Yitro: The Four Stages of Ma'amad Har Sinai
This shiur provided courtesy of The Tanach Study Center In memory of Rabbi Abraham Leibtag
A wedding ceremony? Well, not exactly; but many sources in Chazal compare the events at Ma'amad Har Sinai to a marriage between God (the groom) and Am Yisrael (the bride).
[See for example the last Mishnah in Masechet Taanit!]
In this week's shiur, as we study the numerous ambiguities in Shemot chapter 19, we attempt to explain the deeper meaning of this analogy, as well as the underlying reason for those ambiguities.
Thus far, Sefer Shmot has discussed the story of Yetziat Mitzraim, and hence - how God had fulfilled His covenant with the Avot. However, that covenant included not only a promise of redemption, but also the promise that Bnei Yisrael would become God's special nation in Eretz Canaan. As Bnei Yisrael now travel to establish that nation in that 'Promised Land', God brings them to Har Sinai in order to teach them the specific laws [mitzvot] that will help make them His special nation.
Therefore, the primary purpose of Bnei Yisrael's arrival at Har Sinai was to receive God's LAWS. Nevertheless, the Torah describes in no less detail the 'experience' of how those laws were given. In the following shiur, we undertake a careful reading of Shmot chapter 19 (i.e. the events that precede the Ten Commandments), highlighting its complexities, in an attempt to better appreciate Chazal's understanding of Ma'amad Har Sinai.
[Before you continue, it is highly recommended that you quickly review chapters 19 and 20 to refresh your memory, noting its flow of topic. (While doing so, try to notice how many pesukim are difficult to translate.)
Shmot chapter 19 opens as Bnei Yisrael arrive at Har Sinai - presumably, to receive the Torah. However, before the Torah is given, God first summons Moshe to the mountain, instructing him to relay a certain message to the people. As you review these psukim (19:3-6), note how they form a 'proposal':
"Thus shall you say to Beit Yaakov and tell Bnei Yisrael: You have seen what I have done to Egypt... so NOW: IF - you will OBEY Me faithfully and keep My COVENANT...and be my treasured nation, for all the Land is Mine. THEN: You shall be for Me a 'mamlechet Kohanim v'goy kadosh' [a kingdom of priests and a holy nation]..." (19:4-6)
The 'if/then' clause proves that these instructions constitute a proposal (and not just a decree) - to which Bnei Yisrael must answer either 'yes' or 'no'. And that's exactly what we find:
"And the people answered together and said, 'Everything that God has spoken we shall keep,' and Moshe brought the people's answer back to God." (see 19:7-8)
Clearly, Moshe Rabbeinu acts as the 'middle-man' - who must relay the people's answer to this 'proposal' back to God.
Let's take a minute to discuss the meaning of the two sides of this 'proposition'.
The first part of the 'IF' clause - "if you will OBEY Me" - makes sense, as God must first clarify if Bnei Yisrael are indeed now ready to follow His laws; in contrast to their previous 'refusals' (see Yechezkel 20:5-9, Shmot 6:9 & 15:26). However, the precise meaning of the second clause - "and if you will keep My COVENANT" is uncertain, for it is not clear if this 'covenant' refers to something old - i.e. 'brit Avot'; or something new - i.e. 'brit Sinai.
Something 'Old' or Something 'New'
It would be difficult to explain that the word 'covenant' in this pasuk refers to 'brit Avot', for brit Avot doesn't seem to include any specific action that Bnei Yisrael must keep. More likely, it refers to 'brit Sinai' - whose details will soon be revealed, should Bnei Yisrael accept this proposal.
However, this ambiguity may be intentional, for this forthcoming "brit Sinai" could be understood as an 'upgrade' of "brit Avot". In other words, 'brit Avot' discusses the very basic framework of a relationship (see Breishit 17:7-8), while 'brit Sinai' will contain the detailed laws which will make that original covenant more meaningful.
If so, then the proposition could be understood as follows: Should Bnei Yisrael agree to obey whatever God may command, and to remain faithful to this covenant, and act as His treasured nation (see 19:5) - THEN, the result will be that Bnei Yisrael will serve as God's 'model' nation, representing Him before all other nations [a "mamlechet kohanim v'goy kadosh"/ see 19:6].
As a prerequisite for Matan Torah, Bnei Yisrael must both confirm their readiness to obey God's commandments while recognizing that these mitzvot will facilitate their achievement of the very purpose of God's covenant with them.
