Hebrew Insights into Parashat B’shalach – Sh'mot (Exodus) – 13:17 - 17
The peculiarities characterizing the relationship of a graceful, sustaining and forgiving Elohim with a people who are marked by vacillation and unbelief, are very evident in Parashat B’shalach. This makes this Parasha a most suitable introduction to this relationship, which indeed foreshadows that which will continue to transpire for many generations to come. Because the opening words refer to Paroh's release of the Israelites, without attributing it to YHVH, these words have been called into question. However, since in the process of negotiating with Paroh, the term "let go" ("sh.l.ch", literally to “send or send off") is used time and again (seven, to be exact), and to no avail, the particular wording at the beginning of the Parasha is meant to point out that (in the end) Paroh is compelled, "willy nilly", to do just that.1. Right after this "sending", though, it is "God [who does] not lead them by the way of the land of the Philistines" (13:17 emphasis added). "Being led" is "nacham", of the root n.ch.h (noon, chet, hey) (13:17). In verse 21, we read again that "YHVH was going before them, in a pillar of cloud by day to lead them ["lan'chotam"] on the way, and in a pillar of fire by night". In Moshe's song (15:13), he specifies further, saying (literally), "by Your grace you led the people…" It is this type of guidance and leading which sets the stage for the entire wilderness journey, including for the events described here.
In light of this, the next phase, wherein the Children of Yisrael find themselves 'between a rock and a hard place' (14:2,3), is none other than part of YHVH's plan for them. YHVH intends to be "honored through Pharaoh". "Honor" (and "glory" too) here, and in most other places, is "kavod", meaning "weightiness" or "heaviness". In verses 17 and 18 YHVH repeats the principle … "then the Egyptians will know that I am YHVH, when I am honored through Pharaoh, through his chariots and his horsemen"(emphasis added). A little later YHVH "caused their chariot wheels to swerve, and He made them drive with difficulty…", literally "with heaviness" - "bich'vedoot" (v. 25, emphasis added). What a brilliant use of the figurative and literal manifestation of the "glory" and "honor" of the Elohim of Yisrael, who is indeed to be honored even through the heaviness of His enemies’ chariots!
Much of the description of this scene of mighty deliverance is echoed in chapter 15, by what is typically known as the "Song of Moshe". The "six hundred select chariots" and the "officers in command" of 14:7 become in 15:4… "the choicest of his officers" (referring to their drowning). "Select" and "choicest" are denoted by the same word "b.ch.r" (bet, chet, resh), and the "officers" (in both references) are "shalishim", which is of the root "three", "shalosh", making them (possibly) "third in command". In 14:8 we are told that "the sons of Israel came out with a lofty arm" (literal translation emphasis added), and in 15:1, "the horse and its rider was lifted into the sea" (literal translation again). In both cases the word is "rah'ma", which means "high, exalted, lifted, lofty". This type of repetition lends a dual dimension to the description; thus it is YHVH's "high and lifted arm" (ref. 14:8,31a, emphasis added) which in this case raises high the waves and lifts off the riders and horses, casting them into the sea.
When the Israelites see that the Egyptians are drawing close, they become very fearful ("vayir'u", root y.r.a – yod, resh, alef) and cry out to YHVH (ref. 14:10). Moshe exhorts them: "Do not fear ("tir'oo", again y.r.a), stand and watch (literally: "see", "look at") the salvation of YHVH" (v. 13). Moreover, while it is only the "midbar" (desert, v. 3) and the Egyptians that their eyes are looking at and are seeing (v. 10), Moshe assures them that they would never "see the Egyptians again" (v. 13, emphasis added). "YHVH will fight for you while you keep silent" (v. 14 italics added) is stated in contradistinction to the "crying out" (v. 10, italics added). And thus, YHVH responds to Moshe: "Why are you crying out to Me?" (v. 15, italics and emphasis added). Finally, after crossing the sea and walking on dry land, the "seeing" and the "fear" are transformed. Thus… "Israel saw the great power which YHVH had used against the Egyptians, and the people feared YHVH, and they believed in YHVH and in His servant Moses" (14:31, emphasis added).
When Moshe addressed the people in 14:3, he referred to "the salvation – ‘yeshuah’ - of YHVH", in his song, YHVH Himself is the (epitome of) salvation, as well as the very strength and the song itself. “Song” here is "zimrah", and is reminiscent of the word used by Ya'acov in Genesis 43:11, where it described the "produce of the land". Although "zemer" is “song” and the verb "le'za'mer" is to sing, anothe form of this verb is "lizmor", and denotes "cutting" or "pruning" (ref. Lev. 25:3). This led some of the commentators to explain "zimrah", as used here, not as a song but rather as a "cutting off" (of the enemy).2
The Song of Moshe does not only employ words which echo and amplify the narrative that proceeds it, some terms are also repeated, or contrasted within the poem itself, with the purpose of underscoring them, for example, in "this is my God and I will glorify Him…" (v. 2), "I will glorify" is "an'vehu", of the root n.v.h. (noon, vav, hey), which means "beautiful" or "adorn". Hence, if literally read, it would be: "I will beautify or adorn YHVH", presumably with praises. But since "naveh" also means "an abode and home" (e.g. Ps. 68:13) or "pasture" (e.g. Amos 1:2), this verse could also mean "I will become an abode for Him" (emphasis added). In verse 13 we read "…You guided them [the People] to Your holy abode" - "n'veh kodshecha". This is seen as either a reference to Mount Sinai, the land of Yisrael, the future Temple in Yerushalayim (Jerusalem) - or to possibly all three of them together – the principal resting places of His Shekina Glory. 3 Thus, the combined usage of the root n.v.h in the poem creates a picture of the present of the Presence and the indwelling of He, Who is also guiding and leading His People as a Shepherd to a resting place where He continues to reside. In verse 17 there is also a reference to the settling of the Nation in Elohim's dwelling place and sanctuary, "mikdash", echoing “kodshecha” of verse 13.
The enemies of Yisrael, Egypt, as well as the "chiefs of Edom" and the "heads of Mo'av" are likened, respectively, to "lead" and "stone", sinking into the depths, and also to a "still stone" (15: 5, 10, 16). In verse 10, “they [sink] like lead in the mighty waters.” “Mighty” is “adirim”, plural for “adir”, of the root a.d.r (alef, dalet, resh), which also stands for "majestic". It is repeated two more times here, both of them in connection with YHVH: "Your right hand YHVH is majestic in power" (v. 6); and, "who is like You, majestic in holiness" (v.11). It is the majesty and might of YHVH which lends these very properties to the “waters” (of the sea) when used by Him for His purposes.
In 17:1 Moshe and Yisrael sing, "I will sing to YVHV because He is exalted… ‘ga'o ga'a’". Verse 7 also mentions "Your 'exaltedness' - ge'on'cha', again of the root g.a.h (gimel, alef, hey). Verse 7 continues: "You send forth Your wrath and it consumes them [the enemy] like stubble" (emphasis added). YVHV's wrath is alluded to a consuming fire, while the next verse says: "With the blast of your nostrils the waters were heaped up… the depths froze up" (emphasis added). According to the Daat Mikrah commentary, this text may be interpreted as two opposite actions performed by the wind at YHVH’s command: burning on one hand, and freezing on the other.4
In the course of the brief time covered by our Parasha, the Children of Yisrael find four occasions to complain. At Mara (from the word meaning “bitter”), we read that after the act of causing the water to become sweet by casting a tree or a stick, which YVHV pointed out to Moshe, "He made a statute and an ordinance and there He tried them" (15: 25). But whereas the Israelites are tried at Mara, in Refidim they "try YHVH" and are also quarreling with Him, when "there was no water" (17:7). Hence, the place is named Masa (from "nisayon", "to try") and Meriva (from "riv" which is "quarrel"). In between these two episodes, they demand food, and thus obtain the quail meat for the evening meal and "manna" for the morning (ref. chapter 16). Since the shape and texture of the manna is unfamiliar to them, "they asked each other,'mah'n hu?'", or "what is it?". Mah'n is the Aramaic form of the Hebrew "mah", meaning "what".
Although at the beginning of the Parasha YHVH averts the Israelites from the path of war, by the end of the narrative they nevertheless find themselves in a battle with Amalek, a descendant of Esav (Gen. 36:12). Again, YHVH's miraculous intervention on their behalf is evident, coupled with faith (ref. Hebrews 4:2), symbolized by Moshe's "steadily" held arms. The Hebrew word for steady here is "emuna", literally "faith" (17:12), thus causing Yehoshua (Joshua) to "weaken Amalek" (v. 13). Moshe’s arms are denoted here by the word “yad” (also “hand”). In the final verse of our Parasha Moshe makes a proclamation about a another “yad”, which is “on Yah’s throne” – pointing to an oath: “war is to YHVH with Amalek from generation to generation” (17:16).5
Our Parasha is characterized by the contrast between the manifest Presence and Glory of YHVH and the Israelites' total focus on their immediate needs and fears, blinding them to the greatness and might displayed before them - so much so that even at the end (just before the battle with Amalek) they dare ponder…"Is YHVH among us, or not?" (17:7).
1. 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.
2. The Chumash Shmot With The Commentary Daat Mikrah, Pub. Mossad Harav Kook, Jm. 1991.
3. Ibid.
4. Ibid.
5. Ibid.
Tuesday, January 26, 2010
Monday, January 18, 2010
Hebrew Insights into Parashat Bo - Sh'mot (Exodus) 10 -13:16
Hebrew Insights into Parashat Bo – Sh'mot (Exodus) 10 – 13:16
YHVH charges Moshe to "go to Pharaoh," and it is this "going" which our Parasha is named after (although "bo" actually means, "come"). The approximately three and a half chapters of Parashat Bo encompass a number of central themes. The historical narrative, describing the last plagues, some of the Israelites' preparations to leave Egypt and a few of their moves, is interspersed with the themes of redemption, ransom, the Pesach celebration, injunctions to teach future generations, and several teaching tools which are to accompany the nation of Yisrael down the road of time. Thus, at the outset of Yisrael's travels, which ultimately will bring them to the Land of Promise, they are also embarking on a journey to becoming a (special) Nation. And while they had no time to prepare supplies (ref. 12:39), and were carrying almost only that which the Egyptians gave them (ref. 12:33), YHVH was starting to do His own equipping of this nascent nation on its road toward its spiritual destiny.
The educational theme is evident right at the beginning, by the reason given for the "signs" performed in Egypt: "That you may tell in the hearing of your son and your son's son the mighty things I have done…" (10:2). "I have done" here is denoted by the verb "hit'a'lalti," of the root a.l.l (ayin, lamed, lamed). It is a multi-faceted verb the meaning of which depends on context, yet its root also forms one of the words for "infant" or "babe" - "olal," such as used in Psalms 8:2: "Out of the mouth of babes and nursing infants You have ordained strength" (emphasis added). Thus, within YHVH's "doings" – or miraculous performances in Egypt, which the Yisraelites are to tell their children about - is hidden a word alluding to those very children!
By this time in the narrative, the land of Egypt has experienced a great deal of devastation, with much more to come. The severity of the next plague is such that locusts "shall cover the face [literally "eye"] of the earth, so that no one will be able to see the earth, and they shall eat the residue of what is left, which remains… from the hail…" (v. 5, 15). Here we find a sequel of three synonyms. The repetition serves to heighten the proportions of the catastrophe. The Hebrew reads: "yeter [ha]*pleta [ha]'nish'eret." “Yeter” is that which remains, as is also seen in 12:10, where the lamb is to be eaten in such a way that "you shall let none of it remain until morning" (emphasis added). The term "pleta nish'eret" is also mentioned by Yoseph at the time when he disclosed his identity to his brothers, saying the following: "And Elohim sent me before you to put a remnant ["she'erit", of the same root as "nish'eret", above] in the land for you and to keep alive for you a great survival ["pleta"] (Gen. 45:7, literal translation, italics added). Thus these words of Yoseph had a prophetic implication; The “remnant” of the children of Yisrael has not only “survived,” it has actually turned into multitudes, which resulted in Egypt's soil being left (almost) without residue of remaining life (through the plagues inflicted by the Elohim of this “remnant,” that is Yisrael). Therefore that which was a means of salvation for the one people, turned into deadly circumstances for the other! The Apostle Shaul (Paul) expresses a similar principle in the following words: "…We are to Elohim the fragrance of Messiah among those who are being saved and among those who are perishing; to the one the aroma of death leading to death, and to the other the aroma of life leading to life" (2nd Cor. 2:15-16).
Paroh's now-exasperated servants complain about Moshe, describing him as a "mokesh" – “snare” (v. 7). However, it is their king, who being a “Godless person”, according to Ee’yov (Job) 34:30, "should not reign, lest the people be ensnared" (emphasis added). Indeed, no sooner were the locusts removed, and Paroh's persistence brought about the ninth plague. Total darkness descended upon his land, and his people were ensnared once more. The darkness was so thick that it could be "ya'mesh", that is, "felt" or "touched" (v. 21. See also Genesis 27:12, re-Ya'acov, who was impersonating his brother and was concerned lest his father should discover his real identity by “touching” his smooth skin). In verse 23 we are struck by the contrast between the total darkness prevailing over Egypt, and the well-lit dwellings of the Yisraelites, which is also a graphic illustration paralleling a spiritual reality.
It is time now to prepare for the last phase, and for the start of a new one. YHVH declares to Moshe that He is about to strike the final blow on the Egyptians and on their king, a fact which Moshe conveys to the latter. This is followed by instructions for the Pesach lamb, whose smeared blood will single out the homes of the Hebrews, while YHVH strikes the Egyptian homes by killing every firstborn son. Each Hebrew household is to partake of one lamb, or share it with others if the family happens to be too small. The expression used is "according to the number" (12:4), which in Hebrew is denoted by a single word, "[beh]mich'sat", whose root is k.s.h (kaf/chaf, samech, samech), meaning "allocate". The root employed for this term is also used for the standard form of the verb to “cover”. Thus, even before an explanation is given for the procedure of choosing, slaughtering and eating the lamb, we have clue alluding to the lamb which has been ‘allocated’ and designated to be slain from the foundations of the world (ref. Rev. 13:8), and whose blood was given for the covering of sin. Indeed, the most common usage of the root k.s.h is "to cover."
To pass over is "pasach" - a verb rooted in p.s.ch (pey, samech, chet), and which means to “pass" or "skip". Yishayahu (Isaiah) 31:5 says: "Like flying birds, so YHVH of Hosts will protect Jerusalem…He will pass over ["pasach"] and rescue it". Hence, a lame or limping person is a “piseh’ach” (e.g. 2nd Sam. 9:13; 1Kings 18:21).
We have already noted that this Parasha is 'didactically inclined', and thus the rest of chapter 12 (v. 14-27) is devoted to instructions pertaining to the future life of the Yisraelites, once planted in their own Land. This passage is fraught with distinct words and terms. We already examined the notion of "allocating" in verse 4. In verse 6 we note that the lamb was to be "kept" (from the 10th of the first month, until the 14th), with the verb used being "shamar" (sh.m.r - shin, mem, resh). In verse 17 the Children of Yisrael are instructed, "To observe the Feast of Matzot". Again, "observe" is from the root sh.m.r, which is “to keep, or guard”; while in verse 24 they are told, "to observe", literally "keep", what now becomes an ordinance to be practiced upon entering the Land. In the future, the night commemorating the exodus from Egypt will become a "night of solemn observance (or vigil)" - "shimurim" (verse 42), and again in 13:10 …"You shall keep this ordinance in its season from year to year." Being kept from harm by YHVH is what the Yisraelites are experiencing; thus, those 'kept' and protected are to become ‘keepers' in return.
The lamb was to be slaughtered on the 14th day of the month, "at twilight" (12:6), which is "ben arba'yim.” “Arbayim" is the plural form of “erev” (evening), the all-familiar term we have been discussing over and again. Most interpreters and commentators believe that "between the evenings" (its literal meaning) refers to "twilight". However, since it literally indicates a whole day, i.e. between the evening of the 14th and that of the 15th , there exists a (minority) view that supports the literal meaning of the phrase. The meat was to be eaten with bitter herbs, “maror”, and unleavened bread called "matza", which are thin wafer-like crackers baked without yeast (12:8). The root m.tz.h (mem, tzadi, hey) means “to drain out” to the very last drop of water (e.g. Jud. 6:38), since the leavening agents require liquid in order to be activated. The bitter herbs most likely point to the "bitterness" experienced by the Children of Yisrael in Egypt. Thus, in Sh’mot (Exodus) 1:12 we read: "And they made their lives bitter with hard bondage--in mortar, in brick, and in all manner of service in the field". It should be noted that this section, being instructional for future generations, differs somewhat from the actual experience, as described in the latter part of chapter 12. In contrast to the injunction for the total removal of all leaven, which will bind the Yisraelites in the future (v. 15, 17-20) verse34 reads: "So the people took their dough before it was leavened" (italics added). Thus, it appears that in the first Pesach there was leaven in the dough (which did not have enough time to be activated).
In verse 14 we encounter for the first time one of the words for "feast" - "chag" (although in verb form it appeared already in Ex. 5:1). Since the annual reoccurrence of the Feasts makes them "cyclical", it seems that this word is related to the noun "choog" which describes a circle (Job 22:14; Pro. 8:27; Is. 40:22). By its very nature, this word implies not only a (set) time, but also a place - a “circle”. Another such 'multi-dimensional' word is holy "convocation", also appearing here for the first time (v. 16). This "holy convocation", or "assembly", is "mikra kodesh". The root k.r.a (kof, resh, alef) means “to call”, even though the "convocation" - the assembling - is made up of people. The "mikra kodesh" (i.e. the congregation) is designated, therefore, by its calling. But it is also related to a place. In Yishayahu (Isaiah) 4:5, for example, we read: "Then YHVH will create over the whole area of Mount Zion and over "mikra'eh'a" ("her assemblies") a cloud by day…." These “holy convocations” are, of course, to be special times, too. The “calling”, then, proves to be the common ‘ingredient’ bonding the people, their place of gathering and the times wherein they are to convene, indicating that Time, Place and People are joined in YHVH's economy. This concept will surface again in future Parashot.
In their Egyptian Pesach, the Yisraelites were promised that, "the blood shall be a sign for you on the houses... And when I see the blood, I will pass over you" (12:13). This "seeing" (of the blood) brings to mind another "seeing" on the part of YHVH, as was stated by Avraham, who on the road to Mount Moriah responded to his son's inquiry regarding the offering, saying …"YHVH will see (literally) for himself the lamb for the offering" (Gen. 22:8 emphasis added). And although (at that time) it was a ram that was provided, the beginning of the fulfillment of those words is now taking place here in Egypt, later to have a further fulfillment, to an even greater degree, by another Lamb! One more connection to the Lamb of Elohim is found in verse 46, where it says that none of the bones of the lamb are to be broken, an injunction which finds its fulfillment in Yochanan (John) 19:33.
Finally, the Egyptians are persuaded to send off the Yisraelites. According to verse 33 we "they pressed” them to leave. However, "pressed" in this case is from the root "strong" - "chazak" - which makes it a fulfillment of 6:1 …"For with a strong hand [Paroh] will let them go, and with a strong hand he will drive them out of his land." Another fulfillment, this time of 3:22, is taking place here in verses 35-36, when the Egyptians consent to give their former slaves gold, silver and garments, as "they [the Yisraelites] spoiled the Egyptians". The "spoiling of the Egyptians" is also in fulfillment of YHVH's promise to Avraham concerning the Egyptian Diaspora, out of which his seed was to "come out with great wealth" (Gen. 15:14). "Spoiled" is "(va)yinatz'lu", of the root n.tz.l (noon, tzadi, lamed), which most frequently means to "survive, save, rescue, or deliver". In fact, it came up in Parashat Sh’mot (5:23) when Moshe complained to YHVH on behalf of his people, saying …"For since I came to Pharaoh to speak in Your name, he has done evil to this people; neither have You delivered Your people at all (italics added)." Now, they are not only being "delivered", but are also "procuring" gifts (as the root n.tz.l is used here) from the ones they are being delivered from. The fact that all of these terms are rooted in the same three letters lends an extra emphasis, or 'twist', to the rescue story and sheds light on the protagonists (YHVH as the "savior", and on those who are being "saved"). The gold and silver will no doubt serve later for the making of the Tabernacle articles. But even beforehand, in Shmot (Exodus) 33:6, where the Yisraelites remove their jewelry, the verb used is "
(va)yitna'tzlu" (again of the root of n.tz.l). The unusual usage of this word highlights the origin of these articles. Finally, Yeshua, too, "divested", "disarmed" or "wrested" the principalities from their powers, after His victory (Col. 2:15).
