English translation — יתרו א

A.

From the verse¹

"And Israel encamped there opposite the mountain^"

Rashi quotes the words "And Israel encamped there" and explains: "as one person with one heart, but all the other encampments were with complaints²

and with dissension."

As one learns simply³,

the precision and explanation in Rashi is as in the Mechilta⁴,

that here it says "and he encamped" - singular form,

not as everywhere where it says "and they encamped" - plural form.

Rashi explains,

because the encampment at that time was "as one person with one heart, but all the other encampments were with complaints and with dissension"

(and therefore everywhere it says "and they encamped" plural form).

According to this, however, one must understand: since the entire precision of Rashi is from "ויחן

(singular form)

Rashi should have quoted only the word "ויחן"; why does he also bring down the words "שם ישראל"?

That which Rashi also brings the word "שם" - one can say: according to Rashi, also that which "all the other encampments were with complaints and strife" is learned,

not only - as in the Mechilta - from that which <b>there</b> it says "ויחנו" plural form,

but from the verse itself - "ויחן <b>שם</b>"⁵,

that

Only "there" was "and he encamped" in the singular

("as one person with one heart"),

and not regarding "the rest of the encampments".

And on the contrary - <b>only </b>from there one sees that the rest of the encampments were with complaints and with dispute,

<b>from the superfluity </b>of the verse "<b>there</b>".

But what it says "and they encamped" - can be &lt;b&gt;literally&lt;/b&gt;,

it speaks about several

(different)

people tribes etc. - but they are not at all in dispute and complaints with each other.

But the question remains: why does Rashi also bring down the further word "Israel"&lt;sup&gt;6&lt;/sup&gt;?

And on the contrary: with this that Rashi quotes the word "Israel" the commentary will become very difficult.

Because since it says the expression "Israel",

which means all Jews as <b>one</b> collective

(nation),

then accordingly the expression "they encamped"⁷ is appropriate

singular expression - and from where does he derive that this means "as one person with one heart"?

2.

Seemingly one can say that Rashi's proof is not

(so)

from the expression "and he encamped" by itself,

but from the <b>change</b> in the verse itself: earlier it says in

Verse "&lt;b&gt;And they encamped &lt;/b&gt;in the wilderness"

(plural)

And immediately afterwards it says "And he appointed there"

(singular)

- From the fact that in one continuation of the verse the Torah changes from "and they encamped" to "and he encamped" it is proven that "opposite the mountain" they were "as one man with one heart".

One must however understand: We find in many places in the Torah that in the same verse and in one continuation, regarding the Jewish people, both expressions are said - plural expression and singular expression,

as we find further in our parshah&lt;sup&gt;8&lt;/sup&gt;

: "&lt;b&gt;And saw &lt;/b&gt;the people &lt;b&gt;and they moved and they stood &lt;/b&gt;from afar",

and also in the previous parshah&lt;sup&gt;9&lt;/sup&gt;

: "&lt;b&gt;And saw &lt;/b&gt;Israel the great hand etc. &lt;b&gt;and they feared &lt;/b&gt;the people etc. &lt;b&gt;and they believed &lt;/b&gt;etc."&lt;sup&gt;10&lt;/sup&gt;

3.

Also one must understand: the source of Rashi,

in plain sense,

is from the Mechilta¹¹,

but the wording in the Mechilta is: "Every place that it says 'and they journeyed' and 'and they encamped' they journey in dissension and they encamp in dissension, but here they were equal

as one heart, therefore it is said 'and Israel encamped there opposite the mountain'".

From the differences between the language of Rashi and the language of the Mechilta¹³

: a)

In the Mechilta it stands "here they were equal

(all¹²)

(all)

as one heart"¹⁴,

and Rashi

It specifies "as one person with one heart"¹⁵.

b)

In the Mechilta it says "they travel etc. and they encamp in dispute"¹⁶

and in Rashi's commentary there are <b>two</b> expressions "with resentment and in dispute".

c)

In the Mechilta it concludes "therefore it says 'and Israel encamped there opposite the mountain'"¹⁷,

and Rashi only comments on "and Israel encamped there" and does not quote "opposite the mountain".

d.

