Sights and Sounds

Though Mattan Torah can be described as the highlight of this week’s Sedra, it is perhaps more accurate to describe it as then highlight of our history as a nation. It was at that moment, as we stood at Har Sinai to be Mekabel the Torah, that we formed the relationship with Hakadosh Baruch Hu that defines our entire existence. such a seminal moment cannot be overlooked, or over-studied, and certainly as we learn the Parsha this week it is appropriate to try and draw whatever message we can from the way the Torah describes this momentous event.

Right after the Pessukim that relate the Aseres Hadibros, the Torah describes the atmosphere at Har Sinai: “V’Chol Ha’Am Roim Es HaKolos V’Es Halapidim.” Rashi, on the words “Roim Es Hakolos” tells us that at the time of Har Sinai, the Kolos, which are generally not seen, were visible. This would of course seem to indicate that a Nes of sorts occurred, and it was possible to see the sounds of Har Sinai. The words of Rashi seems to be based on the words of a Mechilta, and although this is a well-known Medrash, other Meforshim, present alternatives to this explanation of the words. Chizkuni points out that the term Reiah applys to something that is understood even while not actually visible. In this case, it would mean that the people grasped and in a way sensed the Kolos although they were not actually visible.

We know that Rashi generally hews a Derech that is based on Pshut Pshat, and even when he intends to cite an explanation that is based in Aggadah, will first mention the simplest Pshat in the words. It is therefore telling that in this case, Rashi mentions only one approach—that a Nes occurred, leaving aside the other possible readings of the Passuk. In fact, even the Mechilta, which Rashi is quoting, presents two opinions, that of R’ Yishmael that the word “Ro’im“ goes on the Lapidim, and there was in fact no Nes, and that of R’ Akiva which Rashi quotes. Certainly, then, Rashi means to tell us that this is the explanation of the Pessukim which should most inform our understanding of the Passuk. We must of course understand why—what is the message of this approach to these words?

Besides the meaning of the words “Roim Es HaKolos”, there is also a disagreement among the Meforshei Hapshat as to what moment this Passuk describes. The Rashbam and Ramban maintain that the Passuk is talking about the moments leading up to Mattan Torah itself, and the Torah is only now telling us about the reaction of Klal Yisroel. In this understanding the Kolos the Passuk speaks of refer to the thunder that took place prior to the Dibros of Hashem—and those were the sounds that would have been visible according to the Mechilta.

Rashi, however, writes that the Passuk is speaking of Mattan Torah itself, and the atmosphere that pervaded at that auspicious moment. The Kolor referred to in the Passuk, then, were the “Kolos Hayotzin M’Pi Hagevurah.” Rashi then seems to be telling us that the sounds that were made visible were the words of Hashem Himself as he gave the Aseres Hadibros. However we explain the words “Roim Es HaKolos”, then, we must do keeping in mind the context: the sounds that were visible were those that emanated M’Pi HaGevurah. Cerainly this has an impact on the meaning of the Passuk.

Adding to the difficulty in understanding these words is the fact that even the nature of the Nes that Rashi describes seems unclear, at least at the outset. As we mentioned, Rashi writes “Ro’in Es HaNishma”, that they were able to see that which is generally only audible. The Mechilta that Rashi seems to be quoting, however, brings the words of R’Akiva, who says: “Ro’In V’Shomin HaNireh”, that they were able to see and hear that which is usually only visible. It seems then that according to Rashi the Nes was a visual one—the ability to see sounds—and according to the Mechilta itself it was an aural one—the ability to hear sights. The Gr”a, in his Hasagos on the Mechita, resolves the two, however, by inserting the words “Vihanishma,” resulting in the phrase “Ro’In V’Shomin HaNireh V’Hanishma”. According to this version of the Mechilta, now in agreement with Rashi, the Nes was both aural and visual—at the time of Har Sinai, Bnei Yisroel could see that which is normally only heard, and hear that which is normally only seen.

Now that we have established, at least according to Rashi, the nature of the Nes—that it applied to the senses of sight and hearing—and which sounds were visible—the Kol Hashem—we must ask one final question: why? Why, at the time of Har Sinai, was it necessary for a Nes of this type to occur? Why did Hashem want Bnei Yisroel to be able to hear and see beyond what is normally possible—what message did this Nes have for Klal Yisroel then, and what lesson does it hold for us now?

Because the Nes occurred through two of the five senses that we employ at every moment of our lives, it seems clear that Hakadosh Baruch Hu was sending us a message about the nature of these two senses in the context of Kabalas HaTorah. Perhaps if we learn more about these senses, through the lens of Chazal, we will ourselves be able to discover the message that awaits us.

In Parshas Ki Sisa, as Moshe spoke with Hashem following the Chet HaEgel, he made a request of Hashem: “Hareni Es Kevodecha.” In doing so, Moshe was asking that Hashem reveal to him the deepest essence of His being. R’ Tzadok Hakohen asks why Moshe made his request with the term Hareni, which refers to sight, as opposed to Havana, understanding. Why didn’t Moshe ask Hashem to allow him to understand “Kevodecha”, why did he wish to see it?

