מערך שיעור בנושא נאמנות: מערכת היחסים בין עם ישראל לאלוהים (שמות י"ט ועוד) / בעז סתוי

נושא השיעור: מערכת היחסים המורכבת בין אלוהים לעמו
מטרות השיעור: במערך שיעור זה נבחן מספר מקורות אשר עוסקים בקשר בין אלוהים לעמו. בכמה טקסטים מודגשת האהבה (כזו השוררת בין הורים וילדיהם או בין בני זוג), כרגש וכערך שעל בסיסו כונן אלוהים את היחסים עם עמו. במקרים אחרים (לפעמים אפילו באותם טקסטים), נראה שהאהבה מפנה את מקומה ומוחלפת בדרישה לנאמנות מוחלטת.
בסופו של השיעור, לאחר הצפייה בסרט, אפשר גם לנסות ולבחון (בקצרה) את יסודות החשיבה ההיסטוריוסופית של כותבי המקרא - כיצד הם מסבירים את האסונות שנפלו עליהם באמצעות חוסר נאמנות מצד העם וקנאה מצד אלוהים (ולא חולשה של אלוהים ביחס לאלים האחרים, או חס וחלילה היעדרו).
השאלות עליהן השיעור בא לענות: מהי אהבה? מתי אהבה הופכת למסוכנת? מהו המחיר שעלולים לשלם על מערכת יחסים כל כך יצרית ועזה? כיצד מסבירים כותבי המקרא את האסונות שנפלו על עם ישראל?

המקורות בהם השתמשתי:
1. שמות י"ט 6-1 (הברית)
2. רש"י על שמות י"ט 1, ירמיה ב', ירמיה ל"א (יחסי הקרבה הנוצרים בעקבותיה)
3. דברים ז' (רשימת הטבות אשר מותנית בהתנהגות העם)
4. שמות י"ט 7 ואילך, רש"י על בראשית א' 1 (אופיו הלא-פשוט של החתן)
5. פוסט שכתבתי ב-929 שלי (הפגיעה הקשה בעם ישראל בעקבות הברית)
6. קטע מתוך הסרט "אלוהים עומד למשפט" (האם הברית עדין תקפה?)
מהלך השיעור:
מדובר במערך שיעור הבוחן את מעמד הר סיני ואת השלכותיו על ההיסטוריה של עם ישראל, כפי שתופסים אותן מחברי המקרא. במעמד הר סיני מתהדקים היחסים בין אלוהים ועם ישראל לכדי ברית נצחית, אותה ניתן לדמות לחתונה. הברית מחושלת באהבה עזה, ומצטרפת אליה רשימה ארוכה של הטבות. אולם כבר במעמד עצמו, ניתן לראות שלברית יש גם צדדים אפלים, ואלה עוברים לבירור מעמיק יותר בטקסט שלי ובסרטון.
[אני בחרתי להישאר במערך שיעור זה בתחום היחסים שבין עם ישראל לאלוהים. אפשר היה גם לקחת את הדיון ליחסים שבין האזרח למדינתו. כך למשל באמצעות המאמר הזה, עמ' 729-727, או הזה, מהם ניתן ללמוד על אופייה הבעייתי של הדרישה לנאמנות].

1. נקרא את שמות י"ט - ההכנות לקראת מעמד הר סיני, מעמד מרגש שממסד את הברית בין האל לבין עמו. במהלך הדיון נבחן את הביטויים "סגולה", "ממלכת כוהנים" ו"עם קדוש".

שמות י״ט

(א) בַּחֹ֙דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי׃ (ב) וַיִּסְע֣וּ מֵרְפִידִ֗ים וַיָּבֹ֙אוּ֙ מִדְבַּ֣ר סִינַ֔י וַֽיַּחֲנ֖וּ בַּמִּדְבָּ֑ר וַיִּֽחַן־שָׁ֥ם יִשְׂרָאֵ֖ל נֶ֥גֶד הָהָֽר׃ (ג) וּמֹשֶׁ֥ה עָלָ֖ה אֶל־הָאֱלֹהִ֑ים וַיִּקְרָ֨א אֵלָ֤יו יְהוָה֙ מִן־הָהָ֣ר לֵאמֹ֔ר כֹּ֤ה תֹאמַר֙ לְבֵ֣ית יַעֲקֹ֔ב וְתַגֵּ֖יד לִבְנֵ֥י יִשְׂרָאֵֽל׃ (ד) אַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם וָאֶשָּׂ֤א אֶתְכֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים וָאָבִ֥א אֶתְכֶ֖ם אֵלָֽי׃ (ה) וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכָּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כָּל־הָאָֽרֶץ׃ (ו) וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃

Exodus 19

(1) On the third new moon after the Israelites had gone forth from the land of Egypt, on that very day, they entered the wilderness of Sinai. (2) Having journeyed from Rephidim, they entered the wilderness of Sinai and encamped in the wilderness. Israel encamped there in front of the mountain, (3) and Moses went up to God. The LORD called to him from the mountain, saying, “Thus shall you say to the house of Jacob and declare to the children of Israel: (4) ‘You have seen what I did to the Egyptians, how I bore you on eagles’ wings and brought you to Me. (5) Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine, (6) but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.” (7) Moses came and summoned the elders of the people and put before them all that the LORD had commanded him. (8) All the people answered as one, saying, “All that the LORD has spoken we will do!” And Moses brought back the people’s words to the LORD. (9) And the LORD said to Moses, “I will come to you in a thick cloud, in order that the people may hear when I speak with you and so trust you ever after.” Then Moses reported the people’s words to the LORD, (10) and the LORD said to Moses, “Go to the people and warn them to stay pure today and tomorrow. Let them wash their clothes. (11) Let them be ready for the third day; for on the third day the LORD will come down, in the sight of all the people, on Mount Sinai. (12) You shall set bounds for the people round about, saying, ‘Beware of going up the mountain or touching the border of it. Whoever touches the mountain shall be put to death: (13) no hand shall touch him, but he shall be either stoned or shot; beast or man, he shall not live.’ When the ram’s horn sounds a long blast, they may go up on the mountain.” (14) Moses came down from the mountain to the people and warned the people to stay pure, and they washed their clothes. (15) And he said to the people, “Be ready for the third day: do not go near a woman.” (16) On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled. (17) Moses led the people out of the camp toward God, and they took their places at the foot of the mountain. (18) Now Mount Sinai was all in smoke, for the LORD had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountain trembled violently. (19) The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder. (20) The LORD came down upon Mount Sinai, on the top of the mountain, and the LORD called Moses to the top of the mountain and Moses went up. (21) The LORD said to Moses, “Go down, warn the people not to break through to the LORD to gaze, lest many of them perish. (22) The priests also, who come near the LORD, must stay pure, lest the LORD break out against them.” (23) But Moses said to the LORD, “The people cannot come up to Mount Sinai, for You warned us saying, ‘Set bounds about the mountain and sanctify it.’” (24) So the LORD said to him, “Go down, and come back together with Aaron; but let not the priests or the people break through to come up to the LORD, lest He break out against them.” (25) And Moses went down to the people and spoke to them.

