Hebrew Insights into Parashat Noach (Noah): Genesis 6:9 – 11:32

Our Parasha spans the Flood, its causes and aftermath, leading to events related to the tower of Babel and to the consequential dispersion of humanity. Here, as is the case in many of the other Parashot*, we find certain key words (words stemming from the same three letter root) which are repeated within a given passage, or strewn throughout the text.

In Parashat* B’resheet (in Gen. 5:29), Noach’s name was explained: “Now he called his name Noach, saying, this one will comfort us… “ The root for the verb “to comfort,” in this instance, is n.ch.m (nun, chet, mem), pronounced nachem. Noach’s name, however, does not contain the consonant “m” (the letter “mem” in Hebrew). And whereas in his evil generation he was a comfort to Elohim, his name actually means “rest” (n.u.ch, noon, vav, chet). At the end of Parashat B’resheet (6:6), there is another reference to the root n.ch.m. We read there, “And YHVH repented [or “regretted” that is, “was sorry”] that He had made man on the earth.” In this case “repented” is “(va)yinachem.” But how is “comfort” related to “regret” or to “being sorry”? The root n.ch.m’s primary meaning is to be “sorry,” which indicates that only deep empathy with another’s sorrow can be a source of genuine comfort at a time of grief.

At the end of our Parasha, an explanation is given for the name Ba’vel (Babel). According to 11:9, “Ba’vel” was so named because “there Elohim confused the language” of the builders of the tower. However, the verb “confuse” used here is “balal,” and even though similar in sound Ba'vel does not originate from this root and actually means (in the Sumerian and Akkadian languages) “Gate of El.” The names Noach and Bavel are two examples of how the Tanach (O.T.) employs puns (for another such case refer to Joshua 5:9). In 11:7 another similar sounding verb – navla – is used in what is translated as “let us confuse [their language],” while the literal meaning of the verb, according to Samson Raphael Hirsch[1] is “cause to decay.” Thus the very condition of decay and confusion, which characterized the core of the society, also lends the description?to?its?form?of?communication. 

Now back to “rest.” Ironically, Noach lived at a time of great unrest, a fact that led to the natural disaster that befell his contemporaries. Yet, in the midst of it all, calm could be had in the 'eye of the storm' represented by the one who was found righteous at that time (ref. 6:9; 7:1), and by the place of refuge that he was constructing. In 8:4, we find the ark “resting upon the mountains of Ararat” (italics added). Following the raven, a dove was sent out “to see if the water had abated… and [it] found no resting place for the sole of her foot… “(8:8, 9 italics added). Rest is depicted here, and even highlighted, against the backdrop of the grave catastrophe. When Noach, his family, and the animals emerged out of the ark Noach built an altar. In 8:21 we read, “And YHVH smelled the soothing aroma.” The word for “soothing” is “nicho’ach,” which once again originates with the root “rest.” Is this a premonition of a day to come, when everything will be suffused by the fragrance of “rest” and “peace”?

In YHVH’s Word it is not only that which is present that deserves attention. Frequently what is absent also arouses interest, as well as the reason for this absence. Such, for example, is the case with the dove that was sent “to see if the water had receded” (8:8). “Receded,” in this case “kalu” is spelt with the letter “kof,” rather than with the expected “kaf” (meaning “finished, done, completed”).  The word “kalu” as it appears here means “having become light, or of little substance” from which stems “k’lala”- "curse" (and literally, to “make something of light esteem”).  In 8:21 YHVH says: “I will never again curse [a’ka’lel] the ground.” Is  this unusual form of “recede” used here inferring that the cause for the?great?deluge?was?YHVH’s?curse?

Last week we dealt with the root of “erev” (“evening”), which means a “pledge” and a “mixture” (being but two of its many  meanings)… this time, it is the “raven” (“orev”) which shares this root. The association between “raven” and “evening” is found in the Song of Songs (Song of Solomon) 5:11, where the beloved’s dark curls are compared to the dark raven. The black fowl, therefore, borrows its name from the evening’s fading light (i.e. darkness).

Mankind’s corruption is highlighted in 6:11. The word used there is “tisha’chet,” of the root sh.ch.t (shin, chet, tav), which primarily means to “destroy or destruction.” In verses 12, 13 and 17 derivatives of this root appear four times, both as “corruption,” and also as the verb for the “destruction” which YHVH was about to bring upon the entire earth and its inhabitants (v. 13). Inherent in the verb “sha’chot,” therefore, is corruption's self-destructiveness. In Yishayahu (Isaiah) 11:9 (and 65:25) we read the following: “They shall not hurt nor destroy – yash’chitu - in all My holy mountain.” Interestingly, this condition of ‘no destruction’ is characterized by water (“… for the earth shall be full of the knowledge of YHVH as the waters cover the sea”), which in our narrative is the agent of annihilation. Additionally, the impact of the verb “sha’chot” (with the letter “tav” at the end) receives an extra emphasis, as it evokes a similar sounding verb ending with a different “t” consonant (“tet”), which is to “slaughter” (e.g. Exodus 29:11,16, 20).

