This week we arrive at the foot of 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 official "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 of 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.”
In the
course of instructing Moshe, Yitro uses in 8:20 and 21 two interesting
verbs which are translated, respectively, “teach” and select” or “choose.” However,
“vehiz’harta” originates from the root z.h.r. (zayin, hey, resh)
which means “radiate,” (for more examples on the usage of this verb see Ps.
19:11; Dan. 12:13). Thus Moshe is told to cast light upon, or illumine the “chukim”
and “torot.” His teaching, therefore, has to originate with the Source of Light
– the “Elohim [who] is light and in Him there is no darkness at all” (1 John 1:5).
While the light is thus being “cast” Moshe can now not merely “choose,” but also
“see far ahead and envision the unseen,” which is some of what this next verb means (in v. 21): “te’che’zeh” (root ch.z.hey –
chet, zayin, hey, e.g. Ps. 58:10, and in next week’s Parasah, in Ex. 24:11 etc.).
A seer is called “chozeh” (ref.1 Sam. 9:9).
With some
practice in Godly 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, this verse (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
As part of
YHVH's instructions, which precede His descent from the Mountain, He
says to Moshe “…When the shofar sounds long, they shall come near the
mountain” (19:13b); and (literally), “when the yovel is drawn out…"
(referring 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, and was 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
derivative 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 spectacle is about to unfold with the following ‘pyrotechnical
effects’: Thundering and lightning, a thick cloud, loud sound
of a 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 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, of
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, ceasing,
such as YHVH did when “He ceased from all His work” of creation in
B’resheet (Gen. 2:2 italics added). 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 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. This is a description of 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 - situations which appear dark, uncertain, or foggy, are not always
negative in nature. Rather, they may point to the “arafel,” that is “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.
Last to be mentioned is the prohibition concerning 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.
5
The Chumash Shmot With The Commentary Daat
Mikrah, Pub. Mossad Harav Kook, Jm. 1991.
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