Emotional investment

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One of the mitzvos recited daily is the duty to love God:

וְאָהַבְתָּ, אֵת ה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ – Love Hashem your God, with all your heart, soul, and things… (6:5)

The question commonly asked is how exactly can emotion be commanded? Emotions are responses; they are there or they aren’t. How is the feeling of love demanded of us?

The Sfas Emes explains that the existence of the instruction can only mean that the emotion is not borne in a vacuum. The ability to love God is imbued in everyone, and is only dormant. The instruction is to find it.

The same is true of most (all..?) things. The Gemara says to believe someone who claims to discover something after hard work. Curiously, it says “discovers”, not “earns”. The word “discover” means dis-cover, or uncover. Electricity was discovered, not invented.

It is said that an angel teaches a child the entire spectrum of knowledge to a baby in the womb, but at birth, it is tapped on the face and forgets it all. This serves to illustrate that knowledge alone is not the goal. The curse of Adam is to toil and work hard. The Vilna Gaon points out that the knowledge is always there, but birth and life are a gift to enable the ability to earn it. Perhaps the curse of Adam isn’t really a curse at all then. The achievement has accrued value due to the effort put into its acquisition.

Perhaps then, the initial question is fundamentally flawed. Something has slipped under the radar. One of the Ten Commandments is לא תחמוד – Do not covet. Jealousy is an emotion too, yet there are no questions about commanding emotion.

The Ibn Ezra explains that emotions can actually be worked on – that is the subtext of the mitzva. The way to not be jealous of someone’s property is to view it as out of your league. Most normal people aren’t jealous that a billionaire owns a fleet of yachts or a private island in the Caribbean. The way to not be jealous is to understand that some people have yachts and islands, your friends have a house or car, and you have what you have. Jealousy is completely suppressed in this way – mitzva accomplished.

Working on this is deeply significant beyond the applications of jealousy. Simply put, is jealousy really one of the top ten laws of Judaism this top ten in Judaism? Consider then, that it appears in the Ten Commandments.

Perhaps the instruction is that emotional development is required of us. It starts with not being jealous, and can develop into וְאָהַבְתָּ, אֵת ה אֱלֹהֶיךָ

Yisro heard – heard what exactly?

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After the Jews left Egypt, and experienced the miracle of the Red Sea, we are told how people from all over heard about it, but particularly one man:

וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן, חֹתֵן מֹשֶׁה, אֵת כָּל-אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה, וּלְיִשְׂרָאֵל עַמּוֹ: כִּי-הוֹצִיא יְהוָה אֶת-יִשְׂרָאֵל, מִמִּצְרָיִם – Now Moshe’s father in law, Yisro, chief of Midyan, heard all that God had done for Moshe and for Yisrael, His people; that Hashem had taken Yisrael out of Egypt. (18:1)

This seems rather strange – the Torah tells us twice that Hashem did something to the Jews – first אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה, וּלְיִשְׂרָאֵל עַמּוֹ, and then immediately after כִּי-הוֹצִיא יְהוָה אֶת-יִשְׂרָאֵל, מִמִּצְרָיִם. How are we to understand the repetition?

On hearing wonders the Jews experienced, he sought out to their encampment, along with Moshe’s family, and Moshe came out to greet them. We then find that:

וַיְסַפֵּר מֹשֶׁה, לְחֹתְנוֹ, אֵת כָּל-אֲשֶׁר עָשָׂה ה לְפַרְעֹה וּלְמִצְרַיִם, עַל אוֹדֹת יִשְׂרָאֵל – And Moshe told his father in law all that Hashem had done to Pharoh and to Egypt, on behalf of Yisrael. (18:8)

Immediately after Moshe tells Yisro what happened, Yisro praises Hashem; בָּרוּךְ ה, עַתָּה יָדַעְתִּי, כִּי-גָדוֹל ה מִכָּל-הָאֱלֹהִים. This ought to be perplexing – we were first told how וַיִּשְׁמַע יִתְרוֹ – Yisro heard what had happened, he knew; what was there for Moshe to tell, that caused Yisro to react so?