The other noun repeated in chapter 6 is “chamas” (ch.m.s., chet, mem, samech), translated “violence”: “…And the earth was filled with violence” (vv11, 13). As a rule the noun/verb “chamas” is connected to sinful acts of violence and injustice. “Chamas” rhymes with another verb - “chamad” - which means to “delight” but  also to “desire or covet” (as was the case with the fruit of the tree in Gen. 3:6, which seemed “desirable – nechmad - to make one wise”). Quite often similar sounding words, like “chamas” and “chamad” are also connected in meaning. Thus, the violent actions of “chamas” are motivated by covetousness, or unbridled desire. (Is it a lingual coincidence that Chamas is also the name of the notorious terror organization, bearing in mind the similarities between Arabic?and?Hebrew?)

Planted right in the midst of these descriptions of corruption, violence and pending destruction, is the only (potential) solution: the ark - "tey'va." More than a millennium will pass, when another would-be savior will be protected by a "tey'va" (though translated "basket" in English), which will also float on water. This will be Moshe. In the process of building this ark, our attention is first drawn to the act of propitiation and atonement: “kippur.” “Make yourself an ark of gopher wood… and… cover it inside and out with pitch" (6:14 italics added). The verb and noun for the action (of “covering”) and the material itself (“pitch”) are of the root k.f.r (kaf, pey/fey* resh) – which makes up “kippur.” Thus, this ark was to become a shelter, offering a protective covering from the disasters resulting from the sins of the age. The rabbis believe that anyone among those who had watched it being built, through the many years of its construction, could have also found refuge in it. Instead, the spectators chose to scoff and ridicule its builder. In most other cases, the verb and the noun stemming from the root k.f.r are used directly in connection with ‘atonement’ (e.g. Daniel 9:24), or as “payment of a price, or ransom” (e.g. Num. 35:31).

The very principles of atonement, and the reasons for its requirement, also find expression in our Parasha. Thus, we read in chapter 9:4-6: “But you shall not eat flesh with its life, that is, its blood. Surely for your lifeblood I will demand a reckoning … From the hand of every man's brother I will require the life of man. Whoever sheds man's blood, by man his blood shall be shed…”  Indeed, for atonement to be effective blood is imperative.

The importance of covering is brought out one more time in this Parasha, in the story of Noach’s three sons’ respective responses to their father's drunken stupor. Cham (Ham), the son who looked upon his father’s nakedness, was condemned to slavery by a curse which was pronounced upon his son, Cna’an (Canaan) (9:25), whose name?stems?from?the?root?to?“subdue”?or?”be?subdued”?(k.n.a,?kafnoon,?ayin). "And it happened in the six hundred and first year, at the beginning, on the first of the month that the waters were dried up from off the earth. And Noah removed the covering of the ark and looked. And, behold, the face of the earth was dried!” (8:13). “Dried” in both instances in the above verse is “cha’rvu.” In 7:22 we read, “All that was in the dry land, died.” Once again, “dry land” is “charava.” Both the verb, as well as the noun, are of the root ch.r.v (chet, resh, vet) which is also the root for “waste, desolate, attack, sword, plunder, wage war, fight” and more. In Hebrew thought “dryness,” denoting lack of water and rain (and hence drought), is commensurate with terms associated with lifelessness and destruction, which points to the shortage of water characterizing?the?land?of?Israel?(even?before?the?latter?is?ever?

mentioned!).

When they emerged out of the ark, Noach and his family were given the same ‘marching orders’ as did Adam, their predecessor. Humanity’s survivors were to “be fruitful and multiply and fill the earth” (9:1). The injunction to be fruitful is “pru.” In the 10th generation, one of Noach’s descendants, Avram (Abram) will be informed, this time by the bestowal of a blessing, that he will become “fruitful” (Gen. 17:6), while four generations after that event, Avraham’s grandson will be named, in faith, “multiple fruitfulness”?-?that?is,?Ephraim. However, one striking difference between  Elohim’s blessing and charge to and over Noach and his sons and the one over Adam’s, is that this time the Almighty declares that “the fear of you and the dread of you shall be on every beast…  bird … and on all that moves on the earth, and on all the fish…” (Gen. 9:2). Notice that the “fear and dread” are absent from YHVH’s word to Adam regarding the latter’s “subduing” of the earth and the “dominion” he was to have over all that lives and moves (ref. Gen. 1:26, 28).