Whereas a covenant requires the willful consent of both sides, this section concludes with Bnei Yisrael's collective acceptance of these terms (see again 19:7-8).
Making Plans (and changing them)
Now that Bnei Yisrael had accepted God's proposal, the next step should be for them to receive the specific MITZVOT (i.e. the laws that they just agreed to observe). However, before those laws can be given, there are some technical details that must be ironed out, concerning HOW Bnei Yisrael will receive these laws. Note how the next pasuk describes God's 'plans' for how He intends to convey these mitzvot
"And God said to Moshe, 'I will come to you in the thickness of a CLOUD, in order that the people HEAR when I SPEAK WITH YOU, and in order that they believe in you [i.e. that you are My spokesman] forever..." (19:9)
It appears from this pasuk that God plans to use Moshe Rabbeinu as an intermediary to convey His laws to Bnei Yisrael, consistent with Moshe's role as His liaison heretofore. Nonetheless, God insists that the people will 'overhear' His communication with Moshe, so that they believe that these laws truly originate from God, and not from Moshe.
At this point, in the middle of pasuk 9, we encounter our first major difficulty in following the flow of events. Note that God has just informed Moshe of HOW He plans to convey His laws. Hence, we would expect Moshe to convey this message to Bnei Yisrael (just as he did in 19:7). However, when we continue our reading of 19:9, something very strange takes place:
"...Then Moshe reported the PEOPLE'S words to God." (19:9)
What's going on? The second half of this pasuk seems to omit an entire clause - for it never tells us what the people responded. Instead, it just says that Moshe relayed the people's response back to God, without telling us WHAT the people said!
This question is so glaring (and obvious) that Rashi, taking for granted that the reader realized this problem, provides an answer based on the Midrash that fills in the 'missing details'.
"Et divrei ha'am" [the words of the people]... The people responded: 'We want to hear from YOU [God] directly, for one cannot compare hearing from a "shaliach" (a messenger) to hearing from the King himself, [or they said,]: We want to SEE our King!" (see Rashi on 19:9)
Note how Rashi adds an entire line to this narrative. According to his interpretation, Bnei Yisrael don't accept God's original plan that they would hear the MITZVOT via Moshe. Instead, they demand to hear them directly - from God Himself!
What allows Rashi to offer such a bold interpretation?
Rashi's interpretation is based on an apparent contradiction between God's original plan in 19:9 and what appears to be His new plan, as described in the next two pesukim:
"And God told Moshe, 'Go to the people and get them ready... for on the third day God will reveal Himself IN VIEW OF ALL THE PEOPLE on Har Sinai." (see 19:10-11)
Note how God commands Bnei Yisrael to ready themselves, for in three days time they will actually SEE God. This declaration that He plans to reveal himself before the 'eyes of the entire nation' suggests that God now plans to convey His mitzvot DIRECTLY to the people. These instructions appear to describe a NEW PLAN for Matan Torah (in contrast to His original plan that Moshe will act as an intermediary - as described in 19:9).
For the sake of clarity, from now on, we refer to the God's original plan (Dibrot via Moshe) as PLAN 'A' (based on 19:9), and to the new plan (Dibrot Direct) as PLAN 'B (based on 19:11)'.
Rashi claims that God's suggestion of Plan 'B' stems from the people's unwillingness to accept Plan 'A' - for Bnei Yisrael want to hear the Commandments DIRECTLY.
This 'change of plan' can explain why the people now require THREE days of preparation. In order to prepare for this DIRECT encounter, Bnei Yisrael must first attain a higher level of spiritual readiness, as reflected in the three-day preparation period. Note how the details of this 'preparation' continue until 19:15.
In 19:12-13, Moshe is commanded to cordon off the entire area surrounding the mountain. In 19:14-15, Moshe relays these commands to the people. Hence, from now on, we refer to this section (i.e. 19:9-15) as 'PREPARATION'.
Are Bnei Yisrael capable of reaching this level? Are they truly ready to receive the DIBROT directly from God?
If so, why did God not suggest this direct encounter in the first place? If not, why does God now agree to their request?
[As you may have guessed, we have encountered a 'dialectic'.]
To answer these questions, we must analyze the pesukim that follow to determine which of these two divine plans actually unfolds.
