Parshat Yitro                                                                                                The Hoch Family

The parsha opens with Yitro, Moshe’s father-in-law, hearing about the miracles that G-d performed for Moshe and Bnei Yisrael. After hearing about these miracles, Yitro traveled from his home, Midian, with Tzipporah, Moshe’s wife and her two sons, Gershom and Eliezer. When Yitro arrived, Moshe went out to meet him and kissed him, and brought him to the tent, in which they discussed the miracles Hashem had done to Bnei Yisrael. Yitro rejoiced over the good that was done to Bnei Yisrael and he praised Hashem. It was on the next day that Moshe sat to judge the nation, and there were people there from morning until evening. Yitro witnessed all that Moshe was doing for the people and he asked, “What is this thing you do to the people? Why do you sit alone with all the people standing by you from morning to evening?” Moshe replied, “Because the people come to me to seek G-d. When they have a matter, one comes to me, and I judge between a man and his fellow, and I make known the decrees of G-d and His teachings.” Yitro told him that he isn’t doing the right thing. He tells him he will surely become worn out and he should appoint other magistrates and judges to judge the small matters for him. All of the issues will go to the minor judges first, and if they couldn’t resolve them, they would be passed on to the next judge. If they could not come to a conclusion, the unresolved issue would be ultimately passed to Moshe. Moshe heeded the words of his father-in law and did everything he said. Moshe sent off his father-and-law to return to his land.

            It was in the third month of the exodus of Bnei Yisrael from Egypt that the nation arrived in Midbar Sinai. They had journeyed from Rephidim and traveled to the desert, where they camped opposite the mountain. Interestingly, the word “Vayichan” (he camped) is used as opposed to “Vayachanu” (they camped). Rashi explains that this is to signify that Bnei Yisrael is “K’ish echad b’lev echad”, one man with one heart. It also signifies that all the other encampments were full of complaining and arguing. Hashem proceeded to call out to the nation, “You have seen what I did to Mitzrayim, and that I borne you on the wings of eagles and brought you to Me.” Why isn’t “Yadatem” (the plural form of “You know what I did to Mitzrayim”) being used? Rashi says that this statement is not a reminder of a tradition; it’s not a story in your hands. It’s not with words that this story is being portrayed to you, and it’s not received from witnesses who attested to the miracles. It is you who saw these miracles first-hand!   Additionally, what is the significance of the fact that Bnei Yisrael were brought to Hashem on the wings of eagles? Rashi comments that an eagle carries its young on its wings, as opposed to the rest of the birds who carry their young held in their feet. Other birds hold their young in their feet out of fear of birds flying above them and taking away the young. The eagle is only afraid of man, who can shoot an arrow at the bird. Since the eagle flies highest in the sky, it is not afraid that any other bird will fly above it and take its young. It’s only fear is that man can shoot and arrow at him, but even still he thinks that it is better that he gets harmed and his children do not. So too Hashem did this for Bnei Yisrael. The Egyptians catapulted rocks at Bnei Yisrael but the cloud received them. Sforno comments on this also. He says that the fact that they were being carried out on the wings of eagles doesn’t represent love and protection, but rather the height at which it flies indicating his status. This only applies to Bnei Yisrael who are, and will always be, above the influences of other nations. Aznayim L’Torah says it doesn’t represent protection or status, but rather the speed an eagle flies, and of which Bnei Yisrael was able to reach Hashem. Camped around the mountain, Hashem proclaims the nation as His “kingdom of priests” and His “holy nation.” What does the phrase “holy nation” teach us? Sforno teaches that holy means to live forever so that they will be in existence forever. As holy means eternal, the people will be eternal.

