Kohelet 12:13). This means that the whole world was created only to serve the tzaddik who devotes himself to the Torah. He is the main ingredient of creation. The rest of the world exists mainly to serve him so that he can meditate on the spiritual. (Berachot 6b)
Foundations of the Torah
We see that the Ten Commandments form the basis for the entire Torah, including all 613 Commandments. Furthermore, because the Ten Commandments are logically obvious, there was all the more reason to announce them at Mount Sinai. The reason is that one who is commanded and does is greater than one who is not commanded and does. If the King commands a person to do something and he does it, he is more praiseworthy than one who does it without being commanded. When a person is commanded, the Evil Inclination tries to prevent him from doing as he has been told, and he has all the more reward for overcoming his negative nature.
The commandment therefore says, "Honor your father and mother as Hashem your G-d commanded you" (Devarim 5:16). G-d told us to honor our parents, not because it is morally logical, but because it is G-d's commandment.
G-d therefore began with the Ten Commandments. Although they are logical, we must not keep them merely for ethical reasons, but because they were commanded to us by G-d. Our first allegiance must be to G-d, and not to any abstract morality or ethic.
Whenever one keeps any of the commandments or does a good deed, he should do it for G-d's sake alone. Thus, for example, when a person gives charity, he should not do it out of respect for the warden (gabbai), or so that people will praise him and think well of him for being charitable. If he does this, he is placing the warden and his friends above G-d. No sin could be worse. Besides denigrating G-d, it is the grossest ungratefulness. Such a person has completely forgotten that G-d has given him this wealth so that he will be able to do charity with it and thus be worthy of the Olam Haba.
The same is true when a person refrains from sinning because he is afraid or ashamed in front of others, or because of the community officials who prevent him. If he could find a hidden place where no one would see him, he would do whatever he desired. What sin could be worse than this? Such a person is behaving as if G-d does not see and does not look into each person's heart.
How foolish such a person is for fearing flesh and blood, but not fearing G-d! A human being might die before he could admonish him, but G-d exists forever, and can punish a person both in this world and in the next.
Ordering of the Ten Commandments
The order of the Ten Commandments is very important, and each commandment is bound to the other. This can be understood through a parable:
A king once was building a new city in an uninhabited area. The first thing he did was to buy up a number of slaves who had been war captives, paying a large sum to secure their freedom. As soon as these freed captives were settled in the city, the king came and spoke to them, asking them to accept his rule. Obviously, the first thing the king will tell them is how great a favor he had done for these people in securing their freedom.
G-d did exactly the same thing when He introduced His commandments with the words, "I am Hashem your G-d who brought you out of the land of Egypt, from the place of slavery. (Shemot 20:2) You therefore have an obligation to accept me as your King."
The next thing that the king does is warn the people not to give honor or status to any other king. G-d similarly said, "Do not have any other gods before Me. Do not make any idols" (Shemot 20:3, 4)
The king then tells his new subjects that they must show respect for him, not using his name for trivial oaths, and certainly not for false oaths. G-d similarly commanded, "Do not take the name of Hashem your G-d in vain." (20:7)
The next thing that the king will do is to designate a special day so that the people would remember periodically that the king was the one who built this city from scratch, and freed its citizens from slavery. G-d also gave the commandment, "Remember the Sabbath day to sanctify it." (20:8) Through the Shabbat, one recalls that G-d created the world ex nihilo.
The Shabbat also teaches that not only did G-d create the world, but He also constantly oversees it, changing the very laws of nature when necessary to give each person what he deserves. We saw this through the miracles that were done in Egypt at the Exodus. It is for this reason that in the second reading of the Ten Commandments, G-d said regarding the Shabbat, "You shall remember that you were slaves in the land of Egypt, and Hashem your G-d took you out of there ... ; therefore, Hashem your G-d commanded you to keep the Sabbath." (Devarim 5:15)
Since the Shabbat leads one to recall that G-d created the world ex nihilo, it also leads one to remember the Exodus, since the two are intimately bound together. Since G-d created the world, He is the author of the laws of nature and can change them as He sees fit. When He wanted to, He was able to alter the laws of nature totally, doing great wonders and miracles at the Exodus.
There is also another important purpose to the Shabbat. As mentioned above, the Ten Commandments were given on the Shabbat. Therefore, when a person keeps the Shabbat, he is showing his allegiance to the three most important elements of Judaism: G-d's creation of the world, the Exodus, and the giving of the Torah.
Moreover, through the Shabbat, one always remembers the great deeds of love that G-d did for us. It is very much like the above-mentioned king who built a new city in an uninhabited place, freeing captives to populate it. Even if the king will only visit the city very seldom, even only once a year, the people will always remember the great kindness that he did for them. They themselves experienced what he had done for them.
This, however, is only true of the original settlers. Their children, however, will never have experienced the king's kindness, and will take it for granted. As far as they are concerned, the city might always have been there. They were born and raised in the city, and never knew what it was not to be free.
Therefore when the king punishes some criminals for violating his law, they consider it to be very cruel. They complain, "What does he want for us anyway? He acts as if the city was his and we were his slaves. He demands that we obey his every order."
In order to prevent this in the future, the king devised a plan. The day that the criminals were punished was set aside as a holiday when the young would have to honor their elders and children their parents, accepting their corrections and rebukes. In this manner, each generation would teach the next generation about their origins. They would tell their children, "We were captives in a certain place, and the king did us the greatest favor in the world by securing our freedom. He brought us to this place and made us his subjects. This is the foundation of our very existence."
In order that this not be forgotten, it is imperative that children listen to their parents, so that the tradition is preserved from one generation to the next. All would then know that the king built the city and freed all its citizens.
But if the children do not respect their parents, they will not pay any attention whatever to the traditions. They will therefore be very likely to rebel against the king.
G-d therefore gave the commandment, "Honor your father and your mother." (20:12) This obliges a person to follow the traditions of his parents as well as of the rabbi who teaches him Torah. This is a foundation of Judaism, because no one alive today was actually in Egypt. We did not see how we were slaves, mixing mortar and making bricks for the Egyptians without any pay. We only know this from our parents and teachers. We must therefore honor them and not do anything against their will. We will then know our roots, and the obligations that they imply. We will realize that G-d freed us from slavery, and we have a great obligation to Him.
