Hebrew Insights into Parashat Mishpatim - Shmot (Exodus): 21:1-24:18

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

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

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

Thus, the Torah, which is to reflect the new nature of the “am s'gula” (the “treasured People” as mentioned in last week’s Parashat Yitro), is likened to a mirror. "Placing the mishpatim before the people" becomes clear, therefore, especially when considering the Israelites' response last week: "All which YHVH has spoken we will do” (Ex. 19:8) and this week too (ref. 24:3). Incidentally, the same verb, "put"  -“sim” - is also used in Bamidbar (Numbers) 6:27, regarding the placing of the Priestly Blessing upon the Children of Yisrael (as well as in 6:26, where YHVH is said to, again, “put” or “place” His peace on the recipients of this blessing). Notice the difference between these two instances; in the Parasha text, the judgments are to be put before the people. 

These “mishpatim”, therefore, constitute one of the aspects reflecting and revealing the ‘new nature’ (and also ‘flesh’ and sin) of YHVH's special and holy people (ref. 22:31), which they see each time they look "into the perfect Torah of liberty". And what do they first see there? "When you buy a Hebrew slave (“eved” – “one who works”), he shall serve six years, and in the seventh, he shall go out free for nothing" (21:2). What could be more appropriate for the newly released slaves than to act with consideration and kindness toward their own brethren who will, in the future, meet with such a predicament? Is it any wonder then that this is the first ruling they encounter as they look into the “mirror” which has been “placed before” them? Various dimensions of this topic are dealt with all the way through to 21:11. A variety of regulations ensue, mostly dealing with acts of violence, followed next by rules regarding damages caused specifically by one's livestock (chiefly oxen) to others.

Reparations for these damages are addressed (chapter 22:1-17), raising moral and ethical issues and the treatment of the defenseless. But before we get to this point, let’s examine verses 5 and 6. The translation reads as follows: "If a man causes a field or vineyard to be grazed and lets loose his animal, and it feeds in another man's field... If a fire breaks out and catches in thorns, so that stacked grain, standing grain, or the field is consumed, he who kindled the fire shall surely make restitution” (emphases added). Notice the words: causing (a field) to be grazed, animal, feeds, he who kindles fire. In Hebrew, all these verbs and nouns stem from a single root, b.ae.r (bet, ayin, resh), with its primary meaning being “to consume, burn, destroy”. But as is illustrated in our text, this term is ‘stretched’ further to include grazing (in a sense of “removal”) and even animals, from which it morphs into “brutishness”.  The latter meaning is then applied to the “fools” and ones “without sense” or “knowledge” (e.g., Ps. 94:6a; Pro. 12:1; Jer. 10:21a, being just a few examples). “Removal” (mostly of evil) is another usage of this term (e.g., Deut. 17:12; 19:13). This is a typical illustration of associative Hebraic thinking.

Let us now return to the “treatment of the defenseless”. In 22:21, we read: "You shall not torment an alien. You shall not oppress him, for you were aliens in the land of Egypt". The word here for "alien" is “ger”, from the root “gur” (g.u.r, gimmel, vav, resh), to “live, reside, dwell, or sojourn”. According to The Theological Wordbook of the Old Testament, "this root means to live among people who are not blood relatives… thus, the ‘ger’ was dependent on the hospitality that played an important role in the ancient Near East”. [2] Interestingly, the verb “gur” also means “dread, fear”. Being a stranger meant vulnerability, therefore the ger required protection by the local inhabitants. Moreover, suppose the many repeated lessons of sojourning will not have been sufficiently learned. In that case, the Israelites may find themselves aliens all over again (e.g., Deut. 28:63ff.), as YHVH would judge them for unrighteousness as He did the Egyptians, and even more strictly, because of the higher standards expected of them. Some examples of the way this word ("ger")  is used are as follows:

· Avraham sojourned in Egypt during the famine in the Land of Yisrael (Gen. 12:10).

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

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

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

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

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

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

The Torah’s cautions regarding all behavior towards the ‘stranger’ number no less than 36; more times than it deals with any other command![4] This fact powerfully speaks for itself. In 22:21, Yisrael is told not to “wrong or oppress“ the stranger, with the latter verb being “lo’chetz” (l.ch.tz. lamed, chet tzadi) - literally “to restrict, squeeze”. YHVH used this very term when He was responding to Yisrael’s cry in Egypt: “I have seen the oppression with which the Egyptians are oppressing them” (Ex. 3:9 italics added). This kind of repetition puts Yisrael ‘on the spot’ as to their treatment of the alien/stranger.  A similar theme is reiterated in 23:9, with the addition, “…you know [understand] the soul of an alien since you were aliens in the land of Egypt". The Israelites are most emphatically expected to empathize with the alien, having once been in that humbling station. Remembering at all times that they have “come out of Egypt” leaves the people without an excuse to forget the conditions of the less fortunate and to lord it over them!  