2. רש"י בפירושו לפסוק 17 מדמה את מעמד הר סיני לחתונה. אלוהים, החתן, מגיע להר סיני על מנת לפגוש בעם ישראל, הכלה. רש"י אמנם מאוד יצירתי, אבל הוא לא המציא את הדימוי הזה. מדובר בדימוי שכבר מופיע בתנ"ך. כדוגמה אפשר לראות את ירמיה ב' 3-1, שם ירמיהו מייחל לכך שהיחסים יחזרו להיות כפי שהיו.

דימוי נוסף שבאמצעותו ניתן לחקור את היחסים בין אלוהים ועם ישראל מופיע בירמיה ל"א 20-15. אלוהים אומר שהוא חש את כאבו של עם ישראל (וליתר דיוק שבטי ישראל = עשרת השבטים, אבל פחות חשוב בהקשר זה) בעקבות החורבן, ושהגאולה בוא תבוא. בפסוקים אלוהים מדמה עצמו לאב, ואת עם ישראל הוא מדמה לאפרים בנו האהוב (ובנה של רחל, שגם היא מופיעה בפסוקים).

רש"י על שמות י״ט:י״ז

לקראת האלהים. מַגִּיד שֶׁהַשְּׁכִינָה יָצְאָה לִקְרָאתָם כְּחָתָן הַיּוֹצֵא לִקְרַאת כַּלָּה, וְזֶהוּ שֶׁאָמַר ה' מִסִּינַי בָּא (דברים ל"ג), וְלֹא נֶאֱמַר לְסִינַי בָּא (מכילתא):

Rashi on Exodus 19:17

(1) לקראת האלהים [AND MOSES BROUGHT FORTH THE PEOPLE …] TO MEET GOD — This (the word לקראת, “to meet”, which is used when two persons are approaching one another) tells us that the Shechina was going forth to meet them, as a bridegroom who goes forth to meet his bride. This is what Scripture means when it says, (Deuteronomy 33:2) “The Lord came from Sinai”, and it is not said, “[The Lord came to Sinai” (Mekhilta d'Rabbi Yishmael 19:17:1). (2) בתחתית ההר AT THE NETHER PART OF THE MOUNTAIN — According to its literal meaning this signifies “at the foot of the mountain”. But a Midrashic explanation is, that the mountain was plucked up from its place and was arched over them as a cask, so that they were standing בתחתית beneath (under) the mountain itself (Mekhilta d'Rabbi Yishmael 19:17:2; Shabbat 88a).

ירמיהו ב׳

(א) וַיְהִ֥י דְבַר־יְהוָ֖ה אֵלַ֥י לֵאמֹֽר׃ (ב) הָלֹ֡ךְ וְקָֽרָאתָ֩ בְאָזְנֵ֨י יְרוּשָׁלִַ֜ם לֵאמֹ֗ר כֹּ֚ה אָמַ֣ר יְהוָ֔ה זָכַ֤רְתִּי לָךְ֙ חֶ֣סֶד נְעוּרַ֔יִךְ אַהֲבַ֖ת כְּלוּלֹתָ֑יִךְ לֶכְתֵּ֤ךְ אַחֲרַי֙ בַּמִּדְבָּ֔ר בְּאֶ֖רֶץ לֹ֥א זְרוּעָֽה׃ (ג) קֹ֤דֶשׁ יִשְׂרָאֵל֙ לַיהוָ֔ה רֵאשִׁ֖ית תְּבוּאָתֹ֑ה כָּל־אֹכְלָ֣יו יֶאְשָׁ֔מוּ רָעָ֛ה תָּבֹ֥א אֲלֵיהֶ֖ם נְאֻם־יְהוָֽה׃

Jeremiah 2

(1) The word of the LORD came to me, saying, (2) Go proclaim to Jerusalem: Thus said the LORD: I accounted to your favor The devotion of your youth, Your love as a bride— How you followed Me in the wilderness, In a land not sown. (3) Israel was holy to the LORD, The first fruits of His harvest. All who ate of it were held guilty; Disaster befell them —declares the LORD. (4) Hear the word of the LORD, O House of Jacob, Every clan of the House of Israel! (5) Thus said the LORD: What wrong did your fathers find in Me That they abandoned Me And went after delusion and were deluded? (6) They never asked themselves, “Where is the LORD, Who brought us up from the land of Egypt, Who led us through the wilderness, A land of deserts and pits, A land of drought and darkness, A land no man had traversed, Where no human being had dwelt?” (7) I brought you to this country of farm land To enjoy its fruit and its bounty; But you came and defiled My land, You made My possession abhorrent. (8) The priests never asked themselves, “Where is the LORD?” The guardians of the Teaching ignored Me; The rulers rebelled against Me, And the prophets prophesied by Baal And followed what can do no good. (9) Oh, I will go on accusing you —declares the LORD— And I will accuse your children’s children! (10) Just cross over to the isles of the Kittim and look, Send to Kedar and observe carefully; See if aught like this has ever happened: (11) Has any nation changed its gods Even though they are no-gods? But My people has exchanged its glory For what can do no good. (12) Be appalled, O heavens, at this; Be horrified, utterly dazed! —says the LORD. (13) For My people have done a twofold wrong: They have forsaken Me, the Fount of living waters, And hewed them out cisterns, broken cisterns, Which cannot even hold water. (14) Is Israel a bondman? Is he a home-born slave? Then why is he given over to plunder? (15) Lions have roared over him, Have raised their cries. They have made his land a waste, His cities desolate, without inhabitants. (16) Those, too, in Noph and Tahpanhes Will lay bare your head. (17) See, that is the price you have paid For forsaking the LORD your God While He led you in the way. (18) What, then, is the good of your going to Egypt To drink the waters of the Nile? And what is the good of your going to Assyria To drink the waters of the Euphrates? (19) Let your misfortune reprove you, Let your afflictions rebuke you; Mark well how bad and bitter it is That you forsake the LORD your God, That awe for Me is not in you —declares the Lord GOD of Hosts. (20) For long ago you broke your yoke, Tore off your yoke-bands, And said, “I will not work!” On every high hill and under every verdant tree, You recline as a whore. (21) I planted you with noble vines, All with choicest seed; Alas, I find you changed Into a base, an alien vine! (22) Though you wash with natron And use much lye, Your guilt is ingrained before Me —declares the Lord GOD. (23) How can you say, “I am not defiled, I have not gone after the Baalim”? Look at your deeds in the Valley, Consider what you have done! Like a lustful she-camel, Restlessly running about, (24) Or like a wild ass used to the desert, Snuffing the wind in her eagerness, Whose passion none can restrain, None that seek her need grow weary— In her season, they’ll find her! (25) Save your foot from going bare, And your throat from thirst. But you say, “It is no use. No, I love the strangers, And after them I must go.” (26) Like a thief chagrined when he is caught, So is the House of Israel chagrined— They, their kings, their officers, And their priests and prophets. (27) They said to wood, “You are my father,” To stone, “You gave birth to me,” While to Me they turned their backs And not their faces. But in their hour of calamity they cry, “Arise and save us!” (28) And where are those gods You made for yourself? Let them arise and save you, if they can, In your hour of calamity. For your gods have become, O Judah, As many as your towns! (29) Why do you call Me to account? You have all rebelled against Me —declares the LORD. (30) To no purpose did I smite your children; They would not accept correction. Your sword has devoured your prophets Like a ravening lion. (31) O generation, behold the word of the LORD! Have I been like a desert to Israel, Or like a land of deep gloom? Then why do My people say, “We have broken loose, We will not come to You any more?” (32) Can a maiden forget her jewels, A bride her adornments? Yet My people have forgotten Me— Days without number. (33) How skillfully you plan your way To seek out love! Why, you have even taught The worst of women your ways. (34) Moreover, on your garments is found The lifeblood of the innocent poor— You did not catch them breaking in. Yet, despite all these things, (35) You say, “I have been acquitted; Surely, His anger has turned away from me.” Lo, I will bring you to judgment For saying, “I have not sinned.” (36) How you cheapen yourself, By changing your course! You shall be put to shame through Egypt, Just as you were put to shame through Assyria. (37) From this way, too, you will come out With your hands on your head; For the LORD has rejected those you trust, You will not prosper with them.

ירמיהו ל״א

(טו) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־בָּנֶ֑יהָ מֵאֲנָ֛ה לְהִנָּחֵ֥ם עַל־בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ׃ (ס) (טז) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה מִנְעִ֤י קוֹלֵךְ֙ מִבֶּ֔כִי וְעֵינַ֖יִךְ מִדִּמְעָ֑ה כִּי֩ יֵ֨שׁ שָׂכָ֤ר לִפְעֻלָּתֵךְ֙ נְאֻם־יְהוָ֔ה וְשָׁ֖בוּ מֵאֶ֥רֶץ אוֹיֵֽב׃ (יז) וְיֵשׁ־תִּקְוָ֥ה לְאַחֲרִיתֵ֖ךְ נְאֻם־יְהוָ֑ה וְשָׁ֥בוּ בָנִ֖ים לִגְבוּלָֽם׃ (ס) (יח) שָׁמ֣וֹעַ שָׁמַ֗עְתִּי אֶפְרַ֙יִם֙ מִתְנוֹדֵ֔ד יִסַּרְתַּ֙נִי֙ וָֽאִוָּסֵ֔ר כְּעֵ֖גֶל לֹ֣א לֻמָּ֑ד הֲשִׁיבֵ֣נִי וְאָשׁ֔וּבָה כִּ֥י אַתָּ֖ה יְהוָ֥ה אֱלֹהָֽי׃ (יט) כִּֽי־אַחֲרֵ֤י שׁוּבִי֙ נִחַ֔מְתִּי וְאַֽחֲרֵי֙ הִוָּ֣דְעִ֔י סָפַ֖קְתִּי עַל־יָרֵ֑ךְ בֹּ֚שְׁתִּי וְגַם־נִכְלַ֔מְתִּי כִּ֥י נָשָׂ֖אתִי חֶרְפַּ֥ת נְעוּרָֽי׃ (כ) הֲבֵן֩ יַקִּ֨יר לִ֜י אֶפְרַ֗יִם אִ֚ם יֶ֣לֶד שַׁעֲשֻׁעִ֔ים כִּֽי־מִדֵּ֤י דַבְּרִי֙ בּ֔וֹ זָכֹ֥ר אֶזְכְּרֶ֖נּוּ ע֑וֹד עַל־כֵּ֗ן הָמ֤וּ מֵעַי֙ ל֔וֹ רַחֵ֥ם אֲ‍ֽרַחֲמֶ֖נּוּ נְאֻם־יְהוָֽה׃

Jeremiah 31

(1) At that time—declares the LORD—I will be God to all the clans of Israel, and they shall be My people. (2) Thus said the LORD: The people escaped from the sword, Found favor in the wilderness; When Israel was marching homeward (3) The LORD revealed Himself to me of old. Eternal love I conceived for you then; Therefore I continue My grace to you. (4) I will build you firmly again, O Maiden Israel! Again you shall take up your timbrels And go forth to the rhythm of the dancers. (5) Again you shall plant vineyards On the hills of Samaria; Men shall plant and live to enjoy them. (6) For the day is coming when watchmen Shall proclaim on the heights of Ephraim: Come, let us go up to Zion, To the LORD our God! (7) For thus said the LORD: Cry out in joy for Jacob, Shout at the crossroads of the nations! Sing aloud in praise, and say: Save, O LORD, Your people, The remnant of Israel. (8) I will bring them in from the northland, Gather them from the ends of the earth— The blind and the lame among them, Those with child and those in labor— In a vast throng they shall return here. (9) They shall come with weeping, And with compassion will I guide them. I will lead them to streams of water, By a level road where they will not stumble. For I am ever a Father to Israel, Ephraim is My first-born. (10) Hear the word of the LORD, O nations, And tell it in the isles afar. Say: He who scattered Israel will gather them, And will guard them as a shepherd his flock. (11) For the LORD will ransom Jacob, Redeem him from one too strong for him. (12) They shall come and shout on the heights of Zion, Radiant over the bounty of the LORD— Over new grain and wine and oil, And over sheep and cattle. They shall fare like a watered garden, They shall never languish again. (13) Then shall maidens dance gaily, Young men and old alike. I will turn their mourning to joy, I will comfort them and cheer them in their grief. (14) I will give the priests their fill of fatness, And My people shall enjoy My full bounty —declares the LORD. (15) Thus said the LORD: A cry is heard in Ramah— Wailing, bitter weeping— Rachel weeping for her children. She refuses to be comforted For her children, who are gone. (16) Thus said the LORD: Restrain your voice from weeping, Your eyes from shedding tears; For there is a reward for your labor —declares the LORD: They shall return from the enemy’s land. (17) And there is hope for your future —declares the LORD: Your children shall return to their country. (18) I can hear Ephraim lamenting: You have chastised me, and I am chastised Like a calf that has not been broken. Receive me back, let me return, For You, O LORD, are my God. (19) Now that I have turned back, I am filled with remorse; Now that I am made aware, I strike my thigh. I am ashamed and humiliated, For I bear the disgrace of my youth. (20) Truly, Ephraim is a dear son to Me, A child that is dandled! Whenever I have turned against him, My thoughts would dwell on him still. That is why My heart yearns for him; I will receive him back in love —declares the LORD. (21) Erect markers, Set up signposts; Keep in mind the highway, The road that you traveled. Return, Maiden Israel! Return to these towns of yours! (22) How long will you waver, O rebellious daughter? (For the LORD has created something new on earth: A woman courts a man.) (23) Thus said the LORD of Hosts, the God of Israel: They shall again say this in the land of Judah and in its towns, when I restore their fortunes: “The LORD bless you, Abode of righteousness, O holy mountain!” (24) Judah and all its towns alike shall be inhabited by the farmers and such as move about with the flocks. (25) For I will give the thirsty abundant drink, and satisfy all who languish. (26) At this I awoke and looked about, and my sleep had been pleasant to me. (27) See, a time is coming—declares the LORD—when I will sow the House of Israel and the House of Judah with seed of men and seed of cattle; (28) and just as I was watchful over them to uproot and to pull down, to overthrow and to destroy and to bring disaster, so I will be watchful over them to build and to plant—declares the LORD. (29) In those days, they shall no longer say, “Parents have eaten sour grapes and children’s teeth are blunted.” (30) But every one shall die for his own sins: whosoever eats sour grapes, his teeth shall be blunted. (31) See, a time is coming—declares the LORD—when I will make a new covenant with the House of Israel and the House of Judah. (32) It will not be like the covenant I made with their fathers, when I took them by the hand to lead them out of the land of Egypt, a covenant which they broke, though I espoused them—declares the LORD. (33) But such is the covenant I will make with the House of Israel after these days—declares the LORD: I will put My Teaching into their inmost being and inscribe it upon their hearts. Then I will be their God, and they shall be My people. (34) No longer will they need to teach one another and say to one another, “Heed the LORD”; for all of them, from the least of them to the greatest, shall heed Me—declares the LORD. For I will forgive their iniquities, And remember their sins no more. (35) Thus said the LORD, Who established the sun for light by day, The laws of moon and stars for light by night, Who stirs up the sea into roaring waves, Whose name is LORD of Hosts: (36) If these laws should ever be annulled by Me —declares the LORD— Only then would the offspring of Israel cease To be a nation before Me for all time. (37) Thus said the LORD: If the heavens above could be measured, and the foundations of the earth below could be fathomed, only then would I reject all the offspring of Israel for all that they have done—declares the LORD. (38) See, a time is coming—declares the LORD—when the city shall be rebuilt for the LORD from the Tower of Hananel to the Corner Gate; (39) and the measuring line shall go straight out to the Gareb Hill, and then turn toward Goah. (40) And the entire Valley of the Corpses and Ashes, and all the fields as far as the Wadi Kidron, and the corner of the Horse Gate on the east, shall be holy to the LORD. They shall never again be uprooted or overthrown.

3. היחסים הקרובים בין אלוהים לעם ישראל, משליכים באופן ישיר על מצבו של עם ישראל. כך בשמות י"ט 3 הדימוי של "כנפי נשרים". האהבה החזקה של אלוהים לעם מתוארת גם בפסוקים הראשונים של דברים ז' (כך למשל השימוש בשורש חש"ק). עם זאת, כאשר בוחנים את רשימת ההטבות שניתנת לעם ישראל בפסוקים אלה, ניתן לראות שהן ניתנות על תנאי. העם צריך לשמור את הברית.