Upon leaving Egypt, a "mixed multitude" goes out with the Yisraelites. Once more, after having looked at “arbayim” (“twilight”) above, we encounter the root e.r.v., for "evening", which is a "mixed" state (12:38), and thus relating to the "multitude".
When the 'time allotment' for their sojourn in Egypt ends, "on this very day" (v. 41), YHVH's people, who had been waiting for so long, are suddenly forced to hurry and leave. We recall the case of Yoseph, who was also made to hurry (out of the pit, Gen. 41:1, 14) when the time ordained for his sufferings had fully expired. In both cases the word used is "miketz" ("at the end of"). When it is time for change, there is not one moment to spare.
The latter part of the Parasha, 13:1-16, is devoted to further instructions. First and foremost among them is the "setting apart" of the firstborn: "…every one who opens the womb among the sons of Yisrael belongs to me"(13:1), declares YHVH. In verse 15 He elaborates on this, saying that since He "killed all the firstborn in the land of Egypt… therefore [the Yisraelite are to] sacrifice to YHVH all males that open the womb, but all the firstborn of [their] sons [are to be] redeemed/ransomed". In last week's Parasha we saw how "ransoming" separated the Yisraelites from the Egyptians (8:19), even before the smiting of Egypt's firstborn. The notion of "ransom" (“p'dut”) becomes even more evident when it is blood which separates the Egyptian firstborn from those of Yisrael's. The ultimate ransom price for purchasing 'Yisrael the Firstborn' thousands of years later was, and still is, Messiah's blood.
Among the "firsts" in this Parasha, there is a first reference to a name of a month - the "month of Aviv" (13:4). The literal meaning of "aviv", which became synonymous with "spring", is a stalk of grain, whose ears are still green. This word indicates the very beginning of growth, before the fruit or grain has had time to develop (e.g. Job 8:12, Song of Solomon 6:11), and is perhaps (also) a reflection on the condition of the Nation in formation.
Twice in this portion of instructions we encounter references to the "signs" that are to be on one's hand and forehead (13:9, 16). These "signs" are to be for the purpose of remembering and commemorating the "strong hand with which YHVH brought you/us out of Egypt" (13:9, 16), and, "so that the Torah of YHVH may be in your mouth" (v. 9). In both places the mention of these "signs" is related to the teaching of the generations to come. In keeping with the pedagogical message included in the Parasha, several possible approaches are offered to a variety of future inquirers about the Pesach practices and its teachings. In 12:26-27 we find: "When your children say to you, ‘what does this service mean to you…?’, you shall say, ‘it is the sacrifice to YHVH’s Passover’…" In 13:14, "When in time to come your son asks, saying, 'what is this?' You shall say to him, 'by strength of hand YHVH brought us out of Egypt’…" And in 13:8, "You shall tell your son on that day, saying, 'it is because of this YHVH did for me when I came out of Egypt’". All three of these are echoed in the traditional Pesach Haggada read on the Passover’s eve ceremony called the Seder. There they are called the “four – since another one is added based on Dvarim (Deuteronomy) 6:20 – questions”, and are asked by the youngest member of the family.
Finally, in order to partake of the Pesach sacrifice, a man was required to be circumcised (ref. 12:48), a fact which connects the Paschal lamb to circumcision. Thus, the Covenant with the Yisraelites is clearly a renewal of the Covenant already established with Avraham and his descendants. Interestingly, in Parashat Sh'mot chapter 4, YHVH declares that Yisrael is His “firstborn”, and in the same breath tells Moshe that because Par’oh will refuse to let His firstborn go, He will kill his firstborn (4:22,23). It is immediately after this that Zippora, Moshe’s wife, sees the urgent need to circumcise her son and calls him "a groom of blood" (4:24-26). This reinforces the connection of the Paschal lamb's blood to the blood of circumcision.[1] Our "Groom of Blood", Yeshua, who is also the epitome of the Pesach sacrifice, through His Blood, has rendered us the "circumcision who worships Elohim in the Spirit" (Phil. 3:3).
* Ha is the definite article in Hebrew.
[1] The Chumash Shmot With The Commentary Daat Mikrah, Pub. Mossad Harav Kook, Jm. 1991.
YHVH charges Moshe to "go to Pharaoh," and it is this "going" which our Parasha is named after (although "bo" actually means, "come"). The approximately three and a half chapters of Parashat Bo encompass a number of central themes. The historical narrative, describing the last plagues, some of the Israelites' preparations to leave Egypt and a few of their moves, is interspersed with the themes of redemption, ransom, the Pesach celebration, injunctions to teach future generations, and several teaching tools which are to accompany the nation of Yisrael down the road of time. Thus, at the outset of Yisrael's travels, which ultimately will bring them to the Land of Promise, they are also embarking on a journey to becoming a (special) Nation. And while they had no time to prepare supplies (ref. 12:39), and were carrying almost only that which the Egyptians gave them (ref. 12:33), YHVH was starting to do His own equipping of this nascent nation on its road toward its spiritual destiny.
The educational theme is evident right at the beginning, by the reason given for the "signs" performed in Egypt: "That you may tell in the hearing of your son and your son's son the mighty things I have done…" (10:2). "I have done" here is denoted by the verb "hit'a'lalti," of the root a.l.l (ayin, lamed, lamed). It is a multi-faceted verb the meaning of which depends on context, yet its root also forms one of the words for "infant" or "babe" - "olal," such as used in Psalms 8:2: "Out of the mouth of babes and nursing infants You have ordained strength" (emphasis added). Thus, within YHVH's "doings" – or miraculous performances in Egypt, which the Yisraelites are to tell their children about - is hidden a word alluding to those very children!
By this time in the narrative, the land of Egypt has experienced a great deal of devastation, with much more to come. The severity of the next plague is such that locusts "shall cover the face [literally "eye"] of the earth, so that no one will be able to see the earth, and they shall eat the residue of what is left, which remains… from the hail…" (v. 5, 15). Here we find a sequel of three synonyms. The repetition serves to heighten the proportions of the catastrophe. The Hebrew reads: "yeter [ha]*pleta [ha]'nish'eret." “Yeter” is that which remains, as is also seen in 12:10, where the lamb is to be eaten in such a way that "you shall let none of it remain until morning" (emphasis added). The term "pleta nish'eret" is also mentioned by Yoseph at the time when he disclosed his identity to his brothers, saying the following: "And Elohim sent me before you to put a remnant ["she'erit", of the same root as "nish'eret", above] in the land for you and to keep alive for you a great survival ["pleta"] (Gen. 45:7, literal translation, italics added). Thus these words of Yoseph had a prophetic implication; The “remnant” of the children of Yisrael has not only “survived,” it has actually turned into multitudes, which resulted in Egypt's soil being left (almost) without residue of remaining life (through the plagues inflicted by the Elohim of this “remnant,” that is Yisrael). Therefore that which was a means of salvation for the one people, turned into deadly circumstances for the other! The Apostle Shaul (Paul) expresses a similar principle in the following words: "…We are to Elohim the fragrance of Messiah among those who are being saved and among those who are perishing; to the one the aroma of death leading to death, and to the other the aroma of life leading to life" (2nd Cor. 2:15-16).
Paroh's now-exasperated servants complain about Moshe, describing him as a "mokesh" – “snare” (v. 7). However, it is their king, who being a “Godless person”, according to Ee’yov (Job) 34:30, "should not reign, lest the people be ensnared" (emphasis added). Indeed, no sooner were the locusts removed, and Paroh's persistence brought about the ninth plague. Total darkness descended upon his land, and his people were ensnared once more. The darkness was so thick that it could be "ya'mesh", that is, "felt" or "touched" (v. 21. See also Genesis 27:12, re-Ya'acov, who was impersonating his brother and was concerned lest his father should discover his real identity by “touching” his smooth skin). In verse 23 we are struck by the contrast between the total darkness prevailing over Egypt, and the well-lit dwellings of the Yisraelites, which is also a graphic illustration paralleling a spiritual reality.
It is time now to prepare for the last phase, and for the start of a new one. YHVH declares to Moshe that He is about to strike the final blow on the Egyptians and on their king, a fact which Moshe conveys to the latter. This is followed by instructions for the Pesach lamb, whose smeared blood will single out the homes of the Hebrews, while YHVH strikes the Egyptian homes by killing every firstborn son. Each Hebrew household is to partake of one lamb, or share it with others if the family happens to be too small. The expression used is "according to the number" (12:4), which in Hebrew is denoted by a single word, "[beh]mich'sat", whose root is k.s.h (kaf/chaf, samech, samech), meaning "allocate". The root employed for this term is also used for the standard form of the verb to “cover”. Thus, even before an explanation is given for the procedure of choosing, slaughtering and eating the lamb, we have clue alluding to the lamb which has been ‘allocated’ and designated to be slain from the foundations of the world (ref. Rev. 13:8), and whose blood was given for the covering of sin. Indeed, the most common usage of the root k.s.h is "to cover."
To pass over is "pasach" - a verb rooted in p.s.ch (pey, samech, chet), and which means to “pass" or "skip". Yishayahu (Isaiah) 31:5 says: "Like flying birds, so YHVH of Hosts will protect Jerusalem…He will pass over ["pasach"] and rescue it". Hence, a lame or limping person is a “piseh’ach” (e.g. 2nd Sam. 9:13; 1Kings 18:21).
We have already noted that this Parasha is 'didactically inclined', and thus the rest of chapter 12 (v. 14-27) is devoted to instructions pertaining to the future life of the Yisraelites, once planted in their own Land. This passage is fraught with distinct words and terms. We already examined the notion of "allocating" in verse 4. In verse 6 we note that the lamb was to be "kept" (from the 10th of the first month, until the 14th), with the verb used being "shamar" (sh.m.r - shin, mem, resh). In verse 17 the Children of Yisrael are instructed, "To observe the Feast of Matzot". Again, "observe" is from the root sh.m.r, which is “to keep, or guard”; while in verse 24 they are told, "to observe", literally "keep", what now becomes an ordinance to be practiced upon entering the Land. In the future, the night commemorating the exodus from Egypt will become a "night of solemn observance (or vigil)" - "shimurim" (verse 42), and again in 13:10 …"You shall keep this ordinance in its season from year to year." Being kept from harm by YHVH is what the Yisraelites are experiencing; thus, those 'kept' and protected are to become ‘keepers' in return.
The lamb was to be slaughtered on the 14th day of the month, "at twilight" (12:6), which is "ben arba'yim.” “Arbayim" is the plural form of “erev” (evening), the all-familiar term we have been discussing over and again. Most interpreters and commentators believe that "between the evenings" (its literal meaning) refers to "twilight". However, since it literally indicates a whole day, i.e. between the evening of the 14th and that of the 15th , there exists a (minority) view that supports the literal meaning of the phrase. The meat was to be eaten with bitter herbs, “maror”, and unleavened bread called "matza", which are thin wafer-like crackers baked without yeast (12:8). The root m.tz.h (mem, tzadi, hey) means “to drain out” to the very last drop of water (e.g. Jud. 6:38), since the leavening agents require liquid in order to be activated. The bitter herbs most likely point to the "bitterness" experienced by the Children of Yisrael in Egypt. Thus, in Sh’mot (Exodus) 1:12 we read: "And they made their lives bitter with hard bondage--in mortar, in brick, and in all manner of service in the field". It should be noted that this section, being instructional for future generations, differs somewhat from the actual experience, as described in the latter part of chapter 12. In contrast to the injunction for the total removal of all leaven, which will bind the Yisraelites in the future (v. 15, 17-20) verse34 reads: "So the people took their dough before it was leavened" (italics added). Thus, it appears that in the first Pesach there was leaven in the dough (which did not have enough time to be activated).
In verse 14 we encounter for the first time one of the words for "feast" - "chag" (although in verb form it appeared already in Ex. 5:1). Since the annual reoccurrence of the Feasts makes them "cyclical", it seems that this word is related to the noun "choog" which describes a circle (Job 22:14; Pro. 8:27; Is. 40:22). By its very nature, this word implies not only a (set) time, but also a place - a “circle”. Another such 'multi-dimensional' word is holy "convocation", also appearing here for the first time (v. 16). This "holy convocation", or "assembly", is "mikra kodesh". The root k.r.a (kof, resh, alef) means “to call”, even though the "convocation" - the assembling - is made up of people. The "mikra kodesh" (i.e. the congregation) is designated, therefore, by its calling. But it is also related to a place. In Yishayahu (Isaiah) 4:5, for example, we read: "Then YHVH will create over the whole area of Mount Zion and over "mikra'eh'a" ("her assemblies") a cloud by day…." These “holy convocations” are, of course, to be special times, too. The “calling”, then, proves to be the common ‘ingredient’ bonding the people, their place of gathering and the times wherein they are to convene, indicating that Time, Place and People are joined in YHVH's economy. This concept will surface again in future Parashot.
In their Egyptian Pesach, the Yisraelites were promised that, "the blood shall be a sign for you on the houses... And when I see the blood, I will pass over you" (12:13). This "seeing" (of the blood) brings to mind another "seeing" on the part of YHVH, as was stated by Avraham, who on the road to Mount Moriah responded to his son's inquiry regarding the offering, saying …"YHVH will see (literally) for himself the lamb for the offering" (Gen. 22:8 emphasis added). And although (at that time) it was a ram that was provided, the beginning of the fulfillment of those words is now taking place here in Egypt, later to have a further fulfillment, to an even greater degree, by another Lamb! One more connection to the Lamb of Elohim is found in verse 46, where it says that none of the bones of the lamb are to be broken, an injunction which finds its fulfillment in Yochanan (John) 19:33.
Finally, the Egyptians are persuaded to send off the Yisraelites. According to verse 33 we "they pressed” them to leave. However, "pressed" in this case is from the root "strong" - "chazak" - which makes it a fulfillment of 6:1 …"For with a strong hand [Paroh] will let them go, and with a strong hand he will drive them out of his land." Another fulfillment, this time of 3:22, is taking place here in verses 35-36, when the Egyptians consent to give their former slaves gold, silver and garments, as "they [the Yisraelites] spoiled the Egyptians". The "spoiling of the Egyptians" is also in fulfillment of YHVH's promise to Avraham concerning the Egyptian Diaspora, out of which his seed was to "come out with great wealth" (Gen. 15:14). "Spoiled" is "(va)yinatz'lu", of the root n.tz.l (noon, tzadi, lamed), which most frequently means to "survive, save, rescue, or deliver". In fact, it came up in Parashat Sh’mot (5:23) when Moshe complained to YHVH on behalf of his people, saying …"For since I came to Pharaoh to speak in Your name, he has done evil to this people; neither have You delivered Your people at all (italics added)." Now, they are not only being "delivered", but are also "procuring" gifts (as the root n.tz.l is used here) from the ones they are being delivered from. The fact that all of these terms are rooted in the same three letters lends an extra emphasis, or 'twist', to the rescue story and sheds light on the protagonists (YHVH as the "savior", and on those who are being "saved"). The gold and silver will no doubt serve later for the making of the Tabernacle articles. But even beforehand, in Shmot (Exodus) 33:6, where the Yisraelites remove their jewelry, the verb used is "
(va)yitna'tzlu" (again of the root of n.tz.l). The unusual usage of this word highlights the origin of these articles. Finally, Yeshua, too, "divested", "disarmed" or "wrested" the principalities from their powers, after His victory (Col. 2:15).
Upon leaving Egypt, a "mixed multitude" goes out with the Yisraelites. Once more, after having looked at “arbayim” (“twilight”) above, we encounter the root e.r.v., for "evening", which is a "mixed" state (12:38), and thus relating to the "multitude".
When the 'time allotment' for their sojourn in Egypt ends, "on this very day" (v. 41), YHVH's people, who had been waiting for so long, are suddenly forced to hurry and leave. We recall the case of Yoseph, who was also made to hurry (out of the pit, Gen. 41:1, 14) when the time ordained for his sufferings had fully expired. In both cases the word used is "miketz" ("at the end of"). When it is time for change, there is not one moment to spare.
The latter part of the Parasha, 13:1-16, is devoted to further instructions. First and foremost among them is the "setting apart" of the firstborn: "…every one who opens the womb among the sons of Yisrael belongs to me"(13:1), declares YHVH. In verse 15 He elaborates on this, saying that since He "killed all the firstborn in the land of Egypt… therefore [the Yisraelite are to] sacrifice to YHVH all males that open the womb, but all the firstborn of [their] sons [are to be] redeemed/ransomed". In last week's Parasha we saw how "ransoming" separated the Yisraelites from the Egyptians (8:19), even before the smiting of Egypt's firstborn. The notion of "ransom" (“p'dut”) becomes even more evident when it is blood which separates the Egyptian firstborn from those of Yisrael's. The ultimate ransom price for purchasing 'Yisrael the Firstborn' thousands of years later was, and still is, Messiah's blood.
Among the "firsts" in this Parasha, there is a first reference to a name of a month - the "month of Aviv" (13:4). The literal meaning of "aviv", which became synonymous with "spring", is a stalk of grain, whose ears are still green. This word indicates the very beginning of growth, before the fruit or grain has had time to develop (e.g. Job 8:12, Song of Solomon 6:11), and is perhaps (also) a reflection on the condition of the Nation in formation.
Twice in this portion of instructions we encounter references to the "signs" that are to be on one's hand and forehead (13:9, 16). These "signs" are to be for the purpose of remembering and commemorating the "strong hand with which YHVH brought you/us out of Egypt" (13:9, 16), and, "so that the Torah of YHVH may be in your mouth" (v. 9). In both places the mention of these "signs" is related to the teaching of the generations to come. In keeping with the pedagogical message included in the Parasha, several possible approaches are offered to a variety of future inquirers about the Pesach practices and its teachings. In 12:26-27 we find: "When your children say to you, ‘what does this service mean to you…?’, you shall say, ‘it is the sacrifice to YHVH’s Passover’…" In 13:14, "When in time to come your son asks, saying, 'what is this?' You shall say to him, 'by strength of hand YHVH brought us out of Egypt’…" And in 13:8, "You shall tell your son on that day, saying, 'it is because of this YHVH did for me when I came out of Egypt’". All three of these are echoed in the traditional Pesach Haggada read on the Passover’s eve ceremony called the Seder. There they are called the “four – since another one is added based on Dvarim (Deuteronomy) 6:20 – questions”, and are asked by the youngest member of the family.
Finally, in order to partake of the Pesach sacrifice, a man was required to be circumcised (ref. 12:48), a fact which connects the Paschal lamb to circumcision. Thus, the Covenant with the Yisraelites is clearly a renewal of the Covenant already established with Avraham and his descendants. Interestingly, in Parashat Sh'mot chapter 4, YHVH declares that Yisrael is His “firstborn”, and in the same breath tells Moshe that because Par’oh will refuse to let His firstborn go, He will kill his firstborn (4:22,23). It is immediately after this that Zippora, Moshe’s wife, sees the urgent need to circumcise her son and calls him "a groom of blood" (4:24-26). This reinforces the connection of the Paschal lamb's blood to the blood of circumcision.[1] Our "Groom of Blood", Yeshua, who is also the epitome of the Pesach sacrifice, through His Blood, has rendered us the "circumcision who worships Elohim in the Spirit" (Phil. 3:3).
* Ha is the definite article in Hebrew.
[1] The Chumash Shmot With The Commentary Daat Mikrah, Pub. Mossad Harav Kook, Jm. 1991.
Wednesday, January 13, 2010
Hebrew Insights into Parashat Va'eira - Sh'mot (Exodus) 6:2 - (chapter) 9
Hebrew Insights into Parashat Va’eira – Sh’mot (Exodus) 6:2 – (chapter) 9
One of Moshe's roles, at the time recorded by our Parasha, was to connect the Children of Yisrael with their forefathers, history and destination, but not before establishing (for them and even more so for himself) the identity of their Elohim. This was no easy task! YHVH had already revealed Himself to Moshe in the desert, both in sight and in speech. And while Moshe was trying to negotiate with Par'oh on behalf of the Master of the universe, as well as to 'introduce' Him to his own people, he himself had a hard time grasping the awesome revelation which was unfolding before his eyes. Our Parasha opens up with yet another monologue of Moshe's heavenly Father, displaying great patience with His child, who, at this point, is still not quite adjusted to the dimensions of his call, destiny and relationship. The opening, "I am YHVH," together with the subsequent words, serves as another reminder to Moshe designed to anchor, steady, and prepare him for what is ahead - to build up his trust and faith. Last week, upon Moshe's inquiry as to Elohim's Name, YHVH gave him a somewhat elusive answer (3:13,14): “Ehe'ye asher ehe'ye,” adding also, “thus you shall say to the Children of Israel, Ehe'ye has sent me.” These words are (typically) translated ”I am that I am”; yet if we glance back at verse 12 (of chapter 3), we find that “ehe'ye” means “I will” (as it says there: “I will be with you”). It appears that YHVH was not about to divulge His real (or 'full') Name at that moment. His response and the tone by which it was conveyed, sounds almost like a (temporary) discharge or dismissal: thus paraphrased it may be read: 'never you mind Moshe…I Am and Will be Who I Am - what is it to you?' (Compare Yeshua's response to Shimon Keifa - Peter - in John 21:22).
