Exodus Yitro

Yitro
Exodus 18:1–20:23

I. Summary

A. “Yitro” (…. heard all that God had done for Moses …).

B. Yitro = Jethro = Jether = Reuel = Hobab … Moses’ non-Israelite, Midianite father-in-law (Zipporah’s father). Yitro, on his own initiative and after hearing of all that God had done for Moses and Israel, brings Zipporah (his daughter/Moses’ wife) and her two sons, Gershom and Eliezer, to Moses (why did Zipporah and kids leave Moses in the first place?). Moses recounts to Yitro all that God did to Pharoah, hardships of Israelites and how God delivered Israelites. Yitro blesses and accepts God (as “greater than all gods” but not as the only god) (18:1-12)

C. Yitro observes Moses sitting as magistrate and, believing that Moses would wear himself out, advises Moses to appoint judges to help him lead the people. Moses takes Yitro’s advice (though later 24:14 suggests absence of delegated judicial authority = example of there being “no earlier or later” in Torah). Yitro then returns to Midian (vay'shalach can be translated as Moses "sent" Yitro away v. Num. 10:29-32 suggests Moses asked Yitro to stay but Yitro declined invitation and left for Midian.). (18:13-27)

D. The Israelites camp in front of Mount Sinai. God tells Moses (to tell Israelites) that if God is obeyed faithfully, then God will keep the covenant (made with patriarchs v. covenant to be reached with Israelites). Upon being told of the covenant by Moses, Israelites respond, "All that God has spoken we will do". (19:1-8 and later at 24:3-8)

E. God tells Moses to instruct Israelites to go through three days of purifying preparation, i.e. washing clothes and not going up or touching border of Mount Sinai. Moses tells Israelites to stay pure and wash clothes; however, Moses omits prohibition on touching Mount Sinai and adds command that men “should not go near a woman”. Israelites encounter smoke, fire, thunder and a very loud shofar blast at the foot of Mount Sinai. Moses answers God’s call to the top of Mount Sinai and then goes down and speaks to people. (19:9-25)

F. God verbally delivers the Ten Commandments (to whom … directly v. indirectly through Moses?) to the people. Note first four re: God and individual v. other six re: interpersonal relations; first nine re: actions v. tenth re: feeling. (20:1-14)

1. Acknowledgment of God (20:2)
2. No other god/ No use of carved likeness (20:3-6)
3. No swearing falsely/misuse of God’s name (20:7)
4. Remember Sabbath/no work (20:8-11) - only one addressing ritual
5. Honor mother and father (20:12) - only one with promise (long life)
6. No murdering (20:13)
7. No adultery (20:13)
8. No stealing (20:13)
9. No bearing false witness (20:13)
10. No coveting (20:14)

G. Frightened Israelites ask Moses to serve as an intermediary between God and them (“lest we die”). Moses tells the people not to be afraid. Moses approaches God who tells Moses to tell Israelites 1) not to make idols, 2) make burnt offerings at simple sacrificial altars wherever they are (even after Israelites leave Sinai) and 3) don’t ascend altars with nakedness exposed (do not wear typical skirt-like kilts i.e. dress for occasion?). (20:15-23)

II. Commentary (Plaut, various websites and prior Hevreh discussions)

A. Tolerance and acceptance of others – Moses following advice of non-Israelite Midianite Yitro suggests tolerance, pluralism, and intellectual openness as paramount Jewish values. Reinforced by contrast between Israelite’s battle with non-Israelite Amalek in last parasha (Bo) v. Moses heeding advice of non-Israelite Midianite Yitro in this parasha.

B. Israelites’ agreement to heed words of God - As Moses is about to climb Mount Sinai to receive the Ten Commandments, the Israelites gather at the base of the mountain and affirm their commitment to fulfilling God’s commandments. “All that the Eternal has spoken we will do!” (19:8). Israelites have not yet heard what those commandments will be yet they make a commitment to obey God’s word = variation of “hineni”, i.e. here I am = I am prepared to do whatever has to be done? … alternative = fact that Torah can ignore time suggests Israelite reference included God’s subsequent words to all people rather than what God said just to Moses, i.e. includes Ten Commandments and possibly even full specifics of Mishpatim.