Among the many names found in our Parasha, there are three in particular that call for our attention. All three persons are second cousins: the first is Yefet’s (Jepheth) grandson, the son of Yavan (Javan) - Dodanim (or Rodanim, as he is called in 1 Ch. 1:7), the second is Cham’s (Ham) grandson, the son of Cush – Nimrod, and the?third?is?Shem’s?grandson?by?his?son?Arpachshad,?who?was?

named?Ever?(Eber).

Yavan is the Hebrew word for Greece. Down the road of history Greece will become a major power of unprecedented influence over the entire world in a number of areas, one of which will be government (democracy). Yavan’s son’s two names, Dodanim and Rodanim mean, respectively, “cousins and rulers” (“rdu”, connected to Rodanim, is the verb YHVH used when He told Adam and Chava to subdue the earth in Gen. 1:28). His cousin, Cham’s grandson, Nimrod, is the one who built Bavel; a place which will become synonymous with the world’s hierarchal systems, especially as pertaining to religious matters. Nimrod means, “we will rebel,” and rebelling he does by setting up his own kingdom, as a direct counterfeit?of?Elohim’s?Kingdom?(10:10).

The third cousin, Shem’s grandson Ever, is of the firstborn lineage. It is his name which is given to the entire race - the Hebrews (“Ivrim”) who are to represent Elohim’s Kingdom on earth. The name Ever is derived from the verb to “pass or cross over,” a fact that this race will be demonstrating throughout biblical history, beginning with Avram. We will observe the Hebrews passing over from one place, or condition, to another, whether in a physical sense or otherwise, in order to earn the name of their forbearer.

The generation of the “cousins” (is it a coincidence that one of them, as mentioned, is actually named “Dodanim” - “cousins”?) was a?unique?one,?having?left?its?imprint?upon?humanity?to?this?very?

day.

We read above that Noach and his sons were to “fill the land/earth.” It is quite likely that this “filling” was not meant only in a physical sense. Nimrod, and the other inhabitants of the land of Shinar rebelled against Elohim and busied themselves by erecting a tower, which, by their own admittance was designed to prevent their scattering on earth (ref. 11:4). Earlier, in 9:19, it says about the sons of Noach that, “the whole earth was populated by them,”  with the verb “populated” being literally “scattered” (the same one as used in 11:8). This “scattering” was YHVH-initiated   because, “indeed, the people are one and they all have one language, and this is what they will begin to do; now nothing that they propose to do will be withheld from them” (11:6). “Propose to do” is “yazmu,” which in Modern Hebrew refers to “initiatives” and “projects,” but in Biblical Hebrew the root y.z.m. means  “unrestrained activity,” and not surprisingly is analogous to the verbs?“zamom,”?which?is?“to?devise?wickedness,”?and?“zimah”?

which?is?“to?lust.”

At the very end of the Parasha (11:26ff) we are introduced to the “exalted father” - Av’ram, whose goings forth, preceded by the command “lech lecha” (“go!”), will be reported next, in a Parasha by?the?same?name.


*Parashot - plural of Parasha (feminine gender)

*Parashat – “Parasha of…”

* The p and f sounds are designated by the same letter and may be pronounced as “p” in one form of the word, and as an “f” in another. The same is also true about the “b” and “v” sounds.

[1] Etymological Dictionary of Biblical Hebrew, edt. Rabbi Matityahu Clark, Feldheim Publishers,

  Jerusalem-New York

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Hebrew Insights into Parashat B’resheet – Genesis 1:1 – 6:8

The Hebrew language is characterized by remarkable conciseness, which allows information to be conveyed in very succinct forms.  Along with that, it is also a very picturesque language, and often content and form (in the Tanach, especially) are congruous. Thus, this first Parasha, being as it is, a narrative of the origins, is replete with information, eternal patterns and principles, yet all are communicated very briefly, with matching terminology.  In fact, the latter deserves individual attention.  Although this time we will not cover the full gamut of terms included in Parashat (“Parasha of”) B’resheet, in the weeks to come some of them will show up in other Parashot (Parasha in plural form), and it is then that we will try to do them justice. 

God’s name appears here as the composite “Elohim,” of the root “el” meaning “strong, mighty, powerful.” Elohim is in the plural form, a fact which lends the word much greater dimensions. But in addition to that, Elohim includes “El,” which is another word for God, as well as “Eloha,” yet one more word, of the same root, for the Almighty.