Our text continues in verses 22:22-23 as follows: "You shall not afflict an orphan or a widow.  If afflicting you shall afflict him, if he crying cries to Me, hearing I will hear his cry" (literal translation). Notice the doubling of the verbs, stressing YHVH's concern for these needy ones. With this said, once again we turn in the Brit Chadasha (New Testament) to the Epistle of Ya'acov (James), where we read, “Pure and undefiled religion before Elohim and the Father is this: to visit orphans and widows in their afflictions" (1:27). In the same vein, Sh’mot 23:3 and 6 read, respectively, "And you shall not favor the lowly – dah’l - in his lawsuit" and, "You shall not pervert the judgment of your needy one – “evyon” in his lawsuit". And although “favor” and “pervert” are certainly not synonymous, according to the commentator Cassuto, the way these two verbs are presented here makes for a similarity between the two ideas. He, therefore, tried to reconcile these two passages, which he deemed to be redundant if not explained in some other way. Hence, Cassuto attaches to “ev'yon” (here) a meaning other than "needy", and connects it to the word “oyev” - “enemy” - thus making this a prohibition corresponding to the two preceding admonitions (23:4-5), that is, to mete out justice to the enemy. [5] Nevertheless, it does make perfect sense that YHVH would forbid favoring the needy in judgment, as a lowly social status obviously does not necessarily equal righteousness. At the same time, perverting the case of the needy in court is also a severe violation of YHVH’s righteousness. Reflecting on the case of the stranger, widow, and orphan (22:21-23), the prohibition to mistreat them is stated in the second person singular, but the consequences are to befall on the nation as a whole, as verse 23 is written in the second person plural, and says the following: "And My wrath will become hot, and I will kill you with the sword, your wives shall be widows, and your children fatherless".

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

Let us return now to 22:26-27 briefly, there to find included in the ordinance a reasoned appeal: "If you ever take your neighbor's cloak as a pledge, you are to return it to him before the sun sets, for that is his only covering; it is his cloak for his body. What else shall he sleep in? And it shall come about that when he cries out to Me, I will hear him, for I am gracious” (italics added). This “neighbor” is possibly so poor that his cloak serves him as “his covering” – a sheet – “cloak for his body” – sleeping garment, and “for sleeping in” – it is his very mattress. YHVH is concerned with every detail, “for I am gracious”, and expects as much from His own.  

Verse 29 in our chapter (22) is unique in its (Hebrew) vocabulary. It is generally translated: “You shall not delay [to offer] the first of your ripe produce and your juices. The firstborn of your sons you shall give to Me”. But “the first of your ripe produce and your juices”, are rendered, literally, in Hebrew as: “your fullness – “m’le’at’cha” - and your tear/drop – “dim’a’cha”. Before we go any further, let us note that the “fullness” is in reference to the first fruit, while the “tear” connects to the free will offering. Interestingly, within “demah” or “dim’ah” is included the word for blood, “dam”. This gives an added meaning to Luke 22:44, where we read about Yeshua’s sweat that was like “drops of blood”. But what about the “fullness”? John 19:29 mentions the “full” jar of vinegar into which a sponge was dipped and held up to Yeshua’s thirsting lips. In the second part of verse 29 (in our chapter) YHVH continues, saying in the same breath (with the “fullness” and “tear/blood” concept): “the firstborn of your sons you shall give to Me”. As we know, bloody sweat and the fullness of the cup of sorrows were both experienced by YHVH’s Firstborn, whom He gave “that whoever believes in Him should not perish, but have eternal life” (John 3:16).  If indeed the "tear" or "blood" offering is one of "free will", it is totally commensurate with Yeshua's attitude, as expressed by Him in the following words:  "I lay down my life… no one takes it from Me, but I lay it down of Myself" (John 0:17,18).

Coming next in chapter 23 are commands to "do good to those who hate you" (see Matthew 5:44; Luke 6:27), including taking care of their animals and livestock if they are lost or have suffered a mishap (vs. 4-5). "If you see the donkey of one who hates you lying under its burden, and you would refrain from helping it, you shall surely help him with it" (23:5), in its original form, is one of the most curious and strangely worded commands in our Parasha. Let us try to decipher what the Hebrew says about what one ought to do to this animal lying under its burden: "Cease from leaving it – leaving is azov – leaving it you shall leave it – azov ta'azov" (another one of those doubled verbs). How strange! The addressee, who was just charged with "cease from leaving it", is now told, "Leaving you shall leave it"! How are we to understand this seeming contradiction? It seems that the Torah is more concerned with one's natural inclination, and thus "cease from leaving" refers to what one would have normally done upon seeing his enemy's animal in this condition. The second and double "leaving" or "letting go" again points to one's inner resistance to helping this animal, which belongs to a person known to be one's adversary. These strong, commanding words, therefore, target the core of one's being and present an opportunity to be transformed at the heart level and do what is right. Again, how commensurate is this with Yeshua's teaching (see Matt. 5:44)!

