We often picture him descending triumphantly, tablets in hand. But what if the timing was more delicate than we imagine?
Shemot Rabbah, a collection of rabbinic interpretations on the Book of Exodus, offers a fascinating perspective. It suggests that the giving of the tablets wasn't a foregone conclusion. The Rabbis propose that if the Israelites had acted inappropriately before the tablets were given, they wouldn't have descended with Moses at all! Imagine that – the fate of the covenant hanging in the balance.
Rabbi Levi takes it a step further. He argues that it was after the Israelites demonstrated a certain level of readiness that God blessed Moses with the tablets. He points to the verse "He gave to Moses, as He concluded speaking with him" (Exodus 31:18). The implication? The giving happened right before Moses descended, while the infamous golden calf was being crafted below. Talk about a close call!
But what does it mean that God "concluded speaking with him"? Rabbi Shimon ben Lakish offers a beautiful analogy: think of a teacher and student learning Torah. At first, the teacher recites, and the student repeats. But once the student has grasped the material, the teacher says, "Come, let's recite it together." Similarly, when Moses ascended to heaven, he began reciting the Torah after his Creator. Once Moses learned it, God said, "Come, let you and I recite it." To speak with him.
And here's a powerful message about how we share Torah. Rabbi Shimon ben Lakish continues, noting that anyone who shares words of Torah that aren't pleasant to their listeners, as pleasant as a bride is to her husband, would have been better off remaining silent. Why? Because when God gave the Torah to Israel, it was as beloved to them as a bride, a kalla (bride), is to her spouse. The proof text? Again, "He gave to Moses, as He concluded [kekhaloto]" – using a word that echoes the joy and anticipation surrounding a bride.
Rabbi Levi, citing Rabbi Shimon ben Lakish, adds another layer: Just as a bride is adorned with twenty-four kinds of ornaments, a Torah scholar should be proficient in the twenty-four books of the Bible. It's a metaphor for the richness and depth of knowledge a true scholar embodies.
Finally, Rabbi Shimon ben Lakish offers one last parallel, Just as a bride secludes herself in her father's home, unknown to the world, until her wedding day when she reveals herself, inviting testimony to her character, so too must a Torah scholar be modest, yet renowned for their good deeds. “He gave to Moses kekhaloto.” The giving of Torah, then, isn't just about receiving commandments. It's about a profound connection, a dance between giver and receiver, and the responsibility to embody its teachings with humility and grace.
So, the next time you think about Moses and the tablets, remember this: the story isn't just about divine decree. It’s about partnership, responsibility, and the delicate beauty of Torah itself. It’s about the Torah being as beloved as a bride. What does that mean for how we approach learning and sharing it today?