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1. QUESTIONS FOR PREPARATION QUESTIONS FOR THE 'SHABBOS TABLE'
THE TEN 'COMMANDMENTS'1. For some reason, what we call in Hebrew "aseret ha'DIBROT", we refer to in English as 'the ten COMMANDMENTS'. Is this translation correct? Explain why (yes or no)?How many "dibrot" are there in the 'Ten Commandments'? Accordingly, how would you translate "dibrot"- as: statements? commandments? parshiot? commandments? Explain each possibility. Are there ten according to each? What is the difference between "mitzvot" & "dibrot"?
2. What are the first TWO "dibrot"? [In other words, what precisely is the first one, and what is the second one?] What different possibilities are raised by the commentators?
3. Note in your Chumash that there are two versions for how to read the "dibrot" - "taam elyon" and "taam tachton".
4. How do we know that there were TEN "dibrot"?
5. You probably also remember that God gave the "dibrot" to Moshe Rabeinu written on TWO "luchot" [tablets]. Can you recall how we know that there were indeed TWO "luchot"?
6. In your opinion, are the mitzvot of the DIBROT 'qualitatively' different than the remaining mitzvot of the Torah? 7. Review 20:14-19. In your opinion, had Bnei Yisrael not become fearful during Ma'amad Har Sinai, when they requested that Moshe receive them instead (see 20:15-18 and/or Devarim 5:20-28), would Bnei Yisrael have received more than the first ten DIBROT directly from God at Ma'amad Har Sinai? If so, how many more mitzvot? [All 613,or only a certain group?]
8. How does the first mitzvah that Bnei Yisrael receive AFTER the DIBROT - "lo taasun iti elohei kesef..." (see 20:19-20) relate to their request to hear the remaining mitzvot via Moshe and not directly from God?
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)* MA'AMAD HAR SINAI *Chapter 19 describes Bnei Yisrael's preparation for Matan Torah, and hence, we should expect its detail to be significant. Even though you have probably read this chapter numerous times, you most probably never studied it carefully. To help you understand its importance, and the major controversy among the commentators regarding when (and how) these events take place, it is important to first review it carefully, and attempt to divide it into sections (by topic).As usual, to help your organize your thoughts, attempt to make an outline that divides the chapter into its most basic topics. Try to give a precise title for each section. Also attempt to explain the logic behind the flow of topic within this narrative. Should you encounter any major difficulty, be sure to see how (and try to understand why) Rashi, Ibn Ezra & Ramban (etc.) deal with those questions. Don't continue with these questions until you have finished your outline. When you finish, see if your outline matches our outline below; then answer the questions that follow:
A. 19:1-8 / The 'PROPOSAL'1. As you read these psukim, note how Moshe acts as God's 'messenger' to offer a certain 'proposal' to Am Yisrael. Try to explain what this 'proposal' [or 'deal'] is all about, and its purpose. Be sure that you understand its 'two sides', as detailed in 19:5-6. What are the 'conditions' and what are the 'rewards' and/or 'consequences' implicit in these psukim?
2. Note the word "brit" in 19:5. In your opinion, does it refer to something 'old' or something 'new'? According to each possibility, what "brit" is being referred to? How does this "brit" relate to the proposal?
3. In 19:6, how do you understand the phrases "mamlechet Kohanim"
4. In your opinion, what would have happened had Bnei Yisrael answered 'no' to this proposal? [You are probably familiar with a Midrash that entertains this possibility.]
B. 19:9-15 / PREPARATION for Matan Torah1. Carefully read 19:9, how does the first half of this pasuk relates to 'proposition' discussed in 19:4-8? Does this pasuk include any type of a 'plan' for how Matan Torah will take place? If so, explain what this plan is, and the relationship between Moshe and the rest of the nation.
2. Review now the final phrase of 19:9: "and Moshe told the people's answer to God". What is the obvious problem with this part of the pasuk? How does it relate to the first half - and what 'answer' of the people is this talking about? 2. Review 19:10-11. How does these psukim relate to 19:9? Does 19:11 include a 'plan' as well? Is it the same or different as the plan in 19:9? Attempt to relate the apparent contradiction between psukim 9 and 11 to explain Rashi's interpretation to 19:9.
3. Note the three-day PREPARATION described in 19:11. In your opinion, why is this necessary? 4. In relation to "bim'shoch ha'yovel..." (see 19:13), in your opinion, is this long blow of the shofar supposed to be a sign that Matan Torah is OVER, or that it is about to BEGIN? [Relate to 19:19!/ see also Devarim 5:4-5 and Yehoshua 6:4-6.]
