Hebrew Insights into Parashat Yitro – Sh’mot (Exodus): 18 - 20
This week we arrive at Mount Sinai to participate in a glorious and “epiphanic” scene of colossal scope, but not before some personal and administrative matters are attended to. The touching and even intimate episode of Moshe's meeting with his father-in-law, Yitro (Jethro), eventually evolves into a strategic plan proffered by the latter (Chapter 18). However, to begin with, Yitro’s presence has a very different purpose. Three times mention is made of his journey to meet his son in law (18:2,5,6) – a fact that underscores the significance of this move. Yitro brought with him his daughter, Tzipora, and her two sons, “after he [Moses] had sent her back.” Could it be that before Moshe was to embark on the great task ahead of him, he had to take care of the wellbeing of his own family, because a nation, a people, especially a unique one such as Yisrael, is dependent on the soundness of its components, the families? (See also 1 Timothy 3:2-5). Rather than be rid of his family, in order to be able to devote himself wholly to his duties, Moshe had to do the opposite. When that was taken care of, he was free to receive some instructions from Yitro in order to improve his organizational skills, before YHVH would reveal Himself, and His Torah.
Moshe tells Yitro that he has been busy “making known the statutes of Elohim and His laws” to the people (18:16). These "statues and laws" are "chukot and torot" (plural of "chok" and "torah"). This is not the first time that these legal terms are used prior to the "giving of the Law." Their usage, as seen here and in B’resheet (Gen.) 26:5 and Sh’mot (Ex.) 16:4, may help to widen the scope of understanding regarding these terms. Thus, instead of being perceived strictly as a set of rules of 'do's' and 'don'ts,’ YHVH's instructions to His People may be viewed as just that… instructions for life, for abundant life. "Chok" - "law" - is from the root ch.k.k (chet, kof, kof), meaning "to engrave or imprint" (and by implication "to decree, inscribe and enact"). With this understanding, the "law" may be viewed as an "imprint" rather than as something imposed totally from without. YHVH is seen as desiring to impress upon the hearts of His people His way of life and His character (with the "renewed covenant" being the final seal of that objective. See Jer. 31:33), while at the same time the act of inscribing is to be mutual, to which the following statement attests. It is not only YHVH who is embossing His imprint upon those who belong to Him, for He says: I have “inscribed you (“cha'ko'tich,” using the same root of ch.k.k) on the palms of My hands” (Isaiah 49:16 italics added). The root for Torah is y.r.h (yod, resh, hey) and means to “shoot,” such as in “hitting the mark.” Since “sin” – chet – means “missing the mark,” the “torah” is to help us all become “sharp shooters.”
With some practice in nationhood now accomplished, “the House of Ya'acov" and the "Sons of Yisrael” (ref. 19:3) appear to be in a slightly better position to hear directly from YHVH. Shlomo Ostrovski1 delineates these two, seemingly synonymous terms that are used here for the Nation, as the "House of Ya'acov" being the title for the “natural” entity with its “natural” free will, in contradistinction to the "spiritual entity" – that is the "Sons of Yisrael" – who are to employ their will and capacity to make choices on the spiritual level. This address is followed by: ”…You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself” (19:4 italics added). An imagery of this sort touchingly demonstrates the tenderness of a parent, as well as that of a husband, who, in Biblical terminology "brings" his bride to himself (e.g. Gen. 24:67). According to Nehama Leibowitz, the verse above (4) describes "the road from Egypt to Sinai (and) represents a momentous spiritual and physical transition."2 The message Moshe is to convey to the People continues “…Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine” (19:5). This "special treasure" is "s'gula," and means "personal property," as Psalm 135:4 affirms: For YHVH has chosen Jacob for Himself, Israel for His special treasure (“s'gulato," italics added). “
“Israel is chosen to reflect God's holiness and live out his commandments, reflecting His standards in a life of wholehearted compliance with the terms of the covenant’3. With this in mind, He further defines His people: “And you shall be to Me a kingdom of priests and a holy nation” (v. 6). The people of Yisrael are being equipped for the task of expressing who and what they already are (in the eyes of their Elohim). They are quickly becoming both an organized and a well-administered group of people, as well as a holy covenant community of priests who are to minister to a royal Sovereign.
After having experienced the earlier phase of organizing for nationhood, they are now being instructed in "holiness," which is a totally new concept; hence the cleansing and separating measures which are imposed on them. If noted in list form, they are to: "consecrate," "wash clothes," "set bounds,” “be careful not to go up to the mountain,” nor “touch its base," and "not come near [their] wives" (19:10, 12, 15). Being an “am s'gula” they are not only YHVH's possession, but also a reflection of their Owner, marked by a distinction of status and nature. "Kadosh," “holy,” primarily connotes separation and devotion to the service of YHVH. In the quick transition that they are making, the acts of “consecration” serve as an external illustration to what has hitherto been a completely strange notion. Likewise, the loftiness, holiness and sublime stature of YHVH will also be expressed in an external manifestation, as we shall soon see.
As part of YHVH's instructions, which precede His descent from the Mountain, He says to Moshe “…When the trumpet sounds long, they shall come near the mountain” (19:13b); and (literally)…"when the yovel is drawn out…" (referring here to a prolonged sound). In this wording, it is not the "shofar” that is mentioned, but the yovel, a ram's horn. The root y.v.l (yod, bet/vet, lamed) means to “lead” (e.g. Jer. 31:9 – “And with supplications I will lead them”), as it was undoubtedly the ram that was used regularly to head ceremonial processions. Blowing the ram's horn also became the signal for the year of “Jubilee” - hence “yovel” for the 50th year. The English word ‘Jubilee’ is, therefore, a derivation of the Hebrew “yovel.” The shofar, by comparison, is the horn of a certain species of a wild goat (and mentioned in verses 16 and 19, for the very first time in Scripture).
The greatest sound and light show is about to unfold with the following features: Thunderings and lightnings, a thick cloud, loud sound of a trumpet/shofar, smoke (which envelops the mountain completely), and fire. The smoke is like the smoke of a furnace; the mountain is found quaking greatly, with the long blast of the trumpet/ shofar - becoming louder and louder (ref. 19:16-19).
The first part of chapter 20 (1-17) is devoted to the Decalogue, the ‘Ten Commandments,’ or literally the d'varim – “words,” of the root d.v.r (which we have previously discussed as being the root for “desert, plague, to drive, thing, flock, holy of holies” and more). It is YHVH’s voice, which utters these “d’varim” - “words.” (Incidentally, in the text itself the number ‘ten’ is not mentioned in connection with these declarations of YHVH.) The seventeen verses of these “d'varim” constitute for the Israelites the foundation, or basis, for their Covenant relationship with Elohim and with one another, helping to form this “am sgula” into what they are, who they are to become, and are in fact Yisrael's very raison d'etre (reason for existence). Notice that even though at that time the Levitical priesthood had not yet come into being, mention is made of priests in 19:22. Some of the sages, as well as Rashi (the renowned Middle-Ages commentator), attribute this position to the firstborn, presumably because the latter belonged to YHVH (ref. Parashat Bo, Ex. 13:2). The existence of this early priesthood is a precursor pointing to a future reality (of a "nation of priests") yet to be fulfilled (beyond the era of the Levitical priesthood).
The first seven verses deal exclusively with Yisrael's relationship with YHVH. The text opens up (vs. 2) with "I am" – “anochi” (and not “ani,” a simpler form of "I am"), denoting YHVH's inextricable link to His People, its circumstances ("who brought you out of Egypt") and destiny. “You shall have no other gods over my face” (v. 3, literal translation, italics added), is next. The word "face" utilized in this way refers to direct defiance and spite, implying, according to the Mekhilta (2nd century commentary on Exodus) and Rashi, that this prohibition is for all times, not just for that generation. "Face" ("panim") implies Presence (e.g. Ex. 33:14-15 “…My face shall go before you”). And as YHVH's Presence 'automatically' includes place or location, this singular prohibition applies to all places4. YHVH's jealousy over His People (vs. 5) may be likened to the response of a jealous husband, thus making the Covenant of Elohim with Yisrael much like that of a marriage contract5
Next are the declarations concerning the Shabbat, which are an expression of the People's relationship with YHVH, albeit with an 'overflow' into the community, and to inter-personal associations. Shabbat shares its root with the root for the verb “ sit,” “shev,” or in the infinitive, “shevet” (sh.v.t., shin, bet/vet, tav). Sitting connotes rest and bringing activity to a halt, such as YHVH did when “He ceased from all His work” of creation in B’resheet (Gen.) 2:2. Whereas all other “calendarian” divisions (such as days, months and years) are dictated by natural phenomena, the seven-day week is purely a spiritual ‘divide.’
Since the first One to celebrate the Shabbat was Elohim Himself, after He had completed His work of Creation, it follows suit that this is a universal declaration that He and He alone is the Creator! In Sh’mot (Exodus) 31:12-17 we are told that the Shabbat is an "eternal covenant" and a sign between YHVH and the sons of Yisrael. In D’varim (Deut.) 5:14-15 the reason given for celebrating the Shabbat's rest, together with one's entire household, is in order to remember the slavery in Egypt, and the freedom realized upon being brought out of there "by a mighty hand and by an outstretched arm." Here is an acknowledgement of the miracle of ceasing to be a ‘slave’ (one who never rests), and of becoming free. Similarly, we are no longer “slaves to sin, but have been set free” from it (Ro. 6:6, 18). Hebrews 4:1-13 tells us that Shabbat rest is the reward bestowed on the one who believes and obeys; hence Shabbat also speaks powerfully of one's faith and obedience. The cessation from manual labor and from financial worries is a proclamation of trust and faith in the Heavenly Father for all provisions, not only on Shabbat, but at all times. We noted above that Shabbat is rooted in the verb "to sit." Yeshua, after having completed His task of offering the sacrifice for all times, “…sat down at the right hand of Elohim” (ref. Col. 3:1; Heb. 1:3; 10:12 italics added).
