The Need For a Leader:
Rashi states: “What did Yisro hear that caused him to come? He heard about the splitting of the Yam Suf and the war with Amalek.”
Rav Bunim of Peshischa zy”a (quoted in Kol Mevaser, Chelek 1) asks that Yisro was a great and wise man who had tried every idol in the world and come to the conclusion that Hashem is the true G-d. Why was he particularly impressed by these two miracles, as opposed to the other wondrous miracles Hashem performed, such as orchestrating the exodus from Egypt, etc.? According to the opinion that Yisro came after Matan Torah (Avodah Zara 24A and Zevachim 116A), why was he more impressed by these two miracles than from the giving of the Torah on Har Sinai?
He answers that Yisro saw that the Jewish nation reached a great and lofty level at the Yam Suf, as is stated that a maidservant at the sea experienced a higher level of prophecy than Yechezkel ben Buzi. However, almost immediately afterwards, Amalek attacked the nation. He saw that the powers of evil were still able to influence Amalek even after witnessing such great miracles, which the entire world knew about.
This led him to the revelation that even after one witnesses great miracles, he needs a spiritual leader to guide him in the proper path. Therefore, he concluded that he can no longer remain on his own and he must go to Moshe Rabenu and accept him as his rebbi.
Torah is The Antidote to the Yeitzer Hara:
The Divrei Shmuel of Slonim zy”a explains Rashi’s words by saying that Yisro saw that even after the great revelation at the Yam Suf, Amalek’s attack still had an effect on the nation and caused their level of emunah to decrease. He understood that this was a manifestation of Chazal’s words (Sukkah 52A) that when one is greater than his friend, his yeitzer hara is also greater.
Therefore, he concluded that his only possible course of action to combat the yeitzer hara was to accept the Torah, as Torah is the only force that is powerful enough to serve as an antidote to the yeitzer hara.
Observing the Torah Amidst Wealth:
Rav Aharon of Chernobyl zy”a once declared, “Ribono shel Olam, You want Jews to observe the Torah. However, You have to remember under which conditions they accepted the Torah. At that time, they were very wealthy from the booty of the sea...They were strong and healthy, as they had been healed from all maladies...They were free men...Today, however, You want them to keep the Torah when they are poor and sick and suffering in exile. I am sure that if You gave us wealth, health, and clarity of mind, that we would accept the Torah anew.”
Listening to the People All Day and All Night:
Rav Shmuel Salant zt”l served as Rov of Yerushalaim for close to 70 years. He was appointed to the position as a young man in his late 20s and held it until his passing, when he was well over 90. Throughout his entire life, until his final days, he spent many hours every day learning Torah non-stop, day and night, and he was available at all hours to answer shailos.
When he reached old age, his family began to worry about his health. They hung a sign on the door to his home with set hours when the public could meet with him. However, when he found out about it, he vehemently protested and said that people must be allowed in at all hours of the day.
He said, “The Torah tells us that when Yisro asked Moshe why he sits by himself and listens to the people’s questions from morning until night, Moshe answered, ‘Because the people come to me to inquire of Hashem.’
What did he mean? Yisro could see for himself that people came at all hours to ask questions. What was Moshe telling him that he didn’t already know?
Rather, Yisro was asking why he accepted people all day and didn’t make set hours to answer questions. Moshe’s answer was that, as Chazal say (Shabbos 133B), we are meant to conduct ourselves towards others in the way that Hashem acts towards us. Hashem listens to our prayers whenever we say them, no matter what time of day. So too, he said that he must listen to people and help them, no matter the time.
