Yisro

There are some Pessukim that are well-known for the message they send with just one word. Sometimes the Divrei Chazal that relate to even a single word teach us lessons that become central to our understanding of the Torah and Yiddishkeit itself. Even when this is the case, though, we must not lose sight of the messages which may be contained in the other words found in that same Passuk.

One such instance is found in this week’s Parsha when the Torah tells us about Bnei Yisroel’s arrival in Midbar Sinai. The Passuk tells us “Vayichan Sham Yisroel Negged HaHar”, and Chazal note that the word “Vayichan” is in the singular form, rather than the plural that would befit a multitude of people. Rashi, based on this Mechilta, explains that the Torah is teaching us about the status of Klal Yisroel at the time: we arrived in Sinai “K’Ish Echad B’Lev Echad”, united as one. Much has been written about why this level of Achdus was in fact necessary for Kabbalas Hatorah, and this idea the basis of many Drashos and Sichos. That said, there are other words in the Passuk, and each one can be examined for the message it means to send us.

The final words of the Passuk, for example, are also notable. The words “Negged HaHar” are not immediately understandable: what does the Torah mean to tell us by reporting that Klal Yisroel encamped “opposite” the mountain? We may have expected the Passuk to say that the encampment was near the mountain, or at its base, but what is meant by “Negged”?

Rashi, again based on the Mechilta, explains that the Torah is indeed telling us how the Machaneh of Klal Yisroel was situated: “Limizracho Shel Har”, which would seem to mean to the east of the mountain.

This understanding of the Passuk seems relatively easy to understand. The Torah is telling us where in Midbar Sinai Klal Yisroel was encamped: to the east of the mountain. But even on such a short, and seemingly straightforward, Rashi there are some questions that must be answered.

First, if the Torah means to tell us that they were camped to the east of Har Sinai, why not just say that they camped on the east side? Why was it necessary to say use the term “Negged” to mean L’Mizracho?

Second, there is another line in Rashi which seems to conflate things: “Kol Makom SheAta Motzei Negged Panim Lamizrach.” Anywhere, explains Rashi, that the word “Negged” occurs, it means that the person or people were facing east. Rashi, however, first explained that Bnei Yisroel were “Limizracho Shel Har” to its east, were they also facing eastward? This would imply that their backs were to the mountain, which would certainly be surprising. If not, why does Rashi bring this Klal here?

Chizkuni, who actually discusses the comment of Rashi at length, raises an interesting point: Bnei Yisroel were traveling from the Reffidim which is to the west of Midbar Sinai, in order for them to reach the east side of Har Sinai, they would therefore have had to pass by the actual mountain. This, he maintains, is difficult to bear—Klal Yisroel would not be able to pass by Har Sinai, the goal of their initial travels, prior to Mattan Torah. Therefore, Chizkuni understands that when Rashi says “L’Mizracho” he means that they camped on to the west of Har Sinai which is “Negged”, opposite, its east side.

Now, obviously, this itself is difficult to understand as well: why would the Torah not just tell us that they were on the west side, why tell us that they are opposite the east side? This, explains Chizkuni, is why Rashi adds his second line, telling us that the term Negged itself means that they were facing east.

We can now understand that the Passuk is in fact succinct: “Vayichan Sham Yisroel”, Bnei Yisroel camped in Midbar Sinai, “Negged HaHar”, to the west of the mountain, facing east. While the syntax of the Passuk is understandable, however, we still must understand its intent. Certainly the Passuk does not just mean to provide geographical context, telling us the positioning of Klal Yisroel at that time—there must be a reason that the Torah tells us this detail.

This notion is perhaps bolstered by something Chizukni mentions in discussing the words of Rashi: “MiShenasu M’Eisam Hayu Tamid Pineihem L’Mizrach”. As Rashi in Parshas Massai tells us, for most of the time that Bnei Yisroel was travelling in the Midbar—between when they left Eisam and when they reached Eretz Moav—they faced eastward. Now, it is clear that they were not constantly travelling eastward—geography tells us that they would have to turn north at some point, for example. It seems, then, that somehow even when their travels took them in other directions, the orientation of Machaneh Yisroel was eastward.

This certainly had to be by design—there must have been a reason that Klal Yisroel faced eastward in general as they travelled through the desert. And, as Chizkuni seems to imply, this would also seem to be linked to the message of the Passuk here: that when Klal Yisroel reached Midbar Sinai they were camped so that they would see the mountain as they faced east. What is then is the significance of Pineihem L’Mizrach? What does this positioning imply?

In order to understand this, we must first understand the connotation of Mizrach in general. We know that everything in the world has some sort of significance in the Olam HaRuchani, and the Daled Ruchos, the four directions, are not any different. We must look to the Divrei Chazal to understand the essence of Mizrach so that we may be able to grasp the meaning of this Passuk.

