Our Parsha is a direct continuation of last week’s Parsha, where Bnei Yisrael received the Aseret HaDibrot on Har Sinai. Commenting on the vav at the start of וְאֵלֶּה הַמִּשְׁפָּטִים, Rashi famously says, the word ואלה is used to add something to the previous topic. Just as the former commandments – the Aseret HaDibrot – were given at Har Sinai, so too were the dinim (laws) of our Parsha delivered there. The Re'em, Rav Eliyahu Mizrachi, adds that both were heard at Har Sinai בְּקוֹלוֹת וּבְרָקִים – with thunder and lightning; phenomenon that began with the first commandment at Ma’amad Har Sinai and continued until the first of Nisan when the Mishkan was erected (Rashi, Ta’anit 21b).
Why was it so important that these dinim – i.e., the mitzvot of בֵּין אָדָם לְחֲבֵרוֹ, the commandments between man and fellow man – be delivered under the cover of thunder and lightning like the Aseret HaDibrot? The seemingly mundane laws of how we are to handle thieves, fires, open pits, animals who bite and gore, etc. are hardly equivalent to Anochi Hashem Elokecha. Why should they receive the same fanfare?
Chazal say the method in which the dinim of Mishpatim were delivered comes to teach us just how important the mitzvot of bein adam l’chaveiro are to Hakadosh Baruch Hu. The Mechilta explains that dayanim (judges) were positioned right next to the altar in Yerushalayim, at the center of the world, because the world could not possibly run without them and the dinim. Without these dinim, which are the first presented to Bnei Yisrael after Ma’amad Har Sinai, competition would arise, escalate, and take hold between human beings; competition that must be resolved for there to be peace in the world. As Yitro said after suggesting a model under which all disputes could be resolved: מְקֹמוֹ יָבֹא בְשָׁלוֹם – all this people shall go to their place in peace.
Pirkei Avot (1:18) teaches us: עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם. On three things the world stands: On justice, on truth and on peace.
For the world to exist, first and foremost, there must be justice, delivered via dayanim and dinim. The Zohar says, dinim are what bring peace between people. Related to this idea of dinim leading to peace in the world, an interesting question, going back to Creation, is asked by the Levush in Ir Shushan. Why on the third day of Creation does the Torah say תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע – Let the earth bring forth grass, herb yielding seed? Why is the specific term דֶּשֶׁא (grass) used instead of a broader, more inclusive term like עֲשָׂבִים (herbs or vegetation) that would encompass a wider range of species? Indeed, the term עֵשֶׂב is later used in a paragraph of Shema to describe a broad group of species that grow: וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ, highlighting a deliberate choice in terminology contrasting the earlier usage of דֶּשֶׁא. The explanation given בְּדֶרֶךְ הַדְּרוּשׁ – in an allegorical or homiletic manner, suggests that the Torah subtly hints at the importance of justice in the world. On the first day of Creation, the world was in a state of chaos and void (תֹהוּ וָבֹהוּ), and on the second day the world was engulfed in water. It was not until the third day that Hakadosh Baruch Hu gathered the waters, making the dry land appear for the first time: וַיִּקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ Let the waters under the heaven be gathered together to one place, and let the dry land appear: and it was so.
Only from that moment could the world support human life. The necessity to displace the water, given that humans cannot reside within it, was required. The Levush interprets the term דֶּשֶׁא not merely as vegetation but symbolically as representing law, peace, and truth. These three principles, as highlighted in Pirkei Avot, are fundamental for sustaining the world and were essential conditions for humanity's survival on the newly revealed land.
Building on the commentary of Rav Zalman Sorotzkin found in Oznaim Latorah (Bereshit, Noach) and De’ah V’Dibur (1:10) let's explore an additional insight. The Gemara (Tamid 33b) examines the reasons behind the Levi'im's selection of specific Tehillim chapters for the daily Shir Shel Yom. בִּשְׁלִישִׁי הָיוּ אוֹמְרִים אֱ-לֹהִים נִצָּב בַּעֲדַת אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפּוֹט. On the third day they would recite the psalm beginning: “A psalm of Asaph. G-d stands in the divine assembly; among the judges He delivers judgment” (Tehillim 82).
