בס”ד
By Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
Painting by: Baruch Nachshon z”l
In Parshat Yitro, we witness the pinnacle of human history: Matan Torah at Sinai. However, the Torah precedes this monumental event with a specific grammatical anomaly that carries a profound lesson for every generation. When the Jewish people arrived at the mountain, the verse says, “Vayichan sham Yisrael neged hahar” (And Israel camped there before the mountain). As our Sages and the provided text note, the word Vayichan (camped) is written in the singular form. This teaches us that at that moment, the children of Israel were not a collection of individuals, but were “united as one person”. This unity was the essential prerequisite for receiving the Torah, which is referred to as “might” (Oz). The accompanying painting sheds light on this spiritual requirement, using several symbols to illustrate the mechanics of Jewish connection:
The Two Leaves (The Two Yods): At the top of the work, we see two leaves shaped like the Hebrew letter Yod. These represent two “Yidden” (Jews) adjoined in total unity. This visual hint suggests that to reach the “might” of the Torah, this foundational bond is required.
The Wings of Elevation: The painting features dual wings, suggesting that spiritual growth is not a solo endeavor. Just as a bird cannot elevate itself in flight without the coordinated use of both wings, a Jew cannot achieve true spiritual elevation without unity with their fellow.
The Priestly Blessing: The hands depicted represent the Birkat Kohanim (Priestly Blessing). This blessing of peace is channeled through the guidance of the Holy Presence when hands are stretched out in our communal service.
A Tapestry of Color: The vast array of colors throughout the piece reflects the various different aspects and types of people within Israel coming together as one.
The relationship between unity and Torah creates a holy cycle. The first stage of unity allows us to receive the Torah. Once we possess the Torah, it leads us to an even higher level of peace, as the verse concludes: “Hashem will give might (Torah) to His nation; Hashem will bless His nation with peace”. This “nation” (Amo) is represented in the painting by a rose—a traditional symbol from the Zohar for the Assembly of Israel. Surrounding this are small drops of water, hinting at the souls of Israel acting as “drops” of Divine blessing upon the world.
Hebron is a focal point for this lesson. The name Hebron is etymologically linked to Hibur (unity/connection). The Zohar teaches that Hebron is synonymous with Torah, as one who occupies themselves with it is called a Chaver (a scholar/friend). By emulating the “singular” camp at the foot of Sinai, we become a fitting vessel for the Divine light of the Torah and the ultimate blessing of peace.