Hebrew Insights into Parashat Lech Lecha – B’resheet (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, cf. Ruth 2:11). The expression "lech [“go”] lecha" (“for yourself") can best be rendered in English as the emphatic: "go forth" or even better, the colloquial "get yourself going!” The alliteration makes it especially forceful and commanding as those two words, in spite of a vowel difference, are spelt identically. The would be patriarch 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 (as he will be named) 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,” it is then that the Bridegroom says to the Bride: “Rise up, my love, my fair one, and “lechi – feminine for “lech” - lach – feminine for lecha – ‘go forth for yourself’” (Song of Solomon 2:11-13, 10). Total and implicit faith and trust, as well as obedient abandonment appear to be the path leading to?the?season?of?fruitfulness?and?serenity?(although?not?without?tests),?as?described?in?Shir?HaShirim?(Song?of?Songs?Songs/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 means to “join a family,” implying that one’s servants (in this case the female servant) were to be treated and looked upon as an extension of one’s kin. 

“Blessing,” which is "bracha," appears five times in 12:2, 3 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’ (as we noted last week in Parashat Noach). The second reference to “curse” (v. 3 above) – 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 to the curse upon the ground, whose fruitfulness was to be obtained with great toil. Could these earlier pronouncements (in the Garden) portray?the?conditions?which?will?apply/to?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 12:7, the promise of land is given. Upon hearing this word, Avram builds an altar and moves on, only to erect another one 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 these, with the ones used here being "kedem," "yam," and "negev," while in 13:14 mention is made of all of those with the addition?of?“north,”?which?is?"tzafon."

The root for 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 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, yet in Y’chezkel 20:47 reference is made to the “forest land of the negev." It is in the very same prophecy that the fires that were to consume every tree there (as indeed they have), are mentioned, fires (of judgment) that brought about 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 put out of sight for the first three months of his life (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: 4). 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 Yisrael 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 (14:17). “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] – shiviti -YHVH before me… "  "Shiviti" indicates seeing 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?(14:18),?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 Elohim (“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" (14:19). "Possessor" here is "koneh," meaning "buyer" or “purchaser,” thus connoting redeemer (of heaven and earth). (Remember Chava exclaiming: "I have purchased/acquired a man from YHVH," which we examined in Parashat B’resheet?). 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 (14:20). 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 (ref. v. 23). 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?given?to”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 variation 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…" (15:2), 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" (v. 6). The root for "believe" is "a.m.n" (alfe, mem, noon) 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 (see 15:12-17), 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 certainty 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 practive of surrogate parenthood (such as was also done by Rachel and Leah who gave their maids to their husband in Gen. 30:3-5,9-13, and Joseph, who had his grandson’s wife give birth “on his knees,” as it were. See Gen. 50:23, for the purpose of taking his great grand-children as 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” (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). Sarai 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 Sarai discerned Hagar’s ambitions, she was?forced?to?send?her?away?(see?21:9ff).

In 17:4,5 Elohim declares that He is 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.” Hamon is of the root verb "hama," which is “boisterous, noisy, or 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”). The addition of the letter “hey” could also be in reference to its two appearances in YHVH’s name, or in its shortened form “Yah.”

Interestingly, all the lofty promises to Avraham, along with the institution of circumcision, are couched in very brief but concise terms. Our text, therefore, provides a good example of the compactness and conciseness that?are?so?characteristic?of?Biblical?Hebrew.

Sarai's destiny also changes with a single letter (17:15). 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?(v.16).

In the course of the names change of the would-be parents, 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 (ref. 17:14), 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 will be the One responsible for giving this name, the One who also “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 with Hebrew Tools for Everyday Use

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

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

At the end of our Parasha, an explanation is given for the name Ba’vel (Babel). According to 11:9, “Ba’vel” was so named because “there Elohim confused the language” of the builders of the tower. However, the verb “confuse” used here is “balal,” and even though similar in sound Ba'vel does not originate from this root and actually means (in the Sumerian and Acadian languages) “Gate of El.” The names Noach and Ba’vel are two examples of how the Tanach (O.T.) employs puns (for another such case refer to Yehoshua-Joshua 5:9). One more example of this in our Parasha is found in 11:7: "Come, let Us go down and there confuse their languag..." Here a similar sounding verb – navla – is used (for "confuse"). But according to Samson Raphael Hirsch the literal meaning of this verb is “to cause to decay” [1], being very appropriate in reference to the said society, which was indeed “rotten to the core” and suffered from great confusion.

