T’tzaveh
Exodus 27:20 − 30:10
I. Summary
A. T’tzaveh = (You shall further) “instruct” (the Israelites to bring you clear oil …)
B. God tells Moses (though Moses is not named in this parasha) to have Israelites bring to Moses “clear oil of beaten olives” (the most expensive and labor intensive kind of oil) for the ner tamid, "a constantly burning light," above the sanctuary. (27:20-21) Command repeated verbatim in Lev. 24:2-3.
C. God tells Moses to have Aaron (why Aaron?) and his sons (by virtue of priesthood being hereditary), Nadab, Abihu, Eleazar, and Ithamar, serve God as priests. God instructs Moses to have special clothes made for Aaron (made up of seven items: 1) breastpiece containing Urim and Thummim, 2) ephod, 3) robe, 4) fringed tunic, 5) headdress, 6) sash and 7) frontlet on a cord of blue to be on Aaron’s forehead at all times (related to tefillin). God tells Moses to make linen breeches (underwear) for Aaron and his sons to wear when carrying out priestly functions. (28:1-43)
D. God instructs Moses on how to consecrate (make sacred) and ordain (officially invest) Aaron and his sons as priests ... process involves preparatory washing, robing with vestments, anointing of priests with holy oil and three sacrifices (including putting of blood from sacrifice on priest’s earlobe, thumb and toe). God tells Moses that God will meet with Israelites at Tabernacle after ordination process in order to consecrate Aaron and his sons. (29:1-46)
E. God tells Moses to make an altar and gives Moses specifics on how to build it (reminiscent of God providing construction specifics for construction of Tabernacle). God tells Moses to place the altar in the Tabernacle and provides Moses with instructions for Aaron’s use of altar. (30:1-10)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Omission of Moses’ name - Moses’ name appears in every parasha after Genesis except T’tzaveh (compare to 1) Moses’ physical absence from Israelites when Moses on Mount Sinai when Israelites create golden calf, 2) omission of Moses’ name from Passover Haggadah, 3) omission of God’s name in Purim megillah). Three explanations for omission of Moses’ name (all suggesting need for humility): 1) God is unable to forgive Moses for golden calf (reinforced by Moses requesting removal … “if You will forgive their sin [well and good]; but if not, erase me from the record which You have written!” … Ex. 32:32). 2) Traditional date of Moses’ death, the seventh of Adar, always occurs during the reading of T’tzaveh so, in order to prevent individuals from focusing so intently on Moses that they begin to worship him, Moses’ name is omitted from this Torah portion. 3) Moses steps aside and lets Aaron and the role of the High Priest be the focus of attention. Contra, Moses IS mentioned though by reference only … “You shall further instruct the Israelites”. (Ex. 27:20)
B. Urim and Thummim – No specific description (called simply “instrument of decision” at 28:30 … but they may have been stones). Used to determine God’s will (this being one of priests’ most important functions). Oracular devices held close to one’s heart, they push one to decide, creating space for “right” decisions to surface. Could represent Moses and Aaron (who got along v. sibling issues with Cain/Abel, Jacob/Esau, Joseph/his brothers), i.e. coming together to recognize God’s words through correct decisions.
C. God’s appointment of Aaron as High Priest – Moses is reluctant to give up his desire to be the High Priest. However, he is challenged to see that his power and importance do not depend solely on what he himself has successfully accomplished but also on what he has enabled others to accomplish.
D. Meaning of the ner tamid – At least three:1) Role of Israelites - As the Israelites passed by the Ark of the Covenant, the eternal light was there to remind them of their role in the world as proclaimers of peace amongst the nations (Israelites are told that they are to be "a light unto the nations" … Isaiah 42:6; 49:6). 2) Mitzvot - Reminds Jews of the mitzvoth in that each time a person performs a mitzvah, that act serves to brighten the world. "The mitzvah is a lamp and the teaching is light." (Proverbs 6:23). 3) Sacred space - Used to sanctify space as sacred space.
E. Significance of rules governing ner tamid – There are three rules in parasha: 1) Israelites are to provide pure olive oil for the light. (Ex. 27:20) Significance to us: if we want that little light to keep on burning, it is everyone's responsibility to provide the oil, the fuel that it needs meaning everyone's contribution is important, no matter how great or small). 2) Those who work in the Temple are to set up the light in the right place and keep it burning "from evening to morning." (Ex. 27:21) Significance to us: we need to arrange our priorities as evidenced by kindling the light in the right places and raising it in significance and importance above more common concerns. 3) Rule of ner tamid is established for all time in the House of Israel. (Ex. 27:21) Significance to us: we mustn't become so localized in our Jewish concerns that we lose our perspective and effectiveness.
