Weekly Sidra: Yitro (Jetro)
Torah Portion: Shemot / Exodus 18:1-20:23
Haftorah: Yeshayahu / Isaiah 6:1-6:13 (Sephardim)

13"But while a tenth part yet remains in it, it shall repent. It shall be ravaged like the terebinth and the oak, of which stumps are left even when they are felled: its stump shall be a holy seed." (Isaiah 6:13)

Retailers of carpet, linoleum and cloth call the unused and unwanted scraps of these materials "remnants." However, the word remnant, as it applies to scripture, has a different meaning.

The definition of the word is: “Something left over, especially the righteous people of God after divine judgment. Several Hebrew words express the remnant idea: yether, “that which is left over”; she’ ar, “that which remains”; she’ rith, “residue”; pelitah, “one who escapes”; sarid, “a survivor”; and, sheruth, “one loosed from bonds.”  

Rav Shaul (Paul) states in Romans “And so all Israel will be saved, as it is written: "The deliverer will come from Zion; he will turn godlessness away from Jacob.” (11:26)

If we closely examine this verse we see that it states all Israel will be saved.  Many people say that this refers to all Jewish people, but that is not what the verse means.  Prior to this Rav Shaul mentions that there are non-Jews who are grafted in to Israel.

“But I am speaking to you who are Gentiles. Inasmuch then as I am a sent one to the Gentiles, I magnify my ministry… But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.”  (Romans 11:13, 17, 18)  

The verses above explain that non-Jews who become grafted in to the olive tree which represents Israel.  I think it is important to note that the root Israel supports those who are grafted in and not the other way around.  We are also reminded not to be arrogant towards the branches.  I believe that we must continue to love and support the Jewish people.  We also must show love to each other for although the branches are many we are but one olive tree.

We may also look at the tree itself as the Etz Chayim (Tree of Life) also referred to as the Torah.  Those that teach that the church replaces Israel or that Torah is just for the Jews are both incorrect. 

It is only those who seek to be part of the olive tree (Torah) and believe that Yeshua is Messiah who will be part of the remnant.

http://www.youtube.com/watch?v=LSwH_xtOhrI

“Y tomó Itró, suegro de Moishe, a Zipora, mujer de Moshe, después de haber sido enviada (a su padre)” (Shemot 18: 2)

Itro, después de haber oído hablar de la salida de Mitzraim y los milagros que Hashem realizó para su pueblo, comenzó a organizar un viaje hacia  el pueblo de Israel. Su primera prioridad era Zipora: la “tomó” con él. El versículo añade un comentario, “ajar shilujeja”. Esta frase se tradujo como “después de haber sido enviada…” [cf. Onkelos]. Representa la forma corta de una larga historia que es relatada por Rashi y es basada en la Mejilta.

La historia

Cuando Moshe llegó a Mitzraim con su esposa e hijos, Aharón salió a su encuentro. Aharón se preguntó, “¿quién es esta mujer y sus hijos?” Moshe respondió, “esta es la mujer con la que me casé en Madián y estos son mis hijos.” Aharón le preguntó: “¿A dónde los llevas?” Y Moshe respondió: “a Mitzraim…”.

Aharón se sorprendió y dijo: “Lloramos por los niños que ya están en Mitzraim, y vienen a añadir a su número?” Inmediatamente Moshé le dijo a Zipora, “vuelve a casa de tu padre”. Ella llevó a sus dos hijos y regresó. Esta historia se alude en las palabras del versículo: “después de haber sido enviada” (Shemot 18: 2).

Las dudas que aun permanecen

En el texto de la Torá, donde se cuenta la historia del viaje de Moshe a Mitzraim (Perek 4), nos enteramos de que Moshé tomó a su esposa e hijos con él. No hay mención de su esposa y sus hijos de ser enviados de vuelta. Si la historia en la Mejilta es correcta entonces nos preguntamos por qué esta historia es escondida y sólo se alude en las palabras al final del verso que estamos estudiando.

Además, es difícil de entender el intercambio entre Moshe y su hermano Aharón. Los últimos puntos a la dificultad de vivir en Mitzraim y se pregunta por qué su hermano trajo a su familia. Sin embargo, Moshé sabía que el tiempo para la salida había llegado y que iba a dirigir al pueblo desde Mitzraim a la tierra de Canaán. ¿Por qué Moshe acepta entonces la posición de Aharón, que debe enviar a sus hijos de vuelta con su madre a la tierra de Midiam?

