Parshat Mishpatim5 min read

Seventy Elders Saw God at Sinai and Then Ate and Drank

Under his feet was something like a pavement of sapphire, clear as the sky. The men who stood there did not die of it. They sat down and had a meal.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Wrote It Down Before He Built Anything
  2. Michael Held His Hand Steady
  3. Half on the Stone and Half on the People
  4. The Pavement Under His Feet
  5. Ask Your Father and He Will Tell You
Seventy Elders Saw God at Sinai and Then Ate and Drank Click for full size

He Wrote It Down Before He Built Anything

Moses came down off the mountain and did not go straight to the altar. He wrote first. The words went onto the scroll while the mountain was still smoking behind him, because a covenant that lives only in what people remember hearing is a covenant that can be argued about in a generation.

Then he got up at first light and built. One altar at the lower part of the mountain, low enough that the whole camp could see it. Around it he set twelve standing stones, one for each tribe, and there was no priesthood yet to object to where he put them. Reuben. Simeon. Levi. Judah. Dan. Naphtali. Gad. Asher. Issachar. Zebulun. Joseph. Benjamin. Twelve rough pillars in the dust facing one center.

Young men went up with the bulls.

Michael Held His Hand Steady

The animals were slaughtered and the blood went into basins, and then came the part of the morning that could go wrong.

It had to be halved. Not roughly halved. Exactly halved, one portion for the altar and one for the people, and a man pouring by eye in the open air does not get exactness. Michael came and stood at his elbow and guided his hand, and the blood went into the two basins with not one drop more on either side.

Moses stood between them holding nothing, with the mountain at his back and the whole camp watching a man do arithmetic with blood.

Half on the Stone and Half on the People

The first half went on the altar. The words came with it. Sprinkle that half as a token that I will not exchange this people for any other nation.

The second half went on the people, and it carried the other side of the same sentence. As a token that they will not trade My glory for the gods of anybody else.

Which raised the obvious problem. There were six hundred thousand men in that camp and their households behind them, and what Moses had in his hand was the blood of a small number of bulls. He went out into the crowd anyway and started sprinkling, and it reached them. All of them. Every person standing in that valley wore a mark from a basin that should have run dry in the first row.

Nobody in the camp got to say afterward that the covenant had been made over their heads by other people.

The Pavement Under His Feet

Then Moses went up, and Aaron went with him, and Nadav and Avihu, and seventy elders of Israel.

What happened at the top is stated without a single hedge. They saw the God of Israel. Under his feet was something like a pavement of sapphire, and it was clear the way the sky is clear on the one day a year when the sky is completely clear.

At the sea he had come at them like a soldier, and the water had stood up and the chariots had gone down. On this mountain he came in the other aspect entirely, the one that is all mercy, and the same voice said I am the LORD your God so that nobody could climb back down and start telling people there were two powers up there running different departments.

And then seventy old men and three others sat down on the mountain and ate and drank.

They did not dissolve. They did not go blind. Hunger came back the way hunger does, and they answered it, and the ordinary thing they did next is the strangest detail in the whole account.

Ask Your Father and He Will Tell You

They came back down and went to work at the altar. There was no Temple, no organized priesthood, nobody whose job this was. The elders did it themselves, and the old ones among them handled the offerings with the strength of men forty years younger, because whatever had happened above the sapphire had not taken anything out of them.

A man destroyed by what he sees cannot report it, and witnesses were exactly what Israel was going to need. These seventy walked back into their tents and told their children, and their children told theirs, and every elder in Israel since who has been asked a question and known the answer is standing at the end of that line.

Moses would warn them later, hard, that they had seen no form at Horeb and should not go carving one. Both things were true at once. They had seen something real, and it had been bounded, held down to what a person can carry, refracted through sapphire and open sky. What they were forbidden was not remembering it. What they were forbidden was making anything out of it.

So the elders sat with the taste of a meal in their mouths, on a mountain, above a pavement, with the blood of the morning still drying on their clothes.


