Israel’s Acceptance of the Covenant with YHWH: A Leap of Faith?

Israel’s response at Sinai, נַעֲשֶׂה וְנִשְׁמָע (naʿaseh ve-nishmaʿ), “let us do and [then] let us hear” (Exod 24:7) is famously cited in the midrash as evidence of a remarkable and praiseworthy leap of faith—that even before the Israelites heard the conditions attached to entering the covenant with YHWH, they agreed to do them. A Talmudic version compares Israel’s response to that of angels:

^{בבלי שבת פח.} אָמַר רַבִּי אֶלְעָזָר בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל נַעֲשֶׂה לְנִשְׁמָע יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶן מִי גִּילָּה לְבָנַי רָז זֶה שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ דִּכְתִיב (תהלים קג:כ) בָּרְכוּ ה' מַלְאָכָיו גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ לִשְׁמוֹעַ בְּקוֹל דְּבָרוֹ בְּרֵישָׁא עוֹשֵׂי וַהֲדַר לִשְׁמוֹעַ.

^{b. Shabbat 88a} Rabbi Elazar said: When Israel accorded precedence to “We will do” over “We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use? As it is written: “Bless the Lord, O His angels, you mighty in strength, who fulfill (עֹשֵׂי) His word, heeding (לִשְׁמֹעַ) the voice of His word” (Ps 103:20). First they fulfill, and then they heed.^[1]

אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא מַאי דִּכְתִיב (שיר השירים ב:ג) כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר וְגוֹ' לָמָּה נִמְשְׁלוּ יִשְׂרָאֵל לְתַפּוּחַ לוֹמַר לָךְ מָה תַּפּוּחַ זֶה פִּרְיוֹ קוֹדֶם לְעָלָיו אַף יִשְׂרָאֵל הִקְדִּימוּ נַעֲשֶׂה לְנִשְׁמָע.

Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “As an apple tree among the trees of the forest…” (Song 2:3)? Why is Israel likened to an apple tree? It is to tell you that just as this apple tree’s fruit grows before its leaves, so Israel accorded precedence to “We will do” over “We will hear.”

However, the full verse recounting Israel’s response belies this common interpretation; the first part of the verse notes that Moses first read the contents of the “book of the covenant” to the people:

^{שׁמות כד:ז} וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר יְ־הוָה נַעֲשֶׂה וְנִשְׁמָע.

^{Exod 24:7} Then he took the book of the covenant and read it in the hearing of the people. And they said, “All that YHWH has spoken let us do and let us hear!”^[2]

As R. Obadiah Seforno (ca. 1475–1550) notes (ad loc.):

ויקרא באזני העם – שידעו מה הם מקבלים עליהם, שלא יהיו כמוטעים.

“He read it in the ears of the people” – So that they would know what they had committed themselves to, that they would not violate (the commandments) inadvertently.

Thus, the Israelites did not blindly accept the covenant.

Three Stages in the Acceptance of the Covenant

Reading biblical words out of their immediate context in order to derive a teaching typifies rabbinic tradition. Nevertheless, the Talmud warns us:

^{בבלי שבת סג.} אין מקרא יוצא מידי פשטו.

^{b. Shabbat 63a} Scripture never loses its plain meaning.

An examination of the broader context of the covenant-making process,^[3] brokered by Moses (Exod 19–24), suggests that naʿaseh ve-nishmaʿ reflects the development of Israel’s understanding, and ultimately acceptance, of the covenant in three stages. Each stage is marked by the communication of YHWH’s דְּבָרִים (devarim), “words” or “matters,” and the Israelites’ verbal commitment—“we will do (naʿaseh)” what YHWH has said.

1. YHWH Invites Israel to Enter the Covenant

The process is set in motion with YHWH’s invitation to the covenant, which begins with a rehearsal to Moses of the history of YHWH’s engagement with the Israelites in Egypt and the act of bringing them to this place and moment in time. In typical covenant language, as an imperial power might address a vassal nation, YHWH’s self-introduction points to past help and generosity towards the Israelites with the implication of similar benefits in the future (Exod 19:3–4).

YHWH introduces a change of subject with the words וְעַתָּה, “and now,” a phrase that typically introduces the substantial topic of a negotiation,^[4] in this case, the proposal to be considered:

‏^{שׁמות יט:ה} וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה^[5] מִכָּל הָעַמִּים כִּי לִי כָּל הָאָרֶץ.

^{Exod 19:5} “And now, if you will fully listen to My voice, and keep My covenant, you will be special to Me from among all the peoples, because the whole earth is Mine.”

YHWH offers the solemn warning that in this relationship, the people are to continue to “hear” (שמע)—with its additional sense of “obey”—YHWH’s voice and keep to the conditions of the covenant, which have yet to be clarified. In exchange, the Israelites are offered a long-term relationship with YHWH, whose credentials as a God who protects and guides have been displayed and known.

They will also be given the status of “a kingdom of priests and a holy nation,” a description to fire the imagination, even though its implications may have to be spelled out later. YHWH then instructs Moses to convey to the people these devarim:

‏^{שׁמות יט:ו} וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל.

^{Exod 19:6} “And you will become for Me a kingdom of priests and a holy nation.’ These are the words you are to speak to the children of Israel.”

A Missing Scene in the Narrative

Moses reports all of YHWH’s words (devarim) to the elders:

‏^{שׁמות יט:ז} וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְ־הוָה.

^{Exod 19:7} Moses came and called to the elders of the people and set before them all these words which YHWH had commanded him.

In the next verse, “all the people” agree to do what YHWH has said:

‏^{שׁמות יט:ח} וַיַּעֲנוּ כָל הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר יְ־הוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל יְ־הוָה.

^{Exod 19:8} And all the people responded together and said: “All that YHWH has said, we will do!” Moses brought the words of the people to YHWH.

In narrative contexts where speech is significant, so also is unexpected silence—in this case, silence regarding what happens between when the elders hear the covenant and when the people agree to it. This omission is especially striking given other narratives from the wilderness period that highlight disagreements amongst the Israelites.

If there is a midrash to be made here, it is to imagine the scene in which YHWH’s proposal is discussed and debated to such an extent that the entire people are willing to consent, at least as a first step, to the proposal. We may treat such an imagined struggle lightly, or even humourously, given the experience of the endless committees that govern Jewish communal life today, but in context, Moses is engaging the entire people in the nation-building process. This is just the first stage of Israel’s entrance into the covenant.

2. The Covenant Terms

The narrative then depicts the great revelatory experience at Sinai. The Ten Words (i.e., the Decalogue) act as a preamble before the detailed provisions of the covenant that are to follow, promising the people חֶסֶד (chesed), “faithful divine love,” for their loyalty,^[6] and threatening a harsh penalty for disloyalty:^[7]

‏^{שׁמות כ:ה} ...כִּי אָנֹכִי יְ־הוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשֹׂנְאָי. ^כ:ו וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי.

^{Exod 20:5} …For I YHWH your God am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me, ^20:6 but showing kindness to the thousandth generation of those who love Me and keep My commandments.

What is crucial, however, is the subsequent introduction of the מִשְׁפָּטִים (mishpatim), “ordinances” (Exod 21–23), that Moses is to set before the people:

^{שׁמות כא:א} וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם.

^{Exod 21:1} These are the rules that you shall set before them:

However this list of laws was compiled or edited, its placement here is essential for the second narrative stage of the covenant process.

As a final check before concluding the second stage of the covenant process, Moses reports back to YHWH about his negotiations with the people. Again, no account is given of what Moses discusses with YHWH (24:1–2)—another powerful narrative silence that begs to be filled. Seemingly the meeting is successful, because Moses subsequently confirms to the people the final form of the devarim and the mishpatim:

^{שׁמות כד:ג} וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל דִּבְרֵי יְ־הוָה וְאֵת כָּל הַמִּשְׁפָּטִים וַיַּעַן כָּל הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל הַדְּבָרִים אֲשֶׁר דִּבֶּר יְ־הוָה נַעֲשֶׂה.