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

In verses 14-17 (still in 23), reference is made to the calendar, and its feasts, or rather, “pilgrimages” – “regalim”. The usage of "regel" (singular) which is "leg" or "foot", lets us know that this is referring to a pilgrimage, with this term also meaning a specified time or occasion (e.g. Num 22:28). This is indeed confirmed by v. 17: "Three times in the year all your males shall appear before YHVH your Elohim". But whereas the month of Aviv, mentioned in verse 15, is to be the first of months (ref. Sh’mot 12:2), speaking of the “Feast of Ingathering”, in verse 16, as being at the “end of the year” appears to be problematic. Hence, let us take a closer look at the words used in verse 16. In Hebrew, the “end of the year” is rendered “tzet ha’shana” – literally, the “going out of the year”. However, can the term “tzet” have a different meaning? In D’varim 14:22, there is mention of “the grain that the field produces year by year”. In Hebrew, it says, "the produce of your seed that comes out – yotzeh - year by year”. Thus, the verb yotzeh – comes out – in its noun form - “tzet” - may be understood as the “produce” of a given year. Going back to our verse 23, we may read, therefore: “The Feast of Ingathering at [the time of] the year’s produce…” Verse 18 deals with the blood and the fat of the sacrifices, and their proper handling. Some translations read: “nor shall the fat of My sacrifice remain until morning” for the second part of the verse (italics added). The Hebrew word used in this second reference to “sacrifice” is “chag, which literally means feast with the idea of circularity embedded in it (both in terms of the repetition or reoccurrence of the feast and may also refer to the actual physical marching and/or procession connected with it. See Is. 40:22). Speaking of the Pesach sacrifice, it is interesting to note that YHVH emphasizes "My feast" (using, again, the less common, "chag". Cf. Lev. 23:5).

In 23:19 (v. 18 in Hebrew), we encounter 10 words (5 in Hebrew) upon which rest most of the elaborate Jewish dietary laws: "You shall not boil a kid in its mother's milk". It follows, "You shall bring the first of the fruit of your soil to the house of YHVH your Elohim". The word used for "boil" (“bashel” - b.sh.l, bet, shin, lamed) or "cook" also means "ripe" (e.g. Joel 3:13). Could this be a reminder, therefore, not to let the kid become too mature before offering it up to YHVH, especially if the context of the entire verse is taken into consideration, along with 22:30 (where mention is made of bringing to YHVH the firstlings of the sheep on the eighth day)?

 According to the above examination of the term “mishpatim”, translated as “judgments”, it is not to be defined strictly by the letter of the law but more broadly as YHVH’s just arbitrations, which are to become standard and customary within the redeemed community of Yisrael (the italicized terms are all rendered “mishpat” or “mishpatim” in Hebrew). As a provision for making this lifestyle feasible, we read: “Behold, I send an Angel/Messenger before you, to keep you on the way and to bring you to a place which I have prepared” (Ex. 23:20 ff). Thus, protection is already provided, and the destination has also been prepared. “If you obey His voice and do as I say…” tells us that the Messenger’s voice and YHVH’s are synonymous. “And I will be an enemy to your enemies, and I will be an adversary to your adversaries”. In Hebrew “I will be an enemy”-  “ve’a’ya’vti (le’oy’vecha”- “to your enemies”) appears here in verb form (to be found nowhere else in the Hebrew Bible), as it does too with “I will be an adversary” - “ve’tza’rarti (le’tza’re’cha” –  “to your adversaries”, v. 22). The usage of the verb form (and especially in the case where a verb is literally made up to convey this idea) underscores YHVH’s total identity with His People. It illustrates more vividly His active participation in their experiences. The presence of the Angel/Messenger, in whom abides YHVH’s name, in their midst adds to the closeness that YHVH is establishing with His people. In fact, the entire passage, ending in v. 31, conveys the total sovereign intervention of YHVH on behalf of His people via the agency of the "messenger". More evidence of the direct presence and participation of Elohim in the everyday life of the people is the usage of the word Elohim (in Hebrew) in 21:6 (and in 22:7&8) when referring to the judges, who are to be His direct representatives. YHVH's sovereignty is also emphasized in 21:12-13, where it says about an unintentional killing that Elohim is the one who had delivered the unfortunate victim into the hand of the one who struck him.

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

 YHVH summoned Moshe to come up to the Mountain, where he was to stay for forty days, as he was about to give “the tablets of stone, and the Torah and the commandment which [YHVH] has written to teach them" (24:12). The word for "teach them" is “(le)horotam”, of the root h.r.h (hey, resh, hey), which is also the root for "parent" – horeh – indicating that YHVH is the ultimate Parent. "Horeh", parent, is further rooted in "har", mountain, being a reference to pregnancy and its protruding belly. Thus, in 21:22, the "woman with child" is "isha hara" – a pregnant woman. Interestingly, the mountain is a place that is identified with Elohim's teaching and presence, not only here but also being His dwelling place in Jerusalem, as well as Yeshua's sermon on the mount, transfiguration, crucifixion, and return. This particular verse makes a clear connection between Torah and "parental teaching", and beyond, even to pregnancy.  Here we see again, as we observed in the beginning, that "the Torah is anything but a strictly official and legal codex”. On his way up the mountain with his assistant Yehoshua, Moshe tells the elders: "Wait here for us until we come back to you" (24:14), echoing words spoken many years hence when Avraham went up the mountain with his son and charged his young men: "Stay here… the lad and I will go yonder and worship, and we will come back to you" (Gen. 22:5). These words create a direct linkage between Mount Moriah and Mount Sinai.