F. Ordination rite re: earlobe, thumb and toe – 1) Earlobe = purity of every word, 2) thumb on hand = symbol of actions and 3) toe on foot = way person walks thru life.
G. Timing re: golden calf - Irony of having Tabernacle and priests in place right before golden calf (next parasha). Suggests possibility that Tabernacle and ordination of priests were premature, i.e. Israelites went through the motions of constructing Tabernacle and priestly dress but did not really buy into it and were not ready for the commitment to heed God’s commands. Perhaps the specifics of how to (re)connect with God are in place before the NEED to do so, i.e. the idolatry of the golden calf. Assuming God knows what humans will do (reconciles free will with God being "in control"?), does God provide Tabernacle and priests because God knows Israelites will need a path to redemption from Golden Calf? Points to God thinking ahead and laying groundwork. Alternate explanation = there is no before and after in Torah so Tabernacle construction and priestly ordination really did follow golden calf incident.
H. Parallels with light from ner tamid – 1) Extended light re: Chanukah, 2) light of God re: burning bush, 3) pillar of fire as Israelites leave Egypt and 4) Moses’ face glowing when he comes down from mountain.
I. Priestly clothes: need to temper both adornment and dignity - "Make sacral vestments . . . for dignity and adornment"(28:2). The purpose of the High Priest’s clothing is described to be “for honor and for beauty”. Clothing indicates our status and the groups with whom we identify and the delicate balance between belonging and individual uniqueness. Adornment (clothes so ornate that priest might well have felt an overblown sense of self-importance) is balanced by the need for clothing ourselves in dignity. On the other hand, wearing clothes with dignity (importance and weightiness) is not about self-aggrandizement, but rather service, humility and a reminder of purpose. Further, vestments were made by Moses rather than by artisans. Moses was to instruct priests in the improvement of their souls and their characters so that their inner selves should be clothed in majesty and splendor”. Suggests that we become holy by paying attention to the way we conduct our lives, including paying attention to something as seemingly insignificant as what we wear. We become holy by paying attention to how our external self reflects our internal intentions.
J. Church v. State – Moses is the giver of the Law whereas Aaron and his sons and descendents are the Priestly class. The two are separate and distinct. However, since Moses has attained a higher spiritual elevation than Aaron and is closer to God, Moses’ role is the more important. This implies that keeping and perpetuating the (written and oral) law is far more important than the role of the Priestly class and Temple ritual and sacrificial practices. If Judaism were all about Temple services and sacrifice, it would have died with the destruction of the 2nd Temple. Instead, the destruction of the 2nd Temple gave rise to Rabbinic Judaism – the Rabbinical Community became the vehicle for transmitting the Law to the Jewish people, as Moses did in his time. Note parallel with current conflict between secular and religious wings in Israeli politics and culture.
(Revised 2/24/10)
Wednesday, February 24, 2010
Wednesday, February 17, 2010
Exodus T'rumah
T’rumah
Exodus 25:1 −27:19
I. Summary
A. T’rumah = (God said to Moses: Tell the Israelites to bring Me) “gifts”
B. God asks those Israelites “whose heart is so moved” to donate gifts (materials) for the building of the Tabernacle so that God may "dwell among them." God tell Israelites to make Tabernacle “exactly as I show you.” (25:1-9)
C. God provides highly specific instructions for the construction of the ark, ark cover (with cherubim), table, and menorah. (25:10-40)
D. God provides detailed directions on how to build, set up and position the Tabernacle (lowermost and holiest level which houses ark), altar and courtyard. (26:1-27:19)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Timing of Tabernacle construction - Tabernacle gave Israelites a tangible and portable symbol of God’s presence among them which they needed as they are about to leave Mount Sinai where they were conscious of God’s nearness. Tabernacle “concretized” the freedom of the Israelites.
B. Description of Tabernacle construction v. creation of world - Same words used in Genesis and Exodus Tabernacle construction: 1. V’ah-soo/a-sah = “shall make/made” in Genesis 1:7 and Exodus 25:8 +++. 2. Va-tay-kal/va’y’koo-loo = “finished” in Genesis 2:1 and Exodus 39:32. 3. Va-yareh = “saw” (all the work that they had made) in Genesis 1:31 and Exodus 39:43. Suggests erection of Tabernacle traceable to creation of world itself.
C. Three names for sanctuary (“make Me a sanctuary that I may dwell among them” … 25:8)- 1. Mikdash (sanctum) = holy place. 2. Mishkan (Tabernacle) = God’s dwelling. 3.Ohel mo’ed (Tent of Meeting) = place where God would communicate with Moses. Each name reflects different aspect of sanctuary.
D. Construction of Tabernacle parallels God’s creations - Just as God created a world for us to dwell in, Moses oversaw the building of a place in which God could dwell. Through the construction of the Sanctuary, we become imitators of God. And if we can imitate the work of God physically, we should similarly aspire to imitate God's goodness, love, and mercy.
