Difference between revisions of "Yitro's Sacrifices and Eating Bread Before God/2"
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<h1>Yitro's Sacrifices and Eating Bread Before God</h1> | <h1>Yitro's Sacrifices and Eating Bread Before God</h1> | ||
<approaches> | <approaches> | ||
− | <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>< | + | <category name="A Gentile's Sacrifices"> |
− | <opinion name="Celebration">Celebration of the | + | A Gentile's Sacrifices |
− | <mekorot><multilink>< | + | <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 | ||
+ | <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"> |
− | <mekorot><multilink>< | + | 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> | |
+ | <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="Sforno18-12" data-aht="source">Sforno</a><a href="Sforno18-12" data-aht="source">Shemot 18:12</a><a href="R. Ovadyah Sforno" data-aht="parshan">About Sforno</a></multilink> explain similarly and Sforno 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> | <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> | ||
<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> | ||
− | <point><b>Omission of Moshe</b> – R. D"Z Hoffmann explains the absence of Moshe from the meal by noting that Moshe was already related to Yitro (and would have had a conflict of interest), and it was Aharon and the elders who were representing the | + | <point><b>Omission of Moshe</b> – R. D"Z Hoffmann explains the absence of Moshe from the meal by noting that Moshe was already related to Yitro (and would have had a conflict of interest), and it was Aharon and the elders who were representing the Children of Israel in this treaty.</point> |
− | <point><b>Biblical parallels</b> – R. D"Z Hoffmann points to the story of Yaakov and Lavan in < | + | <point><b>Biblical parallels</b> – R. D"Z Hoffmann points to the story of Yaakov and Lavan in <a href="Bereshit31-43" data-aht="source">Bereshit 31:44-54</a> as another example of a treaty which is accompanied by sacrifices and breaking bread together (לֶאֱכָל לֶחֶם). Additional cases of a covenantal meal are found in the stories of Yitzchak and Avimelekh in <a href="Bereshit26-26" data-aht="source">Bereshit 26:28-31</a>, the Children of Israel at Mount Sinai in <a href="Shemot24-1" data-aht="source">Shemot 24:3-11</a>, and David and Avner in <a href="ShemuelII3-19" data-aht="source">Shemuel II 3:19-21</a>.</point> |
− | <point><b>Ancient Near Eastern parallels</b> – Charles F. Fensham, in an article in BASOR 175 (1964): 51-54 cites parallels to the custom of sacrifices accompanying a covenant from a letter from Mari and two treaties from Alalakh.<fn>The letter from Mari (C. F. Jean, Archives royales de Mari II [1950], No. 37: 6-14) mentions a treaty between Ḫanaeans and Idamaras which was formed by slaughtering an ass. | + | <point><b>Ancient Near Eastern parallels</b> – Charles F. Fensham, in an article in BASOR 175 (1964): 51-54 cites parallels to the custom of sacrifices accompanying a covenant from a letter from Mari and two treaties from Alalakh.<fn>The letter from Mari (C. F. Jean, Archives royales de Mari II [1950], No. 37: 6-14) mentions a treaty between Ḫanaeans and Idamaras which was formed by slaughtering an ass. In a treaty from Alalakh (Donald J. Wiseman, Abban and Alalah, Journal of Cuneiform Studies, Vol. 12, No. 4, 1958, pp. 126, 129), a sheep was slaughtered when Abban took an oath to Iarimlim. Finally, in another treaty from Alalakh (Sidney Smith, The Statute of Idrimi [1949], pp. 16 f.), a sacrifice was made after the covenant between Idrimi and Sutarna.</fn></point> |
− | <point><b>Additional evidence for the existence of a treaty</b> – see < | + | <point><b>Additional evidence for the existence of a treaty</b> – see <a href="Yitro's Visit – Purpose and Significance" data-aht="page">Yitro's Purpose</a> for possible substantiations from the story of Moshe's arrival at Yitro's home in Shemot 2 and the later relationships between the nation of Israel and Yitro's descendants.</point> |
</opinion> | </opinion> | ||
</category> | </category> | ||
− | <category | + | <category>Sacrifices to Elohim |
− | <p>Why is Yitro offering his sacrifices to <i>Elohim</i> and not to Hashem?<fn>See < | + | <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>< | + | <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 | ||