We thus see that the commandments are all interdependent. They are all necessary so that a person will realize that he is G-d's servant with an obligation to keep His commandments.
After all this, the king must provide laws for the welfare of the city. So as the population not be diminished, he must prohibit murder. Lest a person feel that populating the city should also be done through adultery, the king forbade relations with another man's wife. One may still argue that kidnapping should be permitted, since this does not affect the city's population. The king therefore also forbade kidnapping.
With life and family secure, the people might still think that they can do as they please with others' property. The king therefore made a law forbidding robbery and stealing. One might still think that this is only true when one actually takes another's possessions with his hands, but to cause monetary loss by testifying falsely is permitted. Therefore the king issued a law forbidding perjury. Even with words it is forbidden to cause another harm.
Finally, the king issued orders forbidding his subjects to covet and desire that which is not theirs. This indicates that not only is it forbidden to harm another with action and speech, but even with thought, coveting another's possessions in his heart. Even this is also forbidden.
The Ten Commandments also parallel the ten sayings with which the world was created. This teaches that the world was created only for the sake of the Torah. As long as Yisrael keeps the Torah, the world endures. But when they do not, the world experiences major catastrophes. G-d thus said, "If not for My covenant of day and night, I would not have set up the decree of heaven and earth" (Yirmeyahu 33:25). Through the study of the Torah day and night, the heaven and earth are sustained.
-MeAm Lo'ez; Raanach; Ibn Ezra; Bachya; Zohar; Ramban
When Yitro said, "Blessed be HaShem, Who has delivered you out of the hand of the Egyptians," he was addressing Moshe and Aharon. He said, "First, I must thank G-d for the miracle that He did for you. All the Ten Plagues came about through you; and therefore, when you went to warn Par'oh, you were in great danger. He could have become angry enough to kill you with his own hands. Here you came to him the first thing in the morning, as if you had good news for him, and then you told him about the impending plagues.
"In addition, I must thank G-d for rescuing the people. This was also a great miracle, bring such a great nation out from under the power of Egypt." (Ramban; Ibn Ezra; Abarbanel; Rashbam)
Yitro became a Ger tzedek by undergoing circumcision and immersing in a mikvah, just like all other converts. The Torah therefore says, "Yitro rejoiced (va-yichad)" (18:9). He allowed a sharp (chad) knife to cut his flesh when he submitted to circumcision. He then accepted upon himself the yoke of G-d, and the yoke of the Torah and the commandments. (Sanhedrin 94a; Rashi; Kesef Mezukak; Keter Shem Tov; Aruch s.v. Chad)
18:12 Vayikach Yitro choten Moshe olah uzvachim l'Elokim vayavo Aharon vechol ziknei Yisrael le'echol-lechem im-choten Moshe lifnei ha'ElokimThe burnt offering (olah) was an animal sacrifice that was completely burned. It was an atonement for bad thoughts. The other sacrifices that Yitro offered were peace offerings (shelamim). These were to bring peace and harmony between G-d and man. (Tanchuma,Tetzaveh 15, Tzav 13; VaYikra Rabbah 7:3. Also see Tanchuma, Lech Lacha 10)
Then Yitro, Moshe's father-in-law, took a burnt offering and other sacrifices to offer to G-d. And Aharon came with all the elders of Yisrael to eat bread with Moshe's father-in-law before G-d.
Aharon and all the elders of Yisrael then sat down to eat with Yitro. Normally, the Mann (manna) that fell in the morning was completely consumed as the morning meal, but Yitro arrived at noon. Our sages teach that in honor of Yitro an extra portion of Mann fell at noon.
Our sages also learn from here that when a person sits at a meal where Torah scholars are present, it is like eriving sustenance from the glow of the Divine Presence. The Torah therefore says that Yitro and the elders at "before G-d." Obviously, G-d is omnipresent, but the Torah stresses this fact because Moshe was present at the meal.
The same is true when one goes to visit a Torah scholar. It is certainly considered virtuous to visit a sage who has arrived from another city. (Mechilta; Rashi)
The Torah does not say that Moshe ate. This is because Moshe was standing on his feet, serving the people. Moshe was so humble that he ignored his own status completely. (Ibid.)
Although Mshe was the leader of the Benei Yisrael, he was not actually considered a king. If he had been a king, he would not have been permitted to ignore his status. According to law, even if a king wishes his status may not be ignored. "If a king forgoes his honor, it may not be forgone." (Ketubot 17a) A king's honor belongs to his subjects; it is not his to relinquish. But since Moshe was more like a judge than a king, he was able to relinquish his honor. (Tzedah LeDerech)
Therefore, Moshe served as a waiter at this feast in honor of Yitro. He had learned a lesson from Avraham. When the angels came to Avraham disquised as Arab travelers, he stood over them and waited on them (Bereishit 18:8). Moshe felt that he should do no less.
Looking carefully at this section, one sees that this is the last time that the name Yitro is mentioned. From here on, the Torah only refers to Yitro as "Moshe's father-in-law."
The reason for this is that at first Yitro considered himself greater than the other Benei Yisrael. He had relinquished his high position to become a Ger tzedek, and he had undergone the pain of circumcision. Because of this, the Torah refers to him as יִתְרוֹ (Yitro), which comes from the same root as the word יְתָרוֹן (yetaron), meaning an advantage. Yitro felt that he had an advantage over the other Benei Yisrael.
But after Yitro was with the Benei Yisrael for several days, he began to become aware of their greatness. He realized that they had suffered terrible persecutions in Egypt, but they had upheld their high standards of sexual morality, and had refused to give up their Hebrew names or to assimilate in other ways. He also saw their other good qualities. He then began to realize how insignificant his own sacrifice was, and was happy to be referred to merely as Moshe's father-in-law. (Sifetei Kohen)
Meanwhile all the other people in the world were also aware of all the miracles that G-d did at the Exodus. They had heard of the splitting of the Reed Sea and the falling of the Mann. As a result, they had tremendous awe and respect for G-d, and they waited to see what Yitro, their greatest theologian, would do.
