 “The entire people saw the thunder and the flames…” (20:15) Rashi cites the Midrash which teaches that since the verse states “kol ha’am ro’im es hakolos” - “the entire nation was able to see the thunder”, miraculously all those
who suffered from impaired vision had their sight restored. Similarly, since the verse states that the entire nation responded “na’aseh venishmah” - “we will do and we will obey”, all those who were deaf or mute were miraculously healed.1 Why is physical perfection a prerequisite for the Sinaitic revelation?
The Torah is dispelling the myth that religion is primarily a crutch for the infirm and misfortunate of society. Religion has always been prevalent amongst the lower classes of society, bringing them solace and hope in the face of the travails of their daily lives. The elite have generally shunned religion with affluence and health in inverse proportion to religious observance. The Jews leaving Mitzrayim were all laden with great wealth and were miraculously cured from any physical ailment, for Hashem wanted to ensure that there should be no misconceptions as to the nature of the Jewish religion; it is not a religion solely for the misfortunate, but on the contrary, for the elite.
1.20:15
Essentially the Same
“I am Hashem, your G-d, who has taken you out from the land of Egypt...” (20:2)
The commentaries all question why it was necessary for Hashem to identify himself as the G-d who took Bnei Yisroel out of Egypt. Rashi cites the answer given by the Midrash stating that at Sinai, Hashem appeared to Bnei Yisroel as an elderly person, full of compassion, whereas upon leaving Egypt, at the splitting of the Red Sea, He appeared as a powerful warrior. This apparent dichotomy could leave a person with the impression that the world is controlled by different deities. Therefore, Hashem accentuates that He is the same G-d who took Bnei Yisroel out of Egypt.1
Monotheism is a basic tenet of Judaism introduced to the world by Avraham Avinu. After Avraham, this concept was passed down from father to son, and is the basic belief of every Jew. How could any person standing at Sinai require a message regarding the unity of Hashem? Furthermore, another basic tenet of Judaism is Hashem’s omnipotence, His ability to perform any miracle He desires. Why would there be any doubt that the G-d who split the Red Sea and drowned the Egyptians is the same force at the Sinaitic revelation?
The Midrash is offering a powerful insight into the level of revelation which occurred at both the Red Sea and Sinai. All miracles require some level of revelation of the presence of Hashem. However, the level of revelation at the splitting of the Red Sea and at Sinai was so strong that, although Hashem is incorporeal, having no body or form, the people experiencing this event perceived that they “saw” Hashem’s true essence. It would cause great conflict in the human mind to perceive Hashem’s essence in one form, and then again in another. It required a statement from Hashem to prevent any misconceptions and to prove that there were no inconsistencies in His true essence.
1.20:2
Question of the Week:
Yisro proclaims, “Now I know that Hashem is greater than all other gods.” Rashi comments that Yisro had performed every form of idol worship until he came to the realization that Hashem is the true ruler over this world. In our Shabbos morning Pesukei Dezimra we recite a chapter from Tehillim authored by King David. Here too, Dovid Hamelech states, “Now I know that Hashem my master is greater than all other gods.” Does this imply that Dovid Hamelech served every other form of idol before he came to make such a statement? If this knowledge is a self-evident truth which Dovid Hamelech could perceive without an empirical process, how do we know that Yisro went through such a process?
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