Following the Shabbat's injunctions, is the command concerning honoring of parents; "honoring" is esteeming them “weighty” ("kabed", k.v.d, as we observed in last week’s Parasha), with its promise of long life "upon the land which YHVH your Elohim is giving you" (v. 12). Thus, there is a gradual and deductive* transition; from the "heavenly" precepts to the Shabbat, being a link between the heavenly bond and its earthly expression, through to injunctions concerning one's nuclear family that is to reflect the relationship with the Heavenly Father, all the way down to one's conduct within the community (v. 13-16), and finally to the hidden motives of one’s heart (v. 17).
Immediately after YHVH declares the above, we are told that “… all the people witnessed the thunderings, the lightning flashes, the sound of the trumpet [shofar], and the mountain smoking…” (20:18). As to the “witnessing.” The Hebrew says “ro’eem,” that is, present tense “seeing” – “and all people – “am” – is seeing the voices, and the lightning flashes and the sound of the shofar…” The present tense, as well as the “seeing of the voices,” transports us from a naturally perceived scene to one that is beyond the awareness ability of the natural faculties and senses. Apparently, the dramatic spectacle was outside the natural realm of time, and beyond a simple and direct vision. Several times mention is made of the fact that YHVH was in the “cloud,” or “smoke” (19:9-10, 16, 18; 20:18), but here (20:21) there is a reference to a new term, “arafel” – translated, “thick darkness,” or “gloom.” The root of “arafel” is the verb “arof” (ayin, resh, pey/fey), meaning “to drip,” hence employing a figure of speech related to precipitation, such as the cloud. It is the “veiled glory” of YHVH, so many times made deliberately vague, in order to protect His people from His awesome presence that cannot dwell alongside sin. Thus, a situation, which seems dark, uncertain, or foggy, rather than being perceived negatively, could be indicative of the “arafel,” “the thick darkness where Elohim is” (20:21, emphasis added).
YHVH continues to elaborate on His instructions, speaking through Moshe (vs. 22-26). In contradiction to the prohibition against the making of images and the glorifying of precious metals (vs. 23), comes the statement, “…An altar of earth you shall make for Me” (v. 24). “Altar” is “miz'be'ach,” of the root z.v.ch (zayin, bet/vet, chet) - "to sacrifice." The altar is to be made of earth - adama - the same substance from which man was made and was named after (Adam). If the “miz'be'ach” should be made of stones, they are not to be embellished by any of man's efforts, or by tools and implements that are made by his hand (vs.25), lest the altar should become desecrated. “Profane or desecrate” is "chalel" (ch.l.l., chet, lamed, lamed), meaning also "pierced through" or "hollow," and hence, "flute" and "slain." As "profanity," this term has several connotations such as "desecrate," "defilement," "uncleanness,” the misuse of YHVH's name etc. In Yishayahu (Isaiah) 53:5 we read, “He was pierced through –mecholal (of the same root) - for our transgressions.” However, as we have just seen, “mecholal” does not only mean “hollow” (and hence “pierced through”), but also “desecrated,” as indeed Yeshua was, having borne our sins. One last prohibition/injunction concerns not making steps to go up to the altar, so that one's nakedness would not be exposed. “Nakedness” here is "erva" (a.r.h, ayin, resh, hey), "to lay bear, uncover," and "shame." However, it also means "to pour out," or "to empty one's self," such as Yeshua did when He poured out (heh'e'ra) His soul unto death” (Is. 53: 12), so that our ‘nakedness’ would be covered, and our shame be removed.
1 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem, 1976, 1999.
2 New Studies in Shmot Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
3 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris, Moody Press, Chicago, 1980.
4 New Studies in Shmot, Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
5 The Chumash Shmot With The Commentary Daat Mikrah, Pub. Mossad Harav Kook, Jm. 1991.
* A progression from the general to the particular.
Tuesday, February 7, 2012
Wednesday, February 1, 2012
Hebrew Insights into Parashat B’shalach – Sh’mot (Exodus): 13:17 - 17
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 refers 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," we read that "Elohim did not lead them by the way of the land of the Philistines" (13:17 emphasis added). "Led" here is "nacham," of the root n.ch.h (noon, chet, hey) (13:17). The same verb is used again, in verse 21, where it says 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…" (using the same verb). The root n.ch.h also means “satisfaction,” while the root n.c.ch, which is a related root, means “rest.” It is this type of guidance and leading which sets the stage for the entire wilderness journey, including 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" (ref. 14:4). "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 usage 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! But the divine irony does not end there… In the past two Parashot we encountered quite a few times the term “YHVH hardened Pharaoh’s heart,” or, “Pharaoh hardened his heart.” Although in most of these cases the Hebrew uses the verb “chazek” (literally, “strengthen”), in a few instances the verb used is “hach’bed” – made heavy (i.e. harden), such as in Sh’mot (Exodus) 8:28 and 10:1. Thus, it was the very “heaviness” of Paroh’s heart (and also, proverbially, of his chariots), which brought about “high esteem” – kavod – to the Elohim who used the enemy’s ploys for the sake of His name.
Much of the description of the scene of the mighty deliverance (chapter 14) is echoed in chapter 15, by what is typically known as the "Song of Moshe," or in Hebrew “Shirat Ha’Yam” – the Song of the Sea, rendering this Shabbat’s title, the Shabbat of the Song, Shabbat Shira. 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), and in 15:1, "the horse and its rider was lifted into the sea" (literal translation again, emphasis added). 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, 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," “observe”) 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 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 their "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, emphases added).
When Moshe addressed the people in 14:13, he referred to "the salvation – ‘yeshu-ah’ - of YHVH," while in his song YHVH Himself is the (epitome of) salvation, as well as the very strength and the song itself, while the “song” is "called there zimrah (15:2)." The latter reference to the song 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, another form of this verb is "lizmor," denoting "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 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 Elohim 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 YHVH 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). YHVH's wrath is compared 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 a word meaning “bitter”), we read that after the act of causing the water to become sweet by casting a tree or a stick, which YHVH 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 ("nisayon" - "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 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 by the word “yad” (also “hand”). In the final verse of our Parasha (17:16) Moshe makes a proclamation about another “yad,” which is “on Yah’s throne” – pointing to YHVH’s oath, because He is at “war with Amalek from generation to generation” (17:16).5. We have just encountered the “yad” of YHVH (“hand” as distinct from “arm” – z’roah – and from “right hand” – yamin) in the process of emerging from Egypt (e.g. 14:8, “yad ramah” – a lifted up hand; 14:30 – “yad g’dola” – “great/mighty hand”; 15:17 “kone’nu yade’cha” – “your hands have established”). If YHVH places His hand on His throne (denoting an oath), there is nothing that can put off or change that resolution!
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.
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 refers 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," we read that "Elohim did not lead them by the way of the land of the Philistines" (13:17 emphasis added). "Led" here is "nacham," of the root n.ch.h (noon, chet, hey) (13:17). The same verb is used again, in verse 21, where it says 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…" (using the same verb). The root n.ch.h also means “satisfaction,” while the root n.c.ch, which is a related root, means “rest.” It is this type of guidance and leading which sets the stage for the entire wilderness journey, including 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" (ref. 14:4). "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 usage 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! But the divine irony does not end there… In the past two Parashot we encountered quite a few times the term “YHVH hardened Pharaoh’s heart,” or, “Pharaoh hardened his heart.” Although in most of these cases the Hebrew uses the verb “chazek” (literally, “strengthen”), in a few instances the verb used is “hach’bed” – made heavy (i.e. harden), such as in Sh’mot (Exodus) 8:28 and 10:1. Thus, it was the very “heaviness” of Paroh’s heart (and also, proverbially, of his chariots), which brought about “high esteem” – kavod – to the Elohim who used the enemy’s ploys for the sake of His name.
Much of the description of the scene of the mighty deliverance (chapter 14) is echoed in chapter 15, by what is typically known as the "Song of Moshe," or in Hebrew “Shirat Ha’Yam” – the Song of the Sea, rendering this Shabbat’s title, the Shabbat of the Song, Shabbat Shira. 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), and in 15:1, "the horse and its rider was lifted into the sea" (literal translation again, emphasis added). 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, 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," “observe”) 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 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 their "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, emphases added).