According to the new plan, on 'day three' God should reveal Himself on Mount Sinai and speak the DIBROT directly to the entire nation. Let's continue now in chapter 19 and see what happens:
"And it came to pass on the third day in the morning, and there were loud sounds and lightening, and a THICK CLOUD on the mountain, and the SHOFAR sounded very strong, and the people in the CAMP all became frightened." (19:16)
If you read this pasuk carefully, you will most probably be startled by the fact that Bnei Yisrael never came to Har Sinai that morning! Instead, they were so frightened of God's "hitgalut" [revelation] that they remained in the CAMP.
[Our minhag to stay up (and learn Torah) the entire night of Shavuot is based on the Midrash that Bnei Yisrael 'slept in' on that morning. Note how that Midrash is based on this pasuk.]
This background explains the next pasuk, where Moshe goes back to the camp, and brings everyone back to the foot of the mountain (see 19:17). Now it's time to 'try it again'. Let's see what happens:
"And Har Sinai was full of smoke, for God had DESCENDED upon it in FIRE, and its smoke was like a furnace, and the entire mountain shook violently..." (see 19:18)
This pasuk certainly describes God's "hitgalut", and it appears to follow according to PLAN 'B'. Note how God's descends onto the mountain (note the word "va'yered" in both 19:11 and 19:18). Nevertheless, one could also understand the intense smoke as reflective of the protective 'cloud' described in 19:9 (Plan 'A').
The stage has now been set for Matan Torah. The people are standing at the foot of Har Sinai and God has revealed Himself - He has descended upon Har Sinai. Therefore, the next pasuk should describe God's proclamation of the Ten Commandments.
Let's examine that pasuk (19:19) carefully:
"The sound of the shofar grew louder and louder; as Moshe would speak, God would answer him with a KOL." (19:19)
This pasuk is quite ambiguous, for it does not give us even a clue as to WHAT Moshe was saying or what God was answering. It is not even clear as to WHOM Moshe is speaking, to God or to the people!
If Moshe is speaking to the people, then this pasuk would be describing how he conveyed the DIBROT. If so, then Moshe speaking and God responding with a "kol" - implies that the DIBROT were given according to PLAN 'A', as Moshe serves as the intermediary. [Compare with 19:9!]
However, if "Moshe y'daber" (in 19:19) refers to Moshe speaking to God, then it not at all clear what their conversation is about; nor can we make any deduction in regard to how the Dibrot were given! [Note the range of opinion among the commentators on this pasuk!]
Plan 'B': Mysteriously Missing!
Rashi's commentary on this pasuk is simply amazing. Again quoting the Midrash, Rashi claims that Moshe is speaking to the people, telling them the Dibrot! However, what's amazing is Rashi's explanation that the clause "Moshe yidaber..." describes the transmission of the LAST EIGHT Commandments, but not the first TWO. This is because Rashi understands that the first two DIBROT were given DIRECTLY from God - in accordance with PLAN 'B' - while the last eight were given via Moshe - in accordance with PLAN 'A'. As this pasuk (19:19) describes PLAN 'A' it could only be referring to the transmission of the last eight DIBROT!
[See also Rambam in Moreh Nevuchim II, chapter 33.]
Note that according to Rashi, chapter 19 intentionally OMITS two key events relating to Plan B:
- Bnei Yisrael's original request for Plan B (in 19:9), &
- The story of the two DIBROT given at the level of Plan 'B'.
For some thematic reason that remains unclear, chapter 19 prefers to omit these two important details, leaving us with the impression that Plan 'B' may have never taken place!
Ramban rejects Rashi's interpretation of 19:19 (as do many other commentators), arguing that 19:19 does NOT describe how the Dibrot were given. Instead, Ramban explains that "Moshe yidaber..." describes the conversation between God and Moshe that immediately follows in 19:20-25.
[As usual, Ramban prefers to keep the sequence of events according to the order of the pesukim, while Rashi is willing to 'change' the order for thematic considerations.]
Limitation / A Final Warning
To better appreciate this "machloket" between Rashi and Ramban, we must examine the last set of pesukim in chapter 19 (i.e. 19:20-25).
"God descended upon Mount Sinai to the TOP of the Mountain and summoned Mosh e to the TOP of the Mountain, and Moshe ascended... Then God told Moshe: Go down and WARN the people lest they break through toward God to SEE, and many of them will perish. And even the KOHANIM who are permitted to come closer must prepare themselves..." (19:20-22)
[BTW, note that 20:25 refers to Moshe's conveying this warning to the people, NOT to his conveying the "DIBROT," as is commonly misunderstood. See Rashi!]