C. Change in attitude – Israelites move quickly from whining (last parasha) to a willingness to comply with unknown commands of God. Is change in attitude result of evolution of Israelites as a people? fear of God (“let God not speak to us, lest we die” … 20:16)? faith in God? Desperation? effective leadership of Moses? Contra, willing compliance is not representative of a change in attitude but just manifestation of pre-existing faith of whiners (faith already established by Israelite deliverance from Egypt).

D. Marginalization of women at Sinai? - God mandates acts of purity during three days preceding delivery of Decalogue; however, Moses also commands that “the men among (added in translation) you should not go near a woman” (19:15). Fact that Moses addresses men directly suggests possibility of exclusion of women from covenantal community at Sinai. Contra, Moses’ male focus explained by traditional view of active male and passive female. Nevertheless, Women’s Commentary characterizes Moses’ words as “one of the most painful verses in the Torah” and an “audacious transformation of God’s words”. Concerns include 1) treatment of women as “others” and 2) exclusion from covenant is exclusion not only at Sinai but also each time experience acknowledged by future generations. Also raises central issue of who is final authority on what God really says.

E. Did Israelites get words directly or indirectly from God? - Not clear. “God spoke all these words” (20:1) suggests Israelites literally heard God’s words v. “Moses went down to the people and spoke to them” (19:25) suggests words came through Moses and Israelites experienced only God’s presence v. “the Lord will come down in sight of the people” (19:11) suggests Israelites literally saw God v. God’s warning against Israelites gazing at God (19:21). 1st two commandments in 1st person while other Commandments in 2nd person suggests 1st two commandment heard directly by Israelites but other Commandments heard through Moses.

F. "I bore you on eagles' wings” (19:4) - The effect of the image is to convey intimacy, protection, love, speed; but also the enormous power of the adult eagle, effortlessly carrying its young through the air. It engenders in the people a sense of their own lightness. It deflates their grandiosity and evokes a relation to God, in which their kavod (weightiness) becomes insignificant. Alternative interpretation - Israelites no longer have any human master above them and so are now in a position to accept the sovereignty of God. Another interpretation – Israelites are helpless fledglings, unable to fly on their own.

G. “… you shall be My treasured possession among all peoples” (19:5) – Expression of Israelites being “Chosen People” (but also basis for religious conceit on part of Jews and cause for contempt on part of non-Jews). While Israelites may lose focus on whom they are, God will always know them. Alternative interpretation - The people of Israel will be a treasured possession of God only if they listen and fulfill their covenant. Their status is not based on some intrinsic quality but on their behavior.

H. Distinguishing significance of Covenant – Historically unusual in that it was 1) for those witnessing and also “with our descendants yet unknown” (Deut. 29:14), 2) between “unequals” rather than between “equals” and 3) represented people’s morality as the will of God.

I. Biblical source of Ten Commandments – Traditionally cited as Exodus 20:1-14 (and repeated substantially in Deut. 5:6-18). Alternative (minority opinion) suggests “terse descriptions” in Exodus 34:14-26.

J. Qualities of leadership

1. Jethro's behavior in this parasha suggests leadership qualities:

• Seek your constituents where they are. (18:1-6)
• Show care and concern for the well-being of others. (18:7)
• Celebrate the accomplishments of others. (18:9-12)
• Offer constructive criticism in a way that can be understood. (18:13-23)
• Give nonjudgmental advice on how to improve things. (18:19-23)
• Empower leadership in others by sharing responsibilities. (18:13-18; 21-23)
• Delegate responsibility and authority wisely. (18:21-22)
• Choose those who are capable, trustworthy, ethical, representative of whole population and have faith

2. Moses' behavior in this parasha also suggests leadership qualities:

• Sharing one's accomplishments with those who care. (18:8)
• Being open to, listening to, and learning from constructive criticism. (18:24-26)
• Not hesitating to implement change when necessary. (18:24-26)
• Being humble

Revised 2/4/10