<p>Yitro was still in the midst of his theological transformation and did not yet fully recognize Hashem as the one and only God.</p> | <p>Yitro was still in the midst of his theological transformation and did not yet fully recognize Hashem as the one and only God.</p> | ||
− | <mekorot><multilink>< | + | <mekorot><multilink><a href="Ramban18-13" data-aht="source">Ramban</a><a href="Ramban18-13" data-aht="source">Shemot 18:13</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a></multilink>, <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></mekorot> |
</opinion> | </opinion> | ||
− | <opinion name="Never Recognized Hashem">Never Recognized Hashem | + | <opinion name="Never Recognized Hashem"> |
+ | Never Recognized Hashem | ||
<p>Yitro never became monotheistic and always considered Hashem to be only one of many gods.</p> | <p>Yitro never became monotheistic and always considered Hashem to be only one of many gods.</p> | ||
− | <mekorot><multilink>< | + | <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> (see above), <multilink><a href="Cassuto18-12" data-aht="source">U. Cassuto</a><a href="Cassuto18-12" data-aht="source">Shemot 18:12</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. U. Cassuto</a></multilink></mekorot> |
</opinion> | </opinion> | ||
</category> | </category> | ||
− | <category>Eating Bread | + | <category>Eating Bread Lifnei HaElohim |
− | <p>Exegetes differ on whether the term <i>lifnei haElohim</i> is used here to connote a particular geographical location. | + | <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"> |
− | <p><i>Lifnei haElohim</i> means in front of a specific place where there was a Divine presence. | + | A Place With a Divine Presence |
− | <subopinion name="Moshe's Tent">Moshe's personal tent | + | <p><i>Lifnei haElohim</i> means in front of a specific place where there was a Divine presence. This approach subdivides regarding the identity of that place:</p> |
+ | <subopinion name="Moshe's Tent"> | ||
+ | Moshe's personal tent | ||
<p>Moshe's tent was mentioned just a few verses earlier in 18:7.</p> | <p>Moshe's tent was mentioned just a few verses earlier in 18:7.</p> | ||
− | <mekorot><multilink>< | + | <mekorot><multilink><a href="SeikhelTov18-12" data-aht="source">Seikhel Tov</a><a href="SeikhelTov18-12" data-aht="source">18:12</a><a href="R. Menachem b. Shelomo (Seikhel Tov)" data-aht="parshan">About Seikhel Tov</a></multilink>,<fn>According to Seikhel Tov, the Divine presence was actually located in the cloud pillar which was next to Moshe's tent, and not in Moshe's tent itself.</fn> <multilink><a href="Kaspi18-12" data-aht="source">R. Yosef ibn Kaspi</a><a href="Kaspi18-12" data-aht="source">18:12</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About Ibn Kaspi</a></multilink>, one option in <multilink><a href="Ralbag18-12" data-aht="source">Ralbag</a><a href="Ralbag18-12" data-aht="source">Shemot 18:12</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About Ralbag</a></multilink>, <multilink><a href="Hoil18-7" data-aht="source">Hoil Moshe</a><a href="Hoil18-7" data-aht="source">Shemot 18:7</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About Hoil Moshe</a></multilink>,<fn>The Hoil Moshe suggests that this is Moshe's tent which was outside the camp. See <a href="$">אהל מועד</a> for more on Moshe's tent.</fn> also see note below regarding Ibn Ezra.</mekorot> |
</subopinion> | </subopinion> | ||
− | <subopinion name="Cloud and Fire">The pillars of cloud and fire which housed God's presence | + | <subopinion name="Cloud and Fire"> |
− | <mekorot><multilink>< | + | The pillars of cloud and fire which housed God's presence |
+ | <mekorot><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><fn>R. Bachya is thus able to maintain that the story took place before the Tabernacle was built. See R. Bachya 18:1 where he prefers Ramban's approach that the story is in its chronological place.</fn></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Tabernacle">The Tabernacle | + | <subopinion name="Tabernacle"> |
− | <mekorot><multilink>< | + | The Tabernacle |
