ייִדישער מחשבֿה אויף שמות 19:17

It is well known that the meaning of the word yir-ah, is twofold. One meaning is the instinctive unreasoning fear of a physically stronger phenomenon, a fear common to both man and beast. Jacob, fearing defeat at the hands of Esau, prays to G'd for help, lest Esau smite both him an his family. (Genesis 32,10-13) Isaac, who is afraid to be murdered on account of his wife, indulges in a white lie. (Genesis 26,7) Another kind of fear is that which recognises superior moral or intellectual qualities in someone whom one confronts. In effect, this fear is reverence. When Miriam and Aaron discussed Moses' marital relationship, (Numbers 12,2) G'd takes them to task for having failed to display that degree of reverence that is due a prophet of Moses' calibre. The Mishnah in Avot 4,15, urges that reverence for one's teacher should be on a level similar to that accorded the Almighty Himself. Whereas the former kind of fear is common both to the sinner and the devout person, the latter, i.e. reverence is a form of fear that sinners do not know. Proverbs 10,24, states: "the fear of the wicked, it shall come upon him, but the desire of the righteous will be granted." The thing that the wicked is afraid of will happen to him, the pious however, will not be denied, since his adversary can sense his moral superiority. G'd promises that the Canaanites will be awed by the Jewish people in this fashion when the latter are about to invade their land. "The fear of you and the reverence for you, the Lord will implant on all the face of the earth." (Deut 11,25) The most interesting example we find of this phenomenon is the account of Saul, who tries to kill David. (Samuel I chapter 18) He tried to make David's death (intended) appear like an accident, and that is why David did not run for his life at once. Twice, during the playing of the harp, David had turned his head at the precise moment Saul had thrown his spear at him. Saul, who realised that David's escape was not accidental, had previously only feared David as a formidable warrior. Now, however, he also developed reverence for him, seeing G'd had so obviously protected him. (verses 12-15) Verse thirteen refers to the reverence, verse sixteen to the fear of an adversary of known superiority. Saul had experienced similar feelings when his efforts to trick David into being killed by the Philistines had failed. At that time he had let it be known that he would give David his daughter in marriage in return for a dowry of one hundred Philistine foreskins, (ibid, especially verse nine) Other examples of fear and terror are found in Psalms 33,8 and 9. Psalms 68,4, and Jeremiah 5,22. On the other hand, the reverence of the righteous is not based on terror. Compare Psalms 34,10 as well as Psalms 145 and 147. The yereyim are not full of terror, but await G'ds kindness with confidence. We must now examine what kind of fear is referred to in our Parshah in chapter 10,22. It is unlikely that Moses would refer to the fear common to man and beast, since one would then have to assume that G'ds main purpose is for man to relive experiences that would remind him of moments of fear and terror. His service of the Lord then would be based only on man's terrifying awareness of G'ds superior power, His ability to punish man. When under the influence of such terror, truthfulness can easily be turned into falsehoods told because one hopes to escape detection of one's sins. Such untruths would then not even be sinful. We find Abraham calling his wife his sister. Isaac does so likewise, each one having feared for his life at the time. (Genesis 12,10 and 20,6) Joseph's brothers told him of a supposed statement by their father Jacob. They too had been motivated by fear that Joseph would revenge himself now that their father had died. Aaron had agreed to make the golden calf after having seen Chur killed. (Sanhedrin 7) It is therefore quite unthinkable that this is the kind of "fear" that G'd asks of the Jewish people. In fact the whole concept of free will would be demolished if that were to be the basis of our relationship with G'd. The statement of Rabbi Abdima ben Chana (Shabbat 88) that G'd had threatened the Jewish people with annihilation should they fail to accept the Torah at Mount Sinai, is used as evidence that contracts entered into under duress are not binding. Also, it would not make sense if the Talmud in Berachot 33, had described the attainment of fear as a minor accomplishment for the likes of Moses. Surely, any person could possess that kind of fear without even half trying. One certainly would not have to be a Moses to live in terror of G'ds power. On the other hand, if what is meant in our Parshah is reverence inspired by awareness of G'ds many attributes, then such a demand would seem to be the ultimate demand that can be made of any human being. Certainly such a demand ought not to be described as a very modest request. Intellectual awareness of the need for such reverence vis a vis G'd and all He stands for, may indeed be relatively easy to attain, but a lifetime filled with constant awareness of this reverence seems more than can be reasonably expected from any individual. Even of Moses himself it is said: "He turned his face away since he was afraid to look upon G'd." The Torah compliments Moses on this yir-ah, reverence. If a Moses deserves special mention for displaying such reverence, it cannot be come by easily by lesser mortals. (Exodus 2,6)

