Parashat Yitro: Preparing for a Divine Encounter

סידור אשכנז, ימי חול, תפילת שחרית, הכנה לתפילה, ברכות התורה א׳

(א) בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסֹק בְּדִבְרֵי תוֹרָה:

Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Torah Blessings 1

(1) Blessed are You, Adonai, Ruler of the Universe, Who sanctifies us with commandments and commands us to be engrossed in the words of Torah.

Setting the Scene

שמות י״ט:א׳-ח׳

(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 יהוה 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 מִכׇּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כׇּל־הָאָֽרֶץ׃ (ו) וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃ (ז) וַיָּבֹ֣א מֹשֶׁ֔ה וַיִּקְרָ֖א לְזִקְנֵ֣י הָעָ֑ם וַיָּ֣שֶׂם לִפְנֵיהֶ֗ם אֵ֚ת כׇּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר צִוָּ֖הוּ יהוה׃ (ח) וַיַּעֲנ֨וּ כׇל־הָעָ֤ם יַחְדָּו֙ וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יהוה נַעֲשֶׂ֑ה וַיָּ֧שֶׁב מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יהוה׃

Exodus 19:1-8

(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. יהוה 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 יהוה had commanded him. (8) All those assembled answered as one, saying, “All that יהוה has spoken we will do!” And Moses brought back the people’s words to יהוה.

What do you think it means for Israel to be “a kingdom of priests and a holy nation” (Exodus 19:6)? What is the relationship between this designation of Israel and the image of Israel as a “treasured possession” in verse 5?
According to verses 5–6, what must the Israelites do in order to receive what God promises?
According to verse 8, who responds when Moses presents God’s commands? When you read the phrase kol haam (“all the people”), what is your understanding about who exactly is included and is does anyone seem to be excluded?
What is Moses role these verese?

רש"י על שמות י״ט:ח׳:א׳

וישב משה את דברי העם וגו'. בְּיוֹם הַמָּחֳרָת, שֶׁהוּא שְׁלִישִׁי, שֶׁהֲרֵי בְּהַשְׁכָּמָה עָלָה; וְכִי צָרִיךְ הָיָה מֹשֶׁה לְהָשִׁיב? אֶלָּא בָּא הַכָּתוּב לְלַמֶּדְךָ דֶּרֶךְ אֶרֶץ מִמֹּשֶׁה, שֶׁלֹּא אָמַר הוֹאִיל וְיוֹדֵעַ מִי שֶׁשְּׁלָחַנִי אֵינִי צָרִיךְ לְהָשִׁיב (שבת פ"ז):

Rashi on Exodus 19:8:1

וישב משה את דברי העם וגו׳ AND MOSES RETURNED THE WORDS OF THE PEOPLE [UNTO THE LORD] on the next day, which was the third of the month, for he never ascended the mountain to God except early in the morning (Shabbat 86a). But was it really necessary for Moses to deliver the reply to God; God is Omniscient! — But the explanation is that Scripture intends to teach you good manners from the example of Moses: for he did not say, “Since He who sent me knows the reply there is no need for me to report it” (Mekhilta d'Rabbi Yishmael 19:8).

ספורנו על שמות י״ט:ח׳:א׳

וישב משה את דברי העם. השיב מה שהבין מדבריהם להשיב שולחו, והוא שלא הבין מדבריהם זולתי שקבלו עליהם לעשות:

Sforno on Exodus 19:8:1

וישב משה את דברי העם, Moses relayed to G’d what he had understood as being the people’s reactions. What he had understood was that they did not doubt his status as a prophet at all.

אבן עזרא על שמות י״ט:ז׳:ב׳

וישם לפניהם. כמו וזאת התורה אשר שם משה ואמר הגאון כי הוא על דרך שימה בפיהם. והטעם תורה שבעל פה שהוא פי' התורה שבכתב:

Ibn Ezra on Exodus 19:7:2

AND SET BEFORE THEM. As in And this is the law which Moses set before the children of Israel (Deut. 4:44). However, the Gaon says that the word set is used here in the same way as the word set in set it in their mouths (Deut. 31:19). The reference is to the oral law which explains the written law.

