Yisro

Parshas Yisro R’ Dovid Rosman

The midrash relates that prior to Bnei Yisrael's receiving of the Torah in this week’s parsha, Hashem offered the Torah to the other nations.[1] First, He approached the descendents of Esav and asked them if they wanted to receive the Torah. They asked “what does it say in the Torah?” and Hashem responded, “lo sirtzach” - you may not murder. Then Hashem approached the descendents of Amon and Moav and offered them the Torah. They also asked what it contained, and Hashem responded, “lo sinaf,” - adultery is prohibited. Then Hashem went to the descendents of Yishmael and offered them the Torah. They asked what it contained and Hashem responded, “lo signov” - do not steal. They all replied they were not interested in the Torah.

Rav Meir Simcha of Dvinsk, in his Meshech Chochmah,[2] questions why Hashem mentioned the prohibition to kill, commit adultery, and steal if the other nations are obligated to adhere to those commandments regardless of the Torah, as they are three of the seven mitzvos bnei Noach, the Noachide laws. Why didn’t Hashem mention the unique mitzvos of the Torah, such as honoring one’s parents or keeping the Shabbos?

Hashem wanted to highlight the uniqueness of the Torah to the other nations. When He informed them that the Torah prohibits murder, He referred to a prohibition that is very different from the one that they already had. The Torah’s prohibition would not simply require them to refrain from killing but to change who they were and become people who recognize and live with the concept that killing is wrong and evil.

Mirkeves Hamishna, in his commentary Toldos Adam on the Sifrei, notes that when teaching the laws of the Torah to a person who is converting to Judaism, we first teach him the mitzvos of leket, shichicha, and peah,[3] special donations to the poor. Rashi explains that when introducing Judaism, we highlight the fact that the observance of the Torah means that one must adapt his nature to what the Torah says is right. We therefore stress the fact that the Torah demands giving to others.

This concept is not only relevant to murder, stealing, and sexual immorality. The Vilna Gaon writes[4] that all aspects of being an eved Hashem, a servant of G-d, are dependant on fixing one’s middos, his character traits. A person must constantly be in the process of change and breaking his old ways; if he is not, then what is he living for? Going against one’s grain to become a greater person is the ultimate way to grow.

This is certainly true in physical growth, and the lesson can be broadened to spiritual growth. The way for one to become a bigger and greater person is by performing in ways that are not necessarily easiest for him. The Torah’s mitzvos are not always easy for us to follow, but the challenge and our response to that challenge help us to change our very essence. To be mikabel the Torah, to truly accept the Torah, means to accept the challenge to work on ourselves and to constantly be involved in spiritual growth.
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[1] Sifri, Parshas Ve-Zos Ha-Bracha, 6; quoted by Rashi, Devarim 33:1.
[2] Parshas Ve-Zos Ha-Bracha, 33:2, s.v. ve-zarach mi-se'ir lamo.
[3] Yevamos 47b.
[4] Beginning of sefer Even Shleima.