E. Tabernacle for Israelites … not for God - God wants a place in which to dwell among the Israelites because some people believe that God is remote. By building a place in their midst, the people would be constantly reminded that God is close at all times.
F. “… whose heart so moves them”- Maimonides says that whoever gives with bad grace and with an unfriendly mien, even if he gives a thousand gold pieces, loses all the merit of his actions. Rather, one should give with good grace, gladly, and cheerfully, displaying an abundance of sympathy; however, our tradition's attitude seems to be this: Better for us to become accustomed to giving (regardless of attitude) - to making our giving tzedakah almost habitual-and hope that our hearts will eventually catch up, than to wait for our hearts to be moved and only give at those times.
G. God’s concern with the minutiae of Tabernacle construction - The creation of Noah's ark (the last time we heard God dictating such fastidious measurements, e.g. Gen 6:14 says "make yourself an ark of gopher wood; make it an ark with compartments, and cover it inside and out with pitch") was necessary to save a remnant of humanity and begin the world anew. This time, the creation of the Tabernacle is not a physical salvation but a spiritual one. The world is beginning again but in a different way. The Israelites, a remnant people, are now creating a space for God in the same way that God created a space for them by redeeming them from Egypt. Freedom does not evoke chaos. In the same way, Revelation does not require a warm, fuzzy "spiritual" feeling but rather an exacting and demanding artistry. God’s message was this: Yes, I will be with you always, but you must be willing to work hard for that assurance.
H. God’s command to put gold where no one would see it – Says that one should harmonize one’s inner being with one’s outward appearance, i.e. hidden intentions are as valuable as outer appearances.
I. Israelites’ ability to follow God’s construction instructions - It is the skill and artistry of the Israelites that make the vision into reality. It is their interpretation of God’s instructions that allows the Israelites to create a Tabernacle that is both beautiful and functional. In creating the Mishkan, the newly freed Israelites have what may be their first experience of tikkun olam b’malchut Shaddai, “repair of the world under God’s sovereignty.”
J. God’s “immanence” v. “transcendence” - Immanence means that God is within the universe i.e. near, here below, among us (and for which T’rumah is a key text … Exodus 25:22 says “I will impart to you - from above the cover, from between the two cherubim that are on top of the Ark of the Pact – all that I will command …” -). Transcendence means that God is above and distinct from the universe. These two approaches always in tension in Jewish thought.
K. How T’rumah fits in with last parasha (Mishpatim where Israelites conclude covenant) and later parasha (Ki Tisa where Israelites create golden calf) – Per the just concluded covenant, the Israelites needed reassurance that God would be with them always and hence, the construction of the Tabernacle (which “concretized” the freedom of the Israelites). As to golden calf, it is commonly believed that there is no chronological sequence in the Torah. This belief suggests that the order in which T'rumah and Ki Tisa appear in the Torah has been reversed, i.e. the building of the Tabernacle followed the incident of the golden calf (Rashi). Arguably, the golden calf was about the Israelites' need to be more like other nations. They, too, desired a physical representation of God. Thus the building of the sanctuary (following the golden calf incident) gave them something concrete and, by involving the whole community in the project, allowed them to atone for the sin of the golden calf.
L. Reconciling prohibited idolatry and Cherubim/Tabernacle – Cherubim on ark cover (25:18) avoids characterization as false image through (inadequate?) explanation that cherubim were in place totally inaccessible to people at large. Tabernacle is arguably justified (also questionably) by recognizing that community life requires institutions and institutions require buildings. When our "hearts move us" to build buildings that manifest these commanded values, buildings in which we "devote ourselves to justice," then God dwells among us”.
M. Availability of materials – Some say materials were available only to a settled society (unlike wandering Israelites) while others note availability of materials to nomadic society. On a broader note, the generally accepted opinion is that the account of Tabernacle construction is partially fictitious.
N. Why the need for the Tabernacle?
1. Tabernacle (and specific way to set it up) gave Israelites a tangible and portable symbol of God’s presence among them which they needed (as a source of constancy of access to God) as they are about to leave Mount Sinai where they were conscious of God’s nearness (“concretized” their freedom).
2. Through the construction of the Sanctuary, we become imitators of God. If we can imitate the work of God physically, we can aspire to imitate God's goodness, love, and mercy as we endeavor to create a holy world.
3. Makes up for golden calf (requires suspension of belief in chronological sequence of events in Torah) v. Tabernacle was itself form of idolatry.
