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
18:2-6. 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 lend 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 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 18:20,21, two
interesting verbs which are translated, respectively, “teach” (v. 20) and
“select” (v. 21). However, “vehiz’harta” (the first of those,
i.e. “teach”) originates from the root z.h.r. (zayin, hey, resh) which
means “radiate”, (for more examples on the usage of this word 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” or “select”, as your translation would have it, but actually “see
far ahead and envision the unseen - 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.), as the original text states. 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). If we
think of the episode of the Sinai Covenant as a betrothal, the above verb is
very appropriate. According to Nehama Leibowitz, this verse (4) describes
"the road from Egypt
The message Moshe is to convey to the People continues: “…Now
therefore, if you will indeed obey My voice and keep My covenant, then you
shall be a special treasure to Me above all people; for all the earth is Mine”
(19:5). This "special treasure" is "s'gula", and means "personal property", as
Psalm 135:4 affirms: For YHVH has chosen Jacob for Himself, 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 that 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. 8:21).
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 exclusively Levitical
priesthood).
The first seven verses of Chapter 20 deal specifically with Yisrael's
relationship with YHVH. The text opens up (v. 2) with "I am" – “anochi” (and not
“ani”, which is 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 (Rom.
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 thundering, 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…” (italics
added).
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. Almost as if 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 20:21
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. Thus everyday
life situations which may appear dark, uncertain, bleak or foggy are not always
to be perceived as negative. Rather, they may point to the “arafel”, that is “the
thick darkness where Elohim is” (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". It can 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
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.
Hebrew Tools for Everyday Use
Above we examined the root
of Torah, which we discovered was “to shoot”. Then we examined an unusual usage
of the root z.h.r as “to teach” while its literal meaning is “to shine”. Modern
Hebrew employs this root for “warning”, “caution” and for “being careful”.
Another term we dealt with was “face” (“panim”), YHVH’s face. “Internal”
(“p’nim”), is almost an identical word, revealing that a facial expression is
the outcome of one’s inward thoughts and feelings. Let’s see how we can apply
that notion to a statement in ‘basic’ Hebrew. For this purpose we will use
another verb that appears in our Parasha, and that is “seeing”, “roeem”
(present tense, masculine, plural, and that is because “panim” is a plural noun
and the verb changes according to the noun it is attached to, whether masculine
or feminine, as well as if it is singular or plural). We have already
encountered the verb “to see” in the past. Now we will see how “seeing”
and “showing” are connected. In fact they are both from the same root of r.a.h
(resh, alef, hey). And finally, we will “sit down”… on Shabbat.
Shoot with caution!
Lirot bi’zheerut! (lit. “to shoot with
caution”)
The face shows what is inside
Ha’panim mar’eem ma yesh bi’fnim
On Shabbat we will sit (down)
BeShabbat neshev
