Yitro (parsha)

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Yitro, Yithro, or Yisro (יִתְרוֹ — Hebrew for “Jethro,” the second word and first distinctive word in the parshah) is the seventeenth weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the fifth in the book of Exodus. It constitutes Exodus 18:1–20:23. The parshah tells of Jethro’s organizational counsel to Moses and God’s revelation of the Ten Commandments to the Israelites at Mount Sinai.

Jews in the Diaspora read it the seventeenth Sabbath after Simchat Torah, generally in late January or February. Jews also read part of the parshah, Exodus 19:1–20:23, as a Torah reading on the first day of the Jewish holiday of Shavuot, which commemorates the giving of the Ten Commandments.

The Ten Commandments (illustration from a Bible card published 1907 by the Providence Lithograph Company)

Contents

[edit] Summary

Jethro and Moses (watercolor circa 1896–1902 by James Tissot)

[edit] Jethro reforms adjudication

Moses’ father–in–law Jethro heard all that God had done for the Israelites and brought Moses’ wife Zipporah and her two sons Gershom (“I have been a stranger here”) and Eliezer (“God was my help") to Moses in the wilderness at Mount Sinai. (Exodus 18:1–5.) Jethro rejoiced, blessed God, and offered sacrifices to God. (Exodus 18:9–12.) The people stood from morning until evening waiting for Moses to adjudicate their disputes. (Exodus 18:13.) Jethro counseled Moses to make known the law, and then choose capable, trustworthy, God–fearing men to serve as chiefs to judge the people, bringing only the most difficult matters to Moses. (Exodus 18:14–23.) Moses heeded Jethro’s advice. (Exodus 18:24.) Then Moses bade Jethro farewell, and Jethro went home. (Exodus 18:27.)

Moses Forbids the People to Follow Him (watercolor circa 1896–1902 by James Tissot)

[edit] The Ten Commandments

Three months to the day after the Israelites left Egypt, they entered the wilderness at the foot of Mount Sinai. (Exodus 19:1–2.) Moses went up Mount Sinai, and God told him to tell the Israelites that if they would obey God faithfully and keep God’s covenant, they would be God’s treasured possession, a kingdom of priests, and a holy nation. (Exodus 19:3–6.) When Moses told the elders, all the people answered: “All that the Lord has spoken we will do!” And Moses brought back the people’s words to God. (Exodus 19:7–8.) God instructed Moses to have the people stay pure, wash their clothes, and prepare for the third day, when God would come down in the sight of the people, on Mount Sinai. (Exodus 19:10–11.) God told Moses to set bounds round the mountain, threatening whoever touched the mountain with death, and Moses did so. (Exodus 19:12–15.)

The Promulgation of the Law in Mount Sinai (illustration from the 1728 Figures de la Bible)

At dawn of the third day, there was thunder, lightning, a dense cloud upon the mountain, and a very loud blast of the horn. (Exodus 19:16.) Moses led the people to the foot of the mountain. (Exodus 19:17.) Mount Sinai was all in smoke, the mountain trembled violently, the blare of the horn grew louder and louder, and God answered Moses in thunder. (Exodus 19:18–19.) God came down on the top of Mount Sinai, and called Moses up. (Exodus 19:20.) God again commanded Moses to warn the people not to break through. (Exodus 19:21.)

God spoke the Ten Commandments:

Moses Receives God’s Holy Commandmandments (woodcut by Julius Schnorr von Carolsfeld from the 1860 Die Bibel in Bildern)
  • “I the Lord am your God.” (Exodus 20:2.)
  • “You shall have no other gods besides Me. You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth. You shall not bow down to them or serve them.” (Exodus 20:2–5; 20:3–6 in the NJPS.)
  • “You shall not swear falsely by the name of the Lord your God.” (Exodus 20:6; 20:7 in the NJPS.)
  • “Remember the Sabbath day and keep it holy.” (Exodus 20:7–10; 20:8–11 in the NJPS.)
  • “Honor your father and your mother.” (Exodus 20:11; 20:12 in the NJPS.)
  • “You shall not murder.”
  • “You shall not commit adultery.”
  • “You shall not steal.”
  • “You shall not bear false witness.” (Exodus 20:12; 20:13 in the NJPS.)
  • “You shall not covet . . . anything that is your neighbor’s.” (Exodus 20:13; 20:14 in the NJPS.)

(A note on verse numbering: The Mechon Mamre Hebrew–English Bible to which articles in this series link numbers its verses according to the Lower Trope Marks system, in which the verses are numbered naturally in their form for study. Many Jewish Bibles in both Hebrew and English (including the 1917 Jewish Publication Society Holy Scriptures According to the Masoretic Text, the New Jewish Publication Society Tanakh, and the ArtScroll Chumash) use the numbering of the Upper Trope Marks system as used for public readings. Parallel verse numbering thus appears for the Ten Commandments here in Exodus 20, as well as in Deuteronomy 5.)

Seeing the thunder, lightning, and the mountain smoking, the people fell back and asked Moses to speak to them instead of God. (Exodus 20:14–15; 20:15–16 in the NJPS.) God told Moses to tell the people not make any gods of silver or gold, but an altar of earth for sacrifices. (Exodus 20:16–20; 20:17–21 in the NJPS.) God prohibited hewing the stones to make a stone altar. (Exodus 20:21; 20:22 in the NJPS.) And God prohibited ascending the altar by steps, so as not to exposed the priests’ nakedness. (Exodus 20:22; 20:23 in the NJPS.)

Jethro's Visit (engraving by Gerard Jollain from the 1670 La Saincte Bible)

[edit] In classical rabbinic interpretation

The Harlot of Jericho and the Two Spies (watercolor circa 1896–1902 by James Tissot)

[edit] Exodus chapter 18

The Tannaim debated what news Jethro heard in Exodus 18:1 that caused him to adopt the faith of Moses. Rabbi Joshua said that Jethro heard of the Israelites’ victory over the Amalekites, as Exodus 17:13 reports the results of that battle immediately before Exodus 18:1 reports Jethro’s hearing of the news. Rabbi Eleazar of Modim said that Jethro heard of the giving of the Torah, for when God gave Israel the Torah, the sound travelled from one end of the earth to the other, and all the world’s kings trembled in their palaces and sang, as Psalm 29:9 reports, “The voice of the Lord makes the hinds to tremble . . . and in His temple all say: ‘Glory.’” The kings then converged upon Balaam and asked him what the tumultuous noise was that they had heard — perhaps another flood, or perhaps a flood of fire. Balaam told them that God had a precious treasure in store, which God had hidden for 974 generations before the creation of the world, and God desired to give it to God’s children, as Psalm 29:11 says, “The Lord will give strength to His people.” Immediately they all exclaimed the balance of Psalm 29:11: “The Lord will bless His people with peace.” Rabbi Eleazar said that Jethro heard about the dividing of the Reed Sea, as Joshua 5:1 reports, “And it came to pass, when all the kings of the Amorites heard how the Lord had dried up the waters of the Jordan before the children of Israel,” and Rahab the harlot too told Joshua’s spies in Joshua 2:10: “For we have heard how the Lord dried up the water of the Red Sea.” (Babylonian Talmud Zevachim 116a.)

Rabbi Joshua interpreted Exodus 18:6 to teach that Jethro sent a messenger to Moses. Noting that Exodus 18:6 mentions each of Jethro, Zipporah, and Moses’ children, Rabbi Eliezer taught that Jethro sent Moses a letter asking Moses to come out to meet Jethro for Jethro’s sake; and should Moses be unwilling to do so for Jethro’s sake, then to do so for the Zipporah’s sake; and should Moses be reluctant to do so for her sake, then to do so the sake of Moses’ children. (Exodus Rabbah 17:2.)

Rabbi Pappias read the words “And Jethro said: ‘Blessed be the Lord’” in Exodus 18:10 as a reproach to the Israelites, for not one of the 600,000 Israelites rose to bless God until Jethro did. (Mekhilta Amelek 3:40:3:1.)

The Promulgation of the Law in Mount Sinai (illustration from the 1728 Figures de la Bible)

[edit] Exodus chapter 19

The Mekhilta deduced from the use of the singular form of the verb “encamped” (vayichan, וַיִּחַן) in Exodus 19:2 that all the Israelites agreed and were of one mind. (Mekhilta Bahodesh 1:47:3:1.)

The Mishnah noted that oxen were the same as all other beasts insofar as they were required by Exodus 19:12–13 to keep away from Mount Sinai. (Mishnah Bava Kamma 5:7.)

The Mishnah deduced from Exodus 19:15 that a woman who emits semen on the third day after intercourse is unclean. (Mishnah Shabbat 9:3.)

Moses on Mount Sinai (painting circa 1895–1900 by Jean-Léon Gérôme)

The Rabbis compared the Israelites’ encounter at Sinai to Jacob’s dream in Genesis 28:12–13. The “ladder” in Jacob’s dream symbolizes Mount Sinai. That the ladder is “set upon (מֻצָּב, mutzav) the earth” recalls Exodus 19:17, which says, “And they stood (וַיִּתְיַצְּבוּ, vayityatzvu) at the nether part of the mount.” The words of Genesis 28:12, “and the top of it reached to heaven,” echo those of Deuteronomy 4:11, “And the mountain burned with fire to the heart of heaven.” “And behold the angels of God” alludes to Moses and Aaron. “Ascending” parallels Exodus 19:3: “And Moses went up to God.” “And descending” parallels Exodus 19:14: “And Moses went down from the mount.” And the words “and, behold, the Lord stood beside him” in Genesis 28:13 parallel the words of Exodus 19:20: “And the Lord came down upon Mount Sinai.” (Genesis Rabbah 68:12.)