+ | <mekorot><multilink><a href="Saadia18-8" data-aht="source">R. Saadia</a><a href="Saadia18-8" data-aht="source">Commentary Shemot 18:8-21</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia</a></multilink>, <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>,<fn>Ibn Ezra understands lifnei haElohim as meaning before God's presence in the Tabernacle, but adds that the meal was held in Moshe's personal tent which was located in front of the Tabernacle (see Bemidbar 3:38). See Where Was Moshe below.</fn> <multilink><a href="Cassuto18-12" data-aht="source">U. Cassuto</a><a href="Cassuto18-12" data-aht="source">Shemot 18:12</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. U. Cassuto</a></multilink></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Altar">An altar where sacrifices were offered before the building of the Tabernacle | + | <subopinion name="Altar"> |
− | <mekorot><multilink>< | + | An altar where sacrifices were offered before the building of the Tabernacle |
+ | <mekorot><multilink><a href="RYBS16-34" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBS16-34" data-aht="source">Shemot 16:34</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="Abarbanel18-1" data-aht="source">Abarbanel</a><a href="Abarbanel18-1" data-aht="source">Shemot 18</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About Abarbanel</a></multilink>,<fn>Abarbanel identifies this altar as the one Moshe built at the culmination of the battle with Amalek in 17:15, an option also mentioned by Sforno.</fn> <multilink><a href="Sforno18-12" data-aht="source">Sforno</a><a href="Sforno18-12" data-aht="source">Shemot 18:12</a><a href="R. Ovadyah Sforno" data-aht="parshan">About Sforno</a></multilink></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Place of Prayer">A designated place for thanksgiving and prayer | + | <subopinion name="Place of Prayer"> |
− | <mekorot><multilink>< | + | A designated place for thanksgiving and prayer |
+ | <mekorot><multilink><a href="Akeidat43-1" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat43-1" data-aht="source">Shemot #43</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About Akeidat Yitzchak</a></multilink></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Mount Sinai">Mount Sinai | + | <subopinion name="Mount Sinai"> |
− | <mekorot>Perhaps the second option in <multilink>< | + | Mount Sinai |
+ | <mekorot>Perhaps the second option in <multilink><a href="Ralbag18-12" data-aht="source">Ralbag</a><a href="Ralbag18-12" data-aht="source">Shemot 18:12</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About Ralbag</a></multilink></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Burning Bush">The burning bush | + | <subopinion name="Burning Bush"> |
− | <mekorot><multilink>< | + | The burning bush |
+ | <mekorot><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></mekorot> | ||
</subopinion> | </subopinion> | ||
</opinion> | </opinion> | ||
− | <opinion name="A Sanctified Activity">A Sanctified Activity | + | <opinion name="A Sanctified Activity"> |
+ | A Sanctified Activity | ||
<p>"Eating before God" is an expression which connotes a sanctified activity, but not necessarily a particular location.</p> | <p>"Eating before God" is an expression which connotes a sanctified activity, but not necessarily a particular location.</p> | ||
− | <subopinion name="Partaking of Sacrifices">Partaking of Sacrifices | + | <subopinion name="Partaking of Sacrifices"> |
− | <mekorot><multilink>< | + | Partaking of Sacrifices |
+ | <mekorot><multilink><a href="Shadal18-12" data-aht="source">Shadal</a><a href="Shadal18-12" data-aht="source">Shemot 18:12</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About Shadal</a></multilink><fn>Cf. <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> who interprets "before God" as "from what was sacrificed before God" (as if there was an extra letter מ).</fn></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="A Meal With Sages">Partaking of a meal in the presence of sages (in this case Moshe) which is analogous to benefitting from the Divine presence | + | <subopinion name="A Meal With Sages"> |
− | <mekorot><multilink><aht | + | Partaking of a meal in the presence of sages (in this case Moshe) which is analogous to benefitting from the Divine presence |
