Our Sages state (Sanhedrin 37a): "Why was man created alone [in contrast to the other animals which were created in pairs]? So that each individual could say, 'The world was created for me.'"
Their intent is obviously not to encourage selfishness, but rather to foster responsibility, that a person realize that his conduct can have the most far-reaching effects, influencing the entire world.
The essay to follow focuses on such a process of causality.
Yisro heard of the great miracles that G-d had wrought on behalf of the Jewish people, and he decided to join them in acknowledgment of G-d.
His intent was to act within his personal sphere: to do what he knew was right. And yet, his deed had a much larger consequence. It was one of the factors leading to G-d's giving of the Torah.
Similar concepts apply with regard to each of us.
Our Sages teach that if one individual would turn to G-d in complete teshuvah, Mashiach would come. (In Boneh Yerushalayim the Alter Rebbe attributes this concept to the Tikkunei Zohar, but the identity of the intended passage is unknown. See Likkutei Sichos, Vol. XX, p. 522 and sources cited there.)
Moreover, each of us is completing a small portion of the task of preparing the world for the Redemption.
We may not know when each particular element of the task will be finished or how this element affects the totality of the picture.
But as the story of Yisro teaches us, sometimes an individual's private efforts can have an effect far beyond his most grandiose expectations.
May the study of the Rebbe Shlita's teaching generate divine blessings for his complete and speedy recovery and may he lead the entire Jewish people to the Redemption in the most immediate future.
15 Shvat, 5754
Few of the weekly Torah readings are named after individuals. As such, whenever such an association is made, it commands special attention.
And if this is true with regard to any Torah reading, surely it applies to this week's reading, Parshas Yisro, which contains the story of the giving of the Torah. Naming the reading Yisro indicates a connection between him and the giving of the Torah as a whole.
Who was Yisro?
The Torah describes [1] him as the kohen of Midian.
Our Sages offer two definitions for the word kohen: [2]
- "Ruler." Yisro had governed the Land of Midian.
- "Priest." He had led the Midianites in their worship. Indeed, our Sages relate [3] that Yisro had recognized all the false divinities in the world.
The connection between the first interpretation and the giving of the Torah is obvious, for it reflects the extent of Yisro's commitment.
Although he lived amidst wealth and comfort, he was prepared to journey forth to the desert to hear the words of the Torah. [4]
But the second interpretation is problematic. Why does the Torah mention this fact? Our Sages teach [5] that it is forbidden to tell a convert: "Remember your previous deeds."
To resolve this question, it is necessary to understand the source for idol worship.
The Rambam writes: [6]
"During the time of Enosh, mankind made a great error....They said that G-d created stars and spheres with which to control the world. He placed them on high and treated them with honor.... Accordingly, it is fit [for man] to praise and glorify [these entities], and to treat them with honor."
Thus the worship of false divinities is rooted in the concept that G-d conveys influence to this world through intermediaries.
This is true, as our Sages comment: [7] "There is not a blade of grass on this [material] plane, that does not have a spiritual force compelling it and telling it to grow."
The gentiles, however, attach independent authority to these intermediaries, thinking that they have control over the influence they disperse, and therefore, view them as gods.
In truth, however, these intermediaries are merely "like an ax in the hand of a chopper," [8] with no importance or will of their own, and therefore, it is wrong - and forbidden - to worship them. [9]
By saying Yisro had recognized all the false deities in the world, our Sages implied that he was aware of all the different mediums through which G-d channels energy to the world.
Despite his knowledge of these spiritual powers, he rejected their worship, declaring: [10] "Blessed be G-d.... Now I know that G-d is greater than all the deities."
Yisro's acknowledgment of G-d was not merely a personal matter.
His words of praise brought about "the revelation of G-d in His glory in the higher and lower realms. Afterwards, He gave the Torah, in perfect [confirmation of] His dominion over all existence." [11]
What is at the heart of this pattern of causality?
In microcosm, Yisro's acknowledgment of G-d expressed the purpose of the giving of the Torah. And this prepared the macrocosm, the world at large, for such a revelation.
To explain:
The Rambam states: [12] "The Torah was given solely to create peace within the world."
Peace is not the purpose for the Torah's existence.
The Torah existed before the creation of the world. [13]
It is G-d's wisdom, [14] at one with Him. [15]
Thus just as G-d's existence transcends the concept of purpose, so too, the Torah's.
The Rambam, however, is focusing on the *purpose* of the giving of the Torah, why the Torah was granted to mortals who live in this material world.
He explains that the Torah was given, not merely to spread Divine light, but to cultivate peace.
Peace refers to the establishment of harmony between opposites.
In an ultimate sense, it refers to the resolution of the dichotomy that exists between the physical and the spiritual, that a world where G-d's presence is not outwardly evident should recognize and be permeated by the truth of His Being.
On the verse, [16] "the heavens are the heavens of G-d, but the earth He gave to the children of man," our Sages explain [17] that originally, there was a Divine decree separating the physical from the spiritual, i.e., the nature of material existence prevented one from truly appreciating spiritual reality [18] and integrating it in one's life.