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

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

[3] Ibid.

[4] New Studies

[5] Ibid.

Creation Revisited Chapter 5

Let there be Light

We have now come to the moment when Scripture records the first utterance of Elohim.  "Then Elohim said, 'Let there be Light'; and there was Light” (Genesis 1:3).  Perhaps you have noticed that Light is capitalized; the reason is that this Light is not a mere electromagnetic radiation.   This reference to Light ("OR," in Hebrew) is the calling forth of a Person.   Elohim’s breath gave utterance, and His Son, who is the “Word,” responded and actually became the Light in those Spiritual Waters.  Again, Light is the manifestation of He who is the “Word” of the Father.

 And since there was no earth as we know it, until it was spoken into physical reality on the Third Day, nor sun, moon, or stars until the Fourth Day, this Light constituted a spiritual reality that emanated from the very being and essence of Elohim via His Word.  “Elohim is Light and in Him is no Darkness at all” (1 John 1:5).

“He [the Son], was in the beginning with Elohim.  All things came into being by Him and apart from Him nothing came into being that has come into being.   In Him was Life, and the Life was the Light of men” (John 1:2-4). 

When the Son incarnated into humanity, He said, "I am the Light of the world; he who follows Me shall not walk in the darkness, but shall have the Light of Life" (John 8:12).  

In the previous chapter (4), the focus was on the Spirit of the Father as He hovered over the Spiritual Waters that would become His and His Son's Domain.  Thus, when He says, “Let there be Light,” the response through the “Living Word” is instant, "and there was Light."  The activity that is presented here demonstrates an act of “creation.” According to the Hebrew language, this activity (to create) is an exclusive prerogative of Elohim, as it means to bring into being something that heretofore had not been expressed outside of Himself.  This will keep on occurring in each of the succeeding days of the creation.

Light and Life are the very essence of the Father’s being, His nature, character, attributes, authority, and dominion.  Nothing happens without His knowledge and full sovereign control.  But remember, He is One with His “Word/Son,” who "….was foreknown before the foundation of the world" (1 Peter 1:20). 

For there to be Life in those Spiritual Waters, the latter had to be impregnated with Light.   Light of necessity requires Water to produce Life, just as natural water needs sunlight to generate life.

John the apostle encapsulates the connection between the “Light” and the “Word”: “In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim.  He was in the beginning with Elohim” (John 1:1-2).  The Light (of Life) will now begin to have a creative influence upon the condition of the Waters that had been described by the Hebrew term toho va’vohu (ref. Genesis 1:2a).  This will bring order in accordance with the Creator’s eternal operational statutes, laws, ordinances, and principles, without which there can be no stability in what will be created.  In other words, Elohim is establishing His Kingdom in these Spiritual Waters, and together the Father and His Son will have dominion over the entire Creation. 

John’s revelation of Yeshua as the Word, the manifested Light of Elohim and the exact image and likeness of the Father, is founded, therefore, upon Genesis 1:3 and expressed in Yeshua’s own words: “I and the Father are One” (John 10:30), and “As long as I am in the world, I am the Light of the world” (John 9:5).  In John 1:4-5 it says about Yeshua: “In Him was Life; and the Life was the Light of men.   And [perhaps it should read, “BUT”] the light shines in the darkness; and the darkness did not comprehend it [that is, could not seize or apprehend it]."

One cannot talk or write about the Father’s Son-Light without mentioning two essential attributes of the Father - Love and Wisdom.    These are personified in the Son.

“And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth."  (John 1:14).  The Father's love cannot but be equated to grace, just as wisdom is equated to truth.  All four are particularly revealed in Yeshua’s role as the suffering Messiah, who was willing to give up His life as Savior and Redeemer.

"How precious is Your lovingkindness,(grace) O Elohim! … For with You is the fountain of life; In Your Light we see Light" (Psalm 36:7a, 9).

 

Hebrew Insights into Parashat Yitro

 

This week, we arrive at the foot of Mount Sinai to participate in a glorious and “epiphanic” scene of colossal scope, but not before attending to some personal and administrative matters. The touching, even intimate, episode of Moshe's meeting with his father-in-law, Yitro (Jethro), ultimately culminates in a strategic plan proposed by the latter (18:13-26).  However, to begin with, Yitro’s purpose for coming to his son-in-law was for another reason altogether, as is evidenced in 18:2-6. Yitro did not come alone. With him, he brought his daughter, Tzipora, and her two sons, “after he [Moses] had sent her away/off".  In Hebrew, the "sending away" is "shiluchim" (plural), which is tantamount to divorce. Last week's Parasha was called Be'shalach, referring to Par'oh's "sending away" the People of Yisrael  (and as we noted there, especially in ch. 11:1, it had to do with "divorcement"). The call to free YHVH's people, which was issued so often by Moshe and A'ha'ron, was also punctuated with "sh'lach" et ami - 'send away' my people'" (literal translation). 