El punto de vista de Rashí

De acuerdo con el Mejilta, según lo informado por Rashi, el hecho de que Zipora regresó a la casa de su padre estaba relacionado con su seguridad personal y el bienestar general. No refleja nada más que eso. Ahora que Itró regresaba al pueblo de Israel era la más natural de los eventos que trajera con él a Zipora y sus hijos de vuelta con su esposo y padre.

Rashi se refiere al verbo, shilujeha, en varias ocasiones en su comentario.

Ejemplo: “vayishlaj et ha Yona …” (Beresheit, 8: 9)

Noaj envía la paloma. Rashi señala que este no es el verbo que significa “ser enviado en una misión” (shlijut), sino que significa “enviar lejos”. Él envió a la paloma, y si las aguas se habían calmado entonces la paloma encontraria un lugar de descanso y no volveria.

Rashi trabaja bajo el supuesto de que el verbo tiene dos connotaciones posibles: 1) que podría significar “enviar” a una misión específica y, a continuación la expectativa sería que el enviado volverá. 2) O simplemente puede significar “enviado”, de la misma manera que Noaj ya aceptaba la probabilidad de que la paloma no regresaría.

Con respecto a la acción de enviar de Moshe, quedamos igualmente confundidos en cuanto a de cual forma tomar ese “envío”. Fue Zippora enviada por su bien (con la esperanza de que volvería) o fue enviada para no volver?

Es evidente que Itró consideró que Moshe quería que Zipora volviera y acepto la obligación de llevarla al campamento de Israel, este es el significado de la palabra shilujeha: Moshé la despidió esperando que ella regresara. Esta es la intención de la cita del Midrash.

Otra posibilidad

En el Midrash hay otra posición que se indica: “R Yehoshua dice que Moshe dio a su mujer Zipora un Get, y se divorció de ella. Este es el significado del verbo shaloaj en este caso, y que es similar a otros usos del verbo.: “… y le envió a su casa …” (Devarim 24: 1). Tal vez, a razón de esta posibilidad Onkelos en este pasuk utiliza el verbo “upatra” arameo, que también significa “divorciarse de ella”.

La posición de Paneaj Raza

Paaneaj Raza sintetiza ambas interpretaciones.

La palabra shilujeha, se refiere a dos actos distintos de enviar. En primer lugar, se divorció de ella, es decir ya no era su mujer. Esto fue cierto incluso en el momento en que Itró regresó al campamento con Zipora, Moshé no volvió a vivir con ella como marido y mujer, después de eso. Cuando Miriam y Aharón mucho despues se quejaron, se trataba de esta relación el motivo de su queja. La segunda connotación es que Moshe le envió a casa de su padre.

Las preguntas permanecen

El problema que se crea mediante la interpretación del shilujin de Zipora como divorcio, tiene su base en que el pasuk aun la sigue llamando”la esposa de Moshe”, incluso después de que ella había regresado a casa de su padre. Esta consideración del texto podría haber llevado Rashi a preferir la primera opinión: sentía que estaba más cerca del Peshat del pasuk. Sin embargo, ha habido una cierta discusión sobre otras interpretaciones como un posible Peshat, y el argumento es el siguiente:

La halajá determina que tenemos prohibido casarnos con la mujer divorciada del rey. Por lo tanto, incluso después del divorcio Zipora se consideró la esposa de Moshe en el sentido de que nadie podía casarse con ella. Esto es claramente la opinión del Baal Haturim que escribe sobre el versículo “Ella se mantuvo como su esposa (incluso después del divorcio), ya que otros hombres tenían prohibido casarse con su mujer divorciada”.

Esta idea de que Moishe era el rey de Israel se indica claramente en el Midrash.

“A pesar del hecho de que la monarquía debía ser dada a David y el sacerdocio de Aharón, Moishe realmente merecía ambas coronas, la del maljut y la kehuná. La de la Kehúna, ya que sirvió durante los siete días de preparación en el Mishkán, y la del maljut, ya que se relaciona en Devarim “Y él se convirtió en rey de Yeshurún, cuando los jefes de la nación se reúnen, y las tribus de Israel en Unidad …” (Devarim, 33:5). Esto significa que cuando las tribus de Israel se reunieron para recibir la Torá, él era su rey … ” (Shemot Rabá final de la sección B).