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

The dove was sent “to see if the water had receded” (8:8). “Receded,” in this case is “kalu,” spelt with the letter “kof,” rather than with the expected “kaf” (which would have meant, “finished, done, complete”).  The word “kalu” as it appears here means “having become light, or of little substance” from which stems “k’lala”- "curse" (and literally, to “make something of light esteem”).  In 8:21 YHVH says: “I will never again curse [a’ka’lel] the ground.” Is the unusual form of “recede,” as used here, inferring to the fact that the cause?for?the?great?deluge?was?YHVH’s?curse?

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

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

The other noun repeated in chapter 6 is “chamas” (ch.m.s., chet, mem, samech), translated “violence”: “…And the earth was filled with violence” (vs. 11, 13). As a rule the noun/verb “chamas” is connected to sinful acts of violence and injustice. “Chamas” rhymes with another verb - “chamad” - which means to “delight” but  also to “desire or covet” (as was the case with the fruit of the tree in Gen. 3:6, which seemed “desirable – nechmad - to make one wise”). Quite often similar sounding words, like “chamas” and “chamad” are also connected in meaning. Thus, the violent actions of “chamas” are motivated by covetousness, or unbridled desire. (Is it a lingual coincidence that Chamas is also the name of the notorious terror organization, bearing in mind the similarities between Arabic?and?Hebrew?)

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

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

The importance of covering is brought out one more time in this Parasha, in the story of Noach’s three sons’ respective responses to their father's drunken stupor. Cham (Ham), the son who looked upon his father’s nakedness, was condemned to slavery by a curse which was pronounced upon his son, Cna’an (Canaan) (9:25), whose name?stems?from?the?root?to?“subdue”?or?”be?subdued”?(k.n.a,?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, bet/vet) which is also the root for “waste, desolate, attack, sword, plunder, wage war, fight” and more. In Hebrew thought “dryness,” denoting lack of water and rain (and hence drought), is commensurate with terms associated with lifelessness and destruction, which points to the shortage of water characterizing the?land?of?Israel?(even?before?the?latter?is?ever mentioned!).

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

Among the many names found in our Parasha, there are three in particular that call for our attention. The first  two persons are second cousins: Yefet’s (Japheth) grandson, the son of Yavan (Javan) is Dodanim (or Rodanim, as he is called in 1 Ch. 1:7), the second is Cham’s (Ham) grandson, the son of Cush – Nimrod.?

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 Ba’vel; 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).

In the following generation we have the son of the third cousin, Shelach, whose name was Ever, who is of the firstborn lineage. It is his name which is given to the entire race - the Hebrews (“Ivrim”) who are to represent Elohim’s Kingdom on earth. The name Ever is derived from the verb to “pass or cross over,” a fact that this race will be demonstrating throughout biblical history, beginning with Avram. We will observe the Hebrews passing over from one place, or condition, to another, whether in a physical sense or otherwise, in order to earn the name of their forbearer. The generation of the “cousins” (is it a coincidence that one of them, as mentioned, is actually named “Dodanim” - “cousins”?) was a?unique?one,?having?left?its?imprint?upon?humanity?to?this?very day.?

