Am Yisrael continue their journey from Egypt through the Sinai desert. The Torah tells us that they left Refidim and came to Har Sinai (Shemot 19:2). Yet we already know the Jews were coming from Refidim. As we are aware, nothing is repetitive in Torah, what information is being added here? Rashi explains that just as Bnei Yisrael approached the area of Har Sinai in a state of teshuva, likewise, when leaving Refidim the people were engaged in teshuva. Rashi’s explanation leaves us a bit perplexed. If they already did teshuva when leaving Refidim, why did they need to do teshuva once again when coming to Har Sinai? Further, why is teshuva at this juncture so crucial?
The Netziv in his commentary HaAmek Davar, explains that preparation is fundamental when advancing in holiness. As the Jewish people were about to experience the most quintessential event of their lives, it was not sufficient to prepare themselves upon arriving at Har Sinai, the groundwork needed to be laid before that.
Rav Weissblum in He’arat Derech, notes that before doing any mitzvah, one should ask two important questions; first, “what am I about to do?” Second, “For whom am I about to do this?” These questions enable us to achieve the proper mindset and allow the mitzvah to be truly experienced, not simply be a series of meaningless motions. To the extent one prepares, one connects more deeply and fully.
Our frame of mind creates all the difference. The Gemara recounts the story of Rabbi Chiya’s extensive efforts to ensure that the Torah would not be forgotten among the people. Rabbi Chiya sowed flax seeds. He used the flax to make nets to trap deer, from the deer hides he made parchment on which he wrote the Torah scrolls. Rabbi Chiya was personally involved in the entire process to guarantee that the scrolls from which the Torah was to be taught would be infused with the proper intentions. It is said in the name of the Gra that if the members of a shul would be careful to focus their intentions in preparing the materials for the building and concentrate completely on the holy task of building the shul, then all the tefillot said in that shul would have perfect kavanah. The Gra notes that it is for this reason that many Tana’im and Amora’im would learn and teach outdoors under trees. They knew they could not ensure that the houses and buildings were built with the most perfect intentions and did not want less than impeccable energy to affect the purity of their learning.
The core element of teshuva is being mindful and focused. Am Yisrael understood that to access the realm of kedusha they must immerse themselves in preparation. Teshuva is not a one-time affair, we must be in a constant state of working and improving ourselves. Is it any wonder we have the bracha of teshuva in our davening three times daily? This is the key to a life of kedusha; an awareness that this is the type of life we live.
Shira Smiles, a lecturer, author and curriculum developer, is a member of the Mizrachi Speakers Bureau (www.mizrachi.org/speakers).
The RZA-Mizrachi is a broad Religious Zionist organization without a particular political affiliation.