Rabbi Levi addressed the question that Deuteronomy 4:33 raises: “Did ever a people hear the voice of God speaking out of the midst of the fire, as you have heard, and live?” (Deuteronomy 4:33, in turn, refers back to the encounter at Sinai reported at Exodus 19:18–19, 20:1, and after.) Rabbi Levi taught that the world would not have been able to survive hearing the voice of God in God’s power, but instead, as Psalm 29:4 says, “The voice of the Lord is with power.” That is, the voice of God came according to the power of each individual — young, old, or infant — to receive it. (Exodus Rabbah 29:1.)

Reading the words “And the Lord came down upon mount Sinai, to the top of the mount” in Exodus 19:20, the Mekhilta supposed that one might think that God actually descended from heaven and transferred God’s Presence to the mountain. Thus the Mekhilta noted that Exodus 20:18 (20:19 in the NJPS) says: “You yourselves have seen that I have talked with you from heaven,” and deduced that God bent down the heavens, lowering them to the top of the mountain, and spread the heavens as a person spreads a mattress on a bed, and spoke from the heavens as a person would speak from the top of a mattress. (Mekhilta Bahodesh 4:50:1:11–12.)

Moses Receiving the Tablets of the Law (fresco at the Palazzí Pontificí circa 1518–1519 by Raphael)

Rabbi Joshua ben Levi taught that when Moses ascended on high (as Exodus 19:20 reports), the ministering angels asked God what business one born of woman had among them. God told them that Moses had come to receive the Torah. The angels questioned why God was giving to flesh and blood the secret treasure that God had hidden for 974 generations before God created the world. The angels asked, in the words of Psalm 8:8, “What is man, that You are mindful of him, and the son of man, that You think of him?” God told Moses to answer the angels. Moses asked God what was written in the Torah. In Exodus 20:2, God said, “I am the Lord your God, Who brought you out of the Land of Egypt.” So Moses asked the angels whether the angels had gone down to Egypt or were enslaved to Pharaoh. As the angels had not, Moses asked them why then God should give them the Torah. Again, Exodus 20:3 says, “You shall have no other gods,” so Moses asked the angels whether they lived among peoples that engage in idol worship. Again, Exodus 20:7 (20:8 in the NJPS) says, “Remember the Sabbath day, to keep it holy,” so Moses asked the angels whether they performed work from which they needed to rest. Again, Exodus 20:6 (20:7 in the NJPS) says, “You shall not take the name of the Lord your God in vain,” so Moses asked the angels whether there were any business dealings among them in which they might swear oaths. Again, Exodus 20:11 (20:12 in the NJPS) says, “Honor your father and your mother,” so Moses asked the angels whether they had fathers and mothers. Again, Exodus 20:12 (20:13 in the NJPS) says, “You shall not murder; you shall not commit adultery; you shall not steal,” so Moses asked the angels whether there was jealousy among them and whether the Evil Tempter was among them. Immediately, the angels conceded that God’s plan was correct, and each angel felt moved to love Moses and give him gifts. Even the Angel of Death confided his secret to Moses, and that is how Moses knew what to do when, as Numbers 17:11–13 reports, Moses told Aaron what to do to make atonement for the people, to stand between the dead and the living, and to check the plague. (Babylonian Talmud Shabbat 88b–89a.)

Moses Receiving the Tablets (painting circa 1900 by Gebhard Fugel)

[edit] Exodus chapter 20

Rabbi Joshua ben Levi taught that with every single word that God spoke (as Exodus 20:1 reports), the Israelites’ souls departed, as Song of Songs 5:6 says: “My soul went forth when He spoke.” But if their souls departed at the first word, how could they receive the second word? God revived them with the dew with which God will resurrect the dead, as Psalm 68:10 says, “You, O God, did send a plentiful rain; You did confirm your inheritance, when it was weary.” Rabbi Joshua ben Levi also taught that with every word that God spoke, the Israelites retreated a distance of 12 mils, but the ministering angels led them back, as Psalm 68:13 says, “The hosts of angels march, they march (יִדֹּדוּן יִדֹּדוּן, yiddodun yiddodun).” Instead of yiddodun (“they march”), Rabbi Joshua ben Levi read yedaddun (“they lead”). (Babylonian Talmud Shabbat 88b.)

1768 Decalogue parchment by Jekuthiel Sofer

Rabbi Levi said that the section beginning at Leviticus 19:1 was spoken in the presence of the whole Israelite people, because it includes each of the Ten Commandments, noting that: (1) Exodus 20:2 says, “I am the Lord your God,” and Leviticus 19:3 says, “I am the Lord your God”; (2) Exodus 20:2–3 says, “You shall have no other gods,” and Leviticus 19:4 says, “Nor make to yourselves molten gods”; (3) Exodus 20:6 (20:7 in the NJPS) says, “You shall not take the name of the Lord your God in vain,” and Leviticus 19:12 says, “And you shall not swear by My name falsely”; (4) Exodus 20:7 (20:8 in the NJPS) says, “Remember the Sabbath day,” and Leviticus 19:3 says, “And you shall keep My Sabbaths”; (5) Exodus 20:11 (20:12 in the NJPS) says, “Honor your father and your mother,” and Leviticus 19:3 says, “You shall fear every man his mother, and his father”; (6) Exodus 20:12 (20:13 in the NJPS) says, “You shall not murder,” and Leviticus 19:16 says, “Neither shall you stand idly by the blood of your neighbor”; (7) Exodus 20:12 (20:13 in the NJPS) says, “You shall not commit adultery,” and Leviticus 20:10 says, “Both the adulterer and the adulteress shall surely be put to death; (8) Exodus 20:12 (20:13 in the NJPS) says, “You shall not steal,” and Leviticus 19:11 says, “You shall not steal”; (9) Exodus 20:12 (20:13 in the NJPS) says, “You shall not bear false witness,” and Leviticus 19:16 says, “You shall not go up and down as a talebearer”; and (10) Exodus 20:13 (20:14 in the NJPS) says, “You shall not covet . . . anything that is your neighbor's,” and Leviticus 19:18 says, “You shall love your neighbor as yourself.” (Leviticus Rabbah 24:5.)

The Mishnah taught that the priests recited the Ten Commandments daily. (Mishnah Tamid 5:1; Babylonian Talmud Tamid 32b.)

Exodus 20:1–5 in a manuscript from the British Library

The Sifre taught that to commit idolatry is to deny the entire Torah. (Sifre to Numbers 111:1:3.)

Tractate Avodah Zarah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws prohibiting idolatry in Exodus 20:2–5 (20:3–6 in NJPS) and Deuteronomy 5:6–9 (5:7–10 in NJPS). (Mishnah Avodah Zarah 1:1–5:12; Tosefta Avodah Zarah 1:1–8:8; Jerusalem Talmud Avodah Zarah 1a–; Babylonian Talmud Avodah Zarah 2a–76b.)

The Mishnah taught that those who engaged in idol worship were executed, whether they served it, sacrificed to it, offered it incense, made libations to it, prostrated themselves to it, accepted it as a god, or said to it “You are my god.” But those who embraced, kissed, washed, anointed, clothed, or swept or sprinkled the ground before an idol merely transgressed the negative commandment of Exodus 20:4 (20:5 in the NJPS) and were not executed. (Mishnah Sanhedrin 7:6; Babylonian Talmud Sanhedrin 60b.)

The Gemara reconciled apparently discordant verses touching on vicarious responsibility. The Gemara noted that Deuteronomy 24:16 states: “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin,” but Exodus 20:4 (20:5 in the NJPS) says: “visiting the iniquity of the fathers upon the children.” The Gemara cited a Baraita that interpreted the words “the iniquities of their fathers shall they pine away with them” in Leviticus 26:39 to teach that God punishes children only when they follow their parents’ sins. The Gemara then questioned whether the words “they shall stumble one upon another” in Leviticus 26:37 do not teach that one will stumble through the sin of the other, that all are held responsible for one another. The Gemara answered that the vicarious responsibility of which Leviticus 26:37 speaks is limited to those who have the power to restrain their fellow from evil but do not do so. (Babylonian Talmud Sanhedrin 27b.)

Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows in Exodus 20:6 (20:7 in the NJPS), Leviticus 5:1–10 and 19:12, Numbers 30:2–17, and Deuteronomy 23:24. (Mishnah Nedarim 1:1–11:11; Tosefta Nedarim 1:1–7:8; Jerusalem Talmud Nedarim 1a–; Babylonian Talmud Nedarim 2a–91b; Mishnah Shevuot 1:1–8:6; Tosefta Shevuot 1:1–6:7; Jerusalem Talmud Shevuot 1a–; Babylonian Talmud Shevuot 2a–49b.)

Tractate Shabbat in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the Sabbath in Exodus 16:23 and 29; 20:7–10 (20:8–11 in the NJPS); 31:13–17; 35:2–3; Numbers 15:32–36; and Deuteronomy 5:11 (5:12 in the NJPS). (Mishnah Shabbat 1:1–24:5; Tosefta Shabbat 1:1–17:29; Jerusalem Talmud Shabbat 1a–; Babylonian Talmud Shabbat 2a–157b.)

The Mishnah interpreted the prohibition of animals working in Exodus 20:9 (20:10 in the NJPS) to teach that on the Sabbath, animals could wear their tethers, and their caretakers could lead them by their tethers and sprinkle or immerse them with water. (Mishnah Shabbat 5:1; Babylonian Talmud Shabbat 51b.) The Mishnah taught that a donkey could go out with a saddle cushion tied to it, rams strapped, ewes covered, and goats with their udders tied. Rabbi Jose forbade all these, except covering ewes. Rabbi Judah allowed goats to go out with their udders tied to dry, but not to save their milk. (Mishnah Shabbat 5:2; Babylonian Talmud Shabbat 52b.) The Mishnah taught that animals could not go out with a pad tied to their tails. A driver could not tie camels together and pull one of them, but a driver could take the leads of several camels in hand and pull them. (Mishnah Shabbat 5:3; Babylonian Talmud Shabbat 54a.) The Mishnah prohibited donkeys with untied cushions, bells, ladder–shaped yokes, or thongs around their feet; fowls with ribbons or leg straps; rams with wagons; ewes protected by wood chips in their noses; calves with little yokes; and cows with hedgehog skins or straps between their horns. The Mishnah reported that Rabbi Eleazar ben Azariah’s cow used to go out with a thong between its horns, but without the consent of the Rabbis. (Mishnah Shabbat 5:4; Babylonian Talmud Shabbat 54b.)

Honor Your Father and Your Mother (illustration from a Bible card published 1896 by the Providence Lithograph Company)

The Mishnah taught that both men and women are obligated to carry out all commandments concerning their fathers. (Mishnah Kiddushin 1:7; Babylonian Talmud Kiddushin 29a, 30b.) Rav Judah interpreted the Mishnah to mean that both men and women are bound to perform all precepts concerning a father that are incumbent upon a son to perform for his father. (Babylonian Talmud Kiddushin 30b.)

A Midrash noted that almost everywhere, Scripture mentions a father’s honor before the mother’s honor. (See, for example, Exodus 20:11 (20:12 in NJSP), Deuteronomy 5:15 (5:16 in the NJPS), 27:16.) But Leviticus 19:3 mentions the mother first to teach that one should honor both parents equally. (Genesis Rabbah 1:15.)

It was taught in a Baraita that Rabbi said that God knows that a son honors his mother more than his father, because the mother wins him over with words. Therefore, (in Exodus 20:11 (20:12 in NJSP)) God put the honor of the father before that of the mother. God knows that a son fears his father more than his mother, because the father teaches him Torah. Therefore, (in Leviticus 19:3) God put the fear of the mother before that of the father. (Babylonian Talmud Kiddushin 30b–31a.)

Honor Your Father and Your Mother (illustration from a Bible card published by the Providence Lithograph Company)

Our Rabbis taught in a Baraita what it means to “honor” and “revere” one’s parents within the meaning of Exodus 20:11 (20:12 in NJSP) (honor), Leviticus 19:3 (revere), and Deuteronomy 5:15 (5:16 in the NJPS) (honor). To “revere” means that the child must neither stand nor sit in the parent’s place, nor contradict the parent’s words, nor engage in a dispute to which the parent is a party. To “honor” means that the child must give the parent food and drink and clothes, and take the parent in and out. (Babylonian Talmud Kiddushin 31b.)

Noting that Exodus 20:11 (20:12 in NJSP) commands, “Honor your father and your mother,” and Proverbs 3:9 directs, “Honor the Lord with your substance,” the Rabbis taught in a Baraita that Scripture thus likens the honor due to parents to that due to God. Similarly, as Leviticus 19:3 commands, “You shall fear your father and mother,” and Deuteronomy 6:13 commands, “The Lord your God you shall fear and you shall serve,” Scripture likens the fear of parents to the fear of God. And as Exodus 21:17 commands, “He that curses his father or his mother shall surely be put to death,” and Leviticus 24:15 commands, “Whoever curses his God shall bear his sin,” Scripture likens cursing parents to cursing God. But the Baraita conceded that with respect to striking (which Exodus 21:15 addresses with regard to parents), that it is certainly impossible (with respect to God). The Baraita concluded that these comparisons between parents and God are only logical, since the three (God, the mother, and the father) are partners in creation of the child. For the Rabbis taught in a Baraita that there are three partners in the creation of a person — God, the father, and the mother. When one honors one’s father and mother, God considers it as if God had dwelt among them and they had honored God. And a Tanna taught before Rav Nachman that when one vexes one’s father and mother, God considers it right not to dwell among them, for had God dwelt among them, they would have vexed God. (Babylonian Talmud Kiddushin 30b–31a.)

Rabbi Akiva (illustration from the 1568 Mantua Haggadah)

According to the Mishnah, if witnesses testified that a person was liable to receive 40 lashes, and the witnesses turned out to have perjured themselves, then Rabbi Meir taught that the perjurers received 80 lashes — 40 on account of the commandment of Exodus 20:12 (20:13 in the NJPS) not to bear false witness and 40 on account of the instruction of Deuteronomy 19:19 to do to perjurers as they intended to do to their victims — but the Sages said that they received only 40 lashes. (Mishnah Makkot 1:3; Babylonian Talmud Makkot 4a.)