O. Why the construction detail?
1. Beauty/Godliness outside = beauty/Godliness inside.
2. Reinforce presence of God among Israelites.
3. It’s the process of following God’s commands that counts … not the edifice.
4. Proof to God that Israelites will work to earn God’s protection.
5. Still-present slave mentality requires specificity … being told what to do.
P. Where is God?
1. Everywhere (including in all of us).
2. Wherever God is admitted (when we pour out our heart into even our daily endeavors, the simplest tasks can become moments of holiness, infused with the presence of God).
3. Kabalistic view of ubiquitous God contracting to allow creation.
4. Concepts of “Immanence” (within everyone) v. “transcendence” (apart from the universe).
Q. Sacred space – The Tabernacle is sacred space (an overarching theme in Torah); however, we can create sacred space in any space where we feel a connection with God.
Revised 2/17/10
Exodus 25:1 −27:19
I. Summary
A. T’rumah = (God said to Moses: Tell the Israelites to bring Me) “gifts”
B. God asks those Israelites “whose heart is so moved” to donate gifts (materials) for the building of the Tabernacle so that God may "dwell among them." God tell Israelites to make Tabernacle “exactly as I show you.” (25:1-9)
C. God provides highly specific instructions for the construction of the ark, ark cover (with cherubim), table, and menorah. (25:10-40)
D. God provides detailed directions on how to build, set up and position the Tabernacle (lowermost and holiest level which houses ark), altar and courtyard. (26:1-27:19)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Timing of Tabernacle construction - Tabernacle gave Israelites a tangible and portable symbol of God’s presence among them which they needed as they are about to leave Mount Sinai where they were conscious of God’s nearness. Tabernacle “concretized” the freedom of the Israelites.
B. Description of Tabernacle construction v. creation of world - Same words used in Genesis and Exodus Tabernacle construction: 1. V’ah-soo/a-sah = “shall make/made” in Genesis 1:7 and Exodus 25:8 +++. 2. Va-tay-kal/va’y’koo-loo = “finished” in Genesis 2:1 and Exodus 39:32. 3. Va-yareh = “saw” (all the work that they had made) in Genesis 1:31 and Exodus 39:43. Suggests erection of Tabernacle traceable to creation of world itself.
C. Three names for sanctuary (“make Me a sanctuary that I may dwell among them” … 25:8)- 1. Mikdash (sanctum) = holy place. 2. Mishkan (Tabernacle) = God’s dwelling. 3.Ohel mo’ed (Tent of Meeting) = place where God would communicate with Moses. Each name reflects different aspect of sanctuary.
D. Construction of Tabernacle parallels God’s creations - Just as God created a world for us to dwell in, Moses oversaw the building of a place in which God could dwell. Through the construction of the Sanctuary, we become imitators of God. And if we can imitate the work of God physically, we should similarly aspire to imitate God's goodness, love, and mercy.
E. Tabernacle for Israelites … not for God - God wants a place in which to dwell among the Israelites because some people believe that God is remote. By building a place in their midst, the people would be constantly reminded that God is close at all times.
F. “… whose heart so moves them”- Maimonides says that whoever gives with bad grace and with an unfriendly mien, even if he gives a thousand gold pieces, loses all the merit of his actions. Rather, one should give with good grace, gladly, and cheerfully, displaying an abundance of sympathy; however, our tradition's attitude seems to be this: Better for us to become accustomed to giving (regardless of attitude) - to making our giving tzedakah almost habitual-and hope that our hearts will eventually catch up, than to wait for our hearts to be moved and only give at those times.
G. God’s concern with the minutiae of Tabernacle construction - The creation of Noah's ark (the last time we heard God dictating such fastidious measurements, e.g. Gen 6:14 says "make yourself an ark of gopher wood; make it an ark with compartments, and cover it inside and out with pitch") was necessary to save a remnant of humanity and begin the world anew. This time, the creation of the Tabernacle is not a physical salvation but a spiritual one. The world is beginning again but in a different way. The Israelites, a remnant people, are now creating a space for God in the same way that God created a space for them by redeeming them from Egypt. Freedom does not evoke chaos. In the same way, Revelation does not require a warm, fuzzy "spiritual" feeling but rather an exacting and demanding artistry. God’s message was this: Yes, I will be with you always, but you must be willing to work hard for that assurance.
H. God’s command to put gold where no one would see it – Says that one should harmonize one’s inner being with one’s outward appearance, i.e. hidden intentions are as valuable as outer appearances.
I. Israelites’ ability to follow God’s construction instructions - It is the skill and artistry of the Israelites that make the vision into reality. It is their interpretation of God’s instructions that allows the Israelites to create a Tabernacle that is both beautiful and functional. In creating the Mishkan, the newly freed Israelites have what may be their first experience of tikkun olam b’malchut Shaddai, “repair of the world under God’s sovereignty.”