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

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



*Parashot - plural of Parasha (feminine gender)

*Parashat – “Parasha of…”

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

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

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Hebrew Tools for Everyday Use

Nimord and Kayin both built cities. They were the founders of the trend from “country” to “city”. Many of us desire to do the opposite, to be restored back to the “countryside” and to more natural environs, and from there to the “Garden…” back to the way things were in the beginning. The root for “kippur”, k.f.r. is also the root for the modern word “kfar” (village, countryside, a place which gives one covering or protection). E.v.r – the root for “crossing over”, or “changing location” in Modern Hebrew, is another verb with which we have become familiar. “Light”, or of “little substance” – kal – is also used currently as “easy”. Thus we may ask: is it easy to move to the countryside?

I am moving to the countryside

Ani over la’kfar (masculine)

Ani overet la’kfar (feminine)

Is it easy to move to the countryside?

Ha’eem kal la’avor la’kfar

Hebrew insights into Parashat Ve’zot Habracha – D’varim (Deuteronomy) 33-34

The Torah’s last Parasha, with its prophetic blessings upon the People of Yisrael and the individual tribes, is also the last curtain for Moshe who takes his leave off the stage of history. We have seen the Patriarchs bless their sons before their departure, and now we view Moshe blessing the people whom he had carried in his bosom like a father (sometimes in spite of himself, ref. Num, 11:12) for over forty years.

The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that each tribe’s blessing is not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each individual tribe as part of a complete entity.

The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany, if you will, of YHVH Himself, denoted by His “coming,” “rising” and “shinning forth” over physical and geographical locations (ref 33:2). An equivalent description, although underscored by a more specific prophecy, found in Chavakuk (Habakkuk) 3:3-4 will perhaps help us realize that this expose’ of YHVH may not be restricted only to the event which took place at Chorev, as YHVH is not bound to, or limited by Time, even when He intercepts our dimensionally-confined world. Thus, we may infer that a wider scope of revelation of Yisrael’s Elohim is presented here. Interestingly, in “He came with ten thousands of saints” (33:2), it is not the usual “ba” (“came”), but rather the Aramaic “ata,” evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come.”  The enigmatic meaning of verses 2 and 3 is matched by the very words and syntax used, all of which are complex and extraordinary, presenting a challenging task for the commentators. The literal rendering, for example, of “ten thousands of saints,” mentioned in verse 2, is literally “ten thousands of holiness,” the word used there being “kodesh.” Thus, if the text is referring to “ten thousands of saints” or “holy ones,” why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones,” why are the terms not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode (from which He is said to be coming) being “abundant in holiness”?

The next expression in the same verse (2) is no less problematic. That which is translated either “firey law” or “flashing lightning” is “eshdat” in Hebrew, being a term that appears nowhere else. If broken in two it is: “e’sh” – fire – and “dat” – “law, edict” or “manner of things.” However, “dat” is found only in Esther, one time in Ezra and in the Aramaic sections of Daniel, making its usage here, at such an early stage, totally doubtful. According to the B.D.B Lexicon “eshdat” was originally “esh yokeh-dat,” that is “burning fire” (with the first two syllables now missing). [1] According to this viewpoint we should read, “On His right (that is by the right hand side) is a burning fire.”

Verse 3 reads: “Indeed, He loves the people; all your holy ones are in Your hand, and they followed in Your steps, carrying Your words.” This presents several problems. It changes mid-sentence from third to second person. “He who loves the nations” or “peoples” is described as “chovev amim.” The root ch.v.v. (chet, vet, vet) – love dutifully – also forms the name Chovav, which is one of the names of Moshe’s father-in-law (ref. Num. 10:29). According to Daat Mikra, “even when He expresses love toward all peoples, ‘all His Holy ones’ are Yisrael and they are ‘in Your hand.’” Therefore the change to second person in the second part of the verse denotes YHVH’s closeness to His people. Daat Mikra adds that the rest of the verse should read: “And they will be smitten at Your feet, and receive Your Word,” [2] whereas according to BDB the verb “tuku,” (“smitten”) is of dubious meaning and should therefore be understood as: “will be assembled,” as it is more compatible with the context. [3]