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From the tradition

Sources

4 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sifrei Devarim 311:1Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

What about everyone else?

Well, Sifrei Devarim 311 sheds some light. It interprets the verse about consulting "your elders, and they shall say it to you" (Deuteronomy 32:7) as a reference back to Sinai. Specifically, it recalls what God showed the elders on the mountain. And here's the kicker: it quotes (Exodus 24:1), 10, where we read that Moses, Aaron, Nadav, Avihu, and seventy elders of Israel actually went up to God and "saw the God of Israel." They saw God! So, it wasn't just Moses having a divine experience. A select group of elders did too, paving the way for their role as witnesses and transmitters of tradition.

What about the rest of us? Why don't we see miracles like that all the time? Why isn’t the world filled with constant, undeniable displays of divine power?

That brings us to another fascinating passage in Sifrei Devarim, this time connecting to (Deuteronomy 32:8), "When the Most High caused nations to inherit." It paints a picture of a world before Abraham, a world judged with, well, let's just say intensity. The generation of the Flood? Wiped out. The builders of the Tower of Bavel (Babylon)? Scattered across the earth. The people of Sodom? Consumed by fire and brimstone. Harsh consequences for wrongdoing. But then Abraham arrives on the scene, and something shifts. Instead of total destruction, we see afflictions. As (Genesis 12:9) says, "And there was a famine in the land, and Avram went down to Egypt." Why the change?

The text suggests it's because of God's love for Israel. for a second. The idea is that God, in His love, chooses to inflict hardships rather than complete annihilation. A challenging idea that suggests a profound shift in the way God interacts with humanity.

Instead of wiping the slate clean every time we mess up, God finds a way to work with us, through the mess, through the pain. It is as if, with the arrival of Abraham, the world moves from a state of pure, undiluted judgment to one where love and consequence are intertwined in a complex dance.

So, what does this all mean? Perhaps it's a reminder that we live in a world where divine intervention isn't always obvious, but where God's presence is felt in the trials we face and the love that sustains us. Maybe it's an invitation to look for the subtle signs of God's Because, according to this ancient text, even the afflictions can be a sign of love.

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Kalach Pitchei Chokhmah 7:18Kalach Pitchei Chokhmah

Retold in our words. Read the original at the link below.138 Openings of Wisdom, trans. Rabbi Avraham Greenbaum, Azamra Institute (2005) · CC-BY

At Sinai, the Israelites experienced the overwhelming presence of HaShem. But what did they actually see?

Moses, in his wisdom, warns the Israelites, “And guard your souls very much, for you did not see any form on the day that HaShem your God spoke to you at Horeb from out of the fire” (Deuteronomy 4:15). Why caution them about what they didn't see?

The sages explain that the people did see something. They experienced a vision, a prophetic glimpse into the Divine. But it was crucial that they understood its true nature. The warning was against letting that vision lead them astray. They needed to recognize it as a representation, a symbolic manifestation, and not a literal depiction of God.

The Kalach Pitchei Chokhmah, a Kabbalistic text, emphasizes this point. It suggests that the vision was meant to be understood on a deeper level, beyond the immediate sensory experience. The Israelites were "warned not to allow what they saw to cause them to err."

This idea echoes in the Mechilta, a collection of early rabbinic interpretations of the Book of Exodus. There, the rabbis point out that God revealed Himself differently at the splitting of the Red Sea than at the Giving of the Torah. At the sea, He appeared as Zeir Anpin, often associated with might and power. Yet, at Sinai, He appeared in His attribute of kindness, Arich Anpin. These are both sefirot, aspects of the Divine, that are revealed to us at different times.

So why the different "faces" of God? The Mechilta explains that the verse "I am HaShem your God" (Exodus 20:2) is there "so as not to leave room to say there are two domains…" In other words, these different manifestations, different visions, aren't evidence of multiple deities or separate powers. They are different facets of the same, singular God.

