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Rabbi A. Leib Scheinbaum

Hebrew Academy of Cleveland

PARSHAS YISRO

Yisro heard …everything that G-d did to Moshe and to Yisrael His people, that Hashem had taken Yisrael out of Egypt. (18:1) Rashi asks, and responds to his own question, "What did Yisro hear that motivated him to come? It was the splitting of the Red Sea and the battle with Amalek." Interestingly, the pasuk cites only one of two reasons: the fact that Hashem took Klal Yisrael out of Egypt. Furthermore, was Yisro the only person that heard of these events? After all, such incredible occurrences are world events which were obviously "heard" by an entire world. Why is Yisro singled out? Simply, Rashi is asking: what was there that catalyzed Yisro to come? What occurred that caused only him to come? Many people heard, but how many acted on what they had heard?

Nachlas Tzvi cites Horav Sholom Schwadron, zl, who explains that to "hear" means to do something in response to what one hears. For instance, imagine someone taking a stroll on a busy highway, filled with speeding cars. As the cars speed by, narrowly missing him, they all sound their horns and scream to him to get off the highway. To everyone, he responds, "I hear! I hear!" Is this considered hearing? As long as he remains on that highway, foolishly risking his life, we cannot say that he is hearing. Although everybody had heard of Hashem's miracles on behalf of Klal Yisrael, only one person, Yisro, understood their meaning and message. He heard! He integrated what he had heard and acted on it.

Similarly, we may better understand Rashi's comment regarding the eved nirtza, Jewish slave who has his ear pierced in order to continue his servitude. In Shemos 21:6, Rashi cites Chazal who explain why the ear has been selected for piercing, rather than the other organs of the body: Even though his ear "heard" "Do not steal" at Har Sinai, the individual proceeded to steal. Consequently, the ear should be pierced. This is enigmatic. Was it the ear that stole? It was the hands, the legs, and the rest of the body that perpetrated this act. Why should the ear be singled out? Horav Moshe Rosenstein, zl, explains that the ear is being punished for not hearing properly. For, had the ear heard Hashem's command of "Lo tignov" "Do not steal," then the other organs of the body would also have heard. To hear and not listen - is not to hear.

Why was Yisro the only one that truly heard? What happened to the rest of the world? Why did they ignore what they had heard? Nachlas Tzvi contends that one must know how to listen. Yisro sought the truth. He was searching for the right religion. He heard because he wanted to hear. His ears were acutely attuned to hearing. Everybody heard what they wanted to hear. Amalek heard; Egypt heard; the various pagan nations heard what they wanted to hear. Yisro heard the truth, because this is what he wanted to hear.

Horav Yosef Leib Nendik, zl, remarks that this is, in fact, human nature. People hear what they want to hear. Imagine, a group of people hear that an individual became very wealthy. His friends will obviously rejoice in his good fortune. Businessmen will be happy to hear this, because now they will seek his business. Fundraisers will be happy to hear they have someone new to ask for money. Thieves will also be happy; they now have a new house to break into. When Egypt drowned in the Red Sea, people responded in various ways; "People heard - they were agitated; terror gripped the dwellers of Phillistia. Then the chieftains of Edom were confounded; trembling gripped the powers of Moav, all the dwellers of Canaan dissolved." (Shemos, 15:14, 15) Amalek was also disturbed, but he reacted aggressively. Yisro heard - he came to join the nation whose G-d was shaking up the world.

Hearing is an art. We must attune our ears to listen to the accurate message that is being conveyed to us. Listening actively and attentively to a simple statement can leave a profound impression upon us. Nachlas Tzvi tells how a simple abstract statement directed to Horav Chaim Volozhiner, zl, the father of the yeshivah world, prompted him to ponder in a manner which eventually catalyzed the yeshivah movement. Rav Chaim related that when he was a young man, shortly after his wedding, he turned to the business world in order to support his family. Once, as he was on his way to the annual market, he met an old friend who was also in business, whom he had not seen in a long time. Seeing Rav Chaim, the friend asked, "Why are you here? What are you doing here?" At the time, Rav Chaim responded that he had come to do business. While the question was a simple salutation, it started Rav Chaim thinking. "Why are you here; What are you doing here?" are questions that have deep and penetrating meaning. Why was Rav Chaim at the market when he should have been learning Torah? Why was he selling wares when he could have been selling Torah to students? Why was he "osaik," involving himself in chayei shaah, temporary matters, and ignoring chayei olam, matters of eternity?

Hearing is an art. We must attune our ears to listen to the accurate message that is being conveyed to us. Listening actively and attentively to a simple statement can leave a profound impression upon us. Nachlas Tzvi tells how a simple abstract statement directed to Horav Chaim Volozhiner, zl, the father of the yeshivah world, prompted him to ponder in a manner which eventually catalyzed the yeshivah movement. Rav Chaim related that when he was a young man, shortly after his wedding, he turned to the business world in order to support his family. Once, as he was on his way to the annual market, he met an old friend who was also in business, whom he had not seen in a long time. Seeing Rav Chaim, the friend asked, "Why are you here? What are you doing here?" At the time, Rav Chaim responded that he had come to do business. While the question was a simple salutation, it started Rav Chaim thinking. "Why are you here; What are you doing here?" are questions that have deep and penetrating meaning. Why was Rav Chaim at the market when he should have been learning Torah? Why was he selling wares when he could have been selling Torah to students? Why was he "osaik," involving himself in chayei shaah, temporary matters, and ignoring chayei olam, matters of eternity?

