This shmuess serves as a classic example of the way
Reb Dovid would bring out the point of a statement of
Chazal's, for his talmidim. As HaRav Avrohom Pam
zt'l, put it, "He would take a single midrashic
thought and toy with it for an hour, analyzing it,
dramatizing it, expanding it at the risk of distortion,
reexamining it again and again at the risk of tedium, ever
fearful that the point is not yet fully appreciated, ever
straining to exhaust the beauty of the medrash . . .
"
The impact of this approach (especially in print) lies not so
much in a single reading, as in subsequent reflection on the
different angles from which the main idea is viewed and
seeing how they converge to reveal the central lesson in its
full luster.
We often discuss a person's obligation to conduct himself
according to the requirements of derech eretz, and the
degree of this obligation. We have explained that it is on an
even higher level than the Torah's other laws. In parshas
Yisro, which speaks about the receiving of the Torah, we
find much about the importance of derech eretz.
We see how bnei Yisroel were elevated to the highest
level; they all answered in unison, and said, "We will do
everything that Hashem says" (Shemos 19:8). These were
the most sublime words that bnei Yisroel had yet
uttered since becoming a nation. And at this fateful
juncture, we find a command related to derech
eretz.
[In the same posuk,] the Torah tells us, "and Moshe
brought the people's words to Hashem." Rashi explains, "Did
Moshe really need to deliver this reply? However, the
posuk is coming to teach us correct behavior from
Moshe who did not say, `Since the One who sent me knows [the
answer anyway], I don't need to deliver the reply.' "
(Rashi's source for this explanation is the
Mechilta.)
The Torah chooses this supreme moment, the moment when
bnei Yisroel accepted Hashem's commandments, to teach
us derech eretz. And what kind of derech eretz?
Not the derech eretz that warns us not to [knowingly]
cause someone else pain, nor even the derech eretz
that determines the boundary [of proper conduct] beyond which
others' feelings might be wounded [without us having meant
this] -- but the [seemingly insignificant] lesson that tells
an emissary to bring a report back to his despatcher at the
conclusion of his mission. This, too, is part of derech
eretz.
This lesson was taught at a time of such great solemnity,
when the people said, "Na'aseh," the word that
emphasizes more than any other bnei Yisroel's purpose
and the tremendous difference between them and the nations,
the word that united them, making them into a single, unique
nation. This was the very moment that the Torah chose to tell
us this lesson, which we learn through a kal vochomer:
If in the case of HaKodosh Boruch Hu, who knew what
the people had answered, Moshe Rabbeinu still brought
a reply even though he added nothing new by doing so, how
much more so where the despatcher is human, does derech
eretz require the emissary to go back and report on the
outcome of his mission!
We might ask however, what is so important about this
particular piece of derech eretz, that led the Torah
to make a point of stressing it at this exalted moment? Since
it applies mainly in situations involving money and
transactions, it doesn't need to be used nearly as often as
some other aspects of derech eretz, which people are
generally careless about. What we see here though, is that
not a single action that relates to derech eretz is
insignificant. (Although we find that some mitzvos are
classed as lenient and others as serious, this only concerns
other mitzvos, but is not the case with derech
eretz.)
Thus, Na'aseh, the foundation of our acceptance of the
Torah, is of comparable importance to derech eretz.
The Torah teaches us this piece of derech eretz prior
to the giving of the Torah. Even a lesson like this in
"Derech eretz," quite literally, "comes before the
Torah."
It is hard for a person to grasp the meaning of such a level
of derech eretz. Only the Torah is able to assign it
its true worth and level.
There are those who think that a person's own understanding
can determine how he follows the dictates of derech
eretz. They think that he himself can appreciate its
importance and assign it value according to his own
estimation [in every situation]. This means [that it can
vary] in accordance with the consensus that it is correct to
behave in such a way [being expendable in situations where
common mores deem it unnecessary] and in accordance with the
judgment of the individual's emotions.
We see from here however, that all these variables depend
upon HaKodosh Boruch Hu. He embodies truth in emotion
and He is able to assign priority and importance to derech
eretz in every situation. HaKodosh Boruch Hu
judged [the human mind] and determined that if a person sends
an emissary to carry out any task whatsoever, the latter is
obliged to return to him and give a report of its execution.
This too, is derech eretz, which the Torah teaches us
before the aseres hadibros, the ten fundamentals of
the Torah, at the very moment when the entire nation said,
"Na'aseh," the most important moment in our history.
At that moment they learned from Moshe, who employed this
principle in dealing with HaKodosh Boruch Hu, Who
understands human emotions and knows that people need to be
treated in this way -- that when sending a messenger, he
should return with the news of his having fulfilled the
request.
This is the meaning of our posuk, "We shall do
everything that Hashem said." It tells us that acceptance of
the Torah included acceptance of the obligation to behave in
accordance with the principles of derech eretz, which
had already been employed while the Torah was being received,
and which are comprised of hundreds of halochos.
Its supreme importance had been emphasized at the time of
sounds and blazing lights, when the mountain trembled and the
world was in tumult, and nothing in creation stirred. In
those exalted moments, the holy Torah taught us a lesson in
derech eretz, that seems trifling, since it doesn't
involve another person's pain, but which is nevertheless so
important and is stressed to such a degree.
How much more must we take care over derech eretz that
involves another person's livelihood, or his self respect! We
certainly ought to be aware of its severity and be clear as
to the obligation to behave towards others with derech
eretz, not only because human emotions dictate that we do
so, but because the Torah obliges us to do so.
At the time of matan Torah, we can assume that the
people heard no end of new things. However, the really new
idea here is that amid all this new knowledge, the Torah
could still teach the value of derech eretz, in a very
subtle way. This is a great innovation and the source of its
supreme importance.