En ese versículo en Devarim, Rashi explica que la referencia es al “Maljut” de Hashem: cuando la Torá fue entregada, sabíamos lo que Hashem quería de nosotros y nos convirtió en sus súbditos.

Rashi no ha aceptado la tradición midráshica, de que Moshe Rabenu tenía la condición halájica de un rey. Que también se inclina a preferir una interpretación sin las trabas de ese supuesto. Para Rashi, Zipora fue despedida pero no divorciada de su marido. Moshe no tiene el valor oficial de un rey y no podemos estar seguros de que nadie sería capaz de volver a casarse con su esposa si se divorciaron, las considereaciones halájica-midráshica no justifican el que sea llamada “mujer de Moshe” a Zipora incluso después de un divorcio halájico.

El Midrash implica que la realeza de Moshé es dependiente en el caso de Matan Torá, y previo a ese evento fue considerado el líder, pero no el rey. A pesar de eso, la Torá aún no se había entregado cuando llegó Itró (según el orden en que se cuenta la historia), estaba claro que Moshe jugaría ese papel y asumiría el trono. Por lo tanto, es razonable que Zipora sea llamada “la esposa de Moshe”, incluso después del divorcio. Esta es la posición de Baal Haturim.

¿Por qué enviar a Zipora lejos?

Rashi acepta la posición de que Zippora fue despedida, pero se mantuvo como esposa de Moshé.

Volviendo al Midrash en el que Rashi se basó para establecer esta lectura: Aharón había convencido a Moshe de enviar a su esposa y sus hijos a Midián diciendo: “Lloramos por los primeros que ya están en Mitzraim, y tu vienes a agregar más personas a ellos?” Aharon parece estar preocupado de que la familia de Moshe también se convertieran en esclavos en Mitzraim y que no hay razón para traerlos si ese era su destino.

Sin embargo, la posición de Aharón está lejos de ser clara. Después de todo, la tradición nos enseña que la tribu de Leví no fue esclavizada (ver Rambam, Avoda Zara, Perek 1). Además, ¿No había venido Moshe para anunciar que la era de la esclavitud había terminado? ¿No debía tener Aharon fe en el mensaje de Moshe? ¿El Midrash percibe en Aharon una especie de escepticismo, al asesorar a Moshé que salvara a su familia ya que la salida milagrosa de la esclavitud parecía improbable? Probablemente no.

Debemos recordar a Zimri, quien preguntó a Moshé: “¿Quien te permitió casarste con la hija de Itró?”

Zimri pecó al tomar a una mujer midianita, Kozbí la hija de Zur, como su esposa y se enfrentó a Moishe con el siguiente argumento: “¿ Está mujer me es lícita sí o no? Si dices que esta prohibida entonces ¿Quién te permitió tomar a Zipora hija de Itró como tu esposa? ” En otras palabras Zimri, no aceptó el hecho de que Zipora era una conversa que sinceramente aceptó la Torá y el destino del pueblo de Israel. (Rashi al final de la Parashá Balak, Bamidbar 25:6).

Aharón tenía miedo de que el pueblo de Israel en Mitzraim no aceptara que Moishe se había casado con una mujer midianita. Es cierto que el pueblo ya había dejado de circuncidar a sus hijos, pero nunca se casaron con mujeres extranjeras. Esto fue lo que Aharón quiso decir cuando dijo: “Estamos tristes de los primeros …” refiriéndose al hecho de que la gente no circuncidaba a sus hijos “, y vienen a añadir,” lo que significa que los convencerás de que está permitido casarse con extranjeros. Moshe entiende el argumento y envió a su familia de regreso a Midián sobre la base de esa preocupación.

La relación entre Moshe y su esposa era difícil, ya que representaba para algunos que Moshé había tomado una libertad que no era propio de un rey de Israel (a pesar de quen ella se había convertido). Cuando Aharón y Miriam tomaron la iniciativa de hablar en contra de Moshé (Bamidbar 12:01) “… porque él tomó una mujer cusita”. Rashi señala que “sólo se había divorciado de ella …” (Rashi, 12, 1). Esto concuerda con la posición de Rashi que cuando él la despidió la primera vez que no fue su divorcio, pero la envió a casa de su padre por otras razones. Sin embargo, Moshé se divorció Zipora finalmente, y Miriam y Aarón expresaron enojo por este acto.