Also one must understand: the same content of Rashi's commentary here,

but with changes,

is found in his commentary in the previous Torah portion:

From the verse¹⁸

"And the children of Israel lifted up their eyes, and behold, Egypt was journeying after them" — Rashi cites the words "journeying after them" and explains "with one heart as one man."

One sees that there Rashi does <b>not</b> cite

(also)

the word "Egypt

(journeying after them)

" — not as in his commentary here where he does cite the word "Israel" — and the reason simply is,

as above,

because this <b>contradicts</b> the precision of "journeying" in the singular,

since it refers to the nation as <b>one</b> collective.

But there the question arises: a)

In the <b>verse</b> it says indeed "<b>Egypt</b> journeying after them" — does this not contradict Rashi's precision "with one heart as one man"¹⁹?

b)

What does Rashi quote

(also)

the word "after them"?

c)

In his commentary here in our parshah, the order is "as one man with one heart",

and there - "with one heart as one man"²⁰.

5.

The explanation of all this:

That which regarding a multitude or an entire nation is sometimes used plural language and sometimes singular language,

it is reasonable to say in the simple sense that this is when it speaks about <b>an action</b>.

In which there are two manners: when a multitude does the action in a manner <b>equal and unified</b>,

then they can all be designated as a single one,

because it is one and the same action²¹

; and when the action is done in <b>multiple</b> manners by different people from the group

(nation)

it is said in plural language,

there is in this no matter that should unify them as one collective.

But not so when it speaks about a feeling,

intellectual thought and the like of a multitude - which in this there is indeed in their opinions

(or their feelings etc.)

equal²²

is this

Always in <b>many</b> ways²³

- then the plural is said.

Therefore it is no wonder that one finds,

that regarding the general principle of a people and nation the verse uses both languages - both plural language and singular language,

and sometimes even both in one verse - because this depends on what it refers to.

And as we see in the aforementioned verse "And Israel saw the great hand etc. and the people feared etc. and they believed etc.": "And he saw" of the Jews,

which means seeing literally

(their seeing "which the Lord did in Egypt"),

they were all equal in this

(therefore "and he saw" is singular language)

; but in their fear of the Lord and in their "and they believed in the Lord",

there were certainly many levels,

in this there was "and they feared" and "and they believed"

(plural language)

- for each one in a particular manner²⁴.

And similarly regarding the verse in our portion "&lt;b&gt;And they saw &lt;/b&gt;the people &lt;b&gt;and they moved and they stood &lt;/b&gt;from afar": the matter of "and they saw",

seeing &lt;b&gt;simply&lt;/b&gt;,

they were all equal - one seeing

(united them as one),

as above; but "and they moved" and "and they stood from afar",

which are connected with their feeling and excitement and the like,

is in the plural due to the multiplicity of manners and differences among them&lt;sup&gt;25&lt;/sup&gt;.

6.

In the verse "And Pharaoh drew near and the children of Israel lifted their eyes and behold Egypt &lt;b&gt;was traveling after them&lt;/b&gt;",

the emphasis is not on &lt;b&gt;traveling&lt;/b&gt;&lt;sup&gt;26&lt;/sup&gt;

- the act of traveling but on &lt;b&gt;after them &lt;/b&gt;- the &lt;b&gt;intent &lt;/b&gt;of the travel,

that this is a &lt;b&gt;pursuit after them &lt;/b&gt;which is connected with and He turned &lt;b&gt;the heart &lt;/b&gt;of Pharaoh and his servants,

with their wickedness and evil intentions -

And in this not all Egyptians were equal,

certainly they were divided: Pharaoh,

the magicians of Egypt,

those who were "fearful of the word of the Lord"²⁷,

and those who did not fear the word of the Lord,

and in particular - those who begged Pharaoh that he should let the Jews out of Egypt - it should seemingly have stood "traveling" in the plural.