J. God’s “immanence” v. “transcendence” - Immanence means that God is within the universe i.e. near, here below, among us (and for which T’rumah is a key text … Exodus 25:22 says “I will impart to you - from above the cover, from between the two cherubim that are on top of the Ark of the Pact – all that I will command …” -). Transcendence means that God is above and distinct from the universe. These two approaches always in tension in Jewish thought.
K. How T’rumah fits in with last parasha (Mishpatim where Israelites conclude covenant) and later parasha (Ki Tisa where Israelites create golden calf) – Per the just concluded covenant, the Israelites needed reassurance that God would be with them always and hence, the construction of the Tabernacle (which “concretized” the freedom of the Israelites). As to golden calf, it is commonly believed that there is no chronological sequence in the Torah. This belief suggests that the order in which T'rumah and Ki Tisa appear in the Torah has been reversed, i.e. the building of the Tabernacle followed the incident of the golden calf (Rashi). Arguably, the golden calf was about the Israelites' need to be more like other nations. They, too, desired a physical representation of God. Thus the building of the sanctuary (following the golden calf incident) gave them something concrete and, by involving the whole community in the project, allowed them to atone for the sin of the golden calf.
L. Reconciling prohibited idolatry and Cherubim/Tabernacle – Cherubim on ark cover (25:18) avoids characterization as false image through (inadequate?) explanation that cherubim were in place totally inaccessible to people at large. Tabernacle is arguably justified (also questionably) by recognizing that community life requires institutions and institutions require buildings. When our "hearts move us" to build buildings that manifest these commanded values, buildings in which we "devote ourselves to justice," then God dwells among us”.
M. Availability of materials – Some say materials were available only to a settled society (unlike wandering Israelites) while others note availability of materials to nomadic society. On a broader note, the generally accepted opinion is that the account of Tabernacle construction is partially fictitious.
N. Why the need for the Tabernacle?
1. Tabernacle (and specific way to set it up) gave Israelites a tangible and portable symbol of God’s presence among them which they needed (as a source of constancy of access to God) as they are about to leave Mount Sinai where they were conscious of God’s nearness (“concretized” their freedom).
2. Through the construction of the Sanctuary, we become imitators of God. If we can imitate the work of God physically, we can aspire to imitate God's goodness, love, and mercy as we endeavor to create a holy world.
3. Makes up for golden calf (requires suspension of belief in chronological sequence of events in Torah) v. Tabernacle was itself form of idolatry.
O. Why the construction detail?
1. Beauty/Godliness outside = beauty/Godliness inside.
2. Reinforce presence of God among Israelites.
3. It’s the process of following God’s commands that counts … not the edifice.
4. Proof to God that Israelites will work to earn God’s protection.
5. Still-present slave mentality requires specificity … being told what to do.
P. Where is God?
1. Everywhere (including in all of us).
2. Wherever God is admitted (when we pour out our heart into even our daily endeavors, the simplest tasks can become moments of holiness, infused with the presence of God).
3. Kabalistic view of ubiquitous God contracting to allow creation.
4. Concepts of “Immanence” (within everyone) v. “transcendence” (apart from the universe).
Q. Sacred space – The Tabernacle is sacred space (an overarching theme in Torah); however, we can create sacred space in any space where we feel a connection with God.
Revised 2/17/10
Saturday, February 6, 2010
Exodus Mishpatim
Mishpatim
Exodus 21:1 −24:18
I. Summary
A. Mishpatim = (These are the) “rules” (that you shall set before them).
B. Context: Israelites are at foot of Sinai only ten weeks after departing Egypt and have just received Ten Commandments. God is speaking to Moses who will deliver God’s words to fearful Israelites.
