Revelation to the Elders at Sinai/2

The Elders at Sinai

Exegetical Approaches

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Meritorious

The elders' encounter with Hashem at Sinai was a privilege that they deserved, in line with their merit and standing.

Sources:Targum OnkelosShemot 24:10-11About Targum Onkelos, Bavli BerakhotBerakhot 17aAbout the Bavli, RashbamShemot 24:10-11About R. Shemuel b. Meir, Ibn EzraShemot First Commentary 24:10-11Shemot Second Commentary 24:10-11About R. Avraham ibn Ezra, R"Y Bekhor ShorShemot 24:10-11About R. Yosef Bekhor Shor, R. Avraham b. HaRambamShemot 24:10-11About R. Avraham Maimonides, RambanShemot 24:10-11About R. Moshe b. Nachman, Daat ZekeinimShemot 24:11About Daat Zekeinim, R. Yosef ibn KaspiShemot 24:9About R. Yosef ibn Kaspi, RalbagShemot Beur HaParashah 24:10-11About R. Levi b. Gershom #1, SefornoShemot 24:11About R. Ovadyah Seforno, Or HaChayyimShemot 24:11About R. Chayyim b. Atar, ShadalShemot 24:10-11About R. Shemuel David Luzzatto

Seeing Hashem – These sources disagree regarding the nature of the vision received by the elders, though all agree that it was not only appropriate but even an honor.

• According to Rashbam and Daat Zekeinim, the elders merited a direct revelation of Hashem, being given permission to physically see Hashem Himself.
• Ibn Ezra, in contrast, asserts that the verses are speaking of only a prophetic vision, while Ralbag maintains that they speak of a cognitive experience, the elders' partial apprehension of Hashem's essence. 
• Finally, many of the other commentaors¹ speak of their viewing the brilliant light of Hashem's glory.²

"לֹא שָׁלַח יָדוֹ"

• Were not harmed – Most of these sources assume that the verse is stating that, in contrast to what one might have expected given Hashem's statement, "לֹא יִרְאַנִי הָאָדָם וָחָי",‎ the elders' were not harmed by their encounter with Hashem as they were worthy of seeing what they did. 
• Vision was not blocked – Others claim that the verse points to the high level of the elders' encounter; Hashem did not send forth His hand to limit their vision.³
• Were not embraced – Ibn Kaspi claims that the term comes to share the limits of the elders' encounter.⁴  Though they were honored with seeing Hashem's glory, Hashem did not extend them His hand to either invite them forward, strengthen, or "embrace" them in any manner

Purpose of the episode

• Honor – Most of these sources imply that the purpose of the vision was to honor the elders. Shadal suggests that just like a king might show his face only to a select few, so too Hashem allowed just these chosen few to see Him, while the masses saw no picture at Sinai.
• Covenantal ceremony – Rashbam suggests that the elite's seeing of Hashem was part of the covenantal ceremony.  Though normally no mortal can see Hashem directly, Hashem makes exceptions during covenantal ceremonies, honoring the second party by allowing them to see Him as He passes by.⁵

"וַיֹּאכְלוּ וַיִּשְׁתּוּ" – All these sources agree that there was nothing problematic about the noble's eating and drinking, but differ in their understanding of the act:

• Metaphoric - Several commentators maintain that this is a metaphoric way of saying that the elders basked and enjoyed Hashem's glory or their comprehension thereof.
• Celebration - Ramban, ibn Kaspi and Seforno explain that this was a meal of celebration (for either their personal achievement or for the receiving of he Torah.
• Covenant - According to Rashbam, the partaking of sacrifices was part of the covenantal ceremony.  Hashem's portion was burned, while the Shelamim were eaten by the nobility.⁶
• Necessity– One opinion in Ibn Ezra, R"Y Bekhor Shor and R. Avraham b. HaRambam assert that this verse comes to contrast the elite and Moshe.  While Moshe could see Hashem and fast for forty days, these individuals still needed to eat.

"וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל" vs. "וַיֶּחֱזוּ אֶת הָאֱלֹהִים"

Blameworthy

Though they were granted a stay of punishment, the elders at Sinai were deserving of death.  This position differs regarding why:

Inappropriate Seeing

The elders were deserving of death either because they lacked the proper respect when granted the privilege of seeing Hashem, or for the very act of seeing itself.

Sources:Vayikra Rabbah20:10About Vayikra Rabbah, Pesikta DeRav Kahana26:9About Pesikta DeRav Kahana, TanchumaBehaalotekha 16About the Tanchuma, Targum Yerushalmi (Yonatan)Shemot 24:9-11About Targum Yerushalmi (Yonatan), RashiShemot 24:1Shemot 24:10-11About R. Shelomo Yitzchaki,

"לֹא שָׁלַח יָדוֹ" – These sources understand the phrase to mean that Hashem did not send forth His hand to punish the elders,⁷ learning from this that they must have been deserving of death. They were granted a stay of execution only because Hashem did not want to ruin the happiness of the Giving of the Torah with the tragedy of their deaths.

"וַיֹּאכְלוּ וַיִּשְׁתּוּ" – These sources divide regarding whether the eating and drinking of this verse is literal⁸ or metaphoric,⁹ but all agree that it signified that the people did not have proper respect for the encounter with God. They either approached the revelation from literal food and drink, or as if from food and drink, belittling the gravity of the experience and treating Hashem as a friend before whom you are comfortable eating rather than a king before whom you are not.

