The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
Rashi comments on the verse “Anochi Hashem Elokecha asher hotzasicha mimitzrayim” that Hashem appeared at the Red Sea as a great warrior and at Sinai He appeared as a wise old teacher. But, he adds, don’t conclude there are two deities. The term Anochi identifies the one, to the exclusion of all others. One refers to himself as Anochi to single out his personality in a time of crisis. For example, Hashem informed Abraham that his reward will be great. Abraham replied “Hashem Elokim mah titen li vanochi holech ariri.” He instinctively said anochi, not ani. Abraham said that I am singled out, I am your one true Servant to whom You promised great rewards. Yet that same person, anochi, is in great despair.
Moshe said “Mi anochi ki eilech el Paroh,” the emphasis is on anochi, who am I that You selected me to be Your representative to Pharaoh. On the other hand, the Torah says Ani Hashem Elokaychem asher hotzeisi, the emphasis is not on the ani but rather on the hotzeisi, you are beholden to Me because I took you out of Egypt. In the Decalogue, Hashem informed Bnei Yisrael that Anochi at Sinai appearing as a wise teacher, is the same Anochi who took you out of Egypt. There is only One. Indeed I am your God, to the exclusion of all else. Similarly, Anochi Anochi menachemchem, I, to the exclusion of all others, am your comforter.
Why did the Jews raise doubts regarding the identity of Hashem? Because Hashem’s appearance was not uniform. He appeared to them in Egypt differently than at the Red Sea. In reality, one does not see God, rather one experiences God through His actions. Hashem acts according to the needs of the moment. For example, the situation in Egypt was different from that at Sinai. In Egypt they needed a defender while at Sinai they needed a teacher. This is a mussar haskel that the Jew must be flexible; he can’t act rigidly in each situation. Hashem is the archetype of moral action, just as God acts commensurate to the situation, so must the modern Jew. He can’t simply become hysterical or look for anti-Semites in every corner. There should be a certain flexibility to his speech and diplomacy that resists hysteria and displays proper perspective.
The question of multiple deities arose because of the inconsistent ways people experienced Hashem. They heard many voices, “And the entire nation saw the voices” – kolos, in plural. Voices emanated from all four corners of the world, from the heaven above and the ground below. Chazal tell us that we should not say that many deities spoke at the same time. There is only one Hashem, His voice is all encompassing.
Why did Hashem direct His voice from all sides? To demonstrate the universality of Jewish Law. Halachah is not bound to one geographical location. It is obligatory all over the world. Don’t say that it applies in the desert but not in a civilized, economically advanced community. The Jewish destiny of Diaspora, finding themselves dispersed across the four corners of the world, was already reflected at Sinai. Halacha accompanies them wherever they are.
Sometimes man wishes to lead a completely spiritual life. Torah did not advocate a life of nezirus, of separation, yet Torah can accommodate it. This is the voice that was heard from above, from heaven. On the other hand, Torah can accommodate a life where one wishes to enjoy the benefits of this world within moderation. Each of the commandments are flexible and can fit into a certain frame of reference and pattern according to the life one wishes to lead. This was the voice that emanated from the ground.