When Moshe addressed the people in 14:13, he referred to "the salvation – ‘yeshu-ah’ - of YHVH," while in his song YHVH Himself is the (epitome of) salvation, as well as the very strength and the song itself, while the “song” is "called there zimrah (15:2)." The latter reference to the song 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, another form of this verb is "lizmor," denoting "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 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 Elohim 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 YHVH 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). YHVH's wrath is compared 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 a word meaning “bitter”), we read that after the act of causing the water to become sweet by casting a tree or a stick, which YHVH 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 ("nisayon" - "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 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 by the word “yad” (also “hand”). In the final verse of our Parasha (17:16) Moshe makes a proclamation about another “yad,” which is “on Yah’s throne” – pointing to YHVH’s oath, because He is at “war with Amalek from generation to generation” (17:16).5. We have just encountered the “yad” of YHVH (“hand” as distinct from “arm” – z’roah – and from “right hand” – yamin) in the process of emerging from Egypt (e.g. 14:8, “yad ramah” – a lifted up hand; 14:30 – “yad g’dola” – “great/mighty hand”; 15:17 “kone’nu yade’cha” – “your hands have established”). If YHVH places His hand on His throne (denoting an oath), there is nothing that can put off or change that resolution!
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.
Thursday, January 26, 2012
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 Israelites 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, 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 Israelites, which is also a graphic illustration paralleling the 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, "according to the number" (12:4), is denoted by a single word - "[beh]mich'sat," rooted in 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 a 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.
The blood over the Hebrews’ doors enabled YHVH to steer clear of their homes, that is
to pass over is "pasach" - a verb rooted in p.s.ch (pey, samech, chet) and 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 Israelites 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 Israelites in the future (v. 15, 17-20), we read in verse34 : "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 also special times. 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 Israelites 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 Israelites. According to verse 33 (of Chapter 12) "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, while it says that, "they [the Israelites] 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 those who had captivated them. 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 Israelites 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" (“erev rav” - literally a "great mixture") goes out with the Sons of Yisrael. 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 Israel 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 Israelite 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 Israelites 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 Israelites 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 Israelites 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, 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 Israelites, which is also a graphic illustration paralleling the 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, "according to the number" (12:4), is denoted by a single word - "[beh]mich'sat," rooted in 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 a 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.
The blood over the Hebrews’ doors enabled YHVH to steer clear of their homes, that is
to pass over is "pasach" - a verb rooted in p.s.ch (pey, samech, chet) and 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 Israelites 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 Israelites in the future (v. 15, 17-20), we read in verse34 : "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 also special times. 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 Israelites 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 Israelites. According to verse 33 (of Chapter 12) "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, while it says that, "they [the Israelites] 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 those who had captivated them. 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 Israelites 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" (“erev rav” - literally a "great mixture") goes out with the Sons of Yisrael. 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 Israel 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 Israelite 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 Israelites 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 Israelites 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.
Friday, January 20, 2012
Hebrew Insights into Parashat Va’ey’ra – Sh’mot (Exodus) 6:2 – (chapter) 9
Hebrew Insights into Parashat Va’ey’ra – Sh’mot (Exodus) 6:2 – (chapter) 9
One of Moshe's roles, at the time recorded by our Parasha, was to link 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, has still not quite adjusted to the dimensions of his newly found destiny and relationship. The opening "I am YHVH," together with the subsequent words, serves as another verbal 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 – I was seen by – va’ey’ra) 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 with which they must have been most familiar. 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, just referred to, is also found at the end (v. 8), that is, "I am YHVH." In verse 3 reference is made to the Patriarchs, which is repeated just before the end, in verse 8, being a very emphatic pronouncement made by YHVH also in last week’s Parasha regarding His Name (ref. Exodus 3:15,16). The third point in this monologue deals with the Land (v. 4), and is echoed in the beginning of verse 8. Verse 5 talks about the groaning (and therefore sufferings) of the Children of Yisrael, and verse 7 again deals with the same 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, that is, 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 also deliverance, but connotes “judicial ransoming.” The "redeemer" is a “go'el,” which in the Bible is synonymous with a "relative." Therefore the Divine announcement in and of itself renders - 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 word, 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 Patriarchs (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 link 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, has still not quite adjusted to the dimensions of his newly found destiny and relationship. The opening "I am YHVH," together with the subsequent words, serves as another verbal 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 – I was seen by – va’ey’ra) 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 with which they must have been most familiar. 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, just referred to, is also found at the end (v. 8), that is, "I am YHVH." In verse 3 reference is made to the Patriarchs, which is repeated just before the end, in verse 8, being a very emphatic pronouncement made by YHVH also in last week’s Parasha regarding His Name (ref. Exodus 3:15,16). The third point in this monologue deals with the Land (v. 4), and is echoed in the beginning of verse 8. Verse 5 talks about the groaning (and therefore sufferings) of the Children of Yisrael, and verse 7 again deals with the same 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, that is, 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 also deliverance, but connotes “judicial ransoming.” The "redeemer" is a “go'el,” which in the Bible is synonymous with a "relative." Therefore the Divine announcement in and of itself renders - 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 word, 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 Patriarchs (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.
Tuesday, January 10, 2012
Hebrew Insights into Parashat Sh’mot – Sh’mot (Exodus) 1– 6:1
Hebrew Insights into Parashat Sh’mot – Sh’mot (Exodus) 1– 6:1
The opening verses of this Parasha reiterate what we have just read near the end of the former; namely, the names of the sons of Yisrael who had gone down to Egypt. Compared to the first list (Gen. 46:8-25), this one is more 'basic.' It is these "names" (“sh’mot”), which lend the title to the Parasha, as well as to the whole book. The fruitfulness promised to the Patriarchs is already starting to be evident. "And the children of Israel were fruitful [of the root p.r.h for fruit], and increased [of the root sh.r.tz applied to the animals in Gen. 1:20-21] abundantly, and multiplied - va’yirbu - and became exceeding mighty – va’ya’atzmu; and the land was filled with them” (Ex. 1: 7 italics added). This verse sums up one of the first phases of the Israelites' stay in Egypt, while at the same time also echoing B’resheet (Genesis) 47:27… "So Israel dwelt in the land of Egypt in the land of Goshen; and they took a hold of it - va'ye'ach'zu - and grew and multiplied exceedingly" (italics added). The above-mentioned verb for “increase” – va’yishretzu – is not mentioned in the Genesis 47 scripture, and as we noted, it is generally applied to animals. Is this a hint as to the condition of the Israelites at this point? Last week we noticed how Ya'acov, whereupon bringing up the “land of Yisrael” in the course of blessing Ephraim and Menashe, emphasized "achuzat olam" (48:4), the "everlasting possession," or literally, the “everlasting hold." But while the old Patriarch stressed "holding" or "grasping tightly" on to the Land of Promise, his descendants seemed to be very quick to "take hold" of foreign soil.
According to Nehama Leibowitz[1], by their settling and establishing a foothold in Egypt, the Israelites committed a sin. Thus, their new home turned into a place of exile and bondage, as the Parasha clearly points out. The commentary goes on to say, however, that suffering and exile also produced refining and purification (e.g. Deut. 4:20; Jer. 11:4; Is. 48:10), had an educational value (e.g. Ex. 22:21; 23:9; Duet. 16:11-12), and motivated the humanitarian treatment of others (e.g. Lev. 25:38-43; Duet. 5:14-16). Slavery and bondage demand redemption, and according to the commentary, such a redemption "serves as a spur for a religious duty, imposing on every Israelite the duty to redeem his fellow being from slavery." However, we cannot ignore the clear and somewhat inauspicious prediction given to Avraham during his awesome vision in B’resheet (Genesis) 15, namely, "Your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. But in the fourth generation they shall return here, for the iniquity of the Amorites is not yet complete" (vs. 13, 16).
"The iniquity of the Amorites is not yet complete”; “yet” (in the above quote) is "ad heh'na," literally "thus far." In Vayikra (Leviticus) 18: 25 we read: "For the land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants." From the time YHVH made this declaration to Avraham, it took well over 600 years for the Amorites (a generic name for the Canaanite people groups) iniquity to be "sha'lem," “complete.” The 'quota of their iniquity' is only made full when the Children of Yisrael enter the Land of C’na’an, and thus the former are being "vomited out by the land." In this way, the four hundred years of Egyptian exile, and another forty of wandering in the desert were necessary for the completion of Elohim’s objectives for the Israelites, while that time capsule was also instrumental in fulfilling a larger and more global 'judicial plan.' In the Divine economy, nothing is ever meaningless or lost. The Great Economist is very precise, and is sovereign over time, events and the protagonists’ roles therein.
Let us return now to the present situation in Egypt. The rising of the new king "who does not know Joseph" (v. 8) introduces us to a new phase into which Ya'acov's children are being thrust quite unawares. This king identifies the Israelites as a Nation, or People - "am," which may also explain the reference to them in singular person, rather than plural. "The people of the sons of Israel," he calls them, pointing out their multiplication and might. "Rav ve'atzum" are the adjectives used here (v. 9), as in verse 7 above. This multiplicity and might also appear to constitute a threat to himself and to his people, and so he describes this foreign race as being, "more numerous and mightier than us" (v. 9 italics added). It seems that exaggeration and bigotry play no small part in these words, which are used to instigate a plan to solve the “Hebrew problem” (compare the “Jewish problem” in Europe which culminated in Hitler’s “final solution”). Interestingly, at the very end of last week’s Parasha, Yoseph charged his brothers concerning taking his bones back to the land, whenever YHVH would visit (pakod) them (Gen. 50:25). In our Parasha, at the very beginning of the book of Sh’mot (Exodus), we read about the “might” of the People of Yisrael. Both bone and might share the same root of a.tz.m (ayin, tzadi, mem). This root lends itself to several significant words, which we will examine more thoroughly, in Parashat B’ha’a’lot’cha (Lev. 8-12). Suffice it to say here that Yoseph’s bones “multiplied” greatly, in accordance with the promise granted to his sons, although at present this blessing appeared to be causing severe adversity.
