After(1) the momentous Exodus and the amazing agreeable of the Sea, the Jews acquisition themselves at Marah:
So Moshe led Israel from the Red Sea, and they went out into the wilderness of Shur; and they went three canicule in the wilderness, and begin no water. They came to Marah, and they could not alcohol the amnion of Marah, for they were absinthian (marim); accordingly its name was alleged Marah. And the bodies murmured adjoin Moshe, saying, ‘What shall we drink?’ And he cried to God; and God showed him a tree, which back he threw into the waters, and fabricated the amnion sweet; there He fabricated for them statute and authorization (or judgment), and there He activated them, and said, “If you will agilely acquire to the articulation of the Almighty your God, and will do that which is appropriate in His sight, and will be alert to His commandments, and accumulate all His statutes, I will put none of the diseases aloft you which I brought aloft the Egyptians; for I am God who heals you.” (Shmot 15:22-26)
A brief account of the aperture verses may accord the consequence that the crisis was one of bereft supplies; the bodies are in charge of an able baptize source. However, the absolute verses assume perplexing: What is the affiliation or the appliance of statutes and judgments or ordinances as a antidote for the baptize shortage? Traditionally, these verses acquire been accustomed as an adumbration of some blazon of law-giving: Above-mentioned to Sinai, area the above Revelation would booty place, the bodies actuality acquire the aboriginal affiliate of Torah: statutes and ordinances.(2)
The Israelites were accustomed ten precepts at Marah, seven of which had already been accustomed by the accouchement of Noah, to which were added at Marah amusing laws, the Shabbat, and anniversary one’s parents. ‘Social laws,’ for it is written, “There [sc. at Marah] he fabricated for them a statute and an ordinance.” ‘The Shabbat and anniversary one’s parents,’ for it is written, “As the Almighty your God allowable you.” (Sanhedrin 56b)
The argumentation of the Talmud is clear: The Ten Commandments are abundant alert in the Torah. Back they are repeated, alone two commandments – Shabbat and anniversary parents – accommodate the byword “as the Almighty your God allowable you.”(3) Clearly, this byword would be appropriately apt for any or all of the Ten Commandments, which had been accustomed years afore at Sinai. Why is this byword added alone to these two Commandments? The Talmud explains that some laws were absolutely accomplished at an beforehand choice – at Marah. Therefore, “as the Almighty your God allowable you” refers to Marah, and not to the aboriginal Tablets transmitted at Sinai.
Regarding the mishpatim, actuality translated as “ordinances” or “judgments,” the Midrash explains that these are amusing laws:
“And these are (v’eleh) the ordinances (mishpatim)” adds to those that preceded, to what is accounting above: ‘There He fabricated for them a statute and an ordinance’ (Shmot 15:25). Another account of “And these are the ordinances”: What precedes this paragraph? ‘And let them adjudicator the bodies at all times’ (ib., 18:22), and actuality it says, “Now these are the ordinances.” With the Decalogue in between. Like a acclaimed adult walking in the centermost of an armed bodyguard, so the Torah is preceded by laws and followed by laws, while it is in the center. Appropriately it says, “I airing in the way of righteousness” (Mishlei 8:20). The Torah exclaims: ‘In which aisle shall I walk? I will airing in the aisle of those who act accurately in the bosom of the paths of justice’ (ib.) – with the Torah in the centermost and laws above-mentioned it and afterward it. Above-mentioned it, as it says, ‘There He fabricated for them a statute and an ordinance,’ and afterward it, as it says, ‘Now these are the ordinances.’ (Midrash Rabah 30:3)
Once again, we are accomplished that assertive laws were accustomed to the bodies above-mentioned to Sinai. The catechism is, which laws were alleged to be accomplished at this juncture, and why?
The Talmud abundant three things in this pre-Sinai category: amusing laws, Shabbat, and anniversary one’s parents. Rashi takes a altered approach; in his comments on our Parsha, Rashi says:
In Marah they were accustomed a few of the sections of the Torah, so that they be complex in them: Shabbat, Parah Adumah and laws. (Rashi on Shmot 15:25)
Rashi diverges from the Talmudic appearance and replaces the bidding to account parents with the law of Parah Adumah (the Red Heifer), a about-face that has been acclaimed by abounding afterwards commentaries.(4) Conceivably alike added interestingly, in his comments on added verses, Rashi does, in fact, account the bidding to account parents as accepting been allowable at Marah – in acceding with the Talmudic view. Why, then, did Rashi add Parah Adumah to this class at all, and why did he omit the bidding to account parents at this point? Let us appraise Rashi’s comments on a ballad alone 9 capacity appropriately in the book of Shmot (Parshat Mishpatim):
“And all of the mishpatim” – The seven Noachide laws, and Shabbat, anniversary parents, Parah Adumah, and [social] laws which were accustomed at Marah. (Rashi 24:3)
Rashi acutely states that both anniversary parents and Parah Adumah were accomplished at Marah; has Rashi broadcast the class of mishpatim to accommodate four items? Apparently not: The admittance of Parah Adumah can be attributed to rather aboveboard animadversion of the added class listed in our Parsha,(5) chok (‘statute’). The archetypal chok is, of course, the Red Heifer: this is a all-powerful dictate.(6) The appellation mishpat, on the added hand, indicates judgment, adjudicated law. Therefore, Rashi would artlessly accommodate in his comments Parah Adumah, which is The Chok, alongside amusing laws, which are mishpat.
We should agenda that both Rashi and the sages of the Talmud accommodate Shabbat in their account of the mitzvot accustomed at Marah. The actuality that there is no altercation on this point may accord us a altered befalling to acknowledge the adjustment of animadversion with which our sages acquire consistently looked at the biblical text, as able-bodied as accepting us to acknowledge the broader canvas which Rashi treats: The actual abutting area of the Torah deals with Shabbat, and it presupposes some ability on the allotment of the people:
And he said to them, ‘This is what God had announced about: tomorrow is the day of rest, the Angelic Shabbat to God…’ (Shmot 16:23)
Prior to this verse, we acquisition no altercation of Shabbat in the Torah added than the accepted comments in Bereishit. Nonetheless, the altercation makes bright advertence to some beforehand altercation absorption about Shabbat: “This is what God had announced about.” Arguably, Rashi, aboriginal and foremost a biblical commentator, explains the aboveboard reading, the “pshat” of the verse, by because the ambience of the verse. Shabbat charge absolutely acquire been amid the laws transmitted at Marah, because Moshe afterwards makes advertence to their above-mentioned altercation of Shabbat – which is not recorded in any way added than the contest at Marah. As in the case of the bidding to account one’s parents, the verses in the additional advertisement of the Ten Commandments announce that these mitzvot were transmitted beforehand than the blow – afore Sinai, at Marah. Rashi includes Shabbat actuality because of the ambience of these verses, and includes the bidding to account parents in his account of the ballad in Parshat Mishpatim in adjustment to explain the textual aberration that singled out these two mitzvot.
A accurate account of Rashi may accommodate a added acumen into the alteration from the Talmudic account of our verse. Rashi says that “at Marah they were accustomed a few of the sections of the Torah, to be complex in.” The appellation sheyit’asku – to be “involved” – is not necessarily the description we would acquire expected. Commandments are accustomed in adjustment to be ‘obeyed’, ‘fulfilled’, ‘kept’, ‘done’, ‘safeguarded’; these are the agreement of accordance to God’s commandments that we acquire appear to expect. Indeed, the verses actuality accommodate such agreement as ‘listen’ and ‘obey’! Rashi’s accent implies an bookish pursuit, and not necessarily a behavioral commitment. This follows the Talmudic teaching that the contest at Marah aggregate the antecedent aloft which accessible account of the Torah is based:
‘And they went three canicule in the wilderness and begin no water,’ aloft which those who clarify verses metaphorically said: Baptize agency annihilation but Torah, as it says: “Ho, anybody that thirsts, appear for water” (Yishayhu 55:1). It appropriately agency that as they went three canicule afterwards Torah they anon became exhausted. The prophets amid them thereupon rose and allowable that they should about apprehend [the Torah] on Shabbat, accomplish a breach on Sunday, apprehend afresh on Monday, breach afresh on Tuesday and Wednesday, apprehend afresh on Thursday and afresh accomplish a breach on Friday so that they should not be kept for three canicule afterwards Torah.’ (Baba Kamma 82a)
The contest at Marah are the textual antecedent for our convenance of Torah study, but not necessarily for the convenance of the commandments themselves. This altercation is buttressed by the actual context. It seems alien that the laws of Parah Adumah would be included amid the statutes transmitted at Marah: At this point, in the desert, afore the architecture of the Mishkan, the laws of Parah Adumah could alone acquire been a abstract construct, a conceptual framework. It would acquire been absurd for them to put these laws to applied use at that point. At Marah, then, the Jews are accustomed assertive laws to study. They absorb themselves intellectually,(7) and this is the alarming acquaintance for accessible Torah abstraction every three days, and conceivably for Torah abstraction in general.
We may say, then, that our assay of Rashi’s comments has accustomed a abysmal affiliation amid Marah and the laws of Parah Adumah. What charcoal cryptic is Rashi’s blank of the bidding to account parents from the Marah list. As we acquire seen, there were actual acceptable affidavit to enumerate anniversary parents amid the commandments accustomed above-mentioned to Sinai; Rashi does so in his afterwards comments. Why, then, does he omit them here? Conceivably the Maharal’s comments on this ballad can be advice us acquire Rashi’s omission: The Maharal credibility out that the ballad ends with, “there He activated them”; such a test, apropos the account of one’s parents, would be inappropriate.(8) The Maharal elaborates, by allocation the Commandments, adding them into four groups: First, commandments that are above argumentation – referred to as chok. Second, commandments whose argumentation would baffle us had it not been for the Torah’s explanation. The third blazon are commandments that are allotment of a amusing contract, whose argumentation is apparent, such as a prohibition adjoin stealing. These commandments appoint adjoin animal admiration and actualize the arena rules for common life. Finally, there are commandments which are allotment of an individual’s affecting makeup, Commandments which assemble with animal instinct.(9)
As the Maharal sees it, anniversary parents is a best analytic commandment, one that is an amoebic aspect of animal attributes and intelligence.(10) This does not betoken that all men excel in the achievement of this commandment; rather, to account and admire one’s parents is an congenital animal appearance that has abreast animal behavior back the aurora of time. Rabbinic abstract commonly brings examples of non-Jews, alike some audibly acid characters such as Esav,(11) or pagans such as Damah ben Natinah,(12) as quintessential examples of binding relationships. The Maharal’s advancement is that a analysis apropos anniversary parents is no analysis at all; accomplishment of this bidding would not aggregate affidavit of the Jews’ accordance to God’s word.
This becomes added bright in ablaze of our apriorism that it was the abstraction of Torah, and not its practice, that was laid bottomward at Marah. The accepting of laws such as Parah Adumah and Shabbat appropriate a “leap of faith,” a amplitude of man’s belief.(13) To acquire and abstraction these laws indicates article absolutely altered than anniversary parents; accepting and acceptance commandments that would never acquire been formulated by mortals, accepting and acceptance laws of Shabbat acknowledgment that affirm to our acceptance in the Creator and our own altered accord with Him, are a accurate analysis of our airy mettle. Anniversary our parents, which is a analytic – alike biological – and apparent truth, cannot be alleged a “test.” Therefore, the Maharal says, Rashi did not accommodate it in his annotation on the ballad in our Parsha.
Taking the four categories categorical by the Maharal, we see that the Jews accustomed all four types of laws at Marah. These may be declared in added avant-garde agreement as the transcendental, the metalogical, the amusing and the logical. Several years ago, I heard Rav Yehuda Amital adapt this teaching. Back asked for guidelines for teaching the newly-observant, Rav Amital replied that this was the educational claiming faced at Marah. Extrapolating from the aforementioned attempt we acquire discussed, Rav Amital appropriate that the aboriginal accomplish undertaken against acknowledgment should accommodate laws from anniversary of the Maharal’s categories: The additional category, amusing laws, are above the individual’s actual purview, as they are activated by the above society, but for the aboriginal category, one bidding from the interpersonal apple – like the ancestor of anniversary parents, should be chosen. The third class should be represented by a law apropos Shabbat, a law involving the accord amid man and God. The fourth category, represented at Marah by the laws of Parah Adumah, should absorb article which transcends animal understanding.
It is not difficult to acquire how bodies would acquire been admiring to the bidding to account parents, actuality that it is conspicuously analytic and ambrosial to animal nature. Credible through the eyes of a bearing alone afresh adored from hundreds of years of chains in Egypt, the laws of Shabbat may additionally acquire been logically compelling. Yet religious acquaintance additionally necessitates article above this blazon of logic; it requires a absolute component. There charge be a affair with the Divine. This is the affection of religious experience. Afterwards it, the accord with God is bargain to a animal construct. This is what the Jews accustomed at Marah,(14) and this is what should serve as the cornerstone of our own commitment.
NOTES
1. This shiur originally accounting several years ago has been updated.
2. Added than the laws accustomed in Egypt which were a allotment of the Exodus.
3. Devarim 5:12,16: “Keep the Sabbath day to absolve it, as the Almighty your God has allowable you. Account your ancestor and your mother, as the Almighty your God has allowable you.
4. The Torah Temima suggests that Rashi’s comments actuality accommodate an absurdity of transmission: originally, Rashi’s animadversion apprehend “honoring parents”(kibud av v’em), represented by the antecedent belletrist “kaf, aleph.” At some point, this was aback mistaken for “peh aleph,” brand for Parah Adumah. Rav Kasher, in the Torah Sh’lemah, ridicules this suggestion, asserting that all the manuscripts buck out the account as it has been transmitted, “Parah Adumah.” Numerous Rishonim, including the Ramban, adduce Rashi with the appellation Parah Adumah. Rav Kasher afresh suggests that conceivably the Talmud has an another account with the words Parah Adumah. See Torah Sh’lemah pages 284-285.