I want to suggest an explanation.

Yisro was a man who believed in the idea of a god; he was a priest himself. What he heard was that אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה, וּלְיִשְׂרָאֵל עַמּוֹ – there had been an act of אֱלֹהִים, an act of god, that happened to the Jews. He came to investigate.

What Moshe told him was that this wasn’t just an act of god, but rather it was עָשָׂה ה לְפַרְעֹה וּלְמִצְרַיִם – it wasn’t just אֱלֹהִים, but rather, Hashem (we do not say His name). Moshe identified that God was Hashem, whom we have a name for and whom we have a relationship with. On hearing this, Yisro reacted the way he did, by praising Hashem specifically, not just the idea of a god.

This explains our difficulty in the first pasuk. וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן, חֹתֵן מֹשֶׁה, אֵת כָּל-אֲשֶׁר עָשָׂה

    אֱלֹהִים

לְמֹשֶׁה, וּלְיִשְׂרָאֵל עַמּוֹ – he heard what

    God

had done, but the remainder of the pasuk is not what he heard, but what actually happened -כִּי-הוֹצִיא ה אֶת-יִשְׂרָאֵל, מִמִּצְרָיִם. The second part is why he heard it, but not what he heard. He hadn’t heard of Hashem, only the general concept of god, and the pasuk tells us that he heard what god had done. Why did he hear it? כִּי-הוֹצִיא ה אֶת-יִשְׂרָאֵל, מִמִּצְרָיִם.

To illustrate: Steve was told to be somewhere. The reason, unknown to Steve, was that his friends had organised him a surprise party. But all Steve knew was to be somewhere. So we can say how Steve went somewhere, for his surprise party, but Steve only knows the first bit.

Moshe as a Representative

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The Maharal explains that the reason Avraham, Yitzchak and Yakov did not and could not have received the Torah is because they had no “nation”. They were individuals, and individuals pass on. The Torah is eternal and cannot fade into obscurity; it must therefore be given to a nation.

Chazal understand that after the Golden Calf, Moshe argued in defence of the Jews that אָנֹכִי הֹ’ אֱלֹהֶיךָ was only said to Moshe, in the second person singular, so technically, the Jews had not violated אָנֹכִי הֹ’ אֱלֹהֶיךָ by engaging in idol worship.

But if the Torah is given to a nation, not an individual, how could Moshe claim he received it alone?

The answer lies in understanding Moshe’s role.

After departing Egypt and being saved at the Red Sea, the Torah emphasises what Yisro heard had happened, to “Moshe and his people”. Rashi deduces that the Torah implies with this that Moshe was equal to the whole nation.

Much later, in the final stages of the journey through the desert, Moshe sent envoys to Edom, requesting permission for the Jews to pass through their land on their way to Canaan, which was declined. Throughout the episode, the Torah alternates between Moshe and the Jews as having sent them, from which Rashi deduces that the Torah illustrates that a national leader acts in the capacity of proxy for the entire people.

The Maharal points out that these seem mutually exclusive. If Moshe was equal to the Jews, he achieved something greater than any other leader – individual parity with a nation. How then, would his actions shed light on the authority of other leaders, that they act as agents of the people they represent?

R’ Yehoshua Hartman explains that Moshe being equal to the Jewish people isn’t necessarily literal. If he were to pray, it’s not as though that would count as their prayer too.

A leader is an agent or representative of his people. Moshe was more than that; the “equality” meant his actions carried the same weight as the nation itself. Regular activity, such as diplomacy, like sending emissaries, is an act of any leader as a representative, and it is from this aspect that we can extrapolate from Moshe to other leaders.

Moshe was a microcosm of Yisrael. There were the 600,000 people at Sinai, plus Moshe. Whatever made them into Yisrael at Sinai, Moshe already was. He could claim that only he heard אָנֹכִי הֹ’ אֱלֹהֶיךָ because the qualities of Yisrael at Sinai that he represented were not guilty of the Golden Calf. This is the intent behind labelling him equal to the nation.

