Honor Guard

יָצָא משֶׁה יָצָא אַהֲרֹן נָדָב וַאֲבִיהוּא, וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל

At the beginning of this week’s Parsha, the Torah tells us that Yisro , the father-in-law of Moshe, came to join the Bnei Yisroel in the Midbar . As part of this story we learn that Moshe went out to greet Yisro , וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ, and the two shared an emotional reunion: וַיִּשְׁתַּחוּ וַיִּשַּׁק־לוֹ וַיִּשְׁאֲלוּ אִישׁ־לְרֵעֵהוּ לְשָׁלוֹם

While this encounter seems incidental, the Medrash makes it clear that there is more than meets the eye. The Passuk itself only tells us that Moshe Rabbeinu went to greet Yisro , וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ, but the Medrash adds: יָצָא אַהֲרֹן נָדָב וַאֲבִיהוּא, וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. The entire leadership of Klal Yisroel, including Aharon and his sons and the Zekenim , joined Moshe. Although Rashi cites the Tanchuma , which mentions that all these people joined Moshe, there is another detail that appears in the Medrash here: וְיֵשׁ אוֹמְרִים אַף אָרוֹן יָצָא עִמָּהֶם. According to some, even the Aron Hakodesh itself was brought out to greet Yisro .

How can we understand this reaction to Yisro's arrival? Why was he greeted by not only Moshe Rabbeinu , but the Ziknei HaDor and all the Manhigim ? This question is, of course, highlighted by the possibility that the Aron Kodesh was taken out as part of the procession. We know that the Aron was not a prop—why would the arrival of Yisro merit its removal from the Mishkan ?

There is a Tanchuma in Parshas Vayigash that seems to answer this question, at least on some level.

The Medrash, there, tells us: אָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי אִיבוֹ, שְׁנֵי בְנֵי אָדָם רָאוּ כָּבוֹד גָּדוֹל מַה שֶּׁלֹּא רָאָה בְרִיָּה בָּעוֹלָם, וְאֵלּוּ הֵן, יִתְרוֹ וְיַעֲקֹב. Both Yaakov Avinu, when he came to Mitzrayim , and Yisro , when he came to the Midbar , were treated to displays of Kavod unlike anyone else. The Tanchuma explains how this happened: מִי הָיָה רוֹאֶה מֹשֶׁה יוֹצֵא וְאֵינוֹ יוֹצֵא. Once Moshe Rabbeinu began to go out to greet Yisro , others felt the need to join him. Similarly, שָׂרֵי אֲלָפִים וְשָׂרֵי מֵאוֹת יוֹצְאִין וְאֵינוֹ יוֹצֵא. שִׁבְעִים זְקֵנִים וְלֹא הָיָה יוֹצֵא, as each set of leaders when to greet Yisro , those of a lower stature felt the need to join. Finally, the Medrash says, אַהֲרֹן כֹּהֵן גָּדוֹל יוֹצֵא וְלֹא הָיָה יוֹצֵא, the same was true when Aharon Hakohen joined his brother—all those in his orbit also felt compelled to join.

This Medrash seems to be telling us why Aharon, his sons and the Zekenim went to greet Yisro : once Moshe Rabbeinu went, the others followed as well. This, however, does not explain why the Aron Hakodesh may have been taken out. The logic presented by the Tanchuma , מִי הָיָה רוֹאֶה מֹשֶׁה יוֹצֵא וְאֵינוֹ יוֹצֵא, certainly does not apply to the Aron. Why, then, was the Aron removed from its rightful place in order to greet Yisro ?

It is interesting to note that the Mechilta also mentions that יָצָא אַהֲרֹן נָדָב וַאֲבִיהוּא and then adds: וְיֵשׁ אוֹמְרִים: אַף שְׁכִינָה יָצַאת עִמָּהֶם. This version of the Medrash serves only to highlight out question: why did the arrival of Yisroel generate such an impressive greeting?

There is another question that arises from the Pesukim and Medrashim

As the Torah tells us Yisro did not travel alone: וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל־מֹשֶׁה. Moshe was therefore not only going to greet his father-in-law, but his wife and children as well. Yet it seems that the focus is placed on Yisro , וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ. Why was this the case? Why does the Torah highlight the fact that Moshe was going to greet Yisro in particular?

There is one Rashi found in the Pessukim here that seems to shed some light on this discussion.