Yisrael’s present and future destiny is defined in the next two verses (33:4, 5). Since Moshe is mentioned here in third person, the question arises whether he is speaking of himself, or is the assembly intoning the following: “Moses charged us with Torah, an inheritance for the assembly of Jacob. And there was a king in Jeshurun” [remember last Parasha’s Yeshurun, “the one who has been straightened,” in contradistinction to Ya’acov who is “winding or crooked”?]; when the heads of the people were gathered, the tribes of Israel together” (vs. 4, 5). For the “assembly of Jacob” we have here the unusual form of “kehila” (of the root k.h.l), rather than the frequent “kahal” or “eda.” “Kehila” appears to refer to a more organized form of the congregation, or society, rather than to a random assembly of the multitudes. Thus, when the People of Yisrael is in unison they become the redeemed community ruled over by YHVH while inheriting the Torah, rendering them no longer a wayward Ya’acov, but Yeshurun, whose paths have been made straight. 

At this point Moshe confers on each tribe its respective prophetic blessing.

The first three tribes to receive their blessings are the firstborn Reuven, who in spite of having lost the birthright (ref. 1^st Chronicles 5:1, 2), symbolizes here this significant position; Secondly, Yehuda (Judah), who was to receive the kingly position, while Levi is third to be given his blessing which is the office of the priesthood. There is no mistake - this is the order of YHVH’s Kingdom: the birthright comes first, ideally consisting of kingship and priesthood. However, in the un-regenerated state the birthright had to be divided up into its two offices (namely the ‘kingly’ and the ‘priestly’), which were only brought together in Yeshua (ref. Zech. 6:13). But when YHVH’s kingdom will fully manifest upon the earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. 1^st Peter 2:9).*

Since Yehuda, according to the blessing (v. 7), was destined to be “brought to his people,” it is apparent that he will be separated from them at some point. This prediction became fact when the ten northern tribes seceded from the united kingdom ruled by Yehuda, and later exiled and dispersed and until now have not been reunited with their estranged southern brethren. 

Of Levi it says (in verse 9): “who said to his father and to his mother, I have not seen him; and he has not acknowledged his brothers, nor knew his own son, for they have observed Your word and kept Your covenant.” The word for “acknowledge” is “hekir,” also meaning to “recognize” and stems from the root n.ch.r (noon, kaf/chaf, resh) used in “nochri,” “stranger,” and in the verb “hitnaker,” to be “estranged.” This term describes Yoseph’s initial treatment of his brothers in B’resheet (Genesis) 42:7. The Levites, who were also to assume the position of judges, could not be “partial” to anyone, including their own family members, or as the Hebrew has it, they could not (in their official capacity) “recognize or acknowledge" their relatives, but rather, had to become “estranged” from them. “Estrangement” and “recognition,” although appearing to be contradictory, are in fact not that far apart; at times it takes the former in order to achieve the latter (as was the case with Yoseph and his brothers).

The description enumerating Yoseph’s blessing (vs. 13 – 17) resembles a trail going up and down hills, descending into valleys and underground resources and climbing mountain tops; a journey, which while topographical and geographical, also crosses the boundaries of Time and is ‘intercepted’ by the human element as well as by heavenly bodies, such as the sun and the moon (recalling to mind Yoseph’s dreams). “Meged” - translated “precious - is the leitmotif of this passage, as it is repeated five times within a few verses. Its expanded meaning is “excellence, glory, and gifts of choice” in reference to nature.[4]  In verse 15, Yoseph’s hills and mountains are termed “ancient” (“kedem” - “first, initial, primary”), and “everlasting” (the word being “olam,” which also means “futurity”). Both the heavens and the abyss are destined to contribute toward Yoseph’s well being. That which the ground will produce for him on a monthly basis will grow so fast, that it will seem as though “expelled” (“the best yield” is “geresh,” g.r.sh, to “expel, force out”) by the earth (v. 14). On the one hand “he shall push out the peoples” (v. 17). His leadership position, however, is not likened to the prowess of a king or a military leader, nor even to that of a typical priest, but rather to that of the Nazarite (ref. end of v. 16 – “n’zir ehcav”, literally the “nazarite among his brothers” and translated as “the one who was separated from his brothers,” or “a prince among his brothers”). The title used here originates in “nezer,” a “crown or a miter,” which is made up of the nazarite’s uncut hair (as we saw in Parashat Nasso, in Num. 6). The “nazarite” - or “nazir”- is one who takes upon himself an oath to abstain from worldly pleasures.