Moshe was the pinnacle of Yisrael and humanity. He represented all that was good in the people. The people he represented could not be the people who were guilty of the Golden Calf, and thus, the people arguably ought not to be held guilty at all.

To Know

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.י: וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְ־הֹוָ־ה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת הָעָם מִתַּחַת יַד מִצְרָיִם  :

10. [Thereupon,] Jethro said, “Blessed is the Lord, Who has rescued you from the hands of the Egyptians and from the hand of Pharaoh, Who has rescued the people from beneath the hand of the Egyptians.

יא: עַתָּה יָדַעְתִּי כִּי גָדוֹל יְ־הֹוָ־ה מִכָּל הָאֱ־לֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם:
11. Now I know that the Lord is greater than all the deities, for with the thing that they plotted, [He came] upon them.” (18:10-11)

What is it that he now knew?

There is a well-known Midrash that Pharaoh had 3 advisers during the episode of the Jews slavery in Egypt – Bilam, Iyov (Job), and Yisro. When Pharaoh sought to annihilate the Jews by drowning the Jewish boys in the river Nile, Bilam supported this and Iyov abstained, whereas Yisro advised against this and subsequently had to flee to Midyan to escape Pharaoh’s clutches.

With regard to our question, (what did Yisro ‘now’ know) I heard a fabulous explanation on a pshat level. What he now knew was Hashem’s system of hashgacha – oversight – the system of midda k’neged mida, measure for measure.

Pharaoh had sought to destroy the Jews by drowning them, and the reverse had happened to him and the entire Egyptian army.

. יא: עַתָּה יָדַעְתִּי כִּי גָדוֹל יְ־הֹוָ־ה מִכָּל הָאֱ־לֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם
11. Now I know that the Lord is greater than all the deities, for with the thing that they plotted, [He came] upon them.” (18: 11)

So now he saw that Hashem delivers justice, he realized that he was in a bad situation. Although he had fled Pharaoh when it became clear that official Egyptian policy was genocide, what had he done up until that point? The entire enslavement episode occurred whilst he was in Pharaoh’s cabinet government, and what had he advised then? Nothing in the Jews favor, as it was only when he did that he had to flee. So Yisro realized he had erred and required a tikkun, a solution, to achieve teshuva, repentance.

His solution to the bad advice he had given was to offer good advice.

‘13. It came about on the next day that Moses sat down to judge the people, and the people stood before Moses from the morning until the evening.’ (18:13) – after which he offered the solution of having elders judge as well, solving the inefficiency of the judicial system in the state it was in.

Deserving Honor

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ה. וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל

5. And He was King in Jeshurun, whenever the sum total of the people were gathered, and the tribes of Israel were together (Devarim 33:5)

This Pasuk teaches us that Moshe was appointed King of Yisroel, ‘בְּהִתְאַסֵּף רָאשֵׁי עָם’, after the Torah was given on Har Sinai.

In the Parsha this week, Yisro comes to Klal Yisroel in order to convert, slaughters a certain offering to Hashem, and makes a lavish feast. Rashi (18:12) says that Moshe didn’t sit and eat during the feast, rather he stood and served everyone.

The Meshech Chachmah asks, how was Moshe able to be forgo his honor by serving the guests? A Rav or Nassi can forgo their honor, but a King can never forgo their honor (see Kedushin 32b)? He answers that there is a Machlokes Tannaim in regards to when Yisro came to Klal Yisroel. One says before Matan Torah and one says after (could even be after the Hashkamas Hamishkan). If Yisro came before Matan Torah then we don’t even have a question because Moshe was only King after Matan Torah. But, if we say Yisro came after Matan Torah then our question stands and how was Moshe able to be Mochel his kovod? Thus the Meshech Chachmah has to answer that according to the one who holds Yisro came after Matan Torah, then the aforementioned Rashi doesn’t exist, that Moshe never served during the meal and he really sat and enjoyed like a King.

