HAVING JOURNEYED FROM REFIDIM, THEY

THERE IN FRONT OF THE MOUNTAIN.

(Shemot 19: 2)

The Torah Was Given out of Peace

Unanimity

Israel

encamped – as one person of one heart, but all the other stations of

encampment involved complaining and controversy.

(Rashi on Shemot 19: 2)

Peace

is great – for of all [other] legs of the journey, it is written: They set

out… and they encamped (Bamidbar 33, passim) – they

set out in disagreement and they encamped in disagreement. When they

all arrived before Mount Sinai, they all formed one encampment, as is written: Israel

encamped. It is not written vayahanu [they

encamped, in the plural] rather vayihon

sham Yisrael [Israel encamped there – in the

singular]. The Holy One Blessed be He said: This is

the hour to give my son the Torah.

(VaYikra Rabbah 9)

Scholars increase peace in the

world – Some people mistakenly believe that world peace can only

be achieved by [establishing] uniformity of opinion and character. And so, when

they see scholars investigating wisdom and Torah ideas, and as a result of

these investigations the number of viewpoints and methods multiplies, they

think that they [the scholars] cause controversy and the opposite of peace. But

in truth it is not so, for the true peace can only come to the world by way of

the value of the multiplicity of peace. The multiplicity of peace occurs when

all viewpoints and methods become visible, and it becomes clear how each has

its own place, each according to its worth, its place, and its concerns.

(HaRav Avraham Yitzhak HaKohen Kook, ztz"l Olat RaAYaH,

pg.330)

Then Yitro Heard

– He Heard It From A Rumour And Came?

Pinchas Leiser

This

article is dedicated in honor of two veterans of the movement, who fight

tirelessly for peace and justice: To Avraham Frank,

upon his 80^th birthday, and to Prof. Yosef

Wallach, upon his 90^th birthday. To each

we offer our blessings for long life and good health. May you live to see an

Israeli society based upon justice and peace in the spirit of the original

religious Zionism.

The story of Moses' father-in-law, Yitro, is one of the Torah's most fascinating narratives.

According to the plain meaning of the text (as understood by RaShBaM, RaMBaN, and Hizkuni), Yitro arrived at the

Israelite encampment in the role of Moses' father-in-law and grandfather of

Moses' children, in order to return Moses' wife and two sons to him, following

the Exodus from Egypt. Up to this week's parasha, the

Torah neglects to tell us that Tzipporah and her two

sons returned to Midian while Moses stayed in Egypt,

and that they did not participate in the process of the Exodus and splitting of

the Red Sea. However, we can learn this from two simple words that appear in

our parasha: ahar

shilukheha, [after she had been sent] (18: 2). Tzipporah and her sons, together with Yitro,

joined Moses only after he set up camp at the "Mountain of God." The

commentators disagree with each other regarding the timing of Yitro's return; did it occur before the giving of the

Torah, as the order of the scriptural passages would indicate? Or perhaps it

happened after the Torah was given? Similarly, the commentators disagree with

each other as to Yitro's later life. Was his return

to Midian (18:27) final? What is the connection

between what our parasha tells us and the story told

in parashat BeHa'alotkha?

In BeHa'alotkha

we read that Moses invited, even pleaded with, Yitro

to join him in the journey across the wilderness. Moses promised him full

participation in Israel's destiny, in the words of the Torah:

Moses said to Hovav

son of Reuel the Midianite,

Moses' father-in-law, "We are setting out for the place of which the Lord

has said, 'I will give it to you.' Come with us and we will be generous with

you; for the Lord has promised to be generous to Israel."

"I will not go," he replied

to him, "but will return to my native land."

He said, "Please do not leave us,

inasmuch as you know where we should camp in the wilderness and can be our

guide. So if you come with us, we will extend to you the same bounty that the

Lord grants us." (Bamidbar 10: 29-32)

We do not know whether Yitro acquiesced to Moses' invitation. Ibn

Ezra assumes that Yitro was not convinced. The RaMBaN, on the other hand, assumes that Moses did

persuade Yitro to stay. The plain meaning of the text

does not afford us a resolution of this issue.

Beyond the "plain" story of a

family reunion offered by a literal reading of the text, a sensitive reading

allows for additional observations, as it did for the authors of the midrashim and some of the biblical

commentators. Yitro's arrival with Tzipporah and her two sons, Moses' sons, does not occur

when it does merely because (as Seforno and Hizkuni would have us think) the practical conditions for

reunion had become favorable. Rather, Yitro's joining

Moses represents a most significant revolution of consciousness.

Rashi,

following the Mekhiltah, attributes deep underlying

strata of meaning to Yitro's "hearing" [about

Israel's salvation]. This is not a matter of physiological hearing, but rather

"hearing with the third ear"; attentiveness to spiritual voices from

within and without that bring about profound change in the "hearer."

Rashi

writes (Shemot 18:1, Silberman

translation):

And Yitro heard – What was the particular report

which he heard so that he came? The division of the Red

Sea and the war with Amalek.