Rabbi Shimon ben Lakish taught that the commandment of Exodus 20:12 (20:13 in the NJPS) not to bear false witness included every case of false testimony. (Jerusalem Talmud Terumot 64a.)

Rabbi Ishmael interpreted the words “all the people perceived the thunderings, and the lightnings, and the voice of the horn” in Exodus 20:14 (20:15 in the NJPS) to mean that the people saw what could be seen and heard what could be heard. But Rabbi Akiva said that they saw and heard what was perceivable, and they saw the fiery word of God strike the tablets. (Mekhilta Bahodesh 55:1:1.)

The Gemara taught that Exodus 20:16 (20:17 in NJPS) sets forth one of the three most distinguishing virtues of the Jewish People. The Gemara taught that David told the Gibeonites that the Israelites are distinguished by three characteristics: They are merciful, bashful, and benevolent. They are merciful, for Deuteronomy 13:18 says that God would “show you (the Israelites) mercy, and have compassion upon you, and multiply you.” They are bashful, for Exodus 20:16 (20:17 in NJPS) says “that God’s fear may be before you (the Israelites).” And they are benevolent, for Genesis 18:19 says of Abraham “that he may command his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice.” The Gemara taught that David told the Gibeonites that only one who cultivates these three characteristics is fit to join the Jewish People. (Babylonian Talmud Yevamot 79a.)

The Altar (illustration from the 1890 Peter Fjellstedts Bibel)

The Mishnah deduced from Exodus 20:20 (20:21 in the NJPS) that even when only a single person sits occupied with Torah, the Shekhinah is with the student. (Mishnah Avot 3:6.)

Rabbi Isaac taught that God reasoned that if God said in Exodus 20:20 (20:21 in NJPS), "An altar of earth you shall make to Me [and then] I will come to you and bless you," thus revealing God's Self to bless the one who built an altar in God's name, then how much more should God reveal God's Self to Abraham, who circumcised himself for God's sake. And thus, "the Lord appear to him." (Genesis Rabbah 48:4.)

Bar Kappara taught that every dream has its interpretation. Thus Bar Kappara taught that the “ladder” in Jacob’s dream of Genesis 28:12 symbolizes the stairway leading up to the altar in the Temple in Jerusalem. “Set upon the earth” implies the altar, as Exodus 20:20 (20:21 in NJPS) says, “An altar of earth you shall make for Me.” “And the top of it reached to heaven” implies the sacrifices, the odor of which ascended to heaven. “The angels of God” symbolize the High Priests. “Ascending and descending on it” describes the priests ascending and descending the stairway of the altar. And the words “and, behold, the Lord stood beside him” in Genesis 28:13 once again invoke the altar, as in Amos 9:1, the prophet reports, “I saw the Lord standing beside the altar.” (Genesis Rabbah 68:12.)

[edit] Commandments

2nd Century B.C.E. Decalogue (from the Nash Papyrus)

According to Sefer ha-Chinuch, there are 3 positive and 14 negative commandments in the parshah:

(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 1:141–97. Jerusalem: Feldheim Pub., 1991. ISBN 0-87306-179-9.)

[edit] In the liturgy

The second blessing before the Shema speaks of how God “loves His people Israel,” reflecting the statement of Exodus 19:5 that Israel is God’s people. (Reuven Hammer. Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals, 29. New York: The Rabbinical Assembly, 2003. ISBN 0-916219-20-8.)

The fire surrounding God’s Presence in Exodus 19:16–28 is reflected in Psalm 97:3, which is in turn one of the six Psalms recited at the beginning of the Kabbalat Shabbat prayer service. (Hammer, at 17.)

Reuven Hammer noted that Mishnah Tamid 5:1 recorded what was in effect the first siddur, as a part of which priests daily recited the Ten Commandments. (Reuven Hammer. Entering Jewish Prayer: A Guide to Personal Devotion and the Worship Service, 76–82. New York: Schocken, 1995. ISBN 0-8052-1022-9.)

The Lekhah Dodi liturgical poem of the Kabbalat Shabbat service quotes both the commandment of Exodus 20:7 (Exodus 20:8 in the NJPS) to “remember” the Sabbath and the commandment of Deuteronomy 5:11 (Deuteronomy 5:12 in the NJPS) to “keep” or “observe” the Sabbath, saying that they “were uttered as one by our Creator.” (Hammer, Or Hadash, at 21.)

And following the Kabbalat Shabbat service and prior to the Friday evening (Ma'ariv) service, Jews traditionally read rabbinic sources on the observance of the Sabbath, including Genesis Rabbah 11:9. Genesis Rabbah 11:9, in turn, interpreted the commandment of Exodus 20:7 (Exodus 20:8 in the NJPS) to “remember” the Sabbath. (Hammer, Or Hadash, at 26.)