On Yom Shlishi, their song reflected the theme of judgement. This choice reflects the day when dry land was revealed, marking the emergence of the need for dinim and dayanim. Rav Sorotzkin then adds a basic yesod (principle). Initially, the entire creation was engulfed by water, a habitat suitable for only a limited number of species. Man cannot survive in water for too long without a proper oxygen supply. The revelation of dry land marked the moment when human survival became possible; hence, the Shir Shel Yom for that day emphasizes the essential laws and judgment required for life on earth. When the generation of the flood arrived – 1656 years after land first appeared – there were no dayanim in place and no dinim enforced, resulting in חָמָס – violence, and primarily theft and robbery according to many commentators. As a result, Hakadosh Baruch Hu determined there was no longer a use for the world, as it had become lawless just like the fish in the sea (Avodah Zara 4a): מה דגים שבים כל הגדול מחבירו בולע את חבירו אף בני אדם אלמלא מוראה של מלכות כל הגדול מחבירו בולע את חבירו
Chazal teach that every creature existing on land has its counterpart in the water, and vice versa, except for the choled (understood as a rat or weasel). This uniqueness is reflected in why humans are referred to as yoshvei chaled in the chapter of Tehillim recited in shiva houses.
Just as in the case of fish of the sea, any fish that is bigger than another swallows the other, so too in the case of people, were it not for the fear of the ruling government, anyone who is bigger than another would swallow the other. The absence of courts and law enforcement led to utter chaos, prompting a decision for the world's destruction. Oznaim Latorah explains that water, where gezel is commonplace, contrasts with land, which was revealed for humans to foster order through dinim and dayanim. If these critical elements were missing, reverting the land to water made complete sense. Hakadosh Baruch Hu instructed Noach, "To prevent a flood, present Torah to the people. If they accept it, I will preserve them and the land." The wicked generation responded to Noach as found in Iyov (21:14): וַיֹּאמְרוּ לָאֵ-ל סוּר מִמֶּנּוּ וְדַעַת דְּרָכֶיךָ לֹא חָפָצְנוּ׃ And they said to G d: "Get away from us; we do not want to know Your ways."
Consequently, there was no justification for maintaining the world as it was. Thus, a year's worth of rain and floods were unleashed, rather than an earthquake or another form of natural disaster. This choice was symbolic – the dor hamabul exhibited behavior akin to fish, preying upon one another, and were therefore submerged back into the water!
In De’ah V’Dibur, Rav Sorotzkin highlights another interesting observation. Four months ago, on the afternoon of Yom Kippur, we read the Parsha of arayot – dealing with immorality and forbidden relations – followed by the story of Yonah in the Haftarah. This combination is purposeful. It underscores that gezel and arayot are two desires humans strongly covet, as explained in the Talmud (Chagigah 11b): ג—נַפְשׁוֹ שֶׁל אָדָם מְחַמְּדָתָן וּמִתְאַוָּה לָהֶם. Robbery and forbidden relations are sins that one’s soul covets and lusts after.
One element of Yom Kippur is to forgive our sins of arayot. The ritual of the scapegoat, sent off a cliff to Azazel, is tied to this theme. The name Azazel is associated with the angels Uza and Azael, who questioned Hakadosh Baruch Hu about the purpose of creating the world after observing the immoral behavior of humanity. They challenged Hakadosh Baruch Hu, asserting that they, if sent down, would not succumb to sin as humans did. However, upon their descent, they too fell into sin (Bereshit 6:2): וַיִּרְאוּ בְנֵי הָאֱ-לֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ The sons of the rulers saw that the daughters of man were fair and they took for themselves wives from whomever they chose.
This explains the afternoon Torah reading dealing with the topic of arayot, but what about the second element of gezel? In Neilah, we recite: לְמַעַן נֶחְדַּל מֵעשֶׁק יָדֵינוּ – so that we may refrain from the injustice of our hands. Neilah was instituted to address this sin of gezel, as it is מְקַטְרֵג בָּרֹאשׁ – at the forefront of all accusations. We pledge in Neilah to abstain from gezel, as it prevents our tefillot from advancing and being accepted: גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ – Though you pray at length, I will not listen; Your hands are stained with crime. Money is referred to as damim, and this Pasuk indicates that crimes of money – gezel – stands in the way of our prayers.
The essence of the story of Yonah that I want to extract involves the moment when Hakadosh Baruch Hu appeared to Yonah, instructing him to travel to Ninveh in order to urge its residents to perform teshuva. Yonah was reluctant to undertake this mission. According to Pirkei DeRabbi Eliezer, he feared that his success in Ninveh might cast a negative light on Bnei Yisrael and invite prosecution of them. He reasoned that if the non-Jews of Ninveh repented promptly at his urging, whereas Bnei Yisrael ignored the prophets, it would reflect poorly on the Jewish people. Thus, he fled from Yaffo to Tarshish, seeking to avoid this scenario.
A side note raises the question of why Ninveh, in particular, was chosen for the intervention of a navi, given the countless wicked places around the world which did not receive such a courtesy. The Chizkuni, referencing the story of the Tower of Bavel, explains that Ashur saw his sons following Nimrod and responded by relocating his family in order to distance them from his rebellion: מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה – From that land Asshur went forth and built Ninveh. The act of removing oneself from rebellion earned Ninveh the visit.
