After the Revelation at Sinai, the Torah informs us that the Jewish people were afraid, moved back and asked Moses to speak to G-d for them. Moses replies by telling them not to be afraid and that G-d has come to nasot them. The meaning of this word is disputed by the commentators. Some see it has meaning elevate, suggesting that the awesome nature of the Revelation was to serve to enhance the reputation of the Israelites in the eyes of the world. Others dispute this and insist it comes from the root to try or test. The Revelation was thus a test or trial for the Jewish people, with various ideas offered as to its nature. If we look at last week’s Parshah, however, we can find an interesting parallel. There as the Egyptian armies approach the trapped people, they are also fearful. There Moses uses the same phrase of telling the people not to be afraid but to see the salvation of G-d. It appears that the fear of the Egyptians has been replaced by the fear of G-d. The Jews are approaching G-d with the same terror that they felt for their Egyptian oppressors. This, however, is not the correct way to approach G-d. Our attitude to the Divine should not be one of fear, as to a tyrant, but of respect and love. Moses thus tells the people that they are mistaken and that G-d has not come to terrify them but to exalt them. But the Revelation is also a test. Can they in fact escape their slave past and conceive of a new relationship with authority. Do they see the Exodus as merely exchanging one master for another, or a profoundly revolutionary event that transformed the relationships between people and between them and the Divine. G-d is not the Egyptian tyrant that sought to crush even their ability to think, but a Divine ruler who gives his people a choice whether to accept his covenant or not. The question that begins at Sinai and haunts the wilderness period is whether the Jewish people can make that psychological transformation. This is maybe the source of the midrashic tradition that sees G-d forcing the people to accept the Torah by holding the mountain over them. That is maybe how they, with a slave mentality, saw it. According to this tradition it was only at the time of Purim that the Jews finally realised the true consensual nature of their relationship with G-d. Even today many people treat G-d either as a slot machine or a tyrant to be appeased. How do we perceive G-d in our own lives and are we ready for a true relationship or, like our ancestors, still too afraid.

ALIYAH BY ALIYAH SYNOPSIS

Rishon	Jethro arrives with Moses‘ wives and sons and is warmly welcomed.
Sheni	Jethro gives Moses advice on setting up a judicial system.
Shelishi	Moses takes his advice.
Revi’i	G-d proposes a covenant between Himself and Israel.
Chamishi	The Jews accept the covenant and are told to prepare for Revelation. This occurs amid a volcanic eruption
Shishi	G-d speaks the Ten Commandments.
Shevi’i	The consequences of the covenant.
Haftorah	Isaiah: 6;1-7;6, 9;5-6: Isaiah’s vision of G-d.

 Sidra Statistics

Parshat Yitro

·         has 72 verses ;

·         is the 5th in Exodus, 17th in the Torah

·         shortest in Exodus, 47th longest in the Torah

·         has 3 pos + 14 neg = 17 mitzvot.