The Kiddusha Rabba blessing for the Sabbath day meal quotes Exodus 20:7–10 (Exodus 20:8–11 in the NJPS) immediately before the blessing on wine. (Menachem Davis. The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation, 458–59. Brooklyn: Mesorah Publications, 2002. ISBN 1-57819-697-3.)

Among the zemirot or songs of praise for the Sabbath day meal, the song Baruch Kel Elyon, written by Rabbi Baruch ben Samuel, quotes Exodus 20:7 (Exodus 20:8 in the NJPS) and in concluding paraphrases Exodus 20:9 (Exodus 20:10 in the NJPS), saying “In all your dwellings, do not do work — your sons and daughters, the servant and the maidservant.” (Davis, at 466.)

Similarly, among the zemirot for the Sabbath day meal, the song Yom Zeh Mechubad paraphrases Exodus 20:8–10 (Exodus 20:9–11 in the NJPS), saying, “This day is honored from among all days, for on it rested the One Who fashioned the universe. Six days you may do your work, but the Seventh Day belongs to your God. The Sabbath: Do not do on it any work, for everything God completed in six days.” (Davis, at 466–67.)

Many Jews study successive chapters of Pirkei Avot (Chapters of the Fathers) on Sabbaths between Passover and Rosh Hashanah. And Avot 3:6 quotes Exodus 20:20 (20:21 in the NJPS) for the proposition that even when only a single person sits occupied with Torah, the Shekhinah is with the student. (Davis, at 549.)

[edit] The Weekly Maqam

In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parshah. For Parshah Yitro, Sephardi Jews apply Maqam Hoseni, the maqam that expresses beauty. This is especially appropriate in this parshah because it is the parshah where the Israelites receive the Ten Commandments.

Isaiah's Lips Anointed with Fire (1784 painting by Benjamin West)

[edit] Haftarah

The haftarah for the parshah is Isaiah 6:1–7:6 and 9:5–6.

[edit] Connection to the Parshah

Both the parshah and the haftarah recount God’s revelation. Both the parshah and the haftarah describe Divine Beings as winged. (Exodus 19:4; Isaiah 6:2.) Both the parshah and the haftarah report God’s presence accompanied by shaking and smoke. (Exodus 19:18; Isaiah 6:4.) And both the parshah and the haftarah speak of making Israel a holy community. (Exodus 19:6; Isaiah 6:13.)

[edit] Further reading

The parshah has parallels or is discussed in these sources:

[edit] Ancient

  • Book of the Dead, chapter 125. Ancient Egypt, 1500–1400 BCE. Reprinted in, e.g., E. A. Wallis Budge. The Egyptian Book of the Dead (The Papyrus of Ani) Egyptian Text, Transliteration and Translation, 195–205. New York: Dover Publications, 1967. (analog to Ten Commandments).

[edit] Biblical

Josephus

[edit] Early nonrabbinic

[edit] Classical rabbinic

  • Mishnah: Shabbat 5:1–4, 9:3; Nedarim 1:1–11:11; Bava Kamma 5:7; Sanhedrin 7:6; Makkot 1:3; Shevuot 1:1–8:6; Avodah Zarah 1:1–5:12; Avot 3:6, 5:6; Tamid 5:1. Land of Israel, circa 200 CE. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, 184, 190, 515, 598, 610, 660–72, 679, 686, 869. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.
  • Tosefta: Maaser Sheni 5:27; Shabbat 1:21; Sukkah 4:3; Megillah 3:5, 24; Sotah 4:1, 7:2; Bava Kamma 3:2–3, 4:6, 6:4, 14, 7:5, 9:7, 17, 20, 22, 26; Sanhedrin 3:2, 4:7, 12:3; Makkot 1:7; Shevuot 3:6, 8; Avodah Zarah 1:1–8:8; Arakhin 2:10, 5:9. Land of Israel, circa 300 CE. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, vol. 1: 330, 360, 579, 645, 650, 844, 860; vol. 2: 962–63, 972, 978, 980, 987, 1001, 1004–06, 1150, 1159, 1185, 1201, 1232–34, 1261–93, 1499, 1514. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.
  • Jerusalem Talmud: Berakhot 5a, 12b–13a, 39a, 50b, 87a; Peah 6b; Sheviit 1a, 2a; Terumot 64a; Bikkurim 23b; Shabbat 1a–; Sukkah 3a, 24a; Nedarim 1a–; Shevuot 1a–; Avodah Zarah 1a–. Land of Israel, circa 400 CE. Reprinted in, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vols. 1–3, 6a, 8, 12, 22. Brooklyn: Mesorah Publications, 2005–2010.
  • Mekhilta According to Rabbi Ishmael 47:1–57:1. Land of Israel, late 4th century. Reprinted in, e.g., Mekhilta According to Rabbi Ishmael. Translated by Jacob Neusner, 2:37–103. Atlanta: Scholars Press, 1988. ISBN 1-55540-237-2. And Mekhilta de-Rabbi Ishmael. Translated by Jacob Z. Lauterbach, 2:271–354. Philadelphia: Jewish Publication Society, 1933, reissued 2004. ISBN 0-8276-0678-8.
  • Mekhilta of Rabbi Simeon 20:3; 26:1; 34:2; 44:1–2; 46:1–57:3; 68:1–2; 74:4, 6; 77:4; 78:4; 82:1. Land of Israel, 5th century. Reprinted in, e.g., Mekhilta de-Rabbi Shimon bar Yohai. Translated by W. David Nelson, 83–84, 113, 147, 186, 195–209, 212–58, 305, 347, 349, 359, 364, 372–73. Philadelphia: Jewish Publication Society, 2006. ISBN 0-8276-0799-7.
Talmud

