Ex. 18:1 - 20:23
Précis: Following last week’s trip through the Red Sea, Moses is reunited with his father-in-law Jethro (“Yitro”) and with his family. Yitro acknowledges God, gives wise advice to Moses about delegating responsibility, and Moses appoints assistants (judges). The Israelites come to the foot of Mount Sinai where, in the ultimate experience, Revelation takes place as the “Ten Utterances” (Commandments) are spoken to the People by the very Voice of God.
Ex. 20:2 “I the Lord am your God who brought you out of the land of Egypt, the house of bondage.”
The Ten Commandments begin with an affirmation of God’s reality. Almost by definition, this requires “faith” in something which is transcendental (beyond the understanding of human beings). It is interesting to note that our “faith” is based on an implied quid pro quo: we recognize God because God took us out of slavery.
Traditional analysis suggests that “faith” or “belief” is an essential element of Judaism. For many, this has been expressed in the undertaking of mitzvot; for others, this has been expressed in terms of hope, either in this world or in a “world to come.”
I am uncertain what “faith” means in a Jewish context and what it means to me personally. When I was young, “faith” seemed to be linked to some Being to whom one could ask for things and hope that one's wishes would be fulfilled. The I/Thou relationship as expressed by Heschel (although in truth quite a complex notion) was to the younger version of myself rather simple: I can ask, and God can deliver. Another quid quo pro.
As I’ve aged, I’ve observed, in the words of Kohelet, that all is “vanity,” meaning unpredictable or even meaningless to human senses. The quid quo pro exists in the land of hope, but not always in the land of life. Therefore, I’ve come to see that “faith” cannot be based on hope. At the same time, I have learned that faith can be based on gratitude. After all, as is implied in this week’s parasha, it is gratitude that is demanded of us.
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