עין יעקב (מאת שמואל צבי גליק), שבת ט׳:ו׳

תניא (שמות יט) וישב משה את דברי העם אל ה׳ וכתיב ויגד משה את דברי העם אל ה' מה אמר ליה הקב״ה למשה ומה אמר להו משה לישראל ומה אמרו ישראל למשה ומה השיב משה לפני הגבורה זו מצות הגבלה דברי ר׳ יוסי בר יהודה. רבי אומר בתחלה פירש עונשה דכתיב (שם) וישב משה דברים שמשבבין דעתו של אדם ולבסוף פירש מתן שכרה דכתיב ויגד משה דברים שמושכין לבו של אדם כאגדה. ואיכא דאמרי בתחלה פירש מתן שכרה דכתיב וישב משה דברים שמשיבין דעתו של אדם ולבסוף פירש עונשה דכתיב ויגד משה דברים שקשין לאדם כגידין. ת״ש ששי. ששי בחודש ששי בשבת קשיא לרבנן. הא נמי ר׳ יוסי היא. ששי למאי. רבא אמר לחנייתן. רב אחא בר יעקב אמר למסען. וקא מיפלגי בשבת דמרה דכתיב (דברים ה יב) כאשר צוך ה׳ אלהיך ואמר רב יהודה אמר רב כאשר צוך במרה. מר סבר אשבת איפקוד אתחומין לא איפקוד. ומר סבר אתחומין נמי איפקוד:

Ein Yaakov (Glick Edition), Shabbat 9:6

We are taught: And Moses returned the words of the people unto the Lord (Ex. 19, 8.). It is also written (Ib. ib. ib.) And Moses communicated the words of the people unto the Lord. "What did the Holy One, praised be He! say unto Moses? What did Moses say unto Israel? What answer did Israel make unto Moses? And what reply did Moses bring unto God? 'It was all concerning the setting of the boundary for the people (how far to approach Mt. Sinai).' This is according to the opinion of R. Jose b. Juda; but Rabbi says: 'God at first explained the punishment [for those who transgress the Torah], as it is written (Ib. ib. ib.) And Moses returned, etc., i.e., words which chasten the mind of man [threats of punishment]. And finally he explained its rewards; as it is written (Ib. ib. ib.) And Moses returned, etc., i.e., words which draw (attract) the heart of man like a lecture.' Some say: 'At first He explained to them its rewards, for it is written. And Moses returned; Yashab (returned) alludes to words which may quiet the mind of man; then He explained to them its punishment, for it is written (Vayaged) And Moses told, i.e., words (of warning against punishment) which are as hard (distasteful) to man as worm-wood.'" Come and learn! From the following Baraitha: "The sixth, in the sixth day of the month and on the sixth day of the week." This is in contradiction to the opinion of the Rabbis [who say that it was on the seventh day of the month]. This Baraitha is also in accordance with the opinion of R. Jose [the Rabbis however, disagree with it]. What is meant by The sixth? Raba said: "The sixth of their encampment," and R. Acha b. Jacob said: (Ib. b) "The sixth day of their journey." And they differ regarding the Sabbath for which Israel was commanded in Marah; for it is written (Deu. 5, 12.) Keep the Sabbath day to sanctify it, as the Lord, thy God, hath commanded thee. And R. Juda in the name of Rab said: As He commanded thee in Marah." R. Acha is of the opinion that in Marah the Israelites were instructed on the principal laws of the Sabbath, but not concerning the Sabbatical-walking limits; but Raba is of the opinion that Israel was also instructed concerning the Sabbatical walking limits."

