Hebrew Insights into Parashat Ki Tissa –Sh’mot (Exodus) 34 - 30:11 with Hebrew Tools for Everyday Use

"When you lift up ["ki tissa"] the head [singular] of the sons of Israel to be mustered, they shall each give the ransom of his soul to YHVH, in mustering them, and there shall not be a plague among them in mustering them" (Ex. 30:12, literal translation). Hundreds of years later, when King David made an attempt to conduct a census, YHVH reprimanded him heavily ("And Satan stood up against Israel and moved David to number Israel… And it was evil in the eyes of Elohim as to this thing," 1^st Ch. 21:1,7). But whereas David counted (“mana” – meaning “apportion, divide, limit”) the people, YHVH asked Moshe to “lift up” the sons of Yisrael, since people are not to be numbered as a commodity. Each individual was, as it were, to be lifted up to his Maker. For a proper conduct of the census, every one between age twenty and fifty had to offer a representational half shekel as a token, called a "ransom" ("kofer," of the root k.f.r. that is "kippur," meaning “propitiation, covering”). This half shekel "atonement money" given to YHVH as a contribution ("trumah"), was then rendered "for the service of the Tent of Meeting (ohel mo'ed), " for it to "be a memorial of the sons of Israel before YHVH to make atonement for yourselves" (30:16 emphasis added). This atonement (or ransom) money became a contribution to help in constructing of the place where these sons of Yisrael will eventually be atoned for and remembered. Interestingly, later on in the Parasha, in 34:23, we read: “Three times in the year your men shall appear before YHVH.” In Hebrew “man” or “male” is “zachar” (literally, “one who remembered”), but here the word has been modified to “za’chur,” which means “one who is remembered.”

Going back to our census, we see how it enabled further national organization to take place, while offering an opportunity for contributions to be collected for the construction of Ohel Mo’ed (“tent of meeting,” as it is referred to in this Parasha). This pragmatism, wherein the nation's practical and spiritual needs were combined, illustrates the Torah’s intrinsic and typical economic proclivity for fusing various components and aspects of life into one act or event, as seen here. Notice how the principle that “YHVH shows no partiality” (ref. Acts 10:34) is being implemented here: “The rich shall not give more and the poor shall not give less than half a shekel” (30:15).  The half shekel was “atonement money” used for the census, and signified equality before the Almighty.  

More instructions for articles and utensils, which are to make up the future Mishkan, follow. In 30:17-21, the brazen laver is mentioned, and then the instructions for making the incense and anointing oil (ref. vs. 23-25). "It shall not be poured on the flesh of man, and you shall not make any like it in its proportion; it is holy. It shall be holy to you. If a man prepares any like it, or who gives from it to a stranger, he shall be cut off from his people" (30:32, 33), is the injunction in connection with both (the oil and the incense, see also vs. 37, 38). These words may alert us to the attempts, which are not uncommon in our day and age, of ‘passing’, ‘catching,’ or even 'importing' the ‘anointing’. 

Now that all the instructions with respect to the Mishkan are in place, it becomes necessary to select the artisans to execute the work. The men chosen by YHVH are Betzal'el the son of Oori, the son of Choor from Yehuda, who was filled with YHVH's Spirit, and Ohali'av (“Father is My Tent”) the son of Achi'se'mach from the tribe of Dan. Those two were endowed with all the wisdom, understanding, knowledge and skills that it would take "to make all that I have commanded…" (ref. 31:1-6). YHVH declares, "I have called by name Betzal'el" (31:2, emphasis added), and indeed the meaning of the name is "in the shadow of the Almighty" ("beh"-"in"; "tzel"- “shadow”; “el"-"mighty"). 

Just before Moshe's return with the Torah instructions, inscribed on the tablets of the testimony "by the finger of Elohim" (31:18), attention is given once more to the Shabbat. It is to be "as a sign between Me and you, throughout your generations, that you may know that I am YHVH who sanctifies [separates/sets apart] you" (31:13). Shabbat is seen here as the seal for the "everlasting [or perpetual] covenant" (v. 16) that YHVH made with Yisrael, who, as a nation is to testify to the fact that He "made heaven and earth in six days and in the seventh He ceased and was refreshed." These instructions are preceded by one little word, "ach" (v. 13), translated, "but," “surely,” or "as for you." However, in this context it appears to mean, "whatever else you do [keep My Sabbaths]!"

All seems to be in order now. YHVH hands Moshe the stone tablets He had written, and Moshe is about to descend and deliver the Divine message to the People.

Suddenly there is a shift of scene and time. At what point exactly was it that the people's restlessness and disenchantment with Moshe led them to put pressure on A'ha’ron to ease off their frustration? The answer to that remains unknown, but what our text does inform us about, is the people's firm resolve to alleviate these frustrations. "And the people saw that Moses delayed to come down from the mountain. And the people gathered to Aaron. And they said to him, 'Rise up, make for us gods who may go before our face. As for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him'" (32:1).

Several key words in this text (32:1-6) help in unraveling this scene as it unfolds. Moshe's delay here is "boshesh," its root being "bosh" (bet, vav, shin) whose primary meaning is “shame, disgrace, to cause shame and disgrace, or embarrassment (e.g. Gen. 2:25), withering, dryness and destruction.” This verb decodes the emotions and thoughts that were plaguing the anxious Israelites. It is not difficult to envision them expressing the following sentiments:  “What embarrassment and shame is this man Moshe subjecting us to! His strange ways and disappearance will be our demise, and we will wither and be destroyed in this desert!” A large crowd gathers around A'ha’ron, denoted by "(va)yika'hel," of the root k.h.l (kof, hey, lamed) which means “assembly or congregation.” Thus, the assembly of Yisrael congregates around the only person whom they deem able to execute the plan that they had already formulated. To the "elohim" which they demand that A'haron make for them, they refer in the plural (“make us gods, which shall go before us” 32:1), being in direct defiance of what they had heard just a little while earlier… "You shall have no other gods before Me" (Parashat Yitro, Ex. 20:3). With bitter sarcasm they refer to Moshe as "this man who brought us out of Egypt," while at the same time not only forgetting the miracles and wonders it took to extricate them out of the land of their affliction, but also avoiding any reference to YHVH Himself. "Seeing that Moshe had delayed" (32:1 italics added), they are now calling for visible gods which would "walk before their faces.” This is another contrary concept, as the individuals and the nation were to “walk before Elohim’s face,” and not the other way around. 

In an attempt to placate the crowd, A'ha’ron complies, instructing anyone wearing jewelry to "remove" their gold earrings, using, not coincidentally, the imperative plural form for "tear off," which is “par'ku" (32:2). The verb p.r.k  (pey, resh, kof) also means “to part, to rip (Ps. 7:2), to fragment, or to tear” (I Kings 19:11; Ezekiel 19:12), thus all-too accurately describing the overall condition of those who were "tearing off" their jewels to make gods for themselves!

In the process A'ha’ron takes a stylus - che'ret (ch.r.t, chet, resh, tet) (32:4), which seems to share the root with one of the words for "magicians" (such as those who operated in Egypt, e.g. Ex.8:7, 18) - "chartumin"), making up for an intriguing connection (in light of the circumstances).  Before we go on with this scene, it is interesting to compare the above (“stylus”) with another reference to a “stylus” and “etching” (or “engraving”). Thus, in 32:16, it says about the tablets being “engraved” by the “finger of Elohim”. “Engraved” is spelt “charut”, but not with a tet, but with a tav, which makes it very close to “cherut”, liberty. The comparison and contrast between the “magician”-like formation of the calf, and the “liberty” that seems to be associated with the tablets that YHVH engraved, is very striking (compare also to James 1:24, the “Torah of liberty”). Back to A’ha’ron: With the stylus A’ha’ron formed - "(ve)yatzar" - the "molten calf" - "egel ma'seh'cha." "Formed" is of the root y.tz.r (yod, tzadi, resh) which goes back to "thought, imagination and contemplation" - "yetzer" - such as used in B’resheet (Genesis) 6:5, and 8:21 respectively: "Every imagination of the thoughts of his heart"; "The imagination of the heart of man is evil from his youth." It is nothing less than "evil imagination" which yields the results of this sad episode. The calf, "egel," is rooted in a.g.l (ayin, gimmel, lamed), meaning, "round or roll," referring to a young calf as it rolls, bounds or gallops. This particular calf, though, was a "ma'seh'cha," that is a molten image. "Ma'seh'cha" is also a “covering” or a “veil,” such as the "veil covering all the nations" found in Yishayahu (Isaiah) 25:7, where it is in the form of the alliteration: "ma'seh'cha nesu'cha." Thus, whereas in Parashat Mishpatim we saw that Moshe was to place the Torah in front of YHVH's chosen Nation as a mirror, here the backsliding Israelites, who are so desperate to see with their eyes (as pointed out above), actually suffer a loss of sight, as they are blindfolded by a "ma'seh'cha" (a veil) of their own making. In 34:17, in the course of the renewal of the Covenant, it is necessary to remind them once again, “You shall make no molten gods – elohey ma’she’cha.”

Continuing in chapter 32: “…And they rose early on the morrow, and they offered burnt offerings and brought near peace offerings. And the people sat down to eat and drink, and rose up to play" (v. 6, emphasis added). The offense of these descendants of Yitz'chak (Isaac) climaxes when they act in total defiance to the stern warning, which was presented to them in Sh’mot (Exodus) 22:20 (and 34:14): "One sacrificing to gods shall be destroyed.” The verb for “play” is "(le)tza'chek" (of the root tz.ch.k, tzadi, chet, kof - “to laugh") and is used here, implying "making sport, toying with, mocking," or "conjugal caresses" - all of which speak of the lewd debauchery in which Yitzchak’s progeny was engaged. 

YHVH discloses to the unsuspecting Moshe the gory details of what "your people whom you brought up out of Egypt" (literal translation, italics added) have done, and with that He (symbolically) charges him "to go… to descend" (32:7). The all-knowing Elohim, being aware of the fact that Moshe would beseech Him on behalf of this reproachable people, makes here a declaration (v. 10), allowing us a rare glimpse into what is otherwise an 'off limits' domain of His deep hurt: "Leave Me alone (that My anger may glow against them, that I may consume them)" (italics added).  But Moshe's uninterrupted intercessory address (vs. 11-13) does result in YHVH being "moved to pity concerning the evil which He had spoken to do to His people" (v. 14).

The language employed by verses 15 and 16 (still in chapter 32) could not be more emphatic in recounting the preciousness of the divinely written tablets: …"the two tablets of the testimony… tablets written on their two sides, on this and on that side they were written. And the tablets were the work of Elohim, and the writing was the writing of Elohim; it was engraved on the tablets." All this is in sharp contrast to the horrendous sight awaiting Moshe at the foot of the Mountain.

“When Joshua heard the noise of the people as they shouted, he said to Moses. ‘There is a noise of war in the camp’” (32:17). The “noise” that Yeshua heard is “be’ra’o”, which is a very unusual way to say “teruah”. The sound echoes “ra” or “ra’ah” (resh, ayin) – evil, and indeed just a little further, A’ha’ron says about the people, “the are set on evil” – ra (v. 22).  This follows the burning of the image, grinding its ashes to powder and mixing it with water, an act preformed by Moshe, who then making the people of Yisrael drink this concoction.  YHVH’s messenger was acting on behalf of a jealous Husband who was more than suspicious of His wife’s unfaithfulness and betrayal (see Numbers 5:11 ff – the “law of jealousy”). “She”, therefore, had to partake of this unsavory drink.

After a sad confrontation with A'ha’ron, during which the latter defends his position by making weak excuses, Moshe realizes that the People is "loosed – unrestrained - for Aaron had let it loose – be unrestrained - for derision among their enemies" (32: 25). The words for "loose" used here stem from "para" (p.r.a. pey/fey, resh, ayin). As we observed already in Parashat Miketz (Gen. 41-44:17), the same consonants also appear in Par'oh's name. The question that arises here is whether the meaning of this root ("unruly," "disorder", “unrestrained”) had any bearing on the meaning of the title accorded to the Egyptian monarchs (although "Par'oh," as we noted there, does have its specific and separate meaning in the Ancient Egyptian tongue).  This issue seems to be quite pertinent in this case, as the Hebrews were certainly manifesting a reversal to practices which they no doubt observed in their land of sojourning. Likewise, we have just seen a resemblance of the word denoting Egypt’s magicians to the tool used by A'ha’ron to make the calf.

The first six verses of chapter 33 describe a transitional phase, leading to the restitution of relationship between YHVH and His People. As part of the People's mourning and repentance, they remove the rest of their jewels (verse 6). Interestingly, the verb for removing the jewels is not the same as the one used above (32:2). Instead, there is the unusual usage of a word that in Shmot (Exodus) 12:36 was employed for "spoiling" (the Egyptians). The verb used here – va’yit’natzlu - shares its root (y.tz.l yod, tzadi, lamed) with the verb for "deliver" (Ex. 3:8). Being used here in the course of healing the breach in the relationship with the Almighty, could the usage of this term be a reminder to Yisrael of their miraculous deliverance from Egypt?     

The rest of the Parasha deals with issues relating, not surprisingly in view of the recent events, to YHVH's presence, His reverence, His revelation to Moshe, and to the renewal of the Covenant.  In mentioning Moshe's writing of the "d'varim" – “words” on the new stone tablets, the figure "ten" is cited (34:28), unlike the first mention of these “words,” where no number was specified (Parashat Yitro, Ex. chapter 20).  In this verse (28) Moshe is described as staying on the Mount, in the Presence of YHVH, for forty days during which time he wrote the tablets, abstaining from food and drink. In 24:10,11 (Parashat Mishpatim) we encountered the elders and nobles of Yisrael ‘seeing’ the Elohim of Yisrael while “eating and drinking,” just prior to Moshe’s first ascent to the Mountain. These two scenes, against the backdrop of the two contrasting circumstances, form quite an object lesson; the one foreshadowing the “Marriage Supper of the Lamb” and the time when He will dwell with His own (Rev. 19:9), while the other is signified by markings of sorrow and mourning, resulting from the sin committed by the Nation.

The variety of events crowding Parashat Ki Tissa illustrates, in microcosmic fashion, the topsy-turvy nature of Yisrael's relationship with her Elohim in years to come.  Finally, having had the "maseh'cha" (which we discussed above) distort their spiritual sight, the Israelites could not bear the glory which emanated from Moshe's face when he came down from the Mountain. He was therefore obliged to cover his face with a veil ("mas'veh"). "But we [on the other hand] all with our face having been unveiled, having beheld the glory of YHVH in a mirror [the "Torah of liberty"], are being changed into the same image from glory to glory, as from YHVH, the Spirit" (2^nd Cor. 3:18 italics added). Truly something to be thankful for and not to be taken lightly!

Finally, in the course of Moshe’s intercession on behalf of the People of Yisrael, YHVH says to him: “… lead the people to that which I have told you…” (literal translation, 32:34). “N’cheh” is the imperative here for “lead.” Later on, in 33:14, after a long discourse between YHVH and Moshe, the Holy One promises: “My Presence – panim-face – will go, and I will give you rest” (literal translation). “Give rest” – hani’choti – actually shares its root with “lead,” and more specifically, “leading toward a goal,” without forgetting, of course, the element of “rest”. Thus, it was only by virtue of YHVH’s “restful and purposeful guidance” that Moshe was able to be the goal-oriented leader that he was.

Hebrew Tools for Everyday Use

YHVH’s congregation or assembly is “kahal”, used currently as “crowd” or “audience”. We have several references to “males” –“z’charim” – literally, “those who remembered” in the Parasha. “Zachar” (lit. “he remembered”) is also the word for “male”. Betzal’el and his “tent making” will come in use, as we will “rest in the shadow…” but at the same time we will not forget to “laugh”- “yitzchak” (“he will laugh, and of course also the name of our ancestor, Isaac).

The audience/crowd remembered to laugh

Ha’ka’hal zachar li’tzchok

The males rested in the shadow of the tents

Ha’zcharim nachu be’tzel ha’ohalim

Yitzchak rested in the shadow of the tent

Yitzchak nach be’tzel ha’ohel

Hebrew Insights into Parashat Tetzaveh – Sh’mot (Exodus) 27:20 – 30:10 With Hebrew Tools for Everyday Use

The priests' vestments and their instatement are at the heart of Parashat Tetzaveh, while this theme is flanked at the beginning and end by the respective citings of the oil for the Menorah, and the description of the Altar of Incense. The previous Parasha started with a free-will offering for YHVH (Ex. 25:2) – “trumah” – whereas this one starts with a command to "bring [lit. “take”] pure olive oil beaten for the light, to set light perpetually" (27:20 italics added). This order is denoted by "tetzaveh" - "you shall command," the root being tz.v.h (tzadi, vav, hey). “This type of command connotes instructions given by a father to a son (I Sam. 17:20), a farmer to his laborers (Ruth 2:9), and a king to his servants (II Sam. 21:14). It reflects a firmly structured society in which people were responsible to their right to rule by God’s command. The leader was then in a position to command the people and to expect their obedience.”  The Theological Wordbook of the Old Testament further connects this root with  "tzi'yoon"1, which means a “signpost, a mark or a monument” as is found, for example, in Yirmiyahu (Jeremiah) 31:21, “Set up road marks for yourself."  Thus “command,” as in “mitzva,” usually perceived only as a strict order or a dictate, has further and deeper implications.  Interestingly, “tetzaveh” is not the imperative form for “command,” but is in male, second person future tense (i.e. “you shall command”), which diminishes its intensity.  

The Mishkan, as it was named in the previous Parasha is now designated, in the very beginning of our text, by a different title: Ohel Mo’ed (27:21). Last week we learned that the edifice of the sanctuary/Mishkan was going be a “tent” – ohel – but now with the addition of “mo’ed”  it becomes apparent that it will not only be a “mishkan” – a place of “dwelling” of the Almighty’s Spirit (see also 29:45-46) – but it will also house the “appointed meetings” with Him (ref. 29:42,43). The wording in 29:45-46: “I will dwell among the children of Israel… that I may dwell among them,” reveals an even greater reality – that YHVH desires and promises to dwell in and among His people (hence the need for the perpetual daily burnt offerings, 29:38-42a)!

Last week we compared the Mishkan’s building instructions with the six days of Creation (ref. Ex. 24:16). This week we are also required to make a similar analogy. In Parashat Trumah the Menorah was listed in third place, while here the oil for the "perpetual light" is mentioned first, recalling of course the light mentioned in the beginning of the Creation account. The instructions for making the oil emphasize not only its purity and clarity (27:20, the word there being "zach," denoting both), but also that it is to be made by beating or pounding (the olives). This type of oil is therefore named "katit," the root of which is k.t.t. (kaf, tav, tav), meaning to “beat or crush."  Made, as it is by crushing and pounding, this oil is to be for a continual light (“ner tamid”). As such it reflects very clearly our unchanging Messiah (Heb. 13:8) Who is without sin and therefore pure (Heb. 4:15b), had been bruised and crushed (Is. 53:4), and is the Light of the world (John 8:12; 9:5). An analogous description of Him as the Anointed One Who is also the Word (John 1:1), and the way/path (John 14:6) is found in Tehilim (Psalms) 119:105: "Your Word is a lamp to my feet and a light to my path".2  

It was up to the priests, A’haron and his sons, who were later to be anointed with the anointing oil to "set" the oil and its lighting "before YHVH" (27:21). Afterwards Moshe was "to bring near A’haron… and his sons" to "himself" (literal translation for "summoning" or "take for yourself," 28:1). In the process of sanctifying the priests, Moshe was also told to, “take one bull and two rams without blemish, and unleavened bread, unleavened cakes mixed with oil, and unleavened waters anointed with oil," to make them of "fine wheat flour" and to "put them into one basket" which he was, again, to “bring near" (29:1-3, the translations may omit “bring near”). Immediately after that, he was told once again "to bring near A'aron and his sons to the opening of the tent of meeting…" (v. 4, literal translation, emphasis added). In all three cases the verb is "karev," of the root k.r.v  (kof, resh, bet/vet), meaning to “bring near or close.” This root is also the root for "korban," “sacrifice” or “offering.” In 29:8 we are told that A'aron's sons were to be "brought near," as was the bull, which was to be slaughtered after the priests were to lay hands on it (v. 10). This is the first instance of the "laying of hands" – “samoch” (s.m.ch, samech, mem, kaf/chaf), with the primary meaning of the verb being to “lean upon." In the case of the "laying of hands," as is preformed here by the priests, there is an identification with the "korban" which is about to give up its life, symbolizing ultimate submission. Thus, the particular selection of verbs used here forms an introduction to the sacrificial system and to its significance. It is by virtue of the sacrifice that a “drawing near" to the Father can occur, followed by "leaning" and "relying" on Him. According to King David, “though [a man] falls, he is not cast down; for YHVH upholds - "somech" - his hand on him” (Psalms 37:24). In Tehilim 145:14 we read again:  “YHVH upholds all who fall.”  It is also in YHVH’s hand that the two trees/branches/sticks of Ezekiel 37:19 become one. But just before that (v. 17), when they are still in the hand of the prophet, the latter is told to “bring close” – ka’rev – those branches, one to the other (commonly translated “join”).

The blood of the second ram, of the two that were to be slaughtered, was to be put on the priests' right earlobe, right thumb, and the right big toe (29:20). In their service to YHVH, these servants' relationship with Him was to be marked by listening and obeying (which is denoted by one and the same word in Hebrew), by doing His deeds, and walking in His paths.3

The priests' special vestments signified their unique position, while each of the several items with which they were attired had its own particular purpose. "And you shall make holy garments for your brother Aaron, for glory and for beauty" (28:2, 40). The word here for "beauty" is "tif'e'ret," of the root p.e.r (pey, alef, resh), which means to “beautify” and also a “turban.” Our High Priest says of Himself in Yishayahu (Isaiah) 61: "The Spirit of YHVH is on Me, because YHVH has anointed Me to… appoint to those who mourn in Zion, to give them beauty - p'er - instead of ashes the oil of joy instead of mourning, the mantle of praise instead of the spirit of infirmity, so that they may be called trees of righteousness, the planting of YHVH, in order to beautify - lehit'pa'er - Himself" (vs. 1,3). Once clothed in “beauty” these ones render the beauty of holiness to YHVH, while exclaiming: "I will greatly rejoice in YHVH. My soul shall be joyful in my Elohim. For He clothed me with garments of salvation; He put on me the robe of righteousness, even as a bridegroom puts on – literally “ministers as a priest” - his ornament - p'er - and as the bride is adorned with her jewels" (Is. 61: 10 italics added). The clothing items in this verse: garments – b’gadim, robe - m’eel, and the “ornament” denoted by “p’er” are all mentioned also in Sh’mot 28:2, 4. Notice in particular how the Yishayahu text associates the bridegroom with the priesthood, making the prophetic foreshadowing of Messiah as the Bridegroom and High Priest very evident.

In 28:12 and 28:29 A'haron is told to carry the names of the sons of Yisrael (engraved in precious stones) whenever he enters the Holy Place, as a memorial on the shoulders of the ephod and on the breastplate of judgment over his heart, while the breastplate was also for "a continual reminder before YHVH" (italics added). Further, Moshe was told to "put the Urim and the Thummim into the breastplate of judgment; and they shall be on the heart of Aaron in his going before the face of YHVH. And Aaron shall bear the judgment of the sons of Israel on his heart before the face of YHVH continually" (v. 30 italics added). What is so meticulously to be prefigured here by A’haron was fully consummated by Yeshua (see also 28:38). Although there is no specific description of the “Oorim” and “Toomim” (as they are pronounced in Hebrew), the etymology of these terms is very interesting. "Oorim" is of the root "or" – light - albeit in plural form, as is "Toomim." The root of "Toomim" is "tom," meaning “integrity, perfection, complete, entirety, and finished.” In short, these items stand for "light and perfection, or completion." Once again, we see a picture of Yeshua, who is the Light, as well as the epitome of perfection. Another rendering of the Messiah’s figure is presented in the very spelling of these words, with the first letter of Oorim being ‘aleph’ (the first letter of the Hebrew alphabet), while the first letter of Toomim is ‘tav,’ being the last letter. Thus Yeshua is seen here as the ‘aleph and the tav,’ the “beginning and the end” (Rev. 1:8), the light of the first day of Creation, and the completion thereof; “for all things were created by Him… all things were created through Him and for Him” (Col. 1:16).

Golden bells and pomegranates were to be attached alternately to the bottom of the High Priest's garment (28:33-35). The word for "bell" is "pa'amon," its root being p.a.m. (pey, ayin, mem) which means “foot, step, anvil, and time.” Unlike other words for Time, “et,” "zma'n," and “mo’ed,” which point to specific times, "pa'am" refers to "pulse" or "beat," and thus to Time's continuous motion. “Once” (as pertaining to time) is also “pa’am” (e.g. Gen. 18:2). With this meaning of “pa’amon,” making reference to the marking of the passage of time, it is interesting to note the function of its sound in this particular case. The bells were to "be heard in his [Aharon's] going into the sanctuary before the face of YHVH and in his coming out, that he [Aharon] should not die" (v.35, italics added). The pomegranates were used frequently as a decorative motif (e.g. Jer. 52:22ff).

The fact that Moshe was told (literally) to clothe A’haron and his sons (28:41) recalls B’resheet (Genesis) 3:21, where we read: "And YHVH Elohim made coats of skin for the man and his wife, and clothed them." It was the actions of “the man and his wife” (sin) that had made necessary the ministry of interposing between man and Elohim which was being entrusted now to A'haron and his sons.

The last article mentioned in this Parasha is the Altar of Incense. In 30:7-8 we learn that while attending to the altar, A'haron was also to attend to the lights:  "And Aaron shall burn incense of perfume on it morning by morning; when he dresses the lamps he shall burn it" (30:7). Thus our Parasha comes around full circle from its beginning (with the lights/lamps) to the end. "When he dresses the lamps, he shall burn incense upon it; which he did every morning when he went into the holy place, where the candlestick with its lamps was. These he trimmed and dressed, snuffed those that were ready to go out, lighted those that had gone out, supplied them with oil and wicks, and cleared the snuff dishes, and the like. Now near to the candlestick stood the altar of incense, so that when the priest looked after the one, he did the service of the other. Hence we learn that our intercessor and lamplighter is one and the same; he that was seen amidst the golden candlesticks dressing the lamps of them appears at the golden altar with a golden censer, to offer up the prayers of his saints."4 (emphasis added).

   1 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris,

     Moody Press, Chicago,  1980.

   2 "In this world you stood in need of the light of the Temple and other

      lamps are lit from its light. But in the world to come, by virtue of that

    lamp ["ner" - light], I shall bring you King Messiah who is likened to

    a lamp, as it is said (Ps. 132:17): "There I will cause to flourish a  horn

    for David, I will set a lamp for Mine anointed" (Tanhuma Tezaveh 8 –

    an ancient commentary). Quoted from 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.

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

    Jerusalem, 1976, 1999.

 4 Gill commentary, Online Bible.

Hebrew Tools for Everyday Use

“Continual”, as is used in the Parasha, is the common “tamid” – always, while the verb for crushing the olives is used for... “beating up” or “hitting” in the Modern vernacular.  We will learn how to use the imperative of this verb and also how to say it in plural, masculine past tense (not trying to encourage anyone to engage in a fight : )  “Bringing near” – karov – is also related to our “relatives” who are called “k’rovim”, while “karov” is simply “close” or “near”, but can also be “a relative” (singular). “Pa’am” – the pulse – has become simply “once”, or if preceded by the definite article, “ha” (“ha’pa’am”) means “this time”. We will end with “tamid” (“always”) once again, but this time the prefix “mi” (“from”) which turns pa’am into “than ever”.

He always commanded to beat up A’ahron

Hu tamid tzeeva la’ha’kot et A’haron

This time the relatives did not beat up Yosef

Ha’pa’am ha’krovim lo hiku et Yosef

The light is closer than ever

Ha’or karov mi’tamid (lit. the light is close from ever)

Hebrew Insights into Parashat Mishpatim – Sh’mot (Exodus): 21- 24 with Hebrew Tools for Everyday Use

"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 more general themes and 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) – 23:10-19 - and the ‘big picture’ as described in 23:20-33, the people of Yisrael are 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 “engrave," and to “pikudim” - "precepts" (a glimpse of which we had in Parashat Shmot,  in 3:16, where it appeared as the verb to “visit"). Likewise, “mishpat” also has a variety of meanings such as "just" (Deut. 32:4), and "justice" (Is. 16:5). In this Parasha “mishpat” is used several times as "arbitration" and "decision making" (21:31), as well as "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, the latter being 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).

Thus the Torah, which is to reflect the new nature of the “am s'gula” (the “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). ). Incidentally the same verb, put (“sim”) is also used in Bamidbar (Numbers) 6:27, regarding the placing of the Priestly Blessing upon the Children of Yisrael (as well as in 6:26, where YHVH is said to “put” or “place” His peace on the recipients of this blessing).

These “mishpatim”, therefore, constitute one of the aspects reflecting and revealing the ‘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 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 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 21:11. 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 “gur” (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 Yisrael (Gen. 12:10).

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

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

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

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

· 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 22:21 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 was responding 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, with the addition, “…you know [understand] the soul of an alien, since you were aliens in the land of Egypt." The Israelites are most emphatically expected to empathize with the alien, having once been in that humbling station themselves. Remembering at all times having “come out of Egypt” leaves the people without an excuse as to forgetting the conditions of the less fortunate and for lording it over them!    Interestingly, “gur” also means “dread, fear.” This illustrates the fact that the stranger was placed 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.), as YHVH would judge them for unrighteousness as He did the Egyptians, and even more strictly, because of the higher standards that were expected from them.

Our text continues in verses 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 in the Brit Chadashah (New Testament) 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, Sh’mot 23:3 and 6 read, respectively, "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." And although “favor” and “pervert” are certainly not synonymous, according to the commentator Cassuto the way these two verbs are presented here makes 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] However, it makes perfect sense that YHVH would forbid favoring the needy in judgment, as a lowly social status, obviously, does not necessarily equal righteousness. At the same time, perverting the needy’s case in court is also a very severe violation of YHVH’s righteousness.

YHVH’s expectation from the redeemed community’s attitudes is also illustrated in another way. In 22:25 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 command. 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 will. 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. Put differently, we are to delight in obedience.

Let us return now to 22:26-27 briefly, 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” (italics added). This “neighbor” is possibly so poor that his cloak serves him as “his covering” – a sheet – “cloak for his body” – sleeping garment, and “for sleeping in” – it is 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 (22) is unique in its (Hebrew) vocabulary. 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 “the first of your ripe produce and your juices,” are rendered in Hebrew: “your fullness – “m’le’at’cha” - and your tear/drop – “dim’a’cha.” Psalm 126:5 refers to those who “sow in tears (literally “tear” singular – “dim’ah”). Interestingly, within “demah,” or “dim’ah” is included the word for blood, “dam.” This gives an added meaning to Luke 22:44, where we read about Yeshua’s sweat that was like “drops of blood.” But what about the “fullness”? John 19:29 mentions the “full” jar of vinegar into which a sponge was dipped and held up to Yeshua’s thirsting lips. In the second part of verse 29 (in our chapter) YHVH continues, saying in the same breath with the “fullness” and the “tear/blood” concept: “the firstborn of your sons you shall give to Me.” As we know, bloody sweat 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). 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. 11). A similar theme is seen in the following verse, which speaks of seven 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. Similarly, we read in T’hilim (Psalms) 46:10 (literal translation): “Let go and know that I am Elohim.” 

Coming next in chapter 23 verses 14-17 is a reference to the calendar, and its feasts (or rather, “pilgrimages” – “regalim”). But whereas the month of Aviv, mentioned in verse 15, is to be the first of months (ref. Sh’mot 12:2), speaking of the “Feast of Ingathering”, in verse 16, as being at the “end of the year” appears to be problematic. Hence let us take a close look at the words used in verse 16. In Hebrew the “end of the year” is rendered “tzet ha’shana” – literally, the “going out of the year”. However, can this term “tzet” have a different meaning? In D’varim 14:22 there is mention of “the grain that the field produces year by year”. In Hebrew it says:  the produce of your seed that comes out – yotzeh - year by year”. Thus the verb yotzeh – comes out – in its noun form “tzet” may be understood as the “produce” of a given year. Going back to our verse, 23, we may read therefore: “The Feast of Ingathering at the [time of] the year’s produce…”

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/Messenger before you, to keep you on the way and to bring you to a place which I have prepared” (Ex. 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 Messenger’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.” 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,” v. 22). The usage of the verb form (and especially in the case where a verb is literally made up for the purpose of conveying this idea) underscores YHVH’s total identity with His People. It illustrates more vividly His active 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 new heights, but not before the act of sprinkling 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 (the foundations), 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 ‘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 this season, during which YHVH’s glory was 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).  

YHVH summoned Moshe to come up to the Mountain, where he was to stay for forty days, as he was about to give “the tablets of stone, and the Torah and the commandment which [YHVH] has written to teach them" (v. 12). The word for "teach them" is “(le)horotam,” of the root y.r.h (yod, resh, hey) - 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.

Hebrew Tools for Everyday Use

This time we will use the root shin, pey/fey, tet (which is the root of the Parasha’s name – Mishpatim) in noun and verb form. We will see how the verb “le’horot”, to teach, is employed in Modern Hebrew, not only in this sense but also forms the noun for “parent” and “parents”. We will conclude with “cooking” and with the addition of a new word (not in our Parasha text) – sweat, which is “yeza” (with a more common word for “sweat” being “ze’ah”) and hence “blood, sweat and tears”.

The judge judged the enemy

Hashofet shafat et ha’o’yev

What did the parent cook?

Ma bishel ha’hore? (lit. what cooked the parent?)

The parents cooked a dish for the sons/daughters

Ha’horim bishlu tavshil la’banim/la’banot

Blood, sweat and tears

Dam, ye’za  u’dma’ot

Hebrew Insights into Parashat Yitro – Sh’mot (Exodus): 18 – 20 with Hebrew Tools for Everyday Use

This week we arrive at the foot of Mount Sinai to participate in a glorious and “epiphanic” scene of colossal scope, but not before attending to some personal and administrative matters. The touching and even intimate episode of Moshe's meeting with his father in law, Yitro (Jethro), eventually evolves into a strategic plan proffered by the latter (18:13-26).  However, to begin with, Yitro’s purpose for coming to his son in law was for another reason altogether, as is evidenced in 18:2, 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 these family matters, Yisrael’s leader was free to receive some instructions from his father in law in order to improve his organizational skills prior to the revelation of YHVH and His Torah.

Moshe tells Yitro that he has been busy “making known the statutes of Elohim and His laws” to the people (18:16). These "statues and laws" are "chukot and torot" (plural of "chok" and "torah"). This is not the first time that these legal terms are used before the official "giving of the Torah." Their usage, as seen here, as well as in B’resheet (Gen.) 26:5 and in Sh’mot (Ex.) 16:4, may help lend these terms a more comprehensive meaning. Thus, instead of being strictly perceived as a set of rules of 'do's' and 'don'ts,’ YHVH's instructions to His People may be viewed as just that… instructions for life, for abundant life. "Chok" - "law" - is from the root ch.k.k (chet, kof, kof), meaning "to engrave or imprint" (and by implication "to decree, inscribe and enact"). With this understanding, the "law" may be viewed as an "imprint," rather than only an imposition from without. YHVH desires to impress upon the hearts of His people His way of life and His character (with the "renewed covenant" being the final seal of that objective. See Jer. 31:33). At the same time, the act of inscribing is mutual. It is not only YHVH who is embossing His imprint upon those who belong to Him, for He says: “I have inscribed you (“cha'ko'tich,” using the same root of ch.k.k) on the palms of My hands” (Isaiah 49:16 italics added). The root of Torah is y.r.h (yod, resh, hey) and means to “shoot,” as in “hitting the mark.”  Since “sin” – chet – means “missing the mark,” the “Torah” is to help us all become “sharp shooters.”

In the course of instructing Moshe Yitro uses, in 18:20 and 21, two interesting verbs which are translated, respectively, “teach” (v. 20) and “select” (v. 21). However, “vehiz’harta” (the first of those, i.e. “teach”) originates from the root z.h.r. (zayin, hey, resh) which means “radiate,” (for more examples on the usage of this word see Ps. 19:11; Dan. 12:13). Thus Moshe is told to cast light upon, or illumine the “chukim” and “torot.” His teaching, therefore, has to originate with the Source of Light – the “Elohim [who] is light and in Him there is no darkness at all” (1 John 1:5). While the light is thus being “cast” Moshe can now not merely “choose” or “select,” as your translation would have it, but actually “see far ahead and envision the unseen - te’che’zeh” (root ch.z.hey – chet, zayin, hey, e.g. Ps. 58:10, and in next week’s Parasah in Ex. 24:11 etc.), as the original text states. A seer is called “chozeh” (ref.1 Sam. 9:9).

With some practice in godly nationhood now accomplished, “the House of Jacob" and the "Sons of Israel” (ref. 19:3) appear to be in a slightly better position to hear directly from YHVH. Shlomo Ostrovski1 delineates these two, seemingly synonymous terms that are used here for the Nation, with  the "House of Ya'acov" being the title for the “natural” entity with its “natural” free will, in contradistinction to the "spiritual entity" – that is the "Sons of Yisrael" – who are to employ their will and capacity to make choices on the spiritual level. The next verse continues: “You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself” (19:4 italics added). This kind of imagery demonstrates the tenderness of a parent, as well as that of a husband, who, in Biblical terminology "brings" his bride to himself (e.g. Gen. 24:67). If we think of the episode of the Sinai Covenant as a betrothal, the above verb is very appropriate. According to Nehama Leibowitz, this verse (4) describes "the road from Egypt 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 for 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 shofar sounds long, they shall come near the mountain” (19:13b); and (literally), “when the yovel is drawn out…" (referring to a prolonged sound of the shofar, which is mentioned here for the very first time in Scripture, 19:16,19). The current reference is to the type of sound, and not to the instrument producing that sound. The root of yovel (y.v.l - yod, bet/vet, lamed) means to “lead” (e.g. Jer. 31:9 – “And with supplications I will lead them”), as it was undoubtedly the ram that supplied the horn for blowing, and was used to lead ceremonial processions. Blowing the horn (shofar) also became the signal for the year of “Jubilee” - hence “yovel” for the 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 spectacle is about to unfold with the following ‘pyrotechnical effects’: Thundering and lightning, a thick cloud, loud sound of a shofar, smoke (which envelops the mountain completely), and fire. The smoke is like the smoke of a furnace; the mountain is found quaking greatly, with the long blast of the shofar - becoming louder and louder (ref. 19:16-19, cf. Revelation 8:1-9:3; 10:7).

The first part of chapter 20 (1-17) is devoted to the Decalogue, the ‘Ten Commandments,’ or literally the d'varim – “words,” of the root d.v.r (which we have previously discussed as being the root for “desert, plague, to drive, thing, flock, holy of holies” and more). It is YHVH’s voice, which utters these “d’varim” - “words.” (Incidentally, in the text itself the number ‘ten’ is not mentioned in connection with these declarations of YHVH.) The seventeen verses of these “d'varim” constitute for the Israelites the foundation, or basis, of their Covenant relationship with Elohim and with one another, helping to form this “am sgula” into what they are, who they are to become, and are in fact Yisrael's very raison d'etre (reason for existence).  Notice that even though at that time the Levitical priesthood had not yet come into being, mention is made of priests in 19:22. Some of the sages, as well as Rashi (the renowned Middle-Ages commentator), attribute this position to the firstborn, presumably because the latter belonged to YHVH (ref. Parashat Bo, Ex. 13:2). The existence of this early priesthood is a precursor pointing to a future reality (of a "nation of priests") yet to be fulfilled (even beyond the era of the exclusively Levitical priesthood).

The first seven verses of Chapter 20 deal specifically with Yisrael's relationship with YHVH. The text opens up (v. 2) with "I am" – “anochi” (and not “ani,” 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 'automatically' includes place or location, this singular prohibition applies to all places4.  YHVH's jealousy over His People (v. 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 contract,5 as mentioned 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 community, and affect inter-personal associations. Shabbat stems from the root “to sit,” “shevet” (sh.v.t. shin, bet/vet, tav). Sitting implies rest and bringing activity to a halt, ceasing, such as YHVH did when “He ceased from all His work” of creation in B’resheet (Gen. 2:2 italics added). Whereas all other “calendarian” divisions (such as days, months and years) are dictated by natural phenomena, the seven-day week is purely a spiritual ‘divide.’

Since the first One to celebrate the Shabbat was Elohim Himself, after He had completed His work of Creation, it follows suit that this is a universal declaration that He and He alone is the Creator! In Sh’mot (Exodus) 31:12-17 we are told that the Shabbat is an "eternal covenant" and a sign between YHVH and the sons of Yisrael. In D’varim (Deut.) 5:14-15 the reason given for celebrating the Shabbat's rest, together with one's entire household, is in order to remember the slavery in Egypt, and the freedom realized upon being brought out of there "by a mighty hand and by an outstretched arm." Here is an acknowledgement of the miracle of ceasing to be a ‘slave’ (one who never rests), and of becoming free. Similarly, we are no longer “slaves to sin, but have been set free” from it (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" (v. 12). Thus, there is a gradual and progressive transition from the "heavenly" precepts to the Shabbat, being a link between the heavenly bond and its earthly expression, through to injunctions concerning one's nuclear family which is to reflect the relationship with the Heavenly Father, all the way down to one's conduct within the community (v. 13-16), and finally to the hidden motives of one’s heart (v. 17). Immediately after YHVH declares the above, we are told that “… all the people witnessed the thundering, the lightning flashes, the sound of the shofar, and the mountain smoking…” (20:18). As to the “witnessing,” The Hebrew says “ro’eem,” that is, present tense “seeing” – “and all people – “am” – is seeing the voices, and the lightning flashes and the sound of the shofar…” (italics added).

The present tense, as well as the “seeing of the voices,” transports us from a naturally perceived scene to one that is beyond the natural faculties and senses. Almost as if the dramatic spectacle was outside the realm of Time, and beyond simple and direct visibility.  More than once mention is made of the fact that YHVH was in the “cloud,” or “smoke” (19:9-10, 16, 18; 20:18). But in 20:21 we encounter a reference to a new term - “arafel” – translated, “thick darkness,” or “gloom.” The root of “arafel” is the verb “arof” (ayin, resh, pey/fey), meaning “to drip,” hence employing a figure of speech related to precipitation, such as the cloud. This is a description of the “veiled glory” of YHVH, so many times made deliberately vague in order to protect His people from His awesome presence that cannot dwell alongside sin. Thus everyday life situations, which may appear dark, uncertain, bleak or foggy are not always to be perceived as negative. Rather, they may point to the “arafel,” that is “the thick darkness where Elohim is” (emphasis added).    

YHVH continues to elaborate on His instructions, speaking through Moshe (20:22-26). In contradiction to the prohibition against the making of images and glorifying precious metals (v. 23), comes the statement: “An altar of earth you shall make for Me” (v. 24). “Altar” is “miz'be'ach,” of the root z.v.ch (zayin, bet/vet, chet) - "to sacrifice." The altar is to be made of earth - adama - the substance that makes up man’s material being and after which he is named (Adam). If the “miz'be'ach” should be made of stones, they are not to be embellished by any of man's efforts, or by tools and implements that are made by his hand (v. 25), lest the altar be desecrated. “Profane or desecrate” is "chalel" (ch.l.l., chet, lamed, lamed), meaning also "pierced through" or "hollow," and hence, "flute" and "slain." In Yishayahu (Isaiah) 53:5 we read, “He was pierced through – mecholal (of the same root) - for our transgressions.” However, as we have just seen, “mecholal” does not only mean “hollow” (and hence “pierced through”), it is also “desecrated,” as indeed Yeshua was, having borne our Sin. Last to be mentioned is the prohibition concerning steps leading up to the altar, so that one's nakedness would not be exposed. “Nakedness” here (v. 26) is "erva" (a.r.h, ayin, resh, hey), "to lay bear, uncover," and "shame." However, it also means "to pour out," or "to empty one's self," such as Yeshua did when He poured out (heh'e'ra) His soul unto death” (Is. 53: 12), so that our ‘nakedness’ would be covered, and our shame removed.

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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 Tools for Everyday Use

Above we examined the root of Torah, which we discovered was “to shoot”. Then we examined an unusual usage of the root z.h.r as “to teach” while its literal meaning is “to shine”. Modern Hebrew employs this root for “warning”, “caution” and for “being careful”. Another term we dealt with was “face” (“panim”), YHVH’s face. “Internal” (“p’nim”), is almost an identical word, revealing that a facial expression is the outcome of one’s inward thoughts and feelings. Let’s see how we can apply that notion to a statement in ‘basic’ Hebrew. For this purpose we will use another verb that appears in our Parasha, and that is “seeing”, “roeem” (present tense, masculine, plural, and that is because “panim” is a plural noun and the verb changes according to the noun it is attached to, whether masculine or feminine, as well as if it is singular or plural). We have already encountered the verb “to see” in the past. Now we will see how “seeing” and “showing” are connected. In fact they are both from the same root of r.a.h (resh, alef, hey). And finally, we will “sit down”…  on Shabbat.

Shoot with caution!

Lirot bi’zheerut! (lit. “to shoot with caution”)

The face shows what is inside

Ha’panim mar’eem ma yesh bi’fnim

On Shabbat we will sit (down)

BeShabbat neshev

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