The Meam Loez gives a different answer. Gem. Sota 31b says that Agripas Hamelech used to read the Torah on Hakel standing up in the Bais Hamikdosh. Everyone knows that the King is allowed to sit, but Agripas would still stand. The Chachamim said that Agripas was absolutely right and righteous for standing in the Bais Hamikdosh. The Gemerah asks, but Agripas was a King, so how did he forgo his honor? The Gemarah answers that a Mitzvah is different. Meaning that since a Mitzvah was being done (Hakel) Agripas was able to forgo his honor for the sake of doing a mitzvah. Tosofos there asks that we know a King can’t be Mochel his Kovod from a Gem. in Kedushin 32b. There it retells the story how Rav Gamliel (a Nassi) served his guests at a certain Seudas Mitzvah. The Gemarah asks, how can he be Mochel? In which it answers a Nassi can be Mochel his Kovod and that only a King cannot be Mochel. There the Gemarah was dealing with serving his guests at a seudas mitzvah and the Gemarah says that a Nassi can be Mochel, but a King, even by a Seudas Mitzvah, isn’t allowed to be Mochel. So what is the Gemarah’s answer that a King can be Mochel his Kovod if he is doing a mitzvah if the Gemarah in Kiddushin clearly doesn’t hold that way? Tosofos answers that to accomplish a regular mitzvah the King wouldn’t be able to be Mochel his Kovod, whereas a mitzvah which involves the Shechina to come a King could be mochel. Therefore Agripas was able to stand up in the Bais Hamikdosh for the Shechina was there.

The very next Rashi in the aforementioned pasuk 18:12 says that when you eat at a meal with talmidei chachamim its as if you benefited from the ”Ziv Hashchina” (Maharsha says for Torah will be discussed at such a meal. For another reason see Gur Aryeh). Now we have a pashut answer. The meal Moshe was serving was a meal hosting many Talmidei Chachamim. Thus the Shechina was at the meal, (as Rashi pointed out) and even if we were to say that Yisro came after Matan Torah, Moshe could still be Mochel his Kovod for the sake of the Mitzvah which involves the Shechina. (Only question is, why wasn’t the Shechina by the meal of Rav Gamliel? There it was a Seudas Mitzvah with Talmidei  Chachamim and yet only a Nasi was able to be Mochel, but not a King? A bit of a Tzarich Iyun. This question could be why the Meshech Chachmah didn’t want to answer like the Meam Loez.)

An eighth of an eighth

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There is a Gemara in Sota 5a says that it is good to be humble, and quantifies this as an eighth of an eighth (1/64). This is seemingly arbitrary as the number is random, and how would we measure 1/64th of arrogance to find the suitable degree of humility?

The Vilna Gaon (biography here) has classic answer, that the 8th pasuk in the 8th parsha (Vayishlach) says “קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ – I have become small from all the kindnesses and from all the truth that You have rendered Your servant” – on which Rashi elaborates ” קטנתי מכל החסדים : נתמעטו זכיותי על ידי החסדים והאמת שעשית עמי – I have become small: My merits have diminished because of the kindnesses and the truth that You have rendered me”. This is a classic answer to what the Gemara is referencing, that we should assume that our merits have become small and that we are not actually all that, considering all G-d has done for us.

The Koheles Yitzchak delves deeper into the number 64, and says that the Gemara in Megila 29 tells the story of how all the mountains spoke to G-d, as it were, and competed for the right to have the Ten Commandents given on them, and Mt. Sinai “won” the right, and we are informed that one of the mountains was call Tabor.

In a Gemara in Bava Basra 73, the measurements of Tabor are listed, that it was 4 parsa tall, which is 16 mil, and a mil is the distance a person can walk outside a poulated area on Shabbos – 2,000 amot (cubits), so 16×2,000 cubits = 32,000.

There is a Mishna in Midos 2:1 that says that Mt Sinai was 500 cubits high. 500 fits 64 times into 32,000, ie Mt Sinai was 1/64th as tall as Tabor, and it was selected.

There is a third answered suggested by the Maharsha (biography here), that the word for arrogance in Hebrew – גס - has the numerical value of 63. Being a part of something greater (1/64th) is the way we should perceive things.