Thus, to counter this threat of a population explosion, the king, typically, takes a number of measures, all of which are expressed in verbs denoting suffering, suppression and servitude, found in chapter 1:11-14. First they "set over them" - “sa'rey measeem” - tax collecting princes, to (literally) "afflict them with suffering." However, "the more they afflicted them, the more they multiplied and grew.” The word for "grew" is "yifrotz," of the root p.r.tz. which we examined in Parashat Va’yeshev (Gen. 38:29), where we noted that it meant "to break forth." This caused the Egyptians "to loath" or "abhore" (“va’yakutzu”) them, and in turn they made them do rigorous labor (“va'ya'vidu” - a.v.d. - labor, work; while “eh’ved” is “slave”). "And they made their lives bitter with hard labor in mortar, in brick, and in all manner of work in the field. All their work in which they made them work with rigor" (v. 14 italics added). In verses 13-15 the root a.v.d (ayin, vet, dalet) - work, labor, slave - occurs five times, impressing upon the reader the sense of perpetual toil.
The commentator Benno Jacob [2] observes that the initiators of the acts of ritual enslavement are always mentioned (in their acts of harassment) in the plural, whereas the Israelites are referred to in the singular (in verses 10-12 each reference to the Israelites reads "he"). He goes on to say, "Israel is pictured here as characterless, faceless, bereft of leadership." Interestingly, the Parasha opens with the names of the individuals whose descendants, in just a matter of a few verses, are described as being submerged in a sea of suffering and oblivion (although, as we have said above, the singular person could have also been used because of them being seen as an “am” – a nation, a people).
The only two characters singled out here are the midwives (who are mentioned by name). They were assigned the heinous task of doing away with every Hebrew male newborn. Their defiance of the king's edict (v 17) results in Yisrael becoming even more numerous and mighy – rav and atzum (the same term we looked at above, stemming from the root a.tz.m). These two Elohim-fearing women are a testimony to the full involvement of Yisrael's Elohim with His People, even at a time when the Nation was being forced into conditions of bondage and forgetfulness. However, whereas "am Yisrael" as a whole was occupied with endless and huge building projects for their taskmasters, for the midwives it was their Elohim who established their "batim" – 1:21 literally “homes, houses" and also “families, dynasties” (translated “households”)!
The subjugating process increasingly gathers momentum; taxing (v.11) turns into hard labor (v. 11), then to enslavement (v.13, 14) and to 'limited' infanticide (v. 15-16), which finally becomes an imposition on the entire Egyptian nation, compelling it to engage in a full-blown genocide by exterminating every Hebrew male newborn (v.22). Thus, in its 22 verses, the first chapter of Sh'mot spans and recounts a long and eventful period.
The next chapter reports a sudden development. Nehama Leibowitz comments, "One family, father, mother, and daughter emerge from the gloom of this faceless mass."[3] The anonymity is only gradually broken, though, as the protagonists of this first part of the chapter remain nameless, albeit distinct. The only specific name in this narrative is the name that Par’oh's daughter gives the baby whom she finds. It is to be Moshe, "because I drew him out of the water" (v. 10 emphasis added). And as we observed in Parashat Miketz, this name is probably an Egyptian one, as "mes" or "mesu" in ancient Egyptian mean "child" or "son," [4] yet the Hebrew language adapts to foreign terms by employing puns or a 'play on words' (such as the in the name "Bavel", Gen. 11:9). There is, however, one other instance in Scripture where the root m.sh.h (mem, shin, hey) is used: "He drew me out - yimsheni - of many waters," sings King David (2nd Sam. 22:17; Ps. 18:16), being an apt description of Moshe’s current situation, and of his people’s future situation, when they will be facing a large body of water. The basket that baby Moshe was put in is called "tey'va," the identical word used for Noach's ark! The gigantic structure and the little basket are both havens of safety and protection, out of which deliverance with large-scale ramifications was destined to emerge.
It takes the death of the king (2:23) for the Children of Yisrael to "groan" and "cry out" -"va'yiz'aku" - and “their cry" - "shava'atam" - goes up to Elohim. Notice that here the verb “to cry out” is different from the noun “cry.” In other words, by the time the cry (“za’a’ka”) reaches heaven, it turns into a "sha'v'a" (sh.v.a. shin, vav, ayin), a noun which is "akin to deliverance or salvation" (y.sh.a - yod, shin, ayin) [5]. Thus, the cry already contains within it the response! And so we read that Elohim "heard," "remembered," "looked" (or "saw") and "acknowledged" (v. 24-25).
Chapter 3 elaborates on the meaning of the above verbs, through the person of Moshe and his mission. It is through Moshe that YHVH is about to reveal Himself to His People. Moshe spends time in the desert, "midbar," "tending the flock of Yitro (Jethro), his father-in-law… And he led the flock to the back of the desert, and came to Horeb, the mountain of Elohim” (3:1). "Midbar" is from the root d.v.r (dalet, vet/bet, resh), meaning “speech,” but this root also supplies us with “to drive” (as in “push out”) and “defeat.” It shares the same root with "pestilence" or “plague” and with the Holy of Holies in Solomon's Temple ("dvir"). It seems that when he who is stricken with plague (sin) is driven to the ‘backside’ of the desert, it is there that he hears YHVH’s still small voice speaking, and before long finds himself in the Holy of Holies, with Moshe being a perfect case in point. In 4:10 – 16, the root d.b/v.r. is repeated seven times in various forms such as, “words” and “speaking.”
YHVH reveals Himself to Moshe, talking to Him (typically) in a place of silence and desolation, thus indicating that His Presence and control are not limited by what things (also of the root d.v.r - davar = thing) may look like in the natural. The sea, for example, which will be facing the Israelites in their future escape, will turn into "dry land" which they are destined to cross. Incidentally, this “dryness” or “parched land” is called "charava" (Parashat B'shalach, Ex. 14:21), of the root ch.r.v. The particular desert location referred to here is called “Chorev,” and also stems from the root, ch.r.v (chet, resh, vet), which means “desolation or waste,” forming also the root for "cherev" - “sword” and “churban” – “destruction.” Not surprisingly, in this part of the world, where water is scarce, “dryness” and “destruction” are almost synonymous.
Elohim’s plans for His people may be elicited from some of the terms used here. He declares that He Himself "will go down" to rescue His people from Mitzrayim (Egypt - straits, narrowness, adversity), and "will bring them up" to "a good and broad land" (v. 8). When Moshe is to assemble the elders of Yisrael, he is to convey to them that the Elohim of Avraham, Yitzchak and Ya'acov, literally, "visiting has visited you and that which has been done to you in Egypt" (v. 16). We also noticed above, in Yospeh’s request at the end of the book of B’resheet (Genesis), that he used the same term when he expressed his faith about Elohim visiting His people to take them back to the land. In both these cases "visit" is "pakod," the root being p.k.d (pey, kof, dalet), and means “to visit, attend, muster, appoint[6] count or miss.” This word is also known as "precept" (e.g. Ps. 119:15, 27). Like several of the other words for "commandments" and "laws" this one also has, as is evident here, a different or broader meaning than what is generally perceived - something that we will be taking a closer look at when several of these terms will surface in future Parashot. This verb sums up well YHVH’s multiple plan for His people.
The long discourse that the reluctant Moshe has with YHVH is about to end when YHVH tells him…"Now therefore, go, and I will be with your mouth and teach you what you shall say," (4:12). Similar words are repeated in verse 15, with the promise to instruct him and his brother A’ha’ron (Aaron) as to what they will have to do. It was likewise a totally submissive Yeshua who expressed a similar idea during His earthly ministry, "The son can do nothing by himself, he can do only what he sees his Father doing, because whatever the Father does, the son does also" (John 5:19 ref. also 8:28; 12:49; 14:10).
Moshe and A’ha’ron comply and go to see Par’oh. In 5:4 we read: “And the king of Egypt said to them, Moses and Aaron, why do you keep the people from their work? Get to your burdens!” “Keep the people” is “tafri’ou,” from the root p.r.a., (pey, resh ayin), which we looked at in Parashat Miketz (Ge. 41-44:17), where we also noticed its (coincidental?) similarity with the name Par’oh. The meaning of this root, being “unruliness” and “dishevelment” (of hair), is not incompatible with this king’s conduct toward his Hebrew subjects.
We noted above that, because of their lowly state, the Hebrews were referred to in singular person. In 4:22 they are referred to once again in this manner; but this time for an entirely different reason. Here YHVH calls Yisrael "My first born son." Even though by the end of the Parasha the lot of the Israelites is made (temporarily) even worse than it had been before Moshe's audience with Par'oh, the People, who at the beginning of Sh'mot are presented as a forgotten and maltreated mass, are now the object of YHVH's direct intervention. It is therefore with these words that our Parasha ends: "Then YHVH said to Moses, 'Now you shall see what I will do to Pharaoh, for with a strong hand he will let them go, and with a strong hand he will expel them out of his land'" (6:1).