Z’vulun (Zebulun) is told to rejoice in his “going out” (v. 18). In Parashat Ki Tetze (in Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1^st Ch. 12:33), and in Z’vulun’s case also going out to sea (ref. Ya’acov’s blessings to his sons, in Gen. 49:13). Yisas’char’s (Issachar) tent dwelling is an antidote to Z’vulun’s “going out,” and refers to homestead and attachment to the land (the tent dwelling here does not seem to suggest a nomadic life style; cf. Jacob’s blessings, Gen. 49:14), and perhaps also to the wisdom and discernment characteristic of this people (ref. 1^st Ch. 12:32). The mutual cooperation between these two neighboring tribes is captured by verse 19. Yisas’char “shall call the peoples to the mountain. There they shall offer sacrifices of righteousness,” while Z’vulun will make provisions of “the bounty of the seas and treasures hidden in the sand.”

Naphtali is “satisfied with favor,” which is “s’vah ratzon” (v. 23), while Asher, who is “favorable in the eyes of his brothers,” is “r’tzooy echav” (v. 24). Both these words emanate from the root r.tz.h., which is to “please, accept, favor.”

In verse 15 we read about the “ancient – kedem – mountains,” while in verse 27 Elohim, who is described as a “dwelling place” (“me’ona”), is also called “Elohey kedem,” translated here as “eternal.” Thus, He who always was from the very beginning, is also the One who will ever be and it is He who will enable Yisrael to “dwell alone securely” (v. 28, literal translation; cf Bil’am’s blessing, Num. 23:9), as He Himself is her dwelling place while “underneath [her] are [His] everlasting arms” (v. 27).

Moshe’s last words constitute an exhilarating exclamation: “Blessed are you, O Israel! Who is like you, O people saved by YHVH, the shield of your help, and who is the sword of your excellence! And your enemies shall be found liars to you, and you shall tread on their high places” (33:29). It is most likely that Moshe himself did not compose the last eight verses of D’varim (chapter 34, or even the entire chapter, consisting of 12 verses). About his body it is said, “He buried him…” (34:6), inferring the direct involvement of the Holy One of Yisrael in this task. And although in Sh’mot (Exodus) 33:20 YHVH said to Moshe: “You cannot see My face. For there no man can see Me and live,” here we read, in verse 10: “And never since has a prophet like Moses arisen in Israel, whom YHVH knew face to face.”  These words do point to Moshe’s intimate knowledge of the Almighty, Who Himself is said to have “known” Moshe (cf. 1^st Cor. 13:12). “Panim el panim” (“face to face”) implies exposure before someone, as in Hebrew “face” is not only an external image, with the root p.n.h (which we have noted several times in the past) meaning “to turn.”  Thus “face” is that which “turns” to look at and respond to another. And while “panim” is the “exterior,” or the “surface,” “p’nim” means “inner” (ref. Ezekiel 40:19,23 etc.). Thus “panim” - face – also reflects that which is on the inside. In 2^nd Corinthians 3:18 this principle is applied in a powerful way to each individual believer: “We all, with our face having been unveiled, having beheld [‘turned toward’] the glory of YHVH as in a mirror, are being changed [on the inside] into the same image from glory to glory, even as by YHVH, the Spirit” (italics added).

[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979

[2] Da’at Mikra, A’ahron Mirski, Rav Cook Inst., Jerusalem, 2001

[3] The New Brown, Driver, Briggs, Gesenius Lexicon

[4] Ibid. 