C. Interpersonal laws including treatment of slaves, killing, assault, kidnapping, insulting a parent, causing miscarriages, ox-goring, harming/stealing animals, unauthorized animal grazing, starting fires, misappropriation, seduction of virgins, bestiality, god sacrifice, kindness to strangers/widows/orphans, loans, giving 1st yield to God, eating flesh torn by beasts, carrying false rumors, not favoring strong or weak, treatment of enemies and bribery. (21:1-23:9)
D. Cultic laws follow, including the commandment to observe the Sabbatical Year, a repetition of the Sabbath injunction, the first mention of the Three Pilgrimage Festivals (Feasts of Unleavened Bread/Passover, Harvest/Shavuot and Ingathering/Sukkot), rules of sacrificial offerings and the prohibition against boiling a kid in its mother's milk. (23:10-19)
E. God agrees to protect Israelites from their enemies (“I will be an enemy to your enemies”) but warns Israelites to obey God (“he will not pardon your offences”) and not respect any other god (“shall not bow down to their gods”). God promises to gradually drive out Hittites and Canaanites prior to Israelites entering/occupying land. (23:20-33)
F. God asks Moses and seventy elders to Israelites to “come up to the Eternal” though “Moses alone shall come near the Eternal” (reference to before Ten Commandments delivered = timing issue since Commandments delivered in prior parasha). Israelites agree to the covenant by saying "All that God has spoken we will do". (24:3 - a verbatim repetition of what was said in 19:8 and will be said in 24:7) which ratifies the covenant (hence laws in Mishpatim called Covenant Code/Book of the Covenant). (24:1-3)
G. Moses writes down all of God’s commands. He then sets up altar at foot of Mount Sinai, offers sacrifices and reads covenant to the people. They again respond with “All that God has spoken we will do and hear". Moses seals covenant by sprinkling sacrificial blood on Israelites. (24:4-8)
H. Following God’s prior order (24:1), Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascend the mountain and “see God” (or as much of God as a human could see while still remaining alive). God tells Moses to go up the mountain alone where he will receive the stone tablets. Moses does so and spends forty days on the mountain. (24:9-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Treatment of slaves as measure of a society - The Hebrew slave (eved ... a domestic servant rather than an indentured slave) is given a central position in the Torah, right after the Ten Commandments, to teach that the treatment of the eved is critically important. A society is judged by how it treats its weakest, most disenfranchised members. Also, when we stood at Mount Sinai, we became servants of God.
B. Ten Commandments not in liturgy - In order to distinguish the Jewish community from the “Minim” (sectarian Jews who were already on the periphery of the Jewish community and about to become Christians), the rabbis removed the Ten Commandments from the service, lest the average Jew-on-the-street was to walk in during the rabbinic service, hear the Ten Commandments, and conclude: "Yes, indeed, the Ten Commandments are sufficient, I don't need anything else." Principles of Decalogue are grand and magnificent but they are not enough to live by thereby creating necessity for specifics in Mishpatim.
C. Need for specificity of Mishpatim - Jewish law is all-encompassing: As Jews, we must integrate the specific rules and guidelines of the Torah into many aspects of our everyday lives. It is simply not enough to be a Jew only when we walk through the synagogue doors. We must choose to honor our freedom by acting Jewishly in all aspects of our lives. This freedom comes with the heavy price of being aware at all times of our responsibility to always act in accordance with God’s word. Jewish spirituality comes through grappling with the mundane world in a way that uplifts and elevates. Contra, do Israelites need specifics because they are still in their slave mentality and are used to being told what to do? Does specificity reflect God questioning Israelites ability to always act consistently within broader mandates of Ten Commandments?
D. Being there - “Come up to Me on the mountain and be there, and I will give you the stone tablets”. (Exodus 24:12) Moses was to be there with all his mind and heart (be in the moment … variation of “hineni”?, variation of “mindfulness” in meditation?).
E. Mishpatim: case laws v. imperatives – Rules in Mishpatim can be divided into two groups. First group of rules (21:2–22:16) are formulated mainly as case laws. The second group of rules (22:17–23:19) are phrased as unconditional (apodictic) imperatives, similar to the language of the Decalogue. Both groups have divine origin, i.e. a religious document rather than human made or based on custom.
F. Mishpatim v. Chukeem - According to Rashi's commentary on Leviticus 18:4, the mitzvot fall into two categories: 1) Mishpatim - Laws that we would have probably set up in the absence of Torah … they make rational sense, govern mostly the secular world and include laws that appeal to our ethics, sense of morality, and sense of social justice). 2) Chukeem - Laws pertaining to ritual observance that we might not have thought of on our own, e.g. festival observances, kashrut, b'rit milah, wearing of tzitzit, and fasting on Yom Kippur, and have the potential to expand our experience of holiness.
G. Seeing God – “They saw the God of Israel: Under God's feet there was the likeness of a pavement of sapphire, like the very sky for purity. Yet God did not raise God's hand against the leaders of the Israelites; they beheld God, and they ate and drank." (Exodus 24:9-11) There is an inconsistency in our texts and in our general understanding of what it means to see God. On the one hand, we cannot see God and live (Exodus 33:20). On the other hand, we live to see God and recognize the Divine in our loved ones, in strangers, and in the world. How can we reconcile this juxtaposition of contrary ideas? We must make a distinction between seeing the divine beauty of the world, a symbol of God's glory, and the possibility of being stricken down by our audacity to look God in the face as equals.
H. “An eye for an eye” – Talmud teaches that “an eye for an eye” (21:24) means financial compensation ... not physical retribution (except for intentional homicide), i.e. the intention of this biblical expression of justice was that punishment for the loss of an eye was, at most, the financial value for the loss of an eye. Fixed compensation reflects attitude that offenses such as homicide and adultery were private injuries rather than offenses against at-large community requiring punishment by state. Given the biblical constraints that limit the meting out of justice, the anti-Jewish message in Matthew 5:38–39 (New Testament statements attributed to Jesus: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you ...‘If anyone strikes you on the right cheek, turn to him the other.’ “) loses much of its power.
