A Matter of "Principle"

In the Torah portion of Yisro, G-d tells Moshe:[1] "So shall you say to the House of Jacob, and relate to the Children of Israel." The Mechilta comments:[2] " 'The House of Jacob' refers to women, while 'the Children of Israel' refers to men ... Relate to the women the highlights [of the Torah and its commandments], and the details to the men."

"Highlights" refers to the general principles from which the details derive. They are therefore similar to the Mishnah, "whose language is terse and encompasses many matters,[3]" since the many details discussed in the Gemara are hinted at in the Mishnah.

This manner of transmission also characterized the original giving of the Torah: First G-d gave the Ten Commandments, the general principles of the entire Torah (for "all 613 Commandments are included [in a concealed manner] within the Ten Commandments)."[4] G-d then went on to provide specific details.

The reason for His doing so is because this is the general manner of any transmission - first the general rules and principles (the "highlights" that include all the details within them), and then each detail one by one.

Thus, according to the Mechilta, women received the essence and general principles of the Torah, from whence emanated the details that were later transmitted to the men.

This being so, we understand that the Jewish woman relates to and is connected with all the commandments of the Torah, even to those time-bound positive commandments which they are not obligated to perform.[5]

This will be better understood in light of the explanation of R. Yitzchak Luria[6] that "when the male performs a mitzvah it is not necessary for the female to perform it herself, for his performance of the commandment includes her as well. This, then, is the hidden meaning of the saying of our Sages[7] that 'One's wife is considered as the person's very own body.' And as the Zohar states:[8] 'man and woman as they exist alone are each but half a body.' "

This is also so with unmarried women.[9] For since husband and wife constitute one soul[10] and alone are but "half a person," even before these two halves come together, that which is done by the male half affects the female half as well.

But why were the "highlights" received only by the women and not by the men; what special quality do women possess that they merited to receive the principles, while the men only received the details?

This may be connected to a general merit that women possess with regard to spiritual service. For we observe that faith, fear and reverence of G-d is found to a greater extent in women than in men - women have within them the aspect of faith as it emanates from G-d.[11]

This may also explain why, if the mother is Jewish, then the child is Jewish as well, while the child's details (i.e. whether he is a Kohen, Levi or Israelite) depend on the lineage of the father.

Since Torah and mitzvos were given to the Jewish people, Jewish women were singled out to receive the general principles - matters that relate to general faith in G-d and reverence for Him. For it is the mother upon whom rests the overall aspect of Jewish sanctity and personality.

The men, however, upon whom are dependent the detailed and specific levels of the Jew - Kohen, Levite, etc. - were given the detailed laws.

Because women relate more easily to the general aspects of Torah and mitzvos, they are only obligated to perform those mitzvos that are more general in nature, i.e., they are freed from positive commandments that are constrained by time. Especially so, since these are the responsibility of their husbands, or husbands to be.

Based on Likkutei Sichos, Vol. XXXI, pp. 93-98.

   

Notes:

1. (Back to text) Shmos 19:3.

2. (Back to text) Ibid.

3. (Back to text) Rambam, Pirush HaMishnayos s.v. Achar Kein...

4. (Back to text) Rashi, Shmos 24:12.

5. (Back to text) Kiddushin 29a and additional sources cited there; Rambam, Hilchos Avodah Zorah 12:3.

6. (Back to text) Taamei HaMitzvos, Parshas Bereishis; Shaar Maamarei Rashbi on Tikkunei Zohar, Tikkun 69. See also Or HaTorah, Bo, p. 349-350; Pinchas, p. 1199-1200.

7. (Back to text) Menachos 93b (and see Tosafos s.v. Yado, ibid.); Berachos 24a and sources cited there; Zohar, II, p. 117b.

8. (Back to text) Vol. III, pp. 7b, 109b, 296a.

9. (Back to text) See also Hemshech Chayav Adam L'Vareich 5638, beginning of ch. 27.

10. (Back to text) See Zohar, Vol. I, pp. 85b, 91b et al.

11. (Back to text) See Or HaTorah, Tehillim p. 435; Nach II, p. 927.

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Paving the Way to the Giving of the Torah

The Zohar[1] states that G-d did not give the Torah until Yisro came and praised Him. "When Yisro arrived and said:[2] 'Blessed is G-d who rescued you ... Now I know that G-d is greater than all deities...,' he caused G-d's glory to descend, after which G-d gave the Torah to the Jewish people."