Found in the verb “ehe'ye” – I will be - is the very same root contained in the title “YHVH,” in 6:2, which Elohim is now , by His own initiation, revealing to Moshe. This most venerated ‘tetragrammaton’ includes the letters h.v.h (hey, vav, hey), which are tantamount to h.y.h (hey, yod, hey), meaning “to be”.1 "Being" and "present" in Hebrew are of one and the same root. Thus, it would seem, that the tetragrammaton speaks primarily of "being" and of the "present."
Now that Moshe knows that it is YHVH who is addressing him, and that this is His name, he hears Him say something quite surprising and unexpected, namely: “I appeared (literally – was seen by – va’eira) to Abraham, Isaac and Jacob, as El Shaddai, but My name YHVH, I did not make known to them” (v. 3). However, the name YHVH is mentioned in connection with the Patriarchs. In fact, there is evidence of them using this name in addressing Him (e.g. Gen. 15:8). While the Sages discuss this point at length, we will not delve deeply into the subject other than to say that since He revealed Himself to them as “El Shaddai,” the “mighty breasted One,” or by implication, the ”Mighty One Who is Sufficient,” it was this aspect of His being which they must have been most familiar with. In the course of His on-going and progressive revelation of Himself, the Elohim of Yisrael is about to demonstrate that He is in control of the present, the One Who Is Present, and truly the One who IS the Present: Yah-hoveh. (Yah, as His name, is used quite a few times, e.g. Ex. 17:16, and in many instances in the Psalms, such as in “hallelu-Yah”.)
The passage, which starts in verse 3 of Chapter 6 and continues all the way to verse 8, constitutes a unique and significant unit, both in content and form. The beginning statement, I am YHVH, is also found at the end (v. 8). In verse 3, reference is made to the Patriarchs, a reference which is repeated just before the end of the passage, in verse 8. This emphatic pronouncement was made by YHVH also in last week’s Parasha regarding His Name (ref. Exodus 3:15,16) and its connection to the Fathers. The third point in this monologue deals with the Land (v. 4), and is echoed in the beginning of verse 8. Verse 5 mentions the groaning (and therefore sufferings) of the Children of Yisrael, and verse 7 also deals with this theme. Thus, the four elements mentioned appear both in the first and second half of the passage, although the second time round the order of these themes is reversed.
The central part of this passage stands firmly on its own, as a precious stone set in fine filigree work, surrounded and framed by the four repetitions mentioned above (i.e. the name YHVH, Patriarchs, Land and Sufferings). It reads as follows: “Therefore say to the children of Israel: `I am YHVH, and I will take you out (ve'hotze'ti) from under the burdens of the Egyptians, and I will deliver (ve’hi’tzalti) you out from their bondage, and I will redeem (ve'ga'alti) you with an outstretched arm and with great judgments. And I will take (ve'la'kach'ti) you to me for a people’” (6:6-7 emphases added). Here too there is a ‘foursome,’ this time of four verbs which describe a process. First comes the "taking out" from one place to another, second is the “deliverance” from the enemy and the rigors of the desert. The third level, “redemption,” is basically another form of deliverance with an added spiritual implication. The "redeemer" is a “go'el,” which in the Bible is synonymous with a "relative." Therefore, the Divine announcement in and of itself renders - yea pronounces - the Divine Redeemer to be like a blood relative who has the means and willingness to purchase the object of his redemption, and to take it upon Himself to recover and restore everything (including that which has been lost) back to its right order, as well as to be an avenger of wrongs (e.g. Lev. 25:26; Num. 5:8; Ruth 3:12, Ruth 4; Josh. 20:5). Finally, the "taking" here is much like the "taking of a wife" in marriage (Gen. 25:20, for example).
When this series of actions is completed “…you shall know that I am YHVH your Elohim” (v. 7). This progressive process evidences that there is only One who can act on every level, with nothing ever being required of the recipients. This IS the grace, “which is not of yourselves [but] it is the gift of Elohim!” (Ephs.2:8). However, for this grace to be appropriated faith is required, and thus we move on to the anticlimactic end: “So Moses spoke thus to the sons of Israel, but they did not listen to Moses on account of their despondency and cruel bondage."
"Despondency" is literally “shortness of spirit/breath,” sometimes meaning impatience, while "cruel bondage" is actually “hard labor” (v. 9). And so we see the declaration “I am YHVH," pronounced both at the beginning and end of the passage, as it powerfully denotes His all-encompassing view and position, contrasted with the restricted perspective and vantage point of the sons of Yisrael.
Following this 'introduction' or preamble, the rest of the Parasha mostly details the implementation of the action plan described above. Moshe and his brother Ah'aron are sent to speak to Par'oh (6:11, 29). In this scene Moshe responds twice with “…I am of uncircumcised lips” (vs.12 and 30), obviously trying (once again) to dodge his responsibility by claiming that he is not a fit speaker. But whereas last week we read that he used the expression: “I am not eloquent… but I am slow of speech and of a slow tongue” (4:10), this time he feels the need to press the point even further, since "uncircumcised lips" could also denote uncleanness. YHVH is not 'impressed,' and does not take up the issue over this matter with His messenger.
It is the condition of Par'oh's heart that YHVH is about to address, as He says to Moshe”…And I will harden Pharaoh's heart…” (7:3a). The Apostle Shaul (Paul) elaborating on this says: “Therefore He has mercy on whom He will have mercy, and whom He will, He hardens” (Rom. 9:18). Romans 1:18-21 may help us to further understand this idea: “…For the wrath of Elohim is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, because that which may be known of Elohim is manifest in them, for Elohim has shown it unto them. For from the creation of the world the invisible things of Him are clearly seen, being understood through the things that are made, even His eternal power and Godhead, so that they are without excuse. For when they knew Elohim, they neither glorified Him as Elohim, nor were thankful, but became vain in their imaginations, and their foolish heart was darkened” (italics added). Back to where we left off in Exodus 7:3, the second part of the verse reads, “… and multiply My signs and My wonders in the land of Egypt,” with the result being, “And the Egyptians shall know that I am YHVH when I stretch forth My hand upon Egypt and bring out the Children of Israel from among them” (v. 5 italics added).
One of the last things Moshe is supposed to convey to the king, just prior to inflicting the first plague upon him, his people and his land, is”…Let My people go, that they may serve Me in the wilderness” (7:16). “Serve” here is from the root “work," and thus it says: “va'ya'avduni.” We vividly remember from last week's Parasha the many negative references to work and labor. Here "work" becomes the ”worship” of YHVH, as it is found to be in most other references to worship. The hard working slaves (“avadim,” of the root a.v.d) of the Egyptians are about to be liberated and become free to carry out “avodat Elohim” – that is, rendering service unto YHVH.
If YHVH’s name, being attached to the Fathers (the Elohim of…), is how YHVH wanted Himself to be known by Yisrael, so as to convey to them that He is in charge of the historical developments, particularly theirs, now His actions show Him to be also in control of all of nature, both animate and inanimate: mankind, beasts, and the elements. First to be affected is Egypt's source of water and life, the Nile, which He turns to blood. As a symbol of life and atonement, blood here becomes a deadly substance in the river, which in the second plague is seen swarming with frogs (8:3).
The fourth and fifth plagues are the first not to occur in the vicinity of the Israelites' dwellings, which means that the land of Goshen is free of them. The swarms of insects, as they are called, and the pestilence, are both terms with familiar roots, which we have previously encountered. "Swarms of insects" (and other translated versions) are “a'rov,” and "pestilence" is “dever.” “Arov” (which shares its root, a.r.v., with the root for “erev” – “evening”) means a “mixture,” hence the mixed variety of species. Last week we looked at “midbar” - desert - noting that the “dever” (i.e. “pestilence” or “plague”), sometimes "drives" (of the same root, once again) us to the desert. This time it is 'real' pestilence, not the figurative type, which is plaguing the herds and flocks of the Egyptians (ch. 9).
“Boils and hail with fire flashing… in the midst of… it” (9:24) are the next two plagues, both of which have no tangible effect on the Israelites, because YHVH made “a division between My people and your people” (8:23). “Division” here is “p'dut,” which actually means “ransom.” It is the ransom which always separates those who are "My people" from those who are Par'oh's. The basic meaning of the Hebrew root [p.d.h] is to achieve the transfer of ownership from one to another through payment of a price or an equivalent substitute.2 More about this idea in next week's Parasha…
1 In Hebrew, the "v" sound (vav) and the "y" sound (yod) are often interchangeable, such as in the
name Chava (Eve), which denotes “life”, although the noun “life” is “chayim”, and to “live” is “
lich’yot”.
2 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris, Moody Press, Chicago, 1980.
One of Moshe's roles, at the time recorded by our Parasha, was to connect the Children of Yisrael with their forefathers, history and destination, but not before establishing (for them and even more so for himself) the identity of their Elohim. This was no easy task! YHVH had already revealed Himself to Moshe in the desert, both in sight and in speech. And while Moshe was trying to negotiate with Par'oh on behalf of the Master of the universe, as well as to 'introduce' Him to his own people, he himself had a hard time grasping the awesome revelation which was unfolding before his eyes. Our Parasha opens up with yet another monologue of Moshe's heavenly Father, displaying great patience with His child, who, at this point, is still not quite adjusted to the dimensions of his call, destiny and relationship. The opening, "I am YHVH," together with the subsequent words, serves as another reminder to Moshe designed to anchor, steady, and prepare him for what is ahead - to build up his trust and faith. Last week, upon Moshe's inquiry as to Elohim's Name, YHVH gave him a somewhat elusive answer (3:13,14): “Ehe'ye asher ehe'ye,” adding also, “thus you shall say to the Children of Israel, Ehe'ye has sent me.” These words are (typically) translated ”I am that I am”; yet if we glance back at verse 12 (of chapter 3), we find that “ehe'ye” means “I will” (as it says there: “I will be with you”). It appears that YHVH was not about to divulge His real (or 'full') Name at that moment. His response and the tone by which it was conveyed, sounds almost like a (temporary) discharge or dismissal: thus paraphrased it may be read: 'never you mind Moshe…I Am and Will be Who I Am - what is it to you?' (Compare Yeshua's response to Shimon Keifa - Peter - in John 21:22).
Found in the verb “ehe'ye” – I will be - is the very same root contained in the title “YHVH,” in 6:2, which Elohim is now , by His own initiation, revealing to Moshe. This most venerated ‘tetragrammaton’ includes the letters h.v.h (hey, vav, hey), which are tantamount to h.y.h (hey, yod, hey), meaning “to be”.1 "Being" and "present" in Hebrew are of one and the same root. Thus, it would seem, that the tetragrammaton speaks primarily of "being" and of the "present."
Now that Moshe knows that it is YHVH who is addressing him, and that this is His name, he hears Him say something quite surprising and unexpected, namely: “I appeared (literally – was seen by – va’eira) to Abraham, Isaac and Jacob, as El Shaddai, but My name YHVH, I did not make known to them” (v. 3). However, the name YHVH is mentioned in connection with the Patriarchs. In fact, there is evidence of them using this name in addressing Him (e.g. Gen. 15:8). While the Sages discuss this point at length, we will not delve deeply into the subject other than to say that since He revealed Himself to them as “El Shaddai,” the “mighty breasted One,” or by implication, the ”Mighty One Who is Sufficient,” it was this aspect of His being which they must have been most familiar with. In the course of His on-going and progressive revelation of Himself, the Elohim of Yisrael is about to demonstrate that He is in control of the present, the One Who Is Present, and truly the One who IS the Present: Yah-hoveh. (Yah, as His name, is used quite a few times, e.g. Ex. 17:16, and in many instances in the Psalms, such as in “hallelu-Yah”.)
The passage, which starts in verse 3 of Chapter 6 and continues all the way to verse 8, constitutes a unique and significant unit, both in content and form. The beginning statement, I am YHVH, is also found at the end (v. 8). In verse 3, reference is made to the Patriarchs, a reference which is repeated just before the end of the passage, in verse 8. This emphatic pronouncement was made by YHVH also in last week’s Parasha regarding His Name (ref. Exodus 3:15,16) and its connection to the Fathers. The third point in this monologue deals with the Land (v. 4), and is echoed in the beginning of verse 8. Verse 5 mentions the groaning (and therefore sufferings) of the Children of Yisrael, and verse 7 also deals with this theme. Thus, the four elements mentioned appear both in the first and second half of the passage, although the second time round the order of these themes is reversed.
The central part of this passage stands firmly on its own, as a precious stone set in fine filigree work, surrounded and framed by the four repetitions mentioned above (i.e. the name YHVH, Patriarchs, Land and Sufferings). It reads as follows: “Therefore say to the children of Israel: `I am YHVH, and I will take you out (ve'hotze'ti) from under the burdens of the Egyptians, and I will deliver (ve’hi’tzalti) you out from their bondage, and I will redeem (ve'ga'alti) you with an outstretched arm and with great judgments. And I will take (ve'la'kach'ti) you to me for a people’” (6:6-7 emphases added). Here too there is a ‘foursome,’ this time of four verbs which describe a process. First comes the "taking out" from one place to another, second is the “deliverance” from the enemy and the rigors of the desert. The third level, “redemption,” is basically another form of deliverance with an added spiritual implication. The "redeemer" is a “go'el,” which in the Bible is synonymous with a "relative." Therefore, the Divine announcement in and of itself renders - yea pronounces - the Divine Redeemer to be like a blood relative who has the means and willingness to purchase the object of his redemption, and to take it upon Himself to recover and restore everything (including that which has been lost) back to its right order, as well as to be an avenger of wrongs (e.g. Lev. 25:26; Num. 5:8; Ruth 3:12, Ruth 4; Josh. 20:5). Finally, the "taking" here is much like the "taking of a wife" in marriage (Gen. 25:20, for example).
When this series of actions is completed “…you shall know that I am YHVH your Elohim” (v. 7). This progressive process evidences that there is only One who can act on every level, with nothing ever being required of the recipients. This IS the grace, “which is not of yourselves [but] it is the gift of Elohim!” (Ephs.2:8). However, for this grace to be appropriated faith is required, and thus we move on to the anticlimactic end: “So Moses spoke thus to the sons of Israel, but they did not listen to Moses on account of their despondency and cruel bondage."
"Despondency" is literally “shortness of spirit/breath,” sometimes meaning impatience, while "cruel bondage" is actually “hard labor” (v. 9). And so we see the declaration “I am YHVH," pronounced both at the beginning and end of the passage, as it powerfully denotes His all-encompassing view and position, contrasted with the restricted perspective and vantage point of the sons of Yisrael.
Following this 'introduction' or preamble, the rest of the Parasha mostly details the implementation of the action plan described above. Moshe and his brother Ah'aron are sent to speak to Par'oh (6:11, 29). In this scene Moshe responds twice with “…I am of uncircumcised lips” (vs.12 and 30), obviously trying (once again) to dodge his responsibility by claiming that he is not a fit speaker. But whereas last week we read that he used the expression: “I am not eloquent… but I am slow of speech and of a slow tongue” (4:10), this time he feels the need to press the point even further, since "uncircumcised lips" could also denote uncleanness. YHVH is not 'impressed,' and does not take up the issue over this matter with His messenger.
It is the condition of Par'oh's heart that YHVH is about to address, as He says to Moshe”…And I will harden Pharaoh's heart…” (7:3a). The Apostle Shaul (Paul) elaborating on this says: “Therefore He has mercy on whom He will have mercy, and whom He will, He hardens” (Rom. 9:18). Romans 1:18-21 may help us to further understand this idea: “…For the wrath of Elohim is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, because that which may be known of Elohim is manifest in them, for Elohim has shown it unto them. For from the creation of the world the invisible things of Him are clearly seen, being understood through the things that are made, even His eternal power and Godhead, so that they are without excuse. For when they knew Elohim, they neither glorified Him as Elohim, nor were thankful, but became vain in their imaginations, and their foolish heart was darkened” (italics added). Back to where we left off in Exodus 7:3, the second part of the verse reads, “… and multiply My signs and My wonders in the land of Egypt,” with the result being, “And the Egyptians shall know that I am YHVH when I stretch forth My hand upon Egypt and bring out the Children of Israel from among them” (v. 5 italics added).
One of the last things Moshe is supposed to convey to the king, just prior to inflicting the first plague upon him, his people and his land, is”…Let My people go, that they may serve Me in the wilderness” (7:16). “Serve” here is from the root “work," and thus it says: “va'ya'avduni.” We vividly remember from last week's Parasha the many negative references to work and labor. Here "work" becomes the ”worship” of YHVH, as it is found to be in most other references to worship. The hard working slaves (“avadim,” of the root a.v.d) of the Egyptians are about to be liberated and become free to carry out “avodat Elohim” – that is, rendering service unto YHVH.
If YHVH’s name, being attached to the Fathers (the Elohim of…), is how YHVH wanted Himself to be known by Yisrael, so as to convey to them that He is in charge of the historical developments, particularly theirs, now His actions show Him to be also in control of all of nature, both animate and inanimate: mankind, beasts, and the elements. First to be affected is Egypt's source of water and life, the Nile, which He turns to blood. As a symbol of life and atonement, blood here becomes a deadly substance in the river, which in the second plague is seen swarming with frogs (8:3).
The fourth and fifth plagues are the first not to occur in the vicinity of the Israelites' dwellings, which means that the land of Goshen is free of them. The swarms of insects, as they are called, and the pestilence, are both terms with familiar roots, which we have previously encountered. "Swarms of insects" (and other translated versions) are “a'rov,” and "pestilence" is “dever.” “Arov” (which shares its root, a.r.v., with the root for “erev” – “evening”) means a “mixture,” hence the mixed variety of species. Last week we looked at “midbar” - desert - noting that the “dever” (i.e. “pestilence” or “plague”), sometimes "drives" (of the same root, once again) us to the desert. This time it is 'real' pestilence, not the figurative type, which is plaguing the herds and flocks of the Egyptians (ch. 9).
“Boils and hail with fire flashing… in the midst of… it” (9:24) are the next two plagues, both of which have no tangible effect on the Israelites, because YHVH made “a division between My people and your people” (8:23). “Division” here is “p'dut,” which actually means “ransom.” It is the ransom which always separates those who are "My people" from those who are Par'oh's. The basic meaning of the Hebrew root [p.d.h] is to achieve the transfer of ownership from one to another through payment of a price or an equivalent substitute.2 More about this idea in next week's Parasha…
1 In Hebrew, the "v" sound (vav) and the "y" sound (yod) are often interchangeable, such as in the
name Chava (Eve), which denotes “life”, although the noun “life” is “chayim”, and to “live” is “
lich’yot”.
2 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris, Moody Press, Chicago, 1980.
Thursday, December 31, 2009
Hebrew Insights into Parashat Va'ye'chi - B'resheet (Genesis) 47:28-50:26
Hebrew Insights into Parashat Va’ye’chi – B’resheet (Genesis) 47:28– 50:26
Last week we noted that much of what is described in our weekly Parashot (plural for “Parasha”) bears direct relationship to present-day situations and circumstances, and even to our own lives. Parashat Va’ye'chi, which centers around Ya'acov's prophetic benedictions over his sons and grandsons, is a good example of this, as these ‘benedictions’ are much more than mere ‘well wishing’ or ‘ hopes’ directed toward this progeny. The words pronounced by the Patriarch actually make up the Word of YHVH embossed upon the destiny and life of His people.
It starts with, "Jacob lived (va'ye’chi) in the land of Egypt seventeen years…when the time for Israel to die drew near, he called his son Joseph" (47: 28 emphasis added). Back in Parashat Va’yeshev we noted that the "record of the generations of Jacob" was directly linked to "Joseph, [who] when seventeen years of age was pasturing with his brothers…[and] Israel loved Joseph more than all his sons…" (37:2,3). These seemingly casual statements, tying Ya'acov's "record of generations" to Yoseph's life, as well as the reference to his attitude toward this son, are seen in a different light at the close of the cycle. From the present vantage point, these statements appear to be describing what now has become a cause, the effects of which are apparent in this Parasha. The symmetry of the "seventeen years," the first ones of Yoseph's life, and the last of Ya'acov's, along with the usage of the name "Israel" in both instances serves to enhance this impression of cause and effect, and of the cycle completed. As a matter of fact, the present situation, conveyed here, constitutes only the first part of the "effect," with the rest (as, for example, the lot that 'befell' the people of Yisrael in Egypt and their latter circumstances) still to follow for many generations to come.
The second part of verse 29 ("place your hand under my thigh…"), takes us all the way back to Avraham and his servant, who was charged by his master in the same manner (Gen. 24:2). The strength and power of life, represented by the thigh, finds expression through the hand of another, one who gives his promise to be faithful to his oath. Here, it is Yoseph who is promising his father to bury him with his ancestors in the land of Yisrael
Ya'acov's heart is thus set at rest, while in the next episode, sick and nearing death, he starts to confer his blessings. Yoseph, who is summoned to his bed, brings with him his two sons who end up being the first ones to receive the blessing. Hence, the sequel of blessings of the sons of Yisrael starts out with Ephraim, the youngest, and then on to Menashe. Yeshua's familiar words concerning “the last being first” and vice versa (e.g. Mt. 20:16), are certainly relevant in this picture! However, Ya'acov does not start blessing Yoseph's sons before he recounts, albeit in a somewhat modified version, what El Shaddai had said to him in Luz - Beit El (ref.35:10-12). The words he is about to utter are based on that auspicious promise of long ago. When blessing the boys, he includes the "fruitfulness" and the "numerousness," of the roots p.r.h - fruit - and r.b.h - much, great, plenty. "A nation - goy - and a company – kahal - of nations - goyim" in the original blessing, becomes "company - kahal again - of people” – “amim." We shall soon see how these two terms, "goy" and "am" are dispensed between the two grandsons. "Kings shall come forth from you" in the original is omitted entirely, and rightly so, because Yoseph's sons were not to be the recipients of the kingly portion. The final part of the original blessing had to do with the Land. Ya'acov qualifies the original word “land” with the words "an everlasting possession” – “achuzat olam." Achuza (“possession”), is from the root a.ch.z (alef, chet, zayin), meaning “to grasp, take hold, possess.” Being in exile, Ya'acov chooses words that would be powerfully imprinted upon the minds of his listeners. Without a repose, he adopts his two grandsons, in order to ensure that the promises just given will be fulfilled down through their successive generations. He then goes on to say to Yoseph, "but your offspring that have been born after them shall be yours" (48: 6). "Offspring" here is "moledet," of the root y.l.d (yod, lamed, dalet) “to give birth or beget.” "Moledet" is also "native land," a term used when Avraham was told to leave his "native country" (Gen. 12:1). In B’resheet 31:13, the angel of Elohim told Ya'acov to go back to his "moledet." Ya'acov had just talked about the "achuzat olam" which was promised to his progeny. The mention of "moledet" here may be one more reminder, given the circumstances, of what is no doubt an important issue which he wishes to inculcate into his posterity.
It was after the scene of blessings and promises granted to Ya'acov in Beit El-Luz that Rachel gave birth to Binyamin, in Ephrata, on the road to Beith Lechem, which is where she also died. Although at the moment Ya'acov is engaged in matters of great import, pertaining to the future of the Nation, he is clearly compelled to pause and allow the whole sad episode to engulf him all over again, and to make mention of it. Incidentally, the literal meaning of "Ephratah" is "toward Ephrat." "Ephrat" shares with “Ephraim” the same root of “fruitfulness.” According to Ya'acov's words here (ve. 7, and Micha 5:2), Ephrat and Beit Lechem are synonymous.
All during this time, while Ya'acov is adopting Yoseph's two sons, he is not aware of their presence in the room (being extremely nearsighted). Upon realizing that Ephraim and Menashe are present, Yisrael says to Yoseph, "I never expected to see your face, and behold, Elohim has let me see your seed as well" (ve. 11). "Expected" here is "pilalti." The root is p.l.l (pey, lamed, lamed), and its primal meaning is “to intervene, interpose, or arbitrate,” and by implication, “to judge,” thus giving rise to "hitpalel" which is “to pray,” and to "tfila" – “prayer.” The usage of it here as "expect" is the only one of its kind in the entire Tanach. Ya'acov had so completely given up any hope of seeing his son, that he may have not interceded or prayed on his behalf, since his only 'judgement' of the case was that his son had been lost forever
Ya'acov blesses the lads while crossing his arms over them. The essence of the blessing is put in a few words, "…may my name ("shem") and the name of my fathers… be named in them" (ve. 16). Yisrael is conferring upon his ‘adopted sons’ the blessings and promises given to Avraham, Yitzchak and to himself, which in this context are tantamount to the "name" he wishes to bestow upon them. Thus the blessings constitute an all-powerful 'stamp,' a "name" embossed, as it were, upon the lads and upon their prosterity. The Patriarch goes on to pronounce the following: "And may they grow into a multitude in the midst of the earth." The original wording for "grow into a multitude"- va'yidgu"- is a verb which appears nowhere else, and means "they will become fish," referring to that creature's rate of breeding. The use of this unusual verb is designed to call attention to the blessing, and to this specific detail. When Yoseph expresses disapproval of his father's 'birth order exchange,' the latter explains his action, telling his bewildered son that Menashe will be a "people" ("am"), in conjunction with the terminology referred to above; but that Ephraim, now making use of "goy," another of the above-mentioned terms, will become "the fullness of the gentiles" – or "m'lo ha'goyim" in Hebrew (ref. vs. 17-19 italics added).
The Brit Chadasha (New or Renewed Covenant) interprets for us the meaning of "becoming fish" far beyond a mere numerical property, or "the fullness of the Gentiles." "Now as Yeshua was walking by the Sea of Galilee, He saw two brothers… casting a net into the sea; for they were fishermen. And He said to them, 'follow me, and I will make you fishers of men'" (Mat. 4:19). Ephraim's descendants had to become ‘fish,’ so that when the fishermen were ready to cast their 'gospel nets' there would be a catch out there. When enough fish fill up the quota (according to the number determined by their Creator, ref. also Deut. 32:8) - in other words, when they become "the fullness of the Gentiles" - then "all Israel will be saved" (Rom. 11:25).
The "one portion (over his brothers)," which Ya'acov grants Yoseph at the end of this scene (ve. 22), is signified by the word "sh'chem," meaning a “shoulder,” the specific reference being to the two ‘shoulders’ (mountains) on each side of the town by that name. Thus, Ephraim's lot includes the 'shoulder,' in the form of Grizim, the Mount of the Blessing, and Menahse's, the other 'shoulder,' Eival, the Mount of Curse.
It is now time for Ya'acov's twelve sons to receive a word from their father, or as put by Ya'acov, that which "will befall you in the latter days" (49:1). This is the first time the expression "latter – end of - days" - "a'charit ha'yamim" - appears in the Bible. If compared to the usage of the same term in Isaiah 2:2, it may relate to a time in which Yisrael's calling as a Nation of Elohim's choosing will be fulfilled. [1] Let us pause to examine the root of “a’charit,” being a.ch.r (alef, chet, resh), from which are derived, “after, last, tomorrow, other, another, “ and also… “achar,” “acharey” or “achoranit” - meaning “behind” or “backwords.” Thus, when reference is made to the “acharit” (the “end”) there is also a “remez” (hint) to that which was “behind,” that which had already occurred “beforehand,” indicating a circulatory movement that links the past to the future – worlds without end(see also Yisha’ya’hu – Isaiah – 46: 9,10)! (In Parashat Lech Lecha – Beresheet 12-17, regarding the root k.d.m – east, antiquity and forward - we noticed a similar concept of that which is “ahead” being related to that which was.) Just as “kedem” also stands for “east,” there are several references to “acharon” (literally “last”) meaning “west” (the “last” – “acharon” – sea is the western sea in Yisrael, as compared to the eastern sea – the Dead Sea). In Eeyov (Job) 18:20 we read: “Those in the west – “achronim” last - are astonished at his day, as those in the east – “kadmonim” earliest ones - are frightened.” Thus, acharit ha’yamim” – end of days – conveys to us movement from the east toward the west (remember “acharon” also meaning “west”), just as was the direction of entering the tabernacle/temple all the way to the holy of holies which was situated in its western most section. This directional movement is confirmed by Matthew 24:27: "For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be” (italics added).
Last week we noted that much of what is described in our weekly Parashot (plural for “Parasha”) bears direct relationship to present-day situations and circumstances, and even to our own lives. Parashat Va’ye'chi, which centers around Ya'acov's prophetic benedictions over his sons and grandsons, is a good example of this, as these ‘benedictions’ are much more than mere ‘well wishing’ or ‘ hopes’ directed toward this progeny. The words pronounced by the Patriarch actually make up the Word of YHVH embossed upon the destiny and life of His people.
It starts with, "Jacob lived (va'ye’chi) in the land of Egypt seventeen years…when the time for Israel to die drew near, he called his son Joseph" (47: 28 emphasis added). Back in Parashat Va’yeshev we noted that the "record of the generations of Jacob" was directly linked to "Joseph, [who] when seventeen years of age was pasturing with his brothers…[and] Israel loved Joseph more than all his sons…" (37:2,3). These seemingly casual statements, tying Ya'acov's "record of generations" to Yoseph's life, as well as the reference to his attitude toward this son, are seen in a different light at the close of the cycle. From the present vantage point, these statements appear to be describing what now has become a cause, the effects of which are apparent in this Parasha. The symmetry of the "seventeen years," the first ones of Yoseph's life, and the last of Ya'acov's, along with the usage of the name "Israel" in both instances serves to enhance this impression of cause and effect, and of the cycle completed. As a matter of fact, the present situation, conveyed here, constitutes only the first part of the "effect," with the rest (as, for example, the lot that 'befell' the people of Yisrael in Egypt and their latter circumstances) still to follow for many generations to come.
The second part of verse 29 ("place your hand under my thigh…"), takes us all the way back to Avraham and his servant, who was charged by his master in the same manner (Gen. 24:2). The strength and power of life, represented by the thigh, finds expression through the hand of another, one who gives his promise to be faithful to his oath. Here, it is Yoseph who is promising his father to bury him with his ancestors in the land of Yisrael
Ya'acov's heart is thus set at rest, while in the next episode, sick and nearing death, he starts to confer his blessings. Yoseph, who is summoned to his bed, brings with him his two sons who end up being the first ones to receive the blessing. Hence, the sequel of blessings of the sons of Yisrael starts out with Ephraim, the youngest, and then on to Menashe. Yeshua's familiar words concerning “the last being first” and vice versa (e.g. Mt. 20:16), are certainly relevant in this picture! However, Ya'acov does not start blessing Yoseph's sons before he recounts, albeit in a somewhat modified version, what El Shaddai had said to him in Luz - Beit El (ref.35:10-12). The words he is about to utter are based on that auspicious promise of long ago. When blessing the boys, he includes the "fruitfulness" and the "numerousness," of the roots p.r.h - fruit - and r.b.h - much, great, plenty. "A nation - goy - and a company – kahal - of nations - goyim" in the original blessing, becomes "company - kahal again - of people” – “amim." We shall soon see how these two terms, "goy" and "am" are dispensed between the two grandsons. "Kings shall come forth from you" in the original is omitted entirely, and rightly so, because Yoseph's sons were not to be the recipients of the kingly portion. The final part of the original blessing had to do with the Land. Ya'acov qualifies the original word “land” with the words "an everlasting possession” – “achuzat olam." Achuza (“possession”), is from the root a.ch.z (alef, chet, zayin), meaning “to grasp, take hold, possess.” Being in exile, Ya'acov chooses words that would be powerfully imprinted upon the minds of his listeners. Without a repose, he adopts his two grandsons, in order to ensure that the promises just given will be fulfilled down through their successive generations. He then goes on to say to Yoseph, "but your offspring that have been born after them shall be yours" (48: 6). "Offspring" here is "moledet," of the root y.l.d (yod, lamed, dalet) “to give birth or beget.” "Moledet" is also "native land," a term used when Avraham was told to leave his "native country" (Gen. 12:1). In B’resheet 31:13, the angel of Elohim told Ya'acov to go back to his "moledet." Ya'acov had just talked about the "achuzat olam" which was promised to his progeny. The mention of "moledet" here may be one more reminder, given the circumstances, of what is no doubt an important issue which he wishes to inculcate into his posterity.
It was after the scene of blessings and promises granted to Ya'acov in Beit El-Luz that Rachel gave birth to Binyamin, in Ephrata, on the road to Beith Lechem, which is where she also died. Although at the moment Ya'acov is engaged in matters of great import, pertaining to the future of the Nation, he is clearly compelled to pause and allow the whole sad episode to engulf him all over again, and to make mention of it. Incidentally, the literal meaning of "Ephratah" is "toward Ephrat." "Ephrat" shares with “Ephraim” the same root of “fruitfulness.” According to Ya'acov's words here (ve. 7, and Micha 5:2), Ephrat and Beit Lechem are synonymous.
All during this time, while Ya'acov is adopting Yoseph's two sons, he is not aware of their presence in the room (being extremely nearsighted). Upon realizing that Ephraim and Menashe are present, Yisrael says to Yoseph, "I never expected to see your face, and behold, Elohim has let me see your seed as well" (ve. 11). "Expected" here is "pilalti." The root is p.l.l (pey, lamed, lamed), and its primal meaning is “to intervene, interpose, or arbitrate,” and by implication, “to judge,” thus giving rise to "hitpalel" which is “to pray,” and to "tfila" – “prayer.” The usage of it here as "expect" is the only one of its kind in the entire Tanach. Ya'acov had so completely given up any hope of seeing his son, that he may have not interceded or prayed on his behalf, since his only 'judgement' of the case was that his son had been lost forever
Ya'acov blesses the lads while crossing his arms over them. The essence of the blessing is put in a few words, "…may my name ("shem") and the name of my fathers… be named in them" (ve. 16). Yisrael is conferring upon his ‘adopted sons’ the blessings and promises given to Avraham, Yitzchak and to himself, which in this context are tantamount to the "name" he wishes to bestow upon them. Thus the blessings constitute an all-powerful 'stamp,' a "name" embossed, as it were, upon the lads and upon their prosterity. The Patriarch goes on to pronounce the following: "And may they grow into a multitude in the midst of the earth." The original wording for "grow into a multitude"- va'yidgu"- is a verb which appears nowhere else, and means "they will become fish," referring to that creature's rate of breeding. The use of this unusual verb is designed to call attention to the blessing, and to this specific detail. When Yoseph expresses disapproval of his father's 'birth order exchange,' the latter explains his action, telling his bewildered son that Menashe will be a "people" ("am"), in conjunction with the terminology referred to above; but that Ephraim, now making use of "goy," another of the above-mentioned terms, will become "the fullness of the gentiles" – or "m'lo ha'goyim" in Hebrew (ref. vs. 17-19 italics added).
The Brit Chadasha (New or Renewed Covenant) interprets for us the meaning of "becoming fish" far beyond a mere numerical property, or "the fullness of the Gentiles." "Now as Yeshua was walking by the Sea of Galilee, He saw two brothers… casting a net into the sea; for they were fishermen. And He said to them, 'follow me, and I will make you fishers of men'" (Mat. 4:19). Ephraim's descendants had to become ‘fish,’ so that when the fishermen were ready to cast their 'gospel nets' there would be a catch out there. When enough fish fill up the quota (according to the number determined by their Creator, ref. also Deut. 32:8) - in other words, when they become "the fullness of the Gentiles" - then "all Israel will be saved" (Rom. 11:25).
The "one portion (over his brothers)," which Ya'acov grants Yoseph at the end of this scene (ve. 22), is signified by the word "sh'chem," meaning a “shoulder,” the specific reference being to the two ‘shoulders’ (mountains) on each side of the town by that name. Thus, Ephraim's lot includes the 'shoulder,' in the form of Grizim, the Mount of the Blessing, and Menahse's, the other 'shoulder,' Eival, the Mount of Curse.
It is now time for Ya'acov's twelve sons to receive a word from their father, or as put by Ya'acov, that which "will befall you in the latter days" (49:1). This is the first time the expression "latter – end of - days" - "a'charit ha'yamim" - appears in the Bible. If compared to the usage of the same term in Isaiah 2:2, it may relate to a time in which Yisrael's calling as a Nation of Elohim's choosing will be fulfilled. [1] Let us pause to examine the root of “a’charit,” being a.ch.r (alef, chet, resh), from which are derived, “after, last, tomorrow, other, another, “ and also… “achar,” “acharey” or “achoranit” - meaning “behind” or “backwords.” Thus, when reference is made to the “acharit” (the “end”) there is also a “remez” (hint) to that which was “behind,” that which had already occurred “beforehand,” indicating a circulatory movement that links the past to the future – worlds without end(see also Yisha’ya’hu – Isaiah – 46: 9,10)! (In Parashat Lech Lecha – Beresheet 12-17, regarding the root k.d.m – east, antiquity and forward - we noticed a similar concept of that which is “ahead” being related to that which was.) Just as “kedem” also stands for “east,” there are several references to “acharon” (literally “last”) meaning “west” (the “last” – “acharon” – sea is the western sea in Yisrael, as compared to the eastern sea – the Dead Sea). In Eeyov (Job) 18:20 we read: “Those in the west – “achronim” last - are astonished at his day, as those in the east – “kadmonim” earliest ones - are frightened.” Thus, acharit ha’yamim” – end of days – conveys to us movement from the east toward the west (remember “acharon” also meaning “west”), just as was the direction of entering the tabernacle/temple all the way to the holy of holies which was situated in its western most section. This directional movement is confirmed by Matthew 24:27: "For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be” (italics added).
The words given to the first three sons, predicting their dispersion among their brethren, have amazingly come to pass. Following on the heels of that is the word given toYehuda (Judah), which starts off with a word play on the meaning of his name, differing though, from the original meaning given to him by his mother (ref. Gen. 29:35). The root of the word and its meanings are not clear-cut. It appears to be yadah (of the root y.d.h., yod, dalet, hey), and is probably related to the word "yad" - “hand,” and thus means “to cast" (such as in casting a stone or a lot), as well as to “confess or to praise”, again connected to the imagery of raised hands. "Your brothers shall praise you - yo'du'cha" - (ve. 8), seems therefore to flow into the next expression, which is "your hand - yad'cha - shall be on the neck of your enemies" (who, many a time in the future will turn out to be the descendantsof his brothers!). And again, Yehuda's brothers, according to Ya'acov's prediction, are also destined to "bow down" before him. Yes, this son is destined for the "scepter" (“shevet”), but also for the judicial position, as we see by "me'chokek" (ve. 10), from “chok” – “law or decree,” the root being ch.k.k. (chet, kof, kof) and stems from a verb which means “to hew (ref. Is. 22:16) and engrave,” and by implication to “enact laws” and thus to “dispense justice.”
But the predictions concering Yehuda’s destiny do not stop here! The above promises are to hold true "until Shilo comes, and to him shall be the obedience of the peoples" (ve. 10). The term Shilo has been interperted in many way, the most likely one is "to whom it belongs." Who truly is that one, and what is it that belongs to him? Ezekiel 21:27 helps us clarify what appears here as a mystery.[2] There we find the expression "until He comes to whom belongs ("asher lo") judgment [or justice]." If we were to read "shilo" as "sheh'lo," it would convey the same meaning as "asher lo" in the above, namely "to whom it belongs." In both cases what belongs to that one is something to do with judgment and justice, and of course, according to our present text, also the position of leadership.
The next part of the blessing (vs.11,12) with its repeated imagery of wine may be compared to Isaiah 63:1-3, where there are several references to wine, to its color and to the winepress. Once again, there is an allusion to an entity greater than Yehuda and his natural progeny.
But the predictions concering Yehuda’s destiny do not stop here! The above promises are to hold true "until Shilo comes, and to him shall be the obedience of the peoples" (ve. 10). The term Shilo has been interperted in many way, the most likely one is "to whom it belongs." Who truly is that one, and what is it that belongs to him? Ezekiel 21:27 helps us clarify what appears here as a mystery.[2] There we find the expression "until He comes to whom belongs ("asher lo") judgment [or justice]." If we were to read "shilo" as "sheh'lo," it would convey the same meaning as "asher lo" in the above, namely "to whom it belongs." In both cases what belongs to that one is something to do with judgment and justice, and of course, according to our present text, also the position of leadership.
The next part of the blessing (vs.11,12) with its repeated imagery of wine may be compared to Isaiah 63:1-3, where there are several references to wine, to its color and to the winepress. Once again, there is an allusion to an entity greater than Yehuda and his natural progeny.
