Hebrew Insights into Parashat Trumah – Sh’mot (Exodus) 25-27:19

Parashat Trumah introduces us to several new terms and concepts that we have not encountered hitherto. "Truma," translated “contribution,” is derived from the root r.o.m  (resh, vav, mem) – meaning "high up, to lift up, to exalt." This type of contribution was obviously held in high esteem by the Almighty, since it warranted a term such as the one used here. It also speaks of its Originator and His exalted position. The description of the potential “contributor” as a person whose "heart generously impels him," reinforces the significance of this offering. "Yidvenu" is the verb used, and it means to “cause one to be generous," its root being n.d.v (noon, dalet, bet/vet). It also means "willing, noble, volunteer, or freewill offering." Copious rain, for example, is "geshem n'davot" (Ps. 68:9). Other examples of the usage of this word are found in Hoshe’a (Hosea) 14:4 where YHVH declares: "I will love them [Yisrael] freely" (italics added), and in Shoftim (Judges) 5:9 D'vorah describes the lawgivers of Yisrael, as those who "freely offered themselves among the people" (italics added). In our Parasha the contribution is to be given “freely” (see 25:3-7) and is to include gold and silver (being undoubtedly the gifts that were obtained from the Egyptians), for the building of the "holy sanctuary" - mikdash - for YHVH (v. 8), so that He will "dwell among them" (v. 8; cf. Ezek. 37:26-28; 43:9b).

The sanctuary in the desert is more often called "mishkan" (e.g. 25:9), meaning "a dwelling place." However, in its first mention it may have been necessary to clarify that this place was to be set apart and dedicated to the presence of YHVH, hence "mikdash": “And let them make Me a sanctuary – Mikdash - that I may dwell among them,” (“ve’sha’chanti,” hence “Mishkan” – dwelling place). “The text does not say 'that I may dwell in its midst,' but 'among them,' to teach you that the Divine Presence does not rest on the sanctuary by virtue of the sanctuary, but by virtue of Israel, 'for they are the temple of the Lord.’” To these words by the Zedah La-derekh Commentary, we add another. In referring to the same text, Malbim comments: "He commanded that each individual should build him a sanctuary in the recesses of his heart, that he should prepare himself to be a dwelling place for the Lord and a stronghold for the excellency of His Presence, as well as an altar on which to offer up every portion of his soul to the Lord, until he gives himself for His glory at all times".[1]

The Almighty says of Himself in Yishayahu (Isaiah) 66:1: “The heaven is My throne and the earth My footstool - where is the house that you may build for me?" (cf. IKings 8:27). This sanctuary, therefore, is a place where the “creature” could have a measure of access to its Creator and experience His love, justice and forgiveness. The sanctuary is a tangible place of meeting (ref. Ex. 25:22) for the sake of human beings who are confined to time and space.

The first article that is to be constructed is the "aron" (25:10). We have already encountered this term (which means a “chest,” or an “ark,” and a sarcophagus – i.e., a stone coffin) in B’resheet (Genesis) 50:26, where reference was made to Yoseph's embalming and burial. This wooden case, overlaid with gold, was to be the Ark of the Testimony (ref. 25:16), bearing witness to YHVH's word, covenant, atonement and forgiveness with and to the Israelites. Shlomo Ostrovski is of the opinion that in this unique and important article two very distinct and different characteristics come together, as the acacia wood from which the ark was made originates from the plant world, while the precious metal of overlaid gold was derived from an altogether different source. The latter’s use was intended to magnify this special article, and thereby “elevate its status.”[2] Thus the ‘lesser’ is transformed by virtue of the ‘covering’ by the ‘greater.’    

"You are to make a cover for the ark out of pure gold" (25:17). This "cover" is the familiar "kaporet," of the root k.f.r (from which stems "kippur" - "propitiation"). On this cover were to be placed two golden k'ruvim (cherubs). In the Assyrian language "kruv" (singular) is “to be gracious or to bless," with its adjective meaning "great or mighty." In Shmuel Bet (2^nd Samuel) 22:11, we read that YHVH "rode on a k'ruv, and did fly, and was seen on the wings of the wind." Likewise, the k'ruvim were also placed as guards preventing entry to the Garden of Eden (Gen. 3:24). Here, on the other hand, their presence signified accessibility to the Most High. The k'ruvim were placed in such a way that their faces – panim - would be turned toward each other (ref. 25:20). In verse 30 we read about "the table of showbread" being the table of "lechem hapanim," literally "bread of the face." Let us pause here briefly and take a look at the word for “gold,” “zahav” (zayin, heh, bet/vet). While it says in the Lexicon that its origin is “dubious,” when one breaks us the word into “zeh-hav” it reads “this – give!” “Hava” (and its shortened form “hav”) means to “bring forth” (e.g. Genesis 29:21), and hence it is the imperative or command form of “give.” “Zeh” means “this or it.” It is easy to see how this precious and shiny metal would have engendered such sentiments in the heart of Man, giving rise to this kind of portrayal of the object of his desire. At a later date we will view the meaning of “kesef” – silver.

Let us now turn to "panim," stemming from the root "pana" (p.n.h - pey, noon, hey), meaning "to turn." There are several other words (usually with an added preposition) connected to the same root, such as "in front of, before, toward, corner, attend to, undertake, take away and clear." "Panim," as are several other Hebrew words, always occurs in the plural form. Thus its very meaning and usage take into account the existence and presence of someone else, whom one is potentially facing (by turning one’s head). This is evident here with the description of the k'ruvim's position, “…and their faces [are turned] each toward its brother" (25:20 literal translation). The "bread of the face" (v. 30) is a seemingly obscure term, which requires an explanation. There are numerous instances where YHVH speaks of His Presence in terms of "panim" (although it may not be borne out by the English translations), as we saw for example in last week's Parasha “…they shall not appear before Me [literally - My Face] empty-handed" (Ex. 23:15). The "bread of the face" therefore refers to YHVH's Presence, which is turned toward His creatures, an image that clearly foreshadows the "Bread of Life," as epitomized in and by Yeshua.

Following the descriptions of the Ark and the “Table of the Bread of the Presence," we now move on to the “lampstand - Menorah" (stemming from "nur - fire, light, shine," 25:23-30). The Menorah’s components, quite curiously, are not merely functional. At least five of its elements seem to be directly connected to the botanical sphere: "calyxes, knobs, blossoms (or flowers), branches and almonds." These features are all part of the almond tree. Let us bear in mind that in the desert, where these instructions were given and where the Tabernacle (or sanctuary) was to be set up, there was not an almond tree in sight! In other words, here, for the first time, we encounter elements characterizing the Land of Promise (the ultimate goal of the People’s present circumstances) as they are brought into the most important of edifices, YHVH's sanctuary. The Menorah is not the only article that points to the Land and to its characteristics. The latter are actually built right into the worship system and into the whole framework of the Israelites' relationship with YHVH (as we shall see in future Parashot).

“The beautiful almond tree, whose white and pink blossoms are the first to emerge from winter dormancy, dominating the landscape of Israel at the end of the rainy season, passes very rapidly through several stages of growth.”[3] What is then the connection of the Menorah to this plant? "Almond" in Hebrew is "sha'ked," related to the root sh.k.d (shin, kof, dalet), meaning "to watch, be diligent and insistent." In Yirmiyahu (Jeremiah) 1:11-12 we encounter the imagery of the almond tree as related to the above terms: "And the word of YHVH to me was, saying, Jeremiah, 'what do you see?' And I said, 'I see an almond rod'. Then YHVH said to me, 'You have seen well; for I will watch over My word to perform it.'” In Mishley (Proverbs) 8:34 "happy" is the person who is "watching – “lishkod” - daily at My threshold." Hareuveni remarks that it is likely that "the knobs and the flowers of the Menorah were patterned after the cups of the almond flower or after the embryonic almond fruit still crowned with the calyx of the flower." Thus, the Menorah was to be a reminder of YHVH's faithfulness and steadfastness (as demonstrated by the natural phenomena of the Land of Yisrael) to take His People to the Land He had promised them.

There is yet another tree which is connected to the Menorah, one whose oil was to feed it, and that is the olive tree. In Yisrael the sight of the newly blossoming almonds in spring, strewn in the olive groves, is a reminder that YHVH "watches over His word to perform it," especially to the proverbial ‘olive tree’ - Yisrael (Jer. 11:16; Rom. 11:17, 24).

The edifice of the Tabernacle was a tent, "ohel," with a primary meaning (in some of the ancient languages of the Middle East) being “to settle down and be inhabited, settlement, and city." This temporary and collapsible structure, which was essentially made of cloth, skins and wooden poles housing a number of articles that were made of a variety of materials for diverse purposes, illustrates a very central scriptural principle. Twice in the midst of instructions relating to the tent's several components, we read…"and it shall be one - echad" (26:6,11). This demonstrates the composite that makes up the "whole," or the "one," as well as "oneness" and "unity.”

Most times “echad” is used to denote simply a singular “one” (e.g. Gen. 42:13), but undoubtedly the most well known occurrence of this word is to be found in the “Sh’ma”: “Hear Oh Israel, YHVH our Elohim is one Elohim” (Deut. 6:4). This eternal injunction and tenet of faith actually points to a union of plurality, since the word “Elohim” is the plural form of “el.” Thus, “echad” is not just a singular “one,” verified by other expressions such as: “one flesh” (Gen. 2:24); “one people” (Gen. 11:6), but also by the ones of the many, “So all the men of Israel were gathered against the city, united together as one man” (Judges 20:11), and of course by our present example. However, “echad” also has a plural form: “achadim,” to be found, for example in Y’chezkel (Ezekiel) 37:17: “that they may become one (i.e. plural of one, emphasis and italics added) in your hand,” that is, the sticks of Yoseph and Yehudah. “Echad” also lends itself to “oneness,” as we see in Y’chezkel 21:16 (although it may not show up in the English translation). However, the command there (addressing a sword): “hitachadi”  – “unite yourself”- can also be read: “sharpen yourself.” This makes for a union between “one” (“ehcad”) and “sharpness” -“chad” - which is also a shortened form of “echad” (see Ez. 33:30), and indeed is the word for “one” in Aramaic. In conclusion, true oneness is a pressed together, compacted union of many in one, portraying sword-like sharpness (see for example Zechariah 9:13).  In the Brit Chadasha (New Testament), the ‘one made up of the many’ is exemplified by the many-membered Body of Messiah. Echad well represents integration (into oneness and wholeness; remember "shalem"?), which is typical of the Hebrew language and of Hebraic thought.

Enhancing the oneness of the Mishkan, is the description of joining the curtains and the loops (26:3,5,6). The word for “curtain” here is “y’ree’a,” and for “loop” - “loo’la’a,” both being in the feminine gender. In joining them “one to another” the Hebrew employs an anthropomorphism (personification) and reads: “a befriending (i.e. “joining,” being of the root ch.v.r, meaning to “bind together” and “friend”) of one woman (one curtain/one loop) to her sister (i.e. to another identical curtain/loop).” In this way, even the technical instructions for the Mishkan are associated with oneness and relationship (likewise in the directions for the making of the cherubs in 25:20, where “one another” is rendered, as we read above, “a man to his brother”).

Three times in this Parasha Moshe is told to make the articles and the Mishkan, “according to that which you were shown on the mountain" (25:40; 26:30; 27:8). When and where was he shown "the pattern"? If we refer to the end of last week's Parasha we may find the answer: "And the glory of YHVH dwelt on the mountain of Sinai. And the cloud covered it six days. And He called to Moses on the seventh day from the midst of the cloud… And Moses came into the midst of the cloud" (24:16, 18). Thus, the 'where' and 'when' are answered, but what was Moshe actually ‘shown’? “In six days YHVH made the heaven and earth. The actual making of the Tabernacle and its furnishings He entrusted to man. Its design or pattern God similarly made in six days. On the seventh day He called to Moses, and Moses was shown the design of the Tabernacle and its furnishings on the mount." The commentator further demonstrates this point by comparing B’resheet (Genesis) 2:1,2 to Sh’mot (Exodus) 39:32 - 40:33, revealing a similarity of terminology used in both accounts. Martin Buber discovered seven corresponding elements in key words, which are used in both accounts.[4] Thus we may ask, does the pattern of the "Mishkan" in some microcosmic way reflect YHVH's creation, and if so, how?

This question will be answered partly in Parashat F’kudey, but also in our present Parasha there are some notable parallels:

B’resheet 1:7 - “Elohim made (va’ya’as) the firmament”;

Sh’mot 25:8 - “And let them make (ve’a’su) Me a sanctuary.”

B’resheet 1:16 - “Then Elohim made (va’ya’s) two great lights”;

Sh’mot 25:10 - “And they shall make (ve’a’su) an ark.”

B’resheet 1:25 - “And Elohim made (va’ya’s) the beast of the earth”;

Sh’mot  25:23 - “You shall also make (ve’a’sita) a table.”

Additionally, as mentioned above, at the end of last week’s Parasha (Mishpatim) we read:  “Now the glory of YHVH rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud” (Ex. 24:16 italics added). In Sh’mot 20:11 it says: “For in six days YHVH made the heavens and the earth, the sea, and all that is in them, and rested the seventh day” (italics added). Finally, in Hebrews there are several references to the heavenly Mishkan, calling it “the greater and more perfect tabernacle not made with hands, that is, not of this creation” (9:11). And in reference to Messiah’s high priestly function, it says that He “… has not entered the holy places made with hands, which are copies of the true, but into heaven itself…” thus pointing to the  “heaven” as the quintessential substance of the earthly Mishkan (9:24 italics added).

1 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.

   Eliner  Library, Department for Torah Education and Culture in the Diaspora.

   Hemed Books Inc., Brooklyn, N.Y.

2 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,      

  Jerusalem, 1976,  1999

3 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot

   Kdumim  Ltd. Lod, Israel, 1996

4 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.

   Eliner Library, Department for Torah Education and Culture in the Diaspora.

   Hemed Books Inc., Brooklyn, N.Y.

Most of the word definitions were gleaned from: The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.

---

Hebrew Insights into Parashat Mishpatim – Sh’mot (Exodus): ch. 21- ch. 24

"This Parasha is extraordinarily rich in variety of themes, and multiplicity of laws, judgments and statutes governing every facet of human existence. This comprehensive legislation covers relations of man to their society, between members of the same community, between peoples, between man and man, man and his enemy, and even between man and the flora and fauna of his environment, not to mention the relationship with man to his Creator. The Torah therein regulates the life of the Hebrew person at work and at leisure, on Shabbat and festivals."[1] We will examine some of Parashat Mishpatim’s terms against the backdrop of this summary. Last week we noted that, the Ten Words were presented in a progression; from the overall general themes gradually breaking down into particulars. This week the trend seems to go the other way. Thus, before the ‘national’ commandments regarding the times and seasons (in the land) in 23:10-19, and the ‘big picture’ as described in 23:20-33, the People of Yisrael is presented with very detailed and specific instructions as to what is expected of a ‘set apart’ nation.

"And these are the judgments which you shall put before them…" are the opening words of our Parasha.  The singular form of “mishpatim” (“judgments”) is “mishpat,” the root letters being sh.p/f.t (shin, pey, tet). Last week we saw that YHVH's instructions to His People are not to be defined simplistically as a set of rules of 'do's' and 'don'ts.'  “Mishpat” may be compared to last week's “chock” -  "law," which is also to “set limits” and additionally to “engrave," and to “pikudim” - "precepts" (a glimpse of which we had in Parashat Shmot 3:16, where it appeared as the verb to “visit"). Likewise, “mishpat” also has a variety of meanings, such as "just" (e.g. Deut. 32:4) and "justice" (e.g. Is. 16:5). In this Parasha “mishpat” is used several times as "arbitration" and "decision making" (21:31), as well as a "legal right" (23:6), and "custom" (21:9). According to The Theological Wordbook of the Old Testament, this “word [which is] of broad meaning, is also to be understood as to “govern or rule." [2] Thus, although some of the “mishpatim” could be termed as "judgments" or “ordinances” in the stricter sense of the word, this judicial term is couched in a much larger social and spiritual framework, a framework that is rooted in YHVH's Torah, which is anything but a strictly official and legal codex.

Let us go back to our opening verse:  "And these are the judgments which you shall put before them." Notice that Moshe is told to “put" or "place" the judgments before the Israelites. "Put," as used here, appears to be almost out of place, unless it is tied to some image, such as we encounter in Ya’acov (James) 1:22-25: “Become doers of the Word, and not hearers only, deceiving yourselves.  Because if anyone is a hearer of the Word, and not a doer, this one is like a man studying his natural face in a mirror; for he studied himself, and has gone away, and immediately he forgot of what kind he was. But the one looking into the perfect Torah of liberty, and continuing in it, this one not having become a forgetful hearer, but a doer of the work, this one will be blessed in his doing” (italics added).

 The Torah, which is to reflect the new nature of “am s'gula” (“a treasured People” as mentioned in last week’s Parashat Yitro), is likened to a mirror. "Placing the mishpatim before the people" becomes clear, therefore, especially when considering the Israelites' response last week: "All which YHVH has spoken we will do” (Ex. 19:8) and this week too (ref. 24:3). Thus these “mishpatim” constitute one of the aspects reflecting and revealing the (potentially) ‘new nature’ (and also ‘flesh’ and sin) of YHVH's special and holy people (ref. 22:31), which they see each time they look "into the prefect Torah of liberty." And what is it that they first see there? "When you buy a Hebrew slave  (“eved” – “one who works”), he shall serve six years, and in the seventh he shall go out free for nothing" (21:2). What could be more appropriate for the newly released slaves, and reflect their ‘new status,’ than to act with consideration and kindness toward their own brethren who have met with this predicament? Is it any wonder then, that this is the first ruling that they encounter as they look into the “mirror” which has been “placed before” them? Various dimensions of this topic are dealt with all the way through to verse 11 (chapter 21). A variety of regulations ensue, mostly dealing with acts of violence, followed next by rules regarding damages caused specifically by one's livestock (chiefly oxen) to others.

Reparations for these damages proceed (chapter 22:1-17), leading to various moral and ethical issues, as well as to the treatment of the defenseless. In 22:21 we read: "You shall not torment an alien. You shall not oppress him, for you were aliens in the land of Egypt." The word here for "alien" is “ger,” from the root g.u.r (gimmel, vav, resh), to “live somewhere, dwell, or sojourn.” According to The Theological Wordbook of the Old Testament, "this root means to live among people who are not blood relatives… thus, the ‘ger’ was dependent on the hospitality that played an important role in the ancient Near East.” [2] Some examples of the way this word is used are as follows:

· Avraham sojourned in Egypt during the famine in the Land of C’na’an (Gen. 12:10).

· Lot was scornfully called a sojourner by the people of Sdom (ref. Gen. 19:9).

· Hebrews 11:9,13 characterizes the Patriarchs as those who considered themselves pilgrims and aliens (not regarding themselves as residents of this sin-ridden world).

· Ya'acov described his stay with Lavan as that of a sojourn (ref. Gen. 32:4).

· Ya’acov’s sons defined their status in Egypt as that of sojourners (ref. Gen. 47:4).

· The Elohim of Yisrael is termed this way, when not welcome among His people (ref. Jer. 14:8).

· Finally, in the age to come the wolf will be the "protected citizen" of the lamb (Is. 11:6). [3]

The Torah’s cautions regarding all behavior towards the ‘stranger’ number no less than 36; more times than it deals with any other command![4] This fact powerfully speaks for itself. In 22:20 Yisrael is told to not “wrong or oppress“ him, with the latter verb being “lo’chetz’ (l.ch.tz. lamed, chet tzadi) - literally “to restrict, squeeze.” YHVH used this very term when He responded to Yisrael’s cry in Egypt: “I have seen the oppression with which the Egyptians are oppressing them” (Ex. 3:9 italics added). This kind of repetition puts Yisrael ‘on the spot’ as to their treatment of the alien/stranger. A similar theme is reiterated in 23:9 (using the same verb), with the addition, "you know [understand] the soul of an alien, since you were aliens in the land of Egypt." Cleary the Israelites are expected to empathize with the alien, having once been in that humbling station themselves. Remembering at all times having “come out of Egypt” leaves no excuse for forgetting the conditions of the less fortunate and for lording it over them!    Interestingly, “gur” is also “dread, fear.” Thus, being a stranger placed one in a vulnerable position, requiring protection by the local inhabitants. Moreover, if the many repeated lessons of sojourning will not have been sufficiently learned, the Israelites may find themselves aliens all over again (e.g. Deut. 28: 63ff.). YHVH will judge them for unrighteousness as He did the Egyptians, and more, because of the higher standards expected from them (cf. Luke 12:48).

Our text continues in 22:22-24 as follows: "You shall not afflict an orphan or a widow.  If you afflict him, if he at all cries to Me, I will surely hear his cry, and My anger shall glow, and I will kill you with the sword; and your wives shall become widows, and your sons orphans." Once again we turn to the Epistle of Ya'acov (James), where we read: “Pure and undefiled religion before Elohim and the Father is this, to visit orphans and widows in their afflictions" (1:27). In the same vein, 23:3, 6 say, "And you shall not favor the lowly – dah’l -  in his lawsuit," and "You shall not pervert the judgment of your needy one – “evyon” in his lawsuit" (italics added). And although “favor” and “pervert” are certainly not synonymous, according to the commentator Cassuto, the way these two verbs are presented here makes (or should make) for similarity between the two (ideas). He therefore tried to reconcile these two passages, which he deemed to be redundant if not explained in some other way. Cassuto therefore attaches to “ev'yon” (here) a meaning other than "needy," and connects it to the word “oyev” - “enemy” - thus making this a prohibition corresponding to the two preceding admonitions (23:4-5), that is, to meting out justice to the enemy. [5] If taken at face value, these verse may be understood to mean total equity in judgment; no special favor to the needy, nor, on the other hand, perversion of justice.

YHVH’s ultimate expectation as to the redeemed community’s attitudes is illustrated in another way in 22:25, where we read: "If you lend money to My people, to the poor among you, you are not to act as a creditor to him; you shall not charge him interest.” The preposition “if” (that the Torah presents here, rather than “when”), intrigued the Jewish commentators, since in their opinion there was no question that lending to the needy was a definite directive. They resolved this by stating that if one does something compulsorily, it is not necessarily done as graciously as when doing it out of one’s own free. Thus, YHVH expects His people to act as if given an option; that is from a heart that is generous and has elected to act, even if in reality there is no choice in the matter. We may conclude, therefore, that we are to delight in obedience.

Let us now briefly return to 22:26-27, there to find included in the ordinance a reasoned appeal: "If you ever take your neighbor's cloak as a pledge, you are to return it to him before the sun sets,  for that is his only covering; it is his cloak for his body. What else shall he sleep in? And it shall come about that when he cries out to Me, I will hear him, for I am gracious.” This “neighbor” is described as someone who is possibly so poor that this cloak serves him as “his covering” – a sheet – “cloak for his body” – sleeping garment, and “for sleeping in” – his very mattress. YHVH is concerned with every detail, “for I am gracious,” and expects as much from his own.  Verse 29 in our chapter presents a very unusual Hebrew text. It is generally translated: “You shall not delay [to offer] the first of your ripe produce and your juices. The firstborn of your sons you shall give to Me.” But instead of “the first of your ripe produce and your juices,” the Hebrew rendering is: “your fullness – “m’le’at’cha” - and your tear/drop – “dim’a’cha” - you shall not delay…” Psalm 126:5 refers to those who “saw in tears (literally, “tear” – “dim’ah”)…”  Interestingly, within “demah,” or “dim’ah” is included the word for blood, “dam.” Thus in Luke  22:44 we read about Yeshua’s sweat that was like “drops of blood.” John 19:29 mentions the “full” jar of vinegar into which a sponge was dipped and held up to Yeshua’s thirsting lips. If we go back to 29b, we notice that in the same breath YHVH says, “The firstborn of your sons you shall give to Me.” As we know, the drops of blood and the fullness of the cup of sorrows were both experienced by YHVH’s Firstborn, whom He gave “that whoever believes in Him should not perish, but have eternal life.” (John 3:16).     

"And you shall sow your land six years, and you shall gather its produce. And the seventh year you shall let it rest and lie fallow" (23:10-11a). After the seventh year release of the slaves, we encounter again a ‘seventh year’ principle, this time regarding the land. "Let it rest and lie fallow" is designated by two verbs, “shamot” (sh.m.t. shin, mem, tet), and “natosh” (n.t.sh. noon, tet, shin); the first meaning to “let go," and the other to “forsake." This "letting go" and "forsaking" of the land and of its husbandry is designed so that "the needy of your people shall eat. [Whatever] they leave behind, the animals of the field shall eat. So you shall do to your vineyard, and to your olive grove" (v. 11b). A similar theme is seen in the following verse, which speaks of six days of labor, and of a seventh day in which "you shall rest, so that your ox and your ass may rest, and the son of your slave-girl and your alien may be refreshed." It is significant that the care of the poor, slaves and livestock is related to "resting" and "letting go," all of which point to trust, faith and reliance on YHVH, and so in T’hilim (Psalms) 46:10 (literal translation), we read: “Let go and know that I am Elohim” (although with the usage of a different verb).

In 23:19, we encounter 10 words (5 in Hebrew) upon which rest most of the elaborate Jewish dietary laws: "You shall not boil a kid in its mother's milk." It follows, "You shall bring the first of the fruit of your soil to the house of YHVH your Elohim." The word used for "boil" (“bashel” - b.sh.l, bet.shin.lamed) or "cook" also means "ripe" (e.g. Joel 3:13). Could this be a reminder, therefore, not to let the kid become too mature before offering it up to YHVH, especially if the context of the entire verse is taken into consideration, along with 22:30 (where mention is made of bringing to YHVH the firstlings of the sheep on the eighth day)?

According to the above-examination of the term “mishpatim,” translated “judgments,” it is not to be defined strictly by the letter of the law, but more broadly as YHVH’s just arbitrations, which are to become standard and customary within the redeemed community of Yisrael (the italicized terms are all rendered “mishpat” or “mishpatim” in Hebrew). As a provision for making this lifestyle feasible, we read: “Behold, I send an Angel before you, to keep you on the way and to bring you to a place which I have prepared” (23:20 ff). Thus protection is already provided, and the destination has also been prepared. “If you obey his voice and do as I say…” tells us that the Angel’s voice and YHVH’s are synonymous. “And I will be an enemy to your enemies and I will be an adversary to your adversaries” (v. 22). In the Hebrew “I will be an enemy”-  “ve’a’ya’vti (le’oy’vecha”- “to your enemies”) appears here in verb form (to be found nowhere else in the Hebrew bible), as it does too with “I will be an adversary” - “ve’tza’rarti (le’tza’re’cha” –  “to your adversaries”). The usage of the verb form (and especially in the case where a verb is literally made up for the purpose of conveying an idea) underscores YHVH’s total identity with His People. It illustrates more vividly His participation in their experiences. The presence of the Angel/messenger, in whom abides YHVH’s name in their midst adds to the closeness that YHVH is establishing with His people.

Leaving YHVH’s messenger, we continue on and climb to new heights, but not before the sprinkling of the atonement blood (24:6), in the course of which the “young men of Israel” offered up burnt offerings and peace offerings (v. 5), while the seventy elders, “went up… and saw the Elohim of  Israel… and did eat and drink” (24:9,10,11). In this way the covenant is seen to encompass the people as a whole; from the young men at the foot of the mountain (in the foundations) [6], to the elders at the top and in close proximity to YHVH, with the sprinkling of the atonement blood being at the heart of the event and literally over the entire ‘body’ of the nation. The twelve pillars and the altar, in 24:4, provide a graphic and physical illustration, again, of the total inclusion of every member of the household of Yisrael. In addition, in Hebrew the word for “pillars” is actually conveyed here in singular form, thus adding a unifying factor to the all-inclusive nature of the covenant and oneness of the people. The scene climaxes with Moshe being called up to YHVH on the seventh day of the glory resting on the Mountain:  “And to the eyes of the sons of Israel the appearance of the glory of YHVH was like a consuming fire on the mountain top” (24:17).  Moshe was to abide there for forty days.

YHVH summoned Moshe to come up to the Mountain, as he was about to give “the tablets of stone, and the Torah and the commandment which [YHVH] has written to teach them" (24:12). The word for "teach them" is “(le)horotam,” of the root y.r.h.- meaning to “shoot" or to “fling" and by implication to “teach," and forms the root of “Torah” (as mentioned last week).  This one verse makes quite clear the connection of Torah to "teaching." Here we see again, as we observed in the beginning that, "the Torah is anything but a strictly official and legal codex.”

  

 [1] New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.

[2] Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris,    Moody  Press, Chicago, 1980.

[3] Ibid.

[4] New Studies

[5] Ibid.

[6] This is an unusual picture: as the youth would not be expected to be at the foundation, but rather the elders, who in this case were in the ‘summit.’

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 attending to some personal and administrative matters. The touching and even intimate episode of Moshe's meeting with his father in law, Yitro (Jethro), eventually evolves into a strategic plan proffered by the latter (18:13-26).  However, to begin with, Yitro’s purpose for coming to his son in law was for another reason altogether, as is evidenced in 18:2, 5, and 6. Yitro did not come alone. He brought with him his daughter Tzipora and her two sons, “after he [Moses] had sent her back.” Apparently, before Moshe could embark on the great task ahead of him, he had to take care of the wellbeing of his own family, because a nation, a people, especially a unique one such as Yisrael, is dependent on the soundness of its components, the families (see 1^st Timothy 3:2-5).  Rather than be rid of his family, in order to be able to devote himself wholly to his duties, Moshe had to do quite the opposite.  After attending to family matters, Yisrael’s leader was free to receive some instructions from his father in law, in order to improve his organizational skills prior to the revelation of YHVH and His Torah.

Moshe tells Yitro that he has been busy “making known the statutes of Elohim and His laws” to the people (18:16). These "statues and laws" are "chukim and torot" (plural of "chok" and "torah"). This is not the first time that these legal terms are used before the actual “giving of the Torah." Their usage, as seen here, as well as in B’resheet (Gen.) 26:5 and in Sh’mot (Ex.) 16:4, may help to lend to these terms a more comprehensive meaning. Thus, instead of being strictly perceived as a set of rules of 'do's' and 'don'ts,’ YHVH's instructions to His People can be viewed as just that… instructions for life, for abundant life. "Chok" - "law" - is from the root ch.o.k (chet, vav, kof), meaning "to set limits.” Additionally, another, closely related root, ch.k.k (chet, kof, kof) - to “engrave” or “circumscribe” (and by implication "to decree, inscribe and enact") must be considered. By granting the Torah YHVH is giving His people their “allotted portion" or “fixed amount” (see Prov. 30:8 and Matt. 6:11), desiring to impress it upon their hearts. Ultimately this “imprint” will culminate with the Torah being sealed upon the hearts through the Renewed Covenant (see Jer. 31:33). At the same time, the act of inscribing is mutual. It is not only YHVH who is embossing His ‘imprint’ upon those who belong to Him, for He says: “I have inscribed you (“cha'ko'tich,” using the same root of ch.k.k) on the palms of My hands” (Isaiah 49:16 italics added).

The root for Torah is y.r.h (yod, resh, hey) and means to “shoot,” as in “hitting the mark.”  Since “sin” – chet – means “missing the mark,” the “Torah” is to help us become ‘sharp shooters.’

With some practice in nationhood now accomplished, “the House of Jacob" and the "Sons of Israel” (ref. 19:3) appear to be in a slightly better position to hear directly from YHVH. Shlomo Ostrovski1 delineates these two, seemingly synonymous terms that are used here for the Nation, with  the "House of Ya'acov" being the title for the “natural” entity with its “natural” free will, in contradistinction to the "spiritual entity" – that is the "Sons of Yisrael" – who are to employ their will and capacity to make choices on the spiritual level. The next verse continues: “You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself” (19:4 italics added). This kind of imagery demonstrates the tenderness of a parent, as well as that of a husband, who, in Biblical terminology "brings" his bride to himself (e.g. Gen. 24:67). According to Nehama Leibowitz, the above verse 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). (Notice the Psalm’s parallel usage of “Jacob” and “Israel,” just as in 19:3 above.)

At this juncture Yisrael is seemingly being fast transformed into a well-administered group of people, but above that “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, YHVH further defines His people: “And you shall be to Me a kingdom of priests and a holy nation” (19:6). Thus, Yisrael will be equipped and prepared for this (ultimate) ideal goal of reflecting Elohim’s image by becoming a holy covenant community of priests who are to minister to a royal Sovereign.  "Holiness" is a totally new concept to the fledgling Nation, hence the cleansing and separating measures which are imposed on them. If noted in list form, the people 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, as mentioned, also a reflection of their Owner, marked by a distinction of status and nature. "Kadosh," - “holy” - primarily denotes 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 of what has hitherto been a completely strange notion. Likewise, the loftiness, holiness, and sublime stature of YHVH will be expressed in an outward fashion, 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 of the shofar, which is mentioned here – 191:16, 19 -  for the very first time). The current reference, however, is to the type of sound and not to the instrument producing that sound. The root of yovel (y.v.l - yod, bet/vet, lamed) means to “lead” (e.g. Jer. 31:9 – “And with supplications I will lead them”), as it was undoubtedly the ram who supplied the horn for blowing, and was also used to lead ceremonial processions. Blowing the horn (shofar) also became the signal for the year of “jubilee” - hence “yovel” for the 50^th year. The English word ‘jubilee’ is therefore a derivative of the Hebrew “yovel.” The usage of the “yovel” in this context may also allude to Yisrael’s impending “year of release” from their bondage and into the “liberty of the sons of Elohim” (see Rom. 8:21).

The greatest sound and light show is about to unfold with the following ‘pyrotechnical effects’: Thundering and lightning, a thick cloud, loud sound of a shofar, smoke (which envelops the mountain completely), and fire. The smoke is like the smoke of a furnace; the mountain is quaking greatly, with the long blast of the 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, of their Covenant relationship with Elohim and with one another, helping to form this “am sgula” into what they are and even more so who they are to become, being their very raison d'etre (reason for existence).  Notice that although at that time the Levitical priesthood had not yet come into being, mention is made of priests in 19:22. Some of the sages, as well as Rashi (the renowned Middle-Ages commentator), attribute this position to the firstborn, presumably because the latter belonged to YHVH (ref. Parashat Bo, Ex. 13:2). The existence of this early priesthood is a precursor pointing to a future reality (of a "nation of priests") yet to be fulfilled (even beyond the era of the Levitical priesthood).

The first seven verses (of chapter 20) deal exclusively with Yisrael's relationship with YHVH. The text opens up (v. 2) with "I am" – “anochi” (and not “ani,” a simpler form of "I am"), denoting YHVH's inextricable link to His People, its circumstances ("who brought you out of Egypt") 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 (2^nd century commentary on Exodus) and Rashi, that this prohibition is for all times, not just for that generation. "Face" ("panim") connotes Presence (e.g. Ex. 33:14-15 “…My face shall go before you”). And as YHVH's Presence is everywhere, this singular prohibition applies to all places4.  YHVH's jealousy over His People (20:5) 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 (remember the reference to 19:4 above?)

This is followed by the declarations concerning the Shabbat. Although the Shabbat is to be an expression of the People's relationship with YHVH, its observance instructions ‘overflow’ into the life of the community, affecting also their personal associations. Shabbat stems from the root “to sit,” “shevet” (sh.v.t., shin, bet/vet, tav). Sitting implies rest and bringing activity to a halt, 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 observing the Shabbat's rest, together with one's entire household, is in order to remember the slavery in Egypt, and the freedom realized upon being brought out of there "by a mighty hand and by an outstretched arm." Here is an acknowledgement of the miracle of ceasing to be a ‘slave’ (one who never rests), and of becoming free. Similarly, we are no longer “slaves to sin, but have been set free” from it (Ro. 6:6, 18). Hebrews 4:1-11 tells us that the Shabbat rest is the reward bestowed on the one who believes and obeys; Hence Shabbat also speaks powerfully of one's faith and obedience. The cessation from manual labor and from financial worries is a proclamation of trust and faith in the Heavenly Father for all provisions - not only during Shabbat, but also at all other times. We noted above that Shabbat is rooted in the verb "to sit." Yeshua, after having completed His task of offering the sacrifice for all times, “…sat down at the right hand of Elohim” (ref. Col. 3:1; Heb. 1:3; 10:12 italics added).

Following the Shabbat's injunctions is the command concerning honoring of parents; "honoring" is esteeming them “weighty” ("kabed", k.b/v.d, as we observed in last week’s Parasha), with its promise of long life "upon the land which YHVH your Elohim is giving you" (20:12). Thus, there is a gradual and progressive transition from the ‘heavenly’ precepts to the Shabbat, being a link between the heavenly bond and its earthly expression, through to injunctions concerning one's nuclear family which is to reflect the relationship with the Heavenly Father, all the way down to one's conduct within the community (v. 13-16), and finally to the hidden motives of one’s heart (v. 17). Immediately after YHVH declares the above, we are told that “… all the people witnessed the thunderings, the lightning flashes, the sound of the shofar and the mountain smoking…” (v.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 usage of the present tense, as well as the “seeing of the voices,” transports us from a naturally perceived scene to one that is beyond the natural faculties and senses. This conveys to us that while the dramatic spectacle took place in time and space, it seems that an added dimension, beyond the natural circumstances, was also present and/or involved.  More than once mention is made of the fact that YHVH was in the “cloud,” or “smoke” (19:9, 16,18; 20:18). But in verse 21 we encounter a reference to a new term, “arafel” – translated, “thick darkness,” or “gloom.” The root of “arafel” is the verb “arof” (ayin, resh, pey/fey), meaning “to drip,” hence employing a figure of speech related to precipitation, such as the cloud. It points to the “veiled glory” of YHVH, so many times made deliberately obscure in order to protect His people from His awesome Presence that cannot dwell alongside sin. Even in everyday life, a situation which appears dark, uncertain, or bleak is not always negative, as it 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 (20:22-26). In contradiction to the prohibition against the making of images and glorifying precious metals (v. 23), comes the statement, “an altar of earth you shall make for Me” (v. 24). “Altar” is “miz'be'ach,” of the root z.v.ch (zayin, bet/vet, chet) - "to sacrifice." The altar is to be made of earth - adama - the substance that makes up man’s material being and after which he is named (Adam). If the “miz'be'ach” should be made of stones, they are not to be embellished by any of man's efforts, or by tools and implements that are made by his hands (v. 25), lest the altar be desecrated. “Profane or desecrate” is "chalel" (ch.l.l., chet, lamed, lamed), meaning also "pierced through" or "hollow," and hence, "flute" and "slain." In Yishayahu (Isaiah) 53:5 we read, “He was pierced through – mecholal (of the same root) - for our transgressions.” However, as we have just seen, “mecholal” does not only mean “hollow” (and hence “pierced through”), it is also “desecrated,” as indeed Yeshua was, having borne our Sin. One last injunction concerns the prohibition of making steps leading up to the altar, so that one's nakedness would not be exposed. “Nakedness” here (20: 26) is "erva" (a.r.h, ayin, resh, hey), "to lay bear, uncover," and "shame." This root, however, also means to “pour out," or to “empty out," such as Yeshua did when “He poured out (heh'e'ra) His soul unto death” (Is. 53: 12), so that our nakedness would be covered and our shame removed.

---

1 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,  Jerusalem, 1976, 1999.

2 New Studies in Shmot Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y. 

3 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris, Moody Press, Chicago,  1980.

4 New Studies in Shmot, Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y. 

5 The Chumash Shmot With The Commentary Daat Mikrah, Pub. Mossad Harav Kook, Jm. 1991.

Hebrew Insights into Parashat B’shalach – Sh’mot (Exodus): 13:17 – ch. 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 the current Parasha a most suitable introduction to this relationship, foreshadowing that which will continue to transpire for many generations to come. The opening words, referring to Par’oh's release of the Israelites, without attributing it to YHVH, have been called into question. However, since in the process of negotiating with Par’oh 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 wording used at the opening of the parasha is meant to point out that (ultimately) the ruling king 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). 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 Moses’ Song (15:13) he specifies further, saying (literally), "by Your grace you led the people…" (using the same verb). This root also means “satisfaction,” while n.o.ch (noon, vav, chet), which is a related root, means “rest,” (and is seen in 16:34, where it is translated “laid it up”). It is this type of guidance and leading which sets the stage for the entire wilderness journey, including the events described here. Another related verb, which appears frequently in the Parasha is “to camp”, ch.n.h (chet, noon, hey) – in 13:20, 14:2 (twice), 14:9 and 17:1. Thus, with YHVH being in the lead, Yisrael could be assured of peace and rest in their “going” and in the “camping,” as 13:21 puts it: “And YHVH  went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night.” Interestingly, a potential encounter with the Philistines caused YHVH to take Yisrael in a roundabout way, even though they “came up from the land of Egypt “prepared for action,” or “in martial array” – chamushim” (13:18b). The root ch.m.sh (chet, mem, shin), used here, also serves the figure “five” – “chamesh,” since the latter is thought to be the minimum number required for ‘taking action.’

The next phase, wherein the Children of Yisrael find themselves 'between a rock and a hard place' (see 14:3), is an inseparable part of YHVH's plan for them. YHVH intends to be "honored – ve’eka’veda’ - 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 - ve’eka’veda - 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). This is indeed an intriguing usage of the figurative and literal manifestation of the "glory" and "honor" of the Elohim of Yisrael, who is to be honored even through the heaviness of His enemies’ chariots! But the divine irony does not stop there… In the past two Parashot we encountered quite a few times the term “Pharaoh hardened his heart.” The verb used some of the time was “hach’bed” – made heavy (i.e. harden), such as in Sh’mot (Exodus) 8:28. Thus, it was the very “heaviness” of Par’oh’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. Another instance when YHVH’s honor/glory was vindicated occurred when Elohim “rained bread from heaven” (ref. 16:4, cf. John 6:32-33), which the people had to go out and collect. It was in relation to this episode that YHVH’s “kavod” (glory) appeared before them (vs. 7, 10).

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 Moses," or in Hebrew “Shirat Ha’Yam” – the Song of the Sea, rendering this Shabbat’s name, 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" (when describing 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, emphasis added). In both instances, the word is "rah'ma," which also 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 raised high the waves and lifted off the riders and horses, casting them into the sea.

When the Israelites saw the Egyptians drawing close, they became very fearful ("vayir'u", root y.r.a – yod, resh, alef), and cried out to YHVH (ref. 14:10).  Moshe exhorted 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 was only the "midbar" (desert, v. 3) and the Egyptians that their eyes were looking at and seeing (v. 10), Moshe assured 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" in verse 10 above. 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 ground, the "seeing" and the "fear" are transformed - "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. He thus names the “song,” zimrah (15:2). The latter reference to the song is reminiscent of the word used by Ya'acov in B’resheet (Genesis) 43:11, where the "produce of the land" was described. 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 that "zimrah" is used here not as a song, but rather as a "cutting off" (of the enemy).2

The Song not only employs 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, as for example in "this is my Elohim and I will glorify Him…" (15:2). "I will glorify" is "an'vehu" of the root n.v.h. (noon, vav, hey), which means "beautiful" or "adorn." Hence if read literally, it would be: "I will beautify [or adorn] YHVH," presumably with praises. But since "naveh" also means "an abode and home" (e.g. Ps. 68:12) 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 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” (“Your holy habitation” of verse 13.

The enemies of Yisrael, Egypt, as well as Philistia, the "chiefs of Edom," "heads of Mo'ab" and the “inhabitants of Canaan” are likened 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 15:1 Moshe and Yisrael sing, "I will sing to YHVH because He is highly 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 “mar” - “bitter”), after 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: 25b). But whereas the Israelites were tried at Mara, in Refidim they "try YHVH" and are also quarreling with Him, when "there was no water" (17:7). Hence, the place was named Masa (of "nisayon" - "to try") and Meriva (from "riv" which is "quarrel"). In between these two episodes they demand food, and thus obtain the quail meat for the evening meal and "manna" for the morning (ref. chapter 16). Since the shape and texture of the manna was unfamiliar to them, "they asked each other: 'mah'n hu?'" or "what is it?" (16:15). Mah'n is the Aramaic form of the Hebrew "mah," meaning "what."

Although at the beginning of the Parasha YHVH averted 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 Moshe makes a proclamation about another “yad,” a “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. The “yad” of YHVH (“hand” as distinct from “arm” – z’roah – and from “right hand or arm” – yamin) is seen in the process of the emergence from Egypt such as in 14:8, “yad ramah” – a lifted up hand; 14:31 – “yad g’dola” – “great/mighty hand”; 15:17 “kone’nu yade’cha” – “your hands have established.” Here the placing of His hand on His throne (as in a gesture of making an oath), denotes that YHVH will surely carry out that which He has set out to do.

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?" (17:7b).

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.