+ | <mekorot><multilink><a href="Berakhot64a" data-aht="source">Bavli Berakhot</a><a href="Berakhot64a" data-aht="source">64a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="Rashi18-12" data-aht="source">Rashi</a><a href="Rashi18-12" data-aht="source">Shemot 18:12</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About Rashi</a></multilink><fn>This approach would also account for the absence of Moshe in the verse. It may be understanding <i>Elohim</i> as a person who represents God – see elh. Cf. the version in the Mekhilta DeRabbi Yishmael Yitro Amalek 1 which speaks of greeting one's friend. If this event took place on Yom HaKippurim, as may be the position of Mekhilta DeRabbi Yishmael and Rashi – see Chronology, the backdrop for the Rabbinic suggestion may be the Divine rays of glory which shone on Moshe's face after his descent from Mount Sinai.</fn></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Covenantal Meal">Partaking of a covenantal meal made before God | + | <subopinion name="Covenantal Meal"> |
− | <mekorot><multilink>< | + | Partaking of a covenantal meal made before God |
+ | <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> (see above)</mekorot> | ||
</subopinion> | </subopinion> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
<category>Where Was Moshe? | <category>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> | ||
− | <mekorot><multilink>< | + | <mekorot><multilink><a href="Rashbam18-12" data-aht="source">Rashbam</a><a href="Rashbam18-12" data-aht="source">Shemot 18:12</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About Rashbam</a></multilink>, <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>, <multilink><a href="Maasei4" data-aht="source">Ma'asei Hashem</a><a href="Maasei4" data-aht="source">Ma'asei Torah 4</a><a href="R. Eliezer Ashkenazi (Ma'asei Hashem)" data-aht="parshan">About Maasei Hashem</a></multilink>, <multilink><a href="Biur18-12" data-aht="source">Biur</a><a href="Biur18-12" data-aht="source">Shemot 18:12</a><a href="Biur" data-aht="parshan">About the Biur</a></multilink></mekorot> |
</opinion> | </opinion> | ||
− | <opinion name="Moshe Didn't Participate">Moshe Did Not Participate | + | <opinion name="Moshe Didn't Participate"> |
+ | Moshe Did Not Participate | ||
<p>This opinion subdivides in explaining Moshe's reasons for not participating in the meal:</p> | <p>This opinion subdivides in explaining Moshe's reasons for not participating in the meal:</p> | ||
− | <subopinion name="Moshe the Waiter">Moshe was the waiter | + | <subopinion name="Moshe the Waiter"> |
− | <mekorot><multilink><aht | + | Moshe was the waiter |
+ | <mekorot><multilink><a href="MekhiltaAmalek1" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaAmalek1" data-aht="source">Yitro Amalek 1</a><a href="Mekhilta DeRabbi Yishmael" data-aht="parshan">About the Mekhilta DeRabbi Yishmael</a></multilink>, <multilink><a href="TargumPsJ18-12" data-aht="source">Targum Yerushalmi (Yonatan)</a><a href="TargumPsJ18-12" data-aht="source">Shemot 18:12</a><a href="Targum Yerushalmi (Yonatan)" data-aht="parshan">About Targum Yerushalmi (Yonatan)</a></multilink>, <multilink><a href="Rashi18-12" data-aht="source">Rashi</a><a href="Rashi18-12" data-aht="source">Shemot 18:12</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About Rashi</a></multilink></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Always Ate Alone">Moshe never ate with other people | + | <subopinion name="Always Ate Alone"> |
− | <mekorot>Second opinion of <multilink>< | + | Moshe never ate with other people |
+ | <mekorot>Second opinion of <multilink><a href="RAvraham18-12" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvraham18-12" data-aht="source">Shemot 18:12</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham b. HaRambam</a></multilink></mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Not a Signator">Moshe was not a signator to the covenant, and thus did not participate in the covenantal meal | + | <subopinion name="Not a Signator"> |
− | <mekorot><multilink>< | + | Moshe was not a signator to the covenant, and thus did not participate in the covenantal meal |
+ | <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> (see above)</mekorot> | ||
</subopinion> | </subopinion> | ||
− | <subopinion name="Busy Judging">Moshe was preoccupied with judging the people | + | <subopinion name="Busy Judging"> |
+ | Moshe was preoccupied with judging the people | ||
<mekorot>Benno Jacob Shemot 18:12</mekorot> | <mekorot>Benno Jacob Shemot 18:12</mekorot> | ||
</subopinion> | </subopinion> | ||
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</category> | </category> | ||
</approaches> | </approaches> | ||
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Latest revision as of 12:59, 28 January 2023
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: