Postscript to Matan Torah

 While Matan Torah is depicted in Parshat Yitro, the culmination of the Sinai experience is described in Parshat Mishpatim. As I process the news coming from Israel on Thursday, there are few aspects of the Postscript to Sinai that seem particularly poignant at this moment. First, it is only now in Mishpatim that we read how Bnai Yisrael responded to the Torah with “Naaseh V’Nishma”. The Midrash describes how impressed Hashem was with this response, so much so that He granted each Jew with “two crowns”, one for each of these commitments. The theology behind the commitment of “we will do and we will listen” is that as human beings we cannot possibly fully understand God’s laws. While we are encouraged to seek meaning and reasons behind the mitzvot, on a basic level we must commit to doing even if we do not necessarily understand all of the time. We call the reasons behind mitzvot “Ta’amim” which literally means taste or flavor. To use a food analogy Torah and Mitzvot are fundamentally nourishing to our souls. Not everything that’s good for us necessarily tastes good. And everyone has different senses of taste. Furthermore our sense of taste can differ over the course of our lifetime due to both external and internal factors, such as our health and our environment. While we should always seek to enjoy Jewish learning and Jewish learning, the foundation of our Jewish identity must be a commitment to Hashem in good times and less good times, when we understand what is happening and even when we don’t. “Naaseh V’Nishma” is similarly important for us to tap into when we are confronted with incomprehensible evil and sadness, some of the feelings many of us feel as the remains of innocent Israeli hostages were returned from Gaza after more than 500 days of captivity. We must mourn the losses, and we must remind the world that Hamas is barbaric and pure evil and must be totally annihilated. As we do that we also double down on the unbreakable relationship we have with Hashem and our unbreakable Jewish identity and pride in the Jewish People and the Jewish State of Israel. Second, between the depiction of Matan Torah in Yitro and the Postscript in Mishpatim, the Torah interrupts with dozens of commandments related to civil law and the proper functioning of society. I believe that this shift is meant to highlight to us the importance of Achdut. The experience of receiving the Torah was very lofty and spiritual. It was a very personal experience. While learning Torah can replicate that ethereal experience (and we should daily find ways to tap into that feeling), Living Torah finds expression in the messiness of dealing with real people, or navigating power imbalances, in how we treat our family – and our enemies. It finds expression in how we value compassion and justice and fairness, and in how we abhor cruelty and vanquish evil. While the bookends of Matan Torah are about our personal relationship with Hashem, the book itself is focused on our relationship with each other. The prerequisite for Matan Torah was Achdut, and the anticipated outcome of Matan Torah is Achdut. The first and most essential response to challenging times and to aspirations for a better future must also be Achdut 

Human Lessons of Divine Actions

 The Torah introduces the 10 Commandments in Parshat Yitro with the words (20:1): “וַיְדַבֵּ֣ר אֱ-לֹהִ֔ים אֵ֛ת "כׇּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר׃   “God spoke all these words, saying.” Rashi quotes the Midrash that explains that Hashem first said all 10 Commandments in one utterance, and afterwards each commandment was articulated and commanded separately: “[This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is impossible for a human being to say [in a similar way]. If so, why does the Torah say again, “I am [the Lord, your God (verse 2)]” and “You shall have no…” (verse 3)? Because He later explained each statement [of the Ten Commandments] individually.” Why did Hashem utter all 10 Commandments at once if no human could understand that type of Divine expression? Rav Soloveitchik offered an explanation that suggests that the Midrash here is teaching us something about the nature of humans, more so than teaching us the nature of Hashem. This is an approach that Rav Soloveitchik utilized to explain another enigmatic Midrash earlier in the Torah. Midrash Rabba at the beginning of Bereishit claims that Hashem created and destroyed worlds before creating and settling in our universe. This is a difficult teaching to understand. We believe that God is perfect and He does not make mistakes. Why would the Midrash suggest that God needed a few tries before settling on our creation? There Rav Soloveitchik likewise explained that the Midrash is teaching us something about the human condition and not the nature of the Divine. The Midrash wants us to be comfortable with the notion of human failure and having to restart and try multiple times in order to succeed. If Hashem could scrap his initial efforts, regroup and try again, then certainly we can do so. When we fail and persevere we should not view that as regrettable but rather as an opportunity for us to emulate Hashem. Back to the 10 Commandments, Rav Soloveitchik notes that the first five commandments refer to Mitzvot Bein Adam LaMakom; they focus on our relationship with, and obligations towards, Hashem. (Yes, honoring our parents is fundamentally an expression of our relationship with God, and not with our fellow man.) Everyone understands that Mitzvot bein Adam L’Chaveiro are of Divine origin. However the second five commandments relate to interpersonal obligations, Mitzvot Bein Adam L’Chaveiro. At first glance these “rational” commandments may not seem to the modern reader to necessarily be of Divine origin. Even a modern atheist could agree to the value in not murdering, not stealing, not committing adultery, not lying, and not coveting. We think we understand these commandments outside of the framework of Torah and Kabalat Ol Malchut Shamayim (accepting the yoke of Heaven). The final five commandments appear to be rational attempts by any society to regulate and protect itself. After all, what kind of modern society would sanction murder? Upon closer examination we will note that there is much debate today even regarding murder. Abortion is one example, where some view it as murder while others view it as an elective medical procedure. (Judaism has a more nuanced [perspective, one that does not fit neatly into the “pro-life” and “pro-choice” camps in modern America.) Physician assistance suicide would be another example of an action that ends a person’s life yet has been legalized in some places. What about stand your ground laws? If someone trespasses into your home does that give you the right to confront the intruder with lethal force, or would that be murder? Our definitions of murder, theft, etc. are based on the Torah and not popular opinion. That is why, explained the Rav, why Hashem first spoke all of the 10 Commandments in one breath: to impress upon us that our observance of them all is based on their Divine origins. All of the mitzvoth are equally immutable. While popular norms may change and conventional wisdom may shift, our commitment to the binding nature of the 10 Commandments remains steadfast.  