In Parashat Sh’mot we see once again the sovereignty of YHVH over the work and intentions of the enemy. Just like Yoseph, whose destiny the enemy attempted to disrupt, while it was that very scheme which catapulted him into the place that YHVH had for him, so it is with Moshe. The very man, whose command should have brought about this infant’s death, ended being the one in whose palace the infant was protected and groomed for the purpose of leading the Israelites out and away from under his despotic and tyrannical control and dominion.
1 New Studies in Shemot, by Nechama Leibowitz, trans. Aryeh Newman, Eliner Library, Jerusalem, 1995
2 Ibid
3 Ibid
4 The New Brown, Driver, Briggs, Gesenius Hebrew and English Lexicon, ed. Francis Brown, Hendrickson Publishers, Peabody, Mass.
5 Ibid
6 Ibid
[2]
[6]
Monday, December 19, 2011
Parashat Va'yeshev - addtions
Parashat Va’yeshev does not stop yielding materials for thought, and even though the subject matters that are presented there have been investigated again and again (see Hebrew Insights into Parashat Va’yeshev), there seems to be more wealth to be mined therein, as we found out last Shabbat when we studied it once more.
The Parasha’s account of the conflict between Yoseph and his brothers, in particular the sons of Bilha and Zilpa, is marked by an absence of “shalom”: And his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him (37:4 emphasis added). But even though the situation was not resolved, when the brothers went to Shechem to shepherd their father’s flocks, Israel said to Joseph, "Are not your brothers feeding the flock in Shechem? Come, I will send you to them." So he said to him, "Here I am." Then he said to him, "Please go and see if it is well with your brothers with [see the peace of] and well with the flocks [see the peace of], and bring back word to me" (37:13-14 emphases added). Yisrael sought information as to the peace of his sons when they were, supposedly, doing their work in Shechem. Many years earlier, when he returned to the Land after his sojourn in Aram, Shechem was the first location where he found himself. Scripture tells us that… Jacob came safely to the city of Shechem” (33:18). That “safely” is actually “shalem” – which is whole, unharmed (and perhaps ‘in one piece’). Yet even though we would expect this condition of “shalem” to lead to “shalom,” that was not the case. The fallacy of “shalom in Shechem” (or Sh’chem, in Hebrew) was perpetuated when Hamor and Shechem his son, the “lords of the land” who were also involved in the rape of Dina, presented to their compatriots the so-called peaceable offer of Yaacov’s sons: “These men are at peace with us. Therefore let them dwell in the land and trade in it. For indeed the land is large enough for them. Let us take their daughters to us as wives, and let us give them our daughters” (34:21 emphasis added). ‘Sure, if the flesh and greed are gratified, we can all be happy and at peace!’ The all-time guarantee for the ultimate “shalom” in the world is sex, money and position. And when those are not to be had, the spirits of lust, greed and jealousy prevail, as is so well demonstrated in Parashat Va’yeshev.
Well, since the desired “peace in Shechem” did not materialize in any one of those episodes, it is no wonder that the shepherds, aka infamous man-slaughterers, did not lead their flocks to the green and serene pastures of these environs, but continued on. As for Yoseph, he was directed by “a man” to follow them northward, to Dothan. Notice that Yoseph’s informant did not require much information; he already knew who the “brothers” were, and neither was he ignorant as to their whereabouts. Even so today, if we earnestly seek for our brothers, the Man will not withhold any information from us. He will lead us directly to them. It is just a matter of having the ears to hear and the heart to obey.
That Yoseph is the protagonist of our story is not difficult to determine. Scripture, however, continues to stress that fact, not only overtly but also by using subtler means.
In chapters 37 and 38 the verb y.s.f, – to add, to repeat – which is the root of Yoseph’s name, appears four times:
Now Joseph had a dream, and he told it to his brothers; and they hated him even more – va’yosifu (37:5).
And his brothers said to him, "Shall you indeed reign over us? Or shall you indeed have dominion over us?" So they hated him even more - va’yosifu - for his dreams and for his words (37:8).
And she conceived yet again - va’tosef - and bore a son, and called his name Shelah. (38:5a).
So Judah came to the realization and said, "She has been more righteous than I, because I did not give her to Shelah my son." And he never knew – ve’lo yasaf - her again
(38:26 ).
And so, even when the various episodes involve other individuals, named and unnamed,
the Word wants to make sure that the reader is aware of the central role of Yoseph in all of them, although the connection to his person will be made much further down the road (such as with Yehuda’s story in chapter 38 which will pertain to the role of Yoseph much much later).
Yoseph’s immediate destiny is marked by down spiraling, first into a pit and then by being sold to merchants who were on their way… down to Egypt (37:25 emphasis added). However, in the process he was also pulled up (from the pit), being indicative of the fact that each of his downfalls will also mark a ‘lifting up.’
But, in the meantime, the opening verse of chapter 38 says: “Now Joseph had been brought down to Egypt” (emphasis added). This event was taking place simultaneously with Yehuda’s departure from his country, from his family and from his father’s house (cf. Gen. 12:1): “It came to pass at that time that Judah departed [literally, went down] from his brothers” (38:1 emphases added). What is the difference between each of those descends? Yehuda’s guilt and self-condemnation caused him to choose a way out, which led to his spiritual back sliding, whereas Yoseph was brought down not of his own volition. There is a very clear distinction in the respective responses of these two men. The one is moving from bad to worse, without looking for a redemptive opportunity, whereas the other, who was subject to others’ decisions, makes good of every opportunity that comes his way. However, in each of those cases there exists the overriding sovereignty of YHVH, in spite of what may be ‘natural’ inclinations
(e.g. Proverbs 16:9). When Yehuda left his family, he followed his heart’s leaning
– va-yet (meaning “incline” or ‘lean”) and went over to his Adulamite friend Hirah upon whom he was relying for help. Later, when he sees the “harlot,” it says that “he turned – va-yet - to her,” once again following his inclinations and desires. On the other hand, after Yoseph was subject to someone else’s lust, it says of him that YHVH “was with Yoseph and [literally] –va-yet - inclined/turned his mercy/loving kindness/grace [chesed] toward him” (39:21 emphasis added).
Yehuda’s downward journey is accompanied by many mishaps, although every now and then there is evidence of an attempt on his part to do the “right thing.” How typical of guilt, shame and self-condemnation to lead us to try and cover them up by “good works”!
Thus, his sons’ names provide a clue to these feeble attempts. Yehuda named his firstborn “Er,” meaning “awake.” He was hoping that his depression and spiritual slumber could be redeemed by having this firstborn. His second son was called “Onan” – “on” being strength. Isn’t it interesting that Rachel named Binyamin, Ben- Oni, “son of my strength” as his birth depleted all of her strength and brought about her death? As to Yehuda’s third son; the latter was born under strange circumstances: “He was at Chezib when she bore him” (38:5). Who was at Chezib? Was it the newborn, or was it his father? What is Chezib? Is it truly a place, or is it a description of a condition? Chezib means “lie, deception, falsehood.” Is it possible that Shelah was conceived in a lie and deception, and was therefore the son of another man, rather than Yehuda’s? Or was Yehuda away while he was born, causing his wife great grief? One way or another, Shelah’s birth was not a cause of great joy, otherwise why would Scripture take the trouble to record that fact that “he was in chezib” at his birth? Thus, the name Shelah could possibly mean “hers,” if that boy was not Yehuda’s biological son.
When Yehuda’s degeneration reaches its peak, he turns (as we saw above) to a prostitute, with whom he leaves his most precious possessions: signet, cord and staff. Like Easv, who for momentary satisfaction was willing to give up his birthright, Yehuda had given the ‘markers’ of his identity and authority to the one whom he perceived to be a prostitute. Interestingly, when he went looking for her to retrieve his treasures and to cover up his embarrassment and pride ("Let her take them – the objects - for herself, lest we be shamed; 38:23 emphasis added), he used the term “k’desha,” which is a “temple prostitute.” However, that word shares its root with “kadosh” – set apart and holy. That word is repeated 3 times in verses 21 and 22 of chapter 38. Again, a hint as to the true nature of this woman, who turned out to be “kdosha,” holy and “righteous,” as Yehuda himself came to realize (v. 26). Interestingly, at Yehuda’s lowest point of spiritual and moral collapse YHVH intervenes by using what would appear as the very symbol of that lowly condition.
Among the many lessons that Yehuda was taught by Tamar, his daughter in law, he also had to realize that things are not always what they seem, a lesson that he had to apply one more time when many years later he met the ‘mighty Egyptian ruler.’
The Parasha’s account of the conflict between Yoseph and his brothers, in particular the sons of Bilha and Zilpa, is marked by an absence of “shalom”: And his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him (37:4 emphasis added). But even though the situation was not resolved, when the brothers went to Shechem to shepherd their father’s flocks, Israel said to Joseph, "Are not your brothers feeding the flock in Shechem? Come, I will send you to them." So he said to him, "Here I am." Then he said to him, "Please go and see if it is well with your brothers with [see the peace of] and well with the flocks [see the peace of], and bring back word to me" (37:13-14 emphases added). Yisrael sought information as to the peace of his sons when they were, supposedly, doing their work in Shechem. Many years earlier, when he returned to the Land after his sojourn in Aram, Shechem was the first location where he found himself. Scripture tells us that… Jacob came safely to the city of Shechem” (33:18). That “safely” is actually “shalem” – which is whole, unharmed (and perhaps ‘in one piece’). Yet even though we would expect this condition of “shalem” to lead to “shalom,” that was not the case. The fallacy of “shalom in Shechem” (or Sh’chem, in Hebrew) was perpetuated when Hamor and Shechem his son, the “lords of the land” who were also involved in the rape of Dina, presented to their compatriots the so-called peaceable offer of Yaacov’s sons: “These men are at peace with us. Therefore let them dwell in the land and trade in it. For indeed the land is large enough for them. Let us take their daughters to us as wives, and let us give them our daughters” (34:21 emphasis added). ‘Sure, if the flesh and greed are gratified, we can all be happy and at peace!’ The all-time guarantee for the ultimate “shalom” in the world is sex, money and position. And when those are not to be had, the spirits of lust, greed and jealousy prevail, as is so well demonstrated in Parashat Va’yeshev.