He was saying that people came to him to ‘inquire of Hashem’, meaning that they expected him to emulate Hashem and listen to them at all times. That is also what I must do.” (Bais Tzadikim Yaamod, Chelek 3, page 137)
One Can Always Visit Such a Tzadik’s Resting Place:
A number of years ago, my father shlita visited the kever of Rav Mordchele of Nadvorna zy”a in the city of Bustina, accompanied by a group of chasidim. They went at the beginning of the month of Av, as it is known that Rav Mordchele said that anyone in need of a yeshua should come to him during the Nine Days, and, indeed, many people have merited personal salvations from doing so. During this trip, the group also stopped in Kerestir and visited the gravesite of Rav Shayala zy”a.
At that time, my father said that, in truth, our minhag is not to go to kivrei tzadikim very often. We only go on the days that are mentioned in Sefarim Hakedoshim as times when the neshama comes down from their places of rest in Shomayim to their gravesites. Those days are: Erev Rosh Chodesh, the 15th day of the month, the 28th of Elul, and on the Yahrzeit.
He added, however, that this only applies to tzadikim who people were not able to have access to at any time of day during their lifetimes, and who only had set hours to meet with the public. Therefore, even after their deaths, there only are set times when one can go to their kevarim. Rav Shayala of Kerestir, however, always kept his home open to visitors at all times of day. Even in the middle of the night, he would get out of bed to welcome guests and take care of them. Therefore, one can certainly visit his kever at any time.
Creating Yeshuos Through Explaining a Pasuk:
Sefer Chakal Yitzchok explains this pasuk by relating a story about Rav Meir of Premishlan zy”a:
One day, when Rav Meir was sitting by his table, he explained a certain pasuk as a means of bringing down yeshuos and brachos to Klal Yisroel. The explanation he said seemed very farfetched and one of those present, a man who was a great talmid chochom, could not understand why he would explain the pasuk in such an unusual way, rather than explaining it according to its simple meaning and then blessing Klal Yisroel with yeshuos and brachos.
Rav Meir understood what he was thinking and said, “The Shulchan Aruch rules (Yoreh Deah 240:11) that if someone sees his father acting in an inappropriate manner, he should not tell him that he is transgressing the words of the Torah. Rather, he should say: ‘Father, this is what it says in the Torah.’ And his father will understand. Hashem is our Father. Therefore, it would be wrong for me to tell Him what to do. Instead, I explain pesukim of the Torah in specific ways and then tell Him that this is stated in the Torah.”
The Chakal Yitzchok adds that this is what Moshe said to Yisro. People come to him to complain about the middas hadin. They come when they have a “davar”, which is reference to Hashem’s strict judgment, and ask Moshe to intercede on their behalf. He then judges “between a man” - this is reference to Hashem, who is called “a Man” (Shemos 15:3) – “and his friend”, which is reference to Klal Yisroel. Moshe judges and rules that Hashem must help them and save them from their suffering. Since it would be wrong to directly tell Hashem what to do, Moshe said that he “makes known what is in the Torah” – he simply quotes the words of the Torah and says that according to those words, Hashem should help Klal Yisroel.
Do Not Ask Questions on the Aseres Hadibros:
Rav Moshe of Kobrin zy”a (Sefer Imros Moshe) explains why Moshe sent away Yisro before the Torah was given, thus denying him the opportunity to be present at Matan Torah, by saying that before Yisro came to him with his question about why he was judging all the people by himself, Moshe was leading the people in a manner that was “l’mailoh m’derech hateva” (above the laws of nature). Only after Yisro asked his question did Moshe need to accept his advice and listen to him.
Yisro wanted Moshe to lead the people in a manner that was in accordance with the laws of nature. Therefore, Moshe was worried that if he were present at kabalas haTorah, he would ask questions. Perhaps he would even ask questions on the Aseres Hadibros. Since he did not want this to happen, he sent him away.
Not Lacking Anything:
Rav Henoch of Alexander zy”a (Sefer Chashboh Tova) explains the words “on that day they came to Midbar Sinai” to mean that they reached the level of the desert of Sinai, meaning that they made themselves “hefker” (ownerless) like a desert. Until then, they asked questions on Hashem, such as when they asked “what will we eat?”, and they complained. When they came to receive the Torah, however, they made themselves hefker and accepted everything He said without question.
