- So our ancestors didn’t need to hear all Ten Words; really, all they needed to hear were the first five, from I Am Your G*d through the fifth, honoring parents, and all the rest could be understood from them.
- No, says another teacher, you don’t really even need the first five: all you need is to hear I Am Your G*d, conveyed in the first two, to become aware that there is a G*d, a Source and Grounding of life and its meaning, and we could work the other eight out for ourselves.
- Ah, but did they really need even the first? Maybe, one Rabbi finally suggests, all they – and we – really need to hear is the first word of the first command…no, actually, really only the first letter of that first word.
This week parashat Yitro calls us to stand once again at the foot of a mountain as a people, brought together not by lines of descent but by a willingness to go forward, to cross over, to live with uncertainty in the hope of reaching a vision.
One of the most compelling uncertainties of Jewish religious tradition centers on G-d. It begins when Moshe asks, “how shall I say when I am asked how I was sent?” and receives the reply: Ehyeh Asher Ehyeh, “What Will Be is What Will Be”. As if we were children asking to know what will happen when we grow up, all Moshe is told is that Time Will Tell. It has been noted already by Rabbinic scholars and interpreters that this is not a name. It may be, rather, a way to describe Eternity – all time and all space, All, Here, Now.
And what did it sound like, to hear a voice one might – during or afterward – attribute to G-d? Coming out of a bush, of all things? According to our parashah this week, G-d spoke:
Moses brought forth the people out of the camp to meet G-d; and they stood at the foot of the mount. Mount Sinai was altogether on smoke, because G-d descended upon it in fire; and smoke ascended like the smoke of a furnace, and the whole mount trembled violently. When the voice of the shofar grew louder, Moses spoke, and G-d answered him by a voice. (Exodus 19.17-19)
What does that mean, “by a voice”? what did our ancestors hear? what are we, by extension and by tradition, called upon to hear?
It is useful to compare another fascinating story of that mountain, preserved in our sources, that happened at another time:
[The Prophet Elijah traveled] forty days and forty nights unto Horeb the mountain of G-d. And he found a cave, and hid there; and, there, the word of G-d came to him, saying to him: ‘What are you doing here, Elijah?’ …. G-d said: ‘Go forth [from the cave], and stand upon the mountain before G-d.’ And, behold, G-d passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks; but G-d was not in the wind; and after the wind an earthquake; but G-d was not in the earthquake; and after the earthquake a fire; but G-d was not in the fire; and after the fire a still small voice. (I Kings 19.8-12)
According to our Jewish intuition, developed over millennia, the sound of G-d’s voice is not a great and thunderous, frightening, obvious sound. The phrase “by a voice” in the Sinai story hints to us that hearing G-d is not necessarily the sound of a voice, although it might be “a still, small voice.”
G-d’s voice might also come to us as a realization of something true for our lives; or as an invocation of something real when we find ourselves standing before it; or as a realization, after the fact, that we were in a place of connection to a sense of something greater than our own individual small selves.
What was, is, and will be.
Such an awareness comes to us in small moments, but the impact is earth-shattering. That still, small, certain voice says that you are an essential part of all that is, carry within you the potential of all that will be, and are a necessary, cherished part of what will be remembered. You are part of us, and of All That Is, Always.
On this Shabbat may you hear what you need to hear, and may the source of that hearing delight and unsettle you with a new awareness of the places where truth resides.