Yisro heard…everything that G-d did to Moshe and Yisrael, His People. (18:1) Parashas Yisro's significance is not really its namesake. While Yisro does have an important role in this parsha, the main event is Kabollas HaTorah, Klal Yisrael's receiving of the Torah in the form of the Aseres HaDibros, Ten Commandments. Why is the parsha not named after this monumental event? They certainly have greater distinction than Yisro's conversion and visit with Klal Yisrael. Horav Eliyahu Schlessinger, Shlita, cites the Talmud in Berachos 12 in which Chazal sought to establish the recitation of the parsha of Aseres Hadibros daily in the shuls. They did not do so, for fear of what the heretics might say. Rashi explains that the heretics may tell the amei ha'aretz, illiterate Jews, that the rest of the Torah is not true. They would substantiate their foolishness with the notion that every day we say only the Aseres Hadibros - not the rest of the Torah.

Regrettably, this is something that the uneducated might believe. Thus, this decree was not made. Likewise, if this parsha had been named after the Aseres Hadibros, some individuals might attribute it precedence over other areas of the Torah. Every letter of the Torah has equal significance.

Yisro said, "Blessed is Hashem, who rescued you from the hand of Egypt and from the hand of Pharaoh. (18:10) In the Talmud Sanhedrin 94A, Chazal say that it is a shame for Moshe Rabbeinu and all of the Klal Yisrael that until Yisro declared, "Baruch Hashem," no one else had done so. In other words, Chazal attribute to Yisro the first public praise of Hashem. Is this true? Are we to ignore the Shirah, song, that Moshe led Klal Yisrael in singing after Hashem split the Red Sea for them? Is their praise any less significant than that of Yisro?

Horav Sholom Mi'Radomsk, zl, distinguishes between Yisro's praise and Moshe's praise. Moshe and Klal Yisrael were both deeply moved by Hashem's deliverance of them from their enemies. Their overwhelming sense of gratitude inspired them to sing His praise. They thanked and lauded Hashem for what He did for them. In contrast, Yisro gave gratitude in a yet uncharted area - "Who rescued You" - He thanked Hashem for saving Klal Yisrael. Yisro was the first to appreciate the benefit that others had received, to give thanks to the Almighty for His actions on behalf of others.

There was thunder and lightning and a heavy cloud on the mountain…and the entire people that were in the camp shuddered…all of Har Sinai was smoking because Hashem had descended upon it in the fire. (19:16)

The Giving of the Torah was the monumental experience for which Klal Yisrael had prepared. It was the moment that would change their lives forever. Accepting the Torah transformed them into a "kingdom of Priests and a holy nation." Evidently, the manner in which the Torah was to be given was designed to impact them. It was to be given in such a manner as to define the essence of Torah, whose "ways are ways of pleasantness."

." When we try to impress people with the Torah, we speak of its beauty, its gentle and caring nature, its ability to address the needs of all people, to soothe and give hope, to encourage and sustain the nation that devotes itself to its precepts. We would hardly expect the Torah to be given under circumstances that would intimidate and frighten those who had prepared to accept it.

Responding to this question, Horav Eliyahu Schlessinger, Shlita, first addresses the beginning of the parsha that related Yisro's reasons for joining Klal Yisrael. Yisro had heard all that Hashem had done for His People. What exactly did he hear that prompted him to leave his home for the wilderness with Klal Yisrael? Chazal suggest that the splitting of the Red Sea and the battle with Amalek had inspired him. When Moshe finally met his father-in-law, he proceeded to relate to him "everything that Hashem did to Pharaoh and Egypt on behalf of Klal Yisrael," as well as the subsequent events, such as Krias Yam Suf and Milchemes Amalek. Yisro was acutely aware of these occurrences. That is why he came! Why did Moshe repeat everything?

Moshe added one detail that might have escaped Yisro's attention. He related to him, "All the travail that had befallen them on the way." It is not always rosy. There are not always miracles and wonders. Being a Jew means that one accepts the good with the bad, the persecution with the joy, the misery and affliction with the ecstasy and exhilaration. Yisro must realize that prior to these miracles Klal Yisrael had been subjected to hundreds of years of persecution and suffering. After the Exodus, the travail was not over; they needed to navigate a different trek through the wilderness. "Yisro, the reality is not what it appears to be. It is travail mitigated by miracles. You cannot accept one without the other."