The word given to Dan contains a reference to the meaning of his name, which is "judge." The meaning of Gad's name is changed by Ya'acov. Whereas his mother related the name to "luck" (29:11), here Ya'acov relates it to “raiding bands,” the verb being g.d.d (gimel, dalet, dalet), the original meaning of which is “cutting and making inroads.” [3]
Fruitfulness is alluded to in Yoseph's blessing, as he is twice named here "ben porat," literally "son of fruitfulness" (ve. 22). The word to Yoseph is replete with blessings of plenty, fruitfulness, might, prowess and honor; but also mentions the hatred which is directed toward him. Yoseph is to be a "nah'zir" (ve. 26) to his brothers. A "nah'zir" is one especially consecrated and dedicated to YHVH. This title can refer to a priest (Ex. 29:6), to anyone with a special calling, such as Samson (Jud. 13:5), and to one who takes upon himself a Nazarite vow (Lev. 6:21). The noun of the same root is “neh’zer,” and means a crown. Interestingly, “nah’zir” is mentioned in the same breath with the “top of Joseph’s head” (49:26).
Fruitfulness is alluded to in Yoseph's blessing, as he is twice named here "ben porat," literally "son of fruitfulness" (ve. 22). The word to Yoseph is replete with blessings of plenty, fruitfulness, might, prowess and honor; but also mentions the hatred which is directed toward him. Yoseph is to be a "nah'zir" (ve. 26) to his brothers. A "nah'zir" is one especially consecrated and dedicated to YHVH. This title can refer to a priest (Ex. 29:6), to anyone with a special calling, such as Samson (Jud. 13:5), and to one who takes upon himself a Nazarite vow (Lev. 6:21). The noun of the same root is “neh’zer,” and means a crown. Interestingly, “nah’zir” is mentioned in the same breath with the “top of Joseph’s head” (49:26).
If the word to Yehuda points so clearly to the Messiah, some of what is being said here to Yoseph, and of him, could also be interpreted as referring to a greater figure. It is no wonder then that in Jewish tradition, alongside with the victorious Messiah ben David (from Yehuda's house), there is also a Messiah ben Yoseph, who in the image of the 'literal' Yoseph and according to his blessing is also hated and experiences agony (ve. 23), yet is also powerful (ve. 24), fruitful and distinguished.
After Ya'acov's death, his sons express fear lest their brother Yoseph would take this opportunity to avenge himself of them. They therefore approach him with a statement, which their father had supposedly made before he died, asking Yoseph to forgive them. Not only is there no record of such a statement, there is also no record of Ya'acov ever finding out what his sons had committed. Upon hearing these words and the sentiment behind them, "Joseph wept" (50:17), bringing to mind Yeshua's reaction to the lack of faith and trust displayed by his closest friends (John 11:25).
With Parashat Va'ye’chi, ("and he lived"), the entire book of B’resheet comes to a close. "Va’ye'chi," "and he lived," is symbolic of Elohim’s sovereign intentions regarding the fulfillment of His Covenant with Avraham, Yitzchak and Ya'acov. Thus, not only do they live on in their seed, in the next phase of their existence they also become numerous, multiplying in the land of their sojourning.
Notes:
[1] Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem, 1976, 1999.
[2] Ibid.
[3] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.
After Ya'acov's death, his sons express fear lest their brother Yoseph would take this opportunity to avenge himself of them. They therefore approach him with a statement, which their father had supposedly made before he died, asking Yoseph to forgive them. Not only is there no record of such a statement, there is also no record of Ya'acov ever finding out what his sons had committed. Upon hearing these words and the sentiment behind them, "Joseph wept" (50:17), bringing to mind Yeshua's reaction to the lack of faith and trust displayed by his closest friends (John 11:25).
With Parashat Va'ye’chi, ("and he lived"), the entire book of B’resheet comes to a close. "Va’ye'chi," "and he lived," is symbolic of Elohim’s sovereign intentions regarding the fulfillment of His Covenant with Avraham, Yitzchak and Ya'acov. Thus, not only do they live on in their seed, in the next phase of their existence they also become numerous, multiplying in the land of their sojourning.
Notes:
[1] Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem, 1976, 1999.
[2] Ibid.
[3] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.
Friday, December 25, 2009
Hebrew Insights into Parashat Va'yigash - B'resheet (Genesis) 44:18-47:28
Hebrew Insights into Parashat Va’yigash – B’resheet (Genesis): 44:18-47:28
Each of the weekly Parashot presents a narrative that tells a story of individuals (and later of much larger groups), describing their fortunes and misfortunes, travels and battles, struggles and learning situations, instructions for living (the ‘Torah’) - and much more - which in one way or another relate to the Elohim of Yisrael. No doubt, there is a great deal to be gleaned from these stories, as indeed we do. Yet, an even more careful examination will reveal facts beyond ‘mere’ object lessons or annals of the past. These episodes that occurred so long ago are found to be still relevant to today's world situations and circumstances! And what's more, they have a bearing on our very own lives. This thread of continuity, which ties the biblical characters, their decisions and responses to YHVH – indeed, their very lives - to ours, is what makes the Parashot so exciting and important.
With this in mind, we approach Parashat Va'yigash. “Va’yigash” means, "and he approached" or "drew near" and originates from the root n.g.sh (noon, gimmel, shin). At the outset of the Parasha we see Yehuda "drawing near" to Yoseph. Although in his blindness Yehuda does not recognize his brother, his new 'approach' (after having passed his tests) actually enables him to draw closer to his sibling, albeit, as mentioned, unawares. As we saw at the end of last week's Parasha, Yehuda has been reformed through some reflection and repentance. This, as well as some of his other traits, to be discussed later, should inspire us with hope and anticipation regarding his descendants, who are destined to follow in the footsteps of their progenitor. Some day, they too will draw near to their long-lost, hidden brother; not only from amongst the descendants of Yoseph, but also to their greater Brother, Yeshua (Zech. 12:10-13:2).
The words of this ‘greater Brother’ take on a special meaning in the context of this story, a story that may be viewed as a prophetic pattern relating to the collective destiny of Yehuda. Thus, Yeshua’s words of truth, "no man can come to [the Son], except the Father… draw him" (John 6:44), lend an added dimension to the first 16 verses of the Parasha (Gen. 44: 18-34 - Yehuda's monologue), where father is mentioned no less than 14 times. Surely this emphasis on ‘father’ represents and alludes to another glimmer of hope for the progeny of Yehuda, in their tight adherence to the Heavenly Father.
Yehuda's oft repeated "eved - servant” (or literally “slave”), singular and plural, is indicative of the fact that Yoseph's dreams are being fulfilled. But it also clearly foreshadows Yehuda's future attitude toward his Master and Messiah. Following Yoseph's disclosure of his identity, he beckons his brothers to come near to him - "g'shu" - of the same root as “va’yigash,” and they respond by “drawing near” (45:4).
In recent Parashot (‘Parashas’) we have been following Yehuda's process of learning about redemption. We have been looking at the term "arov," which is “guarantee” or “surety.” In his monologue addressing Yoseph and presenting the case of Binyamin, Yehuda says: "For your servant became surety for the lad to my father, saying, `If I do not bring him back to you, then I shall bear the blame before my father forever'" (44:32 emphasis added). Among the many words derived from the root a.r.v (ayin, resh, vet), we also find “pleasant” – “arev,” as in…” Behold, I send My messenger, and he will prepare the way before Me…He will sit as a refiner and a purifier of silver; He will purify the sons of Levi… then the offering of Judah and Jerusalem will be pleasing – “arva” - to YHVH" (Mal. 3:1, 3, 4, italics added). We see here a sequence of events, at the end of which Yehuda's offering is found to be pleasant in YHVH's eyes. Yehuda's treatment of his brother Binyamin in this Parasha, and the "eravon" (guarantee) that he is so faithful to keep, surely pleases the Heavenly Father and speaks of a future day, when Yehuda’s house will do so corporately. “Drawing near” and “pledge” meet in a prophetic scripture penned by Yimiyahu (Jeremiah), describing a day when Ya’acov’s tents will be restored (ref. 30:18), and when a Ruler of greater and nobler stature will come forth from the midst of the nation. “He will draw close – “ve’nigash” – to Me, for who is he who would pledge – “ve’arav” – his heart to draw close – “lageshet” – to Me, says YHVH” (30:21 italics added). It is no coincidence that these specific terms are strung together so many centuries later, when reference is made to Yehuda’s greater Son, thus illustrating that the life of the ancient forefather exemplifies what manifested fully in Yeshua, and is also to be experienced by his (Yehuda’s) progeny in the future.
In this second journey to Egypt, Yehuda acs (as he did previously) as the spokesperson for his brethren, the one leading the way. It is only after he approaches Yoseph that the rest of the brothers do likewise. When Ya'acov and family arrive in Egypt we read: "And he [Jacob] sent Judah before him unto Joseph, to show the way before him…" (46:28 italics added). Yehuda's lead will become a scripturally repeated pattern (e.g. Num. 2:3; Jud. 1:2; 1st Ch. 5:2), applicable all the way to our present days. In Z’char’yah (Zechariah), we read: "For YHVH of Hosts will visit His flock, the House of Judah, and will make them as His royal horse in the battle. From him comes the cornerstone. From him the tent peg, from him the battle-bow, from him every ruler together. They shall be like mighty men who tread down their enemies in the mire of the streets in the battle. They shall fight because YHVH is with them, and the riders on horses shall be put to shame. I will strengthen the house of Judah…" (10:3-6). All this is to show how Yehuda is and has been the first contingency of the People of Yisrael to return to the Land, and as such is fulfilling this prophecy and pattern of leadership.
Last week we read in 43:30-31 how Yoseph's "heart yearned for his brother; so Joseph made haste and sought somewhere to weep. And he went into his chamber and wept there. Then he washed his face and came out; and he restrained himself." This time, after Yehuda's words, Yoseph is unable to restrain himself any longer (ref. 45:1). In both cases the word for “restrain” is "hit'apek" (a.p/f. k - alef, pey/fey, kof) and means, “to hold in, restrain, be strong.” It originates from the same root that also serves the word "ah'fik” – “riverbed” - which restrains the water coursing through it. On the earlier occasion, Yoseph's inner strength enabled him to withhold his flow of emotions. This time the ‘dam’ breaks, there is no restraint and the ‘ah'fik’ overflows with tears as he makes himself known to his brothers (45:1).
"Made himself known" is "hitvada", of the root “yada” (y.d.a, yod, dalet, ayin) – “to know.” “Yada” is a widely used verb. There are many levels of “knowing,” including the knowing of great intimacy, such as in the physical/sexual relations between husband and wife (e.g. Gen.4:1). In Bamidbar (Numbers) 12:6, YHVH says: "Hear now My words: If there is a prophet among you, I, YHVH, make Myself known to him in a vision; I speak to him in a dream" (italics added). YHVH is making Himself known there, using the very same word employed here by Yoseph, when he discloses himself to his brothers.
"But now, do not therefore be grieved or angry with yourselves because you sold me here; for Elohim sent me before you to preserve life" (45:5 emphasis added). We already noted that "sent" is the theme of the story of Yoseph. All the circumstances that have befallen him have been part of YHVH's pre-determined plan to send him for His purposes. Yoseph is a man with a mission, brought to light now by his own words - "to preserve life." To make his point, Yoseph repeats his own words before his stunned brothers… "And Elohim sent me before you to preserve you a remnant in the earth, and to keep alive before you a great escape" (45:7). Interestingly, Yoseph uses the words "she'erit," which is “remnant,” and "pleta," referring to “escape or refuge.” Both terms point to a minuscule minority left out of the whole. Yet, the outcome of the predicament of the famine and forced emigration was quite the opposite. It is in their host country that the family of Ya'acov will become a great multitude (ref. 47:27). This seed, in order to increase greatly, seems to require foreign soil!
Several times in his monologue, while trying to plead Binyamin's case, Yehuda makes reference to the death of Binyamin's brother (that is, to Yoseph), to the possible death of Binyamin himself, and to the likely death of his father (44:20, 22, 31). In the narrative, which immediately follows, Yoseph's first, albeit rhetorical question to his brothers is whether his father is still alive (45:3). As we noted above, Yoseph then declares that the purpose for his 'mission' was "to preserve life" (v. 5 emphasis added), and in verse 7, "to save you alive" (emphasis added). When the brothers return home, they tell their father that, "Yoseph is still alive" (v. 26 emphasis added). After the initial shock, it says that "the spirit of Jacob their father revived… and Jacob said, 'Joseph my son is yet alive: I will go and see him before I die'" (v. 27, 28 emphases added). Thus death, and the threat thereof, which had colored the first part of the Parasha, is countered by life and revival in the 'counter' text. Almost from the start, the story of Yoseph and his mission portends the themes of impending death followed by survival. At the end of the Parasha, we once again encounter this topic, woven neatly into the fabric of the text. In the narrative that deals with Ya'acov and his family's reunion with Yoseph, in chapter 46, we read: "And Israel said to Joseph, 'Now let me die, since I have seen your face, that you are still alive’" (v. 30 emphases added).
Next, we see Yoseph's interaction with the hungry Egyptian populace, whose lives are greatly threatened by the famine and by lack of financial means by which to obtain sustenance. In order to alleviate the impending threat of death, these people pay for their supplies with their land and labor (as they have already used up their live stock for that purpose, 47:16, 17). In their own words, "Wherefore should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, and that the land be not desolate" (47:19, see also v. 15, emphasis added). Yoseph complies with their request, adding that a fifth of the purchased sustenance is to be handed over to Par'oh (v. 23,24). "And they said, 'you have saved our lives'" (v. 25 emphasis added). Next week's Parasha, which actually focuses on Ya’acov’s death, starts with the words, "And Jacob lived…" (emphasis added), being also the name of the Parasha.
We cannot depart from this week’s Parasha without pausing to look at the scene of Elohim's last (recorded) appearance to Ya'acov. On his way down to Egypt, Ya'acov stops in Be'er Sheva where he "offered sacrifices to the Elohim of his father Isaac. And Elohim spoke to Israel in the visions of the night, and said, 'Jacob, Jacob'. And he said, 'Here am I'. And he said, 'I am Elohim, the Elohim of your father: fear not to go down into Egypt; for there I will make of you a great nation. I will go down with you into Egypt; and I will also surely bring you up again’" (46:1-4). Since there is no (previous) record of Ya'acov's anxiety (about going down to Egypt), the words "fear not" seem rather curious. But as nothing is hidden from Elohim, He is obviously responding to a real and tangible concern in Ya'acov's heart. As he most certainly was aware of the word given to his grandfather Avraham about his offspring and their exile, Ya'acov's heart must have been troubled. The sojourn of his people into the land of plenty could potentially lead to a spiritual bondage, to be possibly followed by physical bondage. YHVH promises him, therefore, that He will go down with him and bring him back. Since Ya'acov was destined to die in Egypt, he serves here as a prototype for the people who would come out of his loins.[1] The 'many in the one' is a typical and familiar Biblical-Hebraic thought pattern, found both in the Tanach (Old Covenant) and in the Brit Chadasha (New Covenant), and powerfully and fully realized by our Messiah and Savior – Yeshua.
1. Studies in Bereshit, Nechama Leibowitz, trans. Aryeh Newman. Eliner. Library,
Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn,
N.Y.
Each of the weekly Parashot presents a narrative that tells a story of individuals (and later of much larger groups), describing their fortunes and misfortunes, travels and battles, struggles and learning situations, instructions for living (the ‘Torah’) - and much more - which in one way or another relate to the Elohim of Yisrael. No doubt, there is a great deal to be gleaned from these stories, as indeed we do. Yet, an even more careful examination will reveal facts beyond ‘mere’ object lessons or annals of the past. These episodes that occurred so long ago are found to be still relevant to today's world situations and circumstances! And what's more, they have a bearing on our very own lives. This thread of continuity, which ties the biblical characters, their decisions and responses to YHVH – indeed, their very lives - to ours, is what makes the Parashot so exciting and important.
With this in mind, we approach Parashat Va'yigash. “Va’yigash” means, "and he approached" or "drew near" and originates from the root n.g.sh (noon, gimmel, shin). At the outset of the Parasha we see Yehuda "drawing near" to Yoseph. Although in his blindness Yehuda does not recognize his brother, his new 'approach' (after having passed his tests) actually enables him to draw closer to his sibling, albeit, as mentioned, unawares. As we saw at the end of last week's Parasha, Yehuda has been reformed through some reflection and repentance. This, as well as some of his other traits, to be discussed later, should inspire us with hope and anticipation regarding his descendants, who are destined to follow in the footsteps of their progenitor. Some day, they too will draw near to their long-lost, hidden brother; not only from amongst the descendants of Yoseph, but also to their greater Brother, Yeshua (Zech. 12:10-13:2).
The words of this ‘greater Brother’ take on a special meaning in the context of this story, a story that may be viewed as a prophetic pattern relating to the collective destiny of Yehuda. Thus, Yeshua’s words of truth, "no man can come to [the Son], except the Father… draw him" (John 6:44), lend an added dimension to the first 16 verses of the Parasha (Gen. 44: 18-34 - Yehuda's monologue), where father is mentioned no less than 14 times. Surely this emphasis on ‘father’ represents and alludes to another glimmer of hope for the progeny of Yehuda, in their tight adherence to the Heavenly Father.
Yehuda's oft repeated "eved - servant” (or literally “slave”), singular and plural, is indicative of the fact that Yoseph's dreams are being fulfilled. But it also clearly foreshadows Yehuda's future attitude toward his Master and Messiah. Following Yoseph's disclosure of his identity, he beckons his brothers to come near to him - "g'shu" - of the same root as “va’yigash,” and they respond by “drawing near” (45:4).
In recent Parashot (‘Parashas’) we have been following Yehuda's process of learning about redemption. We have been looking at the term "arov," which is “guarantee” or “surety.” In his monologue addressing Yoseph and presenting the case of Binyamin, Yehuda says: "For your servant became surety for the lad to my father, saying, `If I do not bring him back to you, then I shall bear the blame before my father forever'" (44:32 emphasis added). Among the many words derived from the root a.r.v (ayin, resh, vet), we also find “pleasant” – “arev,” as in…” Behold, I send My messenger, and he will prepare the way before Me…He will sit as a refiner and a purifier of silver; He will purify the sons of Levi… then the offering of Judah and Jerusalem will be pleasing – “arva” - to YHVH" (Mal. 3:1, 3, 4, italics added). We see here a sequence of events, at the end of which Yehuda's offering is found to be pleasant in YHVH's eyes. Yehuda's treatment of his brother Binyamin in this Parasha, and the "eravon" (guarantee) that he is so faithful to keep, surely pleases the Heavenly Father and speaks of a future day, when Yehuda’s house will do so corporately. “Drawing near” and “pledge” meet in a prophetic scripture penned by Yimiyahu (Jeremiah), describing a day when Ya’acov’s tents will be restored (ref. 30:18), and when a Ruler of greater and nobler stature will come forth from the midst of the nation. “He will draw close – “ve’nigash” – to Me, for who is he who would pledge – “ve’arav” – his heart to draw close – “lageshet” – to Me, says YHVH” (30:21 italics added). It is no coincidence that these specific terms are strung together so many centuries later, when reference is made to Yehuda’s greater Son, thus illustrating that the life of the ancient forefather exemplifies what manifested fully in Yeshua, and is also to be experienced by his (Yehuda’s) progeny in the future.
In this second journey to Egypt, Yehuda acs (as he did previously) as the spokesperson for his brethren, the one leading the way. It is only after he approaches Yoseph that the rest of the brothers do likewise. When Ya'acov and family arrive in Egypt we read: "And he [Jacob] sent Judah before him unto Joseph, to show the way before him…" (46:28 italics added). Yehuda's lead will become a scripturally repeated pattern (e.g. Num. 2:3; Jud. 1:2; 1st Ch. 5:2), applicable all the way to our present days. In Z’char’yah (Zechariah), we read: "For YHVH of Hosts will visit His flock, the House of Judah, and will make them as His royal horse in the battle. From him comes the cornerstone. From him the tent peg, from him the battle-bow, from him every ruler together. They shall be like mighty men who tread down their enemies in the mire of the streets in the battle. They shall fight because YHVH is with them, and the riders on horses shall be put to shame. I will strengthen the house of Judah…" (10:3-6). All this is to show how Yehuda is and has been the first contingency of the People of Yisrael to return to the Land, and as such is fulfilling this prophecy and pattern of leadership.
Last week we read in 43:30-31 how Yoseph's "heart yearned for his brother; so Joseph made haste and sought somewhere to weep. And he went into his chamber and wept there. Then he washed his face and came out; and he restrained himself." This time, after Yehuda's words, Yoseph is unable to restrain himself any longer (ref. 45:1). In both cases the word for “restrain” is "hit'apek" (a.p/f. k - alef, pey/fey, kof) and means, “to hold in, restrain, be strong.” It originates from the same root that also serves the word "ah'fik” – “riverbed” - which restrains the water coursing through it. On the earlier occasion, Yoseph's inner strength enabled him to withhold his flow of emotions. This time the ‘dam’ breaks, there is no restraint and the ‘ah'fik’ overflows with tears as he makes himself known to his brothers (45:1).
"Made himself known" is "hitvada", of the root “yada” (y.d.a, yod, dalet, ayin) – “to know.” “Yada” is a widely used verb. There are many levels of “knowing,” including the knowing of great intimacy, such as in the physical/sexual relations between husband and wife (e.g. Gen.4:1). In Bamidbar (Numbers) 12:6, YHVH says: "Hear now My words: If there is a prophet among you, I, YHVH, make Myself known to him in a vision; I speak to him in a dream" (italics added). YHVH is making Himself known there, using the very same word employed here by Yoseph, when he discloses himself to his brothers.
"But now, do not therefore be grieved or angry with yourselves because you sold me here; for Elohim sent me before you to preserve life" (45:5 emphasis added). We already noted that "sent" is the theme of the story of Yoseph. All the circumstances that have befallen him have been part of YHVH's pre-determined plan to send him for His purposes. Yoseph is a man with a mission, brought to light now by his own words - "to preserve life." To make his point, Yoseph repeats his own words before his stunned brothers… "And Elohim sent me before you to preserve you a remnant in the earth, and to keep alive before you a great escape" (45:7). Interestingly, Yoseph uses the words "she'erit," which is “remnant,” and "pleta," referring to “escape or refuge.” Both terms point to a minuscule minority left out of the whole. Yet, the outcome of the predicament of the famine and forced emigration was quite the opposite. It is in their host country that the family of Ya'acov will become a great multitude (ref. 47:27). This seed, in order to increase greatly, seems to require foreign soil!
Several times in his monologue, while trying to plead Binyamin's case, Yehuda makes reference to the death of Binyamin's brother (that is, to Yoseph), to the possible death of Binyamin himself, and to the likely death of his father (44:20, 22, 31). In the narrative, which immediately follows, Yoseph's first, albeit rhetorical question to his brothers is whether his father is still alive (45:3). As we noted above, Yoseph then declares that the purpose for his 'mission' was "to preserve life" (v. 5 emphasis added), and in verse 7, "to save you alive" (emphasis added). When the brothers return home, they tell their father that, "Yoseph is still alive" (v. 26 emphasis added). After the initial shock, it says that "the spirit of Jacob their father revived… and Jacob said, 'Joseph my son is yet alive: I will go and see him before I die'" (v. 27, 28 emphases added). Thus death, and the threat thereof, which had colored the first part of the Parasha, is countered by life and revival in the 'counter' text. Almost from the start, the story of Yoseph and his mission portends the themes of impending death followed by survival. At the end of the Parasha, we once again encounter this topic, woven neatly into the fabric of the text. In the narrative that deals with Ya'acov and his family's reunion with Yoseph, in chapter 46, we read: "And Israel said to Joseph, 'Now let me die, since I have seen your face, that you are still alive’" (v. 30 emphases added).
Next, we see Yoseph's interaction with the hungry Egyptian populace, whose lives are greatly threatened by the famine and by lack of financial means by which to obtain sustenance. In order to alleviate the impending threat of death, these people pay for their supplies with their land and labor (as they have already used up their live stock for that purpose, 47:16, 17). In their own words, "Wherefore should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, and that the land be not desolate" (47:19, see also v. 15, emphasis added). Yoseph complies with their request, adding that a fifth of the purchased sustenance is to be handed over to Par'oh (v. 23,24). "And they said, 'you have saved our lives'" (v. 25 emphasis added). Next week's Parasha, which actually focuses on Ya’acov’s death, starts with the words, "And Jacob lived…" (emphasis added), being also the name of the Parasha.
We cannot depart from this week’s Parasha without pausing to look at the scene of Elohim's last (recorded) appearance to Ya'acov. On his way down to Egypt, Ya'acov stops in Be'er Sheva where he "offered sacrifices to the Elohim of his father Isaac. And Elohim spoke to Israel in the visions of the night, and said, 'Jacob, Jacob'. And he said, 'Here am I'. And he said, 'I am Elohim, the Elohim of your father: fear not to go down into Egypt; for there I will make of you a great nation. I will go down with you into Egypt; and I will also surely bring you up again’" (46:1-4). Since there is no (previous) record of Ya'acov's anxiety (about going down to Egypt), the words "fear not" seem rather curious. But as nothing is hidden from Elohim, He is obviously responding to a real and tangible concern in Ya'acov's heart. As he most certainly was aware of the word given to his grandfather Avraham about his offspring and their exile, Ya'acov's heart must have been troubled. The sojourn of his people into the land of plenty could potentially lead to a spiritual bondage, to be possibly followed by physical bondage. YHVH promises him, therefore, that He will go down with him and bring him back. Since Ya'acov was destined to die in Egypt, he serves here as a prototype for the people who would come out of his loins.[1] The 'many in the one' is a typical and familiar Biblical-Hebraic thought pattern, found both in the Tanach (Old Covenant) and in the Brit Chadasha (New Covenant), and powerfully and fully realized by our Messiah and Savior – Yeshua.
1. Studies in Bereshit, Nechama Leibowitz, trans. Aryeh Newman. Eliner. Library,
Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn,
N.Y.
Thursday, December 17, 2009
Hebrew Insights into Parashat Miketz - B'resheet (Genesis) 42 -44:17
Hebrew Insights into Parashat Miketz – B’resheet (Genesis): 41 – 44:17
The dungeon scene, which ended last week’s Parasha, shifts almost instantaneously to a palace, and it is there that our present Parasha opens up. A short phrase acts as a bridge, connecting these two very dissimilar pictures, making it clear that the events happening in the palace were not entirely removed from the afore-mentioned dungeon and its occupants.
And so we read: “At the full end – “miketz” - of two years of days” (literal translation)… "Miketz" signifies here the “full end” (to the very last day) of the two years following the fulfillment of the dreams interpreted correctly by Yoseph, for which he was hoping to be rewarded… “Yet the chief cupbearer did not remember Joseph, but forgot him" (40:23). "Did not remember, but forgot,” is an emphatic and decisive double statement that ended last week’s Parashat Va’yeshev and seemed to seal off Yoseph's fate. Moving on to the next chapter (and Parasha), we find that it begins where the former left off; that is, with dreams. Moreover, Par’oh’s dreams could not have come before the period allotted by YHVH for Yoseph’s prison experience. Thus, the thread connecting the 'dreamer' of this Parasha (Par’oh) to the interpreter of dreams (himself a renowned dreamer, ref. 37: 5 – 10) in last week’s Parasha begins to unravel. Consequently, that which appears to be the protagonist’s sealed fate takes a sharp and immediate turn, as the times (ref. Ps. 31:15) and events of his life are being directed from above (ref. Prov. 20:24). For whatever reason, it is only when the two years fully expire that change can come about in Yoseph's life circumstances. And as is so often the case, once change sets in, its momentum is very fast indeed (ref. v. 41:14).
In Parashat Miketz we will encounter certain Egyptian names, words and terms. Although in most cases they are not directly related to the Hebrew language, their Hebrew transliterations happen to have clear meanings. Even if these are mere happenstances or coincidences, they are intriguing!
Let us begin with the king of Egypt, Pharaoh, “Par'oh” in Hebrew; a title used for all the kings of that land, and means a "great house" in ancient Egyptian.1. Correspondingly, the Hebrew consonants for this title, p.r.a (pey, resh, ayin), form a word which, according to some linguists means "leader" (Judges 5:2, "for the leading of the leader"; also Deut. 32:42). Others disagree, believing it to mean, "annul, do away with, or unruly," while it also means the “loosening"or “untying of hair" (e.g. Lev. 13:45; Num. 5:18). Pieced together these images create a picture of disorder; perhaps even of an unruly, or unscrupulous ruler, which was true of quite a few of the Pharaohs . In Mishley (Proverbs) 15:32, for example, we read: "He who neglects discipline despises himself," with the verb for "neglect " being “pore'ah.” And in chapter 29 of the same book, in verse 18, it is says: "Where there is no vision, the people are unrestrained ("unrestrained" – “yipara”). The consonants P or F and R (remember, in Hebrew P and F are signified by the same letter), seem to be common in the ancient Egyptian tongue – last week we read about Potiphar - and this week we meet Yoseph's father-in-law whose name is Potiphera (41:45). Later on these consonants will be found in another well-known Hebrew-Egyptian name.
As Par'oh continues to endow Yoseph with honor and material wealth, "he had him ride in his second chariot; and they proclaimed before him: "Bow the knee" - or “av'rech” (41:43). “Av'rech” does contain the word for "knee," “berech,” which, as we have seen before (in Parashat Lech Lecha, Gen. 12 – 17), is also the root for the verb "to bless." Indeed, Yoseph is a great blessing to the people of Egypt. “Av'rech,” however, can also be read as “av-rach,” a "tender father" (ref. Prov. 4:3). In next week's Parasha Yoseph tells his brothers that "Elohim made [him] a father to Pharaoh" (45:8). "Tender" in this case may be pointing to his age (he was 30 at the time, 42:46), while the term "father" denotes a venerated figure, one whose wisdom and counsel are relied upon. Par'oh’s respect for Yoseph is also expressed by the name that he gives him, “Tzafnat Pa'a'ne'ach” (Zaphnath-Paaneah). The root tz.f.n is not new to us; we examined it when we looked at the four directions of the wind (in Parashat Lech Lecha), and found that this root forms the word for "north," but also for that which is “hidden" or "stored up." Thus, the man who was kidnapped from Egypt’s northern neighbor, fits well the description ascribed to "wise men [who] store up knowledge" (Pro. 10:14, italics added)… and also food and provisions.
In chapter 41:51, 52, mention is made of Yoseph's sons, whose names are explained according to their Hebrew meanings. However, these names (also) happen to sound like Egyptian names, which may have been another reason why Yoseph chose them. Let us begin with the name of the youngest, Ephraim, meaning, "multiplicity of fruit" (41:52). The same consonants that we just noted: P/F and R, make up that name. Obviously, Yoseph did not want to stand out as a foreigner in the land of his benefactors, but at the same time also wished to express his faith in the promise of the multiplication of the seed that was given to his ancestors. In the blessing and promise to Ya'acov, in 35:11 (Parashat Va’yishalch), Elohim says: "Be fruitful and multiply, a nation and a company of nations shall come from you," and likewise in the prayer that Ya'acov prays and blesses Ephraim with, in Parashat Va’ye’chi (48:4,19). Thus "fruit" ("pri", of the root p.r.a), is found in this name, and also in the title that Ya’acov, while blessing Yoseph (in Parashat Va’yechi), confers upon him - “ben porat,” that is, "son of fruitfulness" (49:22). Prophetically significant is also the fact that “Ephraim” contains the consonants, e.f.r (alef, fey, resh), forming the word “efer” which means "ashes." Interestingly, the prophet Hoshe’ah (Hosea) describes Yisrael/Ephraim, while in their state of sin, as “smoke from a chimney” (13:3).
Yoseph names his firstborn “Mena'she,” because Elohim had caused him to forget his past, (thereby easing his pain of separation from his family, 41:51), since n.sh.h is the root of a verb which means “to forget.” The “sinew of the thigh” which is not eaten by the sons of Yisrael because of the maiming inflicted upon Ya’acov when he fought the man at P’niel, is called in Hebrew “gid ha’nasheh” (ref. Gen. 32:32). Some rabbis and commentators are of the opinion that this title for the thigh (exclusively connected with the above-mentioned episode) - “nasheh” - is of the same root as “forgetfulness,” because it was meant as a ‘remembering device.’ That is, by not partaking of what is symbolically a “sinew of forgetfulness,” the Israelites were to remember their Elohim, His commandments, and their identity. But try hard as the nation may have done, forgetfulness did set in quickly, resulting in dire consequences. Never the less, in our Parasha it is evident that forgetfulness and remembering are also subject to His sovereignty. Thus, the cupbearer’s forgetfulness and subsequent remembrance are used by YHVH in order to set His plan into motion. Later on, we notice that when Yoseph’s brothers show up and bow down to him, he too has a recollection, and remembers his dreams (42:9).
Back to Menashe… whose name sounds much like "Moshe" (Moses), which in spite of its Hebrew meaning is most likely also of Egyptian origin, as Par’oh’s daughter gave it to the foundling. Thus, Yoseph’s sons names, which although of significant Hebrew meaning, would not have sounded strange in their own surroundings.
The book of Hoshe'ah (Hosea) deals at great length with the people of Ephraim, and with the northern kingdom of Yisrael at large. In 13:12, 13, in a specific address to Ephraim, some of the same words, or roots, which we have just encountered, are repeated. "The iniquity of Ephraim is bound up, his sin is stored up" - "stored up" is “tzfoona” (v. 12); of the same root which is in Yoseph's Egyptian name “Tzafnat.” In verse 13 there is mention of the "opening of the womb," literally "the breaking [forth] of the sons," the word being “mishbar” of the root sh.v/b.r (shin, vet/bet, resh). The word for "grain" and the verb for "supplying food" appear many times in our Parasha; both of them are founded in this very root, which in our story is most likely utilized in the sense of the "breaking" of hunger or famine, like the breaking of a fast. Yoseph, the one supplying provender, is called a “mashbir.” In Psalm 105 16,17 we read about Yoseph and his mission: “Moreover He called for a famine in the land; He destroyed all the provision of bread. He sent a man before them -- Joseph -- who was sold as a slave.” “He destroyed all provision” is rendered in the Hebrew by “shavar” (literally, “broke”) of the root, sh.b.r.
Amos deplores those who do not “grieve for the breaking – or affliction - of Joseph” (6:6), which in Hebrew is “shever Yoseph.” It seems that ‘shever’ accompanies Yoseph’s successes and his failures. Back to Hoshe’ah. In 14:8 we read: “Ephraim [doubly fruitful], 'What have I to do anymore with idols?' I have heard and observed him. I am like a green cypress tree; Your fruit [“pri”] is found in Me" (italics added).
Last week we saw that Yoseph made YHVH's name known in his foreign environs. He certainly continues to do so when standing before the king (41:16, 25). And like Potiphar before him, Par'oh too acknowledges Yoseph's Elohim. In 41:38, 39 the king says: "Can we find a man like this, in whom is the spirit of Elohim? So Pharaoh said to Joseph, 'Since Elohim has informed you of all this….'"
Par’oh not only acknowledges Yoseph’s Elohim, he also honors Yoseph by having him ride his "second chariot" (ve. 43), or “mirkevet ha'mish'neh.” “Mish'neh” is from the root sh.n.h (shin, noon, hey), the primary meaning of which is "to repeat" or "extra." In 43:12 we read about Ya'acov giving his sons “extra” money to take with them to Egypt, in order to be prepared for any eventuality. Number two, being a repetition of number one, is also seen in 41:32, "Now as for the repeating [“hishanot” - of the same root] of the dream twice…." In Par'oh's dreams there were two seven-year periods. The word for "year" is “shana,” being again of the root sh.n.h, (‘that which repeats itself’ or ‘is repeated’), but its additional meaning is "to change," as seen for example in Malachi 3:6, "For I, YHVH, do not change [shaniti], therefore you, O sons of Israel are not consumed." Thus, although number two is seemingly a repeat of number one, there is always bound to be a change, or a difference the second time round, seen by the dual meaning of this word. Yoseph, for example, who is second only to Par'oh, is certainly very different from ‘number one’!
Part of Yoseph's advice to Par'oh was to "exact a fifth of the produce… in the seven years of abundance" (41: 34). "Exacting a fifth" appears here in verb form, “chimesh.” The number five is cha'mesh (ch.m.sh.- chet, mem, shin) in Hebrew, and the verb which stems from it means "to arm" or "to be armed," such as when “YHVH led the people around… and the sons of Israel went up in martial array [“chamushim”=”armed”] from the land of Egypt" (Ex. 13: 18). In the verse following this one, that is in Sh’mot (Exodus) 13:19, mention is made of Yoseph’s request to have his bones brought to the Land. Was it the memory of how Yoseph ‘armed’ Egypt that inspired Moshe to use this unique term (“martial array” = “chamushim”) in the previous verse? Thus, Yoseph's advise to Par'oh, here in verse 34, could be read as, "let Pharaoh arm the land of Egypt in the seven years of plenty" (italics added). And, having followed Yoseph's wise and Godly counsel, Par'oh certainly does (in a manner of speaking) arm his land.
The figure seven, “sheva,” as pertaining to the two seven-year blocks of time, with their abundance on the one hand, and the lack thereof on the other, is repeated time and again here (ref. 41:29,30,35). Abundance, or "plenty" appear here as “sova,” which we have already noted as meaning "fullness" (as in a full belly), or “satisfaction,” as well as its closeness to the figure seven – sheva. YHVH's precise order within humanity and over nature, as He makes provision for “sova” in the two periods of “sheva,” is evident even in the very words themselves.
When "Ya'acov saw that there was grain [“shever”, referred to above] in Egypt, he said to his sons: 'why are you staring at one another?'" (42:1). Ya'acov's "seeing" and his sons' "staring" - are both of the root "to see", r.a.ah (resh, alef, hey). But whereas Ya'acov is looking around and is aware of the situation, his sons are looking at one another, thereby failing to see the reality about them. This is not the first time that these lads are found busy examining one another, instead of being attentive and productive. Last week we read in 37:4: “And when his brothers saw - “va’yir’ou” - that their father loved him [Yoseph] more than all his brothers, they hated him, and could not speak peaceably to him” (italics added).
Yoseph, on the other hand, sees and recognizes his brothers, although he acts as a stranger toward them (ref. 42:7). “Va'yitna'ker” – “he made himself as a stranger” - since “nochri” is “stranger” and “nechar” is a “foreign land,” with the root being n.ch.r (noon, kaf/chaf, resh). However, it is also this very root that forms “nikar,” which means "seen" or "apparent" (the sounds "k" and "ch" are denoted sometimes by the same letter, in this case the letter kaf/chaf). And thus, “to know” or “recognize” is “haker.” The paradoxical meaning imbedded in this root, which is shared both by words pertaining to recognition and by those which have to do with estrangement, is seen in a very real way in the scene before us. Yoseph’s recognition of his brothers, on the one hand, and his estrangement from them, on the other, is summed up well by these two words (stemming from the same root) – “va'ya'kirem,” - “vayitna'ker.” Thus, seeming opposites are actually two sides of the same coin! This act of estrangement is in fact a tool that Yoseph uses in order to find out more about his brothers – to get to know them - and their present disposition.
The brothers return home, yet it is not long before the provisions come to an end. If they are to go down again to the 'land of plenty,' Ya'acov's sons need to convince their father to send their youngest brother, in accordance with the demand of the ‘Egyptian ruler.’ Yehuda, therefore, pleads with his father: "Send the lad with me… I myself will be surety for him; you may hold me responsible for him. If I do not bring him back to you and set him before you, then let me bear the blame before you for ever" (43:8,9). Yehuda is willing to “guarantee” his brother, or to become an “era'von.” Last week, in Parashat Va’yeshev, we saw Yehuda as he was learning something about the principle of redemption from his daughter-in-law. At the time, Tamar used a "pledge," also an “era'von,” in order to force her father-in-law into acknowledging his duty. A wiser Yehuda now offers up himself as the pledge or surety, in the process of qualifying for the position of firstborn-redeemer of the family. When in Egypt, Binyamin is accused of having stolen Yoseph's cup. Yehuda immediately takes responsibility, albeit a collective one, for his brother. His words "Elohim has found out the iniquity of your servants" (44:16) lead us to believe that it is not the alleged crime of stealing that he is referring to. Already in 42:21, while meeting Yoseph for the first time, the brothers acknowledge amongst themselves their guilt toward him. But whereas at that time Yoseph kept quiet, here he puts Yehuda on the spot, testing him to the utmost: "Far be it from me to do this. The man in whose possession the cup has been found, he shall be my slave; but as for you, go up in peace to your father" (44:17). With this situation unresolved, and portending the worst, the narrator seals off, leaving us to wonder until the next episode!
But just before closing, let us examine one more term. When Ya'acov acquiesces and commits Binyamin to the mercy of his brothers, he makes his sons take an offering "to the man" (43:11), in spite of the famine and the great want that they themselves are in. That which is translated as "best produce of the land" is “zimrat ha'aretz.” While “ha'aretz” is "the land" or “the earth,” “zimra” stems from the verb “zamor” (z.mr., zayim, mem, resh)," to cut off vine branches,” but in many more instances it is "song" or "music." According to the Theological Wordbook of the Old Testament 2, "the vast majority of occurrences of the verb and its derivatives focus upon praising the Lord; The people of Israel lift their voices and their instruments to praise their God as long as they live” (Ps. 104:33; 146:2). [Several times this praise is tangibly directed toward the "name of the Lord” - the "name," as representing YHVH Himself (Ps. 66:4; 18:49; 135:3)]. What exactly does Ya'acov have in mind when selecting this particular and uncommon choice of words? Do these words reveal something that is perhaps beyond what Ya’acov himself is aware of: the praise that is to be brought to the ‘man’ (ref. John 19:5), who is the vine (John 15:1.5), by the proverbial branches? The verb “zamru” (“sing”) is repeated a number of times in T’hilim (Psalms) 64, and so we read in verse 4: “Kol ha’aretz (the whole earth)… ye’zamru (“will sing praise”) lach (to you),” echoing the term “zimrat ha’aretz,” as coined by our father Ya’acov.
