Difference between revisions of "Yitro's Sacrifices and Eating Bread Before God/2"
(Original Author: Yonatan Novetsky, Rabbi Hillel Novetsky) |
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<h1>Yitro's Sacrifices and Eating Bread Before God</h1> | <h1>Yitro's Sacrifices and Eating Bread Before God</h1> | ||
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<approaches> | <approaches> | ||
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<category name="A Gentile's Sacrifices">A Gentile's Sacrifices | <category name="A Gentile's Sacrifices">A Gentile's Sacrifices | ||
<p>Why is Yitro (a Gentile) bringing sacrifices and making a festive meal?<fn><multilink><a href="Josephus3-3" data-aht="source">Josephus</a><a href="Josephus3-3" data-aht="source">Antiquities 3:3:1 (64)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink> attempts to avoid this question by having Moshe be the one who offers the sacrifices.</fn></p> | <p>Why is Yitro (a Gentile) bringing sacrifices and making a festive meal?<fn><multilink><a href="Josephus3-3" data-aht="source">Josephus</a><a href="Josephus3-3" data-aht="source">Antiquities 3:3:1 (64)</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink> attempts to avoid this question by having Moshe be the one who offers the sacrifices.</fn></p> | ||
<opinion name="Celebration">Celebration of the Children of Israel's salvation | <opinion name="Celebration">Celebration of the Children of Israel's salvation | ||
<mekorot><multilink><a href="Chizkuni18-12" data-aht="source">Chizkuni</a><a href="Chizkuni18-12" data-aht="source">Shemot 18:12</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About Chizkuni</a></multilink></mekorot> | <mekorot><multilink><a href="Chizkuni18-12" data-aht="source">Chizkuni</a><a href="Chizkuni18-12" data-aht="source">Shemot 18:12</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About Chizkuni</a></multilink></mekorot> | ||
− | + | <point>Chizkuni explains that Yitro brought sacrifices out of joy over the miracles that God had performed for the nation. See <a href="Dictionary:חדה" data-aht="page"><i>vayichad</i></a> for a discussion of Yitro's reaction.</point> | |
</opinion> | </opinion> | ||
<opinion name="Conversion">Conversion sacrifices | <opinion name="Conversion">Conversion sacrifices | ||
<mekorot><multilink><a href="Ramban18-12" data-aht="source">Ramban</a><a href="Ramban18-12" data-aht="source">Shemot 18:12</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a></multilink></mekorot> | <mekorot><multilink><a href="Ramban18-12" data-aht="source">Ramban</a><a href="Ramban18-12" data-aht="source">Shemot 18:12</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a></multilink></mekorot> | ||
− | + | <point>Ramban suggests that the sacrifices are a religious ritual intended to fulfill the halakhic obligation of a proselyte to bring a burnt offering upon conversion, and that the feast celebrated Yitro's conversion and circumcision. <multilink><a href="Bachya18-12" data-aht="source">R. Bachya</a><a href="Bachya18-12" data-aht="source">Shemot 18:12</a><a href="R. Bachya b. Asher" data-aht="parshan">About R. Bachya</a></multilink> and <multilink><a href="Seforno18-12" data-aht="source">Seforno</a><a href="Seforno18-12" data-aht="source">Shemot 18:12</a><a href="R. Ovadyah Seforno" data-aht="parshan">About Seforno</a></multilink> explain similarly and Seforno draws a parallel to Na'aman.</point> | |
</opinion> | </opinion> | ||
<opinion name="Covenant Sealing">Covenant sealing meal | <opinion name="Covenant Sealing">Covenant sealing meal | ||
+ | <p>R. D"Z Hoffmann posits that the sacrifices and meal were not part of a religious ritual, but rather a political ceremony which accompanied the signing of a covenant between the Israelite nation and Yitro's clan.</p> | ||
<mekorot><multilink><a href="RDZHoffmann18-12" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmann18-12" data-aht="source">Shemot 18:12</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. D"Z Hoffmann</a></multilink></mekorot> | <mekorot><multilink><a href="RDZHoffmann18-12" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmann18-12" data-aht="source">Shemot 18:12</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. D"Z Hoffmann</a></multilink></mekorot> | ||