Apparently, before Moshe could embark on the great task ahead of him, he had to take care of the well-being of his own family, because a nation, a people, especially a unique one such as Yisrael, is dependent on the soundness of its components, the families (see 1^st Timothy 3:2-5).  Rather than be rid of his family, to be able to devote himself wholly to his duties, Moshe had to do quite the opposite, and that was being reunited with his family, in contrast to the 'bill of divorce' that was needed for Yisrael to be discharged from their former master.   

After attending to these family matters, Yisrael’s leader was free to receive instructions from his father-in-law to improve his organizational skills before the revelation of YHVH and His Torah. (Compare this interaction with Yitro with Bamidbar – Numbers – 10:29-32, where Moshe makes a significant request from Chovav, the son of Re’u’el-Yitro.)*

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

While instructing Moshe, Yitro uses, in 18:20,21, two interesting verbs which are translated, respectively, “teach” (v. 20) and “select” (v. 21). However, “vehiz’harta” (the first of those, i.e., “teach”) originates from the root z.h.r. (zayin, hey, resh) which means “radiate” (for more examples of the usage of this word see Ps. 19:11; Dan. 12:13). Thus, Moshe is told to cast light upon, or illumine the “chukim” and “torot”. His teaching, therefore, must originate with the Source of Light – the “Elohim [who] is light and in Him there is no darkness at all” (1 John 1:5). But with that said, the root z.h.r also conceals a warning (see Ezekiel 3:1, where it is used as “warning”), especially toward those who have been privileged to have the light shining around them (see also Hebrews 10:26-32, notice in 32, the usage of "illumination" or "enlightenment").

While the light is thus being “cast”, Moshe cannot merely “choose” or “select” the men, as your translation would have it, but is told to, literally, “see far ahead" and "envision the unseen - te’che’zeh” (root ch.z.hey – chet, zayin, hey, e.g. Ps. 58:10, and in next week’s Parashah in Ex. 24:11, etc.), as the original text states. A seer is called “chozeh” (ref. 1^st Sam. 9:9).

With some practice in Godly nationhood now accomplished, “the House of Jacob" and the "Sons of Israel” (ref. 19:3) appear to be in a slightly better position to hear directly from YHVH. Shlomo Ostrovski1 delineates these two, seemingly synonymous terms that are used here for the Nation, with the "House of Ya'acov" being the title for the “natural” entity with its “natural” free will, in contradistinction to the "spiritual entity" – that is the "Sons of Yisrael" – who are to volitionally make choices on the spiritual level. The next verse continues: “You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to Myself” (19:4 italics added). This kind of imagery demonstrates the tenderness of a parent, as well as that of a husband, who, in Biblical terminology, "brings" his bride to himself (e.g. Gen. 24:67). If we think of the episode of the Sinai Covenant as betrothal, the above verb is very appropriate. According to Nehama Leibowitz, this verse (4) describes "the road from Egypt to Sinai [and] represents a momentous spiritual and physical transition".2 

The message Moshe is to convey to the People continues: “…Now, therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine” (19:5). (Notice the emphasis on “if”.) This "special treasure" is "s'gula", and means "exclusive, unique and personal property", as Psalm 135:4 affirms: “For YHVH has chosen Jacob for Himself, Israel for His special treasure [s'gulato]” (italics added). (Notice the Psalm’s parallel usage of “Jacob” and “Israel”, just as in 19:3 above.) But ultimately being YHVH’s special treasure will benefit the whole body of humanity, as Yeshua’s parable in Matthew 13:44-46 illustrates. As in that narrative, an entire field was purchased to obtain the treasure buried therein.   

At this juncture, Yisrael is (seemingly) transformed fast into a well-administered group of people. Moreover, “Israel is chosen to reflect God's holiness and live out his commandments, reflecting His standards in a life of wholehearted compliance with the terms of the covenant”.3 With this in mind, YHVH further defines His people: “And you shall be to Me a kingdom of priests and a holy nation” (19:6). Thus, Yisrael will be equipped and prepared for this (ultimate) ideal goal of reflecting Elohim’s image by becoming a holy covenant community of priests who are to minister to a royal Sovereign.  "Holiness" is a wholly new concept for the fledgling Nation, hence the cleansing and separation measures imposed on it. If noted in list form, the people are to: "consecrate", by "washing clothes", "setting bounds”, “being careful not to go up to the mountain”, nor “touch its base", and "not to come near [their] wives" (19:10, 12, 15). Being an “am s'gula,” they are not only YHVH's possession but, as mentioned, also a reflection of their Owner, marked by a distinction of status and nature. "Kadosh" - “holy” - primarily denotes separation and devotion to the service of YHVH. In the quick transition that they are making, the acts of “consecration” serve as an external illustration of what has hitherto been a completely strange notion. Likewise, the loftiness, holiness, and sublime stature of YHVH will be expressed outwardly, as we shall soon see.

As part of YHVH's instructions, which precede His descent from the Mountain, He says to Moshe “…When the shofar sounds long, they shall come near the mountain” (19:13b), and (literally), “When the yovel is drawn out…" (referring to a prolonged sound of the shofar, which is mentioned for the very first time in Scripture, 19:16,19). The current reference is to the type of sound, and not to the instrument producing that sound (in fact, nothing is being said right then about any instrument that would have produced the sound). The root of yovel (y.v.l - yod, bet/vet, lamed) means to “lead” (e.g., Jer. 31:9 – “And with supplications, I will lead them”), as it was undoubtedly the ram that typically supplied the horn for blowing, and was used to lead ceremonial processions. Blowing the horn (shofar) also became the signal for the year of “Jubilee” - hence “yovel” for the 50^th year. Therefore, the English word ‘Jubilee’ is a derivative of the Hebrew “yovel”. The usage of the “yovel” in this context may also allude to Yisrael’s “year of release” from their bondage, and into the “liberty of the sons of Elohim” (see Rom. 8:21).

The greatest sound and light spectacle was about to unfold with the following ‘pyrotechnical effects’: Thunder and lightning, a thick cloud, the loud sound of a shofar, smoke (which enveloped the mountain), and fire. The smoke was like the smoke of a furnace; the Mountain was quaking greatly with the long blast of the shofar - becoming louder and louder (ref. 19:16-19, cf. Revelation 8:1-9:3; 10:7). Interestingly - the scene that Avraham experienced, when he was told about the 400 years of his seed's troublesome sojourn (that was ending right here and now) had some of the same features (ref. Gen. 15:12b-17). 

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

The first seven verses of Chapter 20 deal specifically with Yisrael's relationship with YHVH. The text opens up (v. 2) with "I am" – “anochi” (and not “ani”, which is a simpler form of "I am"), denoting YHVH's inextricable link to His People, their circumstances ("who brought you out of Egypt"), and destiny.  “You shall have no other gods over my face” (v. 3, literal translation, italics added) is next. The word "face" used in this way denotes direct defiance and spite, implying, according to the Mekhilta (2nd-century commentary on Exodus) and Rashi, that this prohibition is perpetual, not merely for that generation. "Face" ("panim") connotes Presence (e.g., Ex. 33:14-15 “…My face shall go before you”). And as YHVH's Presence 'automatically' includes place or location, this singular prohibition applies to all places.4  YHVH's jealousy over His People (v. 5) may be likened to the response of a jealous husband, thus making the Covenant of Elohim with Yisrael much like that of a marriage contract,5 as mentioned above. In verse 7, a grammatical change of person takes place. From now to the end of the decalogue, YHVH will be mentioned in the third person, whereas up to this point He was the one speaking.  

Next are the declarations concerning the Shabbat. Although Shabbat is an expression of the People's relationship with YHVH, its observance instructions ‘overflow’ into the community and affect interpersonal relationships. Shabbat stems from the root “to sit” - “shevet” (sh.v.t. shin, bet/vet, tav). Sitting implies rest and bringing activity to a halt, ceasing, such as YHVH did when “He ceased from all His work” of creation in B’resheet (Gen. 2:2 italics added). Whereas all other 'calendarian' divisions (such as days, months, and years) are dictated by natural phenomena, the seven-day week is purely a spiritual ‘divide’.

Since the first one to celebrate the Shabbat was Elohim Himself, after He had completed His work of Creation, it follows that, by this universal declaration, He and He alone is the Creator! In Sh’mot (Exodus) 31:12-17, we are told that the Shabbat is an "eternal covenant" and a sign between YHVH and the sons of Yisrael. In D’varim (Deut.) 5:14-15, the reason for celebrating the Shabbat's rest, together with one's entire household, is to remember the slavery in Egypt and the freedom realized upon being brought out of there "by a mighty hand and by an outstretched arm". Here, it is an acknowledgment of the miracle of ceasing to be a ‘slave’ (who never rests), and of becoming free. Similarly, we are no longer “slaves to sin, but have been set free” from it (Rom. 6:6, 18). Hebrews 4:1-11 states that the Shabbat rest is the reward bestowed on those who believe and obey; hence, Shabbat also speaks powerfully of one's faith and obedience. The cessation of manual labor and financial worries is a proclamation of trust and faith in the Heavenly Father for all provisions, not only during Shabbat but also at all other times. We noted above that Shabbat is rooted in the verb "to sit". Yeshua, after having completed His task of offering the sacrifice for all times, “…sat down at the right hand of Elohim” (ref. Col. 3:1; Heb. 1:3, 10:12 italics added). 

Following the Shabbat's injunctions is the command to honor parents; "honoring" is esteeming them “weighty” ("kabed", k.b/v.d, as we observed in last week’s Parasha), with its promise of long life "upon the land which YHVH your Elohim is giving you" (v. 12). Thus, there is a gradual and progressive transition from the "heavenly" precepts to the Shabbat being a link between the heavenly bond and its earthly expression, through to injunctions concerning one's nuclear family which is to reflect the relationship with the Heavenly Father, all the way down to one's conduct within the community (vs. 13-16), and finally to the hidden motives of one’s heart (v. 17). Immediately after YHVH declares the above, we are told that “… all the people witnessed the thundering, the lightning flashes, the sound of the shofar, and the mountain smoking…” (20:18). As to the “witnessing”, the Hebrew says “ro’eem”, that is, present tense “seeing” – “and all people – “am” – is seeing the voices, and the lightning flashes and the sound of the shofar…” (italics added).

The present tense and the “seeing of the voices” transport us from a naturally perceived scene to one beyond the natural faculties and senses. Almost as if the dramatic spectacle was outside the realm of Time, beyond simple and direct visibility.  More than once, mention is made of the fact that YHVH was in the “cloud”, or “smoke” (19:9-10, 16, 18; 20:18). But in 20:21 we encounter a reference to a new term - “arafel” – translated, “thick darkness”, or “gloom”. The root of “arafel” is the verb “arof” (ayin, resh, pey/fey), meaning “to drip”, hence employing a figure of speech related to precipitation, such as the cloud. This is a description of the “veiled glory” of YHVH, so many times made deliberately vague to protect His people from His awesome presence that cannot dwell alongside sin. Thus, everyday life situations that may appear dark, uncertain, bleak, or foggy are not always to be perceived as negative. Rather, they may point to the “arafel”, “the thick darkness where Elohim is”. To allay the people's fear of YHVH's presence, Moshe says: "Do not fear, for Elohim has come to test you…" (v. 20). "Test you" is "le'nasotcha", which contains "ness", meaning "miracle" or "banner". One commentary suggests that YHVH is 'lifting up His people as a banner'. 

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

 

 * Was Moshe adhering to Yitro’s advice because he felt he was unable to “bear” the “burden” of the people, Dvarim (Deut.) 1:12, although YHVH says in Shmot (Exodus) 19:4 (this Parasha) that He is “bearing” Yisrael on “eagles wings”? Is this why, according to Moshe’s own admittance in Dvarim 1:37, “YHVH was also angry with me… saying, ‘you shall not go in there’ [the land]”? Or, just as Moshe's family had to be put in order before the enormous revelation of the Great Father, was it incumbent on His family to also be in some sort of order?

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

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

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

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

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

Creation Revisited Chapter 4

                                                             The Spirit Hovers

What seems so amazing about the second verse of Genesis 1 is that it contains the recipe, with all the ingredients, for the making of the entire creation: There is a bowl called heaven, add earth's flour, sprinkle a black substance for flavor, pour water, and let the Spirit of Elohim mix it with the Word.  The result is that some of the concoction will be baked, fried, frozen, pickled, cooked, or just left raw.  No matter, the taste will be sweet as honey in the mouth, but bitter in the stomach (ref. Revelation 10:10).

   

We have finally reached the last statement of Genesis 1:2: “…and the Spirit of Elohim was hovering over the surface of the waters."   Let us make a brief acquaintance with the Spirit of Elohim.  That "Elohim is Spirit, and those who worship Him must worship in spirit and truth," is a spiritual reality that is emphasized by Yeshua (John 4:24). 2 Corinthians 3:17a echoes the same fact: "Now YHVH is the Spirit…"  In Chapter 1, “Introducing the Creator,” the unity of the Son and the Father is mentioned as they are together in the One Spirit.  When Yeshua cried out: "And now, O Father, glorify Me together with Yourself, with the glory which I had with You…," He qualified, "before the world was" (John 17:5 emphasis added).  

 

Interestingly, Yeshua's water immersion was accompanied by "… the Holy Spirit [who] descended in bodily form like a dove upon Him, and a voice came from heaven which said, 'You are My beloved Son; in You I am well pleased'" (Luke 3:22, see also John 1:32)).  This scene evokes the hovering of the Spirit over the waters at creation.

 

This hovering, brooding, or vibrating of the Spirit upon the face of the waters was akin to saying: “I’m ready to begin the creation process in order to have seed after My image and likeness.”   The Hebrew word for hovering is "rachaf" and has an interesting meaning.  But let’s first start with the sound of this word.  In Hebrew, there are many words that are onomatopoeic, that is, the sound that such a word makes imitates that which it (the given word) represents.  In this case, “rachaf” reproduces the flapping of the wings of a large bird, such as an eagle or hawk, as it hovers in the air above its prey or nest.  The tender loving care of Elohim for His people, at the onset of their exodus is portrayed thus: "As an eagle stirs up its nest, hovers over its young, spreading out its wings, taking them up, carrying them on its wings" (Deuteronomy 32:11).  Rachaf can also mean tremors or trembling caused by fear, as is described in Jeremiah 23:9:  “As for the prophets: my heart is broken within me, all my bones tremble… Because of YHVH, and because of His holy words."  In the case of the creation, however, most agree that the hovering was of the gentle kind, as a mother would brood over her nest and young ones.

