Parshas Yisro

Who Is In The Center?

“You shall not covet...”(20:14)

The Midrash explains that the two Tablets can be placed side-by-side, thereby connecting the first Commandment with the sixth, the second with the seventh, etc.[1] There is a relationship between the matching precepts; each one offers an insight into the other. The fifth Commandment, “Honor your parents” connects to the tenth, “Do not covet that which belongs to your friend.” What is the relationship between these two precepts?

The Ibn Ezra discusses a fundamental question. How can the Torah obligate someone to desist from a natural emotion? If a person sees something which he finds favorable, he will desire it.

In order to answer this difficulty, the Ibn Ezra offers the following parables: It would not enter a lowly peasant’s mind to lust after the king’s daughter. So too, one who sees a bird flying, does not covet its wings and a child does not desire his mother. The message is clear that we can only desire those items which we consider attainable. If we understand that we cannot have something, our emotions will follow our intellect. If we would have complete faith in Hashem, thus acknowledging that He determines what each person should have, we would view that which our friend has as inaccessible.[2]

Coveting is an exhibition of egocentricity. Instead of seeing a theocentric universe, Hashem as the center of the universe determining what each person should have, a person who covets sees himself in that position, with the right to take whatever he desires.

By connecting the two precepts, “Honor your parents” and “Do not covet”, the Midrash is teaching us how to raise our children not to be egocentric. In many families, parents cater to their child’s every whim and desire, thus making the child the center of the family. This fuels the child’s egocentricity. The message the child receives is that he has a right to whatever he desires. Honoring one’s parents requires the child to view his parents as the center of the family. He must cater to their desires, and not vice versa. This eliminates any trace of egocentricity within the child. Accepting the fact that he is peripheral and his parents are central, allows the child later in his life to make the transition from his parents to Hashem being central. This is what is meant by the Chazal which says that the honor of one’s parents is equated to the honor of Hashem.[3]

1.Pesikta Parshas Yisro
2.Shemos 20:14
3.Kiddushin 30b

All For You

“When you build for Me an altar do not use hewn stones” (20:22)

The Torah instructs us that when we build the altar, we should not use stone that has been cut with a iron implement. Rashi notes that although the verse begins with the word “im” which is generally translated as “if”, in this context it should be translated as “when”, for building an altar is an imperative, and “if” implies that there is no obligation. Therefore, the verse should be read, “when you build the altar” rather than “if you build the altar”.[1]

Rashi cites a Midrash which teaches that there are three cases in the Torah where a verse begins with the word “im”, but should be translated as “when” rather than “if”. The first case is the one already mentioned. The second case is in Parshas Mishpotim. The verse states, “im kesef talveh” - “when you lend money”;[2] since a person is obligated to lend to his fellow Jew, the verse cannot be translated as “if you lend money”. The last case is in Parshas Vayikra where it is written “ve’im takriv es minchas bikurim” - “when you bring the barley offering” on the second day of Pesach.[3] If the Torah means to convey an obligation, why use the word “im”? Furthermore, why specifically in these three instances?

Rashi explains that iron is the material used to construct weapons, and as such cannot be used on the altar; iron represents destruction while the altar is the vehicle that facilitates a peaceful relationship between the Jewish people and our Father in heaven.[4] The altar is the symbol of the Avodah - Service. Service of Hashem should not be viewed as self-sacrifice. We do not destroy our property or ourselves in order to serve Hashem. Rather, serving Hashem allows us to create a relationship with Him. Unlike other religions that view service as an act done for the sake of their gods, our service of Hashem is for our own good. We become more, not less when we serve Hashem. Although ultimately we fulfill all of the mitzvos because Hashem commands us to do so, the proper incentive with which to serve Hashem is that it is for our benefit, and not just because we are burdened by an obligation. Therefore, the word “im” is used which can be translated as both “when” and “if”. When we serve Hashem we should do so with the enthusiasm of the knowledge that it is for our benefit; even if we were not obligated, we would choose to serve Hashem willingly. Similarly, when lending money or performing any chesed, we should not do so only because of a sense of obligation; we should want to perform a chesed, for helping others gives us a greater sense of existence.

The minchas bikurim brought on the second day of Pesach is comprised of barley. The Sefer Hachinuch explains that this offering initiates the process of accepting the Torah, which culminates on Shavuos with a flour offering. Barley is animal food. Therefore, the message is that the Torah transforms us from animals to elevated human beings.[5] Torah study gives us control over our physicality and allows us to sublimate our inclinations, thereby alleviating the conflict between our spiritual and physical nature.

Consequently, the study of Torah should not be approached with a sense of burden and pressure, for it too is in our best interest. Stress and pressure can only result from doing that which we see no personal benefit in doing.

These three mitzvos represent the three relationships man has: Avodah - Service, his relationship with Hashem, Gemilus Chasadim - acts of kindness, his relationship with his fellow man, and Torah - his relationship with himself. The Mishna in Avos lists these three relationships as the tripod upon which the world stands.[6] The message that the Torah is giving is that in all aspects of our existence we can find fulfillment through observance of the mitzvos since they are intrinsically beneficial to us and should be performed without any sense of burden.

1.20:22
2.22.24
3.2:14
4.20:22
5.Mitzvas Korban Mincha
6.Avos 1:2