How is it possible that the combined sanctity of Moshe, Aharon and over 600,000 Jews was insufficient, so that only after Yisro also praised G-d could the Torah be given?

The Torah portion begins by stating:[3] "Yisro, Moshe's father-in-law, kohen of Midian, heard about all that G-d did...." Yisro's position as kohen of Midian was twofold; he was both the secular and religious leader of Midian,[4] knowledgeable in and having served all the idolatrous cults of the world.[5]

Why does the Torah describe Yisro with the seemingly unflattering appellation of "kohen of Midian," when it could simply have described him as Moshe's father-in-law?

In fact, describing him as "kohen of Midian" stresses Yisro's past achievements, both in the political arena (as Midian's secular leader), as well as in the intellectual arena (as Midian's religious leader). This in turn serves to underscore Yisro's greatness; he was willing to forego his past glory in order to become a Jew and learn Torah.[6]

What is the connection between Yisro's knowledge of all the world's idolatrous cults and his intellectual achievement?

The Rambam explains[7] that the mistake which leads people to idolatry is primarily an intellectual one: "They said, 'Since G-d created various intermediaries by which to conduct the world ... it is fitting that they be extolled, praised and given honor. This is what G-d desires.' "

They err in thinking that these intermediaries chose to act as such, and that since they chose to act as intermediaries, honor is due them. But of course they have no free choice at all; they are merely "an ax in the hand of the wood chopper."[8]

Yisro's knowledge of all the idolatrous cults thus means that he was cognizant of all the levels of intermediaries, not only in this world but in the spiritual realms as well. Understandably, this implies a vast comprehension on Yisro's part.

In light of the above, we can understand the Zohar's statement that it was specifically through Yisro's praise of G-d that we received the Torah:

The verse states:[9] "I have beheld the superiority of wisdom over [literally, "from"] foolishness." The Zohar[10] explains that the superiority of "wisdom," i.e., a superior aspect of holy wisdom, is achieved through the refinement and elevation of "foolishness," i.e., unholy wisdom.[11]

Thus, when Yisro (who was so knowledgeable in unholy wisdom) arrived to study Torah and declared that "G-d is greater than all deities," it resulted in the refinement of unholy wisdom and its ultimate transformation into holiness. This added an additional measure of divine illumination to sacred wisdom, and resulted in the giving of the Torah - G-d's wisdom - below.

For in order for Torah to be able to descend, it had to emanate from a truly lofty source. This was accomplished by the additional measure of illumination that came from the refinement of Yisro's unholy wisdom.

It is axiomatic that anything which acts as a preparation to a given event must be similar in some way to that for which it is paving the way. What is it about the refinement of unholy wisdom that caused it to serve as a precursor to the giving of the Torah?

Before giving the Torah, "G-d decreed that 'The heavens are the L-rd's, but the earth He gave to the children of man.'[12] When He sought to give the Torah, He nullified the original decree and declared: 'Those that are below may ascend above, and those who are above may descend below.' "[13]

In other words, at the time the Torah was given there was a commingling of "above" and "below" - the physical could rise and be embraced within the spiritual, and the spiritual could descend and be enclothed within the physical.

This bears a striking similarity to the refinement of unholy wisdom - the lowest of degrees - and its elevation into holy wisdom. This refinement, brought about through Yisro, therefore served as an appropriate preparation to the giving of the Torah.

Based on Likkutei Sichos, Vol. XI, pp. 74-76.

   

Notes:

1. (Back to text) Vol. II, p. 67b ff.

2. (Back to text) Shmos 18:10-11.

3. (Back to text) Ibid., verse 1.

4. (Back to text) Mechilta, beginning of Yisro. See Rashi, Vayigash 47:24; Shmos 2:16, ibid., 18:11.

5. (Back to text) Rashi, Shmos 18:11.

6. (Back to text) Rashi, ibid. verse 5.

7. (Back to text) Beginning of Hilchos Avodah Zarah.

8. (Back to text) See Mayim Rabbim 5717, and sources cited there.

9. (Back to text) Koheles 2:13.

10. (Back to text) Vol. III, p. 47b.

11. (Back to text) See Vayomer Moshe 5709, ch. 2ff.

12. (Back to text) Tehillim 115:16.

13. (Back to text) Shmos Rabbah 12:3; Tanchuma, Va'eira 19.