According to Ramban, this additional 'warning' is given BEFORE Matan Torah, and serves as the final preparation before the DIBROT are given. However, according to Rashi's interpretation, it remains unclear when, where, and why this conversation (in 19:20-25) takes place.
[Even though Rashi explains 19:19 as depicting the presentation of the DIBROT, he maintains that 19:20-25 takes place beforehand - for it relates to the ceremony described in 24:3-11, which Rashi himself claims to have occurred BEFORE the DIBROT. This "sugya" lies beyond the scope of our shiur.]
In any case, this final 'warning' clearly reflects the mode of transmission of the Dibrot that we have referred to as PLAN 'A' - God will appear only to Moshe (at the top of the mountain), while everyone else must keep their distance down below. Only Moshe will be privy to witness the descent of the "shechina" onto the TOP of the mountain, while Bnei Yisrael are prohibited from ascending to see, "lest they die."
As this section describes how God is now limiting His revelation to the top of the Mountain, we refer from now on to this section (19:20-25) as 'LIMITATION'.
Note how chapter 19 now divides into four distinct sections:
- PROPOSITION (19:1-8)
- PREPARATION (19:9-15)
- REVELATION (19:16-19)
- LIMITATION (19:20-25)
So what happened? Has God reverted to Plan 'A' (that Moshe is to act as an intermediary)? If so, why? On the other hand, if Plan 'B' remains in operation, why does God restrict His revelation to the TOP of the mountain? Could this be considered some sort of 'compromise'?
There appears to have been a change in plans, but why?
Even though chapter 19 does not seem to provide any explanation for what motivated this change, a story found later in chapter 20 seems to provide us with all the 'missing details'.
Trepidation [ or 'Fear Story One']
Towards the end of chapter 20, immediately after the Torah records the DIBROT, we find yet another story concerning what transpired at Har Sinai:
"And the people all saw the KOLOT, the torches, the sound of the SHOFAR and the mountain smoking; the people saw and MOVED BACK and stood at a distance. And they told Moshe: 'Why don't YOU SPEAK to us, and we will listen to you, but God should NOT SPEAK to us, lest we die.' "Moshe responded saying: 'DO NOT BE FEARFUL, for God is coming to 'test' you and instill fear within you so that you will not sin.' "But the people STOOD AT A DISTANCE, and Moshe [alone] entered the CLOUD where God was." (see 20:15-18)
This short narrative provides us with a perfect explanation for WHY God chooses to revert from PLAN 'B' back to PLAN 'A'. Here, the reason is stated explicitly: the people changed their mind because they were frightened and overwhelmed by this intense experience of "hitgalut."
But why is this story recorded in chapter 20? Should it not have been recorded in chapter 19?
Indeed, Ramban does place this story in the middle of chapter 19. Despite his general reluctance towards rearranging the chronology in Chumash, Ramban (on 20:14-15) explains that this entire parshia (20:15-18) took place earlier, BEFORE Matan Torah. Based on a textual and thematic similarities between 20:15-18 and 19:16-19 (and a problematic parallel in Devarim 5:20-28), Ramban concludes that the events described in 20:15-18 took place before Matan Torah, and should be read together with 19:16-18!
Thus, according to Ramban, the people's request to hear from Moshe (and not from God) that took place within 19:16-18, explains the need for the 'limitation' section that follows immediately afterward in 20:19-25. [See Ramban on 20:15.]
Rashi and Chizkuni offer a different interpretation. They agree with Ramban that 20:15-18 - the Fear Story - is 'out of place,' but they disagree concerning WHERE to put it. While Ramban places this story BEFORE Matan Torah, Rashi (based on his pirush to 19:19) & Chizkuni (on 20:15) claim that it took place DURING Matan Torah, BETWEEN the first two and last eight commandments.
The Ten Commandments - First or Third Person
In fact, this creative solution solves yet another problem. It explains WHY the text of the Ten Commandments shifts from first to third person after the second commandment. Whereas the first two commandments (20:2-5) are written in FIRST person, indicating that God conveyed them DIRECTLY to the people [reflective of Plan 'B'], the last eight commandments (20:6-14) are written in third person, suggesting a less direct form of communication [reflective of Plan 'A']. This reflects Chazal's explanation that: "Anochi v'Lo Yihyeh Lachem, m'pi hagevurah shma'um" - the first two commandments were heard directly from God (Makkot 24a); see also Chizkuni 20:2 and 20:15.]