Well, since the desired “peace in Shechem” did not materialize in any one of those episodes, it is no wonder that the shepherds, aka infamous man-slaughterers, did not lead their flocks to the green and serene pastures of these environs, but continued on. As for Yoseph, he was directed by “a man” to follow them northward, to Dothan. Notice that Yoseph’s informant did not require much information; he already knew who the “brothers” were, and neither was he ignorant as to their whereabouts. Even so today, if we earnestly seek for our brothers, the Man will not withhold any information from us. He will lead us directly to them. It is just a matter of having the ears to hear and the heart to obey.
That Yoseph is the protagonist of our story is not difficult to determine. Scripture, however, continues to stress that fact, not only overtly but also by using subtler means.
In chapters 37 and 38 the verb y.s.f, – to add, to repeat – which is the root of Yoseph’s name, appears four times:
Now Joseph had a dream, and he told it to his brothers; and they hated him even more – va’yosifu (37:5).
And his brothers said to him, "Shall you indeed reign over us? Or shall you indeed have dominion over us?" So they hated him even more - va’yosifu - for his dreams and for his words (37:8).
And she conceived yet again - va’tosef - and bore a son, and called his name Shelah. (38:5a).
So Judah came to the realization and said, "She has been more righteous than I, because I did not give her to Shelah my son." And he never knew – ve’lo yasaf - her again
(38:26 ).
And so, even when the various episodes involve other individuals, named and unnamed,
the Word wants to make sure that the reader is aware of the central role of Yoseph in all of them, although the connection to his person will be made much further down the road (such as with Yehuda’s story in chapter 38 which will pertain to the role of Yoseph much much later).
Yoseph’s immediate destiny is marked by down spiraling, first into a pit and then by being sold to merchants who were on their way… down to Egypt (37:25 emphasis added). However, in the process he was also pulled up (from the pit), being indicative of the fact that each of his downfalls will also mark a ‘lifting up.’
But, in the meantime, the opening verse of chapter 38 says: “Now Joseph had been brought down to Egypt” (emphasis added). This event was taking place simultaneously with Yehuda’s departure from his country, from his family and from his father’s house (cf. Gen. 12:1): “It came to pass at that time that Judah departed [literally, went down] from his brothers” (38:1 emphases added). What is the difference between each of those descends? Yehuda’s guilt and self-condemnation caused him to choose a way out, which led to his spiritual back sliding, whereas Yoseph was brought down not of his own volition. There is a very clear distinction in the respective responses of these two men. The one is moving from bad to worse, without looking for a redemptive opportunity, whereas the other, who was subject to others’ decisions, makes good of every opportunity that comes his way. However, in each of those cases there exists the overriding sovereignty of YHVH, in spite of what may be ‘natural’ inclinations
(e.g. Proverbs 16:9). When Yehuda left his family, he followed his heart’s leaning
– va-yet (meaning “incline” or ‘lean”) and went over to his Adulamite friend Hirah upon whom he was relying for help. Later, when he sees the “harlot,” it says that “he turned – va-yet - to her,” once again following his inclinations and desires. On the other hand, after Yoseph was subject to someone else’s lust, it says of him that YHVH “was with Yoseph and [literally] –va-yet - inclined/turned his mercy/loving kindness/grace [chesed] toward him” (39:21 emphasis added).
Yehuda’s downward journey is accompanied by many mishaps, although every now and then there is evidence of an attempt on his part to do the “right thing.” How typical of guilt, shame and self-condemnation to lead us to try and cover them up by “good works”!
Thus, his sons’ names provide a clue to these feeble attempts. Yehuda named his firstborn “Er,” meaning “awake.” He was hoping that his depression and spiritual slumber could be redeemed by having this firstborn. His second son was called “Onan” – “on” being strength. Isn’t it interesting that Rachel named Binyamin, Ben- Oni, “son of my strength” as his birth depleted all of her strength and brought about her death? As to Yehuda’s third son; the latter was born under strange circumstances: “He was at Chezib when she bore him” (38:5). Who was at Chezib? Was it the newborn, or was it his father? What is Chezib? Is it truly a place, or is it a description of a condition? Chezib means “lie, deception, falsehood.” Is it possible that Shelah was conceived in a lie and deception, and was therefore the son of another man, rather than Yehuda’s? Or was Yehuda away while he was born, causing his wife great grief? One way or another, Shelah’s birth was not a cause of great joy, otherwise why would Scripture take the trouble to record that fact that “he was in chezib” at his birth? Thus, the name Shelah could possibly mean “hers,” if that boy was not Yehuda’s biological son.
When Yehuda’s degeneration reaches its peak, he turns (as we saw above) to a prostitute, with whom he leaves his most precious possessions: signet, cord and staff. Like Easv, who for momentary satisfaction was willing to give up his birthright, Yehuda had given the ‘markers’ of his identity and authority to the one whom he perceived to be a prostitute. Interestingly, when he went looking for her to retrieve his treasures and to cover up his embarrassment and pride ("Let her take them – the objects - for herself, lest we be shamed; 38:23 emphasis added), he used the term “k’desha,” which is a “temple prostitute.” However, that word shares its root with “kadosh” – set apart and holy. That word is repeated 3 times in verses 21 and 22 of chapter 38. Again, a hint as to the true nature of this woman, who turned out to be “kdosha,” holy and “righteous,” as Yehuda himself came to realize (v. 26). Interestingly, at Yehuda’s lowest point of spiritual and moral collapse YHVH intervenes by using what would appear as the very symbol of that lowly condition.
Among the many lessons that Yehuda was taught by Tamar, his daughter in law, he also had to realize that things are not always what they seem, a lesson that he had to apply one more time when many years later he met the ‘mighty Egyptian ruler.’
Thursday, October 6, 2011
Hebrew insights into Parashat Ve’zot Habracha – D’varim (Deuteronomy) 33-34
Hebrew insights into Parashat Ve’zot Habracha – D’varim (Deuteronomy) 33-34
The Torah’s last Parasha, with its prophetic blessings upon the People of Yisrael and the individual tribes, is also the last curtain for Moshe who takes his leave off the stage of history. We have seen the Patriarchs bless their sons before their departure, and now we view Moshe blessing the people whom he had carried in his bosom like a father (sometimes in spite of himself, ref. Num, 11:12) for over forty years.
The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that the tribes’ blessings are not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each individual tribe as part of a complete entity.
The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany, if you will, of YHVH Himself, denoted by His “coming,” “rising” and “shinning forth” over physical and geographical locations (ref v. 2). An equivalent description, although underscored by a more specific prophecy, found in Chavakuk (Habakkuk) 3:3, will perhaps help us realize that this expose’ of YHVH may not be restricted only to the event which took place at Chorev, as YHVH is not bound to, or limited by Time, even when He intercepts our dimensionally-confined world. Thus, a wider scope of revelation of Yisrael’s Elohim is presented. Interestingly, in “He came with ten thousands of saints” (v. 2), it is not the usual “ba” (“came”), but rather the Aramaic “ata,” evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come.” The enigmatic meaning of verses 2 and 3 is matched by the very words and syntax used, all of which are difficult and extraordinary, and present a task for the commentators to grapple with. The literal rendering, for example, of “ten thousands of saints,” mentioned in verse 2, is “ten thousands of holiness,” the word there being “kodesh.” Thus, if the text is referring to “ten thousands of saints” or “holy ones,” why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones,” why are they not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode being “abundant in holiness”?
The next expression in the same verse is no less problematic. That which is translated either “firey law” or “flashing lightning” is “eshdat” in Hebrew, being a term that appears nowhere else. If broken in two it is: “e’sh” – fire – and “dat” – meaning “law, edict” or “manner of things.” However, “dat” is found only in Esther, one time in Ezra and in the Aramaic sections of Daniel, making its usage here, at such an early stage, totally doubtful. According to the B.D.B Lexicon “eshdat” was originally “esh yokeh-dat,” that is “burning fire” (with the first two syllables now missing). [1] According to this viewpoint we should read, “On His right (-that is, the right hand side) is a burning fire.”