When they saw that Yitro went to Moshe to serve G-d, and that he said, "Now I know that G-d is greater than all the deities" (18:11), it made a tremendous impression on them. They all realized that their gods were nothing, and they relinquished them completely. As a result, G-d's greatness became greatly publicized through Yitro.
For this reason, the Torah devoted a special portion to Yitro, YITRO, calling it by name. The story of his arrival was not placed in the middle of the portion, but at its very beginning. This was a great honor for Yitro, having one of the portions of the Torah begin with his story. (Zohar, p. 69)
Blessings for Miracles
The Torah relates that when Yitro heard the account from Moshe, he said, "Blessed be G-d who saved you from the hand of Egypt and from the hand of Par'oh - Who rescued the people from under the hand of Egypt." From here our sages learn that a blessing must be said for miracles. (Berachot 54a)
If a person sees a place where a miracle was done for our fathers, he must recite the blessing:
Blessed are You, HaShem our G-d, King of the Universe, Who did miracles for our fathers in this place.A person must thank G-d for the miracles that He did for our fathers. Since G-d rescued our ancestors from death through the miracle, we are also beneficiaries. If our ancestors had died, we would never have been born. Therefore, miracles that benefited them also benefited us.
This blessing is recited when one sees the place where the Benei Yisrael crossed the Reed Sea, where they crossed the Yarden, (Yehosua 3) or the corssing of the stream of Arnon.
This is explained in Berachot 54b on the basis of BaMidbar 21:14. There were two mountains with caves in which the Amori hid. The two mountains miraculously came together sealing the caves.The same is true of the stone of Og, King of Bashan wanted to throw at the Benei Yisrael, or the stone upon which Moshe sat during the battle with Amalek (17:12), or the fallen walls of Yericho. This rule also applies to any other place where a major miracle occurred for all Yisrael. If a person sees such a place and recognizes it, he must recite the above blessing.
If he returns to such a place after not seeing it for 30 days, he must repeat the blessing, reciting it just as when he saw the place for the first time.
However, when one sees a place where a miracle occurred only to an individual, no blessing is said. A person living now does not derive any benefit from miracles that happened to individuals of long ago.
If a miracle occurs to a person in a certain place, whenever he passes that place, he must recite the blessing:
Blessed are You, HaShem our G-d, King of the Universe, Who did a miracle for me in this place.If 30 days pass and he sees the place again, he must repeat the blessing.
We thus find that when Yosef was traveling from Egypt to Chevron to bury his father, he recited the above blessing.
When a miracle occurs for an individual, his children, grandchildren and all his descendants must recite the following blessing when they pass by the place:
Blessed are You, HaShem our G-d, King of the Universe, Who did miracles for our fathers in this place.We said earlier that no blessing is said for a miracle that occurred to an individual, but this is only true for people who are not related to that individual. His descendants have a portion in the miracle, and must therefore recite the blessing. This is true even for those who were born later. (Orach Chayim 218; Magen Avraham ad. loc.)
When a person experiences a miracle, he should either pledge money for charity, or do something for the synagogue or the community, to the best of his ability. This was done by Yaakov and by Rabbi Shimon bar Yochai.
If a person has experienced many miracles in many places, he should recite a blessing every time he passes one of those places. Whenever he recites such a blessing, he should also mention the other places where miracles occurred. He should therefore thank G-d "for doing a miracle for me in this place, and in (designate place)."
According to some authorities, even if one does not see the place where the miracle occurred, but merely sees his parent or master after the latter experienced a miracle, he must say a blessing. Similarly, even subsequent time one sees his master or parent after not seeing him for 30 days, he must repeat the blessing.
This is derived from the fact that Yitro blessed G-d when he saw Moshe and the Benei Yisrael, and said, "Blessed is G-d who saved you from the hand of Egypt" (18:10). He recited this blessing even though he did not see the place where the miracle happened. We thus see that a blessing must also be recited when one sees the person to whom the miracle occurred. (Orach Chayim 218:6)
The blessing over miracles is recited only over an occurence that involves a violation of the laws of nature. If one is saved from danger in a natural manner, this blessing is not said. For example, if a person was in danger from burglars who broke into his house at night, and was then rescued, he does not recite the blessing over miracles. Instead he recites the Gomel Blessing. (Orach Chayim 218:6)
The "Gomel" Blessing
When a seriously ill person recovers, it is a greater miracle than the escape of Chananyah, Misha'el and Azaryah from the fiery furnance (Dani'el 3, 1:7) Earthly fire can be extinguished, but sickness comes from heavenly fire, which man cannot extinguish. One must therefore thank G-d when he recovers.
It is taught that there are four cases when one must formally thank G-d; this applies to men and women alike (Keneset HaGedolah):
- one who crosses the sea
- one who crosses the desert
- a seriously ill person who recovers
- one who has been released from prison after having been jailed on a false charge. (Orach Chayim 219. Cf. Keneset HaGedolah)
These four cases can be represented by the acrostic ChaYYIM (חַיִים) meaning "life": Choleh (sick man), Yam (the sea), Yesurim (penalties) and Midbar (the desert).
Obviously, similar formal thanks must be given whenever a person escapes a dangerous situation, for example, when a wall fell on him, or burglars broke in when he was home and could have killed him.
One then says the blessing:
Blessed are You, HaShem our G-d, King of the Universe, Who grants good to the underserving, Who has granted me all good.It is good to say this blessing while standing before ten men, two of whom should be Torah scholars. It should therefore be said in the synagogue when the Torah is out. (Yad)
One should not let three days pass before reciting this blessing. Thus, if one arrives from an overseas voyage on Monday, one should not wait until Thursday to recite this blessing. He should say it within three days. (Keneset HaGedolah)
18:13 Vayehi mimachorat vayeshev Moshe lishpot et-ha'am vaya'amod ha'am al-Moshe min-haboker ad-ha'arevThere is a dispute among authorities as to when Yitro came to Moshe. According to one opinion, it was before the giving of the Ten Commandments. Others, however, maintain that it was after the Ten Commandments.
And so it was, on the next day, that Moshe sat to judge the people; and the people stood before Moshe from morning until evening.