Preparations

שמות י״ט:ט׳-ט״ו

(ט) וַיֹּ֨אמֶר יהוה אֶל־מֹשֶׁ֗ה הִנֵּ֨ה אָנֹכִ֜י בָּ֣א אֵלֶ֘יךָ֮ בְּעַ֣ב הֶֽעָנָן֒ בַּעֲב֞וּר יִשְׁמַ֤ע הָעָם֙ בְּדַבְּרִ֣י עִמָּ֔ךְ וְגַם־בְּךָ֖ יַאֲמִ֣ינוּ לְעוֹלָ֑ם וַיַּגֵּ֥ד מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יהוה׃ (י) וַיֹּ֨אמֶר יהוה אֶל־מֹשֶׁה֙ לֵ֣ךְ אֶל־הָעָ֔ם וְקִדַּשְׁתָּ֥ם הַיּ֖וֹם וּמָחָ֑ר וְכִבְּס֖וּ שִׂמְלֹתָֽם׃ (יא) וְהָי֥וּ נְכֹנִ֖ים לַיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֣י ׀ בַּיּ֣וֹם הַשְּׁלִשִׁ֗י יֵרֵ֧ד יהוה לְעֵינֵ֥י כׇל־הָעָ֖ם עַל־הַ֥ר סִינָֽי׃ (יב) וְהִגְבַּלְתָּ֤ אֶת־הָעָם֙ סָבִ֣יב לֵאמֹ֔ר הִשָּׁמְר֥וּ לָכֶ֛ם עֲל֥וֹת בָּהָ֖ר וּנְגֹ֣עַ בְּקָצֵ֑הוּ כׇּל־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׃

Exodus 19:9-15

(9) And יהוה 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 יהוה, (10) and יהוה 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 יהוה 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) without being touched—by being either stoned or shot; beast or person, a trespasser 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: [the men among] you should not go near a woman.”

What instructions does God give Moses regarding the people in verse 10? What is the relationship between the root k-d-sh (“holy”) in this verse and what the people must do (v. 6)? In your view, why is it necessary for the people to be in a pure state?
Verse 12 emphasizes a distinct punishment for breaking the set boundaries, what does this suggest about being in God’s presence?
What is the difference between the instructions from Moses and the instructions God gives to Moses regarding the people?
Our translation of Exodus 19:15 indicates that Moses directs the prohibition against sexual intercourse only to men. Why do you think the translator included this insertion? How does the Central Commentary on this verse argue against the inference that Moses addressed only the men and thus women were not present at the revelation at Sinai? How do you interpret this verse?

רש"י על שמות י״ט:י״ב:א׳

והגבלת. קְבַע לָהֶם תְּחוּמִין לְסִימָן, שֶׁלֹּא יִקְרְבוּ מִן הַגְּבוּל וָהָלְאָה:

Rashi on Exodus 19:12:1

והגבלת AND THOU SHALT SET BOUNDS — set boundary marks for them as a sign that they should not approach the mountain from the boundary and beyond.

ספורנו על שמות י״ט:י״ב:א׳

כל הנוגע בהר מות יומת. פן יהרסו אל ה' לראות ונפל ממנו רב ויערבבו שמחת האל בטמאם את המקום בפגריהם, ובהטילם אבל על קרוביהם, ולא תשרה שכינה עליהם:

Sforno on Exodus 19:12:1

כל הנוגע בהר מות ימות, a warning to deter the people from being harmed in the event they would trample the boundary markers around the mountain in their eagerness to catch a glimpse of G’d. Such people, if they were to become victims of their own folly, would mar the entire joyful experience of the giving of the Torah by defiling the earth around them with their carcasses. They would cause their relatives to become mourners on what should have been the most auspicious experience of their lives. The presence of G’d, the Shechinah, does not manifest itself to people in mourning.