Moses also first climbed the mountain, then descended, paralleling Jacob's dream. The revelations each received were similar, if not in degree, at least in their respective nature. Our sages teach that until the revelation at Mount Sinai, the sphere of the tachtonim, the lower mortal beings were kept separate from the elyonim, the upper immortal beings.

Exodus Rabbah 25, raised the question why the Torah uses the word re-oo, see, instead of de-oo, know! in the verse "see I have given you the Sabbath." (Exodus 16,29) The answer is simple. Should the nations of the world ask us why we keep the Sabbath, we can simply point out that on the Sabbath the manna did not fall. This was visible evidence of Sabbath observance from on high, ergo Sabbath observance of the Jewish people down on earth. At the same time this proves that the legislation, or gift rather, was given only to us since no one else was given the manna. For the rest of mankind the operative line in the Bible is yom valaylah lo yishbatu, neither by day nor by night will they cease, rest. In fact a gentile who chooses to observe the Sabbath is guilty of the death penalty. (Sanhedrin 68) This prohibition and penalty for the gentile is similar to the prohibition and penalty for the Jew who is not a priest and who undertakes to assume the functions of priesthood, offers sacrifices on the altar. He too will die, since he arrogated to himself privileges he had not been granted. (Numbers 18,7) The exclusive nature of the gift of the Sabbath is documented in the verse "between Me and you it is an eternal sign." (Exodus 31, 17.) Clearly, the day was granted only to the Jewish people. We relate to G-d like a bride to a bridegroom. Therefore, the first Sabbath observed by the Jewish people at Marah, when the manna fell (or rather, did not fall) was like a betrothal; the Sabbath on the occasion of the revelation at Mount Sinai represented the wedding canopy. The visible sign, chibbur of this union is the Sabbath, much like the wedding band received, worn and treasured by the bride. The Friday night prayer, i.e. the benediction attah kidashta You have sanctified, reflects these thoughts. The Friday night prayer is like kidushin, betrothal, the Sabbath morning prayer yismach Moshe represents the wedding ceremony. The Minchah prayer atta echad stresses the union that has been achieved between Israel and its G-d. Our Parshah starts with the words "These are the words which the Lord has commanded to do them; six days work shall be performed, the seventh day shall be holy for you, a Shabbaton of solemn rest to the Lord; anyone performing work on that day shall be put to death. You must not light any fire in any of your dwellings on the Sabbath day." Rabbi Yehudah in Shabbat 97, interprets the words eyleh hadvarim, these are the words, as hinting at the thirty nine categories of work prohibited on the Sabbath which were communicated to Moses orally at Mount Sinai, (see Rashi's comment on how this is arrived at) The fact that the words "these are the words" refer to the subsequent Sabbath legislation is proved by the grammar. It does not say shishah yamim (six days), but sheyshet yamim. (on the six days previously mentioned, a possessive form.) Had the subject matter been new, the Torah would have had to use the word shishah. Even the singling out of the one commandment "do not light any fire," which is discussed in Shabbat 70, still permits our previously expressed concept that the tabernacle and its resultant legislation is seen as a microcosm of the world at large. (1) The fact that the entire Sabbath legislation concludes with the words "observe My Sabbath days!" points at the three way division which we find in the sanctuary, and its ascending scales of sanctity. A) the outer courtyard; B) the sanctuary; C) the holy of holies, site of the holy ark. We find the parallel relationship between the three aspects of the Sabbath in the use of the plural "observe My Sabbath days and revere My holy place!" (Leviticus 19,30) G-d’s instructions in Parshat Terumah, chapter twenty five, begin with an overall description of the total tabernacle, to afford the artisans an overview of what the parts are to be used for. We find the same order again when G-d instructs in chapter thirty one. Subsequently, the details are listed, beginning with the furnishings, ending with the tabernacle itself. In the case of the actual construction, however, the tabernacle is constructed first, the furnishings later.