If we assume that the Torah here is in chronological order, it appears that Yitro came before the Ten Commandments. However, this section, where Yitro advises Moshe, takes place after the Commandments. According to both the above mentioned opinions, this occurred during the second year after the Exodus. In this case, the Torah is not in chronological order. (Zevachim 116a; Rashi; Ibn Ezra. Cf. Ramban; Bachya. Abarbanel. Also see Yeffeh Toar, Bereshit, p. 152; BaMidbar Rabbah 13; Bereishit Rabbah 34)
This is only one of many cases where we find that the Torah is not written chronologically. For example, the death of Yitzchak is recorded before the selling of Yosef, even though he died later.
One reason why the Torah was not written in chronological order is because if so written it would enable people to perform all sorts of miracles, including the resurrection of the dead. (Bachya, Bereishit; Yalkut Shimoni on Psalms, #625. See Imrei Shefer, Noach; Yeffeh Toar, Vayeshev)
The true order of the Torah is therefore concealed from all but G-d Himself.
Chronological order is also avoided occasionally to teach that the Torah is more than a collection of histories.
Since the Torah is already telling the story of Yitro's coming, it includes the account of the advice that he gave Moshe immediately afterward. The account concludes with Yitro's returning to his homeland. (18:27). (Tosafot, Avodah Zarah 24b, s.v. Yitro)
The Torah tells us that Moshe sat down to judge the people. This occurred on the day after Yom Kippur.
The Ten Commandments were given on Shavuot 6 Sivan (May 14, 1313 b.c.e.), just 49 days after the Exodus. 40 days later on 17 Tammuz (June 24), Moshe came down from Mount Sinai with the Tablets. Seeing the Golden Calf he broke the Tablets. Early the next morning, Moshe went back up to the summit of Mount Sinai, remaining there for 80 days (40 to pray to G-d to forgive the people, and 40 to receive a second set of Tablets). Moshe was thus up on Mount Sinai from 18 Tammuz (June 25) until 10 Tishrei (September 13), which was Yom Kippur.
Finally, on Yom Kippur, Moshe descended from the mountain with the second set of Tablets. On the next day, 11 Tishrei (September 14), Moshe sat down to judge the people. (Rashi)
One might wonder what kind of litigation the people could have brought before Moshe. Here they were in the desert, not engaged in any business or commerce. All their needs were provided for. What kind of cases were there to bring before Moshe?
There was much treasure that the Benei Yisrael had gathered on the shore of the Reed Sea after the Egyptians were drowned. The people who were nearest to the sea were able to get a majority of this treasure, choosing the very best objects. Those who were further away, got much less, and some did not get any at all.
Now there was much dispute about the distribution of this treasure. Naturally, those who got the most wanted to keep what they got. Others wanted to divide it all equally. Still others felt that it was meant to sear as reparations, and wanted it divided according to each person's suffering and loss in Egypt. This was a major case that Moshe would have to judge for all Yisrael. (Paaneach Raza)
18:14 Vayar choten Moshe et kol-asher-hu oseh la'am vayomer mah-hadavar hazeh asher atah oseh la'am madua atah yoshev levadecha vechol-ha'am nitzav aleycha min-boker ad-arevYitro saw Moshe sitting like a king, with all Yisrael standing over him, and he found it very hard to take. He felt that Moshe was not showing the people proper respect.
So when Moshe's father-in-law saw all that he did for the people, he said, "What is this thing that you are doing for the people? Why do you alone sit, and all the people stand before you from morning until evening?"
He therefore asked, "Why do you alone sit [with no one to help you?], and all the people stand before you from morning until evening?" (Mechilta; Rashi)
One might wonder at Yitro's second question. According to the law the judge must sit and the litigators must stand. (Ibn Ezra)
The judge must sit so that he will be able to concentrate better. He will then be able to pay careful attention to the arguments of the litigants, and render a proper decision.
The litigants and witnesses, on the other hand, must stand. They are to remain in a state of tension, where they will be unable to argue or testify falsely. When some people are standing, in the presence of others who are sitting, they cannot concentrate well enough to lie effectively. (Toledot Yitzchak; Divrei Shlomo, p. 246)
This being the case, why was Yitro so surprised that Moshe was sitting and all the others standing?
Yitro had a good argument for two reasons:
- It is true that the litigants must stand on their feet. But Yitro wanted to know, why were all the other people made to stand? Obviously, everyone was not being judged at once. All the others were merely waiting their turn. Yitro therefore asked, "Why do you alone sit...and all the people stand before you?" What bothered him was the fact that all the people, even those who were not being judged, were forced to stand. This seemed to indicate a lack of respect for the community. Why should people have had to stand even when they were not being judged? (Ibid.)
- According to the law, the witnesses must testify while standing. Even if the judge wants to allow them to sit, he is not permitted to. However, if the judge wants to allow the litigants to sit, he may do so. (Chupat Eliahu) Obviously, if a judge allows one litigant to sit, he must also allow the other. If he allows one to sit, but not the other, it is considered unfair. The one who is made to stand cannot argue properly. He also feels that he is a victim of rejudice, because the judge is allowing his opponent to sit and not him. (Choshen Mishpat 17)
Actually, Moshe was greater than a mere king. It would not show a lack of respect for the community if they stood while he sat. We thus that although Aharon was older than Moshe, he showed him the greatest respect, referring to him as "my master" (BaMidbar 12:11). (Ibn Ezra)
Nevertheless, the honor of the entire nation of Yisrael is not the same as that of an individual, even one so great as Aharon. It is true that when Moshe saw Aharon showing him honor, he did not stop him and say, "I am your younger brother. It is not fitting that you call me 'my master.'" But when the entire nation of Yisrael stood up for him., Moshe should have told them to sit. Otherwise, it would seem that he was taking their honor lightly. (Mizrachi)
Furthermore, Aharon had merely called Moshe "my master," which was something that did not require any real effort. Moshe was greater than Aharon, so it was not very difficult for Aharon to call him "master," even though Moshe was younger. But to make all the Benei Yisrael stand on their feet all day, this was a different matter. Therefore, Yitro admonished Moshe. (Chupat Eliahu)
He therefore said to Moshe, "Why are you sitting all by yourself while the people standing over you from morning until evening? You are making the people wait for you all day long, trying to do everything yourself. If people want to come to you to have a case judged, they must wait until you are finished teaching. On the other hand, if people want to learn, they must wait until all the day's cases are judged. You are making the people stand and wait for you all day long. (Maharsha; Dat VeDin; Kesef Nivchar, Mishpatim)
18:17 Vayomer choten Moshe elav lo-tov hadavar asher atah osehAll the people will wear themselves out - you, Aharon and his sons, the elders, and all the people who are with you. (Mechilta; Rashi; Targum Yonatan) You will wear out the entire nation, making them wait so long to get an appointment with you. There are many people who want their cases tried, each one with a different complaint. There is no way that you can do it yourself. (Bachya; Ralbag)
So Moshe's father-in-law said to him, "The thing that you do is not good.
