This week we arrive at Mount
Sinai to participate in a glorious and “epiphanic” scene of
colossal scope, but not before attending to some personal and administrative matters.
The touching and even intimate episode of Moshe's meeting with his father in law,
Yitro (Jethro), eventually evolves into a strategic plan proffered by the
latter (18:13-26). However, to begin
with, Yitro’s purpose for coming to his son in law was for another reason altogether,
as is evidenced in 18:2, 5, and 6. Yitro did not come alone. He brought with
him his daughter, Tzipora and her two sons, “after he [Moses] had sent her
back.” Apparently, before Moshe could embark on the great task ahead of him, he
had to take care of the wellbeing of his own family, because a nation, a
people, especially a unique one such as Yisrael, is dependent on the soundness
of its components, the families (see 1st Timothy 3:2-5). Rather than be rid of his family, in order to
be able to devote himself wholly to his duties, Moshe had to do quite the
opposite. After attending to these family
matters, Yisrael’s leader was free to receive some instructions from his father
in law, in order to improve his organizational skills prior to the revelation
of YHVH and His Torah.
Moshe tells Yitro that he has been busy “making known the statutes of Elohim
and His laws” to the people (18:16). These "statues and laws"
are "chukot and torot" (plural of "chok"
and "torah"). This is not the first time that these legal terms are
used before the "giving of the Torah." Their usage, as seen here, as
well as in B’resheet (Gen.) 26:5 and in Sh’mot (Ex.) 16:4, may help to lend to these
terms a more comprehensive meaning. Thus, instead of being strictly perceived as
a set of rules of 'do's' and 'don'ts,’ YHVH's instructions to His People may be
viewed as just that… instructions for life, for abundant life. "Chok" - "law" - is from
the root ch.k.k (chet, kof, kof), meaning "to engrave or imprint" (and by implication "to decree, inscribe and
enact"). With this understanding, the "law" may be viewed as an
"imprint," rather than as only an imposition from without. YHVH desires
to impress upon the hearts of His people His way of life and His character
(with the "renewed covenant" being the final seal of that objective.
See Jer. 31:33). At the same time, the act of inscribing is mutual. It is not
only YHVH who is embossing His imprint upon those who belong to Him, for He
says: “I have inscribed you
(“cha'ko'tich,” using the same root of ch.k.k) on the palms of My hands” (Isaiah
49:16 italics added). The root for Torah is y.r.h (yod, resh, hey) and means
to “shoot,” as in “hitting the mark.” Since “sin” – chet – means “missing
the mark,” the “Torah” is to help us all become “sharp shooters.”
With some
practice in nationhood now accomplished, “the House of Jacob"
and the "Sons of Israel” (ref. 19:3) appear to be in a slightly
better position to hear directly from YHVH. Shlomo Ostrovski1 delineates these two, seemingly
synonymous terms that are used here for the Nation, with the "House of Ya'acov" being the
title for the “natural” entity with its “natural” free will, in
contradistinction to the "spiritual entity" – that is the "Sons
of Yisrael" – who are to employ their will and capacity to make choices on
the spiritual level. The next verse continues: “You have seen what I did to the
Egyptians, and how I bore you on eagles' wings and brought you to
Myself” (19:4 italics added). This kind of imagery demonstrates the
tenderness of a parent, as well as that of a husband, who, in Biblical
terminology "brings" his bride to himself (e.g. Gen. 24:67).
According to Nehama Leibowitz, the verse above (4) describes "the road
from Egypt Israel Israel
At this
juncture, Yisrael is seemingly being fast transformed into a well-administered
group of people, but above that “Israel is chosen to reflect God's holiness and
live out his commandments, reflecting His standards in a life of wholehearted
compliance with the terms of the covenant’3.
With this in mind, YHVH further defines His people: “And you shall be to Me a
kingdom of priests and a holy nation” (19:6). Thus, Yisrael will be equipped
and prepared for this (ultimate) ideal goal of reflecting Elohim’s image by
becoming a holy covenant community of priests who are to minister to a royal
Sovereign. "Holiness," is a
totally new concept for the fledgling Nation, hence the cleansing and separating
measures which are imposed on them. If noted in list form, the people are to:
"consecrate," "wash clothes," "set bounds,” “be careful not to go up to the mountain,” nor
“touch its base," and "not come near [their] wives"
(19:10, 12, 15). Being an “am s'gula” they are not only YHVH's possession, but,
as mentioned, also a reflection of their Owner, marked by a distinction of
status and nature. "Kadosh," - “holy” - primarily denotes
separation and devotion to the service of YHVH. In the quick transition that they
are making, the acts of “consecration” serve as an external illustration of what
has hitherto been a completely strange notion. Likewise, the loftiness,
holiness, and sublime stature of YHVH will be expressed in an outward fashion,
as we shall soon see.
