Immediately following the
aseres hadibros (colloquially
know as the Ten Commandments), the
Torah relates:
And all the
people saw the voices[1]
and the torches,
the sound of the shofar, and the
smoking mountain, and the people saw
and trembled; so they stood from
afar.
In this famously incomprehensible
verse that speaks of
seeing sound, Rashi reminds
us of that midrash known to
most Yeshiva schoolchildren.
The voices: They saw what was
audible - which is impossible to see
elsewhere. - [from Mechilta d'Rabbi
Shimon ben Yochai]
A plain ole miracle - yet we must
wonder: for what purpose? To
Rashi, we shall return, but first a
simple survey of non-Rashi
approaches to the enigmatic notion
of seeing the kolos [sounds]
1. Rosh - they
benefited/enjoyed the
voices as in v'ra'ah es ervasah
... which implies enjoy and not
simply seeing
2. Rashbam - it refers to
the hail-stones [as it says
earlier [9:28] The sounds of
Elokim and hail]
3. Rabbeinu Bechayei ... for
the sound came amidst the fire as it
says [Tehillim 29] the voice of
Hashem pierces the blazes of fire
and they saw the fire ... thus it
says they saw the voices
4. Chizkuni - they observed
the [reality of the] voices; i.e.
the word ra'ah applies to that which
can be deduced/intuited, even if it
can not be seen. [as in the
nation saw that Moshe tarried in
descending the mountain - cf.
Shemos 32:1]
5. Seforno - they
reflected regarding the voices
that they would not be able to
tolerate them ... and did not want
to die
For Rosh, it is physical enjoyment,
for Rashbam/Rabbeinu Bechayei it is
a vision amidst the sounds; for
Chizkuni/Seforno, it is reflective
[insight]. All of these p'shat
oriented approaches remove the
miraculous from seeing the sound -
but leave us wondering regarding the
epth of the moment.
In Rashi, we find great depth, but
first we present
Bnei
Yisrael's response to this special
sound/sight moment
They said to Moshe, "You speak
with us, and we will hear, but let
God not speak with us lest we die."
Moshe comforts them:
But Moshe said to the people,
"Fear not, for God has come in order
to exalt you, and in order that His
awe shall be upon your faces, so
that you shall not sin."
Something about God-Speech is too
much for Bnei Yisrael. We
seek to
understand their anxiety.
For but a moment, we digress to the
akeidas Yitzchak story.
Hashem commands Avraham:
And He said, "Please take your
son, your only one, whom you love,
yea, Isaac, and go away to the land
of Moriah and bring him up there for
a burnt offering on one of the
mountains,
of which I will tell you."
[Bereishis, 22:2]
A few verses later the Torah
relates:
On the third day, Abraham lifted
up his eyes
and saw the place from afar.
Read carefully and notice that the
text never relates that Hashem
told Avraham which mountain it
shall be ? It is a famous question
that our classical meforshim deal
with [cf. Rashi, Ramban ibid].
Herein, Rav Kook's [Olas Reiyah, pp.
87-88] stirring words:
The wondrous events that took
place for the holy father during
these 3 days of walking can not
possibly be explained, fathomed or
expressed - they reside in the
hidden consciousness of the Holy of
Holies.
That which occurred on the 3rd
day - that a holy light appeared, in
the place where there should have
been speech to designate "the
mountain that I shall tell you" -
instead came a prophetic vision! For
the soul rose to an elevated level
where all the perceptions merge -
speech and sight like all other
spiritual phenomena that reside in
the same domain.
Speech therefore was
characterized in the form of vision
and that holy sight so penetrated
the deepest place of his [Avraham's]
holy soul ... that he felt so deeply
connected with the place that it was
impossible to designate with some
external sign .. rather it was that
place so specially designated to
concentrate the entire holiness of
his life
Avraham never hears God "speak out"
the mountain - for in the deepest
place of his neshama, speech and
sight merge; there one envisions
with utter clarity what is that
dibbur of Hashem. In Kotzker
terminology, vision is external and
speech comes from within. The
merging of the two means that one
can see deeply into the will of God.
Rav Kook goes further. It is not a
matter of seeing deeper; rather when
the neshama achieves utter
synchronicity with the d'var Hashem,
it has no need for external
manifestations. Avraham at the apex
of his spirituality was completely
plugged into God's inner desire -
his speech was to the point that
there were no other options. It was
as if the mountain unquestionably
called out to him alone.
That utter clarity point which
melds speech and vision is a scary
place to be at - for it is a moment
without options - and free-willed
Man always wants a choice[2]
- another way to go [think double
major and triple minors]. Perhaps it
was this very fear that animates
Bnei Yisrael - for too much God-
speech meant being stuck in truth
with no place to go. [We must leave
Moshe's response for a different
day]
And for us - we who seek to grow in
our Divine service - shall we also
fear?
Certainly!- But let us take comfort
in the knowledge that concomitant to
the fear is the beautiful feeling of
seeing/sensing and basking in the
Divine words of pride and nachas
that surely accompany every upward
movement; words that touch our
neshama and speak to us in the
deepest places.
Those are words we can surely feel
and may someday even see.
Good Shabbos
Asher Brander
[2]
This is the essence of Rav
Elchana Wasserman's famous
emunah conundrum [Kovetz
Ma'amarim] , how can we
obligate children to believe
if philosophers struggled
with the existence of God:
כי בדבר שהאדם משוחד,
לא יוכל להכיר את האמת אם היא
נגד רצונותיו,
והוא
כמו שיכור לדבר זה,
ואף החכם היותר גדול לא תעמוד
לו חכמתו,
בשעה שהוא שיכור.
ומעתה אין תימה מהפילוסופים
שכפרו בחידוש העולם,
כי כפי גודל שכלם עוד גדלו
יותר ויותר תאוותיהם להנאות
עולם הזה,
ושוחד כזה יש בכוחו להטות דעת
האדם,
לומר,
כי שתיפ עמיםשנים אינן ארבע
אלא חמש ואין כח בשכל האדם
להכיר את האמת
,בלתי
אם אינו משוחד בדבר שהוא
דןעליו.אבל
אם הכרתה אמת היא נגד
רצונותיו של האדם,
אין כוח להשבל גם היותר גדול,
להאיר את עיני האדם