Notes
1.The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson Publishers, Peabody, Mass. 1979.
2. Theological Wordbook of the Old Testament, vol. 1, R. Laird Harris ed. Moody Press, Chicago. 1980.
The dungeon scene, which ended last week’s Parasha, shifts almost instantaneously to a palace, and it is there that our present Parasha opens up. A short phrase acts as a bridge, connecting these two very dissimilar pictures, making it clear that the events happening in the palace were not entirely removed from the afore-mentioned dungeon and its occupants.
And so we read: “At the full end – “miketz” - of two years of days” (literal translation)… "Miketz" signifies here the “full end” (to the very last day) of the two years following the fulfillment of the dreams interpreted correctly by Yoseph, for which he was hoping to be rewarded… “Yet the chief cupbearer did not remember Joseph, but forgot him" (40:23). "Did not remember, but forgot,” is an emphatic and decisive double statement that ended last week’s Parashat Va’yeshev and seemed to seal off Yoseph's fate. Moving on to the next chapter (and Parasha), we find that it begins where the former left off; that is, with dreams. Moreover, Par’oh’s dreams could not have come before the period allotted by YHVH for Yoseph’s prison experience. Thus, the thread connecting the 'dreamer' of this Parasha (Par’oh) to the interpreter of dreams (himself a renowned dreamer, ref. 37: 5 – 10) in last week’s Parasha begins to unravel. Consequently, that which appears to be the protagonist’s sealed fate takes a sharp and immediate turn, as the times (ref. Ps. 31:15) and events of his life are being directed from above (ref. Prov. 20:24). For whatever reason, it is only when the two years fully expire that change can come about in Yoseph's life circumstances. And as is so often the case, once change sets in, its momentum is very fast indeed (ref. v. 41:14).
In Parashat Miketz we will encounter certain Egyptian names, words and terms. Although in most cases they are not directly related to the Hebrew language, their Hebrew transliterations happen to have clear meanings. Even if these are mere happenstances or coincidences, they are intriguing!
Let us begin with the king of Egypt, Pharaoh, “Par'oh” in Hebrew; a title used for all the kings of that land, and means a "great house" in ancient Egyptian.1. Correspondingly, the Hebrew consonants for this title, p.r.a (pey, resh, ayin), form a word which, according to some linguists means "leader" (Judges 5:2, "for the leading of the leader"; also Deut. 32:42). Others disagree, believing it to mean, "annul, do away with, or unruly," while it also means the “loosening"or “untying of hair" (e.g. Lev. 13:45; Num. 5:18). Pieced together these images create a picture of disorder; perhaps even of an unruly, or unscrupulous ruler, which was true of quite a few of the Pharaohs . In Mishley (Proverbs) 15:32, for example, we read: "He who neglects discipline despises himself," with the verb for "neglect " being “pore'ah.” And in chapter 29 of the same book, in verse 18, it is says: "Where there is no vision, the people are unrestrained ("unrestrained" – “yipara”). The consonants P or F and R (remember, in Hebrew P and F are signified by the same letter), seem to be common in the ancient Egyptian tongue – last week we read about Potiphar - and this week we meet Yoseph's father-in-law whose name is Potiphera (41:45). Later on these consonants will be found in another well-known Hebrew-Egyptian name.
As Par'oh continues to endow Yoseph with honor and material wealth, "he had him ride in his second chariot; and they proclaimed before him: "Bow the knee" - or “av'rech” (41:43). “Av'rech” does contain the word for "knee," “berech,” which, as we have seen before (in Parashat Lech Lecha, Gen. 12 – 17), is also the root for the verb "to bless." Indeed, Yoseph is a great blessing to the people of Egypt. “Av'rech,” however, can also be read as “av-rach,” a "tender father" (ref. Prov. 4:3). In next week's Parasha Yoseph tells his brothers that "Elohim made [him] a father to Pharaoh" (45:8). "Tender" in this case may be pointing to his age (he was 30 at the time, 42:46), while the term "father" denotes a venerated figure, one whose wisdom and counsel are relied upon. Par'oh’s respect for Yoseph is also expressed by the name that he gives him, “Tzafnat Pa'a'ne'ach” (Zaphnath-Paaneah). The root tz.f.n is not new to us; we examined it when we looked at the four directions of the wind (in Parashat Lech Lecha), and found that this root forms the word for "north," but also for that which is “hidden" or "stored up." Thus, the man who was kidnapped from Egypt’s northern neighbor, fits well the description ascribed to "wise men [who] store up knowledge" (Pro. 10:14, italics added)… and also food and provisions.
In chapter 41:51, 52, mention is made of Yoseph's sons, whose names are explained according to their Hebrew meanings. However, these names (also) happen to sound like Egyptian names, which may have been another reason why Yoseph chose them. Let us begin with the name of the youngest, Ephraim, meaning, "multiplicity of fruit" (41:52). The same consonants that we just noted: P/F and R, make up that name. Obviously, Yoseph did not want to stand out as a foreigner in the land of his benefactors, but at the same time also wished to express his faith in the promise of the multiplication of the seed that was given to his ancestors. In the blessing and promise to Ya'acov, in 35:11 (Parashat Va’yishalch), Elohim says: "Be fruitful and multiply, a nation and a company of nations shall come from you," and likewise in the prayer that Ya'acov prays and blesses Ephraim with, in Parashat Va’ye’chi (48:4,19). Thus "fruit" ("pri", of the root p.r.a), is found in this name, and also in the title that Ya’acov, while blessing Yoseph (in Parashat Va’yechi), confers upon him - “ben porat,” that is, "son of fruitfulness" (49:22). Prophetically significant is also the fact that “Ephraim” contains the consonants, e.f.r (alef, fey, resh), forming the word “efer” which means "ashes." Interestingly, the prophet Hoshe’ah (Hosea) describes Yisrael/Ephraim, while in their state of sin, as “smoke from a chimney” (13:3).
Yoseph names his firstborn “Mena'she,” because Elohim had caused him to forget his past, (thereby easing his pain of separation from his family, 41:51), since n.sh.h is the root of a verb which means “to forget.” The “sinew of the thigh” which is not eaten by the sons of Yisrael because of the maiming inflicted upon Ya’acov when he fought the man at P’niel, is called in Hebrew “gid ha’nasheh” (ref. Gen. 32:32). Some rabbis and commentators are of the opinion that this title for the thigh (exclusively connected with the above-mentioned episode) - “nasheh” - is of the same root as “forgetfulness,” because it was meant as a ‘remembering device.’ That is, by not partaking of what is symbolically a “sinew of forgetfulness,” the Israelites were to remember their Elohim, His commandments, and their identity. But try hard as the nation may have done, forgetfulness did set in quickly, resulting in dire consequences. Never the less, in our Parasha it is evident that forgetfulness and remembering are also subject to His sovereignty. Thus, the cupbearer’s forgetfulness and subsequent remembrance are used by YHVH in order to set His plan into motion. Later on, we notice that when Yoseph’s brothers show up and bow down to him, he too has a recollection, and remembers his dreams (42:9).
Back to Menashe… whose name sounds much like "Moshe" (Moses), which in spite of its Hebrew meaning is most likely also of Egyptian origin, as Par’oh’s daughter gave it to the foundling. Thus, Yoseph’s sons names, which although of significant Hebrew meaning, would not have sounded strange in their own surroundings.
The book of Hoshe'ah (Hosea) deals at great length with the people of Ephraim, and with the northern kingdom of Yisrael at large. In 13:12, 13, in a specific address to Ephraim, some of the same words, or roots, which we have just encountered, are repeated. "The iniquity of Ephraim is bound up, his sin is stored up" - "stored up" is “tzfoona” (v. 12); of the same root which is in Yoseph's Egyptian name “Tzafnat.” In verse 13 there is mention of the "opening of the womb," literally "the breaking [forth] of the sons," the word being “mishbar” of the root sh.v/b.r (shin, vet/bet, resh). The word for "grain" and the verb for "supplying food" appear many times in our Parasha; both of them are founded in this very root, which in our story is most likely utilized in the sense of the "breaking" of hunger or famine, like the breaking of a fast. Yoseph, the one supplying provender, is called a “mashbir.” In Psalm 105 16,17 we read about Yoseph and his mission: “Moreover He called for a famine in the land; He destroyed all the provision of bread. He sent a man before them -- Joseph -- who was sold as a slave.” “He destroyed all provision” is rendered in the Hebrew by “shavar” (literally, “broke”) of the root, sh.b.r.
Amos deplores those who do not “grieve for the breaking – or affliction - of Joseph” (6:6), which in Hebrew is “shever Yoseph.” It seems that ‘shever’ accompanies Yoseph’s successes and his failures. Back to Hoshe’ah. In 14:8 we read: “Ephraim [doubly fruitful], 'What have I to do anymore with idols?' I have heard and observed him. I am like a green cypress tree; Your fruit [“pri”] is found in Me" (italics added).
Last week we saw that Yoseph made YHVH's name known in his foreign environs. He certainly continues to do so when standing before the king (41:16, 25). And like Potiphar before him, Par'oh too acknowledges Yoseph's Elohim. In 41:38, 39 the king says: "Can we find a man like this, in whom is the spirit of Elohim? So Pharaoh said to Joseph, 'Since Elohim has informed you of all this….'"
Par’oh not only acknowledges Yoseph’s Elohim, he also honors Yoseph by having him ride his "second chariot" (ve. 43), or “mirkevet ha'mish'neh.” “Mish'neh” is from the root sh.n.h (shin, noon, hey), the primary meaning of which is "to repeat" or "extra." In 43:12 we read about Ya'acov giving his sons “extra” money to take with them to Egypt, in order to be prepared for any eventuality. Number two, being a repetition of number one, is also seen in 41:32, "Now as for the repeating [“hishanot” - of the same root] of the dream twice…." In Par'oh's dreams there were two seven-year periods. The word for "year" is “shana,” being again of the root sh.n.h, (‘that which repeats itself’ or ‘is repeated’), but its additional meaning is "to change," as seen for example in Malachi 3:6, "For I, YHVH, do not change [shaniti], therefore you, O sons of Israel are not consumed." Thus, although number two is seemingly a repeat of number one, there is always bound to be a change, or a difference the second time round, seen by the dual meaning of this word. Yoseph, for example, who is second only to Par'oh, is certainly very different from ‘number one’!
Part of Yoseph's advice to Par'oh was to "exact a fifth of the produce… in the seven years of abundance" (41: 34). "Exacting a fifth" appears here in verb form, “chimesh.” The number five is cha'mesh (ch.m.sh.- chet, mem, shin) in Hebrew, and the verb which stems from it means "to arm" or "to be armed," such as when “YHVH led the people around… and the sons of Israel went up in martial array [“chamushim”=”armed”] from the land of Egypt" (Ex. 13: 18). In the verse following this one, that is in Sh’mot (Exodus) 13:19, mention is made of Yoseph’s request to have his bones brought to the Land. Was it the memory of how Yoseph ‘armed’ Egypt that inspired Moshe to use this unique term (“martial array” = “chamushim”) in the previous verse? Thus, Yoseph's advise to Par'oh, here in verse 34, could be read as, "let Pharaoh arm the land of Egypt in the seven years of plenty" (italics added). And, having followed Yoseph's wise and Godly counsel, Par'oh certainly does (in a manner of speaking) arm his land.
The figure seven, “sheva,” as pertaining to the two seven-year blocks of time, with their abundance on the one hand, and the lack thereof on the other, is repeated time and again here (ref. 41:29,30,35). Abundance, or "plenty" appear here as “sova,” which we have already noted as meaning "fullness" (as in a full belly), or “satisfaction,” as well as its closeness to the figure seven – sheva. YHVH's precise order within humanity and over nature, as He makes provision for “sova” in the two periods of “sheva,” is evident even in the very words themselves.
When "Ya'acov saw that there was grain [“shever”, referred to above] in Egypt, he said to his sons: 'why are you staring at one another?'" (42:1). Ya'acov's "seeing" and his sons' "staring" - are both of the root "to see", r.a.ah (resh, alef, hey). But whereas Ya'acov is looking around and is aware of the situation, his sons are looking at one another, thereby failing to see the reality about them. This is not the first time that these lads are found busy examining one another, instead of being attentive and productive. Last week we read in 37:4: “And when his brothers saw - “va’yir’ou” - that their father loved him [Yoseph] more than all his brothers, they hated him, and could not speak peaceably to him” (italics added).
Yoseph, on the other hand, sees and recognizes his brothers, although he acts as a stranger toward them (ref. 42:7). “Va'yitna'ker” – “he made himself as a stranger” - since “nochri” is “stranger” and “nechar” is a “foreign land,” with the root being n.ch.r (noon, kaf/chaf, resh). However, it is also this very root that forms “nikar,” which means "seen" or "apparent" (the sounds "k" and "ch" are denoted sometimes by the same letter, in this case the letter kaf/chaf). And thus, “to know” or “recognize” is “haker.” The paradoxical meaning imbedded in this root, which is shared both by words pertaining to recognition and by those which have to do with estrangement, is seen in a very real way in the scene before us. Yoseph’s recognition of his brothers, on the one hand, and his estrangement from them, on the other, is summed up well by these two words (stemming from the same root) – “va'ya'kirem,” - “vayitna'ker.” Thus, seeming opposites are actually two sides of the same coin! This act of estrangement is in fact a tool that Yoseph uses in order to find out more about his brothers – to get to know them - and their present disposition.
The brothers return home, yet it is not long before the provisions come to an end. If they are to go down again to the 'land of plenty,' Ya'acov's sons need to convince their father to send their youngest brother, in accordance with the demand of the ‘Egyptian ruler.’ Yehuda, therefore, pleads with his father: "Send the lad with me… I myself will be surety for him; you may hold me responsible for him. If I do not bring him back to you and set him before you, then let me bear the blame before you for ever" (43:8,9). Yehuda is willing to “guarantee” his brother, or to become an “era'von.” Last week, in Parashat Va’yeshev, we saw Yehuda as he was learning something about the principle of redemption from his daughter-in-law. At the time, Tamar used a "pledge," also an “era'von,” in order to force her father-in-law into acknowledging his duty. A wiser Yehuda now offers up himself as the pledge or surety, in the process of qualifying for the position of firstborn-redeemer of the family. When in Egypt, Binyamin is accused of having stolen Yoseph's cup. Yehuda immediately takes responsibility, albeit a collective one, for his brother. His words "Elohim has found out the iniquity of your servants" (44:16) lead us to believe that it is not the alleged crime of stealing that he is referring to. Already in 42:21, while meeting Yoseph for the first time, the brothers acknowledge amongst themselves their guilt toward him. But whereas at that time Yoseph kept quiet, here he puts Yehuda on the spot, testing him to the utmost: "Far be it from me to do this. The man in whose possession the cup has been found, he shall be my slave; but as for you, go up in peace to your father" (44:17). With this situation unresolved, and portending the worst, the narrator seals off, leaving us to wonder until the next episode!
But just before closing, let us examine one more term. When Ya'acov acquiesces and commits Binyamin to the mercy of his brothers, he makes his sons take an offering "to the man" (43:11), in spite of the famine and the great want that they themselves are in. That which is translated as "best produce of the land" is “zimrat ha'aretz.” While “ha'aretz” is "the land" or “the earth,” “zimra” stems from the verb “zamor” (z.mr., zayim, mem, resh)," to cut off vine branches,” but in many more instances it is "song" or "music." According to the Theological Wordbook of the Old Testament 2, "the vast majority of occurrences of the verb and its derivatives focus upon praising the Lord; The people of Israel lift their voices and their instruments to praise their God as long as they live” (Ps. 104:33; 146:2). [Several times this praise is tangibly directed toward the "name of the Lord” - the "name," as representing YHVH Himself (Ps. 66:4; 18:49; 135:3)]. What exactly does Ya'acov have in mind when selecting this particular and uncommon choice of words? Do these words reveal something that is perhaps beyond what Ya’acov himself is aware of: the praise that is to be brought to the ‘man’ (ref. John 19:5), who is the vine (John 15:1.5), by the proverbial branches? The verb “zamru” (“sing”) is repeated a number of times in T’hilim (Psalms) 64, and so we read in verse 4: “Kol ha’aretz (the whole earth)… ye’zamru (“will sing praise”) lach (to you),” echoing the term “zimrat ha’aretz,” as coined by our father Ya’acov.
Notes
1.The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson Publishers, Peabody, Mass. 1979.
2. Theological Wordbook of the Old Testament, vol. 1, R. Laird Harris ed. Moody Press, Chicago. 1980.
Friday, December 11, 2009
Hebrew Insights into Parashat Va'ye'shev - B'resheet (Genesis): 37-41
Hebrew Insights into Parashat Va’ye’shev – B’resheet (Genesis): 37 – 40
"Now Jacob dwelt ("va’ye'shev") in the land where his father had sojourned, in the land of Canaan. These are the generations of Jacob: Joseph was seventeen years of age…." (Gen. 37:1,2). The root for the verb "to dwell" is y.sh.v. (yod, shin, vet) and means to “dwell, reside, sit, remain.” According to the scripture just quoted, Ya'acov lived in his father's land, but the “account of his generations” ("toldot") is related through the life of his son - Yoseph. Incidentally, Esav's chronicles (in chapter 36), as well as Yishma'el's (25:12-18), are simply lists of names, whereas the Patriarchs' chronicles are narratives presenting increasing revelations of Elohim and His involvement in the lives of those who bear His name.1 Additionally, identifying Ya'acov's dwelling place with "the land where his father had sojourned," and tying up his annals with the name of his son (Yoseph) serve to illustrate the typical Hebraic approach to the continuum of the seed. Those living in the present do not identify solely with their contemporaries; they are no less connected to their ancestors as well as to their progeny.
In telling the story of Ya'acov, the narrative highlights the story of Yoseph who was favored by his father. As a mark of his affections Ya'acov made his son a special tunic: "k'tonet passim," a tunic of "passim." Unlike the commonly held view that this robe, or tunic, was multi-colored, the word "passim" actually indicates that the robe was extra long; covering the feet and especially the flat of the hands (“pas” is the palm of the hand or sole, while the verb p.s.s – pey, samech, samech – means to disappear, e.g. Ps. 12;2, which means that the hand would ‘disappear’ because of the ampleness of the cloth). Another source interprets “pas”as a stripe. It was of a style "such as the daughters of the king dressed themselves" (in 2nd Sam. 13:18 David's daughter, Tamar, is recorded as wearing such a robe). By clothing Yoseph in a princely garb, Ya'acov communicated to the rest of his sons that he had ordained him to inherit the birthright. It is no wonder then that Ya'acov's favored son incurred the wrath of his brothers, even before he shared his dreams with them. When Ya'acov heard Yoseph's second dream, he too became somewhat exasperated with this spoiled brat. However, the text goes on to tell us that "his father kept the saying in his heart" (37:11). Another parent, who on one occasion "treasured all these things, pondering them in her heart," and who at another time "hid [the words] in her heart" was Miriam, Yeshua's mother (Luke 2:19, 51). In her case, as well as in Ya’acov’s, these “things” were prophetic and had to do with a grand destiny of a son.
Ya'acov proceeded to send Yoseph on a mission to Sh'chem, where his brothers had taken the flocks. The father may have been concerned for his sons' safety in Sh'chem, as that town's residents most likely remembered them only too well.2 In verses 13 and 14 we read: "And Israel said to Joseph, '… Come and I will send you…. So he sent him from the valley of Hebron…." Toward the end of the story of Yoseph, in B’resheet (Genesis) 45:8, the following words are said by the latter to his brothers who, likewise, had been sent after him to Egypt: "So now it was not you that sent me hither, but Elohim…."3 The commentator goes on to say that "this verse supplies the key to the understanding of the whole story, which unfolds a dual level of the mission. There is the obvious mission which Ya'acov sends his son on, but underlying this mission lies the hidden (deep) workings of Providence Who is sending the descendants of Avraham to Egypt." It is this connection to Avraham which brings the "vale of Chevron" (ve. 14) into the picture, even though Chevron was in a mountain and not in the valley.