Así que con esto podemos aclarar esta semana la duda que generamente flota alrededor de esta parashá, y sobre la vida marital de Moshe Rabenu.

http://www.youtube.com/watch?v=ZbNJ4bxKR1U

Weekly Sidra: Yitro (Jetro)
Torah Portion: Shemot / Exodus 18:1-20:23
Haftorah: Yeshayahu / Isaiah 6:1-6:13 (Sephardim)

But when Moshe’s (Moses) father-in-law saw how much he had to do for the people, he said, "What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?”(Shemot 18:14)

This week’s reading is Parashat Yitro, Moses father in law.  It is the only reading named for a non Jew.  It contains the Ten Commandments and the famous phrase all that HaShem says we will do.

I want to focus however on the advice which Jethro (Yitro) gives to his son in law.  Why do you act alone?  That is a question which I think many of us have to ask ourselves.

There is a syndrome which I like to call Lone Ranger Believers.  These are the people who like to work out their faith on their own.  They study the bible alone because no one has the right interpretation.  They don’t attend a congregation because there are no perfect places.  If they do a task, they never ask for help no matter how difficult it may seem.

There are times when we need quiet and solitude.  There are times when we need to be alone with God.  However, God does not call us to do it all on our own.

In Ivrim (Hebrews) 10: 24-25 Shaul states “And let us keep paying attention to one another, in order to spur each other on to love and good deeds, not neglecting our own congregational meetings, as some have made a practice of doing, but, rather, encouraging each other. And let us do this all the more as you see the Day approaching.”  (Emphasis mine) 

Rav Shaul shows the importance of getting together with other believers to strengthen and encourage one another in love.

Some may have difficulty getting out due to disability or other health reasons.  I encourage you to get in touch with a local synagogue to see if they can arrange transportation.  Perhaps you can find an on-line congregation which streams services on the internet. Beth Haderech has bible studies every Tuesday at 7pm on Skype.  Soon we should also be back to broadcasting Shabbat services online as well (for those who do not have a local congregation close by via Skype).

Just remember we should never feel like we have to do it alone.  We are all part of the body of Mashiach and we cannot function without each other. 

Don’t forget that even the Lone Ranger needed Tonto to help him.

Weekly Sidra: Yitro (Jetro)
Torah Portion: Shemot / Exodus 18:1-20:23
Haftorah: Yeshayahu / Isaiah 6:1-6:13 (Sephardim)

Yitro, Yithro, or Yitro (יִתְרוֹ — Hebrew for “Jethro,” the second word and first distinctive word in the parasha) is the seventeenth weekly Torah portion (parasha) in the annual Jewish cycle of Torah reading and the fifth in the book of Exodus. It constitutes Exodus 18:1–20:23. The title comes from the first words of the first verse of the reading, which says, “Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel His people” (Exodus 18:1). Jews in the Diaspora read it the seventeenth Sabbath after Simchat Torah, generally in late January or February. Jewish people also read part of the parasha, Exodus 19:1–20:23, as a Torah reading on the first day of the Jewish holiday of Shavuot, which commemorates the giving of the Ten Commandments.

In last week’s parsha, Beshalach, the Jewish nation completed their redemption from Egypt with the splitting of the Yam Suf, their crossing it on dry land, and the death of the Egyptian army. This portion tells the story of Jethro’s visit to the camp of Israel, then relates the great theophany at Mount Sinai, where God gives Israel the Ten Commandments and invites the people to enter a special covenant relationship with Him.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliya: Yitro brings Moshe’s wife and two sons to join him in the desert. Moshe tells Yitro all about their being delivered out of Egypt, the splitting of the sea of reeds, the manna, the water, and the war with Amalek. In 18:10, Yitro proclaims his belief in HaShem and identifies His manifest justice as the primary motive for his belief and conversion.

2nd & 3rd Aliyot: Yitro observes Moshe’s daily schedule as chief administrator, judge, and teacher (rabbi). Moshe sitting before thousands of people from morning to evening and acting as a judge in their disputes. He would tell them what the laws of God say about their particular case. He advises his son-in-law to delegate some responsibilities to a hierarchy of worthy judges and administrators. This would allow Moshe to focus his attention on those issues that demand his specific attention. Moshe listens to Yitro’s advice.