The Torah tells us that Yisro , along with Tzipporah and her sons, came אֶל־הַמִּדְבָּר אֲשֶׁר־הוּא חֹנֶה שָׁם, and Rashi points out that these words seem extra: אַף אָנוּ יוֹדְעִים שֶׁבַּמִּדְבָּר הָיוּ. We know that Bnei Yisroel were in the Midbar —why did the Torah have to tell us? Rashi therefore explains that these words are meant to praise Yisro : שֶׁהָיָה יוֹשֵׁב בִּכְבוֹדוֹ שֶׁל עוֹלָם וּנְדָבוֹ לִבּוֹ לָצֵאת אֶל הַמִּדְבָּר. Yisro was living בִּכְבוֹדוֹ שֶׁל עוֹלָם, amidst the grandeur of the world, and he was Moser Nefesh to come and learn Torah.

This Rashi pulls back the curtain on the arrival of Yisro : Moshe was not only going to greet his father-in-law; he went to welcome a person who had left behind everything that a person could want so that he could learn Torah. In a sense, this allows us to perhaps understand why Yisro was indeed afforded such a welcome—his decision certainly deserved celebration.

At the same time, it was not only Moshe and the Zekenim who went out to greet Yisro —they were joined by the Aron, or perhaps even the Shechina , as the Mechlita suggests. Why? Even if Yisro exhibited true Mesiras Nefesh in joining Klal Yisroel, why did he merit this greeting?

This question is especially pressing as we don’t usually see pure Kavod as a virtue. After all, the Mishna in Avos tells us הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם, rendering Kavod as one of the most vile Middos . Why then was Yisro afforded Kavod in this way?

It is also worth noting that these Medrashim seem to take sides, so to speak, in a central question regarding the story of Yisro .

The Gemara in Zevachim brings a Machlokes between the Bnei Rebi Chiya and R’ Yehoshua: חַד אָמַר: יִתְרוֹ קוֹדֶם מַתַּן תּוֹרָה הָיָה, וְחַד אָמַר: יִתְרוֹ אַחַר מַתַּן תּוֹרָה הָיָה. Some say that Yisro arrived before מַתַּן תּוֹרָה and some say that he arrived later. The Gemara there, and in Avodah Zarah, offers proofs both ways, and does not settle on an answer. It seems, however, that we can only understand this Medrash according to the מַאן דְּאָמַר יִתְרוֹ אַחַר מַתַּן תּוֹרָה הָיָה, for the Aron was only made later, after the Chet HaEgel . If, as the Medrash suggests, the Aron was brought out to greet Yisro , the story could only have taken place אַחַר מַתַּן תּוֹרָה .

If this is the case, however, why do we learn the story here, before מַתַּן תּוֹרָה ? The story of Yisro’s arrival, and his advice to Moshe Rabbeinu concerning the judicial system, almost seems to be an introduction to the Parsha of מַתַּן תּוֹרָה , but according to this Medrash it happened much later—what then is the connection?

There is really one question that sits at the heart of this discussion: why, indeed, was Yisro afforded such Kavod as he arrived in the Midbar ? To answer this question, we must understand what Kavod is.

Although we assume that Kavod is defined as honor or respect, Chazal seem to offer a different definition. The Medrash Rabba in Parshas Ki Sisa tells us: אֵין כָּבוֹד אֶלָּא תוֹרָה, the only real Kavod is Torah itself. This Memra is based on an interesting fact: the Pessukim in Divrei HaYamim speak about each generation, וְאֵין אַתָּה מוֹצֵא בְּאֶחָד מֵהֶם כָּבוֹד, עַד שֶׁמַּגִּיעַ לְיַעְבֵּץ. The first person referred to as נִכְבָּד is Yaavetz , who lived thirty-six generations after Adam HaRishon . The Medrash then explains why the Passuk grants him this title: עַל שֶׁיָּגַע בַּתּוֹרָה.

How can we understand this? What do Chazal mean to teach us with these words? If it is true that הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם, how can we also say אֵין כָּבוֹד אֶלָּא תוֹרָה? How do these two concepts balance with one another?

Rav Chaim Kamil, in Imrei Chaim, explains that this Medrash teaches us an important truth about the Torah itself.