As Ginzberg beautifully retells it in Legends of the Jews, the key is understanding the "underlying truth" of what they saw. This is not about denying the reality of the vision, but about interpreting it correctly. We can't take these visions as literal, concrete realities. Instead, we must strive to understand what they represent, what they reveal about the nature of God and our relationship with Him.

The challenge, then, is to hold onto the awe and wonder of these experiences while maintaining a clear understanding of their symbolic nature. It's a delicate balance between faith and reason, between the seen and the unseen. And perhaps, in that very tension, lies the essence of true understanding.

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Legends of the Jews 2:37Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It wasn't just about hearing the thunder and seeing the lightning. It was about a tangible, visceral connection – a bond sealed in blood.

See, back then, there was no Temple, no established priesthood. So who led the service? The elders of Israel. And the Midrash (rabbinic interpretive commentary) tells us they performed their duties with the energy of youth, despite their age!

Moses, of course, was at the center of it all. He erected an altar on Mount Sinai, and alongside it, twelve pillars – a powerful symbol representing each of the twelve tribes. Then came the offerings: bulls brought forth as a burnt offering (olah) and a peace offering (shelamim).

It's what happened next that really gets me. The blood. blood is life. It's a potent symbol. And this blood had to be divided, meticulously, perfectly. According to Legends of the Jews, the angel Michael himself guided Moses' hand to ensure absolute precision. Not a single drop more in one half than the other!

Why such exactness? Because this wasn't just any ritual. This was a covenant. God, in that moment, declared to Moses: "Sprinkle one half of the blood upon the people, as a token that they will not barter My glory for the idols of other peoples; and sprinkle the other half on the altar, as a token that I will not exchange them for any other nation."

A double promise, a reciprocal commitment. We won't abandon God, and God won’t abandon us.

And here's where the story takes a truly wondrous turn. How do you sprinkle the blood of a few animals on an entire nation? It seems impossible! But that's precisely what happened. As Moses did as he was bidden, a miracle unfolded. The blood, miraculously, sufficed to reach every single Israelite. Ginzberg, in Legends of the Jews, emphasizes the miraculous nature of this event. It wasn’t just a symbolic act; it was a physical manifestation of God’s promise and the people’s commitment.

What does this tell us? Maybe it's that when we collectively commit to something sacred, something larger than ourselves, the impossible becomes possible. That a small offering, given with pure intention, can have a transformative impact on an entire community. It’s a powerful reminder that even today, our actions, however small, can ripple outwards, touching countless lives and strengthening the bonds of our shared covenant.

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Targum Pseudo-Jonathan on Exodus 24:4Targum Pseudo-Jonathan on Exodus

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

Targum Pseudo-Jonathan on Exodus (Exodus 24:4) describes what Moses built at dawn: Mosheh wrote the words of the Lord, and arose in the morning and builded an altar at the lower part of the mountain; and twelve pillars for the twelve tribes of Israel.

The Altar and the Twelve

One altar at the foot of Sinai. Around it, twelve standing stones. Each stone represents a tribe. Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. The sons of Jacob, now a people on the brink of covenant.

The architecture is intentional. The altar is the point of contact with God. The twelve pillars are the point of contact with the people. Together they form the shape of what Israel will be, a nation where every tribe has a standing place, and where that standing always faces the same central altar.

Why Moses Writes First

Before the altar, before the stones, Moses wrote the words of the Lord. The covenant is textual before it is ritual. The laws are recorded. They will survive the pillars, survive the altar, survive the generation that witnessed them.

This is the moment the Torah becomes a written thing, Sefer HaBrit, the Book of the Covenant, mentioned in the very next verses. Israel's covenant is unique among ancient peoples because it centers on a document as much as on a shrine.

The Takeaway

When Moses built the altar, he did not build it alone. He built it inside a ring of twelve stones, a visual teaching that no Israelite encounters God individually. You approach the altar as part of a tribe, standing among other tribes, all turned toward the same center.

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