So Rashi explains and innovates "with one heart as one man",

that on the contrary,

that which it says "traveling" in the singular is because their journey was "&lt;b&gt;after them&lt;/b&gt;",

pursuing the Jews²⁸

- in this pursuing the Jews there was among them

(not as one might think,

that in this there were differences on account of and in the manner of the various types mentioned above,

but rather all of them were)

"one heart" - with one heart that is full of hatred towards the Jews²⁹,

and this caused

was that they should be "like one person"³⁰

(and therefore the order is: "with one heart - like one person").

7.

Accordingly, it is understood in our parshah,

in the explanation of the verse "and Israel encamped there opposite the mountain": regarding the actual encampment

(in its simple sense)

of the Jews in that place, the verse informs earlier - "and they encamped in the wilderness"; one must say that what the verse adds "and Israel encamped there opposite the mountain" comes to explain the "and they encamped" - their manner of the encampment³¹

and preparation for receiving the Torah,

which they needed to receive there.

The question arises: the spiritual preparation and the will and preparation for the giving of the Torah was indeed in every Jew according to his level and spiritual state — different than in another Jew; starting from Moshe,

Aharon and the seventy elders,

and others

various levels until such a level

(at the opposite extreme)

of Jews,

who

(even after the miracle of the

sea)

argued "Is the Lord in our midst?"³²

and the like.

According to this, it should have also stood here "and they encamped there Israel

(opposite the mountain)

-in the plural³⁴.

Rashi explains and quotes from the verse the words "and he encamped there Israel"

(but not the following words "opposite the mountain"),

that here the verse means that all "Israel" were all Jews "as one man"³⁵,

with a unity of one with the other - and not from the aspect of their standing

(according to their levels in the preparation and desire)

"opposite the mountain" to receive the Torah.

And the unity caused among them that they should be "with one heart",

all with one and the same will in heart to receive the Torah³⁶.

8.

This is also the change and difference between the "with one heart as one man" by the Egyptians and the "as one man with one heart" of the Jews:

In Egypt their becoming "as one man" came as a result of the "one heart" in the "traveled &lt;b&gt;after them&lt;/b&gt;",

of the Jews,

but they themselves as "Egypt" were not all as one&lt;sup&gt;37&lt;/sup&gt;

- and therefore Rashi quotes the words "traveled after them" and not the preceding word "Egypt

(traveled after them)

But in our portion, among the Jews the unity

("as one man")

was from the very fact that they are &lt;b&gt;Jews &lt;/b&gt;-"as one man",

and therefore here Rashi quotes and emphasizes the "&lt;b&gt;and he encamped &lt;/b&gt;there &lt;b&gt;Israel&lt;/b&gt;"&lt;sup&gt;39&lt;/sup&gt;,

and the unity had for them

Called the "with one heart" - to the receiving of the Torah.

According to the Mechilta however, their unity expressed itself in that they "were equal

(all of them)

with one heart"⁴⁰,

All Jews were alike in having one heart and one will for the receiving of the Torah⁴¹

-therefore the Mechilta concludes "therefore it is said 'and Israel encamped there <b>opposite the mountain</b>'".

9.

According to the above,

So according to Rashi there were two matters: "as one man" - the unity among Jews,

"with one heart" - the one will to receive the Torah,

One will also understand the duplication of language in the continuation of Rashi's language "but all the other encampments were with complaints and with quarreling": since the verse emphasizes "and he encamped <b>there </b>Israel",

it is understandable,

that this unity was only "there",

at Mount Sinai; "but all the other encampments were with complaints and with quarreling"⁴²

: by all the oth-

Evil qualities were the opposite of unity in both matters: "division" between &lt;b&gt;themselves&lt;/b&gt; - opposite of "as one man"; and "complaints" regarding the matter of the Above - the opposite of "with one heart"

(to the giving of the Torah)⁴³.

Tenth.

The essence of the Torah in Rashi:

The world as it is in itself is a public domain⁴⁴,

in which the connection and bond of one thing with another is not prominent⁴⁵.

And this is also expressed in the nature of the desert in particular and in general: The Most High created people in a manner that "no one of them is similar to his fellow"⁴⁶,

and in their opinions they are not equal²²

; and this also affects the actions of people,

which are done according to the intellect and feeling of the person,

so that the actions of one person are not similar,

and even to the point of opposition,

to the actions of another person.