18 Navol tibol gam-atah gam-ha'am hazeh asher imach ki-chaved mimcha hadavar lo-tuchal asohu levadecha
Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself.
18:19 Atah shmah bekoli iyatzecha vyhi Elokim imach heyeh atah la'am mul ha'Elokim veheveta atah et-hadevarim el-ha'ElokimListen now to my voice; I will give you counsel, and G-d will be with you: Stand before G-d for the people, so that you may bring the difficulties to G-d."I am giving you this advice so that G-d will be with you in prophecy, a prophet's mind must be totally calm. But with all your concerns for the community, you are so busy that you cannot have the calmness and serenity necessary for prophecy. I wish to give you advice so that you will not have so much work and worry."
Yitro therefore told Moshe, "G-d will be with you." He was saying, "If you do as I suggest, you will have the serenity so that G-d will be with you in prophecy." (Asarah Maamarot; Yalkut Chadash, s.v. Moshe 40)
"You must be G-d's representative for the people," said Yitro. "You must be an agent and a mediator between G-d and the people. You must be the one whom they will ask when they want to know G-d's will. Whenever a novel case arises, you must bring their litigation before G-d. This is also something that only you can do. No one but you can receive a clear answer from G-d when you ask about a law. (Rashi)
"You will also be G-d's representative in another sense. You will sit in the Ohel Mo'ed (Tabernacle - Tent of Meeting), which is a place where the Divine is revealed. At such times, you will be uniquely suited to pray for people who are sick. You will be able to tell each person what the heavenly decree is regarding his recovery. Your place is in the sanctuary, and not in the courtroom. You cannot mix the two." (Ramban)
18:24 Vayishma Moshe lekol chotno vaya'as kol asher amarMoshe sought G-d's advice and G-d told him to do as Yitro had said. Moshe chose capable me, men who were honest, good, G-d fearing, and scholars. They were the best men in all Yisrael. (Cf. Yeffeh Toar, p. 154)
So Moshe heeded the voice of his father-in-law and did all that he had said.
25 Vayivchar Moshe anshei-chayil mikol-Yisrael vayiten otam rashim al-ha'am sarei alafim sarei me'ot sarei chamishim vesarei asarot
And Moshe chose able men out of all Yisrael, and made them heads over the people: rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
The majority of the judges were from the tribes who had the most people with the above mentioned traits. (Mesorat Ha'Brit)
The most important thing is a good personality. We see that when the scripture speaks of the prophets and tzaddikim, it does not praise them for their wisdom and scholarship. Rather, it praises them for their good personal qualities.
The Torah thus says that Noach was "a righteous man, upright" (Bereishit 6:9). G-d told Avraham, "Walk before Me and be upright" (Bereishit 17:1). Yaakov is spoke of as a "single-minded man" (Bereishit 25:27). Moshe is described as "very humble" (BaMidbar 12:3)
In none of these cases does the Torah mention that the individual was intelligent or a scholar. The main think is that a person should have good character traits, hating that which is crooked, and being unable to find any satisfaction, except with that which is fair and honest. He must also have a good heart.
Intelligence and scholarship are like a tree, while good traits are its fruit. Obvious, the main purpose of a tree is to bear fruit. (Bachya; Toledot Yitzchak)
18:26 Veshaftu et-ha'am bechol-et et-hadavar hakasheh yevi'un el-Moshe vechol-hadavar hakaton yishputu hemThe total number of judges that Moshe appointed following Yitro's advice was 78,600. This included the leaders of thousands, hundreds, fifties, and tens, mentioned earlier. (Sanhedrin 18a; Mechilta)
So they judged the people at all times; the hard cases they brought to Moshe, but they judged every small case themselves.
Moshe accompanied Yitro, seeing him off on his journey to his homeland.
18:27 Vayeshalach Moshe et-chotno vayelech lo el-artso
Then Moshe let his father-in-law depart, and he went his way to his own land.
Moshe pleaded with Yitro not to leave, saying, "You have given us such wonderful, enlightened advice. How can you leave us now? Remain with us and be our eyes." (see BaMidbar 18:16)
"Light is needed only where there is darkness," replied Yitro. "Why use a lamp when you have the sun and the moon? You are like the sun and your brother Aharon is like the moon. What am I compared to you? Let me return to my homeland. There I will be able to do some good. I want to proselytize all the people of my city, and teach them the sacred Torah. I will bring them under the wings of the Divine."
When Yitro left, Moshe, Aharon, and the seventy elders saw him off with great honor. The Divine Presence was present, just as when Yitro arrived. (Mechilta)
Yitro then returned alone to Moshe, and was with the Benei Yisrael when the Ten Commandments were given. (Ramban) According to another opinion, Yitro did not come until after the Ten Commandments had been given. He did not give Moshe advice to delegate responsibility until the second year after the Exodus. (Cf. BaMidbar 10:11)
19:1 Bachodesh hashlishi letzet benei-Yisrael me'eretz Mitzrayim bayom hazeh ba'u midbar SinaiThe "third month" mentioned here is Sivan. When the Torah says, "on the same day," it means that it was the first day of the month (Rosh Chodesh). The Benei Yisrael therefore came to Mount Sinai on the first of Sivan (2448 - May 9, 1313 b.c.e.)
In the third month after the children of Yisrael had gone out of the land of Egypt, on the same day, they came to the Wilderness of Sinai.
Moreover, when the Torah speaks of coming to Sinai on "the same day," it indicates that the Torah should always be cherished as it was "on the same day" when it was given at Sinai. One should not say that it does not pay to review, that something has already been learned. Every day it should be like new. (Mechilta; Targum Yonatan; Rashi)
There is an obligation each day to remember the Revelation at Sinai and giving of the Torah. One must then meditate upon the love that G-d extended to us in choosing us from all the nations. In the Torah blessing we thus praise G-d as the One "Who chose us from all the nations and gave us the Torah."
Even though we sinned and emulated the Egyptians, G-d did many miracles for us. He brought us to Mount Sinai, gave us His holy Torah, and spoke to us in His glory, giving us the commandments.
If a person meditates on this, he will never think of committing a sin. He will realize that as a result of the Sinai experience, we are continually obligated to keep the commandments that He gave us. (Sh'nei Luchot Ha'Berit)
19:7 Vayavo Moshe vayikra leziknei ha'am vayasem lifneihem et kol-hadevarim ha'eleh asher tzivahu HASHEM
So Moshe came and called for the elders of the people, and laid before them all these words which HASHEM commanded him.
8 Vaya'anu chol-ha'am yachdav vayomeru kol asher-diber HASHEM na'aseh vayashev Moshe et-divrei ha'am el-HASHEM
Then all the people answered together and said, "All that HASHEM has spoken we will do." So Moshe brought back the words of the people to HASHEM.
We Will Do and Listen
The first time Moshe spoke to the people, their reply was, "All that HaShem has spoken we will do" (Shemot 19:8). On the next day, however, their response was, "All that G-d has spoken, we will do and we will listen" (24:7). Why was there a change in wording on the next day?
Yisrael's reply, "All that HaShem has spoken we will do," can be interpreted in two ways, one positive and one negative.
It can be interpreted very positively. According to this, the Benei Yisrael were saying, "There is no question that we will keep everything that you have already told us in G-d's Name. But we will also keep everything that G-d has told you even if you have not yet told it to us. From this moment on, we are accepting upon ourselves to keep it. We are not concerned that we may be taking upon ourselves something that will be extremely difficult to keep." According to this interpretation, the statement demonstrates the greatness of Yisrael, since they were willing to blindly accept upon themselves everything that G-d would tell them.
However, their words can also be interpreted negatively. According to this, the Benei Yisrael did not have great faith in Moshe and they were almost taunting him with their words. They therefore said, "All that G-d has spoken, we will do. We are not questioning the fact that we must obey all that G-d tells us to do. But how do we know that what you are telling us is G-d's word? We want to know for sure that G-d Himself has spoken these words. It is not enough that you are telling us these things in G-d's Name."
Thus, the Benei Yisrael answer could have been interpreted in two very different ways. When Moshe went up and told G-d what the Benei Yisrael had said, G-d replied, "Behold, I will come to you in a thick cloud, so that the people will hear when I speak with you, and they will also believe in you forever (19:9). From then on, they will know that you are a true prophet."
When the Benei Yisrael heard what G-d had told Moshe, they were very concerned. They realized that their words could have been interpreted in two ways, and they were afraid that Moshe had taken what they had said negatively. They were concerned that when they had said, "All that G-d has spoken, we will do," Moshe had understood it to mean, "We do not believe what you tell us. We want to know for certain that G-d has spoken to you."
The Benei Yisrael were also concerned that Moshe would interpret their words negatively because G-d had told him, "They will also believe in you forever." This seems to indicate that G-d was telling Moshe that the people now doubt his prophecy, and that, therefore, G-d must let them hear Him speak to Moshe personally.
The Benei Yisrael realized that if they had the audacity even to hint at such a thing, it would be considered a great fault on their part. How could they even begin to suspect that Moshe would pretend to speak in G-d's Name after they had seen all the great wonders and miracles that G-d had done through him?
Therefore, when they responded a second time, they were careful to clarify their words, and they said, "All that G-d has spoken, we will do and we will listen." In effect, they were saying to Moshe, "This should remove any possibility that we doubt your prophecy. We obviously know how great you are. We believed in you implicitly from the time of the splitting of the Reed Sea. This is alluded to in the verse, "They believed in G-d and in his servant Moshe" (14:31)
"It is true that we said, 'All that G-d has spoken, we will do.' This seems to indicate that we wish to hear G-d's own word. But do not interpret this negatively, and think that we do not believe in you, and that if we do not hear it from G-d we will not obey it.
"Still, if you want proof that our motives are pure, 'All that G-d has spoken, we will do and [then] we will listen.' We will do what G-d commands even before we hear it. We accept upon ourselves to do all that we will be commanded to, no matter how difficult.
"We still want to be worthy of hearing the words from G-d Himself, so as to attain the holiness and spirituality. But our observance of the commandments is not conditional upon our hearing them; we will keep the commandments even before we hear them.
"When G-d told you, 'They will also believe in you forever,' He did not mean that we do not believe in you now. G-d wanted to safeguard us against any false Mashiach or prophet who will try to tell us that G-d wants us to worship idols, violate the Shabbat, or abandon any other commandments of the Torah. People might be led to follow him, arguing that the Torah was given by Moshe, a mortal human being, and therefore, it can be abrogated by another human being.
"But, the Torah was given by G-d Himself. He gathered our entire nation to the foot of Mount Sinai, and He Himself pronounced the basics of the Torah. We can therefore say to any false religious leader, 'If what you are saying is true, then G-d must gather us once again to Mount Sinai and verify your words that He is abrogating the Torah that He gave us. If you cannot accomplish that, you are a false prophet and you deserve to die. (see Devarim 18:20)
"Therefore, G-d was in no way implying that we do not believe in you. Rather G-d revealed Himself to us so that we would always have a counterargument to any false messiah or prophet." (Chen tov. Cf. Tzeror Hamor)
20:1 Vayedaber Elokim et kol-hadevarim ha'eleh lemor
And G-d spoke all these words, saying:
2 Anochi HASHEM Elokeicha asher hotseticha me'eretz Mitzrayim mibeit avadim
"I am HASHEM your G-d, who brought you out of the land of Egypt, out of the house of bondage.