Seeing Hashem – Rashi suggests that the elders saw Hashem directly.  As such, this alone, regardless of their accompanying behavior, made them liable for death, as Hashem says, "לֹא יִרְאַנִי הָאָדָם וָחָי". One might question why Hashem would have invited the elders to approach, if this was to result in their deaths.  Rashi might respond that Hashem had invited them only to "bow from a distance, " yet they took the liberty to also look.

Who are "אֲצִילֵי בְּנֵי יִשְׂרָאֵל"? Rashi identifies this group with Nadav and Avihu and the 70 elders of verse 10, suggesting that all the verses speak of but one group of people.

"וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל" vs. "וַיֶּחֱזוּ אֶת הָאֱלֹהִים" – This approach does not differentiate between the terms, assuming that both verses 10 and 11 speak of the same vision. It might explain that the fact is repeated only so as to explain where the elders erred and what was problematic about their action, that they did not only see, but did so with food and drink.

Purpose of the episode – These sources do not explain what was the goal of the episode, but might suggest that Hashem was simply extending to these distinguished individuals the honor of coming closer to God than the rest of the nation.

Flawed Perception

Due to insufficient preparation, the elders attained a flawed perception of God, deserving them death.

Sources:RambamMoreh Nevukhim 1:5About R. Moshe b. Maimon, RalbagShemot Beur HaParashah 24:10-11About R. Levi b. Gershom #2¹⁰

"לֹא שָׁלַח יָדוֹ" – Rambam understand the phrase to mean that Hashem did not send forth His hand to punish the elders, learning from this that they must have been deserving of death. They were granted a stay of execution only because Moshe intervened on their behalf to delay their punishment.

Seeing Hashem – Rambam asserts that the roots "ראה" and "חזה" have more than one meaning and can refer not only to physical vision, but also to mental insight. The verses do not imply that the elders physically saw Hashem but rather that thy attained some level of intellectual perception and comprehension of Hashem's essence.

וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר״" – Rambam suggests that this description of the elder's understanding, filled as it is with corporeal imagery,  teaches that their perception was flawed, for they comprehended Hashem as a material being.

"וַיֹּאכְלוּ וַיִּשְׁתּוּ" – Ralbag suggests that this points to the elders' improper preparation. Rather than engaging in solitude, they ate and drank. Rambam might similarly suggest that immersing in physicality is what led the elders to perceive Hashem, too, in physical terms.  Insufficient preparation and reaching for what is beyond you can be fatal.¹¹

"וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל" vs. "וַיֶּחֱזוּ אֶת הָאֱלֹהִים" – As these sources identify the elders with "אֲצִילֵי בְּנֵי יִשְׂרָאֵל" and do not differentiate between the terms "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל" and. "וַיֶּחֱזוּ אֶת הָאֱלֹהִים", they must explain the repetition. They might respond, as above, that the second verse comes only to explain why they deserved death.

Different levels

The verses differentiate between two groups, one of which attained prophecy and merited to comprehend the Divine at a fairly high level, while the other received only a very low level of or no prophecy at all.

Sources:Akeidat YitzchakShemot Peirush 24About R. Yitzchak Arama, AbarbanelShemot 24:1About R. Yitzchak Abarbanel, R. Avraham SabaTzeror HaMor Shemot 24:11About R. Avraham Saba (Tzeror HaMor), HaKetav VeHaKabbalahShemot 11Shemot 24:11About R. Yaakov Mecklenburg

¹ See Onkelos, Bavli Berakhot, R"Y Bekhor Shor, Ibn Kaspi and Or HaChayyim .

² For more about these various understandings of what it means to see Hashem, see Seeing Hashem.

³ Daat Zekeinim and Or Hachayyim contrast this episode with Moshe's vision of Hashem from the crook of the rock.  There, Hashem covered Moshes eyes to obscure his vision, "וְשַׂכֹּתִי כַפִּי עָלֶיךָ". Here, in contrast, "לֹא שָׁלַח יָדוֹ" to block the vision. Accordingly, the elders merited to see even more than Moshe himself!
Seforno, instead, points out that when many prophets begin to prophesy, we are told that "יד ה'" is upon them, removing them from their senses.  Here, in contrast,  Hashem did not place his hands upon the elders, allowing them to prophesy while still in full control of their faculties.

⁴ See also R"Y Bekhor Shor, that Hashem did not support them so much that they could fast.

⁵ He compares our episode to both Bereshit 16, where Avraham is allowed to see Hashem pass during the Covenant Between the Pieces, and Shemot 33, when Moshe sees Hashem from the rock as Hashem makes a covenant there as well.

⁶ See Treaties in Tanakh and the Ancient Near East for evidence that covenants and treaties in the Ancient Near East often included both the slaughtering of an animal and passing through its parts and/or a meal.

⁷ The phrase "שלח יד" often connotes sending forth one's hand specifically with intent  to harm.  see, for instance, Bereshit 22:12, Shemot 3:20, Shemot 9:15 and Shemuel I 22:17 and 24:6.

⁸ This is how Rashi appears to understand the verse.

⁹ See Vayikra Rabbah, Pesikta DeRav Kahana, and Tanchuma.

¹⁰ Ralbag explains the story according to both the opinion that the elders were meritorious and the opinion that they erred.

¹¹ See Mystery at the Malon for Abarbanel's reading of Moshe's near fatal experience at the lodging place, where he similarly explains that Moshe almost died since he received prophecy wen unprepared.