דברים ז׳

(ו) כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַיהוָ֖ה אֱלֹהֶ֑יךָ בְּךָ֞ בָּחַ֣ר ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ לִהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ (ס) (ז) לֹ֣א מֵֽרֻבְּכֶ֞ם מִכָּל־הָֽעַמִּ֗ים חָשַׁ֧ק יְהוָ֛ה בָּכֶ֖ם וַיִּבְחַ֣ר בָּכֶ֑ם כִּֽי־אַתֶּ֥ם הַמְעַ֖ט מִכָּל־הָעַמִּֽים׃ (ח) כִּי֩ מֵֽאַהֲבַ֨ת יְהוָ֜ה אֶתְכֶ֗ם וּמִשָּׁמְר֤וּ אֶת־הַשְּׁבֻעָה֙ אֲשֶׁ֤ר נִשְׁבַּע֙ לַאֲבֹ֣תֵיכֶ֔ם הוֹצִ֧יא יְהוָ֛ה אֶתְכֶ֖ם בְּיָ֣ד חֲזָקָ֑ה וַֽיִּפְדְּךָ֙ מִבֵּ֣ית עֲבָדִ֔ים מִיַּ֖ד פַּרְעֹ֥ה מֶֽלֶךְ־מִצְרָֽיִם׃ (ט) וְיָ֣דַעְתָּ֔ כִּֽי־יְהוָ֥ה אֱלֹהֶ֖יךָ ה֣וּא הָֽאֱלֹהִ֑ים הָאֵל֙ הַֽנֶּאֱמָ֔ן שֹׁמֵ֧ר הַבְּרִ֣ית וְהַחֶ֗סֶד לְאֹהֲבָ֛יו וּלְשֹׁמְרֵ֥י מצותו [מִצְוֺתָ֖יו] לְאֶ֥לֶף דּֽוֹר׃ (י) וּמְשַׁלֵּ֧ם לְשֹׂנְאָ֛יו אֶל־פָּנָ֖יו לְהַאֲבִיד֑וֹ לֹ֤א יְאַחֵר֙ לְשֹׂ֣נְא֔וֹ אֶל־פָּנָ֖יו יְשַׁלֶּם־לֽוֹ׃ (יא) וְשָׁמַרְתָּ֨ אֶת־הַמִּצְוָ֜ה וְאֶת־הַֽחֻקִּ֣ים וְאֶת־הַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם לַעֲשׂוֹתָֽם׃ (פ) (יב) וְהָיָ֣ה ׀ עֵ֣קֶב תִּשְׁמְע֗וּן אֵ֤ת הַמִּשְׁפָּטִים֙ הָאֵ֔לֶּה וּשְׁמַרְתֶּ֥ם וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְשָׁמַר֩ יְהוָ֨ה אֱלֹהֶ֜יךָ לְךָ֗ אֶֽת־הַבְּרִית֙ וְאֶת־הַחֶ֔סֶד אֲשֶׁ֥ר נִשְׁבַּ֖ע לַאֲבֹתֶֽיךָ׃ (יג) וַאֲהֵ֣בְךָ֔ וּבֵרַכְךָ֖ וְהִרְבֶּ֑ךָ וּבֵרַ֣ךְ פְּרִֽי־בִטְנְךָ֣ וּפְרִֽי־אַ֠דְמָתֶךָ דְּגָ֨נְךָ֜ וְתִֽירֹשְׁךָ֣ וְיִצְהָרֶ֗ךָ שְׁגַר־אֲלָפֶ֙יךָ֙ וְעַשְׁתְּרֹ֣ת צֹאנֶ֔ךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־נִשְׁבַּ֥ע לַאֲבֹתֶ֖יךָ לָ֥תֶת לָֽךְ׃ (יד) בָּר֥וּךְ תִּֽהְיֶ֖ה מִכָּל־הָעַמִּ֑ים לֹא־יִהְיֶ֥ה בְךָ֛ עָקָ֥ר וַֽעֲקָרָ֖ה וּבִבְהֶמְתֶּֽךָ׃ (טו) וְהֵסִ֧יר יְהוָ֛ה מִמְּךָ֖ כָּל־חֹ֑לִי וְכָל־מַדְוֵי֩ מִצְרַ֨יִם הָרָעִ֜ים אֲשֶׁ֣ר יָדַ֗עְתָּ לֹ֤א יְשִׂימָם֙ בָּ֔ךְ וּנְתָנָ֖ם בְּכָל־שֹׂנְאֶֽיךָ׃ (טז) וְאָכַלְתָּ֣ אֶת־כָּל־הָֽעַמִּ֗ים אֲשֶׁ֨ר יְהוָ֤ה אֱלֹהֶ֙יךָ֙ נֹתֵ֣ן לָ֔ךְ לֹא־תָחֹ֥ס עֵֽינְךָ֖ עֲלֵיהֶ֑ם וְלֹ֤א תַעֲבֹד֙ אֶת־אֱלֹ֣הֵיהֶ֔ם כִּֽי־מוֹקֵ֥שׁ ה֖וּא לָֽךְ׃

Deuteronomy 7

(1) When the LORD your God brings you to the land that you are about to enter and possess, and He dislodges many nations before you—the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations much larger than you— (2) and the LORD your God delivers them to you and you defeat them, you must doom them to destruction: grant them no terms and give them no quarter. (3) You shall not intermarry with them: do not give your daughters to their sons or take their daughters for your sons. (4) For they will turn your children away from Me to worship other gods, and the LORD’s anger will blaze forth against you and He will promptly wipe you out. (5) Instead, this is what you shall do to them: you shall tear down their altars, smash their pillars, cut down their sacred posts, and consign their images to the fire. (6) For you are a people consecrated to the LORD your God: of all the peoples on earth the LORD your God chose you to be His treasured people. (7) It is not because you are the most numerous of peoples that the LORD set His heart on you and chose you—indeed, you are the smallest of peoples; (8) but it was because the LORD favored you and kept the oath He made to your fathers that the LORD freed you with a mighty hand and rescued you from the house of bondage, from the power of Pharaoh king of Egypt. (9) Know, therefore, that only the LORD your God is God, the steadfast God who keeps His covenant faithfully to the thousandth generation of those who love Him and keep His commandments, (10) but who instantly requites with destruction those who reject Him—never slow with those who reject Him, but requiting them instantly. (11) Therefore, observe faithfully the Instruction—the laws and the rules—with which I charge you today. (12) And if you do obey these rules and observe them carefully, the LORD your God will maintain faithfully for you the covenant that He made on oath with your fathers: (13) He will favor you and bless you and multiply you; He will bless the issue of your womb and the produce of your soil, your new grain and wine and oil, the calving of your herd and the lambing of your flock, in the land that He swore to your fathers to assign to you. (14) You shall be blessed above all other peoples: there shall be no sterile male or female among you or among your livestock. (15) The LORD will ward off from you all sickness; He will not bring upon you any of the dreadful diseases of Egypt, about which you know, but will inflict them upon all your enemies. (16) You shall destroy all the peoples that the LORD your God delivers to you, showing them no pity. And you shall not worship their gods, for that would be a snare to you. (17) Should you say to yourselves, “These nations are more numerous than we; how can we dispossess them?” (18) You need have no fear of them. You have but to bear in mind what the LORD your God did to Pharaoh and all the Egyptians: (19) the wondrous acts that you saw with your own eyes, the signs and the portents, the mighty hand, and the outstretched arm by which the LORD your God liberated you. Thus will the LORD your God do to all the peoples you now fear. (20) The LORD your God will also send a plague against them, until those who are left in hiding perish before you. (21) Do not stand in dread of them, for the LORD your God is in your midst, a great and awesome God. (22) The LORD your God will dislodge those peoples before you little by little; you will not be able to put an end to them at once, else the wild beasts would multiply to your hurt. (23) The LORD your God will deliver them up to you, throwing them into utter panic until they are wiped out. (24) He will deliver their kings into your hand, and you shall obliterate their name from under the heavens; no man shall stand up to you, until you have wiped them out. (25) You shall consign the images of their gods to the fire; you shall not covet the silver and gold on them and keep it for yourselves, lest you be ensnared thereby; for that is abhorrent to the LORD your God. (26) You must not bring an abhorrent thing into your house, or you will be proscribed like it; you must reject it as abominable and abhorrent, for it is proscribed.

4. את צידו המסוכן של אלוהים, אנחנו פוגשים כבר בהמשכו של שמות י"ט. הסכנה לא נובעת רק מכוחו של האל, אלא גם, ואולי אפילו בעיקר, מאופיו הקפריזי והבלתי מובן (אפשר לראות את הבלבול ביום המעמד. כן עולים - לא עולים, בתחילת הפרק, מותר לגעת בהר "במשוך היובל" - ובסופו, שלא תעזו לגעת בהר).

את חוסר היכולת להבין את כוונותיו של האל ניתן לזהות כבר ברש"י הראשון על התורה: אלוהים בחר לתת לנו את הארץ, ככה, בלי סיבה. הארץ שלו וזו זכותו.

שמות י״ט

(ז) וַיָּבֹ֣א מֹשֶׁ֔ה וַיִּקְרָ֖א לְזִקְנֵ֣י הָעָ֑ם וַיָּ֣שֶׂם לִפְנֵיהֶ֗ם אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר צִוָּ֖הוּ יְהוָֽה׃ (ח) וַיַּעֲנ֨וּ כָל־הָעָ֤ם יַחְדָּו֙ וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהוָ֖ה נַעֲשֶׂ֑ה וַיָּ֧שֶׁב מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֽה׃ (ט) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה הִנֵּ֨ה אָנֹכִ֜י בָּ֣א אֵלֶיךָ֮ בְּעַ֣ב הֶֽעָנָן֒ בַּעֲב֞וּר יִשְׁמַ֤ע הָעָם֙ בְּדַבְּרִ֣י עִמָּ֔ךְ וְגַם־בְּךָ֖ יַאֲמִ֣ינוּ לְעוֹלָ֑ם וַיַּגֵּ֥ד מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֽה׃ (י) וַיֹּ֨אמֶר יְהוָ֤ה אֶל־מֹשֶׁה֙ לֵ֣ךְ אֶל־הָעָ֔ם וְקִדַּשְׁתָּ֥ם הַיּ֖וֹם וּמָחָ֑ר וְכִבְּס֖וּ שִׂמְלֹתָֽם׃ (יא) וְהָי֥וּ נְכֹנִ֖ים לַיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֣י ׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י יֵרֵ֧ד יְהוָ֛ה לְעֵינֵ֥י כָל־הָעָ֖ם עַל־הַ֥ר סִינָֽי׃ (יב) וְהִגְבַּלְתָּ֤ אֶת־הָעָם֙ סָבִ֣יב לֵאמֹ֔ר הִשָּׁמְר֥וּ לָכֶ֛ם עֲל֥וֹת בָּהָ֖ר וּנְגֹ֣עַ בְּקָצֵ֑הוּ כָּל־הַנֹּגֵ֥עַ בָּהָ֖ר מ֥וֹת יוּמָֽת׃ (יג) לֹא־תִגַּ֨ע בּ֜וֹ יָ֗ד כִּֽי־סָק֤וֹל יִסָּקֵל֙ אוֹ־יָרֹ֣ה יִיָּרֶ֔ה אִם־בְּהֵמָ֥ה אִם־אִ֖ישׁ לֹ֣א יִחְיֶ֑ה בִּמְשֹׁךְ֙ הַיֹּבֵ֔ל הֵ֖מָּה יַעֲל֥וּ בָהָֽר׃ (יד) וַיֵּ֧רֶד מֹשֶׁ֛ה מִן־הָהָ֖ר אֶל־הָעָ֑ם וַיְקַדֵּשׁ֙ אֶת־הָעָ֔ם וַֽיְכַבְּס֖וּ שִׂמְלֹתָֽם׃ (טו) וַיֹּ֙אמֶר֙ אֶל־הָעָ֔ם הֱי֥וּ נְכֹנִ֖ים לִשְׁלֹ֣שֶׁת יָמִ֑ים אַֽל־תִּגְּשׁ֖וּ אֶל־אִשָּֽׁה׃ (טז) וַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיֹ֣ת הַבֹּ֗קֶר וַיְהִי֩ קֹלֹ֨ת וּבְרָקִ֜ים וְעָנָ֤ן כָּבֵד֙ עַל־הָהָ֔ר וְקֹ֥ל שֹׁפָ֖ר חָזָ֣ק מְאֹ֑ד וַיֶּחֱרַ֥ד כָּל־הָעָ֖ם אֲשֶׁ֥ר בַּֽמַּחֲנֶֽה׃ (יז) וַיּוֹצֵ֨א מֹשֶׁ֧ה אֶת־הָעָ֛ם לִקְרַ֥את הָֽאֱלֹהִ֖ים מִן־הַֽמַּחֲנֶ֑ה וַיִּֽתְיַצְּב֖וּ בְּתַחְתִּ֥ית הָהָֽר׃ (יח) וְהַ֤ר סִינַי֙ עָשַׁ֣ן כֻּלּ֔וֹ מִ֠פְּנֵי אֲשֶׁ֨ר יָרַ֥ד עָלָ֛יו יְהוָ֖ה בָּאֵ֑שׁ וַיַּ֤עַל עֲשָׁנוֹ֙ כְּעֶ֣שֶׁן הַכִּבְשָׁ֔ן וַיֶּחֱרַ֥ד כָּל־הָהָ֖ר מְאֹֽד׃ (יט) וַיְהִי֙ ק֣וֹל הַשּׁוֹפָ֔ר הוֹלֵ֖ךְ וְחָזֵ֣ק מְאֹ֑ד מֹשֶׁ֣ה יְדַבֵּ֔ר וְהָאֱלֹהִ֖ים יַעֲנֶ֥נּוּ בְקֽוֹל׃ (כ) וַיֵּ֧רֶד יְהוָ֛ה עַל־הַ֥ר סִינַ֖י אֶל־רֹ֣אשׁ הָהָ֑ר וַיִּקְרָ֨א יְהוָ֧ה לְמֹשֶׁ֛ה אֶל־רֹ֥אשׁ הָהָ֖ר וַיַּ֥עַל מֹשֶֽׁה׃ (כא) וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה רֵ֖ד הָעֵ֣ד בָּעָ֑ם פֶּן־יֶהֶרְס֤וּ אֶל־יְהוָה֙ לִרְא֔וֹת וְנָפַ֥ל מִמֶּ֖נּוּ רָֽב׃ (כב) וְגַ֧ם הַכֹּהֲנִ֛ים הַנִּגָּשִׁ֥ים אֶל־יְהוָ֖ה יִתְקַדָּ֑שׁוּ פֶּן־יִפְרֹ֥ץ בָּהֶ֖ם יְהוָֽה׃ (כג) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־יְהוָ֔ה לֹא־יוּכַ֣ל הָעָ֔ם לַעֲלֹ֖ת אֶל־הַ֣ר סִינָ֑י כִּֽי־אַתָּ֞ה הַעֵדֹ֤תָה בָּ֙נוּ֙ לֵאמֹ֔ר הַגְבֵּ֥ל אֶת־הָהָ֖ר וְקִדַּשְׁתּֽוֹ׃ (כד) וַיֹּ֨אמֶר אֵלָ֤יו יְהוָה֙ לֶךְ־רֵ֔ד וְעָלִ֥יתָ אַתָּ֖ה וְאַהֲרֹ֣ן עִמָּ֑ךְ וְהַכֹּהֲנִ֣ים וְהָעָ֗ם אַל־יֶֽהֶרְס֛וּ לַעֲלֹ֥ת אֶל־יְהוָ֖ה פֶּן־יִפְרָץ־בָּֽם׃ (כה) וַיֵּ֥רֶד מֹשֶׁ֖ה אֶל־הָעָ֑ם וַיֹּ֖אמֶר אֲלֵהֶֽם׃ (ס)