I. “We will do and we will hear” - Interpreted as an enthusiastic commitment to act, the phrase (at 19:8, 24:3 and 24:7) has also been misunderstood as a call to action that omits understanding; however, it is a shining moment for Israelites who, after the blood ritual, voice a willingness to do God’s will even before understanding it fully. They accept the importance of doing mitzvot, of adhering to the law as a path to understanding it (variation of “hineni”?). Distinguish 24:3 ("All that God has spoken we will do" … na'aseh) ... from 24:7 ("All that God has spoken we will do and hear"… na'aseh v’nishma). Plaut does not even include “hear” in translation of 24:7; however, omitted translation is significant in that “hearing” suggests a form of internalizing what is being said. Is Plaut’s (presumably intentional) omission his way of emphasizing importance of actions (“do”) over words (“hear”)?
J. Interpreting the prohibition against boiling a kid in its mother's milk – Basis for kashrut prohibition of mixing meat and milk. There are at least six interpretations of prohibition in 23:19: 1) magical/prophylactic to preserve milk giving capacity of cow, 2) prevents abominations of the nations (pagan practices) against which Israelites were warned, 3) discourages idolatry, 4) supports moral requisite of not annihilating two generations at a time, 5) sanctifying human life and not mixing opposites of life (milk) and death (cooking) and 6) representative of prohibition against incest between a man and his mother.
(Revised 2/6/10)
Exodus 21:1 −24:18
I. Summary
A. Mishpatim = (These are the) “rules” (that you shall set before them).
B. Context: Israelites are at foot of Sinai only ten weeks after departing Egypt and have just received Ten Commandments. God is speaking to Moses who will deliver God’s words to fearful Israelites.
C. Interpersonal laws including treatment of slaves, killing, assault, kidnapping, insulting a parent, causing miscarriages, ox-goring, harming/stealing animals, unauthorized animal grazing, starting fires, misappropriation, seduction of virgins, bestiality, god sacrifice, kindness to strangers/widows/orphans, loans, giving 1st yield to God, eating flesh torn by beasts, carrying false rumors, not favoring strong or weak, treatment of enemies and bribery. (21:1-23:9)
D. Cultic laws follow, including the commandment to observe the Sabbatical Year, a repetition of the Sabbath injunction, the first mention of the Three Pilgrimage Festivals (Feasts of Unleavened Bread/Passover, Harvest/Shavuot and Ingathering/Sukkot), rules of sacrificial offerings and the prohibition against boiling a kid in its mother's milk. (23:10-19)
E. God agrees to protect Israelites from their enemies (“I will be an enemy to your enemies”) but warns Israelites to obey God (“he will not pardon your offences”) and not respect any other god (“shall not bow down to their gods”). God promises to gradually drive out Hittites and Canaanites prior to Israelites entering/occupying land. (23:20-33)
F. God asks Moses and seventy elders to Israelites to “come up to the Eternal” though “Moses alone shall come near the Eternal” (reference to before Ten Commandments delivered = timing issue since Commandments delivered in prior parasha). Israelites agree to the covenant by saying "All that God has spoken we will do". (24:3 - a verbatim repetition of what was said in 19:8 and will be said in 24:7) which ratifies the covenant (hence laws in Mishpatim called Covenant Code/Book of the Covenant). (24:1-3)
G. Moses writes down all of God’s commands. He then sets up altar at foot of Mount Sinai, offers sacrifices and reads covenant to the people. They again respond with “All that God has spoken we will do and hear". Moses seals covenant by sprinkling sacrificial blood on Israelites. (24:4-8)
H. Following God’s prior order (24:1), Moses, Aaron, Nadab, Abihu, and seventy elders of Israel ascend the mountain and “see God” (or as much of God as a human could see while still remaining alive). God tells Moses to go up the mountain alone where he will receive the stone tablets. Moses does so and spends forty days on the mountain. (24:9-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Treatment of slaves as measure of a society - The Hebrew slave (eved ... a domestic servant rather than an indentured slave) is given a central position in the Torah, right after the Ten Commandments, to teach that the treatment of the eved is critically important. A society is judged by how it treats its weakest, most disenfranchised members. Also, when we stood at Mount Sinai, we became servants of God.
B. Ten Commandments not in liturgy - In order to distinguish the Jewish community from the “Minim” (sectarian Jews who were already on the periphery of the Jewish community and about to become Christians), the rabbis removed the Ten Commandments from the service, lest the average Jew-on-the-street was to walk in during the rabbinic service, hear the Ten Commandments, and conclude: "Yes, indeed, the Ten Commandments are sufficient, I don't need anything else." Principles of Decalogue are grand and magnificent but they are not enough to live by thereby creating necessity for specifics in Mishpatim.
