Why is Jethro's visit the
prelude to Sinai? Perhaps the question is
faulty. It may be less of a prelude to Sinai than a postscript to the
miracles mentioned thus far. Previous portions not only included the ten
plagues, the exodus, and the splitting of the sea, but also the more
minor miracles of last week's portion; the sweetening of the waters, the
manna, bringing water from a rock, and the defeat of 'Amalek. G-d
brought about all these miracles so that all would recognize His
greatness, as it says in the Song of the Sea, "G-d will reign
forever."
In this story, one person from outside of Israel comes to recognize G-d
for His wonders. He is a model of the reaction one might have hoped for
from the nations of the world. Ultimately, though, the last verse of
this story tells us that this man went back home. The revelation would
not be to all of the world, not even to the Jethro type, but only to
Israel. The "arrival" of Yitro may also serve as a contrast to
another
"arrival": that of 'Amalek in the end of last week's story. Not
all the
nations are deniers. To be sure, there are 'Amalek types, but Jethros
also exist.
How can this story function as an appropriate entrée to the ten
commandments? Jethro's advice to Moshe on how to delegate authority can
serve as an interesting backdrop. Perhaps it is as if to say, "Wisdom
can come from revelation, but it can also come from good common sense,
such as the much needed advice of Jethro." We are forbidden to cease
to seek sound advice, even after the revelation. Or, one could say the
opposite. Only before the revelation must one resort to human wisdom.
Afterwards, the word of G-d is sufficient as a guide to behavior. Some
suggest that the fact that Moshe needed such simple advice from his
father-in-law is proof that it was not Moshe who wrote The Law, because he
wasn't a legislator of that caliber.
What was the role of Moshe in the receiving of the commandments vis
a vis Aharon, the Elders, and the people? In chapter 19, what is the
meaning of the give and take between Moshe, G-d, and the nation
regarding the role and proximity of the people to the mountain? Was
there more than one plan proposed for the role of the masses? One cannot
examine the role of Moshe in isolation. The theme of Moshe's role began
with his very selection in the beginning of the book of Exodus. The
original plan was for G-d to "be with" Moshe. NO other
leadership was necessary. When Moshe complained at the burning bush, the
plan was altered in order to pacify Moshe. The Elders would accompany him.
After Moshe's extended protests, G-d finally appoints brother Aharon to
"be with him" and with G-d. The Midrash (3rd cent.) and Rashi
(11th cent.) already noticed that the Elders somehow dropped out of the
picture quite early on. When Pharaoh placed extra burdens on the
slaves, as a reaction to Moshe's new revolt, the "officers" of
the Israelite slaves go to Pharaoh to complain. Then they complain to
Moshe and Aharon. This is the beginning of communal involvement in the
redemption, though at this point the old leadership actually opposes
Moshe's leadership.
The plagues, though, were done exclusively by Moshe and Aharon. Aharon
alone does the snake trick and the first and third plague. Moshe and
Aharon are involved in the first, fourth and sixth plague. Moshe is all
alone for the 5th, 9th and 10th plague. Moshe brings the 7th and 8th
plagues alone but Pharaoh calls to Moshe and Aharon to stop it. In the
ninth plague he calls only to Moshe. The story seems to convey the notion
that they were both involved but that gradually Moshe became the true and
independent leader. In ch. 11, v. 4, the Torah states explicitly that
"Moshe was very great.. in the eyes of the servants of
Pharaoh.." However, even after the plagues there is clearly an
attempt to give equal time to Aharon. For instance, in the 3 sections
dealing with Paschal laws, one of them is addressed to Moshe and Aharon.
Once Moshe forfeited the exclusive leadership (at the bush), he could
never lose Ahron's involvement. In the description of the actual exodus
and travelling from Egypt, Moshe and Aharon are totally absent. They only
appear as transmitters of the laws of G-d and Moshe as the carrier of
Joseph's bones.
In last week's portion, Moshe is all alone at the splitting of the
sea.
It is in him whom the people gain faith as a result of the splitting.
Here, however, the people become involved again for the first time since
the complaining Israelite officers. The people cry to G-d. They complain o Moshe, and they sing when they are saved. At the sweetening of waters
at Marrah, only Moshe is involved. When they received the manna in the
desert, Moshe and his brother alternate in their participation. The
hitting of the rock was only for Moshe. The war with 'Amalek was the
ultimate in terms of national participation. Moshe asks Joshua to choose
fighters, Aharon and Hur help Moshe, and it is "Israel" who is
victorious, not just Joshua.
Given this background, let's now look at Moshe's role in the portion
of
Jethro. First Moshe has a diplomatic lunch with Jethro, Aharon and the
Elders. Moshe has apparently become too independent, too central as an
authority. Yitro advises him on how he can democratize his leadership.
This is in great contrast to the early, reluctant Moshe. At Sinai, ch. 19,
the people again play a major role. They communicate their responses to
G-d through Moshe. The elders, Aharon, and even a new category called
"priests" are there. It seems that there were two plans. First
G-d was going to reveal Himself only to Moshe and the people would just
overhear the conversation. For some reason this plan was changed, and the
people were told to prepare for G-d's revelation to them directly.
Then Moshe and G-d have a mysterious conversation right before the
ten commandments. G-d says Moshe should go down to warn the people not to
go up the mountain. Moshe responds that the people couldn't possibly go up
since You warned them not to. G-d says Moshe should nonetheless still warn
them. How should we understand this misunderstanding which takes
place right before the 10 commandments? Moshe didn't want to go back down
the mountain to warn the people., he enjoyed the warmth of G-d up in the
clouds. He's happy to be alone. G-d responds by saying that he must
go back down and that Aharon should return up the mountain with him. In
the end, Moshe would have to share the glory with his brother.
Another possible meaning to this last
minute bickering could be that it
teaches us a major lesson about the Law. Moshe felt that now that the
people were receiving direct command s from G-d, there was no room for
error, no room for free will, rebelliousness, or sin. G-d told him that
things were still otherwise. Warn the people. They were told once. Tell
them again. This misunderstanding could also be a sign to Moshe that
ultimately, the full comprehension of the Divine message is elusive,
even for Moshe. Revelation is not equal to knowing all. |
