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
18:2-6. 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 1st 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. (Compare this interaction
with Yitro with Bamidbar – Numbers – 10:29-32, where Moshe makes a significant
request from Chovav, the son of Re’u’el-Yitro.)*
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 18:20,21, 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). But with that said, the root z.h.r also conceals a warning (see
Ezkiel 3:1, where it is used as “warning”), especially toward those who have
been privileged to have the light shinning around them.
While the light is thus being “cast” Moshe cannot now 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 volitionally will and 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 notice the emphasis “if”). 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.)
But ultimately being YHVH’s special treasure was going to benefit the entire
body of humanity, as Yeshua’s parable in Matthew 13:44-46 illustrates. As that
narrative an entire field was purchased in order to obtain the treasure which
buried therein.
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", by "washing
clothes", "setting bounds”,
“being careful not to go up to the
mountain”, nor “touch its base"
and "not to 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 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 (in fact, nothing is being said right then about any instrument that
would have produced the 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 typically supplied the horn for
blowing, and was used to lead ceremonial processions (and at that point in
time, still to happen in the future). Blowing the horn (shofar) also became the
signal for the year of “Jubilee”
- hence “yovel” for the 50th
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
“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),
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 become “am sgula”.
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 ministry of the Levitical priesthood).
The first seven verses of Chapter 20 deal specifically with Yisrael's
relationship to YHVH. The text opens up (v. 2) with "I am" – “anochi” (and not “ani”, which is a simpler
form of "I am"), denoting YHVH's inextricable link to His People, their
circumstances ("who brought you out of Egypt"), and destiny. “You shall have no other gods over my face” (v. 3, literal translation, italics
added), is next. The word "face" utilized in this way refers
to direct defiance and spite, implying, according to the Mekhilta (2nd
century commentary on Exodus) and Rashi, that this prohibition is for all
times, not just for that generation. "Face" ("panim") 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 places.4
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 that, by this 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 (Rom. 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 (vs. 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”.
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". It can 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.
* Was Moshe adhering
to Yitro’s advice because he felt he was unable to “bear” the “burden” of the
people, Dvarim (Deut.) 1:12, although YHVH says in Shmot (Exodus) 19:4 (this
Parasha) that He is “bearing” Yisrael on “eagles wings”? Is this why according
to Moshe’s own admittance in Dvarim 1:37, “YHVH was also angry with me… saying,
‘you shall not go in there’ [the land]”?
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.
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.