The Sages (in Mekhiltah and b. Zevahim) raise

an alternative possibility, as reported by the Talmud (Zevahim 116a):

This is a disagreement amongst the Tannaim: And Yitro the priest of Midian heard – what report did he hear upon which he came

and converted?

Rabbi Yehoshua

says: He heard about the war with Amalek, since a

nearby verse reads, And Joshua overwhelmed Amalek and his people with the sword (17:

13).

Rabbi Elazar HaModai says: He heard about the giving of the Torah and

then came. When the Torah was given to Israel its sound traveled from one end

of the world to the other, and all of the idolatrous kings were seized with

trembling in their hekhalot [palaces]

and recited a song, for it says while in his hekhal

all say "Glory!" (Tehillim 29:9). They

all gathered together by the wicked Bilam and said to

him, "What is that sound of a multitude that we hear? Perhaps a deluge has

come to the world? The Lord sat enthroned at the Flood (Tehillim 29:10)? He told them: The Lord sits

enthroned, king forever (ibid) – The Holy One Blessed Be He has

already sworn not to bring a flood to the world. They said to him: He will not

bring a flood of water, but He may bring a flood of fire, as it says: For

with fire the Lord will contend (Isaiah 6:16)! He

told them: He has already sworn not to destroy all living things. And what is

that noise of a multitude which we heard? He told them: He has a precious thing

in His treasure-house that he kept stored-away for 974 generations before the

world was created, and now he wants to bequeath it to his sons, for it says, May

the Lord grant strength to His people (Tehillim

29:11).

Immediately, they all began saying: May the Lord bless His people with peace

(ibid).

Rabbi Eliezer

said: He heard about the splitting of the Red Sea and came, for it is said: When

all the kings of the Amorites heard (Joshua 5:1), and

even Rahav the harlot said to Joshua's emissaries: For

we have heard how the Lord dried up the waters of the Red Sea (Joshua 2:10).

Each of the sages has a different

notion of which event induced Yitro to join Moses and

convert:

Rabbi Yehoshua

attributes Yitro's revolution of consciousness to

Joshua's victory over Amalek. This interpretation is

also anchored in the textual proximity of the two stories (And Joshua

overwhelmed 17:13, And Yitro heard –

18:1).

According to this view, Yitro's revolution may be understood as involving a crisis

of faith in military power. Amalek, the powerful

nation, was defeated by a nation of slaves that had just left Egypt. Since this

was God's war, God intervenes when the strong hurts the weak.

Rabbi Elazar HaModai attributes the change that came over Yitro to the giving of the Torah. This was seen by the

great men of the world as a dramatic and frightening event, a kind of

apocalypse heralding the end of the world. The gathering which included Yitro and Bilam – and, sometimes,

Job – responds to the central events of the day. It is Bilam

who explains the significance of the noise: These are not sounds of

destruction, but rather sounds of Oz VeShalom

(strength and peace) – Here is a spiritual power that can bring peace to the

world.

Rabbi Eliezer

assumes that Yitro, the priest of Midian,

like the Ammorite kings, and like Rahav,

the big-hearted harlot, was mainly influenced by dramatic miracles such as the

splitting of the Red Sea. The overthrowing of the laws of nature by Divine will

and God's intervention in history on behalf of the Chosen People sparked Yitro's spiritual metamorphosis.

In a way, Yitro

serves as a archetype for anyone who sets off on a

spiritual journey after being awakened by an external event.

Some people reach the truth upon

internalizing the principle of the superiority of justice over megalomania. And

God seeks the pursued (Kohellet 3:15), and

perhaps it would be expected that the pursued would seek God and not become a

pursuer himself.

Others were impressed by God's revelation,

which can bring about a profound religious experience. The thunder and

lightening are likely to be interpreted as waves of destruction by people who

experience God as a source of punishments, but the prophet's authentic voice

clarifies that it is a power for peace, a Torah which is a Torah of life.

There are also some people who are

influenced by unusual historical events in which they manage to see the hand of

God, either out of insight or fear.

It is likely that, at some stage or

another of spiritual development, each of us can seek and find God's nearness

in a different stratum. However, the splitting of the Red Sea is not a central,

foundational event in the people's spiritual consciousness, and we are not

commanded to remember it throughout the generations. In contrast, the giving of

the Torah, as an event that brings bountifulness, life, and peace to the world,

and God's war with Amalek, our eternal war against

human evil, without distinction of religion, race, or nationality, are integral

parts of our spiritual consciousness.

Pinchas Leiser,

editor of Shabbat Shalom, is a psychologist.

A Judge's Virtues

In

the case of a court of three, all the above-mentioned requirements are not

insisted upon. Nevertheless it is essential that every one of the members

thereof possess the following seven qualifications: wisdom, humility, fear of

God, disdain of gain, love of truth, love of his fellow men, and a good

reputation. All these prerequisites are explicitly set forth in the Torah.