B’resheet is both the name of the first Parasha, and the name of the book of Genesis. “B’resheet bara Elohim…” At the first, beginning –b’resheet - created - bara – Elohim - God. The meaning of r’sheet is “first, beginning, start and prominence” and it stems from the root r.o.sh (resh, alef, shin) - “head.” (Notice the river in 2:10 that comes out of Eden and divides into four streams. The latter are also called here “heads”). The usage of this phraseology, therefore, establishes a foundation that the prime and first cause is Elohim, who is the initiator of everything.  In Colossians 1:16, 18 it says of Messiah Yeshua: “For by Him all things were created, in the heavens and on earth… He is also the head of the Body… and He is the beginning… so that He might come to have first place in everything” (italics added).  This above passage indeed exhausts “r’sheet” to its fullest.  Interestingly, the very first 3 letters which constitute the Bible’s opening word, “b’re(sheet)” are also the same as the ones that make up the next word, “bara,” which is “created” (the letters being bet, resh, alef). Thus, “created” appears twice in a row in the very beginning of the Holy Writ, as if to add an extra emphasis to the fact that Elohim is truly the Creator. Note that the verb “bara,” to “create,” refers exclusively to the Creator, and never to man. The adjective for “healthy” or “fat” – “bari” (such as in Gen. 41:2; Jud. 3:17) also stems from the same root, as do verbs such as, to “clear up” an area (e.g. Josh. 17:15, 18), and “eat” (2^nd Sam. 12:17); the latter two being almost contrary to each other. This, as well as other connected verbs, point to the act of creation as being multi-facetted. In fact, the primary meaning of “bara” is to “release the varying elements or materials so as to enable them to exist, materialize, express themselves, or grow.” 

The initial and foundational act of creation culminates with, “And Elohim called the light day, and the darkness He called night. And there was evening and there was morning, one day” (v. 5).  This “one day,” rather than “first day,” is “yom echad” unlike the rest of the days, which are termed, “second, third…” etc. Since “echad” -  unity of plurality – is such a significant term, and is attached to Elohim’s nature (“hear Oh Yisrael, YHVH our Elohim is ‘one’) its usage here underscores the Presence of Elohim in the creation process, emphasizing the fact that the “one day” will continue to accompany the creation of each of the subsequent days.  

 The act of creation involved processes of separation.  Elohim separated light from darkness (Gen. 1:4); water from water (vv. 6, 7).  He created the lights in the heaven to separate the night from the day (v. 14-16, 18), and the seasons one from the other.  He also distinguished between the different types of flora and fauna (vv 11, 12), between man and woman, and finally between the weekdays and the Shabbat.  The verb used for separating is “havdel” (of the root b.d.l, bet, dalet, lamed), to “divide or separate.”

But when He separated the water from the land (or brought forth the land from the water), Elohim said: “Let the water under the heavens be gathered - yikavu - to one place” (1:9).  A “mikveh” is therefore a place of the gathering of water and stems from the root, k.v.h.(kof, vav, hey), which is also the word for “hope.". Each time we read in English “wait for the Lord,” the verb in Hebrew is “kaveh.” Thus, our hope is found while we are being gathered to Him who is our Mikveh: “Oh YHVH, the hope ("mikveh," here, rather than the standard "tikva") of Israel… “ is the cry of the prophet Yirmiyahu (Jeremiah) in 17:13.  According to Romans 6:3-5, we have been immersed into Him, which makes Him the mikveh (place of immersion), “for in hope we have been saved” (Rom. 8:24 italics added). Our hope, then, lies in the fact that we are in Him, and He is in us, and therefore we walk now in new life (see Rom. 6:4) as a new creation.  Thus the "mikveh" stands for a place of being gathered to, and for 'immersion in hope,' seen both in the act of creation and in the act of the spiritual re-birth.

The progressive process of creation renders each day's accomplishment a preparation for the one that would follow.  And whereas above we touched on the 'separation' aspect of creation, here we see its integrative aspect.  Separation and integration, though seemingly mutually exclusive, actually work hand in hand and are typical of the Hebraic mind and character, and nowhere is this better exemplified than in the first and second chapters of the Bible.

Although each day's creative work was different from the next, the days were separated one from the other in an identical manner, by an evening and a morning.  This set the pattern for the days that were to come, which unlike the days of creation, would be identical or similar one to the other.  The day began in the evening - erev - and it is interesting to note that among its many meanings, “erev” also means a “pledge” or a “guarantee.”  Thus, the promise of the day to come is found in the twilight of its predecessor.  “Boker,” "morning," is another word rich in diverse meanings, one of which is to “inquire, frequent or visit,” connoting concern and care (see Ezk. 34:11,12). Once again, there is an assurance for things hoped for from the One who is in charge of Time and who operates within it (e.g. Jer. 33:25, Lam. 3:22-23), as is apparent from Gen. 2:2. Elohim is seen there “resting” (after having completed His work), while the word in Hebrew is “sha’va’t” of the root sh.b/v.t* meaning to “"cease,” and is similar to the root y.sh.v. - to "sit.” It is this root which also forms the word “Shabbat.”

As for the pinnacle of creation, man and woman, they were created "in the image and likeness" of their Creator (1:26).  “Image” is "tzelem" - from the root “tzel” which is a “shadow.” At best a human being may reflect the Almighty in the same way a two dimensional shadow 'represents' (as a shadow) a three-dimensional object. “Likeness” is “d'moot,” which contains the word “dam”  – "blood" (from which are derived words such as “adama” for “earth,” “adom” for “red” and “adam” - “man”).  Here we see a clear connection to the Messiah, who incarnated in a flesh and blood body as the “Last Adam.”  Man and woman were created different and at different times, yet “in the image (tzelem) of Elohim created He him, male and female created He them” (v. 27). Once again we see differentiation and oneness together.  He - man - was created both male and female, and likewise the male and the female together reflect the "tzelem" of the one Elohim. In 2:24 we read that they were to become “one flesh,” and yet that could only take place after woman was taken out (separated) from man’s own body (ref. 2:21). The woman’s formation was totally different than that of the man’s. Not only was she formed from the rib taken out of Adam’s side, but that act of formation is called “building” – va’yiven – literally, “and He [Elohim] built the rib which He took from the man, into a woman…” (2:22).

One more point concerning this union: In 2: 18, 20 the woman, the "help suitable" (as translated in most versions) for man, is described literally as a help “contrary or opposite” to him – “ezer ke’negdo” (“neged” being “in front of” or “opposite to”).  Originally, Chava* (Eve) was to be Adam’s counterpart, compatible to him. The two were to complement one another as two opposite forces do, attracting and polarizing at the same time.  

In the last verse of  chapter 2 we read: ”And they were both naked ("aroomim"/plural), the man and his wife, and were not ashamed” (v. 25).  In 3:7 a major change takes place: “And the eyes of the two of them were opened, and they knew that they were naked, and they sewed for themselves girdles of fig leaves.” The man and his wife made for themselves coverings from the leaves of a fig tree. The latter hints at their attitude, as the word for “fig” - t'ena – is closely related to “to'ana” which is a “pretext” or “looking for excuses.” In Shoftim (Judges) 14:4 Shimshon (Samson) is seen looking for such a pretext or “an occasion against the Philistines.”

In 3:21 we are told that Elohim “clothed them - va’yalbishem,” the root being l.v.sh, which is the verb for to “dress” and also forms the word for “clothes, garment ” –“ l’vush or malbush. We just noted that, “the man and his wife were naked and not ashamed,” (plural) “lo yit’boshashu” of the root b.o.sh (bet, vav, shin). Thus, although of no etymological connection, because of the similarity of consonants some rabbinical interpretations connect “l’vush” - garment - to “bosh” - “shame” (remember the b and v sounds are interchangeable), as indeed the garment’s purpose was to meet the need aroused by the shame of nakedness.

In the last episode depicting our protagonists, we see them being sent ("expelled" in Hebrew) out of the Garden, but not without a hint of a hope.  East of Eden, Elohim placed the Cherubim and the two-edged ("revolving") sword to guard the way to the Tree of Life (ref. 3:24).  This image conjures up another - one in which Cherubim were also placed above a "sword," that is the sword of the Word (see Eph. 6:17; Heb. 4:12), in the form of the tablets written by Moshe (Moses). These tablets were placed in the ark, above which two Cherubim were instated.  Is this a subtle picture, inserted into the somber scene of the expulsion, of a future Holy of Holies where atonement (covering) was to be made? Once the Holy of Holies (through the ultimate atonement) became accessible to all, so did the way to the Tree of Life, through Him who is the Way, the Truth and the Life.

The post-Edenic life was very different from that which Adam and Chava had experienced prior to their act of disobedience – this is evidenced by the life of their progeny. The story of Kayin and Hevel demonstrates the immediate results that followed the great transformation which took place in man’s disposition. In fact, the description of the events in chapter 4 is replete with linguistic connections to the previous chapter, a fact which illustrates the direct link that the parents’ actions and attitudes had on their posterity. Let us follow a little chart of such comparisons, in literal Hebrew translation.

                                                   

Chapter 4 v. 2 Cain was a tiller of the ground v. 7 If you do well you will be ‘carried’ but if you do not do Well sin crouches at the opening and to  you is its desire but you will rule it v. 9 Am I my brother’s keeper? v. 10 The voice of your brother’s blood is crying to Me from the ground v. 12 When you work [till] the ground it shall no longer yield its strength to you v. 14 You have driven me out today from the face of the ground/earth and I shall be hidden from Your face v. 16 And Cain went out from the presence of YHVh and swelt in the land of Nod east of Eden

Chapter 3 v. 19 By the sweat of the your face you shall eat bread till you return to the ground from which you were taken v. 13 And the woman said, the serpent has caused me to be ‘carried’ [in sin] and I ate v. 16 and to him [your husband] is your desire and He will rule you ch. 2:15 And YHVH Elohim took man and put him in the garden to till and keep it v. 10 I heard your voice in the garden and was afraid Back to Chapter 3 v. 17 Cursed is the ground for your sake, in sorrow you shall eat of it v. 23 And YHVH Elohim sent him out of the garden of Eden to work the ground from which he was taken v. 8 And the man and his wife hid from YHVH Elohim V. 10 And I was afraid, because I was naked and hid myself v. 24 And He drove out the man and He placed the cherubim east of the garden of Eden.

 Finally, let us follow the genealogy of the forefathers as listed in chapter 5. 

The names form the following: Man (Adam) is appointed (Shet) mortal 

(Enosh) sorrow (Keinan).  One who praises God (M’halal'el) will come 

down (Yared), teaching (Chanoch) that His death will send (Metushelach),

 the hidden king (Lemech, whose name contains the three letters for king, 

but not in the right order), and rest (No’ach). 

* B and V sound are denoted by the same letter – bet

* The “ch” consonant sound is the same as the “ch” in the Scottish “Loch.”

The Hebrew language is characterized by remarkable conciseness, which allows information to be conveyed in very succinct forms.  Along with that, it is also a very picturesque language, and often content and form (in the Tanach, especially) are congruous. Thus, this first Parasha, being as it is, a narrative of the origins, is replete with information, eternal patterns and principles, yet all are communicated very briefly, with matching terminology.  In fact, the latter deserves individual attention.  Although this time we will not cover the full gamut of terms included in Parashat (“Parasha of”) B’resheet, in the weeks to come some of them will show up in other Parashot (Parasha in plural form), and it is then that we will try to do them justice. 

God’s name appears here as the composite “Elohim,” of the root “el” meaning “strong, mighty, powerful.” Elohim is in the plural form, a fact which lends the word much greater dimensions. But in addition to that, Elohim includes “El,” which is another word for God, as well as “Eloha,” yet one more word, of the same root, for the Almighty.

B’resheet is both the name of the first Parasha, and the name of the book of Genesis. “B’resheet bara Elohim…” At the first, beginning –b’resheet - created - bara – Elohim - God. The meaning of r’sheet is “first, beginning, start and prominence” and it stems from the root r.o.sh (resh, alef, shin) - “head.” (Notice the river in 2:10 that comes out of Eden and divides into four streams. The latter are also called here “heads”). The usage of this phraseology, therefore, establishes a foundation that the prime and first cause is Elohim, who is the initiator of everything.  In Colossians 1:16, 18 it says of Messiah Yeshua: “For by Him all things were created, in the heavens and on earth… He is also the head of the Body… and He is the beginning… so that He might come to have first place in everything” (italics added).  This above passage indeed exhausts “r’sheet” to its fullest.  Interestingly, the very first 3 letters which constitute the Bible’s opening word, “b’re(sheet)” are also the same as the ones that make up the next word, “bara,” which is “created” (the letters being bet, resh, alef). Thus, “created” appears twice in a row in the very beginning of the Holy Writ, as if to add an extra emphasis to the fact that Elohim is truly the Creator. Note that the verb “bara,” to “create,” refers exclusively to the Creator, and never to man. The adjective for “healthy” or “fat” – “bari” (such as in Gen. 41:2; Jud. 3:17) also stems from the same root, as do verbs such as, to “clear up” an area (e.g. Josh. 17:15, 18), and “eat” (2^nd Sam. 12:17); the latter two being almost contrary to each other. This, as well as other connected verbs, point to the act of creation as being multi-facetted. In fact, the primary meaning of “bara” is to “release the varying elements or materials so as to enable them to exist, materialize, express themselves, or grow.” 

The initial and foundational act of creation culminates with, “And Elohim called the light day, and the darkness He called night. And there was evening and there was morning, one day” (v. 5).  This “one day,” rather than “first day,” is “yom echad” unlike the rest of the days, which are termed, “second, third…” etc. Since “echad” -  unity of plurality – is such a significant term, and is attached to Elohim’s nature (“hear Oh Yisrael, YHVH our Elohim is ‘one’) its usage here underscores the Presence of Elohim in the creation process, emphasizing the fact that the “one day” will continue to accompany the creation of each of the subsequent days.  

 The act of creation involved processes of separation.  Elohim separated light from darkness (Gen. 1:4); water from water (vv. 6, 7).  He created the lights in the heaven to separate the night from the day (v. 14-16, 18), and the seasons one from the other.  He also distinguished between the different types of flora and fauna (vv 11, 12), between man and woman, and finally between the weekdays and the Shabbat.  The verb used for separating is “havdel” (of the root b.d.l, bet, dalet, lamed), to “divide or separate.”

But when He separated the water from the land (or brought forth the land from the water), Elohim said: “Let the water under the heavens be gathered - yikavu - to one place” (1:9).  A “mikveh” is therefore a place of the gathering of water and stems from the root, k.v.h.(kof, vav, hey), which is also the word for “hope.". Each time we read in English “wait for the Lord,” the verb in Hebrew is “kaveh.” Thus, our hope is found while we are being gathered to Him who is our Mikveh: “Oh YHVH, the hope ("mikveh," here, rather than the standard "tikva") of Israel… “ is the cry of the prophet Yirmiyahu (Jeremiah) in 17:13.  According to Romans 6:3-5, we have been immersed into Him, which makes Him the mikveh (place of immersion), “for in hope we have been saved” (Rom. 8:24 italics added). Our hope, then, lies in the fact that we are in Him, and He is in us, and therefore we walk now in new life (see Rom. 6:4) as a new creation.  Thus the "mikveh" stands for a place of being gathered to, and for 'immersion in hope,' seen both in the act of creation and in the act of the spiritual re-birth.

The progressive process of creation renders each day's accomplishment a preparation for the one that would follow.  And whereas above we touched on the 'separation' aspect of creation, here we see its integrative aspect.  Separation and integration, though seemingly mutually exclusive, actually work hand in hand and are typical of the Hebraic mind and character, and nowhere is this better exemplified than in the first and second chapters of the Bible.

Although each day's creative work was different from the next, the days were separated one from the other in an identical manner, by an evening and a morning.  This set the pattern for the days that were to come, which unlike the days of creation, would be identical or similar one to the other.  The day began in the evening - erev - and it is interesting to note that among its many meanings, “erev” also means a “pledge” or a “guarantee.”  Thus, the promise of the day to come is found in the twilight of its predecessor.  “Boker,” "morning," is another word rich in diverse meanings, one of which is to “inquire, frequent or visit,” connoting concern and care (see Ezk. 34:11,12). Once again, there is an assurance for things hoped for from the One who is in charge of Time and who operates within it (e.g. Jer. 33:25, Lam. 3:22-23), as is apparent from Gen. 2:2. Elohim is seen there “resting” (after having completed His work), while the word in Hebrew is “sha’va’t” of the root sh.b/v.t* meaning to “"cease,” and is similar to the root y.sh.v. - to "sit.” It is this root which also forms the word “Shabbat.”

As for the pinnacle of creation, man and woman, they were created "in the image and likeness" of their Creator (1:26).  “Image” is "tzelem" - from the root “tzel” which is a “shadow.” At best a human being may reflect the Almighty in the same way a two dimensional shadow 'represents' (as a shadow) a three-dimensional object. “Likeness” is “d'moot,” which contains the word “dam”  – "blood" (from which are derived words such as “adama” for “earth,” “adom” for “red” and “adam” - “man”).  Here we see a clear connection to the Messiah, who incarnated in a flesh and blood body as the “Last Adam.”  Man and woman were created different and at different times, yet “in the image (tzelem) of Elohim created He him, male and female created He them” (v. 27). Once again we see differentiation and oneness together.  He - man - was created both male and female, and likewise the male and the female together reflect the "tzelem" of the one Elohim. In 2:24 we read that they were to become “one flesh,” and yet that could only take place after woman was taken out (separated) from man’s own body (ref. 2:21). The woman’s formation was totally different than that of the man’s. Not only was she formed from the rib taken out of Adam’s side, but that act of formation is called “building” – va’yiven – literally, “and He [Elohim] built the rib which He took from the man, into a woman…” (2:22).

One more point concerning this union: In 2: 18, 20 the woman, the "help suitable" (as translated in most versions) for man, is described literally as a help “contrary or opposite” to him – “ezer ke’negdo” (“neged” being “in front of” or “opposite to”).  Originally, Chava* (Eve) was to be Adam’s counterpart, compatible to him. The two were to complement one another as two opposite forces do, attracting and polarizing at the same time.  

In the last verse of  chapter 2 we read: ”And they were both naked ("aroomim"/plural), the man and his wife, and were not ashamed” (v. 25).  In 3:7 a major change takes place: “And the eyes of the two of them were opened, and they knew that they were naked, and they sewed for themselves girdles of fig leaves.” The man and his wife made for themselves coverings from the leaves of a fig tree. The latter hints at their attitude, as the word for “fig” - t'ena – is closely related to “to'ana” which is a “pretext” or “looking for excuses.” In Shoftim (Judges) 14:4 Shimshon (Samson) is seen looking for such a pretext or “an occasion against the Philistines.”

In 3:21 we are told that Elohim “clothed them - va’yalbishem,” the root being l.v.sh, which is the verb for to “dress” and also forms the word for “clothes, garment ” –“ l’vush or malbush. We just noted that, “the man and his wife were naked and not ashamed,” (plural) “lo yit’boshashu” of the root b.o.sh (bet, vav, shin). Thus, although of no etymological connection, because of the similarity of consonants some rabbinical interpretations connect “l’vush” - garment - to “bosh” - “shame” (remember the b and v sounds are interchangeable), as indeed the garment’s purpose was to meet the need aroused by the shame of nakedness.

In the last episode depicting our protagonists, we see them being sent ("expelled" in Hebrew) out of the Garden, but not without a hint of a hope.  East of Eden, Elohim placed the Cherubim and the two-edged ("revolving") sword to guard the way to the Tree of Life (ref. 3:24).  This image conjures up another - one in which Cherubim were also placed above a "sword," that is the sword of the Word (see Eph. 6:17; Heb. 4:12), in the form of the tablets written by Moshe (Moses). These tablets were placed in the ark, above which two Cherubim were instated.  Is this a subtle picture, inserted into the somber scene of the expulsion, of a future Holy of Holies where atonement (covering) was to be made? Once the Holy of Holies (through the ultimate atonement) became accessible to all, so did the way to the Tree of Life, through Him who is the Way, the Truth and the Life.

The post-Edenic life was very different from that which Adam and Chava had experienced prior to their act of disobedience – this is evidenced by the life of their progeny. The story of Kayin and Hevel demonstrates the immediate results that followed the great transformation which took place in man’s disposition. In fact, the description of the events in chapter 4 is replete with linguistic connections to the previous chapter, a fact which illustrates the direct link that the parents’ actions and attitudes had on their posterity. Let us follow a little chart of such comparisons, in literal Hebrew translation.

                                                   

Chapter 4 v. 2 Cain was a tiller of the ground v. 7 If you do well you will be ‘carried’ but if you do not do Well sin crouches at the opening and to  you is its desire but you will rule it v. 9 Am I my brother’s keeper? v. 10 The voice of your brother’s blood is crying to Me from the ground v. 12 When you work [till] the ground it shall no longer yield its strength to you v. 14 You have driven me out today from the face of the ground/earth and I shall be hidden from Your face v. 16 And Cain went out from the presence of YHVh and swelt in the land of Nod east of Eden

Chapter 3 v. 19 By the sweat of the your face you shall eat bread till you return to the ground from which you were taken v. 13 And the woman said, the serpent has caused me to be ‘carried’ [in sin] and I ate v. 16 and to him [your husband] is your desire and He will rule you ch. 2:15 And YHVH Elohim took man and put him in the garden to till and keep it v. 10 I heard your voice in the garden and was afraid Back to Chapter 3 v. 17 Cursed is the ground for your sake, in sorrow you shall eat of it v. 23 And YHVH Elohim sent him out of the garden of Eden to work the ground from which he was taken v. 8 And the man and his wife hid from YHVH Elohim V. 10 And I was afraid, because I was naked and hid myself v. 24 And He drove out the man and He placed the cherubim east of the garden of Eden.

 Finally, let us follow the genealogy of the forefathers as listed in chapter 5. 

The names form the following: Man (Adam) is appointed (Shet) mortal 

(Enosh) sorrow (Keinan).  One who praises God (M’halal'el) will come 

down (Yared), teaching (Chanoch) that His death will send (Metushelach),

 the hidden king (Lemech, whose name contains the three letters for king, 

but not in the right order), and rest (No’ach). 

* B and V sound are denoted by the same letter – bet

* The “ch” consonant sound is the same as the “ch” in the Scottish “Loch.”

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 each tribe’s blessing is 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, we may infer that a wider scope of revelation of Yisrael’s Elohim is presented here. 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, presenting a task for the commentators with which to grapple. 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 (2) 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” – “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, at 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. (chet, vet, vet) – love dutifully – also forms the name Chovav, which is 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 (4 & 5). 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 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. 1^st 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 upon the earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. 1^st 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, and later exiled and dispersed and until now have not been reunited with Yehuda. 

Of Levi it says (in verse 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 (in their official capacity) “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 (v. 14). 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, in 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 (in Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1^st 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. 1^st Ch. 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 also 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, literal translation; cf Bil’am’s blessing, Num. 23:9), 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 excellence! 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.”  These words do point to Moshe’s intimate knowledge of the Almighty, Who Himself is said to have “known” Moshe (cf. 1^st Cor. 13:12). “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 2^nd 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. 

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