The End of Belief: Yitro
Yitro: Exodus 18:1-20:23
We finally reached Mount Sinai, ten weeks after escaping Egypt. There, Moses told us we had three days to purify ourselves and wash our clothing in preparation for our meeting with God. And as morning dawned on the third day:
There was thunder and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn… and [we] took [our] place at the foot of the mountain… Now Mount Sinai was all in smoke, for the Eternal had come down to it in fire… and all the mountain trembled exceedingly. [Exod. 19:16-18]
Amidst this awesome display, the Holy One spoke the Ten Commandments, the Ten Utterances that were to be the foundation of our spiritual path; beginning with “I am the Eternal One your God.” [Exod. 20:2] Now, immediately following the last word uttered by God, the Torah says: “And all the people saw the voices…” [Exod. 20:15] This curious verse has captured the attention of scholars for generations.
Take one of the rabbinic teachings for example: the reason that the Torah specifies “all the people,” is to remind us that the Sinaitic event isn’t specific to a fixed time and place, but that all the generations of Jews and converts to Judaism before Sinai and after Sinai, wherever they were or will be in the world, are considered to have been at Sinai. In other (less ethnocentric) words, Revelation is an experience universally available to those who are willing to engage in a spiritual practice that leads one to the foot of the mythical Mount Sinai. The Midrash jumps in as well to explain that though the voice of God was one, the plural form used in this verse points to the Divine power to speak to all according to their own capacity; thus appearing as though there were many voices. This teaches that Revelation can happen to anyone at any age; but who we are in that moment will impact how we interpret and describe the experience.
The late Lubavitcher Rebbe, Menachem M. Schneerson went one step further, wrestling with the word “saw” as it refers, here, to “voices.” What one sees, he explains, always refers to a concrete object outside of ourselves, whereas hearing does not. Hearing opens us up to the inner realm. For the Rebbe, seeing is of the physical world, hearing of the spiritual world. He taught:
They saw what was normally heard—i.e., the spiritual became as tangible and certain as the familiar world of physical objects. Indeed, the Essence of God was revealed to their eyes, when they heard the words, “I (the Essence) the Eternal (who transcends the world) am thy God (who is immanent in the world).” [Torah Studies, p.107]
In this experience of Enlightenment, we directly see the Essence of our being and that of Being Itself as one and the same. This “I” of the First Utterance becomes our “I.” There is no separation anymore. There is only One. We cannot, therefore, hear this first Divine pronouncement as a Commandment to believe in God, but as a call to knowing the Essence we are, the One we have always been. And with that knowing comes the end of belief.