Verse 3 reads: “Indeed, He loves the people; all thy holy ones are in Thy hand, and they followed in Thy steps, carrying your words.” This presents several problems. It changes mid-sentence from third to second person. “He who loves the nations” or “peoples” is described as “chovev amim.” The root ch.v.v. - love - is also shared by one of the words for “bosom.” Chovav is also one of the names of Moshe’s father-in-law (ref. Num. 10:29). According to Daat Mikra, “even when He expresses love toward all peoples, ‘all His Holy ones’ are Yisrael and they are ‘in Your hand.’” Therefore the change to second person in the second part of the verse denotes YHVH’s closeness to His people. Daat Mikra adds that the rest of the verse should read: “And they will be smitten at Your feet, and receive Your Word,” [2] whereas according to BDB the verb “tuku,” (“smitten”) is of dubious meaning and should therefore be understood as: “will be assembled,” as it is more compatible with the context. [3]
Yisrael’s present and future destiny is defined in the next two verses. Since Moshe is mentioned here in third person, the question arises whether he is speaking of himself, or is the assembly intoning the following: “Moses charged us with Torah, an inheritance for the assembly of Jacob. And there was a king in Jeshurun” [remember last Parasha’s Yeshurun, “the one who has been straightened,” in contradistinction to Ya’acov who is “winding or crooked”?]; when the heads of the people were gathered, the tribes of Israel together” (vs. 4, 5). For the “assembly of Jacob” we have here the unusual form of “kehila” (of the root k.h.l), rather than the frequent “kahal” or “eda.” “Kehila” appears to refer to a more organized form of the congregation, or society, rather than to a random assembly of the multitudes. Thus, when the People of Yisrael is in unison YHVH rules in their midst as a King of a redeemed community whose inheritance is Torah, rendering them no longer a wayward Ya’acov, but a Yeshurun whose paths have been made straight.
At this point Moshe confers on each tribe its respective prophetic blessing.
The first three tribes to receive their blessings are the firstborn Reuven, who in spite of having lost the birthright (ref. 1st Chronicles 5:1, 2), symbolizes here this significant position; Secondly, Yehuda (Judah), who was to receive the kingly position, while Levi is third to be given his blessing and stands for the office of the priesthood. There is no mistake - this is the order of YHVH’s Kingdom: the birthright comes first, ideally consisting of kingship and priesthood. However, in the un-regenerated state the birthright had to be divided up into its two offices (namely the ‘kingly’ and the ‘priestly’), which were only brought together in Yeshua (ref. Zech. 6:13). But when YHVH’s kingdom will be fully manifested on earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. ref. 2nd Peter 2:9).
Since Yehuda, according to the blessing (v. 7), was destined to be “brought to his people,” it is apparent that he will be separated from them at some point. This prediction became fact when the ten northern tribes seceded from the united kingdom, as it had existed under Shaul (Saul), David and Shlomo (Solomon) his son, never to have been reunited with Yehuda.
Of Levi it says (v. 9): “who said to his father and to his mother, I have not seen him; and he has not acknowledged his brothers, nor knew his own son, for they have observed Your word and kept Your covenant.” The word for “acknowledge” is “hekir,” also meaning to “recognize” and stems from the root n.ch.r (noon, kaf/chaf, resh) used in “nochri,” “stranger,” and in the verb “hitnaker,” to be “estranged.” This term describes Yoseph’s initial treatment of his brothers in B’resheet (Genesis) 42:7. The Levites, who were also to assume the position of judges, could not be “partial” to anyone, including their own family members, or as the Hebrew has it, they could not “recognize or acknowledge" their relatives, but rather, had to become “estranged” from them. “Estrangement” and “recognition,” although appearing to be contradictory, are in fact not that far apart; at times it takes the former in order to achieve the latter (as was the case with Yoseph and his brothers).
The description enumerating Yoseph’s blessing (vs. 13 – 17) resembles a trail going up and down hills, descending into valleys and underground resources and climbing mountain tops; a journey, which while topographical and geographical, also crosses the boundaries of Time and is ‘intercepted’ by the human element as well as by heavenly bodies, such as the sun and the moon (recalling to mind Yoseph’s dreams). “Meged” - translated “precious - is the leitmotif of this passage, as it is repeated five times within a few verses. Its expanded meaning is “excellence, glory, and gifts of choice” in reference to nature.[4] In verse 15, Yoseph’s hills and mountains are termed “ancient” (“kedem” - “first, initial, primary”), and “everlasting” (the word being “olam,” which also means “futurity”). Both the heavens and the abyss are destined to contribute toward Yoseph’s well being. That which the ground will produce for him on a monthly basis will grow so fast, that it will seem as though “expelled” (‘”the best yield” is “geresh”, g.r.sh, to “expel, force out”) by the earth. On the one hand “he shall push out the peoples” (v. 17). His leadership position, however, is not likened to the prowess of a king or a military leader, nor even to that of a typical priest, but rather to that of the Nazarite (ref. end of v. 16 – “n’zir ehcav”, literally the “nazarite among his brothers” and translated as “the one who was separated from his brothers,” or “a prince among his brothers”). The title used here originates in “nezer,” a “crown or a miter,” which is made up of the nazarite’s uncut hair (as we saw in Parashat Nasso, Num. 6). The “nazarite” - or “nazir”- is one who takes upon himself an oath to abstain from worldly pleasures.
Z’vulun (Zebulun) is told to rejoice in his “going out” (v. 18). In Parashat Ki Tetze (Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1st Ch. 12:33), and in Z’vulun’s case also going out to sea (ref. Ya’acov’s blessings to his sons, in Gen. 49:13). Yisas’char’s (Issachar) tent dwelling is the antidote to Z’vulun’s “going out,” and refers to homestead and attachment to the land (the tent dwelling here does not seem to suggest a nomadic life style; cf. Jacob’s blessings, Gen. 49:14), and perhaps also to the wisdom and discernment characteristic of this people (ref. 1st Chronicles 12:32). The mutual cooperation between these two neighboring tribes is captured by verse 19. Yisas’char “shall call the peoples to the mountain. There they shall offer sacrifices of righteousness,” while Z’vulun will make provisions of “the bounty of the seas and treasures hidden in the sand.”
Naphtali is “satisfied with favor,” which is “s’vah ratzon” (v. 23), while Asher, who is “favorable in the eyes of his brothers,” is “r’tzooy echav” (v. 24). Both these words emanate from the root r.tz.h., which is to “please, accept, favor.”
In verse 15 we read about the “ancient – kedem – mountains,” while in verse 27 Elohim, who is described as a “dwelling place” (“me’ona”), is called “Elohey kedem,” translated here as “eternal.” Thus, He who always was from the very beginning, is also the One who will ever be and it is He who will enable Yisrael to “dwell alone securely” (v. 28), as He Himself is her dwelling place while “underneath [her] are [His] everlasting arms” (v. 27).
Moshe’s last words constitute an exhilarating exclamation: “Blessed are you, O Israel! Who is like you, O people saved by YHVH, the shield of your help, and who is the sword of your excellency! And your enemies shall be found liars to you, and you shall tread on their high places” (33:29). It is most likely that Moshe himself did not compose the last eight verses of D’varim (chapter 34, or even the entire chapter, consisting of 12 verses). About his body it is said, “He buried him…” (34:6), inferring the direct involvement of the Holy One of Yisrael in the task. And although in Sh’mot (Exodus) 33:20 YHVH said to Moshe: “You cannot see My face. For there no man can see Me and live,” here we read, in verse 10: “And never since has a prophet like Moses arisen in Israel, whom YHVH knew face to face.” Even if not to be taken literally, these words do point to Moshe’s intimate knowledge of the Almighty, since “panim el panim” (“face to face”) implies exposure before someone, as in Hebrew “face” is not only an external image, with the root p.n.h (which we have noted several times in the past) meaning “to turn.” Thus “face” is that which “turns” to look at another. And while “panim” is the “exterior,” or the “surface,” “p’nim” means “inner” (ref. Ezekiel 40:19,23 etc.). Thus “panim” - face - expresses also that which is on the inside. In 2nd Corinthians 3:18 this principle is applied in a powerful way to each individual believer: “We all, with our face having been unveiled, having beheld [‘turned toward’] the glory of YHVH as in a mirror, are being changed [on the inside] into the same image from glory to glory, even as by YHVH, the Spirit” (italics added).
[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979
[2] Da’at Mikra, A’ahron Mirski, Rav Cook Inst., Jerusalem, 2001
[3] The New Brown, Driver, Briggs, Gesenius Lexicon
[4] Ibid.
The Torah’s last Parasha, with its prophetic blessings upon the People of Yisrael and the individual tribes, is also the last curtain for Moshe who takes his leave off the stage of history. We have seen the Patriarchs bless their sons before their departure, and now we view Moshe blessing the people whom he had carried in his bosom like a father (sometimes in spite of himself, ref. Num, 11:12) for over forty years.
The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that the tribes’ blessings are not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each individual tribe as part of a complete entity.
The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany, if you will, of YHVH Himself, denoted by His “coming,” “rising” and “shinning forth” over physical and geographical locations (ref v. 2). An equivalent description, although underscored by a more specific prophecy, found in Chavakuk (Habakkuk) 3:3, will perhaps help us realize that this expose’ of YHVH may not be restricted only to the event which took place at Chorev, as YHVH is not bound to, or limited by Time, even when He intercepts our dimensionally-confined world. Thus, a wider scope of revelation of Yisrael’s Elohim is presented. Interestingly, in “He came with ten thousands of saints” (v. 2), it is not the usual “ba” (“came”), but rather the Aramaic “ata,” evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come.” The enigmatic meaning of verses 2 and 3 is matched by the very words and syntax used, all of which are difficult and extraordinary, and present a task for the commentators to grapple with. The literal rendering, for example, of “ten thousands of saints,” mentioned in verse 2, is “ten thousands of holiness,” the word there being “kodesh.” Thus, if the text is referring to “ten thousands of saints” or “holy ones,” why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones,” why are they not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode being “abundant in holiness”?