3 Lo yihyeh lecha elohim acherim al-panai
You shall have no other god before Me.
4 Lo ta'aseh-lecha fesel vechol-temunah asher bashamayim mima'al va'asher ba'aretz mitachat va'asher bamayim mitachat la'aretz
You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
5 Lo-tishtachaveh lahem velo ta'ovdem ki anochi HASHEM Elokeicha El kana poked avon avot al-banim al-shileshim ve'al-ribe'im leson'ai
you shall not bow down to them nor serve them. For I, HASHEM your G-d, am a jealous G-d, visiting the iniquity of the fathers on the children to the third and fourth generations of those who hate Me,
6 Ve'oseh chesed la'alafim le'ohavaI uleshomreI mitzvotai
but showing mercy to thousands, to those who love Me and keep My commandments.
7 Lo tisa et-shem-HASHEM Elokeicha lashav ki lo yenakeh HASHEM et asher-yisa et-shmo lashav
You shall not take the name of HASHEM your G-d in vain, for HASHEM will not hold him guiltless who takes His name in vain.
8 Zachor et-yom haShabbat lekadsho
Remember the Sabbath day, to keep it holy.
9 Sheshet yamim ta'avod ve'asita chol-melachtecha
Six days you shall labor and do all your work,
10 Veyom hashvi'i Shabbat l'HASHEM Elokeicha lo ta'aseh chol-melachah atah uvincha-uvitecha avdecha va'amatcha uvehemtecha vegercha asher bish'areicha
but the seventh day is the Sabbath of HASHEM your G-d. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates.
11 Ki sheshet-yamim asah HASHEM et-hashamayim ve'et-ha'aretz et-hayam ve'et-kol-asher-bam vayanach bayom hashvi'i al-ken berach HASHEM et-yom haShabbat vayekadeshehu
For in six days HASHEM made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore HASHEM blessed the Sabbath day and hallowed it.
12 Kaved et-avicha ve'et-imecha lema'an ya'arichun yameycha al ha'adamah asher-HASHEM Elokeicha noten lach
Honor your father and your mother, that your days may be long upon the land which HASHEM your G-d is giving you.
13 Lo tirtzach. Lo tin'af. Lo tignov. Lo-ta'aneh vere'acha ed shaker
You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor.
14 Lo tachmod beit re'echa. Lo tachmod eshet re'echa ve'avdo va'amato veshoro vachamoro vechol asher lere'echa
You shall not covet your neighbor's house; you shall not covet your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor's."
Wording of the Commandments
In giving the Ten Commandments, G-d used the second person singular, as if He were speaking to a single individual. He thus said, "I am HaShem your G-d (Elokecha), using the singular suffix ךָ (cha) instead of the plural suffix כֶם (chem).
It was as if G-d were speaking to each individual separately. G-d did this to teach that even if a person is alone at home, he is obliged to study the Torah.
If G-d had used the plural Elokechem with the suffix כֶם (chem), it would seem that a person only has an obligation to study Torah as part of a group. This is not true; a person must study the Torah even when he is alone.
There is even great obligation to study Torah when a group of four or five people get together at night, as is often the custom in the winter. Obviously, they are not permitted merely to engage in idle chatter. They should discuss whatever matters may be pressing at the time, and then they should devote their time to Torah study. (Sifetei Kohen. Cf. Toledot Yitzchak; Moreh Nevuchim 2:32)
There is another reason that the Commandments were given in the singular. Every individual must consider it as if he is alone in the world and there is no one else. Through his Torah study and observance he is the one who is sustaining the entire world. If he gave up studying Torah, the entire world would come to an end.
He must realize that he cannot rely on those who study in the senior academy (hesger). Each individual has his own obligation to study Torah. What one does, does not help the other.
The term hesger was used by the Sefardim to denote the institute for advance Torah study and research. The word is derived from the root sagar (to close), since the members of the hesger closed themselves off from the mundane world. The approximate Ashkenazic equivalent is the kollel.Each individual must also be careful to keep all the commandments, both positive and negative. One should not think that the world is only judged collectively, and if the majority are good, it does not matter if individuals sin. If an individual sins, he will be punished individually. (Ramban)
There is also another reason that the Ten Commandments were given in the singular. All the work that is done in the world, whether it be plowing, sowing, or transporting food, is done so that the Torah scholar is able to study without interruption. G-d wants him not to have to put aside his study to seek the necessities of life. The individual who studies Torah is therefore the singular around whom the entire world functions. (Siftei Kohen)
It is thus written, "Fear G-d and keep His commandments, for this is all of man" (Kohelet 12:13). This means that the whole world was created only to serve the tzaddik who devotes himself to the Torah. He is the main ingredient of creation. The rest of the world exists mainly to serve him so that he can meditate on the spiritual. (Berachot 6b)
Foundations of the Torah
We see that the Ten Commandments form the basis for the entire Torah, including all 613 Commandments. Furthermore, because the Ten Commandments are logically obvious, there was all the more reason to announce them at Mount Sinai. The reason is that one who is commanded and does is greater than one who is not commanded and does. If the King commands a person to do something and he does it, he is more praiseworthy than one who does it without being commanded. When a person is commanded, the Evil Inclination tries to prevent him from doing as he has been told, and he has all the more reward for overcoming his negative nature.
The commandment therefore says, "Honor your father and mother as Hashem your G-d commanded you" (Devarim 5:16). G-d told us to honor our parents, not because it is morally logical, but because it is G-d's commandment.
G-d therefore began with the Ten Commandments. Although they are logical, we must not keep them merely for ethical reasons, but because they were commanded to us by G-d. Our first allegiance must be to G-d, and not to any abstract morality or ethic.
Whenever one keeps any of the commandments or does a good deed, he should do it for G-d's sake alone. Thus, for example, when a person gives charity, he should not do it out of respect for the warden (gabbai), or so that people will praise him and think well of him for being charitable. If he does this, he is placing the warden and his friends above G-d. No sin could be worse. Besides denigrating G-d, it is the grossest ungratefulness. Such a person has completely forgotten that G-d has given him this wealth so that he will be able to do charity with it and thus be worthy of the Olam Haba.
