The Introduction: Vayetze’s Ten Commandments’ Moment

Like the Pine Trees lining the road, I’ve got a name, I’ve got a name

Jim Croce

What’s in an introduction?

The Torah Portion Vayetze culminates the Deity’s introduction and covenanting with the Patriarchs Abraham, Isaac & Jacob. These past introductions reveal the Decalogue’s introduction as barrier breaking.

The third and final Patriarchal introduction reported in Vayetze involves Jacob. During his famous dream sequence involving a ladder with angels, God appears above him.

At that moment, there is an introduction: “I am the Lord, your father Abraham’s God and Isaac’s God.”

The passage details their future relationship: “The land on which you’re lying: I’ll give to you and to your seed. And your seed will be like the dust of the earth, and you’ll expand to the west and east and north and south, and all the families on the earth shall be blessed through you and through your seed. And here I am with you, and I’ll watch over you everywhere you go, and I’ll bring you back to this land, for I won’t leave you until I’ve done what I’ve spoken to you.” Genesis 28:13-15.

The three introductions address each Patriarchs’ circumstance. Abraham was the foreigner traveling to the Promised Land. Isaac, the native-born resident, was staying put for his entire life in the Promised Land. Jacob, a native-born resident, is the one leaving the Promised Land with an eventual return. God encourages Jacob to go away from the his home as the Deity will maintain a watchful eye.

What’s In An Introduction?

In the Book of Exodus, there are introductions as well. At Moses’ Burning Bush encounter with the Deity, God introduces himself: “I’m your father’s God. Abraham’s God, Isaac’s Gods, and Jacob’s God.” Exodus 3:6.

At Mt. Sinai, the Ten Commandments’ introduction departs from the past verbiage. Patriarchal language is abandoned and the Children of Israel are directly told: “I am the Lord, your God.” Exodus 20:2.

Unlike to Isaac, Jacob and Moses. the Deity’s introduction was personal. It possessed an Abrahamic level intimacy. Although their ancestors were from the Promised Land, they too were foreigners.

Given the Decalogue’s realities of being written on stone with a premium on space, a simple “God of Your Fathers” would have conveyed a generational introduction. At the Mt. Sinai moment, however, the words’ intent may have been create a direct relationship. A relationship not filtered through the generational connections. This assertion is buttressed by the belief that some hold that all Jewish souls were present at Mt. Sinai.

Conclusion

In sum, the Ten Commandments’ introduction to the Children of Israel was of primal intimacy. The Mt. Sinai moment abandoned the formality of a generational relational introduction.

Be well!!

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