At the port, Yonah found a shuttle boat ready to depart but only once full. Impatient and eager to set sail, he approached the captain, “How much to leave right now? You’re waiting to fill thirty spaces? I’ll pay for them all. Cash! Just go!” What was his rush? He was hoping to avoid the recurrence of the prophecy and thus clear himself from the responsibility. Yonah's mistake, however, was that while new prophecies do not originate outside of Eretz Yisrael, the continuation of an existing one can occur. Additionally, some hold that prophecy can take place outside of Eretz Yisrael while on water, just as it did for Yechezkel at the Kevar river in Bavel.
We know what happens next. Following Yonah's departure, a fierce storm struck the ship, a storm isolated to this vessel alone while calmness prevailed elsewhere on the sea. The turmoil was so intense that aside from Yonah, the seventy passengers aboard – symbolizing the seventy nations of the world – each prayed to their god. They had all boarded the ship וּצוֹ בְּיָדוֹ כָּל אֶחָד וְאֶחָד שִׁקּוּצוֹ – each with his idol in their carry-on. Yonah chose a different path; he retreated below deck and went to sleep, only to be awakened by the captain, who implored him to pray to his G-d for mercy and salvation.
Upon being confronted, Yonah confessed to the captain, "This storm is because of me. Throw me overboard to calm the sea." Despite Yonah's admission, the captain was initially reluctant to cast him into the turbulent waters without verification. Concerned about harming a nefesh b’Yisrael, the captain tested Yonah's claim by dipping his feet into the sea, which calmed immediately. Lifting Yonah out, the sea became turbulent again. After a few repeated tests, Yonah’s claim was confirmed. Reflecting on Yonah’s request of שָׂאוּנִי וַהֲטִילֻנִי – Take me up and cast me forth, Rav Leib Chasman says Yonah's request reflects a desire to be lifted in the air and suspended there momentarily before being plunged into the sea. He envisioned that in the moment of being elevated, and knowing what came next, his cry of "Shema Yisrael" would be with even greater kavana, וַיְמַן ה' דָּג גָּדוֹל לִבְלֹעַ אֶת יוֹנָה – Hakadosh Baruch Hu commanded a fish to swallow Yonah. The term וַיְמַן reflects a divine order, as this specific fish was brought into existence during the six days of Creation. After fulfilling its mission, it was meant to be swallowed by the Leviathan, a creature of even greater magnitude, but the turn of events is a topic for another time.
How big was the whale? What did Yonah see from within? Pirkei DeRabbi Eliezer provides the details (10): נכנס בפיו כאדם שהוא נכנס בבית הכנסת הגדולה ועמד, והיו שתי עיניו של דג כחלונות אפומיות מאירות ליונה. He entered its mouth just as a man enters the great synagogue, and he stood therein. The two eyes of the fish were like windows of glass giving light to Yonah.
The exact scale of a great shul (גדול) is uncertain, as the size of the בֵּית כְּנֶסֶת הַגָּדוֹל in Elad is different than the one we are in tonight here in Bnei Brak, which itself differs significantly from the בֵּית כְּנֶסֶת הַגָּדוֹל in Yerushalayim. Nonetheless, Yonah had ample space to stand up. As for what Yonah could see, opinions vary. Some say the fish's eyes were translucent, allowing light to filter through and enabling Yonah to look outside. Rabbi Meir says a radiant pearl was suspended inside the belly of the fish, illuminating the interior as brightly as the noon sun. And others suggest the fish swam with its mouth open wide, permitting light to enter and offering Yonah a view through the windshield. Yonah took the opportunity to request a tour and his host obliged, showing him the vast waters of the ocean, Yam Suf, the pillars of the earth in its foundations, and the lowest depths and Gehenom. From this dag, Yonah was then transferred to a second dagga, a female fish. The former was a business class ride, whereas the latter was a bit more cramped and less comfortable, causing Yonah to want to end this portion of his journey as soon as possible.
Rabbotai, what is it that Hakadosh Baruch Hu wanted here? He wanted Yonah to travel to Ninveh and to deliver a pointed message to its citizens. Rav Sorotzkin, in De’ah V’Dibur, raises an excellent point. Given that Hakadosh Baruch Hu is omnipotent, why the elaborate plan when Yonah attempts to flee? Why the necessity for a boat, a storm, a giant fish, a three-day tour, and a transfer? Could the boat not have experienced a simple technical malfunction after departure that required it to stop off in nearby Ninveh for repairs? I would like to add to the question. Why did Yonah even need to board the boat? A strong wind could have picked him up from the port of Yaffo and swept him off to Ninveh. Or an eagle could have swept him away from the port and deposited him precisely where he was needed for his mission. An eagle could have definitely accomplished this task, as hinted by a Midrash that discusses Shlomo HaMelech's efforts to prevent his daughter from marrying a pauper.