[edit] Medieval

Rashi
  • Exodus Rabbah 27:1–29:9. 10th century. Reprinted in, e.g., Midrash Rabbah: Exodus. Translated by S. M. Lehrman, vol. 3. London: Soncino Press, 1939. ISBN 0-900689-38-2.
  • Solomon ibn Gabirol. A Crown for the King, 29:357–58. Spain, 11th century. Translated by David R. Slavitt, 48–49. New York: Oxford University Press, 1998. ISBN 0-19-511962-2.
  • Rashi. Commentary. Exodus 18–20. Troyes, France, late 11th century. Reprinted in, e.g., Rashi. The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, 2:205–46. Brooklyn: Mesorah Publications, 1994. ISBN 0-89906-027-7.
  • Judah Halevi. Kuzari. 1:87–91; 2:4; 3:39; 5:21. Toledo, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Intro. by Henry Slonimsky, 60–63, 87, 172, 290. New York: Schocken, 1964. ISBN 0-8052-0075-4.
  • Zohar 2:67a–94a. Spain, late 13th century. Reprinted in, e.g., The Zohar. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934.
Hobbes

[edit] Modern

Dickinson
Mann
Agnon
  • David Noel Freedman. “The Nine Commandments: The secret progress of Israel’s sins.” Bible Review. 5 (6) (Dec. 1989).
  • Krzysztof Kieślowski. The Decalogue. Warsaw: Sender Freies Berlin (SFB), Telewizja Polska (TVP), and Zespol Filmowy “Tor,” 1989.
  • Moshe Weinfeld. “What Makes the Ten Commandments Different?” Bible Review. 7 (2) (Apr. 1991).
  • Pinchas H. Peli. The Jewish Sabbath: A Renewed Encounter. New York: Schocken, 1991. ISBN 0-8052-0998-0.
  • S.Y. Agnon. Present at Sinai: The Giving of the Law. Philadelphia: Jewish Publication Society, 1994. ISBN 0-8276-0503-X.
  • Elliot N. Dorff. “Artificial Insemination, Egg Donation and Adoption.” New York: Rabbinical Assembly, 1994. EH 1:3.1994. Reprinted in Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by Kassel Abelson and David J. Fine, 461, 483, 506. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4. (duty of the children of artificial insemination to honor their social parents; implications of the duty to honor parents for single parenthood).
  • Elliot N. Dorff. “Jewish Businesses Open on Shabbat and Yom Tov: A Concurring Opinion.” New York: Rabbinical Assembly, 1995. OH 242.1995c. Reprinted in Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by Kassel Abelson and David J. Fine, 64–70. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4.
  • Elliot N. Dorff. “Family Violence.” New York: Rabbinical Assembly, 1995. HM 424.1995. Reprinted in Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by Kassel Abelson and David J. Fine, 773, 786. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4. (implications of the commandment to honor one’s parents for a duty to provide for dependent parents).
  • Marc Gellman. God’s Mailbox: More Stories About Stories in the Bible, 47–67. New York: Morrow Junior Books, 1996. ISBN 0-688-13169-7.
  • Mark Dov Shapiro. Gates of Shabbat: A Guide for Observing Shabbat. New York: CCAR Press, 1996. ISBN 0-88123-010-3.
  • Elliot N. Dorff. “Assisted Suicide.” New York: Rabbinical Assembly, 1997. YD 345.1997a. Reprinted in Responsa: 1991–2000: The Committee on Jewish Law and Standards of the Conservative Movement. Edited by Kassel Abelson and David J. Fine, 379, 380. New York: Rabbinical Assembly, 2002. ISBN 0-916219-19-4. (implications of God’s ownership of the universe for assisted suicide).
  • Baruch J. Schwartz. “What Really Happened at Mount Sinai? Four biblical answers to one question.” Bible Review. 13 (5) (Oct. 1997).
  • William H.C. Propp. Exodus 1–18, 2:622–35. New York: Anchor Bible, 1998. ISBN 0-385-14804-6.
Steinsaltz

[edit] See also

[edit] External links

[edit] Texts

[edit] Commentaries

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