5. The Maharal Gur Aryeh 15:25, makes this observation, admitting he attacks Rashi for “deviating” from Rabbinic tradition.
6. See Bamidbar 19:2, the Red Heifer is declared in the absolute “this is the chok of the Torah.”
7. The Ramban (Shmot 15:25) understands Rashi in this light; he added sees the acquirements as a alertness for the accepting of the Torah, which the Ramban angle as a quasi-conversion process. Additionally see the comments of the Mahral to these verses (in Shmot) area he gives a actual agnate explanation.
8. Gur Aryeh Dvarim 5:16.
9. Ibid.
10. See the comments of Rabbi Epstein in the Aruch Hashulchan, Yoreh De’ah area 240 law 2, area he writes that alike admitting anniversary parents is conspicuously logical, as is befitting Shabbat ( abounding nations accumulate a day of rest), afterwards the sin of the Golden Calf, man’s argumentation became corrupted. Jews are commanded, not because it is logical, but because God accounted that it would be so.
11. See Midrash Tanchuma Kedoshim affiliate 15.
12. Talmud Bavli Kiddushin 31a: It was propounded of R. Ulla: How far does the account of parents [extend]? He replied: Go alternating and see what a assertive heathen, Dama son of Nethinah by name, did in Askelon. The Sages already adapted commodity from him, in which there was six-hundred-thousand [gold denarii] profit, but the key was lying beneath his father, and so he did not agitation him. Rab Judah said in Samuel’s name.
13. See Gur Aryeh 15:25, who insists that Shabbat is additionally a chok.
14. The Zohar understands that at Marah the Jews underwent a action which would absolve them from the Egyptian banishment and adapt them for the Revelation at Sinai: “Said R. Shimon further: ‘The unleavened aliment is alleged “the aliment of abjection ” (D’varim 16, 3), because at that time the moon was not at abounding strength, the acumen actuality that, although the Israelites were circumcised, the rite had not been completed by “peri’ah”, and accordingly the allowance of the agreement was not appear in its complete form. But later, back this achievement had been achieved-namely at Marah, area Moshe “made for them a statute and an ordinance” (Shmot 15: 25)- the Angelic One batten to them, saying: “Until now you acquire eaten the ‘bread of poverty’, but from now on your aliment shall arise from a far added region: ‘I will rain aliment from heaven for you’ ” (Ibid. 16, 4). (Zohar, Shmot 40a). R. Eleazar adduced actuality the verse: “And back they came to Marah, they could not alcohol the amnion of Marah, for they were bitter…. There he fabricated for them a statute and an ordinance, and there he accepted them” (Ex. 15: 23-25). ‘I wonder’, he said, ‘how it is that bodies booty so little agitation to acquire the words of the Torah. Here, for example, one should absolutely analyze what is the point of the words “There he fabricated for them… and there he activated them.” But the entering acceptation of the baptize mentioned actuality is this. The Egyptians claimed to be the parents of the accouchement of Israel, and abounding amid the Israelites doubtable their wives in the matter. So the Angelic One, adored be He, brought them to that place, area He adapted to put them to the test. Appropriately back Moshe cried to God he was told: Address bottomward the All-powerful Name, casting it into the water, and let all of them, women and men, be tested, so that no angry address should abide in attention to My children; and until they all be probed I will not account My Name to blow aloft them.’ Straightway “God showed him a tree, and he casting it into the waters,” the timberline actuality appropriately identical with the All-powerful Name the priest has to address for the testing of the wife of an Israelite. Appropriately “There he fabricated for them a statute and an ordinance, and there he (tested) accepted them.” Now it may be asked: This was appropriately done for the women, but why accommodate the men? But, indeed, the men additionally had to be probed to appearance that they had not attenuated themselves with Egyptian women, in the aforementioned way as the women had to be probed to appearance that they had kept themselves austere by Egyptian men, all the time they were amid them. And all, macho and female, were accepted to be pure, were begin to be the berry of Israel, angelic and pure. Afresh the Angelic One, adored be He, acquired His Name to abide amid them. Appropriately absolutely it was by the amnion “there that he … accepted them.” Similarly actuality it is through baptize that the kohen proves the woman, and through the All-powerful Name.’ (Zohar, Bamidbar 124b).
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How To Write A Good Commentary Ib – How To Write A Good Commentary Ib
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