Yitro suggests a system of delegating Moshe’s responsibility, where Moshe would appoint heads of thousands, heads of hundreds, heads of fifties, heads of tens, able men, God fearing men, men whose word will be believed, for them to judge most cases leaving only the most difficult for Moshe. Moshe does everything his father-in-law suggests, setting up a hierarchical judicial system.

4th Aliya: This begins the preparation for Revelation. It is the 1st day of Sivan, and the Benei Yisrael have been in the desert for 43 days. Moshe is told by HaShem to explain to the nation that they are a “kingdom of priests…” The Torah says they arrived there in the third month after leaving Egypt on the "same day". Rabbi Shlomo Yitzhaki (Rashi) says the term "same day" is used to indicate that the Torah should be considered by each of us as new as if it were given today.

5th Aliya: Moshe tells the nation of God’s expectations and they respond, “all that HaShem will command we will do.” Moshe is further instructed to tell the people to prepare themselves by immersing themselves and their clothing in a Mikveh (ritual bath), and to remain apart form their spouses for 3 days. Har Sinai (Mount Sinai / Mount Horeb) is to be fenced off so that no person or animal could ascend the mountain until the shofar sounded the conclusion of Revelation (like the end of Yom kippur, or the final revelation of Mashiach). On the 3rd day, Revelation began with lightning, thunder, the sounding of a Shofar, and Mt. Sinai completely engulfed in clouds, smoke, and fire. Moshe led the nation to assemble at the foot of a trembling Har Sinai.

6th Aliya: HaShem summoned Moshe to ascend the mountain and instructed him to re-emphasize the prohibition against anyone ascending the mountain during Revelation. Moshe descends and discharges HaShem’s wishes. With Moshe standing among the people at the foot of the mountain, HaShem spoke the “Aseret haDibrot” Ten Commandments to the entire people.

The Jewish people look to the east, west, north, south, up, and down, and see the revelation of God. As explained in Jewish tradition, there was no place from which God did not speak to them. At every divine utterance, their souls took flight, and God revived them with the dew with which He will revive the dead when Mashiach is finally revealed to all Israel (may it happen speedily in our day).

The Ten Commandments are encapsulated in the first two commandments, and all 613 commandments are encapsulated in the Ten Commandments.

The “Aseret haDibrot” Ten Commandments are:

1. Believe in the God who took you out from bondage.
2. Do not worship idols
3. Do not use God’s name in vain
4. Remember Shabbat to keep it holy
5. Honor your father and mother
6. You shall not murder
7. You shall not commit adultery
8. You shall not steal
9. You shall not be a false witness
10. You shall not be jealous of your friend’s possessions

It is a Jewish custom that we all stand while listening to the Ten Commandments being read.

7th Aliya: This last Aliya describes the reaction of the nation to Revelation. In 20:19, the pasuk (verse) factually states that the Benei Yisrael (Jewish Nation) collectively heard God speak. It is among the most fundamentally important statements in the entire Torah. As the aliyah continues, the Torah continues with the commandments forbidding the making of idols. The Parasha concludes with the three commandments regarding the Mizbeach (Altar).  

Yitro, Yithro, or Yisro (יתרו — Hebrew for “Jethro,” the second word and first distinctive word in the parshah) is the seventeenth weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the fifth in the book of Exodus. It constitutes Shemot / Exodus 18:1–20:23. Jews in the Diaspora read it the seventeenth Sabbath after Simchat Torah, generally in late January or February. Jews also read part of the parshah, Exodus 19:1–20:23, as a Torah reading on the first day of the Jewish holiday of Shavuot, which commemorates the giving of the Ten Commandments.

Jewish unity began at Sinai. When each individual Jew agreed to accept the Torah, he put aside his own desires and embraced the agenda set down by God. In so doing, every Jew focused on the same exact thing, the will of God. This unified state created a new entity called Kol Yisrael, the collective of Israel. This single entity means that each Jew is part of the other and that it is impossible to separate or walk away from the Kol. The Kol, in turn, is part of an unbreakable triangle: The Holy one, Blessed be He, the Torah and the Jewish people are one.

Arguably, never again in history did we all agree on anything! Yet Sinai was the moment in history that mattered, the one that turned the Jewish people into an inseparable and indestructible entity. As it forged into a single collective, as it united with God and His Torah, the Jewish nation turned into an eternal one.