Exodus 19

רש"י על בראשית א׳:א׳

(א) בראשית. אָמַר רַבִּי יִצְחָק לֹֹֹֹֹא הָיָה צָרִיךְ לְהַתְחִיל אֶת הַתּוֹרָה אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם, שֶׁהִיא מִצְוָה רִאשׁוֹנָה שֶׁנִּצְטַוּוּ בָּהּ יִשׂרָאֵל, וּמַה טַּעַם פָּתַח בִּבְרֵאשִׁית? מִשׁוּם כֹּחַ מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם (תהילים קי"א), שֶׁאִם יֹאמְרוּ אֻמּוֹת הָעוֹלָם לְיִשְׁרָאֵל לִסְטִים אַתֶּם, שֶׁכְּבַשְׁתֶּם אַרְצוֹת שִׁבְעָה גוֹיִם, הֵם אוֹמְרִים לָהֶם כָּל הָאָרֶץ שֶׁל הַקָּבָּ"ה הִיא, הוּא בְרָאָהּ וּנְתָנָהּ לַאֲשֶׁר יָשַׁר בְּעֵינָיו, בִּרְצוֹנוֹ נְתָנָהּ לָהֶם, וּבִרְצוֹנוֹ נְטָלָהּ מֵהֶם וּנְתָנָהּ לָנוּ:

Rashi on Genesis 1:1

(1) בראשית IN THE BEGINNING — Rabbi Isaac said: The Torah which is the Law book of Israel should have commenced with the verse (Exodus 12:2) “This month shall be unto you the first of the months” which is the first commandment given to Israel. What is the reason, then, that it commences with the account of the Creation? Because of the thought expressed in the text (Psalms 111:6) “He declared to His people the strength of His works (i.e. He gave an account of the work of Creation), in order that He might give them the heritage of the nations.” For should the peoples of the world say to Israel, “You are robbers, because you took by force the lands of the seven nations of Canaan”, Israel may reply to them, “All the earth belongs to the Holy One, blessed be He; He created it and gave it to whom He pleased. When He willed He gave it to them, and when He willed He took it from them and gave it to us” (Yalkut Shimoni on Torah 187). (2) בראשית ברא IN THE BEGINNING GOD CREATED — This verse calls aloud for explanation in the manner that our Rabbis explained it: God created the world for the sake of the Torah which is called (Proverbs 8:22) “The beginning (ראשית) of His (God’s) way”, and for the sake of Israel who are called (Jeremiah 2:3) “The beginning (ראשית) of His (God’s) increase’’. If, however, you wish to explain it in its plain sense, explain it thus: At the beginning of the Creation of heaven and earth when the earth was without form and void and there was darkness, God said, “Let there be light”. The text does not intend to point out the order of the acts of Creation — to state that these (heaven and earth) were created first; for if it intended to point this out, it should have written 'בראשונה ברא את השמים וגו “At first God created etc.” And for this reason: Because, wherever the word ראשית occurs in Scripture, it is in the construct state. E. g., (Jeremiah 26:1) “In the beginning of (בראשית) the reign of Jehoiakim”; (Genesis 10:10) “The beginning of (ראשית) his kingdom”; (Deuteronomy 18:4) “The first fruit of (ראשית) thy corn.” Similarly here you must translate בראשית ברא אלהים as though it read בראשית ברוא, at the beginning of God’s creating. A similar grammatical construction (of a noun in construct followed by a verb) is: (Hosea 1:2) תחלת דבר ה' בהושע, which is as much as to say, “At the beginning of God’s speaking through Hosea, the Lord said to Hosea.” Should you, however, insist that it does actually intend to point out that these (heaven and earth) were created first, and that the meaning is, “At the beginning of everything He created these, admitting therefore that the word בראשית is in the construct state and explaining the omission of a word signifying “everything” by saying that you have texts which are elliptical, omitting a word, as for example (Job 3:10) “Because it shut not up the doors of my mother’s womb” where it does not explicitly explain who it was that closed the womb; and (Isaiah 8:4) “He shall take away the spoil of Samaria” without explaining who shall take it away; and (Amos 6:12) “Doth he plough with oxen," and it does not explicitly state, “Doth a man plough with oxen”; (Isaiah 46:10) “Declaring from the beginning the end,” and it does not explicitly state, “Declaring from the beginning of a thing the end of a thing’ — if it is so (that you assert that this verse intends to point out that heaven and earth were created first), you should be astonished at yourself, because as a matter of fact the waters were created before heaven and earth, for, lo, it is written, (v. 2) “The Spirit of God was hovering on the face of the waters,” and Scripture had not yet disclosed when the creation of the waters took place — consequently you must learn from this that the creation of the waters preceded that of the earth. And a further proof that the heavens and earth were not the first thing created is that the heavens were created from fire (אש) and water (מים), from which it follows that fire and water were in existence before the heavens. Therefore you must needs admit that the text teaches nothing about the earlier or later sequence of the acts of Creation. (3) ברא אלהים GOD [AS JUDGE] CREATED — It does not state 'ברא ה “The Lord (the Merciful One) created, because at first God intended to create it (the world) to be placed under the attribute (rule) of strict justice, but He realised that the world could not thus endure and therefore gave precedence to Divine Mercy allying it with Divine Justice. It is to this that what is written in (Genesis 2:4) alludes — “In the day that the Lord God made earth and heaven”.