In fact, the Medrash in Bamidbar Rabbah discusses the Daled Ruchos, in the context of the Degalim. Some of the Ruchos are noted for their connection to weather events: Maariv, for example, is said to be the Otzros Sheleg and Otzros Barad V’Kor V’Chom, the source of snow, hail and extreme temperatures. Mizrach, however, is linked to a more general phenomenon, as the Medrash tells us: M’Sham HaOhr Yotzei L’Olam. Mizrach is the source of all light that impacts the world—certainly a significant role.

There is another significance to each of the Daled Ruchos, explained by Rabbeinu Bachya in Parshas in relation to the Karshei Hamiskan. There, he notes that each of the Ruchos is tied to one of the Avos Hakedoshim. Darom, south, is connected to Avraham, Tzafon, north, to Yitzchok Avinu, and Mizrach to the Bechir Shebiavos, Yaakov Avinu. Interestingly, although Rabbeinu Bachya brings Pessukim to show that Yaakov is connected to Mizrach, he does not explain why.

While not explicitly stated or even implied, it would stand to reason that the words of Rabbeinu Bachya, rooted in the deepest areas of Torah, are in some way related to the Medrash in Bamidbar Rabbah. Perhaps whatever the Koach of Mizrach is that brings light to the work also ties it to Yaakov Avinu specifically. It is left to us, however, to determine how and why this is the case.

The Sfas Emes, in Parshas Vayetzei, explains where Ohr, as we know it, comes from.

During Maaseh Beraishis, Hakkadosh Baruch Hu saw that the Ohr that existed was to powerful and pure for Reshaim to bear, and so it was divided: “VaYar Es HaOhr Ki Tov, Vayavdel.” The Kaviyachol saw that Ohr was the essence of Tov and so He was Mavdil, creating Choshech, which is the purview of Reshaim while Ohr was reserved for Tzaddikim. This process, explains the Sfas Emes, was completed in the lifetime of Yitzchok Avinu, as his two sons each “received” one half of this Havdala. Esav was given Choshech while Yaakov Avinu, the Ish Tam Yosehve Ohalim, was given Ohr, a notion that is alluded to in the Pessukim.

This being the case, we might find it interesting that Yaakov Avinu was Misaken the one Teffilah which takes place while it is dark: Tefilas Maariv. Why would Yaakov, who represents Ohr, be the originator of Avodas Hashem during a time of Choshech? The Sfas Emes explains that this is exactly why we need the Avodah of Yaakov Avinu at night: to bring Ohr to the Choshech. It is at the time of abject Chosech that we need to inject some of the Ki Tov of Ohr.

We see, then, that the words of the Medrash and Rabbeinu Bachya are in fact tied to one another. Mizrach is the source of all Ohr in the world and is tied directly to Yaakov Avinu, who, as the Amud Hatorah, is also the heir to the Ki Tov of Ohr.

Perhaps based on this we can understand the concept of “Pineihem L’Mizrach”.

As Klal Yisroel travelled in the Midbar they faced a serious challenge. They were a nation of slaves which was now expected to become a Mamleches Kohanim V’Goy Kadosh. They were steeped in the Zuhama of Mitzrayim and were now on the path to the Eretz Zavas Chalav U’Devash, a daunting journey to say the least. Therefore, as they travelled, they were always made to face Mizrach, the direction of Ohr.

The message was clear: as much as they were accustomed to Choshech, Ohr was in the offing. The Koach of Yaakov Avinu is to bring the original Ohr, that which is Ki Tov, to the places in which Choshech reigns. With their faces to the east, Beni Yisroel had the constant reminder that their journey had a goal, that light was within their reach.

Certainly, as they approached the most significant milestone yet, their arrival in Midbar Sinai, this message was of prime importance.

They had left Mitzrayim with one goal: Tavdun Es HaElokim Al HaHar HaZeh. Now, just a few short weeks after leaving the Kur HaBarzel, here they stood. How were they to approach this most intimidating moment?

By facing east.

Vayichan Sham Yisroel Negged HaHar, they stood with their faces to the east, looking toward their heritage, to the Ohr that was the Chelek of Yaakov Avinu. As they prepared themselves for Kabalas Hatorah, Bnei Yisroel were reminded that the Ki Tov of Ohr, contained in the Torah Hakeodosha was in fact their birthright. As descendants of Yaakov Avinu, the one most closely associated with Mizrach, they too could be Zoche to share, and spread, the light, bringing Ohr to places of Choshech.

As we travel on our our Masaaos, our lives journey, we too should maintain the stance of Pineihem L’Mizrach. We must keep our eyes on the light, so to speak, remembering always that we each have a share in the gift of Ohr. Each on our own level, we can be Zoche to the Nachla of Yaakov Avinu, taking advantage of the Ki Tov contained in the Torah, which is i. Using these Kochos we can bring light to the darkest corners of our lives and the world around us.