Notwithstanding this remarkable moment in Jewish history, it wasn’t until the Jewish nation crossed the Jordan River that the principle of  "Kol Yisrael arevin zeh lezeh", – "All Jews are responsible for one another," went into effect. Although Kol Yisrael was formed at Sinai, the deepest level of Jewish unity only began to operate in the Land of Israel (this is why been in Galut / Exile is a curse, and why we should choose to settle the land of Israel now).

The process that began at Sinai was only completed in Eretz Yisrael (Land of Israel).

As the Israelites encamp at the foot of Mount Sinai, they prepare to receive the Torah. First, however, HaShem speaks to Moshe: And Moshe went up to God, and HaShem called to him from the mountain, saying, "Thus shall you say to the House of Yaakov and tell the Children of Israel: "You yourselves have seen what I did to Egypt, how I carried you on eagles’ wings and brought you to Myself. And now, if you will indeed hearken to My voice and keep My covenant, then you will be a treasure for Me from among all the nations; for all the earth is Mine. And you shall be a kingdom of priests and a holy nation for Me." These are words that you shall speak to the Children of Israel" (19:3-6).

We would like to focus on HaShem’s introductory and closing words to Moshe, and Rashi’s comments (based on Mechilta Hachodesh chapter 2): Thus shall you say - In this language and according to this order (v.3). These are the words - No less and no more (v.6) It is puzzling that HaShem needs to be so insistent. Would we ever suspect Moshe of not transmitting HaShem’s words verbatim?

Most of Rashi’s super-commentaries try to solve this problem by focusing on his intervening comments: to the House of Yaakov - These are the women; you shall say to them with gentle language (v.3). and tell the House of Israel - Spell out punishments and specifics to the males, matters that are as harsh as wormwood (v.3).

It is these elements which must not be altered. But, then why conclude with the additional caveat, These are the words - no less and no more - which you shall speak to the children of Israel. - Rabbi Yaakov Kamenetsky (1891- 1986) in Emet Le Yaakov (first edition), on the other hand, sees Rashi’s words as a precedent-setting command to Moshe always to repeat His words exactly as HaShem has said. This is because the people of Israel were not only presented with the Torah; they were required to accept it. And two modes of acceptance were required: ahava / love and yirah / feaRabbi

This is seen in the famous incident related in Shabbat 88a: Before the Israelites received the Torah, HaShem inverted the mountain over them like a tub. He said, "If you accept the Torah, it is well. But if not, here will be your burial place." But, Tosafot ask, – They had already said, "We will do and we will listen" (Naaseh V’nishma, Shemot 24:7), thus demonstrating their willingness to accept the Torah unconditionally; why did they need the further coercion of the inverted mountain?

Tosafot answer that when the Israelites would see the great fire that could destroy them they might change their minds. The great fire represents the fear of punishment: From the heavens He made His voice audible to you, in order to chastise you; and on the earth He showed you His great fire; and His words you heard from the midst of the fire (Devarim 4:36).

Saying Naaseh V’nishma expressed their acceptance of the Torah out of love, but that was insufficient; they needed to combine that love with feaRabbi On the other hand, when HaShem asked Esav and Yishmael if they were prepared to receive the Torah, they might have done so on the basis of fear alone, as they would later claim:

"If You had inverted the mountain over us, would we not have accepted it"? (Avodah Zarah 2b). Those nations however had never declared, Naaseh V’nishma.

HaShem wanted Israel first to proclaim their love, and then to affirm their acceptance in awe.

This becomes the mode for serving HaShem for all time: Rabbi Antigonus of Socho used to say: "Do not be as servants who serve their master in order to receive reward; rather, be as servants who serve their master in order not to receive reward." This is love; nonetheless, Antigonus adds: "And let the awe of Heaven be upon you" (Avot 1:3).

The Children of Israel needed to direct their love and fear towards HaShem exclusively, without prompting or convincing by Moshe. This, says Rabbi Kamenetsky, is why HaShem commanded Moshe before the Revelation to add or change nothing:

He was concerned lest [Moshe] influence them, and they would accept [the Torah] as the result of some reaction to our teacher Moshe’s influence, rather than as the result of inner recognition.

This served too as a challenge to Moshe, who certainly would have wanted his people to accept the Torah.

Accordingly, Moshe would have used his powers of persuasion to sway them, had HaShem not commanded him, "Thus  shall you say – These are the words which you shall speak to the Children of Israel."