The same is true when a person refrains from sinning because he is afraid or ashamed in front of others, or because of the community officials who prevent him. If he could find a hidden place where no one would see him, he would do whatever he desired. What sin could be worse than this? Such a person is behaving as if G-d does not see and does not look into each person's heart.
How foolish such a person is for fearing flesh and blood, but not fearing G-d! A human being might die before he could admonish him, but G-d exists forever, and can punish a person both in this world and in the next.
Ordering of the Ten Commandments
The order of the Ten Commandments is very important, and each commandment is bound to the other. This can be understood through a parable:
A king once was building a new city in an uninhabited area. The first thing he did was to buy up a number of slaves who had been war captives, paying a large sum to secure their freedom. As soon as these freed captives were settled in the city, the king came and spoke to them, asking them to accept his rule. Obviously, the first thing the king will tell them is how great a favor he had done for these people in securing their freedom.
G-d did exactly the same thing when He introduced His commandments with the words, "I am Hashem your G-d who brought you out of the land of Egypt, from the place of slavery. (Shemot 20:2) You therefore have an obligation to accept me as your King."
The next thing that the king does is warn the people not to give honor or status to any other king. G-d similarly said, "Do not have any other gods before Me. Do not make any idols" (Shemot 20:3, 4)
The king then tells his new subjects that they must show respect for him, not using his name for trivial oaths, and certainly not for false oaths. G-d similarly commanded, "Do not take the name of Hashem your G-d in vain." (20:7)
The next thing that the king will do is to designate a special day so that the people would remember periodically that the king was the one who built this city from scratch, and freed its citizens from slavery. G-d also gave the commandment, "Remember the Sabbath day to sanctify it." (20:8) Through the Shabbat, one recalls that G-d created the world ex nihilo.
The Shabbat also teaches that not only did G-d create the world, but He also constantly oversees it, changing the very laws of nature when necessary to give each person what he deserves. We saw this through the miracles that were done in Egypt at the Exodus. It is for this reason that in the second reading of the Ten Commandments, G-d said regarding the Shabbat, "You shall remember that you were slaves in the land of Egypt, and Hashem your G-d took you out of there ... ; therefore, Hashem your G-d commanded you to keep the Sabbath." (Devarim 5:15)
Since the Shabbat leads one to recall that G-d created the world ex nihilo, it also leads one to remember the Exodus, since the two are intimately bound together. Since G-d created the world, He is the author of the laws of nature and can change them as He sees fit. When He wanted to, He was able to alter the laws of nature totally, doing great wonders and miracles at the Exodus.
There is also another important purpose to the Shabbat. As mentioned above, the Ten Commandments were given on the Shabbat. Therefore, when a person keeps the Shabbat, he is showing his allegiance to the three most important elements of Judaism: G-d's creation of the world, the Exodus, and the giving of the Torah.
Moreover, through the Shabbat, one always remembers the great deeds of love that G-d did for us. It is very much like the above-mentioned king who built a new city in an uninhabited place, freeing captives to populate it. Even if the king will only visit the city very seldom, even only once a year, the people will always remember the great kindness that he did for them. They themselves experienced what he had done for them.
This, however, is only true of the original settlers. Their children, however, will never have experienced the king's kindness, and will take it for granted. As far as they are concerned, the city might always have been there. They were born and raised in the city, and never knew what it was not to be free.
Therefore when the king punishes some criminals for violating his law, they consider it to be very cruel. They complain, "What does he want for us anyway? He acts as if the city was his and we were his slaves. He demands that we obey his every order."
In order to prevent this in the future, the king devised a plan. The day that the criminals were punished was set aside as a holiday when the young would have to honor their elders and children their parents, accepting their corrections and rebukes. In this manner, each generation would teach the next generation about their origins. They would tell their children, "We were captives in a certain place, and the king did us the greatest favor in the world by securing our freedom. He brought us to this place and made us his subjects. This is the foundation of our very existence."
In order that this not be forgotten, it is imperative that children listen to their parents, so that the tradition is preserved from one generation to the next. All would then know that the king built the city and freed all its citizens.
But if the children do not respect their parents, they will not pay any attention whatever to the traditions. They will therefore be very likely to rebel against the king.
G-d therefore gave the commandment, "Honor your father and your mother." (20:12) This obliges a person to follow the traditions of his parents as well as of the rabbi who teaches him Torah. This is a foundation of Judaism, because no one alive today was actually in Egypt. We did not see how we were slaves, mixing mortar and making bricks for the Egyptians without any pay. We only know this from our parents and teachers. We must therefore honor them and not do anything against their will. We will then know our roots, and the obligations that they imply. We will realize that G-d freed us from slavery, and we have a great obligation to Him.
We thus see that the commandments are all interdependent. They are all necessary so that a person will realize that he is G-d's servant with an obligation to keep His commandments.
After all this, the king must provide laws for the welfare of the city. So as the population not be diminished, he must prohibit murder. Lest a person feel that populating the city should also be done through adultery, the king forbade relations with another man's wife. One may still argue that kidnapping should be permitted, since this does not affect the city's population. The king therefore also forbade kidnapping.
With life and family secure, the people might still think that they can do as they please with others' property. The king therefore made a law forbidding robbery and stealing. One might still think that this is only true when one actually takes another's possessions with his hands, but to cause monetary loss by testifying falsely is permitted. Therefore the king issued a law forbidding perjury. Even with words it is forbidden to cause another harm.
Finally, the king issued orders forbidding his subjects to covet and desire that which is not theirs. This indicates that not only is it forbidden to harm another with action and speech, but even with thought, coveting another's possessions in his heart. Even this is also forbidden.
The Ten Commandments also parallel the ten sayings with which the world was created. This teaches that the world was created only for the sake of the Torah. As long as Yisrael keeps the Torah, the world endures. But when they do not, the world experiences major catastrophes. G-d thus said, "If not for My covenant of day and night, I would not have set up the decree of heaven and earth" (Yirmeyahu 33:25). Through the study of the Torah day and night, the heaven and earth are sustained.
-MeAm Lo'ez; Raanach; Ibn Ezra; Bachya; Zohar; Ramban