^{Exod 24:3} Moses came and told in detail to the people all the words of YHWH and all the ordinances. And all the people responded in one voice and said: “All the matters that YHWH has said we will do.”

Whereas previously the people committed themselves to do כֹּל אֲשֶׁר דִּבֶּר יְ־הוָה, “all that YHWH has said” (19:8), now they agree to do all the devarim that YHWH has said, as well as the mishpatim that have been explicitly presented by Moses. That is to say, at the conclusion of this second stage, the people are completely aware of and in accord with the demands and expectations that have been placed upon them. They have collectively agreed to full content of the covenant.

3. Ratifying the Covenant

After Moses makes a written account of the agreement, thus sealing the legal record (24:4), the ratification of the covenant is completed with a sacrifice. The blood is sprinkled on the two partners,^[8] beginning with YHWH, represented by the altar:

‏^{שׁמות כד:ה} וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַי־הוָה פָּרִים. ^כד:ו וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל הַמִּזְבֵּחַ.

^{Exod 24:5} He sent the young men of the children of Israel and they offered burnt-offerings and sacrificed peace-offerings of oxen to YHWH. ^24:6 Moses took half of the blood and put it in basins; and half of the blood he dashed against the altar.

When the Israelites commit themselves to the covenant this time, they use the words naʿaseh ve-nishmaʿ:

‏^{שׁמות כד:ז} וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר יְ־הוָה נַעֲשֶׂה וְנִשְׁמָע.

^{Exod 24:7} He took the book of the covenant and read it in the hearing of the people and they said: “All that YHWH has said let us do and let us hear.”

In the broader context of the covenant-making process, naʿaseh ve-nishmaʿ is best regarded as a hendiadys—an expression in which two words joined by “and” convey a single idea—sealing the detailed negotiated agreement. Effectively, it suggests: “Mission accomplished.” It may mean we will do all that we have heard, but it may also leave the door open to future amendments—we will carry on hearing and responding! This is how Rashbam (R. Samuel ben Meir, ca. 1080–1160) interprets the phrase (ad loc.):

נעשה מה שדיבר וגם נשמע מה שיצונו עוד מכאן ולהבא ונקיים.

We will carry out what He has already said, and also we will heed what He commands us from here on in.

Naʿaseh ve-nishmaʿ appears only in this verse in the Masoretic Text (MT). By contrast, in the Septuagint (LXX), each time the Israelites commit to the covenant, they say: “we will do and we will hear” (19:8, 24:3, 24:7).^[9] Within the narrative, the people cannot know what the longterm consequences will be, but at the moment of entering the covenant, according to the peshat of the Torah, they are fully aware of the obligations they have taken on.

Only now does Moses sprinkle blood on the people, thus formalizing the covenant:

‏^{שׁמות כד:ח} וַיִּקַּח מֹשֶׁה אֶת הַדָּם וַיִּזְרֹק עַל הָעָם וַיֹּאמֶר הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יְ־הוָה עִמָּכֶם עַל כָּל הַדְּבָרִים הָאֵלֶּה.

^{Exod 24:8} Moses took the blood and sprinkled it on the people, and said: “Behold the blood of the covenant which YHWH has made with you based on all these words/matters.”

Israel’s Transformation into a Holy Nation

This part of the Bible envisages the extraordinary transition of the relationship with YHWH, begun with the individual Abraham, continued through his extended family to twelve tribes, and on to a potential, diverse, united people. All the while, YHWH preserves and respects at all stages the individual and collective autonomy of the people, their ability and right to struggle with YHWH, and the freedom to choose, including mistakenly, as a people, because their divine “partner” in the enterprise respects them as descendants of Abraham.

To rob this moment of its full context by interpreting Israel’s entrance into the covenant as a blind commitment is effectively to disrespect the thought, commitment, and thoroughgoing work that would be needed to complete the covenant. Moreover, it is to dismiss the extraordinary vision which the Israelites are offered and the internal journey they undertake in order to transform themselves into a kingdom of priests and a holy nation. The peshat context demands that we recognize the collective knowledge and full agreement with which the Israelites earn their way into the covenant with God.