The concept of unity in the world is connected with the revelation of its Creator the One - Hashem the One,

His seeing is above the world.

And with this one can explain the difference between the Mechilta and Rashi:

The revelation of Hashem the One in the world is brought about through two things which are higher than the world – Torah and Israel⁴⁸,

and that because of them the world was created⁴⁹.

According to the Mechilta, the revelation of

(the giving of)

Torah,

which is higher than the world,

also affected the Jews even earlier – in the time of erev Matan Torah,

that already then,

when they came into the desert Sinai,

"they were all equal as one heart"⁵⁰

to receive the Torah⁵¹.

But according to Rashi,

the plain meaning of the verse,

since in actuality it was then the time of <b>before </b>the Giving of the Torah,

one cannot

say that the revelation <b>in the future </b>had previously effected also for them the unity,

rather the unity came from the side of the Jews themselves⁵²

- from the aspect of the yechidah of the Jewish soul,

which is above reason and intellect

(whose opinions are not equal).

From the side of the point of Judaism which resides primarily

(not in the mind,

rather)

in the heart⁵³

this caused and effected the "and Israel encamped there - <b>as one man</b>"⁵⁵.

And this itself,

that they stood "as one person",

from the aspect of the revelation of the point of Judaism,

awakened in them the will and desire for the receiving of the Torah - "with one heart".

Yes.

Even though the true unity comes from the aspect of the point of Judaism,

the yechidah of the soul,

which the level exists only⁵⁶

among Jews⁵⁷

- nevertheless,

since "God made this corresponding to that"⁵⁸,

there is at least a semblance of the matter of unity also found among non-Jews⁵⁹

(for the shell

Wants to resemble holiness like a monkey before a man⁶⁰).

And with this it is understood,

that also by the Egyptians⁶¹

was the matter of "with one heart" which caused "as one man".

The difference is, however,

as above: by non-Jews, the manner of true unity from their own essence is not applicable

("as one man")

and it is no more than a result and cause from the hatred "with one heart."

But by Jews,

that the point of Judaism is their true existence,

through this a complete unity is opened — "as one man."

12.

Although the true unity,

which exists by Jews from the aspect of yechidah,

is not applicable by non-Jews — nevertheless,

since the giving of the Torah opened up,

as is known,

the nullification of the decree that had separated between "upper ones" and "lower ones"⁶²

this opened up also for the Bnei Noach,

that also they should be able to perceive the G‑dly power that is clothed within them —

And through this that they hear the G‑dly power

(whose meaning is unity)

there is also opened up in them a certain matter of unity - similar to the unity of

Jews

(but not exactly,

because they are not capable of hearing

(as it is by Jews)

the aspect of G‑dliness that is entirely above worlds,

that specifically from that aspect in G‑dliness comes the true unity - "as one man").

And the concept—that after the Giving of the Torah, even non-Jews have a connection to the aspect of G‑dliness etc. which is <b>higher</b> than intellect

(and from division)

—is expressed in a <b>halachah</b>,

that the fulfillment of the Seven Noahide Laws must be,

<b>not</b> “because of intellectual compulsion”

(and even not because of the command of the Holy One, blessed be He, to Adam the First and Noah),

but—“because the Holy One, blessed be He, commanded them <b>in the Torah</b> and informed us through Moses our teacher that the children of Noah were previously commanded in them”⁶³.

And since “each and every person is obligated to say: For my sake the world was created”⁴⁶,

then for his sake the entire world was created

(from the category of the silent to the category of the speaker),

and he must make it a “private domain for His exclusive unity”⁴⁴,

Therefore every Jew must endeavor to be as much as is dependent on him

(not only to disseminate Torah and Judaism among Jews,

but)

to also effect upon the nations of the world that they should fulfill the seven commandments incumbent upon them⁶⁴,

and fulfill them — "because the Holy One, blessed be He, commanded them <b>in the Torah</b>".

(Tu B'Shvat),

and Shabbat Parshat Yitro 5740)