* More information on the “firstborn factor” may be obtained

from our book, Firstborn Factor in the Plan of Redemption, which can also be read online. See www.israelitereturn.com

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Hebrew Insights into Parashat Ha’azinu – D'varim (Deuteronomy) Chapter 32

Parashat Ha’azinu, which consists almost entirely of the
”Song of Moses” - Shirat Ha’azinu in Hebrew - is the crescendo that has been building up in the Dvarim (Deuteronomy) account. It is a recitation which summarizes the Israelites’ history, projecting future situations, while at the same time continually revolving around a central pivot - YHVH as the Almighty and as the loving Father of His people. Shirat Ha’azinu (the Ha’azinu song or poem) was to bear testimony for future generations. Last week heaven and earth were also summoned as “witnesses,” as they are, indeed, here too: “Give ear, O heavens, and I will speak; and hear, O earth, the words of my mouth” (32:1, italics added). The imperative “ha’azinu” (“listen”) is a derivative of “ozen” – “ear,” and would therefore be best translated “give ear.”  Psalm 80 also opens up with: “Give ear- ha’azina - O Shepherd of Israel, You who lead Joseph like a flock; You who dwell between the cherubim, shine forth!...” Perhaps if we “give ear” the Shepherd of Yisrael will also give ear to our cry.

The common Hebrew word for “scales” is “moz’na’yim”. The ancients must have known that it is the ear which is responsible for balance, thus connecting the two words which stem from the root a.z.n (alef, zayin, noon). With that said, the picture depicted before us is of the heaven and earth acting as scales which are to weigh Israel in the balance.

You will notice that many of the verses are made up of couplets, where the same point is stated once and then repeated with a slight variation. The first two verses of the poem serve as a good example of this poetic device, which is so typical of biblical poetry:

Give ear, O heavens, and I will speak;

And hear, O earth, the words of my mouth.

My doctrine shall drop as the rain;

My speech shall drop down as the dew,

As the small rain on the tender plant,

And.aslthe;showerslon;the;grass((vs.1-2).                                         

YHVH’s love and care for Yisrael form the backdrop against which Yisrael’s past and future are respectively described and cast. According to the poem, the people’s relationship with and toward YHVH appears to be a primary cause of the events (past, present and future) which befall them. 

Verse 4 exclaims that YHVH is “the Rock whose work is perfect.” The word used here for rock is “tzur.” This word is repeated a number of times in our song, and thus we read in verse 13, in reference to YHVH’s benevolence toward Yisrael, “He made him suck honey from the rock and oil out of the flinty rock” (italics added). In response, Yeshurun (Jeshurun) – rooted in     “straight,”?acts?more?like?apYa’acovt(derived?from “crookedness”),land;“scorned9the?Rockbofftheir Salvation” (v. 15).  Verse 18 reads thus: “You forgot the Rock who birthed you.” The verb used here for “forgot” is “teshi,” of the root n.sh.h (noon, shin, hey), which is also the root for the name Menashe (Manasseh). The imagery of the “rock,” a substance that is definitely not associated with tenderness, much less with motherhood, is juxtaposed with metaphors related to birthing and suckling. This type of unusual imagery is echoed somewhat in 1^st Corinthians 10:1 and 4, where we read: “Our fathers…. all drank of the spiritual Rock that followed them, and that Rock was Messiah.”

In verses 30 and 31 there are several more references to “tzur,” while in verse 37 the “rock” is the one in whom “refuge is taken” (“chasayu”, ch.s.h., chet, samech, hey – to “take refuge”), being a more conventional usage of the rock metaphor. Because the idols of the peoples were often made of stone, or carved into a rock, “tzur” is also used here in relation to the gods of the pagans (e.g. verse 31), contrasting the term with Yisrael’s Elohim, who is totally detached from the literal substance of the rock.