The elaborate maritime production involved a fish waiting since the days of Creation for a profound purpose. Yonah was reluctant to warn Ninveh, whose main sin was that of gezel and Hakadosh Baruch Hu demonstrated to Yonah the chaos and disorder inherent in a world dominated by gezel: the sea. Through the vantage point of the fish – whether through its eyes or mouth – he witnessed the ruthlessness of fish preying upon each other for three full days and would not have seen this had an eagle swept in to transport him. Hakadosh Baruch Hu's message was clear, “You witnessed it, now go prevent it!” Upon being spat out by the fish, the sight of this miracle astounded the Ninveh fishermen onshore and they immediately repented. The Gemara says (Ta’anit 16a), they went above and beyond the halachot, tearing down entire houses in order to return stolen beams to their rightful owners.
The Levush interprets the revelation of dry land as a moment when Hakadosh Baruch Hu emphasized the necessity of דֶּשֶׁא – law, peace, and truth, a foundation that leads to the recitation of Mizmor Le'Asaf on the third day of the week, reflecting laws and justice. The presence of thunder and lightning serves a deeper purpose, as explained in B'Yam Derech. These elements symbolize that all laws covered by these dinim are intrinsically linked to Ma’amad Har Sinai. The specifics, such as laws concerning an ox, a pit, a fire, and the proper attention they require, are all viewed as extensions of the Sinai experience, akin to the Aseret HaDibrot, which are universally revered and known by heart. This connection extends to the detailed laws governing interpersonal conduct, the treatment of widows, compensation for injuries, and the handling of theft and its consequences. All these laws, focusing on interactions between individuals, are considered part of Ma'amad Har Sinai, no less important than observing holidays, eating Matzah, bringing a korban, and performing all the other mitzvot Bein Adam LaMakom. Extinguish your fire, cover your pit, place a fence at your ledge. Do not do anything that may cause harm to your fellow man! These are as important, or even more important, to Hakadosh Baruch Hu than recognizing we left the slavery of Mitzrayim.
The Mabit says, in sefer Beit Elokim, the luchot contained the entirety of the Aseret HaDibrot, laid out evenly across both sides despite the large discrepancy in characters between sides. On the left side, the eighty-seven letters of the Mitzvot Bein Adam L’Chaveiro were etched in a larger font so they would balance with the 533 letters found on the right side, in the commandments Bein Adam LaMakom. Words on the left side was significantly greater in size to emphasize how much more importance Hakadosh Baruch Hu places on them.
Rabbotai, Purim is approaching, and people will soon walk into the supermarket to find three jars of Taster’s Choice coffee on sale for fifty shekel – ideal for your Mishloach Manot baskets. Everyone fills their carriage up with coffee for the next year – remember to always check the expiration dates with such sales – and heads to the cash, where they see the cashier ring up each jar at twenty-five shekel. “Wait, it says three for fifty on the sign!” They are then told to read the extra-fine print. Taking out a magnifying glass, they see the sale is valid only when purchasing over 2750-shekel worth of food. It’s there in super-fine, super-small print. Why? Because they don’t want you to see it! The letters of the Mitzvot between man and Hakadosh Baruch Hu are in that fine print (although we are certainly meant to see them too). It is the commandments dictating how we treat one another that are enlarged for everyone to see and not miss! “Look at what is important to me,” Hakadosh Baruch Hu is saying!
The Megadim Chadashim explains that when an individual transgresses against Hakadosh Baruch Hu, the path to Teshuva is through seeking forgiveness directly from G-d, a process involving only the sinner and Hakadosh Baruch Hu. However, if the sin is committed against another person, the route to Teshuva requires an additional step: the offender must seek forgiveness from the person they wronged. If one seeks forgiveness only from Hakadosh Baruch Hu without making amends with the offended party, there is no mechila. This underscores the gravity of Mitzvot Bein Adam L’Chaveiro, highlighting them as even more serious. The Megadim Chadashim adds, drawing on a powerful analogy, that just as a parent instinctively steps in to protect their child, saying, "Harm me instead, but spare my child," and just as an eagle is willing to shield its chicks by taking an arrow in their stead, so too does Hakadosh Baruch Hu, k'viyachol, express a similar sentiment towards sin. Hakadosh Baruch Hu implies, "If you must sin, direct it towards Me and not towards your fellow man. Do not harm My children."