Atzmot Yosef

In Parshat Beshalach we read how Moshe took Atzmot Yosef, the bones of Joseph, with him as Bnei Yisrael left Egypt. In Parshat Vayechi, Yosef himself uses that expression: “Take my Atzmot with you.” Why refer to Yosef’s remains as Atzmot?

The word Atzmot is related to the word Etzem, which means something that is essential, a defining quality. Yosef possessed essential qualities that made him a Tzaddik. These qualities were necessary for Bnei Yisrael to learn from and to take with them from Egypt and carry with them throughout their journeys. What is the Etzem of Yosef? Let me suggest 3 lessons we can learn from Yosef: First, Yosef is a proud Jew. He constantly sees God in his life, even though God never spoke to him directly. He experienced terrible trauma and challenges, yet views them as all part of God’s plan. Wherever he is he doesn’t spend time asking “why me?” Instead he asks “what now? What am I supposed to be doing under these circumstances?” In Potiphar’s house his task was to be a proud Ivri. In jail, his task was to interpret dreams for others. In Pharaoh’s court, it was to ease his family’s transition down to Egypt. People might have said Yosef was an object controlled by others- his brothers his masters, fate. Yet Yosef always found ways to express his freedom even under constraints. Even when we have very little control over what’s happening in our lives or in the world, there is always some degree of choice for us to make, even if it is the choice of how to react. Second, Yosef maintains an optimistic attitude. Yosef was way ahead of the curve when he tells his brothers Pakod Yifkod, that in the future Hashem will remember them and take them out of Egypt. Through this message Yosef provided hope and reassurance at a moment in time that the Jews didn’t even realize that they would need it. Yosef was a dreamer. Dreamers look at the world through aspirational eyes, not limited by what is but always thinking about what can be. In Parshat Vayechi (45:5) Yosef tells his frightened and contrite brothers “Do not be sad”. This was not merely advice directed at his brothers in that moment. Rather this is a mantra, a way of to view life that Yosef is sharing with Bnei Yisrael for all time. Do not be sad due to the ups and downs of life. Being sad saps our energy and does not allow us to focus on the opportunities that exist within each challenge. Yosef is not just forgiving his brothers, he’s providing them with the secret to resilience. Redirect energy you planned on using to worry and bemoan your fate, and channel it towards activities that are impactful and meaningful. Lastly, Yosef is a symbol of Jewish continuity. His personal story is one of survival against the odds. And Chazal expand on this theme. The Midrash describes in great detail how Moshe retrieved Yosef’s bones. According to one opinion his casket was sunk in the Nile River. According to one opinion Moshe pleaded with Yosef for his casket to float to the top. According to a second opinion Moshe threatened Yosef that if he didn’t float up, the Jews would leave Egypt without him. Taken together This Midrashic episode can teach us intergenerational interdependence. Younger generations need the earlier ones to ensure tradition. And the older generations need the younger ones to ensure the Jewish future. During his time in Egypt Yosef was both influenced by the image of his father that prevented him from sin, and took pride in knowing his great-grandchildren were living as Jews.

We know of many righteous men and women throughout Tanach and the Talmud. But only Yosef is honored with the attribution of Hatzaddik, The Righteous One. This unique title is a testament to the three qualities that he possessed: his Jewish pride and faith in Hashem, his optimism, and his appreciation for Jewish tradition and Jewish continuity. By emulating these traits of Yosef we share in the merit of taking Atzmot Yosef with us on our life journeys.