They trusted fully in Hashem and accepted the fact that they lacked nothing. Rav Henoch adds that this is the true meaning of the word “bitachon”. It does not mean that a person trusts that Hashem will give him what he wants. Rather, it means that one accepts that whatever Hashem gives him is exactly what he needs and he does not lack anything.
Treating People According to Their Desire:
The verse in Tehillim (33:17-18) states: “A horse is a false hope for victory, and with his power, he will not escape. Behold, the eye of Hashem is to those who fear Him, to those who hope for His kindness.” Sefer Me’ohr Einayim explains this to mean that victory in war is not dependent on the strength of the horse or the might of an army. Rather, “Hashem’s eye is to those who fear Him”, meaning that He treats a person according to his will. If one fears Him, He will provide that person with whatever he desires.
We learn from this that if a person is in need of a yeshua, his best course of action is to fear Hashem. Once one does this, Hashem will provide him whatever salvation he needs.
The Brachos Shall Reach You:
The following incredible story, which was related by the Ben Ish Chai zt”l, depicts how Hashem sends His salvations to people in wondrous ways:
There once was a Jewish man who lacked a good source of livelihood. He decided to advertise himself as a fortune teller who could see into the future and to charge for his services. When people came to him, he would assure them that their future looked bright, that they would be successful, etc., so that they would like what he said and would continue to come back.
One day, thieves broke into the king’s palace and stole some precious treasures. No matter how hard the police investigated, they could not locate the thieves. They had heard about the Jewish fortune teller and informed the king about his supposed abilities. The king summoned him and ordered him to reveal the identities of the thieves. The Jew began to panic, unsure of what to say, as he knew he would be severely punished if he couldn’t come up with an answer.
He told the king, “I can’t answer you right now. I need 30 days to look into it before I can have an answer. I also need 30 apples...”
In those days, apples were a rare and expensive treat. The man thought that if he was going to be killed anyway, he might as well enjoy himself a little first. He came home and gave his mother the apples, and told her what had happened. That night, he ate the first apple and, as he finished it, he said out loud, “I finished one.”
Meanwhile, the thieves had heard that the king had hired a fortune teller to find them. One of them was sent to stand outside the door and spy on him, to determine if he really had the ability to identify them. When he heard him call out that he had finished one, he thought he meant that he had figured out the identity of one of the thieves, assuming it was himself. He ran back to his friends and reported to their leader what he had heard.
The next day, another thief was sent to spy on the Jew. That evening, he ate a second apple and said, “I finished two!” This thief also got scared that his intent was that he had discovered his identity.
On the third day, the leader of the thieves went himself to spy. When he heard the Jew say, “I finished the third one!”, he thought that he himself had been identified. In a panic, he ran into the Jew’s house and confessed that he and his friends had stolen the king’s treasures. He promised to return everything and begged him not to turn them in. Thus, on the designated day, the Jew returned all of the stolen treasures to the king, and earned the king’s admiration for doing so.
The king was tremendously impressed by the man and, at a gathering of his friends, he greatly praised him and his abilities. The king’s friends were skeptical and said that they wanted to test him out themselves. They asked to meet him, and messengers were sent to bring him to the palace.
Right before he came, the king’s friends attempted to trap some birds. The first two birds escaped, but they managed to catch the third one. When the man was brought before them, they asked him, “What were we doing right before you got here?” He thought and thought but he could not come up with a good response. Finally, he blurted out, “The bird got away twice, but it was caught on the third time!” He actually was referring to himself. He meant to say that he managed to save himself once or twice, but he was now caught, with no way out. However, everyone else thought he had successfully deduced what they had done. They were amazed by him and gave him many gifts.
A short while later, the man hurried to the palace and asked to speak with the king. The guards refused to let him in and said that the king was taking a bath at that time. He ignored them and ran through the door. He found the king preparing to take a bath, ran over to him and slapped him. He then fled.