Why indeed does HaShem not want Moshe to try to add some words of persuasion? Because, says Rabbi Kamenetsky, then he would not have been a suitable messenger to transmit the Torah. If Moshe had made the slightest alteration - even for the purpose of persuasion – this first time, then subsequently the people could never be sure which parts of what Moshe would say are from HaShem and which are his own words.

After all, how many derashot [exegetical rulings] are derived from extra letters!?

Consequently, God’s insistence on not changing His words is a test to see whether Moshe would be able to restrict himself not to persuade them. As a result he would prove his reliability, for indeed he does not alter the words of the Holy One, blessed be He, at all. 

Once Moshe is established as the faithful conduit of HaShem’s every word, the Children of Israel would always know that everything Moshe would teach them is from HaShem.

Moshe serves as a role model to all those who teach Torah: Let the truth of HaShem’s words speak for themselves; taught faithfully, they will be the most persuasive.

Are freedom and commitment absolute opposites?  How do I honor a decision in the face of changing emotions? These aren’t new questions.  In Parsha Yitro, Shemot/ Exodus 18:1 – 20:23 the mixed multitude are hearing from the Most High again.  Just as we encounter God in varying circumstances, the Israelites found a different landscape backdrop, a mountain instead of the sea.  Painting of Yitro Parsha

Imagine riding the feelings of freedom and miraculous escape.  How long before the daily grind, and squabbles began to eat away at what they remembered and the energy that fueled their journey?  The rabbis tell that the people were under Mt. Sinai when the Torah was given, implying, or else be smashed to bits.  Who builds trust upon threats and fear?  Is it a threat or is it a reminder that you have seen, followed and come to know Me, now act like it or else.  It doesn’t matter how you feel. 

How could the people say what the Most High says I will do?  (Shemot 19:8) They knew HaShem by His behavior and their experience.  Why is the first mitzvot, or commandment not a commandment, but a foundational statement? 

Shemot 20:2 I am HaShem thy God, who brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before Me.

Out of our knowing and experience came the relationship and our commitment to it.  Without knowing the Most High it is an ethical treatise or practical philosophy to be practiced, but not a covenant to be entered into by both parties. 

Why is a covenant important?  It is a vow between parties saying this is the agreement and may it be to me as to the animal slaughtered and shared as a meal if I break oath with you.  It is a promise with a consequence, not a threat.  There is freedom in knowing boundaries and having a plumb line to check our decisions and actions.   Plumb line checking the vertical  This commitment or covenant means no longer are decisions made in isolation and without absolutes with all things being relative.

If I don’t eat or drink I die.  In friendship, marriage and life with HaShem if I don’t support them, feed them, value them in my behaviors, they will die.   A drifting away, or a breaking off removes sustenance, and the life withers away from the union whether with a spouse or the Most High. There are natural consequences for both keeping and breaking Torah.  Just to be clear, Torah does not justify remaining in a marriage when there is adultery, or domestic violence.  Someone has already fallen from the path at that juncture.  There are difficult and positive choices to be made at that point.

Often we have contracts which can be broken legally, rather than binding oaths.  In courthouses before testimony, oaths are still taken to before giving testimony.  A vow or oath is not lightly spoken, nor revoked.   What does it mean to be a Daughter of Torah vowing to observe, keep and uphold the mitzvot or commandments? Learning and observing mitzvot with intent (kavannah) to mature in devekut (cleaving to the Most High) acting upon our faith and belief (emunah) with trust (bitachon) through the ups and downs of life / Derech Chaim (Way of Life).

 “Cleaving” is used in two relationships in scripture, the marriage relationship and our relationship with HaShem.  Marriage is meant to teach us this lofty ideal.  May each of us learn to cleave, to cling to and become one with the Most High.  Commitment in relationship brings freedom, knowing the boundaries as the Israelites learned them when Moshe taught them (Shemot 19:23) where and how they could approach HaShem.  We can choose to keep the commitment of doing what was heard, keeping the mitzvot, praying, and cleaving to the Most High.

שמע ישראל ה’ אלוהינו ה’ אחד

"Hear O Israel, HaShem is our God, HaShem is One"
"Shema Yisrael Adonai Eloheinu Adonai"

http://www.youtube.com/watch?v=ldfen4cwnRg