On the third day, the sixth day of Sivan, Bnei Yisrael gathered at the foot of Mount Sinai and there was thunder and lighting and a heavy cloud hovering above the mountain. The shofar blew and the entire nation trembled. The entire mountain was smoking because G-d had descended upon it in a fire and, its smoke ascended like the smoke of a furnace, and the mountain shuddered. The sound of the shofar grew increasingly stronger and when Moshe spoke G-d would answer him with a voice. G-d descended upon the mountain and called for Moshe to ascend. G-d warned Moshe not to let the people see G-d, because if they do a multitude of them will die. Even the Kohanim should be prepared, lest G-d burst forth to them. G-d told Moshe to descend, and re-ascend with Aharon, but not the nation or the Kohanim. Moshe descended and told the nation the warning from G-d. G-d spoke all of the statements, saying:

1. I am Hashem, your G-d, who has taken you out of the land of Egypt, from the house of slavery.

-Mictav M’Eliyahu says that a huge part of serving G-d is having appreciation, thanking G-d for all of the good things that He does. This idea is hinted to with the mention of the fact that Hashem says He is the G-d that took you out of Egypt, which awakens our feelings of HaCarat HaTov. You can’t serve Hashem solely on fear, but you have a much fuller sense of completeness when you serve Hashem from your heart and appreciate His deeds and miracles.

2. You shall not recognize the gods of others in my presence.

- What is the significance of adding the words “in my presence?”

All the time that I, Hashem, exist, a Jew should not say that only his generation was commanded not to do idol worship. Since Hashem is eternal, so is the commandment proclaiming it should not be done.

3. You shall not take the name of Hashem in vain, for Hashem will not absolve anyone who takes His name in vain.

- Rabbeinu B’Chayei states that many people think swearing is not such a big deal, but really swearing is worse than any lo ta’aseh, even murder and adultery. When a person swears, he is not afraid to do it at any time. Someone who is used to swearing can swear without number, and if the only sin the Jews had was swearing, we would be in exile even longer! A murder who kills his enemy feels revenge, and adulterer feels pleasure and the thief is benefitting from his stolen goods, but a swearer has absolutely no benefit.

4. Remember the Sabbath day to sanctify it.

- How do you remember Shabbat? When you see a beautiful tablecloth or a savory piece of meat, buy it with the mindset that it is for Shabbat.

5. Honor your father and your mother, so that your days will be lengthened upon the land that Hashem, your G-d, gives you.

- Honoring your parents is a relationship similar to a relationship with G-d. Parents are the physical being you can see and feel their love towards you. Children are able to feel their love and appreciation towards their parents, which should represent a relationship with G-d.

6. Do not murder.

-Eben Ezra says you can’t murder through your hand or your tongue, meaning you cannot withhold information that will determine the person’s life. You are also forbidden to give bad advice, tattletale or falsely testify against them.

7. Do not commit adultery.

-Sefer HaChinuch says that people are meant to procreate within their own species; even a relationship and procreation are meant to be orderly. This also forbids crossbreeding and shatnes.

8. Do not steal.

-In this case, Rashi points out that this form of stealing is really stealing another person’s soul, meaning kidnapping. In Vayikra, “Lo Tignovu” is said in terms of stealing money or possessions.

9. Do not bear false witness against your fellow.

10. Do not covet your fellow’s property.

- If you are jealous of everything you don’t have it shows your lack of appreciation for what Hashem has given you. Longing leads to action and we have to be in touch with our desires.

The commandments correlate to the one inscribed opposite it on the tablets as follows:

1 and 6: We are forbidden to kill the image of G-d in another person.

2 and 7: Adultery and worshipping idols share a theme, which is breaking a relationship.

3 and 8: Stealing leads to lying.

4 and 9: If one breaks Shabbat, it gives a false testimony that G-d created the world.

5 and 10: If one is full of desire for things, it will negatively affect the relationship you have with your parents.

Pairing the 10 Commandments shows Hashem that we are pairing mitzvot between man and man to mitzvot between man and G-d.

The entire nation witnessed all the miracles of Matan Torah, and they asked Moshe to tell them all of the mitzvot, because they were afraid that if G-d spoke to them they would die. Moshe told them that they should not be afraid, that G-d has come to elevate them and the awe of G-d should be upon their faces so they should not sin.

As Jews living in the 21^st century, we should be amazed that the 10 Commandments, which G-d spoke to our nation while gathered around Mount Sinai, are still relevant and applicable to us today.  We should be honored to keep them and keep our eternal nation going strong.