רש"י על שמות י״ט:ט״ו:ב׳

אל תגשו אל אשה. כָּל ג' יָמִים הַלָּלוּ, כְּדֵי שֶׁיִּהְיוּ הַנָּשִׁים טוֹבְלוֹת לַיּוֹם הַשְּׁלִישִׁי וְתִהְיֶינָה טְהוֹרוֹת לְקַבֵּל תּוֹרָה, שֶׁאִם יְשַׁמְּשׁוּ תּוֹךְ ג' יָמִים שֶׁמָּא תִפְלֹט הָאִשָּׁה שִׁכְבַת זֶרַע לְאַחַר טְבִילָתָהּ וְתַחֲזֹר וְתִטַּמֵּא, אֲבָל מִשֶּׁשָּׁהֲתָה ג' יָמִים, כְּבָר הַזֶּרַע מַסְרִיחַ וְאֵינוֹ רָאוּי לְהַזְרִיעַ, וְטָהוֹר מִלְּטַמֵּא אֶת הַפּוֹלֶטֶת (שבת פ"ו):

Rashi on Exodus 19:15:2

אל תגשו אל אשה DO NOT GO NEAR A WOMAN during the whole of these three days, this was in order that the women may immerse themselves on the third day and be pure to receive the Torah. If they have relations within the three days, the woman could [involuntarily] expel semen after her immersion and become unclean again. After three days have elapsed, however, the semen has already become putrid and is no longer capable of fertilization, so it is pure from contaminating the woman who expels it. (cf. Shabbat 86a)

By specifying a common action that would preclude individuals from participation in the sacred event of revelation, Moses amplifies God's directions to ensure the purity of the people.
[...]
Some scholars infer from that that Moses spoke only to the men: they argue that if women were included in the covenant community, Moses would have phrased his warning in mutual terms, something akin to: "Men and women do not go near each other." However, this suggestion can be challenged by the fact that Biblical Hebrew rarely addresses sexual relations in mutual terms. Instead, references to sexual relations usually contain a masculine subject and a female object: a man knows, a woman lies pr lies with her, approaches her, or comes to her. This language presents the male as the active figure and the female as the passive party. Although this linguistic pattern is problematic for contemporary readers, it means tha the address to men in this verse cannot be used to argue that women were excluded from the revelation at Sinai.
The Torah: Women's Commentary p-414-5

Read from a feminist perspective, Yitro contains one of the most painful verses in the Torah. At the formative moment in Jewish history, when presumably the whole people of Israel stands in awe and trembling at the base of Mount Sinai waiting for God to descend upon the mountain and establish the covenant, Moses turns to the assembled community and says, "be ready for the third day: do not go near a woman" (19:15). Moses wanted to ensure that the people are ritually prepared to receive God's presence, sand an emission of semen renders both a man and his female partner temporarily unfit to approach the sacred (see Leviticus 15). But Moses does not say, "Men and women do not go near each other." Instead, at this central juncture in the Jewish saga, he renders women invisible as part of the congregation about to enter into the covenant.
These words are deeply troubling for at least two reasons. First, they are a paradigm of the treatment of women as "other," both elsewhere in this portion and throughout the Torah. Again and again, the Torah seems to assume that the Israelite nation consists only of male heads of household. It records the experiences of men, but not the experiences of women. for examples, the tenth commandment- "You shall not covet your neighbor's wife" (20:14) presupposes a community of male hearers.
Second, entry into the covenant at Sinai is not just a one-time event, but an experience to be reappropriated by every generation (Deut 29:13-14). Every time the portion is chanted [...], women are thrust aside once again, eavesdropping on a conversation among men, and between men and God. The text thus potentially evokes a continuing sense of exclusion and disorientation in women. The whole Jewish people supposedly stood at Sinai. Were we there? were we not there? If we were there, what did we hear when the mean heard, "do not go near a woman"? If we were not there originally, can we be there now? Since we are certainly part of the community now, how could we not have been there at that founding moment?
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The Torah: A Women's Commentary. Contemporary Reflection, p423