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Midnightrabbi Inspires 
As the Children of Israel were wandering through the desert, they were attacked by the evil nation of Amalek [1]. We are taught [2] that Amalek attacked us because we were weak in the words of the Torah. But the Torah had not even been given yet!
Many years ago my grandfather, of blessed memory, came to stay. As small children we particularly looked forward to the stories he would tell us about King Solomon and to the generous gifts he would bring us. But this time he gave me a small piece of paper instead. In tears I pleaded, “I don’t want this piece of paper. Give me my fifty pence coin!”(his customary gift.) I would simply not hear of anything else and to my great relief he finally relented.
It was only many years later that I understood that the small piece of paper – which was actually a one pound note – was of course worth more than the customary fifty pence coin.
When we get used to something it is hard to change.
Even though the Torah was not yet given to us, we became used to the idea that we were to receive it and we lost our excitement. And so we no longer spoke ‘words of Torah’ – words of anticipation and excitement about receiving the Torah.
Indeed this is human nature.
When the Children of Israel were brought out of Egypt, G-d sent them on an unfamiliar path lest – in the event that they would be attacked – they return [3]: “When they are led on an unfamiliar path they would return, on a familiar one all the more so” [4]. But when we were led on this unfamiliar path, whilst it is true to say that we had thought of returning [5] nevertheless we do not actually return [6]. And if so, on a familiar path we might also exhibit such thoughts, but who says we would actually return? [7]
Perhaps then, the word ‘return’ does not mean to actually return, or even to exhibit a desire to return, but rather to ‘return’ to their old ways. If they return to their old ways when it is harder for them to do so, all-the-more-so will they ‘return’ to their old ways when it is easier for them to do so.
Human nature dictates that with time, people return to their old ways.
But the Torah was given “on this day” [8] not that day – we must relate to the Torah as if it was given today [9]. The word “hazeh – this” and the word “ha’hu – that” share the same numerical value, 17, which is also the numerical value of the word ‘tov’ – good. We must ensure that this day is equally as good as that day and that we do not let the effects of time weaken our connection to that day.
The difference between the words ‘hazeh’ (heh, zayin, heh) and ‘ha’hu’ (heh, heh, vav, aleph) is the letter ‘zayin’ (of the word ‘hazeh’) becomes a letter ‘vav’ and ‘aleph’ (in the word ‘ha’hu). The letter ‘zayin’ has a numerical value of 7 and represents the cycle of nature: 7 days in a week and 7 years in the agricultural cycle, for example. This is how we should live today – incorporating the entire cycle into our each and every day – not letting the effects of time weaken our connection to that day. But if we relate to the giving of the Torah as that day, a day in the past, then we are breaking that ‘zayin’ into a ‘vav’ and an ‘aleph’. The ‘vav’ has a numerical value of 6, which represents physicality: there are 6 directions and 6 (unsanctified) weekdays, for example. The ‘aleph’, having a numerical value of 1, represents the connection to spirituality: the seventh day of the week; One G-d and one Torah, for example. But it also represents that day – the one day that the Torah was given. It is our job to live each and every day, this day, enthusiastically incorporating spirituality (that day) into our lives.
Today is not just another day. Today will never happen again. ‘Today’ is an opportunity; a precious treasure. If we do not maximise today, tomorrow we might have got further used to negative values. Tomorrow might be too late. Today is “hayom – the day” to make a difference.
Have an exciting Shabbos,
Dan.
Additional sources:
[1] Shemos 17:8
[2] Sanhedrin 106a
[3] Shemos 13:17
[4] Rashi, Shemos 13:17
[5] Bamidbar 14:4
[6] See Gur Aryeh, Shemos 13:17
[7] Whilst of course G-d knows everything, [see also Gur Aryeh, ibid.] nevertheless this teaching seems to be based on applying a ‘kal v’chomer’ (all-the-more-so) teaching. This question then, is based on applying the ‘dio’ principle to limit the teaching of the kal v’chomer (all-the-more-so).
[8] Shemos 19:1
[9] Rashi, Shemos 19:1