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<point><b>Use of the generic name <i>Elohim</i></b> – R. D"Z Hoffmann thereby explains why the proper name of Hashem is not used, as these sacrifices were not a religious rite and Yitro had not become a monotheist.</point> | <point><b>Use of the generic name <i>Elohim</i></b> – R. D"Z Hoffmann thereby explains why the proper name of Hashem is not used, as these sacrifices were not a religious rite and Yitro had not become a monotheist.</point> | ||
<point><b>Eating bread before God</b> – According to R. D"Z Hoffmann, this refers to partaking from a covenantal meal.</point> | <point><b>Eating bread before God</b> – According to R. D"Z Hoffmann, this refers to partaking from a covenantal meal.</point> | ||
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− | <category name="Sacrifices to Elohim">Sacrifices to <i>Elohim</i> | + | <category name="Sacrifices to Elohim">Sacrifices to <i>Elohim</i><i></i> |
<p>Why is Yitro offering his sacrifices to <i>Elohim</i> and not to Hashem?<fn>See <a href="Literary Devices – Shemot 18/0#CharacterTitles" data-aht="page">Character Titles</a> for a general discussion of the names of Hashem in the chapter. The Targumim and the Peshitta do not distinguish in their translations between the terms <i>Elohim</i> and Hashem in our chapter. See the discussion in Y. Maori, The Peshitta Version of the Pentateuch and Early Jewish Exegesis, Jerusalem (1995): 143 for the possibility that the Peshitta (like the Sifre) wants to avoid having any other term besides Hashem in a sacrificial context.</fn></p> | <p>Why is Yitro offering his sacrifices to <i>Elohim</i> and not to Hashem?<fn>See <a href="Literary Devices – Shemot 18/0#CharacterTitles" data-aht="page">Character Titles</a> for a general discussion of the names of Hashem in the chapter. The Targumim and the Peshitta do not distinguish in their translations between the terms <i>Elohim</i> and Hashem in our chapter. See the discussion in Y. Maori, The Peshitta Version of the Pentateuch and Early Jewish Exegesis, Jerusalem (1995): 143 for the possibility that the Peshitta (like the Sifre) wants to avoid having any other term besides Hashem in a sacrificial context.</fn></p> | ||
<opinion name="Recognized Hashem">Recognized Hashem | <opinion name="Recognized Hashem">Recognized Hashem | ||
<p>Yitro fully recognized Hashem as his God.</p> | <p>Yitro fully recognized Hashem as his God.</p> | ||
<mekorot><multilink><a href="IbnEzra18-12" data-aht="source">Ibn Ezra</a><a href="IbnEzra18-12" data-aht="source">Long Commentary Shemot 18:12</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About Ibn Ezra</a></multilink></mekorot> | <mekorot><multilink><a href="IbnEzra18-12" data-aht="source">Ibn Ezra</a><a href="IbnEzra18-12" data-aht="source">Long Commentary Shemot 18:12</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About Ibn Ezra</a></multilink></mekorot> | ||
− | + | <point>Ibn Ezra attempts to explain that Yitro is really sacrificing to Hashem, whom he has just now acknowledged as his god (and hence the use of <i>Elohim</i>).<fn>Cf. Bereshit 28:21 "and Hashem will become a god for me." See also <multilink><a href="Tzeror18-12" data-aht="source">Tzeror HaMor</a><a href="Tzeror18-12" data-aht="source">Shemot 18:12</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About Tzeror HaMor</a></multilink> who argues similarly that Yitro must have been sacrificing to Hashem (as per the Sifre above) and the use of <i>Elohim</i> merely implies Yitro's recognition that Hashem had demonstrated His attribute of justice (represented by the name <i>Elohim</i>) in punishing the Egyptians.</fn></point> | |
</opinion> | </opinion> | ||
<opinion name="Didn't Yet Recognize Hashem">Did Not Yet Recognize Hashem | <opinion name="Didn't Yet Recognize Hashem">Did Not Yet Recognize Hashem | ||