Scripture says wise men and understanding (Devarim

1:13),

thus stating (that those chosen) must be men of wisdom; and beloved of your

tribes (ibid), that

is, men with whom the spirit of their fellows is pleased. What will earn for

them the love of others? A good eye, a lowly spirit, friendly

intercourse, and gentleness in speech and dealings with others.

Elsewhere

it is said men of valor (Shemot 18:21), that

is, men strong in the performance of the commandments, and strict with

themselves, men who control their passions, whose character is above reproach,

aye, whose youth is of unblemished repute. The phrase men

of valor implies also stoutheartedness to rescue the oppressed from

the hand of the oppressor, as it said: but Moses stood up and helped them (Shemot 2:17). And

just as Moses our Teacher was humble, so every judge should be humble. Such

as fear God (Shemot 18:21) – this is to be understood literally; hating

gain (ibid), that is, they are not anxious about their own money and do not

strive to accumulate wealth, for he that hastens after riches, want shall come

upon him; men of truth (ibid), that is, they pursue righteousness

spontaneously and of their own accord; they love the truth, hate violence, and

flee anything that savors of unrighteousness.

 (RaMBaM, Mishneh Torah, Hilkhot

Sanhedrin 2:7, translation from Yale University Press edition)

A Treasured People – A Kingdom

of Priests and a Holy Nation

The

uniqueness of the People Israel is not a fact but a mission. Israel is not a reality,

but rather a role…the People Israel is not the Chosen People, rather, it is is commanded to be the Chosen People. In what is it chosen?

Who chose us from all the nations and gave us His Torah. The People

Israel has no inherent uniqueness, rather its

uniqueness is in the demands made of it.

Of

course, some disagreed with this view; such exalted faith was beyond them. The

first to disagree was Korah, who proclaimed that all

of the community are holy, all of them (Bamidbar

16:3)

– Israel's uniqueness is an established fact; it is an essentially holy nation.

But just three verses before Korah's proclamation we

read, Thus you shall be reminded to observe all My commandments and to be

holy to your God (15:40) – you are not holy, rather you are required

to be holy.

 (Prof. Yeshayahu Leiowitz, z"l, Emunah, Historiya, Ve'Arakhim)

If you enjoy Shabbat Shalom, please consider

contributing towards its publication and distribution.

• Hebrew

  edition distributed in Israel $1000

• English

  edition distributed via email $ 100

Issues may be dedicated in honor of an event,

person, simcha, etc. Requests must be made 3-4 weeks

in advance to appear in the Hebrew, 10 days in advance to appear in the English

email.

Tax exempt contributions to Oz VeShalom

may be made through the New Israel Fund or PEF.

Contributions should be marked as donor-advised to OzVeShalom/Netivot Shalom, Shabbat Shalom project.

PLEASE NOTE THAT THE NEW ISRAEL FUND IS NO LONGER ACCEPTING DONATIONS UNDER $50.

FOR DONATIONS BETWEEN $50 AND $999 THEY ARE CHARGING A $50 SERVICE CHARGE.

DONATIONS ABOVE $1000 ARE CHARGED A 5% FEE.

New Israel Fund, POB 91588, Washington, DC 20090-1588, USA

New Israel Fund of Great Britain, 26 Enford Street, London W1H

2DD, Great Britain

PEF will also channel donations and provide a tax-exemptions. Donations should be sent to P.E.F. Israel Endowment Funds, Inc., 317 Madison Ave., Suite 607, New York, New York 10017 USA

About us:

Oz Veshalom-Netivot Shalom

is a movement dedicated to the advancement of a civil society in Israel. It is committed to promoting the ideals of

tolerance, pluralism, and justice, concepts which have always been central to

Jewish tradition and law.

Oz Veshalom-Netivot

Shalom shares a deep attachment to the land of Israel and it no less views peace as a central religious

value. It believes that Jews have both the religious and the national

obligation to support the pursuit of peace. It maintains that Jewish law

clearly requires us to create a fair and just society, and that co-existence

between Jews and Arabs is not an option but an imperative.

Oz Veshalom-Netivot Shalom's programs include both educational and protest

activities. Seminars, lectures, workshops, conferences and weekend programs are

held for students, educators and families, as well as joint seminars for Jews,

Israeli Arabs and Palestinians. Protest activities focus on issues of human

rights, co-existence between Jews and Arabs, and responses to issues of

particular religious relevance.

9,000 copies of a 4 page peace oriented commentary

on the weekly Torah reading are written and published by Oz VeShalom/Netivot

Shalom and they are distributed to over 350 synagogues in Israel and are sent overseas via email. Our web site is www.netivot-shalom.org.il

Oz Veshalom-Netivot Shalom's educational forums draw people of different

backgrounds, secular and religious, who are keen to deepen their Jewish

knowledge and to hear an alternative religious standpoint on the subjects of

peace and social issues.

Oz Veshalom-Netivot

Shalom fills an ideological vacuum in Israel's society. Committed both to Jewish tradition and

observance, and to the furthering of peace and coexistence, the movement is in

a unique position to engage in dialogue with the secular left and the religious

right, with Israeli Arabs and with Palestinians.