C. 19:16-19 / the "Hitgalut" [REVELATION]1. Based on 19:10-15, where should the people have been on the third day in the morning - at Har Sinai, or in the camp? Relate this to what transpires in 19:16-17!Why does Moshe have to 'take them out' from the camp and bring them to Har Sinai? Would they have not come on their own?
2. Based on 19:18-19, according to which 'plan' (discussed above re: 19:9-11) does Matan Torah take place? [Do the people hearor 'see' God directly, or does Moshe act as the intermediary?
3. Review 19:19 and the phrase: "Moshe y'daber, v'ha'Elokim ya'anenu b'kol", in its context. 4. Review Devarim 5:1-6, especially 5:4-5. Relate these psukim to the questions above!
D. 19:20-25 / LIMITATION1. What happens in these psukim? Technically speaking, what makes them a 'distinct' unit? How do they relate to the psukim that precede them? [According to those commentators who explain that 19:19 describes the Dibrot, when did psukim 20-25 take place?]2. Note the use of "rosh ha'har" (the TOP of the mountain) in these psukim, as opposed to the use of only "Har Sinai" up until this point. What is the significance of this? Has something changed? [Be sure to explain 19:24.] 3. Why does God (at this time) repeat his warning 'not to approach the mountain'? Does Moshe himself understand why? 4. Who are the "kohanim" that are described in 19:21-24? How are they 'different' than the rest of the nation, and where are they standing? [Relate to Shmot 24:1-11!].
5. Review 19:25, noting the final phrase "va'yomer aleihem". What specifically does Moshe 'say to them' when he came down from the mountain: the "Dibrot" or the "mitzvat hagbala" in 19:21-22?
E. 20:1-14 / The DIBROT1. Note the difference in 'person' between the first two dibrot and the last eight. What famous Midrash regarding HOW the dibrot were given relates to this 'change in person'?Can there be any other explanation? [See Ramban on 20:6, in the middle of his pirush.] 2. Relate this to the two 'plans' discussed in the questions above. Which 'plan' is reflected (respectively) by the 'first person' and 'third person' tense in these two sections of the DIBROT?
F. 20:15-18 / THE PEOPLE'S FEAR OF THE HITGALUT1. Read these psukim carefully. In your opinion, when did this story take place? [before, after, or during the Dibrot] Carefully compare the details of this story to 19:16-19, and to the 'two plans' described in 19:9-11.Attempt to relate this story to the 'change in person' found between the first two Dibrot and the last eight. 2. In 20:15 we are told how Bnei Yisrael are so fearful that they 'stand at a distance', while in 20:16 Moshe urges them 'not to fear. At the end of the story, we are told how Bnei Yisrael stand at a distance while Moshe enters the cloud (20:17-18). In your opinion, did Bnei Yisrael listen to Moshe's encouragement or not? [In other words, was Moshe encouraging them to stand even closer, or was he insisting that they not move away any farther?]
3. Next, read [what appears to be] the parallel account of this story in Devarim 5:20-30. In your opinion, is this the same story as described in Shmot 20:15-18. Explain your answer, noting the parallels and the differences.
Note that "machloket rishonim" [Ibn Ezra/Ramban] on this topic. Ibn Ezra claims that they took place AFTER Matan Torah, while Ramban claims that they took place BEFORE Matan Torah. Furthermore, Chizkuni quotes Chazal's opinion that they happened DURING Matan Torah!
4. Read Shmot 20:19, and then quickly scan the psukim that follow. In your opinion, is this a continuation from 20:18? If yes, how do these mitzvot relate to 20:15-18. If not, WHEN was this commandment (in 20:19) given to Moshe?
G. The MITZVOT & THE MISHPATIM (20:19?>21:1 & onward)
H. THE BRIT AT HAR SINAI (24:1-11)1. Read these psukim. Even though they are in Parshat Mishpatim, many commentators claim that this event took place BEFORE Matan Torah. [See Rashi 24:1.]Compare these psukim to chapter 19 and see if you can find any similarities. Do any of these psukim help explain any of the difficulties that you encountered when you studied chapter 19? [Note, that anyone who claims that Bnei Yisrael proclaimed "na'aseh v'nishma" BEFORE Matan Torah must understand that this covenant took place at the same time as chapter 19.] Note machloket Rashi/ Ramban on 24:1!
2. According to Rashi, where in chapter 19 do the events in chapter 24:1-10 take place? How does this affect how Rashi explains "divrei Hashem" & the "mishpatim" in 24:3-4?
