Dvar Torah Beshalach 5785 - refining our character

Tree in water

The Torah tells us that after crossing the Red Sea, the Jews at Mara received their first instructions in the desert. The Torah says that “there He established a decree and an ordinance." (Shemos 15:25). The commentators offer many different explanations for what this “decree” and “ordinance” were. Rashi says that the Bnai Yisroel were given sections of the Torah detailing fundamental commandments: the mitzvos of Shabbos, regular laws, and the laws of the Red Heifer. Rashi understands that Hashem first provided the Jewish people with major, fundamental laws immediately following the Exodus from Egypt.

However, the Ramban offers a different perspective. He suggests that Hashem taught them more basic laws: for Jews to love each other, to heed the advice of their elders, to act humbly or modestly in dealing with wives and children, and to treat peacefully foreign merchants that come to sell their wares in the desert. This approach is puzzling. Why would these be the first laws Hashem taught the Jewish people as a nation upon leaving Egypt? One might expect laws more like Rashi’s interpretation, such as establishing a legal system or sanctifying the Sabbath day, which would lay the foundation for Jewish society in the desert.[1] Why does the Ramban concentrate on what seem like minor, everyday issues—acting modestly with wives and children or dealing peacefully with foreign merchants? These seem like relatively minor commandments, dealing with day-to-day issues of getting along with others. Shouldn’t the first laws in the desert be devoted to establishing the fundamental and philosophical principles of Judaism before dealing with day-to-day interactions?

Apparently, the Ramban’s focus on these “mundane” issues highlights that they are, in fact, the Torah’s most fundamental principles. The midrash tells us that “derech eretz” (proper conduct) preceded the Torah by 26 generations (Vayikra Raba 9:3). This implies that the values of the Torah would have little meaning if the people observing it lacked good middos (character traits). As Hillel said, אין בור ירא חטא, which means that a “boor”, someone who is rude, ignorant and lacking proper manners, cannot effectively observe the Torah and connect to Hashem.

The ultimate goal of the Exodus from Egypt was to receive the Torah on Mount Sinai. The Ramban teaches that before the Jews could receive the Torah, they first needed to learn and internalize good character traits. A good Jew must be steeped in proper middos. Therefore, we should constantly work on refining our character.  Only with good middos can we build a solid foundation for learning Torah and observing Hashem’s commandments.

[1] Rashi also mentions the Para Adumah Red Heifer, which could represent the ultimate philosophical principle to observe what G-d commands even without understanding the reasons for it.