C. Need for specificity of Mishpatim - Jewish law is all-encompassing: As Jews, we must integrate the specific rules and guidelines of the Torah into many aspects of our everyday lives. It is simply not enough to be a Jew only when we walk through the synagogue doors. We must choose to honor our freedom by acting Jewishly in all aspects of our lives. This freedom comes with the heavy price of being aware at all times of our responsibility to always act in accordance with God’s word. Jewish spirituality comes through grappling with the mundane world in a way that uplifts and elevates. Contra, do Israelites need specifics because they are still in their slave mentality and are used to being told what to do? Does specificity reflect God questioning Israelites ability to always act consistently within broader mandates of Ten Commandments?
D. Being there - “Come up to Me on the mountain and be there, and I will give you the stone tablets”. (Exodus 24:12) Moses was to be there with all his mind and heart (be in the moment … variation of “hineni”?, variation of “mindfulness” in meditation?).
E. Mishpatim: case laws v. imperatives – Rules in Mishpatim can be divided into two groups. First group of rules (21:2–22:16) are formulated mainly as case laws. The second group of rules (22:17–23:19) are phrased as unconditional (apodictic) imperatives, similar to the language of the Decalogue. Both groups have divine origin, i.e. a religious document rather than human made or based on custom.
F. Mishpatim v. Chukeem - According to Rashi's commentary on Leviticus 18:4, the mitzvot fall into two categories: 1) Mishpatim - Laws that we would have probably set up in the absence of Torah … they make rational sense, govern mostly the secular world and include laws that appeal to our ethics, sense of morality, and sense of social justice). 2) Chukeem - Laws pertaining to ritual observance that we might not have thought of on our own, e.g. festival observances, kashrut, b'rit milah, wearing of tzitzit, and fasting on Yom Kippur, and have the potential to expand our experience of holiness.
G. Seeing God – “They saw the God of Israel: Under God's feet there was the likeness of a pavement of sapphire, like the very sky for purity. Yet God did not raise God's hand against the leaders of the Israelites; they beheld God, and they ate and drank." (Exodus 24:9-11) There is an inconsistency in our texts and in our general understanding of what it means to see God. On the one hand, we cannot see God and live (Exodus 33:20). On the other hand, we live to see God and recognize the Divine in our loved ones, in strangers, and in the world. How can we reconcile this juxtaposition of contrary ideas? We must make a distinction between seeing the divine beauty of the world, a symbol of God's glory, and the possibility of being stricken down by our audacity to look God in the face as equals.
H. “An eye for an eye” – Talmud teaches that “an eye for an eye” (21:24) means financial compensation ... not physical retribution (except for intentional homicide), i.e. the intention of this biblical expression of justice was that punishment for the loss of an eye was, at most, the financial value for the loss of an eye. Fixed compensation reflects attitude that offenses such as homicide and adultery were private injuries rather than offenses against at-large community requiring punishment by state. Given the biblical constraints that limit the meting out of justice, the anti-Jewish message in Matthew 5:38–39 (New Testament statements attributed to Jesus: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you ...‘If anyone strikes you on the right cheek, turn to him the other.’ “) loses much of its power.
I. “We will do and we will hear” - Interpreted as an enthusiastic commitment to act, the phrase (at 19:8, 24:3 and 24:7) has also been misunderstood as a call to action that omits understanding; however, it is a shining moment for Israelites who, after the blood ritual, voice a willingness to do God’s will even before understanding it fully. They accept the importance of doing mitzvot, of adhering to the law as a path to understanding it (variation of “hineni”?). Distinguish 24:3 ("All that God has spoken we will do" … na'aseh) ... from 24:7 ("All that God has spoken we will do and hear"… na'aseh v’nishma). Plaut does not even include “hear” in translation of 24:7; however, omitted translation is significant in that “hearing” suggests a form of internalizing what is being said. Is Plaut’s (presumably intentional) omission his way of emphasizing importance of actions (“do”) over words (“hear”)?
J. Interpreting the prohibition against boiling a kid in its mother's milk – Basis for kashrut prohibition of mixing meat and milk. There are at least six interpretations of prohibition in 23:19: 1) magical/prophylactic to preserve milk giving capacity of cow, 2) prevents abominations of the nations (pagan practices) against which Israelites were warned, 3) discourages idolatry, 4) supports moral requisite of not annihilating two generations at a time, 5) sanctifying human life and not mixing opposites of life (milk) and death (cooking) and 6) representative of prohibition against incest between a man and his mother.
(Revised 2/6/10)
Thursday, February 4, 2010
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
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
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