2. SHIUR ON PARSHAT YITRO
Despite the historical prominence and centrality of Ma'amad Har Sinai as perhaps the most important event in Jewish history, we are surprisingly unfamiliar with the chapter in Chumash that describes the specific events thereof. Simply ask yourself, have you ever gone through Shmot perek 19, pasuk by pasuk, in an attempt to follow its progression? Introduction
Unquestionably, the primary purpose of Ma'amad Har Sinai was Bnei Yisrael's receiving of the Torah. Nevertheless, their experience during that revelation, as described in 19:1-20:18, is no less important. In the following shiur, we show how the Torah's presentation of this event reflects the dialectic nature of our relationship with God. Four Sections
Chapter 19 clearly divides into four distinct sections. "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)Preparation (19:9-15) Once Bnei Yisrael accept God's proposal, the next step should be their receiving of His mitzvot; God should now inform Bnei Yisrael of the laws that they have just agreed to observe. First, however, God addresses the issue of how Bnei Yisrael will receive these laws: "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 messenger] 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 liaison until this time. Nonetheless, God insists that the people 'overhear' His communion with Moshe, so that they truly believe that these laws originate from God, not Moshe. Up until this point, the flow of events has progressed in a logical, straightforward manner. But here, in the middle of pasuk 9, we encounter our first 'problem.' Now that God has informed Moshe of how He plans to convey His laws, we would expect Moshe to immediately go and convey this message to Bnei Yisrael (as he did in 19:7). Instead, 19:9 continues: "...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 - it never tells us what the people responded. Instead, it just says that Moshe relayed the people's response back to God! This question is so glaring and obvious that Rashi 'takes for granted' that everyone would notice it. He begins his commentary by filling in the details of the people's response, without even explicating the problem in the pasuk: "Et divrei ha'am" [the words of the people]... The people responded: 'We want to hear from You [God], for one cannot compare hearing from a "shliach" (a messenger) to hearing from the King himself, [or they said,] 'We want to see our King!'" (See Rashi 19:9 - he is actually quoting the Mechilta.)Note how Rashi adds an entire unwritten line to this narrative! According to Rashi, Bnei Yisrael don't accept God's original plan. Instead, they demand to hear the Dibrot from God directly. What allows Rashi to offer such a bold interpretation? The structure of the above pasuk implies that the people's response (in the second half) relates to God's plan for Matan Torah (as described in the first half). Although the Torah does not tell us explicitly what the people requested, we can infer their petition from God's response: "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)God's instructions to Moshe in 19:11 seem to describe a new plan for Matan Torah, in contrast to His plan in 19:9! As we noted earlier, 19:9 implies that Moshe will act as an intermediary; from now on, we refer to this as Plan A. 19:11, however, implies that Bnei Yisrael themselves will see God; from now on, we refer to this as Plan B. (Throughout the shiur, click on the words "Plan A" or "Plan B" to remind yourself which is which.) In other words, Rashi claims that the people's response to Plan A (in 19:9) leads God to change His original plan of using Moshe as His intermediary. Now, according to Plan B, Bnei Yisrael will hear the Commandments directly from God. This 'change of plan' can explain why the people now require three days of preparation. In order to prepare themselves for this direct encounter, Bnei Yisrael must first attain a higher level of spiritual readiness, as reflected in the three-day preparation period (see 19:10-15).
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? "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)Although the intensity of this "hitgalut" may reflect the intense level of Plan B, the description of a thick cloud covering Har Sinai points to the possibility of Plan A (recall 19:9, God's description of Plan A). In any case, the people became so frightened that they remain in the camp rather than gathering at Har Sinai (see 19:16). Moshe himself must go bring them from the camp towards the foot of the mountain (see 19:17). The people now stand around Har Sinai, and we then read another pasuk describing God's "hitgalut": "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)Here again we find both a covering of smoke (like Plan A) as well as God's descent onto the mountain (like Plan B; note the word "va'yered" in both 19:11 and 19:18!). 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 gives us not a clue as to what Moshe was saying or what God was answering. Is Moshe saying the Dibrot? If so, then this pasuk would indicate that the Dibrot are transmitted according to Plan A, with Moshe as the intermediary and the people only 'overhearing' a kol from God. [Compare with 19:9!] If not, then what is Moshe saying and what is God answering? Rashi's commentary on this pasuk is simply amazing. Again quoting the Mechilta, Rashi claims that indeed this pasuk describes the Ten Commandments. More specifically, Rashi explains that the final clause of this pasuk ["Moshe y'daber..."] actually 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. Hence, since this pasuk (19:19) describes Plan A, it could refer only to the last eight Dibrot! [See also Rambam in Moreh N'vuchim II, chapter 33. Note as well that according to Rashi, chapter 19 intentionally omits two key events relating to Plan B - Bnei Yisrael's request for Plan B (in 19:9) and the story of how the first two Dibrot were actually given at the level of Plan B.] Ramban rejects this explanation of the Mechilta (as do many other commentators) and explains this pasuk much differently. He argues that 19:19 does not describe Matan Torah; rather, it describes the conversation between God and Moshe recorded in the psukim that immediately follow - 19:20-25. [As usual, Ramban prefers to keep the sequence of events according to the order of the psukim, while Rashi is willing to 'change' the order in accordance with his explanation.]