5. בטקסט זה שכתבתי ב-929 שלי, דנתי ביחסים הבעייתיים בין עם ישראל לאלוהים. אין מדובר ביחסים שוויוניים, רחוק מזה.

בהקשר זה ניתן לעסוק גם בחיוב הקצת-מוזר-נואש-מטריד לאהוב את אלוהים, שמופיע למשל בדברים ו' 5.

בעז סתוי. "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי". אוחזר מתוך: 929 שלי.

"וְהַר סִינַי עָשַׁן כֻּלּוֹ, מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ" (שמות י"ט 8) – כך מתחילה אחת ממערכות היחסים הארוכות בהיסטוריה. החתן, ישתבח שמו לעד, חזק ובטוח בעצמו. אפילו מעורר אימה. הכלה, עם ישראל, עומדת ומביטה ביראה במחזה. יחסי הכוחות אינם שוויוניים. מצד אחד עם של עבדים שזה עתה יצאו לחופשי, ומצד שני זה שהושיע אותם. עובדה זו מאפשרת לאלוהים להוסיף לחוזה סעיף בלעדיות: "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי" (שמות כ' 2).

בעולם פוליתאיסטי, הדרישה לשמור אמונים לאלוהים איננה מובנת מאליה, לכן היא מובאת כששכרה בצידה: "אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי, וּשְׁמַרְתֶּם אֶת בְּרִיתִי, וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים" (שמות י"ט 5). או כפי ששרו חברי להקת הפרברים כ-3,000 שנה לאחר מכן: "אני אבחר בך ואת בי תבחרי, וביחד נהיה לרוב, אם בקיץ הזה תלבשי לבן, ותתפללי לטוב".
וכמו בכל מערכת יחסים, גם כאן היו עליות ומורדות. מאות שנים לאחר מכן, ירמיהו הנביא עומד בשערי המקדש בירושלים וצועק: "כֹּה אָמַר יְהוָה, זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ, אַהֲבַת כְּלוּלֹתָיִךְ, לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר, בְּאֶרֶץ לֹא זְרוּעָה" (ירמיהו ב' 2) – אני זוכר לטובה, אומר אלוהים, את התקופה שבה היינו צעירים ומאוהבים, כאשר אהובתי (עם ישראל) הלכה בעקבותיי במדבר בעיניים עצומות. ומה קורה עכשיו? "עַל כָּל גִּבְעָה גְּבֹהָה וְתַחַת כָּל עֵץ רַעֲנָן, אַתְּ צֹעָה זֹנָה" (ב' 20). כמו אשה ש"זנתה" ובגדה בבעלה, כך עם ישראל שכח את אלוהים, והחל לסגוד לאלילים.
אלוהים מרגיש נבגד, הוא עשה כל כך הרבה למען עם ישראל, וזה מה שהוא מקבל בחזרה? ובכן, מסתבר שלחוזה הנישואין בהר סיני היו גם אותיות קטנות: "כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא, פֹּקֵד עֲו‍ֹן אָבֹת עַל בָּנִים, עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים" (שמות כ' 4). והעוון אכן נפקד. ירושלים חרבה, ואלה מאנשיה שלא מתו בחרב, יצאו לגלות ארוכה.
אך רגע, הסיפור לא הסתיים. מסתבר שעל אף הבגידה של עם ישראל, אש האהבה לא כבתה. זמן לא רב לאחר שאנשי ישראל גלו, אלוהים מבקש מירמיהו, אותו ירמיהו שניבא על החורבן, לנבא להם נבואת נחמה: "עוֹד אֶבְנֵךְ וְנִבְנֵית בְּתוּלַת יִשְׂרָאֵל. עוֹד תַּעְדִּי תֻפַּיִךְ, וְיָצָאת בִּמְחוֹל מְשַׂחֲקִים" (ירמיהו ל"א 3) – התגעגעתי אהובתי, מתנצל על התגובה המוגזמת. מה דעתך שננסה עוד פעם?
הכל טוב, אבל אפשר אולי לעשות משהו בנוגע לאותיות הקטנות?

6. הקטע הבא, מתוך הסרט 'אלוהים עומד למשפט', לוקח את התחושות שלי ומביא אותן לאקסטרים. לצפות בסרט, ואז לנתח את הנקודות העיקריות העולות ממנו - אלוהים לא רחום ורחמן, הוא פשוט מאוד חזק. בעבר עוצמתו היתה בצד שלנו, אך הוא בחר לעזוב אותנו, ולכן העוצמה שלו מופנית נגדנו. בניגוד לכל הפסוקים שקראנו, לא עם ישראל הפר את הברית, אלא אלוהים [מהרצאותיה של פרופ' דלית רום שילוני הסתבר לי שגם לתפיסה זו יש עדויות במקרא - כך למשל בהרצאה זו אשר עוסקת בירמיה כ"א].

ניתן לבקש מהתלמידים לנסות ולזהות את הטיעונים של הדובר, ולחוות את דעתם עליהם.