At the time of the giving of the Torah, however, G-d "nullified this decree" and allowed for unity to be established between the two.
Moreover, true peace does not mean merely the negation of opposition.
Instead, the intent is that forces which were previously opposed should appreciate an inner commonality and join together in positive activity.
Similarly, the peace that the Torah fosters does not merely involve a revelation of G-dliness so great that the material world would be forced to acknowledge it.
Instead, the Torah's intent is to bring about an awareness of G-d within the context of the world itself.
There is G-dliness present in every element of existence. For at every moment creation is being renewed, and were G-d's creative energy to be lacking, the world would return to absolute nothingness. [19]
The Torah allows for the appreciation of this inner G-dliness, and enables us to live our daily lives in harmony with it.
In a personal sense, Yisro's acknowledgment of G-d accomplished this objective.
From his involvement with "all the false deities in the world," he come to a deep recognition of G-d. [20]
The transformation which he underwent made possible the giving of the Torah which in turn brings about a similar transformation in world at large.
The Zohar
[21] associates the transformation of material existence with the verse:
[22] "I saw an advantage to the light over the darkness."
The word Yisaron, (Yud Taf Resh Vav Nun, sharing the same root as the name Yisro) translated as "advantage," can also be rendered as "higher quality," and thus the verse can be interpreted to indicate that the higher quality of light comes from the transformation of darkness.
There are two implications to this interpretation.
Firstly, the transformation of darkness brings about a higher quality of light than is usually revealed, and secondly, that this light does not stand in opposition to the material nature of the world. On the contrary, it is the darkness of the world which is the source of this higher light.
The Tanya
[23] describes the giving of the Torah as a foretaste of the Era of the Redemption. For when the Torah was given, all existence stood in a state of absolute oneness with G-d.
At the time of the giving of the Torah, however, the revelation was dependent on G-d's initiative.
Since the world had not been refined, its nature stood in opposition to the manifestation of G-dliness, and the revelation did not endure.
In the centuries that followed, however, mankind's observance of the Torah and its mitzvos has integrated G-dliness into the fabric of the world.
In the Era of the Redemption, the dichotomy will be permanently resolved and in a complete and abiding manner, we will realize that our world is G-d's dwelling. [24]
May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. XI, p. 74ff; Vol. XV, p. 379ff; Vol. XVI, p. 198; Sichos Shabbos Pashas Yisro, 5751
Notes:
- (Back to text) Exodus 18:1.
- (Back to text) See the Mechilta to this verse.
- (Back to text) Mechilta to Exodus 18:11, Zohar, Vol. II, p. 69a, Rashi, Exodus 18:9.
- (Back to text) Rashi, Exodus 18:5.
- (Back to text) See Bava Metzia 58:13, quoted in Mishneh Torah, Hilchos Mechirah 14:13.
- (Back to text) Mishneh Torah, Hilchos Avodas Kochavim 1:1.
- (Back to text) Bereishis Rabbah 10:6, Zohar, Vol. I, p. 251a.
- (Back to text) Cf. Isaiah 10:15. See the maamar VeYadaata 5657 (English translation, Kehot, 1993) where this concept is explained at length.
- (Back to text) See the fifth of the Rambam's Thirteen Principles of Faith (Commentary to the Mishnah, Introduction to the Tenth Chapter of Sanhedrin).
- (Back to text) Exodus 18:10-11.
- (Back to text) Zohar, Vol. II, p. 67b.
- (Back to text) Rambam, Mishneh Torah, the conclusion of Hilchos Chanukah.
The Rambam's source is a matter of question. The Tzemach Tzedek (Or HaTorah, Mishlei, p. 553) cites Gittin 59b. See Likkutei Sichos, Vol. VIII, p. 349ff.
- (Back to text) Midrash Tehillim 90:4, Bereishis Rabbah 88:2.
- (Back to text) Tanya, ch. 3.
- (Back to text) Zohar, Vol. I, p. 24a.
- (Back to text) Psalms 115:16.
- (Back to text) Shmos Rabbah 12:3. See the essay entitled What Happened at Sinai (Timeless Patterns in Time, Vol. II, p. 91ff, Kehot, 1994) which elaborates on this concept.
- (Back to text) Indeed, the very Hebrew word for "world." Olam, shares the same root as the word Helem meaning "concealment."
- (Back to text) Tanya, Shaar HaYichud VehaEmunah, Chapter 1.
- (Back to text) The intent is that Yisro willingly acknowledged G-d's presence and endeavored to modify his life to conform with his appreciation of His existence. Other nations were also awed by the miracles of the Red Sea and recognized G-d's power, as it is written (Exodus 15:14-16): "Nations heard and shuddered.... The [inhabitants of] Canaan melted away. Fear and dread fell upon them." Unlike Yisro, however, they did not seek to internalize their appreciation of G-d in their conduct.
- (Back to text) Zohar, Vol. III, p. 47b.
- (Back to text) Ecclesiastes 2:17.
- (Back to text) Chapter 36.
- (Back to text) Cf. Midrash Tanchuma, Parshas Bechukosai, sec. 3.
Beshalach - 5754