To better appreciate this "machloket" between Rashi and Ramban, we must examine the last set of psukim (19:20-25) before the Ten Commandments (20:1-13). (Note: Different chumashim count the psukim in the Ten Commandments differently; our numbering in this shiur follows the numbering of the text in the window on the lower right of your screen, which is different from the numbering in a Koren Tanach.) "God descended upon Mount Sinai to the top of the mountain and summoned Moshe 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)[By the way, note that 19:25 refers to Moshe's conveying this warning to the people, not to his conveying the Dibrot, as is commonly misunderstood.] According to Ramban, this occurs before Matan Torah, and as such this unit serves as a final warning and preparation before the Dibrot. [According to Rashi, it is unclear where and how these psukim fit within the story of Matan Torah. Even though Rashi explains 19:19 as depicting the presentation of the Dibrot, it seems that he would maintain that 19:20-25 takes place beforehand - it is part of the ceremony described in 24:3-11, which Rashi himself claims to have occurred before the Dibrot. However, this "sugya" lies beyond the scope of this weeks's shiur.] In any case, this final set of psukim seem to reflect Plan A, by which God will only appear at the top of the mountain to Moshe, while everyone else must keep their distance down below. Only Moshe is worthy to witness the descent of the "Shchina" onto the top of the mountain. Bnei Yisrael, however, are prohibited from seeing, "lest they die." All of a sudden, it seems as though God now decides to limit His revelation to the top of the mountain. 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 chapter 19 does not seem to provide any explanation for what motivated this change. The details in chapter 20 may, however, provide us with a clue. The Complete 'Yirah' Story Towards the end of chapter 20, immediately after the Dibrot, we find yet another story that takes place 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 20:14-17)This short narrative provides us with a perfect explanation for why God chooses to revert from Plan B back to Plan A. The reason is quite simple - the people were frightened and overwhelmed by this intense experience of "hitgalut," and they therefore 'change their minds.' But why is this story recorded in chapter 20? (See Board #8.) Should it not have been recorded in chapter 19? Indeed, Ramban does place this story in the middle of chapter 19. Despite his general aversion towards rearranging chronology out of the order presented in the Torah, Ramban (on 20:14) explains that this entire parshia (20:14-17) took place earlier, before Matan Torah. Based on a textual similarity with 19:16-19 and a problematic parallel in Devarim 5:20-28, Ramban places this parshia in 19:19, the pasuk that reflects a return to Plan A ["Moshe y'daber v'Ha'Elokim ya'anenu b'Kol" - 19:19]. (See Board #9.) According to Ramban, this also explains why we find immediately after 19:19 a set of psukim (19:20-25) describing this limitation of God's "hitgalut" before Matan Torah actually begins. [See Ramban on 20:14.]
Rashi and Chizkuni offer a different interpretation. They agree with Ramban that 20:14-17 - the yirah story - is 'out of place,' but they disagree concerning where to put it. While Ramban places this story before Matan Torah, Rashi and Chizkuni claim that it took place during Matan Torah, between the first two and last eight commandments. "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..." (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 must the Torah obscure the details of such an important event in our history?
Ahava and Yirah
God's original plan for Matan Torah was 'realistic.' Recognizing better than anyone man's inability to directly confront the "Shchinah," God intends to use Moshe as an intermediary (Plan A). Bnei Yisrael, eager to become active covenantal partners with God, desire to come as close as possible to Har Sinai. They want to encounter the "Shchina" directly, without any mediating agent.
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. God Knows BestAlthough God knows full well that Bnei Yisrael cannot possibly sustain a direct encounter with the "Shchinah," 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 will fail. Better one recognize the limits of his capabilities 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. Likewise, 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
3. FOR FURTHER IYUN B. Study the Ramban to 20:14 (after first reading Devarim 5:19-28). Based on the above shiur, explain why the Ramban changes the order of the parshiot in this specific case.
C. Most m'forshim explain that "b'mshoch ha'yovel hay'mah ya'alu b'Har" (19:13) refers to the long shofar blast that signaled the completion of the "hitgalut" - an 'all clear' signal.
D. Compare the details of 19:20-24 to the Mishkan: Rosh Ha'har = kodesh kdoshim; Har = Mishkan; Tachtit Ha'har = azara, etc. Where can Moshe and Aharon enter? What about the Kohanim and the Am?
For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org
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