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− | <category>Eating Bread <i>Lifnei HaElohim</i> | + | <category name="">Eating Bread <i>Lifnei HaElohim</i> |
<p>Exegetes differ on whether the term <i>lifnei haElohim</i> is used here to connote a particular geographical location. In addition, the meaning of our verse depends on when this story occurred and where the nation was encamped – see <a href="Chronology – Shemot 18" data-aht="page">Chronology</a>.</p> | <p>Exegetes differ on whether the term <i>lifnei haElohim</i> is used here to connote a particular geographical location. In addition, the meaning of our verse depends on when this story occurred and where the nation was encamped – see <a href="Chronology – Shemot 18" data-aht="page">Chronology</a>.</p> | ||
<opinion name="Place of Divine Presence">A Place With a Divine Presence | <opinion name="Place of Divine Presence">A Place With a Divine Presence | ||
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</opinion> | </opinion> | ||
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− | <category>Where Was Moshe? | + | <category name="">Where Was Moshe? |
<opinion name="Moshe Participated">Moshe Participated in the Meal | <opinion name="Moshe Participated">Moshe Participated in the Meal | ||
<p>Moshe participated, but this is understood and needed no mention, as the meal took place in Moshe's tent.<fn>See above regarding the meaning of <i>lifnei haElohim</i> and where the meal took place.</fn></p> | <p>Moshe participated, but this is understood and needed no mention, as the meal took place in Moshe's tent.<fn>See above regarding the meaning of <i>lifnei haElohim</i> and where the meal took place.</fn></p> | ||
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Version as of 06:24, 17 June 2015
Yitro's Sacrifices and Eating Bread Before God
Exegetical Approaches
A Gentile's Sacrifices
Why is Yitro (a Gentile) bringing sacrifices and making a festive meal?1
Celebration of the Children of Israel's salvation
Conversion sacrifices
Covenant sealing meal
R. D"Z Hoffmann posits that the sacrifices and meal were not part of a religious ritual, but rather a political ceremony which accompanied the signing of a covenant between the Israelite nation and Yitro's clan.
Sacrifices to Elohim
Why is Yitro offering his sacrifices to Elohim and not to Hashem?3
Recognized Hashem
Yitro fully recognized Hashem as his God.
Did Not Yet Recognize Hashem
Yitro was still in the midst of his theological transformation and did not yet fully recognize Hashem as the one and only God.
Never Recognized Hashem
Yitro never became monotheistic and always considered Hashem to be only one of many gods.
Eating Bread Lifnei HaElohim
Exegetes differ on whether the term lifnei haElohim is used here to connote a particular geographical location. In addition, the meaning of our verse depends on when this story occurred and where the nation was encamped – see Chronology.
A Place With a Divine Presence
Lifnei haElohim means in front of a specific place where there was a Divine presence. This approach subdivides regarding the identity of that place:
Moshe's personal tent
Moshe's tent was mentioned just a few verses earlier in 18:7.
The pillars of cloud and fire which housed God's presence
The Tabernacle
An altar where sacrifices were offered before the building of the Tabernacle
A designated place for thanksgiving and prayer
Mount Sinai
The burning bush
A Sanctified Activity
"Eating before God" is an expression which connotes a sanctified activity, but not necessarily a particular location.
Partaking of Sacrifices
Partaking of a meal in the presence of sages (in this case Moshe) which is analogous to benefitting from the Divine presence
Partaking of a covenantal meal made before God
Where Was Moshe?
Moshe Participated in the Meal
Moshe participated, but this is understood and needed no mention, as the meal took place in Moshe's tent.12
Moshe Did Not Participate
This opinion subdivides in explaining Moshe's reasons for not participating in the meal: