Hebrew Insights into Parashat Toldot – B’resheet (Genesis): 25:19 - 28:9

Last week's Parashat Cha’yey Sarah ended with the chronicles of Yishma'el's descendants. This week’s portion opens up with the chronicles of his brother, Yitzchak. But while “toldot” means "begetting" (root y.l.d - “to give birth”), these “toldot” start out with the barrenness of Yitzchak’s wife. Rivka’s condition, however, is inserted in an almost parenthetical manner, and is couched between Yitchak's intercession on her behalf and YHVH's response to the plea.


In 25:21 we read that Yitzchak is “entreating” - “vaya'a'tor” (a.t.r. - ayin, tav, resh) – YHVH, and "YHVH was entreated “(vaye'ater) of him" (italics added). The very form of the verbs (“entreat” – “entreated”) - both in the original Hebrew and in the English translation - points to the closeness of the “entreatee” to the “entreater,” and His deep empathy for him.

When the request is granted it takes the form of not one, but two - boys, the first of whom comes out red all over (ref. 25: 25). The word for “red” is “adom,” and as we saw in Parashat B’resheet (Genesis 1-4), “adom” is connected to “dam” (“blood”), “adama” (“earth”), and thence to Adam, "the first man" who is "earthy" (ref.1 Cor. 15:47). Esav, representing the first born illustrates, therefore, the principle that the natural precedes the spiritual (ref 1 Cor. 15:46), despite the fact that his twin turns out to be, for a considerable time period, not much less 'earthy' than ‘Hairy the Red.'

The second boy who emerges out of Rivka's womb does so while holding on to the “heel” – “ah'kev” - of his brother, and is therefore named “Ya'acov” (ref. 25:26). Coming in the footsteps of his sibling, his name, which also means "to follow," perfectly matches the order of the births. In Scripture, the image of ‘heel-holding’ or ‘heel-grabbing’ refers to hindering or trapping someone, as we see in the following examples:

“Dan shall be a serpent... that bites the horse's heels” (Gen. 49:17); “The trap shall take him by the heel” (Job 18:9); “They mark my steps” (literally “heels” in Ps. 56:6). The following words of T’hilim (Psalms) 41:9 hint at Messiah’s destiny: “My own familiar friend, which did eat of my bread, has lifted his heel against me.” This type of friend and follower typically steals quietly behind the one whom he follows, with a “crafty” intent (as indeed was the case with Messiah’s “familiar friend”). Indeed, from the same root of “heel” and “to follow”, (a.k.v. - ayin, kof, vet) stem words like “crafty, cunning and deceptive,” as is illustrated in the alliteration in Yirmiyahu (Jeremiah) 9:4: “surely every brother deals craftily (ah'kov ya'akov).”

In the first scene that brings the two siblings together, Ya'acov is busy cooking lentil broth, while his brother happens to be returning, famished and exhausted, from the field. Esav is sorely tempted when his glance strikes what he calls “ha'adom, ha'adom

ha'zeh” - "this red, red stuff… therefore his name was called Edom" (25:30) - again from the root “adom” – “red.” The area of Edom, which later was inhabited by Esav's descendants, is indeed noted for its red soil. Everything about this hunter speaks of adom-adama - earth, earthiness. Whether Ya'acov anticipated his brother's famished condition or not, we do not know. Nevertheless, while in English it says, "Jacob cooked a stew," in Hebrew it says: “va'ya'zed Ya'acov na'zid,” which, aside from cooking stew can also be read as: "Ya'acov devised an evil plot" (25:29). After all, 'cooking up' such a plan was only consistent with his name! The word “nah’zid” - “broth” - stems from the root z.y.d. (zayin, yod, dalet) which is shared by the verb “to cook,” and more specifically, to “boil up and seethe.” This verb also lends itself to “evil-doing” and “malice” – such as “zed” and “zadon” (e.g. Ex. 21:14, where “a man schemes” is “yazed”). All of this seems to be at variance with the earlier description (verse 27) of Yaacov, as an “eesh tam,” literally, “a man of integrity” (although most translations use “peaceful” here), “living in tents” (while Esav’s lifestyle and implied disposition is very different). The inconsistency in the depiction of Yaacov’s character is not surprising in the narrative of this particular Parasha, which is replete with contrasts, masquerades, and pretenses.

Ya’acov does not waste any time. He proposes right away an exchange: broth for birthright (ref. v. 31). And while in English these words form an alliteration, in Hebrew the verb "sell” – “michra,” and "birthright" – “b'chora” sound alike. (Perhaps this association is what gave Ya'acov the idea in the first place…?) Ya'acov, however, does not provide the goods until he makes his brother swear to him that he will not renege on his “sh'vu'ah” (“oath,” connected, as we have learned, to being “full and satisfied,” 33). After the deal is struck the two depart, and until further notice, both seem to be fully satisfied indeed.

Later on, when the time comes for Esav to claim his birthright (that is the right hand blessing of the father before death), startled by his brother’s cunning, he “cried out with an exceedingly great and bitter cry: ... ‘Is not he rightly named, Ya'acov? For he has supplanted (akav) me...?’” (Gen. 27:34, 36). The prophet Hoshe'ah (Hosea), many centuries later, traces the waywardness of the nation of Yisrael (who in this prophecy is called “Ya'acov”) to their progenitor: “In the womb he took his brother by the heel- akav” (Ho. 12:3). In the wake of their birthmark, Ya'acov (the man and the nation) remain true (individually and collectively) to this nature, and will do so until the transformation comes from above.

“In the wake of,” or “as a result of,” or in short “because,” is the Biblical word “ekev “(again deriving from the root a.k.v). In 26:4-5 of our Parasha, YHVH says to Yitzchak: “I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed; because (“ekev”) Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws” (italics added). Following Avraham’s implicit obedience the latter is told: “And in your seed shall all the nations of the earth be blessed, because – ekev - you have obeyed My voice ” (22:18). Other examples of the usage of “ekev” are: “So you shall perish because you would not listen” (Deut. 8:20 italics added). David self-implicating answer to the prophet Nah'tan (Nathan), who challenges him with a parable following his sin with Bat’sheva (Bathsheba), is: “He must make restitution for the lamb, because he did this thing and had no compassion (2nd Sam.12:6, italics added). Thus, this little “ekev” - “because” – becomes the fulcrum on which the balance of justice hangs.

Ya'acov, too, because of (“ekev”) his actions (particularly that of deceiving his father), has to endure the consequences. By the end of the Parasha he becomes a fugitive, running for his life from his brother, and later (in the next Parasha), to be deceived by his father-in-law, Lah'van (Laban). The “heart” of the ‘proverbial’ Ya'acov is well described by Yirmiyahu, who says that it is “more deceitful (akov) than all else” (17:9).

In a few weeks time, in Parashat Vayishlach, we shall see how Ya'acov, while on the road back from Padan Aram to Kna’an (Canaan), will plan once again to use some cunning by walking behind – which again suggests ‘following’ - his entourage that was to go ahead of him to greet Esav. At this point he will be met face to face, as he himself testifies in B’resheet (Genesis) 32:30, by YHVH Elohim. Yisrael, according to the name that will be given to him after this encounter at Penniel, will be made to turn around on his heels as it were (and become lame in the process), never to be the same again. Thus when the “crooked” (“akov”) places become “mishor” – that is “straight” (ref. Is. 40:4) - Ya'acov will become “Yeshurun” (“yashar” - straight” again), true to his name “Yisra’el,” which can also be read, “yashar-el” (“El is upright”). As such, the nation is addressed by their Elohim: “But now listen, O Ya'acov, My servant; and Israel, whom I have chosen; thus says YHVH who made you, and formed you from the womb [as ‘crooked’ Ya'acov], and Who will help you: do not fear, O Ya'acov My servant; and you Yeshurun [who was ‘straightened’ by Elohim] whom I have chosen”(Is. 44:1,2). Lastly, Ya'acov was to become one of the forefathers of Messiah, of Whom it is prophesied that His heel would be “bruised” by the serpent. However, as we know, this “Seed of the woman” was destined to triumph by crushing and trampling down the serpent’s head with His heel (ref. Gen. 3:15; cf. Luke 10:19; Rom. 16:20; Heb.1:13b).

Back to our narrative: Following closely on the heels of the oath that Esav took by his brother’s instigation (25:31-33), YHVH reminds Yitzchak of His oath to Avraham, and at the same time cautions him not to go down to Egypt, in spite of the famine in the land (ref. 26:1-5), saying: “Do not go down into Egypt. Dwell in the land which I shall tell you” (v. 2). The imperative “dwell,” “sh’chan” (sh.ch.n, shin, chaf, noon), is also “settle and abide” and it is from this root that “mishkan,” the “tabernacle” in the wilderness, derives its title. On this very issue, David makes an emphatic statement: “Trust in YHVH, and do good; you shall dwell in the land, and you shall be fed on truth” (Ps. 37:3 italics added). Continuing to address Yitzchak, in the next verse (3), YHVH says to him: “Dwell in this land…” (italics added), but this time the verb used is “gur,” from which is obtained the term “ger” - sojourner. If Yitzchak abides in the land that YHVH tells him, he will live in security, but living in this land (‘this world’) he will only have the status of a sojourner (cf. Heb. 11:9).

At this point in time Yitzchak and Rivka happen to settle in Grar (notice the alliteration of “gur” and “Grar”), and when being asked about his wife the Patriarch does not resort to truth. Like his father before him, fear for his life causes him to present his wife as his sister. But what finds Yitzchak out is his act of (literally) "laughing with his wife" (26:8), translated in English "caressing his wife" (or some other equivalent expression). If nothing else, in this episode Yitzchak remains… at least… true to his name…

It is in this year of drought that we find Yitzchak sowing, against all odds, a “seed” (“zerah,” of the root z.r.a, zayin, resh, ayin, which is also shared by “arm” – “z’ro’ah”), yielding "one hundredfold" (26:12). In verse 4 YHVH spoke to Yitzchak about his progeny (“zerah”), mentioning its great future increase. Is the great harvest that Yitzchak reaps here (during the famine), symbolic of a future fulfillment of YHVH's word to the Patriarch under all and any condition?

Yitzchak's wealth increases tremendously, and his neighbors, the Philistines, are jealous of him (v. 14), and thus Avimelech their king demand, "Go away from us, for you are much mightier than we" (v. 16). “Much mightier” is “atzam’ta,” from the root a.tz.m (ayin, tazdi, mem). The usage and meaning of this term will prove to be very significant during the Egyptian exile (in Sh’mot – Exodus – chapter 1 it is found in verses 7,9 and 20), and will motivate the Pharaoh to try to annihilate Yisrael.

In our case, Yitzchak’s jealous neighbors resort to filling up all the wells that have been dug by Avraham's servants. In doing this they are "withholding benefits from both themselves and their cattle! But in addition to stopping up the wells, they fill them with earth so as to obliterate their existence altogether and make sure that no water would ever flow out of them again. Why did they wish the land to be desolate? ” The explanation that follows, quoted from Haketav Vehakabala, points out that Yitzchak gave the wells the same names that his father had given them (as we see in v. 18). “These names, such as, YHVH Will See, YHVH is My Sign, The Well of Him that Lives and Sees Me, mark the kindness of the Lord." This was done in order "to spread abroad the knowledge of the Lord and show the people that idols were valueless. Avraham thought out a wonderful device to help to bring those who were misled, under the wings of the Divine Presence. He called the well by a name that would drive home the lesson of the existence of the One True God. By this, he would arouse in them an awareness of the truth by saying, ‘Let us go and draw water from the well of the eternal God!’ The wells were a public necessity, and in this manner, the people were initiated into the knowledge of the true God. Whilst he was alive his fear was upon them [i.e. the locals], as they left the wells intact with their names, but after his death they reverted to idolatry. In order to erase from their memory the names of these wells, which recalled the very opposite of their false opinions, they stopped them up. With the disappearance of the wells, the names also disappeared…. Isaac followed in his father's footsteps and endeavored to dig out these same wells and resurrect their names in order to restore the crown of the true faith to its former glory."

The wording in 26:19, where Yitzchak's servants dig "a well of living water" (translated “running water”), confirms what we have just read regarding the wells of the Patriarchs. The locals fill up the wells, and now they are being re-named, as pointed out, in order to erase the testimony of the Elohim of Yisrael. The name of the first well is “Esek,” “contention.” The name of the next, is “Sitna,” “hostility; accusation.” It is from the same root, s.t.n (sin, tet, noon), that we get the word “Satan,” the “accuser.” A closely connected word to “sitna” is “sin'ah” (s.n.a, sin, noon, alef) “hatred.” This verb is used in Yitzchak’s query in 26:27: “Why do you hate me?” A similar word, both in sound and meaning appears toward the end of our Parasha. In 27:41 it says of Esav that he "bore a grudge against Ya'acov," which is “sotem” (s.t.m. sin, tet, mem). The progressive rate of hostility is seen very clearly by this string of sounds: “soten, to accuse; sotem, to bear a grudge, and soneh, to hate,” demonstrating accurately how each of these conditions, if unchecked, will lead to the next one.

When a third well is dug up, some distance away, “they did not quarrel over it; so he named it Rechovot, for he said, 'at last YHVH has made room for us, and we will be fruitful in the land’” (26:22). “Rechovot” is of the root r.ch.v (resh, chet, vet), meaning, "broad, wide, or making room." Thus, enlarging and broadening the subsistence space brings relief, as we see in T’hilim (Psalms) 4:1, where David cries out: "Answer me when I call, O Elohim of my righteousness, You gave room (“hirchav’ta”) to me in trouble – literally in a place of narrowness” (italics added), words with which Yitzchak, in his present situation, would certainly have concurred.


1.Studies in Bereshit, Toldot, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y
2 ibid
3 ibid

Hebrew Insights into Parashat Cha’yey Sarah: B'resheet (Genesis) 23 – 25:18

Even though the name of this week’s Parasha means “Sarah’s Life,” it is actually her death and burial which the opening verses describe. At this point Avraham is looking to purchase a burial plot for his family. He has his eye set on a particular site in Kiryat Arba, opposite Mamre “which is Chevron” (23:19). In order to strike the real estate deal, Avraham seeks out Efron (Ephron), who is the owner of a cave called Machpela. “Machpela” stems from the root k.f.l (kaf, fey, lamed – the consonant sounds ch and k are often designated by the same letter, kaf or chaf), which means “double.” The name itself is not specifically explained, though it may have been given to this cave because it possibly had two or more chambers (thus making it especially suitable for burial purposes).* Efron’s name, quite appropriately, is derived from the root “ah’far” (a.f.r. ayin, fey, resh) meaning “dust of the ground.” It is the same dust that is mentioned in B’resheet (Genesis) 3:19: “For dust you are and to dust you shall return,” the famous words that were pronounced over Adam after he had succumbed to temptation. “Ah’far” is also the term YHVH uses when He makes His promises to the Patriarchs concerning the multiplicity of their seed (Gen. 13:16; 28:14). The ‘equation’ of dust (in Efron’s name) and duplicity (in the name of the burial cave), points to this very promise, in spite of the themes of death and burial and in their very presence.

Avraham pays in full (23:16) for his acquisition, as did his grandson Ya’acov when he purchased a field in the town of Sh’chem (Shechem, in Gen. 33:19), and likewise David, generations later, when he bought Ornan’s (Araunah) threshing floor in Yerushalayim (2nd Sam. 24:24, upon which the Temple was later built). Not coincidentally, Chevron, Sh’cehm (where Joseph is buried), and the Temple Mount are some of the three most contested spots in the land of Israel!

The payment that Avraham made was in hard cash: 400 shekels of silver. The three consonants that form the root for “shekel,” sh.k.l (shin, kof, lamed) also form the verb “to weigh.” Thus, the price paid for the plot was made up of 400 equal units of approximately one half ounce each. All in all Avraham paid about 200 “weighted” ounces, or 12 pounds, of silver. The name “Chevron” is made up of the root ch.v.r. (chaf, vet, resh), which is shared by the following: “to tie, bind, join, unite, friend, and company.” Although in the course of its long history this town has not seen much unity and friendship (it served as David's capital during his seven-year rule over the house of Yehuda-Judah, before he united all of Israel, and is currently divided between the Muslims and the Jews), its name may point to days yet to come.

Chapter 24 highlights Avraham’s senior servant, who “ruled over all his possessions” (v. 2). The servant is described as a “moshel” (one of the words for “ruler”). “Moshel” has the same root (m.sh.l, mem, shin, lamed) as: “proverb, parable, example, to be like, resemble and comparable.” In Tehilim (Psalms) 28:1 the writer cries: “I have become like – “nimshalti” - like those who go down to the pit.” The parable in Yechez’kel (Ezekiel) 12:22 is called a “mashal.” In Shmuel Alef (1st Samuel) 10:12 Shaul (Saul) is made a public example of (as a prophet), with the use of “mashal.” The people of Israel likewise became a none-too-positive example among the nations; or an object lesson, such as described in Yirmiyah (Jeremiah) 24:9 where they are called: “a reproach and a proverb… in all places whither I shall drive them” (italics added). There are many more examples of the usage of the verb and noun emanating from m.sh.l, but how is this connected to the elderly servant?

The servant, as a representative of Avraham, carries out the duties that are delegated to him. As such, he strives to serve by approaching his assignments in the same manner as his master would have done. This is the format, if you will, for the conduct of a true Godly ruler, or leader, who takes his orders from above, endeavoring to carry them out like his Master, thus becoming a representative ‘sample,’ a “mashal” or a likeness of the One whom he follows. The Elohim of Israel spoke…”he who rules over (“moshel”) men, by ruling (“moshel”) in the fear of YHVH, will shine as the light of the sun in the morning….” (2^nd Sam. 23:3, 4). One such ruler was Yoseph, whose trials and tests were the purifying work of “the Word of YHVH.” Once he was ‘confirmed’ (another word which helps define “m.sh.l”) to this Word, he was appointed a “ruler" [moshe] over all of the king’s possessions” (Ps. 105:18-21). “What is man…” in the eyes of his Creator? In Tehilim (Psalms) 8:6 it says, “You have made him to rule” is the Hebrew verb “tam’shile’hu,” that can also be read, “you have made him like…”, or, “you have made of him a proverbial example.” This, then, points to a representational form of rule, or leadership. Avraham's servant certainly displays this characteristic of conforming to his master, so much so that his master’s Elohim becomes his! Yeshua’s words attest to the fact that he too operated by this principle: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (Yochanan - John - 5:19).

Avraham’s 'representative' is instructed to perform a mission, but is not told how to carry it out. He chooses to present a 'fleece' to "YHVH, the Elohim of my master Avraham" (24:12). The fleece and its fulfillment focus on water, or on means of obtaining that commodity which is so precious in that part of the world. Hence we find here “well” (v. 11), “spring (or source, v.13), and trough” (v. 20). The first two are “be'er” and “ayin,” and the last one is “shoket” (from the verb “le'ha'shkot” - "to give a drink"). “Ayin” is also the word used for “eye.” Although the experts see no direct link between “spring” (or “source”) and “eye,” Yeshua refers to the latter as a type of a source when He says in Matthew 6:22: “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light.” The root of “be'er” (“well”) is identical to the root of “ba'er” (b.a.r, bet, alef, resh), which means to “expound or clarify,” as it appears in Dvarim (Deuteronomy) 1:5; 27:8, and in Chavakook (Habakkuk) 2:2 (where "make it plain" should read "clarify" or "expound"). And thus it is the episode by the well which makes the results of his mission clear to the inquiring servant, as he is "gazing at her [the girl] in silence [and wondering]… whether YHVH had made his journey successful or not" (24:21). However, he need not wonder for long…

"Success" is “hatzlacha,” from the root tz.l.ch. (tzadi, lamed, chet), which also means to "prosper," and is used a number of times in this Parasha. The primary root, tz.l.ch, means to “advance, or cross" (such as in 2nd Sam. 19:17), and is used for the “coming of the Spirit” (also in Judges 14:6). Whenever it is used to mean "success," the verb appears in the active causative form, rendering it: “to cause to advance." These, the verb and noun, teach us, therefore, that prosperity and success may be obtained only with the help of an ‘external force,’ just as is exemplified here by the servant who is completely dependent on YHVH to “cause him to advance.” The servant's awareness of this fact is also expressed by his prayer in 24:12: "O YHVH Elohim of my master Abraham, please give me success this day, and show kindness to my master Abraham." In this instance the root tz.l.ch, for "success" does not show up at all. The literal wording for "give me success" is just "to bring about" - “hakreh,” literally, “cause to happen.” “Happening, occurrence, incident” are “mikreh” in Hebrew, but Avraham’s servant, being cognizant of the fact that the Elohim of his master is in control of life’s supposed random happenstances, relies on Him to put together the ‘natural’ circumstances in such a way, so as to make clear His choice of the sought-for bride.

The chain of the desired events that were brought about starts by the appearance of a young maiden named Rivka (Rebecca, 24:15). Her rather curious name originates from the root letters r. v/b. k. (resh, vet/bet, kof), which are also the root letters of “marbek,” that is, “stall”; in itself stemming from an Aramaic word meaning "to tie down" (the animals). “Marbek” is always used in connection with fatted calves (ref. 1st Sam. 28:24; Jer. 46:21; Amos 6:4; Mal. 4:2). Rivka's name points without question to the importance her family attached to their possessions. By naming her thus they were also expressing hopes regarding their livestock.

Upon her departure, Rivka's family blesses her saying "...Our sister, you will become [multiply into] thousands of ten thousands, and your seed shall possess the gate of their enemies" (Gen. 24:60). This blessing is being uttered by Rivka’s family members without being aware that a similar blessing, about the seed possessing the gate of those who hate them, was also pronounced by YHVH's angel over Avraham, upon the latter's willingness to offer up Yitzchak (Gen. 22:17). It is quite likely that Avraham’s servant was informed about this blessing. Now, hearing it again in these present circumstances, the "success" of his assignment was being confirmed to him yet again.

“Gate” is “sha'ar” in Hebrew (sh.a.r, shin, ayin, resh). Because much of the administration, justice, and business used to take place by the city gate, he who possessed the gate also had charge over the entire city (or area). "The gate of the enemy" denotes, therefore, the enemy's area of control and dominion. Earlier on in our Parasha, “gate” has been referred to in Avraham’s business transaction:  “And Ephron the Hittite answered Abraham in the ears of the sons of Heth, of all that went in at the gate of his city, saying…” “The field of Ephron was certified… to Abraham for a possession in the presence of the sons of Heth, before all that went in at the gate of his city” (23:10, 18, italics added). These transactions by the "gate" have lent that word yet other meanings: "measure," "calculate," or "recon," as we shall see in next week's Parasha (Gen. 26:12), where the term used is "one hundred times/fold/over,” and in Hebrew “she’arim” (plural for “gate”)".

In Rivka's blessing, in addition to the themes of dominion and power, mention is made of "tens of thousands," “alfei revava” (24:60).” “Revava” is tens of thousand whereas one “thousand” is “elef.”  “Elef” (a.l.f., alef, lamed, fey), with a slight modification, may become the name of the first letter of the Hebrew alphabet, “alef,” lending it a place of importance, and by implication pointing also to great numerical value. “Aluf” is "chief," but at times also means “a companion.” A large group "companions" proverbially make up the number one thousand. “R'vava” is one of the words stemming from the very common root of r.v/b. (resh, vet/bet) meaning "much, great and chief." In the next Parasha we will meet "the greater (who will serve the younger)" that will be designated by “rav” (Gen. 25:23).

The Parasha ends in the same way it had begun: burials are the order of the day. First Avraham dies…"in a ripe old age, an old man satisfied…” (25:8). "Ripe" or “full” here is “saveh'ah,” which is also "satisfied", (of the root s.v.a, or sh.v.a), a word we examined last week when we looked at the figure “seven” and “oath.” Avraham, too, is buried in the Cave of Machpela (v. 9). Finally, the last verses of the Parasha deal with the death of Yishma'el (v. 17), whose burial place is not mentioned.

Multiplicity in various forms, leadership, prosperity, dominion and greatness are some of the terms we encountered in this Parasha, whose main narrative is "sandwiched" in between deaths and burials. These deaths, however, seem to magnify all the more the blessings granted to the progeny left behind, accentuating the abundance of life for which they are destined.

*Archaeological evidence confirms this fact

Hebrew Insights into Parashat Vayera: Genesis 18 - 22

“Vayera,” which is translated "he appeared," actually means "and he showed himself," and even more literally: “and he caused himself to be seen.”  “Yera” stems from the root r.a.h. (resh, alef, hey), meaning to "see."  Some of its other derivatives are: "seen, to show, to be seen, and sight." Certainly, "seeing" plays a major role in this Parasha.  Yes, YHVH does show Himself to Avraham – but it was up to the latter to look and see.  The opening statement in 18:1-2 reads thus; “YHVH appeared to him… and he lifted up his eyes and saw… three men!" This peculiar wording indicates that Avraham had to look beyond what met his eye. 

The principle promulgated by Yeshua in Matthew 25:40, namely, "inasmuch as you did it to one of the least of these My brethren, you did it to Me," is apparent throughout this chapter.  Avraham appears to be keenly aware of the fact that by entertaining strangers, one could, unknowingly (or knowingly), be entertaining (at the very least), angels… (ref. Hebrew 13:2).  These strangers, whether one of them is or is not YHVH Himself, are greeted by their host, in word and deed, with the homage due the King of kings. 

The passage at hand contains significant interchanges between singular and plural.* In verse 3, Avraham addresses the three men whom he had just seen, calling them "Adonai" (“Lords”) and says: “…If now I have found favor in your [single person] sight, pass not away from your servant."  Verses 4,5 employ the second person plural.  But in verse 10, where the promise of the son who is to be born to Sarah within the year is pronounced, there is a switch to singular again (“and he said I will return,” italics added). In verses 13 and 14 the name YHVH is actually mentioned as the One addressing Avraham (relating to Sarah’s response), while in 16 the “men rise up” and get ready to leave. Starting with verse 17 the scene changes altogether.  In the passage which commences here (describing Avraham's intercession on behalf of the cities of Sdom and Amora – Gomorrah, vs. 23-32), YHVH and the men, who until now seemed to represent Him, are referred to as totally separate entities: “And the men turned their faces away from there, and went toward Sodom. But Abraham still stood before YHVH” (v. 22). The unclear distinction between the three persons and YHVH leaves us baffled as to ‘who is who’ here, and raises the question whether there is a hidden message in this unusual and enigmatic text formulation. Later on, when Lot and the members of his family are being led out of Sdom by the messengers-visitors, there is a similar lack of distinction between YHVH and His ‘agents’ (ref. 19:16-21 where there is another interchange between singular and plural)*.  Thus, although this Parasha is characterized by ‘seeing,’ the reader’s vision is more often than not quite impaired (or challenged).

Back to chapter 18, where Avraham’s guests stand and view Sdom from a distance, while the Elohim who "showed Himself" to Avraham determines (v. 17) to not (literally) "cover" His plans from His servant, and to inform him what He was about to do (to Sdom and Amora).  YHVH then declares that He Himself aims to "come down and see if they had done according to the outcry that had come" to Him (18:21 italics added).  In this instance, the "seeing" is a symbolic "inspection," or a declaration of intention that will obviously be followed by action on YHVH’s part. 

Following Avraham's bargaining scene with YHVH, we meet his nephew Lot as he is sitting in the evening by the gate of Sdom (whereas his uncle had been sitting at the door of his tent in the heat of day).  Now it is his turn to "see" (19:1).  Lot greets the two messengers (quite likely of the same three-men-party that had visited his uncle) by rising up and bowing down, just as his relative had done.  He too offers to have his guests' feet washed, and is anxious to supply them with refreshments.  As it is evening time, Lot also offers them a place for the night, which they are very reluctant to accept (or are they simply testing him?), and do so only after much imploring on the part of their host.  The meal served by Avraham under the tree was far more peaceful than the feast at Lot's house in the city of Sdom (up until now each reference to “city” has been connected to wickedness, ref. 4:17, Kayin builds a city, 10:11-12, Nimrod’s city building, 11:4, the tower of Babel builders intended to build a city).  Before Lot’s guests are about to retire, the town's evil men surround the house (ref. 19:4, 5). The messengers, however, quickly and supernaturally blind the eyes of the would-be-assailants (ref.  19:11). Next, Lot tries to talk his family into leaving town, but his sons-in-law perceive it to be a joke ("laughing", is the word in Hebrew). This laughter, however, is only short lived… as in verse 25 YHVH overthrows the two cities, and in verse 28 Avraham is watching (literally “seeing” - “vayar” again of our root r.a.h) “the smoke of the country.”

Laughter was also part of the above-mentioned scene with Avraham and his guests.  The three visitors came in order to reaffirm, once again, the promise of a son. Sarah, who overheard this conversation, laughed in her tent and later denied it (18:12-15).  What’s more, this is not the last time that she is seen laughing  After giving birth, exactly within the year as YHVH had declared, Sarah says, "Elohim has made me laugh, and everyone who hears of it will laugh at me" (21:6 italics added).  “And Sarah saw the son of Hagar the Egyptian… mocking (the word is again “laughing”, v. 9, italics added).” "Seeing" this “laughter” results in the banishment of Hagar and her son Yishmael (Ishmael).  The banished handmaiden wanders in the wilderness by Beer Sheva, and when her drinking water is used up she places her son under a shrub and exclaims: ”Let me not see the death of the boy.  And she … lifted up her voice and cried" (ve.16 italics added).  “And Elohim opened her eyes and she saw a well of water; and she went and filled the bottle with water, and gave drink to the boy” (v. 19 italics added).

Hagar's eyes are opened in the wilderness of Beer Sheva. The episode that follows expounds on the meaning of that town’s name (21:22 – 32).  Beer Sheva is literally "the well of seven".  The words “adjure, charge, and oath” share the same root (sh.v.a, shin, bet/vet, ayin). “Satisfaction, or to have had enough” (especially regarding food), is “sovah,” being of the same root (although the letter “shin,” “sh” sound, is modified to a “sin,” “s” sound).  The usage of the number seven is often indicative of “fullness” and “completeness,” and as such it is also a solemn promise, or an oath that could be guaranteed simply by repeating it seven times (or by using multiplications of seven).  The connection between these two words ("seven" and "oath") is well illustrated here in our story, namely in Avraham and Avimelech's settlement (21:22 - 32).  Avraham places seven (“sheva”) ewe lambs in front of Avimlelech, as a witness to the fact that he had dug the well that was now under dispute.  Following this action "he called that place Beer Sheva, because there the two of them took an oath (sh'vu'ah, v. 31)".  In Matthew 18:21, we see Peter proclaiming that the act of forgiving up to seven times is sufficient.  Yeshua, of course, goes beyond that, but He too stays within the ‘realm of seven’, saying…"up to seventy times seven” (v. 22).  Truly, “…The words of YHVH are pure words; as silver… refined seventy times" (Ps.  12:6). The figure ‘seventy’ tells us that His words promise to guarantee full satisfaction.  "…On the day when YHVH binds up the fracture of His people and heals the bruise He has inflicted… the light of the sun will be seven times brighter, like the light of seven days" (Is. 30:26).  Again, the guarantee of fullness in the form of "sevens" renders it like an oath.  The sunrise and sunset dictate the formation of any given day, just as the sun and the moon control the length of the months and seasons of the Biblical year.  The seven-day week, however, seems to be quite arbitrary - but is it?  Elohim chose to create the world in six days and then to add one more at the end, which He set apart for rest, remembrance, and declaration.  The sanctification of the seventh day, the commemoration of the number "seven" (in naming the “week” “shavu’a”), the fullness and completeness of what Elohim has accomplished, and its guaranteed fulfillment, are all innately expressed in the Hebrew language by the root sh/s.v.a: "In Your presence there is fullness ("sova") of joy; I will be satisfied (“es'be'ah”) with Your likeness when I awake" (Ps. 16:11 & 17:15). To seal off the episode of Avraham’s test, YHVH declares:: "By Myself I have sworn – nish’ba’ti - ’ says YHVH, because you have done this thing, and have not withheld your son, your only one, ‘blessing I will bless you, and multiplying I will multiply your seed…’” (22:16-17 italics added)    

This blessing is the culmination of Avraham’s test, known as the "binding of Yitzchak (Isaac)," or “Akedat Yitzchak.”  After a three-day journey with Yitzchak and two of his servants “…Avraham lifted up his eyes and saw the place from afar…” (22:4 italics added).  Responding to his son's question, as to the whereabouts of the lamb for the sacrifice, Avraham says…"Elohim will see for Himself the lamb for the burnt offering, my son" (v.8 literal translation, italics added).  YHVH does indeed "see" (translated as “provide”) a substitute for Yitzchak in the form of a ram…  "And Abraham lifted up his eyes, and behold, a ram was caught in the thicket by his horns.  And Abraham called the name of the place ‘YHVH Yir'eh - will see’ - as it is said to this day - 'it shall be seen on the mountain of YHVH'" (v.13-14 emphasis added). 

As it is in the beginning, so it is at the end of the Parasha - YHVH reveals Himself.  In the opening verses Avraham “sees” Him using his 'inner eyes' and discernment, even when looking upon the three men.  YHVH is also seen as the One who reveals His "secret to His servants the prophets" (Amos 3:7) prior to judging Sdom and Amora, though not before doing His own "seeing" of the state of affairs there (ref. 18:21). Further, His messengers' aura of light impairs the vision of the spiritually blind.  Avimelech sees YHVH in a dream which prevents him from sinning with Sarah (ref. 20:3, 4).  The latter’s “seeing” (ref. 21:9) causes her to send Hagar and Yishmael away, but their needs are seen to by YHVH in the wilderness (ref. 22:14-19).  And finally, He is the One who “sees” (present tense) for Himself the sacrificial Lamb provided by Him for all time (ref. 22:8, 14). More on Avraham’s long range vision: Yeshua declared to the Pharisees with whom He was conversing: “Your father Abraham rejoiced to see My day, and he saw it and was glad" (John 8:56).

Earlier we noticed that Avraham was sitting at the tent door “in the heat of the day” (18:1), while Lot was sitting at the gate of the city of Sdom “in the evening” (19:1). But in the Parasha as a whole, it is the expression “early in the morning” that keeps reoccurring. In three out of four times it relates to Avraham (19:27; 21:14; 22:3), and one time to Avimelech (20:8). “And he rose early” is, each time, “va’yashkem” of the root sh.ch.m (shin, kaf/chaf, meme) which is also applied to the word “shoulder.” This is illustrated very graphically in 21:14: “And Abraham rose up early  - “va-yashkem” - in the morning, and took bread and a bottle of water, and gave it to Hagar, putting it on her shoulder -”shichma” -  (italics added). The connection of those two identical terms is thought to be imbedded in the very reason for rising early, which is to put one’s shoulders to work. However, the two examples (out of the tree) of Avraham’s early rising and setting to do as he is told (“Whatever Sarah has said to you, listen to her voice,” – 21:12; and “… so Abraham… took… Isaac his son… then they came to a place that Elohim had told him, 22:3, 9), have a common theme. In each of those Avraham is told to give up his son, his firstborn. But whereas in the first instance, which appears to be a rehearsal for the second, he contests the word (21:11), when the second episode comes round he obeys implicitly (see 22:12b). 

In 19:37 and 38 we learn of the origin of the Moabites and the Amonites. The fact that they are the product of an incestuous relationship is expressed by the name of the oldest of the two. “Mo’av” stems from “m’av,” meaning “from a father,” as the boy had been begotten by his mother’s father (his own grandfather). The second boy’s mother names him “Ben Ami” (Ammon), meaning “son of my people,” which is also a reference to the close family tie. Lot’s daughters’ conduct is not surprising, as earlier on, when the men of Sdom demanded that he hand over his guests to them, their father attempted to offer these two daughters in place of the visitors (ref. 19:4-8). If Ham, and especially his son, Kna’an, were cursed for revealing the father’s nakedness (Gen. 9:24, 25), the same, and more, would be applicable for Lot’s descendents, Moav and Amon.

*In all these cases this is much more pronounced in the Hebrew original than in the translations, one reason being that in English there is no distinction between you singular and plural, which Hebrew has.

Hebrew Insights into Parashat Lech Lecha – Genesis, 12 – 17

Avram, whom we met at the end of last week's Parasha, is singled out now from the rest of his kin and community. He is commanded to go forth and leave behind him his native country, heritage, culture, and above all his relatives (12:1). The expression "lech [“go”] lecha" (“for yourself") can best be rendered in English as the emphatic: "go forth" or, even better, "get yourself going." The alliteration makes it especially forceful and commanding as those two words, in spite of vowel difference, are written the same. Avraham will hear another “lech lecha” when, in the future, YHVH will charge him to “Take now your son, your only one,  Isaac, whom you love, and “lech lecha” to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you" (22:2). His obedient response to the first “lech lecha,” with its ensuing results, will enable Avraham to respond similarly when the familiar voice will call him again.  At the time when “the winter is past, the rain is over and gone. The flowers appear on the earth; the time of singing has come, and the voice of the turtledove is heard in our land. The fig tree puts forth her green figs, and the vines with the tender grapes give a good smell,” then the Bridegroom says to the Bride: “Rise up, my love, my fair one, and “lechi – feminine of lech” - lach – feminine of lecha – ‘go forth for yourself’” (Song of Solomon 2:11-13, 10). Total and implicit faith and trust, and obedient abandonment appear to be the path leading to the season of fruitfulness and serenity, as described in Shir HaShirim (Song of Songs – Song of Solomon). 

Avram is promised many descendants and a great blessing that will also be extended to those who will bless his progeny. In fact, his seed is destined to be a blessing to "all the families of the earth" (12:3). “Family” is “mishpacha,” of the root sh.f.ch (shin, pey/fey, chet), which is also the root for a word found in 16:1 of our Parasha, “shifcha” – “handmaiden” (in reference to Hagar). The root sh.f.ch (shin, pey/fey, chet) means to “join a family,” illustrating the fact that one’s servants (in this case the female servant) were to be treated and looked upon as an extension of one’s kin. 

In 12:2 and 3 “blessing,” which is "bracha," appears five times in several forms. The consonants b.r.ch (bet, resh, kaf) also make up the root for “knee” ("berech"). Bowing the knee is always associated with humility ("to Me every knee shall bow…" Is. 45:23). Thus, experiencing a blessing humbles its recipient, stirring him to bend or bow the knee in gracious thankfulness. However, he who “curses you, I will curse.” The first “curse” is “m’kalelecha,” k.l.l. pertaining to “weightless, light,” and hence of ‘light esteem.’ The second reference to “curse” – a’or – of the root a.r.r (alef, resh, resh) first appeared in Beresheet 3:14 and 17, in reference to the curse upon the serpent, who was to crawl on its belly and eat the soil, and then upon ground, whose fruitfulness was to be obtained with great toil. These earlier pronouncements portray the condition, which will befall upon those who would lightly esteem the nation/people (“goy”) that was to come out of Avram’s loins.

After these promises of blessings and of a nation, in verse 7 the promise of land is declared. Upon hearing this word, Avram builds an altar and moves on, only to erect another altar in the next location. In the following two verses (8,9) mention is made of three of the four directions of the wind: “east, west, and south.” In Biblical Hebrew there are several words for each of those, the ones used here being "kedem," "yam," and "negev." In YHVH's promises to Avram, in 13:14, mention is made of all of those, with the addition of “north,” which is "tzafon."

The root of “east” - “kedem” - is k.d.m (kof, dalet, mem), with its primal meaning being "before" or "in front of." Thus, its derivatives are to “greet” or “meet" (Deut. 23:4; Mic. 6:6), "early” and "first," Words such as "old" and "ancient" also stem from "kedem," as we see in Micah 5:2 in reference to the Messiah’s ‘origins’ (another example being the “everlasting hills” promised to Yoseph, in Deut. 33:15, as well as the term "kadmoni" – “ancient” - in 1st Sam. 24:13). The root k.d.m therefore reveals an interesting approach to the dimensions of time and space. That which is "in front" is also that which is "early," from “antiquity” and of the “past.” Thus, “kedem - the “eastern” - denotes what is “ahead” and at the same time that which was. Kohelet (Ecclesiastics) 1:9 says: “That which has been is that which shall be,” a fact that is certainly true of our Elohim, “who is, and who was, and who is coming” (Rev. 11:17), “declaring the end from the beginning, and from ancient times [kedem] things that are not yet done (Isaiah 46:10).  "Kadim" is the east wind which many times spells blight and dryness (e.g. Job 27:21; Ps. 48:7), while the prophet Y’chezkel (Ezekiel) saw the glory of the Elohim of Yisrael coming from the same direction ("kadim," i.e. the “east,” in 43:1,2). One of the best known usages of "kedem" is found in B'resheet (Genesis) 3:24, referring to the place where Elohim expelled our renegade ancestors: "east of Eden."

“West” here is "yam." Yam means “sea,” and since the "Great Sea" (the Mediterranean) shore runs the entire length of Israel's western side, it has become synonymous with that direction.

“Negev” is the word here for “south,” and is used to denote wilderness and dryness, but a reference to the "forest land of the negev" is made in Y’chezkel 20:47. It is in the same prophecy that the fires that were to consume every tree there (as indeed they have) are mentioned, making for that region’s dryness, bareness and desolation.

The last direction is "north" - “tzafon” - the root of which is tz.f.n (tzadi, pe/fe, noon), and means to “conceal or hide." The same word is used when Moshe (Moses) was hidden for the first three months after his birth (Ex. 2:2). In T’hilim/Psalms 27:5 we read about being hidden by YHVH in His succah (booth), and in 83:3 about YHVH’s “hidden ones.” The north also conceals evil, and it is from there that "evil will break forth," according to Y’rmiyahu’s (Jeremiah) prophecy (1: 14). The proud king of Babylon declares his position to be "on the mount of the assembly in the far north" (Is. 14:13), words that are countered by the Elohim of Israel in T’hilim 48:1,2, proclaiming that His holy mountain, Mount Tziyon (Zion), is in the far north.

After receiving the promise of a land extending in every direction, and a seed so numerous (rendering it) too great to count (13:14-16), Avram builds another altar, this time in Alonei Mamreh, which is Chevron (Hebron). It is from that location that he set forth to rescue his nephew Lot. It is here (14:13) that we first encounter the term "Hebrew," "ivri," attached to Avram's name, after his ancestor Ever, whom we mentioned last week. Indeed, Avram is now entitled to this ‘label’ as he ‘crossed over,’ both physically and spiritually! When he returns, after having accomplished his mission successfully, he is greeted by the king of S’dom (Sodom) in the Valley of Shaveh. “Shaveh” is “equality, agreement, or resemblance,” and in this case probably an “even plain.” “I have set YHVH always before me” (Ps. 16:8), reads in Hebrew: “I have envisioned [or imagined] YHVH before me… " - "shiviti" - indicating that one sees Him at one’s own eye level (as He is near to those who call upon Him). The valley of “shaveh” is also called here the “King’s Valley” (singular) and is (apparently) the place where Avram meets another king. His encounter with the king of S’dom, in this 'valley or plain of evenness,' is being interrupted by the appearance (at ‘eye level’) of another monarch, Malchitzedek king of Shalem (Salem).

The root of “shalem” (sh.l.m - shin, lamed, mem), is “perfection, wholeness, completeness, and requital.” This king, whose name means "king of righteousness," is also a priest of the Most High God (“El Elyon”). Thus, in his persona are met the two offices of king and priest (ref. Zec. 6:13). In his blessing to Avram, whom he serves with bread and wine, Malchitzedek invokes “El Elyon” (“Most High God”), calling Him "possessor of heaven and earth." "Possessor" here is "koneh," meaning "buyer" or “purchaser,” thus connoting “redeemer (of heaven and earth).” When Chava (Eve) gave birth to Kayin (Cain), she exclaimed: "I have purchased (‘kaniti’) a man from YHVH" (Gen. 4:1, deeming that the pain and sorrow of giving birth was the price she paid Adonai for her firstborn). Malchitzedek gives thanks once again to "El Elyon," who has "delivered Avram's enemies into his hand" (ref. 14: 20), using “migen” for "delivered," which stems from the root  g.n.n. (gimmel, noon, noon) meaning "shield or protection," and also used for “gan” – “garden” - such as in Gan Eden (YHVH’s protected area of delight).

Avram gives his newly-met acquaintance "a tenth (‘ma'aser’) of all," an act which concludes this encounter. At this point, the text recaptures Avram's tryst with the king of S’dom, but the language of the next few verses seems to be colored by what had just taken place in the encounter with the king of Shalem. Upon being offered the spoils of the war, Avram answers the king of S’dom by mentioning the name of YHVH, repeating the expression "El Elyon - Most High God - the purchaser of heaven and earth" (v. 22). He then refuses the king’s offer, on the grounds that it should not be said that he had been made rich by the latter. The word for "rich" is "ashir," of the same root as "eser"- "ten" (the consonant for "sh" and "s" being one and the same, differentiated by a slight vowel change when used as an “s” or a “sh”), from which we get the “tenth part” or the “tithe” – “ma’aser” - that Avram had just paid Malchitzedek.

As this scene with the king of S’dom fades, another one comes into view – the description of a vision in which YHVH speaks to Avram: "Fear not Avram, I am your shield…" (15:1). The word used here for "shield" is "mah’gen," a different form of which we saw in Malchizedek's blessing of Avram a few verses above. Thus, the echo of that dramatic meeting continues to accompany the events that follow it.

When Avram wonders what it is that “Adonai YHVH,” who promised him a great reward, will give him "seeing that [he is] childless…" (v.2), he is granted a promise of a son. Once again he is told that his progeny will be numerous. It says, literally, that Avram "believed in YHVH." The root for "believe" is "a.m.n," from which we get the term "amen." It is also the root word for “trust, steady, faithful,” and nurse” (Num. 11:12), “guardian” (2 Kings 10:1), and for “bringing up and training” (Esther 2:7). Proverbs/Mishley 8 cites the call of Wisdom-personified. In verses 29-30 Wisdom says, "When He marked out the foundations of the earth, then I was the craftsman at His side…" The word here for "craftsman" is "amon," once again, stemming from the root a.m.n. Faith, therefore, is the act of believing which involves

1) training, and 2) action - in other words, practice. Putting convictions into practice is guaranteed many a time by a covenant. Thus, in N’chem’ya (Nehemiah) 9:38 we see the people making “a sure covenant,” which in that particular text depicts the root a.m.n again and is therefore termed “amana.” Based on this understanding, the Apostle Ya'acov (James) writes: "Do not merely listen to the Word and so deceive yourselves. Do what it says…  “faith by itself, if it is not accompanied by action, is dead" (1:22; 2:17).

Avram experiences an awe-inspiring vision, in which the Covenant is confirmed. In Hebrew the experience and the Covenant are called “habrit ben habtarim” - "the covenant between the cut up pieces". The infinitive of “cut up” - "ba'ter" - also means to “dissect” or “dismember” (15:10). In 15:17 those pieces are called "gzarim," from the verb “gazor," meaning, once again, "cut up." Verse 18 says, "on that day YHVH cut [literally] a Covenant with Avram…" This time the word for "cut" is "ka’rot" (which is also used frequently for cutting down trees). These powerful verbs point to the irrevocability and depth of this Covenant. It is no wonder that the very sign of the Covenant itself involves a cutting - a removal of the foreskin - which is recorded in 17:10-14, after Yishamel's birth and Avram's name change, augmented by the words: “The uncircumcised male whose flesh of his foreskin is not circumcised, that soul shall be cut off [stemming from “ka’rot”] from his people…” (17:14 italics added).

Yishmael’s birth came as a result of Sarah resorting to a common custom of surrogate parenthood (such as Rachel and Leah did when giving their maids to their husband, and Joseph, who had his grandson’s wife give birth “on his knees,” as it were, for the purpose of making the great grand-children his own). This is how Sarah approached her husband:  “’See now, YHVH has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her.’ And Abram heeded the voice of Sarai” (Genesis 16:2). The literal rendition of “obtain children by her” is “I will be built – e’ba’neh’ – by/through her.”  Above we examined the word “mishpacha” – family. “Family” may be likened to a building, which grows tier by tier, floor by floor. No wonder the apostles referred to the body of believers as to a building, and used the imagery of stones to describe it (see 1 Cor. 3:9; 2 Cor. 5:1; Eph. 2:21; 1 Pet. 2:5). Sarah too had the same idea in mind when she said, “I will be built by her [Hagar the maid].” In the root word  b.n.a (bet, noon, hey), “build,” is hidden, not surprisingly, the word “ben” – son.  Thus, when Sarah was expecting the maid to help her out, she was thinking of “being built up by having a son.” However, the matriarch soon discovered that Hagar was not about to merely “lend” her womb. She had other notions. When Sarah discerned Hagar’s ambitions, she was forced to send her away.

In 17:4,5 Elohim declares that He was changing Av’ram’s name from “exalted father”  to Avra'ham, because he is to become “a father to multitudes” of nations. Technically, this name change involves adding only the letter - "hey" - (comparable to "h"), which stands for the word "hamon," meaning a multitude or multitudes. Hamon is of the root verb "hama," which is “boisterous, noisy, roaring.” Thus the promised multitude was to become a teeming one, and rather loud at that! This "hamon" was to be made up of nations or peoples (“goyim”). Interestingly, all these lofty promises, along with the institution of circumcision, are couched in very brief but concise terms. Thus, our text provides a good example of the compactness and conciseness so characteristic of Biblical Hebrew.

Sarai's destiny also changes with a single letter (v. 15). The last letter of her name, being "yod" (comparable to “y”), is exchanged for a "hey," making her Sarah, "a princess," who will not only mother a son, but “nations and kings of nations” are also to come from her (17:16).

In the course of dealing with the patriarchs' names, YHVH does not forget the offspring. Since Avraham laughs at the prospect of having a child, seeing that he and is wife are so old, he is told to name this future son Yitzchak, meaning, "he will laugh." No doubt, in the end, the One who will have the last laugh in this story is the One responsible for giving this name, the One who “sits in the heavens and laughs” (Ps. 2:4). And as we shall see next week, there is more laughter to come…

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

Our Parasha spans the Flood, its causes and aftermath, leading to the tower of Babel events and to the consequential dispersion of humanity. Here, as is the case in many of the other Parashot*, we find certain key words (words stemming from the same three letter root) which are repeated within a given passage, or strewn throughout the text. In the first section of our Parasha there are two words that are repeated several times over, while later on. scattered in a number of places, are a few derivatives of Noach’s name.

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

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

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

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

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

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

The other noun repeated in chapter 6 is “chamas” (ch.m.s., chet, mem, samech), which is translated “violence”: “…And the earth was filled with violence” (vv11, 13). “Chamas” as a rule is connected to sinful acts of violence and injustice. This verb (which is also a noun) rhymes with another - “chamad.” The latter means to “delight,” but can also mean to “desire or covet” (as was the case with the fruit of the tree in Gen. 3:6, which seemed “desirable – nechmad - to make one wise”). Quite often similar sounding words, like “chamas” and “chamad” are also connected in meaning. Thus, the violent actions of “chamas” are motivated by covetousness, or unbridled desire. (Is it a lingual coincidence that Chamas is also the name of the notorious terror organization, bearing in mind the similarities between Arabic and Hebrew?)
Planted right in the midst of these descriptions of corruption, violence and pending destruction, is the only (potential) solution: the ark - "tey'va." More than a millennium will pass, when another 'savior' will be protected by a "tey'va" (though translated "basket" in English), which will also float on water. This will be Moshe. In the process of the building this ark, our attention is first drawn to the act of propitiation and atonement: “kippur.” “Make yourself an ark of gopher wood… and… cover it inside and out with pitch" (6:14 italics added). The verb and noun for the action (of “covering”) and the material itself (“pitch”) are of the root k.f.r (kaf, pey/fey* resh) – which makes up “kippur.” Thus, this ark was to become a shelter, offering a covering for the sins of the age, as it were. The rabbis believe that anyone among those who had watched it being built, through the many years of its construction, could have also found refuge in it. Instead, the spectators chose to scoff and ridicule its builder. In most other cases, the verb and the noun stemming from the root k.f.r are used directly in connection with ‘atonement’ (e.g. Daniel 9:24), or as “payment of a price, or ransom” (e.g. Num. 35:31).

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

The importance of covering is brought out one more time in this Parasha, in the story of Noach’s three sons’ respective responses to their father's drunken stupor. Cham (Ham), the son who looked upon his father’s nakedness, was condemned by a curse to slavery, which was pronounced upon his son Cna’an (Canaan) (9:25), whose name stems from the root “subdued” (k.n.a, kaf, noon, ayin).

"And it happened in the six hundred and first year, at the beginning, on the first of the month that the waters were dried up from off the earth. And Noah removed the covering of the ark and looked. And, behold, the face of the earth was dried!” (8:13). “Dried” in both instances in the above verse is “cha’rvu.” In 7:22 we read, “All that was in the dry land, died.” Once again, “dry land” is “charava.” Both the verb, as well as the noun, are of the root ch.r.v (chet, resh, vet) which is also the root for “waste, desolate, attack, sword, plunder, wage war, fight” and more. In Hebrew thought “dryness,” denoting lack of water and rain (and hence drought), is commensurate with terms associated with lifelessness and destruction, which points to the shortage of water characterizing the land of Israel (even before the latter is ever mentioned!).

When they emerged out of the ark, Noach and his family were given the same ‘marching orders’ that had Adam’s, their ‘proto-type’ predecessor. Humanity’s survivors were to “be fruitful and multiply and fill the earth” (9:1). The injunction to be fruitful is “pru.” In the 10th generation, one of Noach’s descendants, Avram (Abram) will be informed, this time by the bestowal of a blessing, that he will become “fruitful” (Gen. 17:6), while four generations later his great-grandson will be named, in faith, “multiple fruitfulness” – that is - Ephraim.

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

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

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

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

We read above that Noach and his sons were to “fill the land.” It is quite likely that this “filling” was not meant only in a physical sense. But instead, Nimrod and the other inhabitants of the land of Shinar (ref. 10:10) had rebelled against Elohim and busied themselves by erecting a tower, which, by their own admittance was designed to prevent their scattering on earth (ref. 11:4). The verb “nafutz” (scattering) is a derivative of the root n.f.ts (noon, fey, tsadi), which conveys violent action, to dash or smash to pieces (Psalm 137:9 “… dashes your little ones against the rock”). Earlier, in 9:19, it says about the sons of Noach that “the whole earth was populated by them,” but with the verb (populated) being, literally, once again, n.f.z - “scattered.” The usage of this particular verb here, with its various negative connotations is quite appropriate for the spread of this largely rebellious population. As to the latter’s “scattering” - va’ya’fets - (11:8), it was YHVH who had initiated it  because, “indeed, the people are one and they all have one language, and this is what they will begin to do; now nothing that they propose to do will be withheld from them” (11:6). “Propose to do” is “yazmu,” which in Modern Hebrew refers to “initiatives” and “project,” but in Biblical Hebrew the root y.z.m. is unrestrained activity,” and not surprisingly is analogous to the verbs “zamom,” which is “to devise wickedness,” and “zimah” which is “to lust.”

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


*Parashot - plural of Parasha (feminine gender)

*Parashat – “Parasha of…”

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

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

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

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

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

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

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

But when He separated the water from the land (or brought forth the land from the water), Elohim said: “Let the water under the heavens be gathered - yikavu - to one place” (1:9).  A “mikveh” is therefore a place of the gathering of water and stems from the root, k.v.h.(kof, vav, hey), which is also the word for “hope.". Each time we read in English “wait for the Lord,” the verb in Hebrew is “kaveh.” Thus, our hope is found while we are being gathered to Him who is our Mikveh: “Oh YHVH, the hope ("mikveh," here, rather than the standard "tikva") of Israel… “ is the cry of the prophet Yirmiyahu (Jeremiah) in 17:13.  According to Romans 6:3-5, we have been immersed into Him, which makes Him the mikveh (place of immersion), “for in hope we have been saved” (Rom. 8:24 italics added). Our hope, then, lies in the fact that we are in Him, and He is in us, and therefore we walk now in new life (see Rom. 6:4;  John 17:23) as a new creation.  Thus the "mikveh" stands for a place of being gathered to, and for 'immersion in hope,' seen both in the act of creation and in the act of the spiritual re-birth.

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

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

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

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

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

Chapter 3 verse 21 says: "And He clothed them, - va’yalbishem, the root being l.v.sh, which is the verb for to “dress” and also forms the word for “clothes, garment ” –“ l’vush or malbush. In chapter two’s last verse (25) we were told, “the man and his wife were naked and not ashamed,” the verb for “being ashamed” (plural) being “yit’boshashu” of the root b.o.sh. Thus, although of no etymological connection, because of the similarity of consonants some rabbinical interpretations connect “l’vush” - garment - to “bosh” - “shame” (remember the b and v sounds are interchangeable), as indeed the garment’s purpose was to meet the need aroused by the shame of nakedness.

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

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

 Chapter 4                                              Chapter 3       

v. 2 Cain was a tiller of the ground           v. 19 By the sweat of your face you shall eat bread

                                                                  till you return to the ground from which you were

                                                                  taken.

v. 7 If you do well you will be ‘carried,’   v. 13 and the woman said, the serpent caused me to

but if you do not do well, sin crouches      be ‘carried’ [in sin], and I ate 

at the opening and to you is its desire,       v. 16 and to him [your husband] is your desire, and

but you will rule it.                                    He will rule you.

v. 9 Am I my brother’s keeper?               Chapter 2:15 ; and YHVH Elohim took man and                 

                                                                put him in the garden, to till and keep it.

v. 10 The voice of your brother’s blood    v. 10 I heard your voice in the garden and was

is crying to Me from the ground                afraid.

v. 12 When you work [till] the ground      v. 17 Curse is the ground for your sake, in sorrow

it shall no longer yield its strength to you    you shall eat of it

                                                                   

                                                                v. 23 And YHVH Elohim sent him out of the

                                                                  garden of Eden to work the ground from which

                                                                  he was taken.

 v. 14 You have driven me out today from

the face of the ground/earth and I shall

be hidden from Your face                           v.8 A man and his wife hid from YHVH Elohim

                                                                  v. 10 And I was afraid, because I was naked and

                                                                  hid myself.

16 And Cain went out from the presence      v. 24 and He [YHVH] drove out the man and 

 of YHVH and dwelt in the land of Nod        placed cherubim at the east of the garden of

east of Eden.                                                Eden.

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

following: Man (Adam) is appointed (Shet) mortal (Enosh) sorrow (Keinan).  One who 

praises God (M’halal'el) will come down (Yared), teaching (Chanoch) that His death 

will send (Metushelach), the hidden king (Lemech, whose name contains the three letters 

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

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

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