The king was shocked and he ran after him. As soon as he exited the room he was in, the roof caved in. The Jew had saved him from being crushed to death! The king asked him, “How did you know this was about to happen?”
The man replied, “I can’t reveal that secret to you.”
“But why did you slap me?” the king asked.
The Jew answered, “If I had told you that you needed to run outside, you would have asked me what was going on and by the time I answered you, the roof would have fallen already.”
The Ben Ish Chai concluded by saying, “When Hashem wants to help a person, the person doesn’t need to possess much talent, wisdom or intellect. Hashem just takes care of him in ways that could never be foreseen. This is as is stated (Devarim 25:2): ‘All the blessings will come to you and reach you.’ Even if a person runs away from the brachos of Hashem, if He wants to give them to him, they will reach him.”
Torah in the Merit of Brotherliness:
In Parshas Shemos, when the pasuk says that Yisroel camped opposite the mountain, Rashi says: “They were like one man with one heart.” He says that this is discerned from the fact that the word “vayichan” (and he camped) signifies “chen” (grace). This indicates that every Jew found grace in the eyes of his friends. In the merit of this brotherly love, they merited receiving the Torah.
Derech Eretz is the Introduction to the Torah:
Rav Bunim of Peshischa zy”a would say: “It is standard for authors to write an ‘introduction’ at the beginning of their book. What is Hashem’s introduction to His Torah? ‘Derech eretz kodmah l’Torah.’ Derech eretz is the introduction to the Torah.”
Ahavas Yisroel Leads to Ahavas Hashem:
The following is related by Rav of Sambor zy”a, in the introduction to his Sefer Tefillah L’Moshe:
A tzadik once said to the Rebbe of Stretin zy”a, “I have heard that you give people segulos, which provide great benefit to them. Please give me a segulah for yiras shomayim.”
The Rebbe replied, “There is no segulah for yiras shomayim. There only is a segulah for ahavas shomayim.”
The tzadik said, “Ahavas shomayim is even better than yiras shomayim. Please give me that segulah.”
The Rebbe told him, “Ahavas Yisroel is a segulah for ahavas shomayim. If one genuinely loves Jews, he will come to love Hashem.”
Achdus Can Save From Sin:
A chasid of Rav Mordechai of Lechovitch zy”a was once traveling for business. As he traveled away from home, he became somewhat lax in his observance of Torah and mitzvos. It is well-known that the Ropshitzer Rebbe zy”a would say that it is worthwhile to allow even the lowliest Jew to sit in his house, as if he is there he is better off than the biggest tzadik who is traveling on the roads. He explained that traveling is a spiritual danger, and the yeitzer hara is able to easily ensnare a traveler and coerce him to perform terrible sins. Unfortunately, this is what happened to this chasid.
Suddenly, he was struck with a realization. He thought: How can I go to see my Rebbe? He will immediately see on my face that I have performed many sins. However, he soon comforted himself and thought: Nu, I can simply stop going to the Rebbe and continue fulfilling my desires.
A moment later he thought: Perhaps I could manage without seeing the Rebbe, but how will I manage without my good friends? How could I face them knowing all the bad things I’ve done?
Right then and there, he decided to fight against his yeitzer hara and not to allow himself to sin anymore.
When he did go to see the Rebbe, as soon as he entered the room, Rav Mordechai said to him, “You see that the friendships one has can accomplish great things and save a person from a terrible outcome, to an extent that even a great tzadik cannot accomplish.”
When There is Achdus, Hashem Saves Even the Lowly:
The pasuk in Tehillim (18:28) states: “For You deliver a poor nation, and You humble lofty eyes.” Rav Dovid of Zalblitov zy”a explains this pasuk by quoting Chazal (Bereishis Rabbah 38:6) who say that peace is so great that even idol worshippers who have peace amongst them can be close to Hashem.
