In parshas Yisro the children
of Israel travel to the mountain of HaShem, namely the mountain where G-d
appeared to Moshe in the burning bush. It is also the mountain to which Hashem
commanded Moshe to bring the children of Israel out of Egypt in order to
celebrate a religious festival there. As they approach the mountain HaShem tells
the nation, “You have seen what I did to Egypt and that I carried you on the
wings of eagles and brought you to me. Now if you will certainly listen to My
voice and keep my covenant, you will be to Me a treasure from among the nations
. . . a kingdom of priests, and a sacred people”, (Exodus 19:4-6). “The entire
nation answers together saying, everything that HaShem has said we will do”,
(Exodus 19:8).
The Baal HaTurim interprets “and I brought you to Me” as a metaphor for a marriage between G-d and the nation of Israel. He makes an analogy to the laws of marriage saying that a woman is acquired by mean of money, contract, or physical relations. Similarly Israel was acquired by HaShem by means of money through the plunder of Egypt, by contract through the written Torah, and by relations, literally coming (Hebrew (ביאה as it says, “I will spread my wings upon you etc. and come in a covenant to you. Therefore says Hoshea three times “I will betroth you to me”.
This passage is similar to the
covenant with the patriarchs where Hashem says he will be a G-d to the descendants
of Abraham (see Genesis 17:8) and where Jacob swears that if heaven sustains
and protects him, then Hashem will be his G-d (see Genesis 23:21). There is a
difference in that the covenant at Mount Sinai was made with the nation as
opposed to a single individual.
When the nation declares that
they will do everything that Hashem says, their intention is to accept the yoke
of Torah (see Sefsay Hachamim Shemos 19:5). The immediate context is the giving
of the Ten Commandments. However the HaEmek Davar examines the phrase, “if you
will certainly keep”, and explains that the intensification of language means
to include all of the detailed laws that are brought in the next parsha
Mishpatim. The Michelta remarks that they did not consent as to flatter or go
along with the crowd they all felt the same thing in their hearts.
The Ramban comments that when
the children of Israel arrived at Mount Sinai it was a joy for them and a
holiday. They were yearning for the day since they knew that then they would
receive the Torah. It was the fulfillment of Moshe’s request to Pharaoh that
they would travel into the wilderness to sacrifice to their G-d.
The Or HaChaim comments that
the day the nation of Israel came to Mount Sinai was the day that the Creator
had hoped for and had waited for since the creation of the world as well as the
denizens of above and below, because it was the day that Israel accepted the
Torah. Therefore it was a day of great happiness in heaven and on earth.
The Or HaChaim explains that
the verse that Israel camped opposite the mountain seems to be obvious as once
they arrived there they had to camp somewhere. He see in it a hint that there
are three essential conditions for receiving the Torah and, it is by means of
these that HaKadosh Baruch Hu will desire to give his heritage to others. The
first is intense exertion and he cautions that with indolence Heaven’s
providence is lost. This is why the Chumash says that they travelled from Rephidim
(רפידים). The intention is to
say that travelled away from the characteristic of weakness ( רפיון ידים ). The second quality
is to be humble and subservient. This is the reason that it says they camped in
the desert as it is a low and humble place that everybody walks on.
The third quality is to attest
whole heartedly that a wise man is in fact wise, to honestly attach oneself to
him, and certainly not to be false with him. In addition people should be
united in their testimony about him and through him sharpen each other’s
intellect by debate and explanation. . This corresponds to, “and Israel camped
there”. Camping together is the language of unity like one man. It is though
these means it is fitting to receive the Torah.
The Kli Yakar comments that
Israel was not fit to receive the Torah until there was peace between them. He
explains that if there are divisions then one says “forbidden” and the other
says “permitted”. Therefore it appears as if there are two Torahs. He notes
that the mazel (astrological sign) for the month in which the Torah was given
is the twins. This teaches us that the way twins cling and love each other in
unity, that we too should be as honest as twins are to each other. When this
happens there will be much peace among those that love the Torah.
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