The next expression in the same verse is no less problematic. That which is translated either “firey law” or “flashing lightning” is “eshdat” in Hebrew, being a term that appears nowhere else. If broken in two it is: “e’sh” – fire – and “dat” – meaning “law, edict” or “manner of things.” However, “dat” is found only in Esther, one time in Ezra and in the Aramaic sections of Daniel, making its usage here, at such an early stage, totally doubtful. According to the B.D.B Lexicon “eshdat” was originally “esh yokeh-dat,” that is “burning fire” (with the first two syllables now missing). [1] According to this viewpoint we should read, “On His right (-that is, the right hand side) is a burning fire.”
Verse 3 reads: “Indeed, He loves the people; all thy holy ones are in Thy hand, and they followed in Thy steps, carrying your words.” This presents several problems. It changes mid-sentence from third to second person. “He who loves the nations” or “peoples” is described as “chovev amim.” The root ch.v.v. - love - is also shared by one of the words for “bosom.” Chovav is also one of the names of Moshe’s father-in-law (ref. Num. 10:29). According to Daat Mikra, “even when He expresses love toward all peoples, ‘all His Holy ones’ are Yisrael and they are ‘in Your hand.’” Therefore the change to second person in the second part of the verse denotes YHVH’s closeness to His people. Daat Mikra adds that the rest of the verse should read: “And they will be smitten at Your feet, and receive Your Word,” [2] whereas according to BDB the verb “tuku,” (“smitten”) is of dubious meaning and should therefore be understood as: “will be assembled,” as it is more compatible with the context. [3]
Yisrael’s present and future destiny is defined in the next two verses. Since Moshe is mentioned here in third person, the question arises whether he is speaking of himself, or is the assembly intoning the following: “Moses charged us with Torah, an inheritance for the assembly of Jacob. And there was a king in Jeshurun” [remember last Parasha’s Yeshurun, “the one who has been straightened,” in contradistinction to Ya’acov who is “winding or crooked”?]; when the heads of the people were gathered, the tribes of Israel together” (vs. 4, 5). For the “assembly of Jacob” we have here the unusual form of “kehila” (of the root k.h.l), rather than the frequent “kahal” or “eda.” “Kehila” appears to refer to a more organized form of the congregation, or society, rather than to a random assembly of the multitudes. Thus, when the People of Yisrael is in unison YHVH rules in their midst as a King of a redeemed community whose inheritance is Torah, rendering them no longer a wayward Ya’acov, but a Yeshurun whose paths have been made straight.
At this point Moshe confers on each tribe its respective prophetic blessing.
The first three tribes to receive their blessings are the firstborn Reuven, who in spite of having lost the birthright (ref. 1st Chronicles 5:1, 2), symbolizes here this significant position; Secondly, Yehuda (Judah), who was to receive the kingly position, while Levi is third to be given his blessing and stands for the office of the priesthood. There is no mistake - this is the order of YHVH’s Kingdom: the birthright comes first, ideally consisting of kingship and priesthood. However, in the un-regenerated state the birthright had to be divided up into its two offices (namely the ‘kingly’ and the ‘priestly’), which were only brought together in Yeshua (ref. Zech. 6:13). But when YHVH’s kingdom will be fully manifested on earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. ref. 2nd Peter 2:9).
Since Yehuda, according to the blessing (v. 7), was destined to be “brought to his people,” it is apparent that he will be separated from them at some point. This prediction became fact when the ten northern tribes seceded from the united kingdom, as it had existed under Shaul (Saul), David and Shlomo (Solomon) his son, never to have been reunited with Yehuda.
Of Levi it says (v. 9): “who said to his father and to his mother, I have not seen him; and he has not acknowledged his brothers, nor knew his own son, for they have observed Your word and kept Your covenant.” The word for “acknowledge” is “hekir,” also meaning to “recognize” and stems from the root n.ch.r (noon, kaf/chaf, resh) used in “nochri,” “stranger,” and in the verb “hitnaker,” to be “estranged.” This term describes Yoseph’s initial treatment of his brothers in B’resheet (Genesis) 42:7. The Levites, who were also to assume the position of judges, could not be “partial” to anyone, including their own family members, or as the Hebrew has it, they could not “recognize or acknowledge" their relatives, but rather, had to become “estranged” from them. “Estrangement” and “recognition,” although appearing to be contradictory, are in fact not that far apart; at times it takes the former in order to achieve the latter (as was the case with Yoseph and his brothers).
The description enumerating Yoseph’s blessing (vs. 13 – 17) resembles a trail going up and down hills, descending into valleys and underground resources and climbing mountain tops; a journey, which while topographical and geographical, also crosses the boundaries of Time and is ‘intercepted’ by the human element as well as by heavenly bodies, such as the sun and the moon (recalling to mind Yoseph’s dreams). “Meged” - translated “precious - is the leitmotif of this passage, as it is repeated five times within a few verses. Its expanded meaning is “excellence, glory, and gifts of choice” in reference to nature.[4] In verse 15, Yoseph’s hills and mountains are termed “ancient” (“kedem” - “first, initial, primary”), and “everlasting” (the word being “olam,” which also means “futurity”). Both the heavens and the abyss are destined to contribute toward Yoseph’s well being. That which the ground will produce for him on a monthly basis will grow so fast, that it will seem as though “expelled” (‘”the best yield” is “geresh”, g.r.sh, to “expel, force out”) by the earth. On the one hand “he shall push out the peoples” (v. 17). His leadership position, however, is not likened to the prowess of a king or a military leader, nor even to that of a typical priest, but rather to that of the Nazarite (ref. end of v. 16 – “n’zir ehcav”, literally the “nazarite among his brothers” and translated as “the one who was separated from his brothers,” or “a prince among his brothers”). The title used here originates in “nezer,” a “crown or a miter,” which is made up of the nazarite’s uncut hair (as we saw in Parashat Nasso, Num. 6). The “nazarite” - or “nazir”- is one who takes upon himself an oath to abstain from worldly pleasures.
Z’vulun (Zebulun) is told to rejoice in his “going out” (v. 18). In Parashat Ki Tetze (Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1st Ch. 12:33), and in Z’vulun’s case also going out to sea (ref. Ya’acov’s blessings to his sons, in Gen. 49:13). Yisas’char’s (Issachar) tent dwelling is the antidote to Z’vulun’s “going out,” and refers to homestead and attachment to the land (the tent dwelling here does not seem to suggest a nomadic life style; cf. Jacob’s blessings, Gen. 49:14), and perhaps also to the wisdom and discernment characteristic of this people (ref. 1st Chronicles 12:32). The mutual cooperation between these two neighboring tribes is captured by verse 19. Yisas’char “shall call the peoples to the mountain. There they shall offer sacrifices of righteousness,” while Z’vulun will make provisions of “the bounty of the seas and treasures hidden in the sand.”
Naphtali is “satisfied with favor,” which is “s’vah ratzon” (v. 23), while Asher, who is “favorable in the eyes of his brothers,” is “r’tzooy echav” (v. 24). Both these words emanate from the root r.tz.h., which is to “please, accept, favor.”
In verse 15 we read about the “ancient – kedem – mountains,” while in verse 27 Elohim, who is described as a “dwelling place” (“me’ona”), is called “Elohey kedem,” translated here as “eternal.” Thus, He who always was from the very beginning, is also the One who will ever be and it is He who will enable Yisrael to “dwell alone securely” (v. 28), as He Himself is her dwelling place while “underneath [her] are [His] everlasting arms” (v. 27).
Moshe’s last words constitute an exhilarating exclamation: “Blessed are you, O Israel! Who is like you, O people saved by YHVH, the shield of your help, and who is the sword of your excellency! And your enemies shall be found liars to you, and you shall tread on their high places” (33:29). It is most likely that Moshe himself did not compose the last eight verses of D’varim (chapter 34, or even the entire chapter, consisting of 12 verses). About his body it is said, “He buried him…” (34:6), inferring the direct involvement of the Holy One of Yisrael in the task. And although in Sh’mot (Exodus) 33:20 YHVH said to Moshe: “You cannot see My face. For there no man can see Me and live,” here we read, in verse 10: “And never since has a prophet like Moses arisen in Israel, whom YHVH knew face to face.” Even if not to be taken literally, these words do point to Moshe’s intimate knowledge of the Almighty, since “panim el panim” (“face to face”) implies exposure before someone, as in Hebrew “face” is not only an external image, with the root p.n.h (which we have noted several times in the past) meaning “to turn.” Thus “face” is that which “turns” to look at another. And while “panim” is the “exterior,” or the “surface,” “p’nim” means “inner” (ref. Ezekiel 40:19,23 etc.). Thus “panim” - face - expresses also that which is on the inside. In 2nd Corinthians 3:18 this principle is applied in a powerful way to each individual believer: “We all, with our face having been unveiled, having beheld [‘turned toward’] the glory of YHVH as in a mirror, are being changed [on the inside] into the same image from glory to glory, even as by YHVH, the Spirit” (italics added).
[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979
[2] Da’at Mikra, A’ahron Mirski, Rav Cook Inst., Jerusalem, 2001
[3] The New Brown, Driver, Briggs, Gesenius Lexicon
[4] Ibid.
Subscribe to:
Posts (Atom)