As part of
YHVH's instructions, which precede His descent from the Mountain, He
says to Moshe “…When the trumpet sounds long, they shall come near the
mountain” (19:13b); and (literally)…"when the yovel is drawn out…"
(referring here to a prolonged sound of the shofar, which is mentioned here for
the very first time in Scripture, 19:16,19). The current reference is to the
type of sound, and not to the instrument producing that sound. The root of Yovel
(y.v.l - yod, bet/vet, lamed) means to “lead” (e.g. Jer. 31:9 – “And with
supplications I will lead them”), as it was undoubtedly the ram, who supplied
the horn for blowing, that was also used to lead ceremonial processions.
Blowing the horn (shofar) also became the signal for the year of “Jubilee” - hence “yovel” for the 50th year. The
English word ‘Jubilee’ is therefore a derivation of the Hebrew “yovel.” The
usage of the “yovel” in this context may also allude to Yisrael’s impending
“year of release” from their bondage and into the “liberty of the sons of
Elohim” (see Rom.
The
greatest sound and light show is about to unfold with the following ‘pyrotechnical
effects’: Thundering and lightning, a thick cloud, loud sound
of a trumpet/shofar, smoke (which envelops the mountain
completely), and fire. The smoke is like the smoke of a furnace; the
mountain is found quaking greatly, with
the long blast of the trumpet/
shofar - becoming louder and louder (ref. 19:16-19, cf. Revelation
8:1-9:3; 10:7).
The first
part of chapter 20 (1-17) is devoted to the Decalogue, the ‘Ten Commandments,’
or literally the d'varim – “words,” of the root d.v.r (which we
have previously discussed as being the root for “desert, plague, to drive,
thing, flock, holy of holies” and more). It is YHVH’s voice, which utters these
“d’varim” - “words.” (Incidentally, in the text itself the number ‘ten’ is not
mentioned in connection with these declarations of YHVH.) The seventeen verses
of these “d'varim” constitute for the Israelites the foundation, or basis, for
their Covenant relationship with Elohim and with one another, helping to form
this “am sgula” into what they are, who they are to become, and are in fact Yisrael's
very raison d'etre (reason for existence).
Notice that even though at that time the Levitical priesthood had not
yet come into being, mention is made of priests in 19:22. Some of the sages, as
well as Rashi (the renowned Middle-Ages commentator), attribute this position
to the firstborn, presumably because the latter belonged to YHVH (ref. Parashat
Bo, Ex. 13:2). The existence of this early priesthood is a precursor pointing
to a future reality (of a "nation of priests") yet to be fulfilled (even
beyond the era of the Levitical priesthood).
The first
seven verses deal exclusively with Yisrael's relationship with YHVH. The text
opens up (v. 2) with "I am"
– “anochi” (and not “ani,” a simpler form of "I am"), denoting
YHVH's inextricable link to His People, its circumstances ("who brought
you out of Egypt
This is
followed by the declarations concerning the Shabbat. Although the Shabbat is to
be an expression of the People's relationship with YHVH, its observance
instructions ‘overflow’ into the community, and affect inter-personal associations.
Shabbat stems from the root “to sit,” “shevet”
(sh.v.t., shin, bet/vet, tav). Sitting implies rest and bringing activity to a halt,
such as YHVH did when “He ceased from all His work” of creation in B’resheet (Gen.
2:2). Whereas all other “calendarian” divisions (such as days, months and years)
are dictated by natural phenomena, the seven-day week is purely a spiritual
‘divide.’
Since the first One to celebrate the Shabbat
was Elohim Himself, after He had completed His work of Creation, it follows
suit that this is a universal declaration that He and He alone is the Creator!
In Sh’mot (Exodus) 31:12-17 we are told that the Shabbat is an "eternal
covenant" and a sign between YHVH and the sons of Yisrael. In D’varim
(Deut.) 5:14-15 the reason given for celebrating the Shabbat's rest, together
with one's entire household, is in order to remember the slavery in Egypt, and
the freedom realized upon being brought out of there "by a mighty hand and
by an outstretched arm." Here is an acknowledgement of the miracle of
ceasing to be a ‘slave’ (one who never rests), and of becoming free. Similarly,
we are no longer “slaves to sin, but have been set free” from it (Ro. 6:6, 18).