R’ Tzadok answers that sight and understanding are very different from one another. A person can only understand that which he can be “Koneh”, and this ability is limited by his Madreigah. Thus, Moshe would not be able to understand anything that was beyond his level. Sight, however, is not subject to the same limitations. Whereas the other senses are limited by a person’s proximity to an object, sight is almost without bounds. For example, we can see a star that is millions of miles away from us, but we cannot taste, touch or smell that which is not immediately nearby, and even sound is dependant on location to some extent. When Moshe asked to “see” the Kavod of Hahsem, then, he was asking to be able to sense that which was beyond his current Madreigah—though he may not be able to fully understand, he would be able to see it. As it were, that request was denied, as Hashem said “U’Panai Lo Yerau”, because there are aspects of Hakadosh Baruch Hu that had to remain hidden from Moshe even on in the if he were to view them from a distance.

Perhaps, then, by heightening the sense of sight during Mattan Torah, Hashem was sending Bnei Yisroel a message about their abilities. The Torah is of course endless and all-encompassing—but we can relate to it with the sense of sight. Though parts of the Torah at sometimes may feel so far from our grasp, we must know that they are within our sight, we can attain them if we set our minds to it. By allowing the sense of sight to be increased during Mattan Torah, so that Bnei Yisroel could see sound waves, which are otherwise invisible, Hashem was letting us know just how endless our capacity for growth was—because when it comes to Torah, a person can see everything.

Our heightened sense of hearing, then, may have sent a message about how that growth comes about.

At the beginning of the Parsha, the Torah tells us “Vayishma Yisro Chossen Moshe” Chazal explain that he heard about Krias Yam Suf and Milchemes Amalek, that is the “Shamuah” that caused him to come to join Klal Yisroel. R’ Leib Chasman, in Ohr Yahal, points out that all the nations of the world heard about Krias Yam Suf, “Shamu Amim Yirgazun,” but they were not Nisgayer, and so it must have been the additional Shamuah of Milchemes Amalek that caused Yisro to come. That said, R’ Leib asks a striking question: Why would the mere Shamuah of Milchemes Amalek cause Yisro to be Megayer, while the experience of the Milchama itself seemed to have left Amalek unaffected?

R’ Leib explains that this reveals the enormity of the Koach HaShmeiah: sometimes hearing something affects a person more than seeing it or even living through it. Thus, Yisro heard about Milchemes Amalek and was moved to by Megayer, while Amalek was unaffected despite living through the Nissim.

A similar idea is found in Shaari Teshuva, and perhaps teaches us how this ability realtes to the Torah. Rabbeinu Yona writes that when a person hears Divrei Tochacha he will be driven to Teshuva, seemingly just because he heard them—the act of hearing will itself affect him. Although the path to Teshuva is not an easy one, it begins with hearing, with the words of Torah and Tochacha entering ones conscience.

Similarly, we find that the Mishna in Avos lists “Shmias HaOzen” as the second of the forty-eight Kinyanim of Torah. We know that there is a difference between “hearing” and “listening”, yet the Mishna lists the passive act of listening as one of the Kinyanim of Torah. we see then, that just hearing Divrei Torah affects a person. One is affected by words of Torah perhaps regardless of actions taken as a result.

When Bnei Yisroel stood at Har Sinai and were Mekabel the Torah, their sense of sight was sharpened—an indication of the enormity of Torah and their capacity to reach its greatest heights. In order to help them understand how this growth takes place, Hashem expanded their sense of hearing B’Derech Nes as well. In doing so Bnei Yisroel were taught how useful our ears can be, and how powerful the Torah itself—through hearing or of course learning ourselves—is as a tool for that growth. Though enormous our responsibility, and capacity, for growth in Torah, it is the Torah itself that spurs this growth. By allowing Bnei Yisroel to hear that which was usually muted, those who stood at Har Sinai were reminded of the awesome power of Shemiah, especially when it comes to Torah, and specifically of the way in which this Koach aids us in our growth.

When Bnei Yisroel stood at Har Sinai they were presented with a new reality. As the Mikablei Hatorah, they were now responsible for a great burden: the Ol HaTorah V’Hamitzvos. It was at that moment that they experienced a Nes that related to their senses of sight and hearing, shwoing them that they already had the tools to reach the great heights they were now presented with. By increasing the Chush Hareiah, Hashem showed them that the highest Madreigos of Torah were literally within their sights—that they were attainable by one and all—and by heightening the Chush HaShemiah, the Koach of the Torah itself to affect a person and help them attain that growth was highlighted. This Nes then was not meant only to affect the experience of Mamed Har Sinai, but to teach those who stood B’Tachtis HaHar an important lesson about the road they were to embark upon.

We must of course remember that when we speak about the Mikablei Hatorah we are not only referring to those who lived long ago—but to ourselves as well. In some way, each of us was present at Har Sinai when these Nissim occurred. We too saw the Kolos and heard the Lapidim, we too were taught that everything in the realm of Torah is within our sights, and that the Torah itself can help us reach the highest of heights.