Our commentator continues: "Emek ("valley" of) Chevron is referring to God's mysterious and deep prophecy to Avraham, and is a play on the word "emek", literally "deep place".4 To that we would add, that the episode of the father (Ya'acov) who is sending his son to seek "the remainder of his brethren [who] will return…" (Micha 5:3), also forms a parallel picture of the heavenly Father sending His Son to bring back to Himself His children (the sons of Yisrael/Ya'acov). Let us also take note of Yoseph’s response to being sent, “here am I” – “hineh’ni,” being a condensed form of “hineh ani” – “behold here I am.” Although a common idiom, which we have encountered even up to this point (e.g. Gen. 27:18), what comes to mind is another ‘send off.’ In Yisha’aya (Isaiah) 6:8 we read the following: “And I heard the voice of YHVH, saying, whom shall I send, and who will go for us? Then I said, here am I [hineh’ni]; send me!“ (Italics added).
Ya'acov sends Yoseph from Chevron, which is in Yehuda, to Sh'chem which is in Shomron (Samaria), from where Yoseph goes on to Dotan (Dothan), also in Shomron, and is then taken to Egypt ("the world"). This route becomes a geographical prototype foreshadowing the journey of the Gospel and its witnesses, from Yehuda to Shomron and to the uttermost parts of the world (ref. Acts 1:8). In Egypt, Yoseph indeed proves to be a faithful witness to the Elohim of his fathers in word and deed, never failing to give Him credit - as we shall see later.
Back in Dotan, while Yoseph is naked and no doubt thirsty and hungry in the pit he had been cast into by his brothers (ref. 37:23, 24), the latter are sitting down to eat bread. “Bread” is "le’chem," of the root l.ch.m (lamed, chet, mem) which is also the root for the verb "to fight," and for the noun "war" ("milchama"). The men eat their bread - lechem - while in their hearts there is a war-like attitude - milchama - toward their brother. Proverbs 4:17 says of the wicked: "they eat the bread of wickedness." The verb for "eat" there is "la'cha'mu" (of the root we just looked at), which normally would be understood as "fight," making this verse applicable therefore to the wickedness manifested by Yoseph's brothers. Shlomo Ostrovski comments here that Yoseph’s brothers had no idea that some day they would seek out their victim for the very substance by which they were now satisfying their hunger 5, while denying him of it.
In the meantime, a caravan of merchants passed by and Yehuda, using his pragmatism to suppress his guilt, suggested selling Yoseph to them (ref. ver. 25-28). Later, in the family home, a great turmoil was caused by Yoseph's (supposed) death, particularly so since Ya'acov could not be comforted. Yehuda, therefore, 'ups and leaves,' or in the words of the text he, "departs from his brothers and descends" ("va'yered" - "and he went down") to Adulam (38:1). While in that state of separation and descent, which led to a decline, Yehuda married a Canaantie woman who bore him three sons. The narrative is plainly in a hurry to make a point, as straight away after these sons' birth we are told of the firstborn's marriage to Tamar. That two of Yehuda's sons were displeasing to YHVH, who took away their lives (ref. ve. 7-10), is stated as a matter of fact. Without wasting time and words, the narrative goes on to tell us the story of Tamar and her insistence to "raise up the name of the deceased" (Ruth 4:5). Tamar's real identity and motive are only discovered when she produces a pledge in the form of a seal, cord and staff left to her by her father-in-law, upon her demand to be paid for the “services” she provided him when she masqueraded as a harlot. The pledge given to Tamar is "era'von," of the root a.r.v., which we observed in "erev" - "evening" (in Parashat B’resheet, Gen. 1-6:8). This pledge is a guarantee for that which is to come. Indeed, without it Tamar would have been burnt at the stake (ref. ve. 24, 25). But more than just saving the life of Tamar, it also guaranteed that YHVH's principle of redemption was implemented; that is, that life was brought forth from the dead, while also insuring the continuity of what was to become the tribe of Yehuda.
In verse 21 Yehuda is seen looking for the "harlot" (of verse 15), calling her here "k'desha," which is translated "temple prostitute." K'desha shares the same root as "kadosh," holy, set apart (k.d.sh. kof, dalet, shin). Once again we encounter a linguistic paradox, determining that while 'set apartness' can be for YHVH's sake and for His purposes, it can also be for other purposes; it is only real-life action which imbues words with meaning, and not the mere formal symbol which any given word represents. Thus, we see here that the "k'desha" turns out to be "k'dosha" (“holy”, feminine gender), or as her father-in-law put it: "She is more righteous than I" (ve. 26). When it is her time to give birth, Tamar, like Rivka, has twins who, like the former pair, have an innate 'knowledge' of the importance of the birthright. Again a competition over who is to be born first, is at hand. Ultimately the “breaker," the "portetz," wins and is therefore named Peretz (ve. 29). Many years later, in Micha 2:12 we read that "the breaker goes up before them. They break out, pass through the gate and go out by it. So their king goes on before them and YHVH at their head." The preceding verse informs us that the subjects of this description are those who are being gathered out of Ya'acov and are the remnant of Yisrael who are to be "put together like sheep in the fold, like a flock in the midst of its pasture they will be noisy with men." "Noisy" in this reference is "tehemena," which is of the root "hamon" that we had encountered in Parashat Lech Lecha (Gen. 12-17). It is this "hamon" (multitude), which was symbolized by the letter “h” (hey) that was added to Avram's name, making it Avraham.
Yoseph is now in Egypt, "mitzrayim" - the narrow place of adversity - but "YHVH was with Joseph, so he became a successful man…" (29:2). "Successful" takes us back to the word "matzli'ach" that we studied in Parashat Cha’yey Sarah (Gen. 23-25:18); where we noted that it means to “cause to advance." It is quite evident who caused Yoseph to advance, so much so that even his pagan master, Potiphar, recognized it (v. 3). According to Studies in B’resheet, Yoseph's "master saw and heard Yoseph make mention of the name of his God and attribute his success and abilities not to his powers but to the Almighty."6 This conclusion by the sages is not unfounded. In fact, it is borne out by what Yoseph says on various other occasions. In 39:9, when warding off the advances of Potiphar's wife, he exclaims: "How then could I do this great evil and sin against Elohim?" In 40:8, when he was asked to interpret dreams while in prison, he responded: "Do not interpretation belong to Elohim?" Yoseph will continue to mention the name of his Elohim even when brought before Par'oh (Pharaoh), in the next Parasha.
Potiphar's wife, in her attempt to cover up her own disloyalty and dishonesty, tried to implicate Yoseph. She, like so many others in the course of history, subtly enlisted the various members of her household to join her in an all out attack on Yoseph. In the process of her "unscrupulous defaming of Yoseph she makes subtle differentiation between her phrasing of the account to her slaves and subsequently to her husband. She does not employ the term "slaves" when addressing the slaves themselves. Yoseph is simply a Hebrew. To her husband, however, she says, "the Hebrew slave." In order to win over her slaves and gain their sympathies she is at pains not to create any feeling of solidarity among the slaves for Yoseph, as one of them. After all it was a common thing for masters to denounce their slaves. They would naturally side with their fellow sufferer. So she subtly changed her tone and stated that is was not one of them, but a stranger, a Hebrew, the common enemy of all of them. To strengthen the impression and arouse their hostility for Yoseph she does not say that the Hebrew slave came unto me, but rather: "see, a Hebrew was brought unto us, to mock us" (39:14). In short, the Hebrew man has not only wronged me but all of us; he has dishonored the whole Egyptian nation… Potiphar's wife in her effort to gain sympathy lumps her slaves together with herself as part of one family. The common enemy is the Hebrew. The immense gap is forgotten, the enormous class distinction between slave and master is overlooked in the cause of temporary self-interest."7
This Parasha mentions two women, whose stories are told side by side. In both cases the women are involved in sexual promiscuity. However, in spite of the fact that it was Tamar who actually had the opportunity to carry out her heart’s intent, while the second, Potiphar’s unnamed wife did not, it is the first who is declared righteous (39:26) for having pursued, at all costs, the righteousness of Elohim, i.e. life from the dead in the form of redemption. The lesson, which is so poignantly presented here is that the appearance of things is not always the sum of their substance.
Consequently, Yoseph is put in prison and just like an echo from his previous experience, we read the words: "YHVH was with him, and whatever he did YHVH made to prosper ("matzli'ach")" (39:23 italics added). Although our Parasha ends with Yoseph seemingly being forgotten and once again being repaid evil for the good he had done, this is just the beginning of what is to become a glorious career.
The nation of Yisrael-in-the-making is learning the principles of redemption, as each of its figureheads (Yehuda and Yoseph) is exposed to powerful personal experiences pertaining to YHVH's kingdom principles.
1. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem 1976, 1999.
2. Ibid
3. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora. Hemed
Books Inc., Brooklyn, N.Y.
4. Ibid
5. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem 1976, 1999.
6. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora. Hemed
Books Inc., Brooklyn, N.Y.
7. Ibid.
"Now Jacob dwelt ("va’ye'shev") in the land where his father had sojourned, in the land of Canaan. These are the generations of Jacob: Joseph was seventeen years of age…." (Gen. 37:1,2). The root for the verb "to dwell" is y.sh.v. (yod, shin, vet) and means to “dwell, reside, sit, remain.” According to the scripture just quoted, Ya'acov lived in his father's land, but the “account of his generations” ("toldot") is related through the life of his son - Yoseph. Incidentally, Esav's chronicles (in chapter 36), as well as Yishma'el's (25:12-18), are simply lists of names, whereas the Patriarchs' chronicles are narratives presenting increasing revelations of Elohim and His involvement in the lives of those who bear His name.1 Additionally, identifying Ya'acov's dwelling place with "the land where his father had sojourned," and tying up his annals with the name of his son (Yoseph) serve to illustrate the typical Hebraic approach to the continuum of the seed. Those living in the present do not identify solely with their contemporaries; they are no less connected to their ancestors as well as to their progeny.
In telling the story of Ya'acov, the narrative highlights the story of Yoseph who was favored by his father. As a mark of his affections Ya'acov made his son a special tunic: "k'tonet passim," a tunic of "passim." Unlike the commonly held view that this robe, or tunic, was multi-colored, the word "passim" actually indicates that the robe was extra long; covering the feet and especially the flat of the hands (“pas” is the palm of the hand or sole, while the verb p.s.s – pey, samech, samech – means to disappear, e.g. Ps. 12;2, which means that the hand would ‘disappear’ because of the ampleness of the cloth). Another source interprets “pas”as a stripe. It was of a style "such as the daughters of the king dressed themselves" (in 2nd Sam. 13:18 David's daughter, Tamar, is recorded as wearing such a robe). By clothing Yoseph in a princely garb, Ya'acov communicated to the rest of his sons that he had ordained him to inherit the birthright. It is no wonder then that Ya'acov's favored son incurred the wrath of his brothers, even before he shared his dreams with them. When Ya'acov heard Yoseph's second dream, he too became somewhat exasperated with this spoiled brat. However, the text goes on to tell us that "his father kept the saying in his heart" (37:11). Another parent, who on one occasion "treasured all these things, pondering them in her heart," and who at another time "hid [the words] in her heart" was Miriam, Yeshua's mother (Luke 2:19, 51). In her case, as well as in Ya’acov’s, these “things” were prophetic and had to do with a grand destiny of a son.
Ya'acov proceeded to send Yoseph on a mission to Sh'chem, where his brothers had taken the flocks. The father may have been concerned for his sons' safety in Sh'chem, as that town's residents most likely remembered them only too well.2 In verses 13 and 14 we read: "And Israel said to Joseph, '… Come and I will send you…. So he sent him from the valley of Hebron…." Toward the end of the story of Yoseph, in B’resheet (Genesis) 45:8, the following words are said by the latter to his brothers who, likewise, had been sent after him to Egypt: "So now it was not you that sent me hither, but Elohim…."3 The commentator goes on to say that "this verse supplies the key to the understanding of the whole story, which unfolds a dual level of the mission. There is the obvious mission which Ya'acov sends his son on, but underlying this mission lies the hidden (deep) workings of Providence Who is sending the descendants of Avraham to Egypt." It is this connection to Avraham which brings the "vale of Chevron" (ve. 14) into the picture, even though Chevron was in a mountain and not in the valley.
Our commentator continues: "Emek ("valley" of) Chevron is referring to God's mysterious and deep prophecy to Avraham, and is a play on the word "emek", literally "deep place".4 To that we would add, that the episode of the father (Ya'acov) who is sending his son to seek "the remainder of his brethren [who] will return…" (Micha 5:3), also forms a parallel picture of the heavenly Father sending His Son to bring back to Himself His children (the sons of Yisrael/Ya'acov). Let us also take note of Yoseph’s response to being sent, “here am I” – “hineh’ni,” being a condensed form of “hineh ani” – “behold here I am.” Although a common idiom, which we have encountered even up to this point (e.g. Gen. 27:18), what comes to mind is another ‘send off.’ In Yisha’aya (Isaiah) 6:8 we read the following: “And I heard the voice of YHVH, saying, whom shall I send, and who will go for us? Then I said, here am I [hineh’ni]; send me!“ (Italics added).
Ya'acov sends Yoseph from Chevron, which is in Yehuda, to Sh'chem which is in Shomron (Samaria), from where Yoseph goes on to Dotan (Dothan), also in Shomron, and is then taken to Egypt ("the world"). This route becomes a geographical prototype foreshadowing the journey of the Gospel and its witnesses, from Yehuda to Shomron and to the uttermost parts of the world (ref. Acts 1:8). In Egypt, Yoseph indeed proves to be a faithful witness to the Elohim of his fathers in word and deed, never failing to give Him credit - as we shall see later.
Back in Dotan, while Yoseph is naked and no doubt thirsty and hungry in the pit he had been cast into by his brothers (ref. 37:23, 24), the latter are sitting down to eat bread. “Bread” is "le’chem," of the root l.ch.m (lamed, chet, mem) which is also the root for the verb "to fight," and for the noun "war" ("milchama"). The men eat their bread - lechem - while in their hearts there is a war-like attitude - milchama - toward their brother. Proverbs 4:17 says of the wicked: "they eat the bread of wickedness." The verb for "eat" there is "la'cha'mu" (of the root we just looked at), which normally would be understood as "fight," making this verse applicable therefore to the wickedness manifested by Yoseph's brothers. Shlomo Ostrovski comments here that Yoseph’s brothers had no idea that some day they would seek out their victim for the very substance by which they were now satisfying their hunger 5, while denying him of it.
In the meantime, a caravan of merchants passed by and Yehuda, using his pragmatism to suppress his guilt, suggested selling Yoseph to them (ref. ver. 25-28). Later, in the family home, a great turmoil was caused by Yoseph's (supposed) death, particularly so since Ya'acov could not be comforted. Yehuda, therefore, 'ups and leaves,' or in the words of the text he, "departs from his brothers and descends" ("va'yered" - "and he went down") to Adulam (38:1). While in that state of separation and descent, which led to a decline, Yehuda married a Canaantie woman who bore him three sons. The narrative is plainly in a hurry to make a point, as straight away after these sons' birth we are told of the firstborn's marriage to Tamar. That two of Yehuda's sons were displeasing to YHVH, who took away their lives (ref. ve. 7-10), is stated as a matter of fact. Without wasting time and words, the narrative goes on to tell us the story of Tamar and her insistence to "raise up the name of the deceased" (Ruth 4:5). Tamar's real identity and motive are only discovered when she produces a pledge in the form of a seal, cord and staff left to her by her father-in-law, upon her demand to be paid for the “services” she provided him when she masqueraded as a harlot. The pledge given to Tamar is "era'von," of the root a.r.v., which we observed in "erev" - "evening" (in Parashat B’resheet, Gen. 1-6:8). This pledge is a guarantee for that which is to come. Indeed, without it Tamar would have been burnt at the stake (ref. ve. 24, 25). But more than just saving the life of Tamar, it also guaranteed that YHVH's principle of redemption was implemented; that is, that life was brought forth from the dead, while also insuring the continuity of what was to become the tribe of Yehuda.
In verse 21 Yehuda is seen looking for the "harlot" (of verse 15), calling her here "k'desha," which is translated "temple prostitute." K'desha shares the same root as "kadosh," holy, set apart (k.d.sh. kof, dalet, shin). Once again we encounter a linguistic paradox, determining that while 'set apartness' can be for YHVH's sake and for His purposes, it can also be for other purposes; it is only real-life action which imbues words with meaning, and not the mere formal symbol which any given word represents. Thus, we see here that the "k'desha" turns out to be "k'dosha" (“holy”, feminine gender), or as her father-in-law put it: "She is more righteous than I" (ve. 26). When it is her time to give birth, Tamar, like Rivka, has twins who, like the former pair, have an innate 'knowledge' of the importance of the birthright. Again a competition over who is to be born first, is at hand. Ultimately the “breaker," the "portetz," wins and is therefore named Peretz (ve. 29). Many years later, in Micha 2:12 we read that "the breaker goes up before them. They break out, pass through the gate and go out by it. So their king goes on before them and YHVH at their head." The preceding verse informs us that the subjects of this description are those who are being gathered out of Ya'acov and are the remnant of Yisrael who are to be "put together like sheep in the fold, like a flock in the midst of its pasture they will be noisy with men." "Noisy" in this reference is "tehemena," which is of the root "hamon" that we had encountered in Parashat Lech Lecha (Gen. 12-17). It is this "hamon" (multitude), which was symbolized by the letter “h” (hey) that was added to Avram's name, making it Avraham.
Yoseph is now in Egypt, "mitzrayim" - the narrow place of adversity - but "YHVH was with Joseph, so he became a successful man…" (29:2). "Successful" takes us back to the word "matzli'ach" that we studied in Parashat Cha’yey Sarah (Gen. 23-25:18); where we noted that it means to “cause to advance." It is quite evident who caused Yoseph to advance, so much so that even his pagan master, Potiphar, recognized it (v. 3). According to Studies in B’resheet, Yoseph's "master saw and heard Yoseph make mention of the name of his God and attribute his success and abilities not to his powers but to the Almighty."6 This conclusion by the sages is not unfounded. In fact, it is borne out by what Yoseph says on various other occasions. In 39:9, when warding off the advances of Potiphar's wife, he exclaims: "How then could I do this great evil and sin against Elohim?" In 40:8, when he was asked to interpret dreams while in prison, he responded: "Do not interpretation belong to Elohim?" Yoseph will continue to mention the name of his Elohim even when brought before Par'oh (Pharaoh), in the next Parasha.
Potiphar's wife, in her attempt to cover up her own disloyalty and dishonesty, tried to implicate Yoseph. She, like so many others in the course of history, subtly enlisted the various members of her household to join her in an all out attack on Yoseph. In the process of her "unscrupulous defaming of Yoseph she makes subtle differentiation between her phrasing of the account to her slaves and subsequently to her husband. She does not employ the term "slaves" when addressing the slaves themselves. Yoseph is simply a Hebrew. To her husband, however, she says, "the Hebrew slave." In order to win over her slaves and gain their sympathies she is at pains not to create any feeling of solidarity among the slaves for Yoseph, as one of them. After all it was a common thing for masters to denounce their slaves. They would naturally side with their fellow sufferer. So she subtly changed her tone and stated that is was not one of them, but a stranger, a Hebrew, the common enemy of all of them. To strengthen the impression and arouse their hostility for Yoseph she does not say that the Hebrew slave came unto me, but rather: "see, a Hebrew was brought unto us, to mock us" (39:14). In short, the Hebrew man has not only wronged me but all of us; he has dishonored the whole Egyptian nation… Potiphar's wife in her effort to gain sympathy lumps her slaves together with herself as part of one family. The common enemy is the Hebrew. The immense gap is forgotten, the enormous class distinction between slave and master is overlooked in the cause of temporary self-interest."7
This Parasha mentions two women, whose stories are told side by side. In both cases the women are involved in sexual promiscuity. However, in spite of the fact that it was Tamar who actually had the opportunity to carry out her heart’s intent, while the second, Potiphar’s unnamed wife did not, it is the first who is declared righteous (39:26) for having pursued, at all costs, the righteousness of Elohim, i.e. life from the dead in the form of redemption. The lesson, which is so poignantly presented here is that the appearance of things is not always the sum of their substance.
Consequently, Yoseph is put in prison and just like an echo from his previous experience, we read the words: "YHVH was with him, and whatever he did YHVH made to prosper ("matzli'ach")" (39:23 italics added). Although our Parasha ends with Yoseph seemingly being forgotten and once again being repaid evil for the good he had done, this is just the beginning of what is to become a glorious career.
The nation of Yisrael-in-the-making is learning the principles of redemption, as each of its figureheads (Yehuda and Yoseph) is exposed to powerful personal experiences pertaining to YHVH's kingdom principles.
1. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem 1976, 1999.
2. Ibid
3. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora. Hemed
Books Inc., Brooklyn, N.Y.
4. Ibid
5. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem 1976, 1999.
6. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora. Hemed
Books Inc., Brooklyn, N.Y.
7. Ibid.
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