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Why did Hashem (ה׳) cure all the sick, blind, deaf, and lame before Matan Torah (תורה)? The Rambam (רמב"ם) teaches that miracles require purpose. This shiur argues that the mass healing demonstrated that Torah is not meant for the downtrodden seeking comfort, but for healthy people who can fully channel their energies toward mitzvos and serve as proper examples to their communities.
The shiur opens with the pasuk from Parshas Yisro describing the preparation for Matan Torah (תורה): "Heyeh mechonim l'yom ha'shlishi, ki bayom ha'shlishi yered Hashem (ה׳) l'einei kol ha'am al Har Sinai" (Shemos 19:11). Rashi (רש"י) explains the phrase "l'einei kol ha'am" (before the eyes of all the people) to teach that there was no blind person among them—all were cured. Chazal expand this to include all disabilities: the deaf, the lame, and all sick people were healed before Matan Torah. This is why many Jewish hospitals are named Mount Sinai. But this raises a fundamental question: what is the connection between these miraculous healings and Kabbalas HaTorah? The Rambam (רמב"ם) establishes an important principle that Hashem does not perform miracles unnecessarily. Every miracle serves a specific purpose; Hashem does not "flex His muscles" merely to display power. Given this principle, the mass healing at Sinai demands explanation. What was the need for this particular miracle? Why was it essential that everyone be healthy specifically for receiving the Torah?
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Shemos 19:11
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