Other parts of our text appear to highlight different attributes of Elohim, one in particular is found in verse 27, but let us also include verse 26. YHVH says about His treacherous people:  “I will make an end of them, I will make their memory cease from among men. Were it not that I dreaded the enemy’s provocation, lest their adversaries should misconstrue, lest they should say, ‘our hand is exalted and not YHVH has performed all this’” (italics added). This last verse (27) contains a very daring anthropomorphism [personification-humanization of YHVH], “indeed attributing to Him the sentiment of fear, as it were… and has no parallel in the Torah.” In this commentary Nechama Leibowitz includes other instances where Moshe expresses concern over the desecration of YHVH’s name among the nations and concludes: “This concern over desecrating the Divine name… assumes a much more intense and extreme form in our sidra [Parasha]. Here it is the Almighty Himself who is, as it were, “concerned” over the world being misled and diverted from the path leading mankind spiritually forward. He is filled with apprehension lest His name be brought into disrepute instead of sanctified and His sovereignty universally recognized and acknowledged, which is the ultimate goal of all creation.”[1]  

“I will make an end of them…” (back to verse 26) is couched here in a very unique term, which appears nowhere else in the Tanach (O.T.) - “af’ey’em.” Several possible interpretations of this term have been extrapolated. Most “have traced its meaning to the word pe’ah – “corner,” others to af (“anger”).” Rashi breaks up the word into its three syllables, and comes up with: “af ey hem,” which is a question that reads as follows: “In anger (“af,” meaning YHVH’s anger), where are they?” Thus implying that YHVH’s anger has reduced them to non-existence.[2]?Da’attMikra4offersyanother interpretation, with the same “pe’ah” – “corner, edge” in mind: “I will not leave of them as much as an edge.”[3]

Another verse that requires some attention is verse 5 - where it says: “They have corrupted themselves: they are not His sons; it is their blemish; they are a crooked and perverse generation.” And although the Hebrew there is somewhat obscure, according to Da’at Mikra it should read, “His sons’ blemish is theirs” (literal translation), that is to say: “their perversion is of their own making, and therefore they are “lo-banav,” “not-His-sons.” This is similar to the name that will be given at a much later date to Ephraim - “not-My-people”0(“Lo-Ami,”oHos.1:9).rIn?contradistinction, verse 6 names YHVH as “your father, the One who purchases you” – “kone’cha.” Quite often the term “koneh” (k.n.h, kof, noon, hey) – to “buy, or purchase” – is synonymous with redeeming, and lends the latter act its graphic meaning, as the role of the redeemer is primarily to pay for and buy that which is lost (such as freedom or property). In 1^st Corinthians 6:20 and 7:23, Shaul (Paul) reminds the redeemed community: “You are bought with a price.” “Kone’cha,” with its similarity to “ken” (a “bird’s nest”), inspired Rashi to suggest that this is a reference to the nest that YHVH is making for Yisrael (see also verse 11) [4].

At this point, starting with verse 6 and through 14, the poem expounds very tenderly on the establishing of the Israelite nation, and on the care and love bestowed on it by its Maker. That Yisrael, even in its nascent state, had a major role in global affairs is made apparent from verse 8: “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the sons of Israel” (italics added). When one takes into consideration the fact that the above separation took place after the Flood, and more particularly that YHVH scattered the people during the Tower of Ba’vel (Babel) era (see Gen. 10:25, 11:8), this statement becomes all the more significant and points to a future that is even greater.

A string of verbs, which follow one another in progressive intensity and describe YHVH’s involvement with Yisrael is introduced in verses 10 & 11. “He found him…He compassed him about … He cared for him…. Like an eagle that stirs up His nest… He hovers… He spreads his wings… He takes him… lifts him….”  The “desert land,” the “waste” and the “howling wilderness” mentioned here (v. 10), bring to mind a lost entity wandering around, and thus these verbs appear as the solution and response to the people’s dire condition. The usage of these verbs is fraught with activity: “vay’vone’nehu” (root b.n.h, bet/vet, noon, hey), translated “cared,” in actual fact could relate to “bina” – “wisdom” and thus may read: “endowed him with wisdom.” Another possibility is that the above verb stems from “hitbonen,” which is to “look closely, watch,” or to “boneh,” “build, build up, or edify.” “Guarded him” is a translation of “yitz’renhu,” which is of the root n.tz.r, (noon, tzadi, resh), meaning to “keep, guard, watch, hide, protect.” It is from this root that “netzer,” the “branch” of Yishayahu (Isaiah) 11:1 is derived, and the “watchmen” – “notzrim” – of Yirmiyahu (Jeremiah) 31:6. “Hovers” is particularly interesting, as it is “ye’ra’chef,” of the root r.ch.f (resh, chet, pey/fey), which is found in B’resheet (Genesis) 1:2 in reference to the Spirit of Elohim. We recall the idea of being protected from above as well as being airborne in Parashat Va’era, in Shmot (Exodus) 6:7, 8 where we read YHVH’s promise: “And I will take you…. to the land concerning which I lifted up My hand…” (italics added). In Sh’mot (Exodus) 19:4 YHVH addressed Yisrael: “I bore you on eagles’ wings and brought you to Myself.” Parashat Ha’azinu, therefore, echoes and captures promises of the past, transferring them to the Israelites’ present reality on the threshold of the Promised Land.

Next is the enumeration of the goodness and plenty that was conferred upon Yisrael, and with which she shall be blessed in the future (vs. 13-14). Verse 15 witnesses a transition, and once again there is an inventory, if you will, of densely listed verbs. Unfortunately, not all of them can be translated into verb form in English: “Yeshurun grew fat… kicked… became fat… became thick… covered in layers… forsook Elohim his maker….” In Hebrew all these are in verb form and follow one another thusly: “va’yishman… va’yiv’at… shamanta, avita, kasita, va’yitosh… vay’na’bel,” almost in stampede fashion. Just as before, where YHVH’s intense activities around His people were depicted in verb form, action-laden, so too here - the Israelites’ intent on turning away from their Creator is described in a chain reaction of fast moves.

The excerpt of verses 28-35 presents a controversy, which has been engaging the commentators for generations. Who is the subject of verses 28-29? Is it Yisrael, or is it the enemies? In verse 30, again, who is being chased, is it Yisrael, or the enemies? Verse 36: “For YHVH will bring His people justice; and He shall have compassion on His servants…” seems to indicate that the former section would have referred to the enemy. However, according to verses 30 and 31, it would appear that Yisrael is the subject of the section: “How shall one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them and YHVH had shut them up?  For their rock is not as our Rock, even our enemies themselves being judges.” Who is it that YHVH is “selling”? (Remember verse 6, where He was depicted as the Father and the “buyer”?) Does He not sell that which belongs to Him? And in verse 31, in the references to “their rock” and to “our rock,” is there not a distinction made between Yisrael and the other nations?  Verses 37 and 38 present a similar dilemma. Again, is it Yisrael or is it the nations that are the subject of this brief portion? Having just read that YHVH will have compassion on His people, this could possibly refer to the enemies, whose rock and god (the rock being the "god" and not a mere metaphor for strength, unlike the Elohim of Yisrael who is symbolized by the rock, but is not the rock itself) is unable to help them. Conversely, this could also be talking to Yisrael, who had been leaning on false gods whom they trusted to no avail. What do you think?

“And Moses made an end of speaking all these words to all Israel. And he said to them, ‘Set your hearts to all the words which I testify among you today, which you shall command your sons to observe and to do, all the words of this law; For it is not a vain thing for you, because it is your life. And by this word you shall prolong your days in the land where you go over Jordan, there to possess it’” (vs. 45-47 italics added). Thus Moshe seals these most solemn words of the testimonial poem. The words, “for it is not a vain thing for you, because it is your life” are rendered in Hebrew, “for it is not an empty word for you, because…” and here it is possible to read, “He is your life”…  “I am the way, the truth and the Life,” were Yeshua’s words in John 14:6. And just as Shirat Ha’azinu was to bear a testimony, so did the Word-made-flesh (John 1:14) who bore a testimony in His very being, “so that all may believe…” (John 1:7).

[1] New Studies in Devarim, 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] Da’at Mikra, A’ahron Mirski, Rav Kook Inst., Jerusalem, 2001

[4] Ibid.