This idea applies similarly to the Torah. Had the Torah been given in a beautiful garden, surrounded by sweet smelling flowers, calm and serene, at peace, amid happiness and joy, we might think that that is the way Torah always interacts with the world. It is not. We accepted the Torah amid fire and smoke, trembling and fear - because that is also a part of life. We do not escape the trial and travail of being G-d's People in a hostile world, a single sheep among seventy hungry wolves. The Torah is certainly pleasant and it engenders peace and joy. To accept it only under such conditions, however, would be wrong and insincere. Only one who is willing to accept the Torah under all conditions is truly willing to accept the whole package which accompanies Torah in this world.

Honor your father and your mother (20:12) The Aseres Hadibros, Ten Commandments, are inscribed on two tablets, with five commandments on each tablet. The first tablet contains those laws that focus upon man's relationship with the Almighty, while the second tablet addresses relationships between people. Interestingly, the mitzvah to honor one's parents is inscribed on the first tablet. What aspect of honoring one's parents' warrants placing it among those commandments that deal with man's relationship with Hashem? Simply, one should honor his parents out of a sense of gratitude for all they have done for him. This would render Kibud Av v'Eim a "people oriented" mitzvah.

In explaining the mitzvah of Kibud Av, Sefer HaChinuch states that one should recognize, appreciate and act appropriately towards one from whom he has benefited. He should not be a "naval", an abominable person, who fails to acknowledge the good he received. He should realize he is presently in this world because of his parents. He will eventually realize that it is Hashem Who is the "cause of all causes," the real reason he is in this world. Hashem is the source of his parents and grandparent's existence throughout all the generations. He will, therefore, understand the significance of serving Him.

Horav Matisyahu Solomon, Shlita, notes from the Sefer HaChinuch that hakoras hatov, appreciation and paying gratitude, is not merely the reason for Kibud Av. Rather, it is also its greatest result. Honoring parents changes one's character. The Sefer HaChinuch explains that we are adjured to serve Hashem because of the hakoras hatov we derive from honoring parents. This would explain why this mitzvah is on the tablet that focuses upon man's relationship with Hashem.

We must still address why, if the underlying motif of Kibud Av is hakoras hatov, kavod is the medium for realizing it. Furthermore, what is the connection between the mitzvah of "morah," fear/reverence of parents -- which forbids any act that would offend or detract from the esteem in which they are held -- and hakoras hatov?

Indeed, the Rambam says that the mitzvah of morah demands that we revere our parents to the point of fear. Why is the Torah so demanding concerning this mitzvah? Horav Solomon cites Sforno's commentary to Vayikra 20:9, where the Torah metes out capitol punishment to one who curses his parents. He attributes this to the fact that this son is not predisposed to that which is written in Mishlei 1:8, "My son, hear the instruction of your father." A man like this will not keep Hashem's statutes and ordinances, for he will utterly refuse to accept them from his father and mother. Sforno posits that there is a corollary between the fear one manifests for his father and his observance of Torah and mitzvos! Torah is transmitted through the generations via parents. If the mitzvah of morah is not upheld, then the mesorah, tradition, will not endure. One who honors and reveres his parents is not merely doing a good deed towards them: he is also deriving an incredible fringe benefit in that when he serves them, he is able to learn from them how to act.

Our relationship with our parents avails us the opportunity for personal development and growth. Parents should realize the important obligation they have to educate their children in the mitzvah of Kibud Av v'Eim. Children learn from their parents. If parents respect each other - children see and emulate. The esteem that children manifest for their parents is connected with the esteem parents demonstrate for one another. Kavod is the vehicle through which the mesorah -- transmission of Torah's inspiration, influence and character development from generation to generation -- reaches fruition. The essence of the mitzvah of kavod is appreciation. By appreciating our parents we are able to learn from them, catalyzing our own self-development and enabling the mesoras ha'avos -- transmission of our parents' legacy -- to continue. One of the benefits of this mitzvah is a refinement of our middah of hakoras hatov, which accompanies the mesorah. In other words, the purpose of Kibud Av v'Eim is to establish a relationship that is tempered by hakoras hatov to reflect a transmission of the Torah tradition from father to son.

QUESTIONS AND ANSWERS

1) Yisro heard all of the wonderful things Hashem did for Klal Yisrael. What was the greatest of these acts?
2) Who came forth to greet Yisro?
3) How does the saying, "In the very kettle in which they cooked, they were cooked," apply to the Egyptians?
4)When did Moshe break the Luchos?
5)How many sarei alafim were there?
6)How does one always remember Shabbos?

ANSWERS:

1) He took them out of Egypt.
2) Originally it was Moshe. When everyone saw Moshe go forth, they all followed.
3) They imagined they would destroy the Jews through water; instead they themselves were destroyed by water.
4) 17th day of Tamuz
5) 600
6) If one comes upon an attractive object, he should prepare it for use on Shabbos.

Sponsored by
Mr. and Mrs. Dovid Lipins
Mr. & Mrs. Raphael Manela
In honor of the
the Bar Mitzvah of our son
Chaim Moshe n"y
May he be a source of nachas to us and all of Klal Yisrael

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