As we know, there are different categories of creations. Inanimate objects are split into two categories: a rock, which does not grow, is called a דּוֹמֵם, whereas a plant is known as a צוֹמֵחַ. Similarly, animate beings are classified in two ways: an animal is called a חַי, whereas a human, who has the exclusive ability to speak, is called a מִדְבָּר. R’ Kamil explains that each of these classifications stands on its own: a flower is not a דּוֹמֵם with extra abilities—it is a צוֹמֵחַ, and a human is not just an animal that can speak—it is a מִדְבָּר. We see this in reality: if a flower loses its ability to grow, it does not become a דּוֹמֵם, it simply ceases to exist. Similarly, an animal that is no longer able to function as a חַי does not take on the role of צוֹמֵחַ. The definition of each of these groups can therefore be seen as their essence, and if that definition is damaged, their very survival is threatened.

Based on the writings of R’ Chaim Volozhin , R’ Kamil explains that this is the difference between Bnei Yisroel and all other nations. A Yisroel is not just a regular person with an added Madreigah —he is placed in a totally different classification. As with other such categories, this is not only our title, but our essence: if the definition of Klal Yisroel is threatened, our very existence is at stake. This, explains R’ Kamil, is the explanation for the Gemara in Kesubos that makes a very strong statement: בִזְמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם, מוֹסְרָן בְּיַד אוּמָּה שְׁפָלָה. וְלֹא בְּיַד אוּמָּה שְׁפָלָה, אֶלָּא בְּיַד בְּהֶמְתָּן שֶׁל אוּמָּה שְׁפָלָה. When Klal Yisroel is not following רְצוֹנוֹ שֶׁל מָקוֹם we are at risk of falling not to the lowest of the low: if we cannot be defined as Yisroel, we do not become a דּוֹמֵם , we lose our entire existence.

R’ Kamil continues, bringing the words of his Rebbi, R’ Chaim Shmulevitz , who explained that there is an added classification as well: a Ben Torah. If a person is steeped in learning and allows the Torah to affect and elevate him, he is placed in a new category. Rather than looking at himself as a Yisroel with an added Madreigah , he must understand that his essence is the Torah, and he is now defined as a Ben Torah.

This, concludes the Rosh HaYeshiva , is the message of the Medrash: the connection that Yaavetz had to the Torah was so strong that he was defined as a יָּגַע בַּתּוֹרָה, this was his essence and his lifeblood. He was נִכְבָּד מֵאֶחָיו because he had reached that Madreigah , but the Medrash tells us: אֵין כָּבוֹד אֶלָּא תוֹרָה. The Kavod that Yaavetz was due was not the same Kavod as the rest of the world, perhaps on a higher plane—it was a Kavod onto itself, the Kavod granted a Ben Torah.

When the Mishna tells us that Kavod is מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם it refers to the Kavod given a mere מִדְבָּר or even a Yisroel who has not achieved the classification of Ben Torah. This type of Kavod is not only worthless, it is destructive. If a person is placed in a new category by dint of his commitment and connection to the Torah, however, the Kavod he is due is newly defined as well: אֵין כָּבוֹד אֶלָּא תוֹרָה.

Perhaps this was the reason that Yisro received this welcome.

As Rashi notes, Yisro was יוֹשֵׁב בִּכְבוֹדוֹ שֶׁל עוֹלָם , he was quite familiar with Kavod and its trappings, but now was coming to learn Torah. Moshe Rabbeinu therefore went to greet him, anticipating the reaction of מִי הָיָה רוֹאֶה מֹשֶׁה יוֹצֵא וְאֵינוֹ יוֹצֵא, and even took the Aron HaKodesh with him, to elevate the sizable entourage. The message to Yisro was clear: your perception of Kavod until now is incorrect, because אֵין כָּבוֹד אֶלָּא תוֹרָה. Yisro was shown that he had not left behind one type of Kavod, בִּכְבוֹדוֹ שֶׁל עוֹלָם. Rather, the true Kavod yet awaited him as he elevated himself through the Torah.

This is why the Torah emphasizes that Moshe was going to greet Yisro , וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ, even though Tziporrah and his sons were there as well. The main purpose of this welcoming party was to teach Yisro about the true definition of Kavod.

This might also be why these Pessukim appear before those of מַתַּן תּוֹרָה even though they happened later. Before we learn about Kabbalas HaTorah, we must understand the Koach HaTorah, and the transformation that a person can undergo when he is connected to the Torah. by highlighting the message of אֵין כָּבוֹד אֶלָּא תוֹרָה here, the Torah teaches us that a person who makes his life about Torah elevates himself into a new category, transcending the limitations of a mere מִדְבָּר, and entering a world unto its own.