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Beis Moshiach is not responsible for the content of the advertisements. 729_B_Beis Moshiach 01/02/2010 8:25 AM Page 4 d’var malchus RIPPLES OF INNER MOVEMENT Sichos In English YISRO’S IDENTITY ACKNOWLEDGING G-D spiritual powers, he rejected their Few of the weekly Torah readings To resolve this question, it is worship, declaring: [10] “Blessed be are named after individuals. As such, necessary to understand the source G-d.... Now I know that G-d is whenever such an association is for idol worship. greater than all the deities.” made, it commands special attention. The Rambam writes: [6] And if this is true with regard to “During the time of Enosh, THE MICROCOSM any Torah reading, surely it applies to mankind made a great error....They Yisro’s acknowledgment of G-d this week’s reading, Parshas Yisro, said that G-d created stars and was not merely a personal matter. which contains the story of the giving spheres with which to control the His words of praise brought about of the Torah. Naming the reading world. He placed them on high and “the revelation of G-d in His glory in Yisro indicates a connection between treated them with honor.... the higher and lower realms. him and the giving of the Torah as a Accordingly, it is fit [for man] to Afterwards, He gave the Torah, in whole. praise and glorify [these entities], perfect [confirmation of] His Who was Yisro? and to treat them with honor.” dominion over all existence.” [11] The Torah describes [1] him as Thus the worship of false What is at the heart of this pattern the Kohen of Midyan. divinities is rooted in the concept that of causality? Our Sages offer two definitions G-d conveys influence to this world In microcosm, Yisro’s for the word Kohen: [2] through intermediaries. acknowledgment of G-d expressed A) “Ruler.” Yisro had governed This is true, as our Sages the purpose of the giving of the the Land of Midyan. comment: [7] “There is not a blade Torah. And this prepared the B) “Priest.” He had led the of grass on this [material] plane, that macrocosm, the world at large, for Midianites in their worship. Indeed, does not have a spiritual force such a revelation. our Sages relate [3] that Yisro had compelling it and telling it to grow.” To explain: recognized all the false divinities in The gentiles, however, attach The Rambam states: [12] “The the world. independent authority to these Torah was given solely to create peace The connection between the first intermediaries, thinking that they within the world.” interpretation and the giving of the have control over the influence they Peace is not the purpose for the Torah is obvious, for it reflects the disperse, and therefore, view them as Torah’s existence. extent of Yisro’s commitment. gods. The Torah existed before the Although he lived amidst wealth In truth, however, these creation of the world. [13] and comfort, he was prepared to intermediaries are merely “like an ax It is G-d’s wisdom, [14] at one journey forth to the desert to hear the in the hand of a chopper,” [8] with with Him. [15] words of the Torah. [4] no importance or will of their own, Thus just as G-d’s existence But the second interpretation is and therefore, it is wrong - and transcends the concept of purpose, problematic. Why does the Torah forbidden - to worship them. [9] so too, the Torah’s. mention this fact? Our Sages teach By saying Yisro had recognized all The Rambam, however, is [5] that it is forbidden to tell a the false deities in the world, our focusing on the *purpose* of the convert: “Remember your previous Sages implied that he was aware of all giving of the Torah, why the Torah deeds.” the different mediums through which was granted to mortals who live in G-d channels energy to the world. this material world. Despite his knowledge of these He explains that the Torah was 729_B_Beis Moshiach 01/02/2010 8:25 AM Page 5 given, not merely to spread Divine accomplished this objective. dichotomy will be permanently light, but to cultivate peace. From his involvement with “all the resolved and in a complete and false deities in the world,” he come to abiding manner, we will realize that RECOGNITION OF a deep recognition of G-d. [20] our world is G-d’s dwelling. [24] G-DLINESS ON EARTH The transformation which he May this take place in the underwent made possible the giving immediate future. Peace refers to the establishment of the Torah which in turn brings Adapted from Likkutei Sichos, Vol. XI, p. 74ff; of harmony between opposites. In an about a similar transformation in Vol. XV, p. 379ff; Vol. XVI, p. 198; Sichos Shabbos Pashas Yisro, 5751 ultimate sense, it refers to the world at large. resolution of the dichotomy that Notes: exists between the physical and the 1. Exodus 18:1. spiritual, that a world where G-d’s FROM DARKNESS 2. See the Mechilta to this verse. presence is not outwardly evident TO LIGHT 3. Mechilta to Exodus 18:11, Zohar, Vol. II, p. 69a, Rashi, Exodus 18:9. should recognize and be permeated The Zohar [21] associates the 4. Rashi, Exodus 18:5. by the truth of His Being. transformation of material existence 5. See Bava Metzia 58:13, quoted in Mishneh On the verse, [16] “the heavens with the verse: [22] “I saw an Torah, Hilchos Mechira 14:13. are the heavens of G-d, but the earth advantage to the light over the 6. Mishneh Torah, Hilchos Avodas Kochavim He gave to the children of man,” our darkness.” 1:1. Sages explain [17] that originally, The word Yisaron, (Yud Tav Reish 7. B’Reishis Rabba 10:6, Zohar, Vol. I, p. 251a. there was a Divine decree separating Vav Nun, sharing the same root as 8. Cf. Isaiah 10:15. See the maamer V’Yadaata the physical from the spiritual, i.e., the name Yisro) translated as 5657 (English translation, Kehot, 1993) where this concept is explained at length. the nature of material existence “advantage,” can also be rendered as 9. See the fifth of the Rambam’s Thirteen prevented one from truly “higher quality,” and thus the verse Principles of Faith (Commentary to the Mishna, appreciating spiritual reality [18] and can be interpreted to indicate that the Introduction to the Tenth Chapter of Sanhedrin). integrating it in one’s life. higher quality of light comes from the 10. Exodus 18:10-11. At the time of the giving of the transformation of darkness. 11. Zohar, Vol. II, p. 67b. Torah, however, G-d “nullified this There are two implications to this 12. Rambam, Mishneh Torah, the conclusion of decree” and allowed for unity to be interpretation. Hilchos Chanukah. The Rambam’s source is a matter of question. established between the two. Firstly, the transformation of The Tzemach Tzedek (Or HaTorah, Mishlei, p. Moreover, true peace does not darkness brings about a higher 553) cites Gittin 59b. See Likkutei Sichos, Vol. mean merely the negation of quality of light than is usually VIII, p. 349ff. opposition. revealed, and secondly, that this light 13. Midrash T’hillim 90:4, B’Reishis Rabba Instead, the intent is that forces does not stand in opposition to the 88:2. which were previously opposed material nature of the world. On the 14. Tanya, ch. 3. should appreciate an inner contrary, it is the darkness of the 15. Zohar, Vol. I, p. 24a. commonality and join together in world which is the source of this 16. Psalms 115:16. 17. Shmos Rabba 12:3. See the essay entitled positive activity. higher light. What Happened at Sinai (Timeless Patterns in Similarly, the peace that the Torah The Path to Redemption Time, Vol. II, p. 91ff, Kehot, 1994) which fosters does not merely involve a The Tanya [23] describes the elaborates on this concept. revelation of G-dliness so great that giving of the Torah as a foretaste of 18. Indeed, the very Hebrew word for “world.” Olam, shares the same root as the word Helem the material world would be forced to the Era of the Redemption.