Hebrews 4:1-11 tells us that the Shabbat rest is the reward bestowed on the one
who believes and obeys; Hence Shabbat also speaks powerfully of one's faith and
obedience. The cessation from manual labor and from financial worries is a
proclamation of trust and faith in the Heavenly Father for all provisions - not
only during Shabbat, but also at all other times. We noted above that Shabbat
is rooted in the verb "to sit."
Yeshua, after having completed His task of offering the sacrifice for all
times, “…sat down at the right hand of Elohim” (ref.
Col. 3:1; Heb. 1:3; 10:12 italics added).
Following the Shabbat's injunctions is the command
concerning honoring of parents; "honoring" is esteeming them “weighty”
("kabed", k.b/v.d, as we observed in last week’s Parasha), with its
promise of long life "upon the land which YHVH your Elohim is giving
you" (v. 12). Thus, there is a gradual and progressive transition from the
"heavenly" precepts to the
Shabbat, being a link between the heavenly bond and its earthly expression,
through to injunctions concerning one's nuclear family which is to reflect the
relationship with the Heavenly Father, all the way down to one's conduct within
the community (v. 13-16), and finally to the hidden motives of one’s heart (v.
17). Immediately after YHVH declares the above, we are told that “… all the
people witnessed the thunderings, the lightning flashes, the sound of the
trumpet [shofar], and the mountain smoking…” (20:18). As to the “witnessing,” The
Hebrew says “ro’eem,” that is, present tense “seeing” – “and all
people – “am” – is seeing the voices, and the lightning flashes and the sound
of the shofar…”
The present tense, as well as the “seeing of
the voices,” transports us from a naturally perceived scene to one that is
beyond the natural faculties and senses. Apparently, the dramatic spectacle was
outside the realm of Time, and beyond simple and direct visibility. More than once mention is made of the fact
that YHVH was in the “cloud,” or “smoke” (19:9-10, 16, 18; 20:18). But in verse
21 we encounter a reference to a new term, “arafel” – translated, “thick
darkness,” or “gloom.” The root of “arafel” is the verb “arof” (ayin,
resh, pey/fey), meaning “to drip,” hence employing a figure of speech related
to precipitation, such as the cloud. It is the “veiled glory” of YHVH, so many
times made deliberately vague, in order to protect His people from His awesome
presence that cannot dwell alongside sin. Even in everyday life, a situation,
which appears dark, uncertain, or foggy, is not always negative, as it could be
indicative of the “arafel,” “the thick darkness where Elohim is”
(20:21, emphasis added).
YHVH continues to
elaborate on His instructions, speaking through Moshe (20:22-26). In
contradiction to the prohibition against the making of images and glorifying
precious metals (v. 23), comes the statement, “…An altar of earth you
shall make for Me” (v. 24). “Altar” is “miz'be'ach,” of the
root z.v.ch (zayin, bet/vet, chet) - "to sacrifice." The altar is to be made of earth - adama - the
substance that makes up man’s material being and after which he is named (Adam). If the “miz'be'ach” should be
made of stones, they are not to be embellished by any of man's efforts, or by
tools and implements that are made by his hand (v. 25), lest the altar be
desecrated. “Profane or desecrate” is "chalel" (ch.l.l., chet, lamed,
lamed), meaning also "pierced
through" or "hollow," and hence, "flute"
and "slain." In Yishayahu (Isaiah) 53:5 we read, “He was pierced
through – mecholal (of the same root) - for our transgressions.” However, as we
have just seen, “mecholal” does not only mean “hollow” (and hence “pierced
through”), it is also “desecrated,” as indeed Yeshua was, having borne our Sin. One last prohibition/injunction concerns the
prohibition of steps leading up to the altar, so that one's nakedness would not
be exposed. “Nakedness” here (v. 26) is "erva" (a.r.h, ayin, resh, hey),
"to lay bear, uncover," and "shame." However, it also means "to pour out," or "to empty one's self," such as Yeshua
did when He poured out
(heh'e'ra) His soul unto death” (Is. 53: 12), so that our ‘nakedness’ would be
covered, and our shame removed.
1
Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem, 1976, 1999.
2 New Studies in Shmot Part
1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah
Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn , N.Y.
3 Theological Wordbook of the Old
Testament, Vol. 2, ed. R. Laird Harris, Moody Press, Chicago ,
1980.
4 New Studies in Shmot, Part
1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah
Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn , N.Y.