Rashi and Chizkuni's explanation has a clear advantage over Ramban's, as it justifies the 'transplantation' of the Fear story (20:15-18) from its proper chronological location to after the Dibrot. Since this story took place DURING the Ten Commandments, the Torah could not record it beforehand. On the other hand, it could not have been recorded where it belongs (i.e. in between the second and third DIBROT), for the Torah does not want to 'break up' the DIBROT (whereas they form a single unit). Therefore, the Torah records this 'fear story' as a type of 'appendix' to the Ten Commandments, explaining afterward what happened while they were given.
To summarize, in chapter 19, it was unclear whether or not Bnei Yisrael would hear the DIBROT according to PLAN 'A' (as God originally had planned) or at the higher level of PLAN 'B' (as Bnei Yisrael requested). Later, in chapter 20, the Torah describes how Bnei Yisrael were frightened and requested to revert back to PLAN 'A'. Ramban claims that this 'fear story' took place BEFORE Matan Torah, and hence the people heard ALL Ten Commandments through Moshe (Plan 'A'). Rashi maintains that this story took place DURING the DIBROT; hence the first TWO DIBROT were transmitted according to PLAN 'B', while the remainder were heard according to PLAN 'A'.
[Ibn Ezra (see 20:15) takes an opposite approach, maintaining that the fear story is recorded right where it belongs; it took place only AFTER Matan Torah. Therefore, the people heard all Ten Commandments directly from God, as mandated by Plan 'B'.]
A Proof from Sefer Devarim
Based on our discussion, we can resolve two adjacent yet seemingly contradictory psukim in the description of Matan Torah in Sefer Devarim:
"Face to face God spoke to you on the mountain out of the fire [PLAN 'B']. I stood BETWEEN God and you at that time to convey God's words to you [PLAN 'A'], for you were afraid of the fire and did not go up the mountain..." (see Devarim 5:4-5)
Once again, the Torah incorporates BOTH PLANS in its description of Matan Torah. Evidently, both plans were in fact carried out, as we explained.
Although we have suggested several solutions to problems raised by chapters 19-20, a much more basic question arises: why can't the Torah be more precise? Why does the Torah appear to intentionally obscure the details of such an important event in our history?
Ahava and Yirah
One could suggest that this ambiguity is intentional, as it reflects the dialectic nature of man's encounter with God.
Man, in search of God, constantly faces a certain tension. On the one hand, he must constantly strive to come as close to God as possible ("ahava" - the love of God). On the other hand, he must constantly retain an awareness of God's greatness and recognize his own shortcomings and unworthiness ("yirah" the fear of God). Awed by God's infinity and humbled by his own imperfection, man must keep his distance (see Devarim 5:25-26!).
God's original plan for Matan Torah was 'realistic.' Recognizing man's inability to directly confront the "shechina," God intends to use Moshe as an intermediary (Plan 'A'). Bnei Yisrael, eager to become active covenantal partners, express their desire to come as close as possible to God. They want to encounter the "Shechina" directly, without any mediating agent (Plan 'B').
Could God say NO to this sincere expression of "ahavat Hashem"? Of course not! Yet, on the other hand, answering YES could place the people in tremendous danger, as they must rise to the highest levels of spirituality to deserve such a direct, unmediated manifestation of God.
While Plan 'B' may reflect a more 'ideal' encounter, Plan 'A' reflects a more realistic one. One could suggest that by presenting the details with such ambiguity, the Torah emphasizes the need to find the proper balance between this realism as well as idealism when serving God.
God Knows Best
Although God knows full well that Bnei Yisrael cannot possibly sustain a direct encounter, He nonetheless concedes to their request to hear the Commandments directly. Why?
One could compare this Divine encounter to a parent-child relationship. As a child grows up, there are times when he wishes to do things on his own. Despite his clear incapability to perform the given task, his desire to accomplish is the key to his growth. A wise parent will allow his child to try, even though he knows that the child may fail - for it is better that one recognize his shortcomings on his own, rather than be told by others that he cannot accomplish.
On the other hand, although a child's desire to grow should not be inhibited by an overprotective parent, a responsible parent must also know when to tell his child STOP.
Similarly, God is well aware of Bnei Yisrael's unworthiness to encounter the Divine at the highest level. Nevertheless, He encourages them to aspire to their highest potential. As Bnei Yisrael struggle to maintain the proper balance between "ahava" and "yirah," God must guide and they must strive.
Our study of Parshat Yitro has shown us that what actually happened at Ma'amad Har Sinai remains unclear. However, what 'could have happened' remains man's eternal challenge.