 

We have already ventured to proclaim that the Earth's chaotic condition and the darkness over the abyss were a constant.  But now, for the first time, a movement is recorded - a positive action, a sense that a change is about to occur.  Whatever may be commenced here has its origin in and from the spiritual realm of the Creator. It says about the Spirit: "… the thoughts of Elohim no one knows except the Spirit of Elohim" (1 Corinthians 2:11b emphasis added).  The Spirit, carrying the thoughts of the Father and manifesting as His hovering presence, demonstrates sovereign control over all that was to transpire in these spiritual waters.

 

There is clear evidence here of a trajectory of "first the spiritual, then the natural."  How encouraging that the roots of all tangibility and materiality go back to the Spirit of Elohim!  And what is that first "primordial" activity?  Is it a splash?  An explosion?  A big bang?  Absolutely not!  It is a gentle movement of the Spirit, which is "ruach" in Hebrew, also meaning "wind/breath." As we just observed, hovering usually denotes very minimal action, light and gentle, with little exertion.  Yet this is the start of a display of a mighty power that will bring forth the most magnificent and complex universe(s) with countless elements, both great and minuscule. "'Not by might, nor by power but by My Spirit,' says YHVH" (Zechariah 4:6).  Elijah can testify to that subtle action, when he heard the Spirit whisper (literally): "a sound of thin silence" (1 Kings 19:12). 

 

After Satan and the hordes of demonic entities were cast out of these spiritual waters, we saw that the waters were left in a state of turmoil (tohu va’vohu).  But then, at the end of verse 2, when the Spirit of the Father was moving over those waters, it was in order to prepare them for His Son to be the expression of His glory and to be the “Resheet” - the beginning of this present creation.  Thus, the Word/Son is waiting in the wings for the Father to speak Light and Life into those troubled Waters.

Hebrew Insights into Parashat B'shalach

 The peculiarities characterizing the relationship of a graceful, sustaining, and forgiving Elohim with a people marked by vacillation and unbelief are very evident in Parashat B’shalach. This makes the current Parasha a most suitable introduction to this relationship, foreshadowing what will continue to transpire for many generations to come. The opening words, referring to Par’oh's release of the Israelites, without attributing it to YHVH, have been called into question. However, because in the process of negotiating with Par’oh the term "let go" ("sh.l.ch", literally to “send or send off") is used time and again (seven, to be exact) and to no avail, the opening words of this Parasha point out that (ultimately) the ruling king is compelled, "willy nilly", to do just that.1. This is especially so, since we noticed last week that it was incumbent (legally) on Par’oh to let the Hebrews go, in an act which signified a divorce-like separation. Right after the "sending", it says that, "Elohim did not lead them by the way of the land of the Philistines" (13:17 emphasis added). "Lead" here is "nacham", of the root n.ch.h (noon, chet, hey). The same verb is used again, in verse 21, where it says that "YHVH was going before them, in a pillar of cloud by day to lead them ["lan'chotam"] on the way, and in a pillar of fire by night". In Moshe’s Song (15:13), he specifies further, saying (literally), "By Your grace you led the people…" (using the same verb). This root is also used in “satisfaction” or “peace” (e.g., Pro. 29:9), while the root n.o.ch (noon, vav, chet), which is a related root, means “rest”. Thus, YHVH’s guidance and leading of His people during the entire wilderness journey, including the events described here, promises to be marked by these qualities. Interestingly, a potential encounter with the Philistines caused YHVH to take Yisrael in a roundabout way, even though they “came up from the land of Egypt prepared for action [or] in a martial array – chamushim” (13:18b italics added). The root ch.m.sh (chet, mem, shin) also serves the figure “five” – “chamesh” - which is thought to be the minimum number required for taking action. Years down the road, before the Israelites cross the Yarden (Jordan) into the Promised Land, Yehoshua will adjure the two and a half tribes (Reuven, Gad and Half Menashe): ".... Moses gave you on this side of the Jordan. But you shall pass before your brethren armed (chamushim)..." (Joshua 1:14), echoing the term used here.

The next phase, wherein the Children of Yisrael find themselves 'between a rock and a hard place' (14:2, 3), forms an inseparable part of YHVH's plan for them. However, the names of the sites cannot be ignored. “Pi Hahirot (Ha’chirot) …. opposite Baal Zephon (Tz’fon)”, reads very closely to “Pi Ha’cherut” – which is the “mouth” or “opening” of liberty, while “tz’fon” can be easily read as Tzafon, which is north. According to Isaiah 14:13b, Lucifer aspires to sit at the end of the north. Thus, the “opening of liberty”, on one hand, and “Baal” and “north,” on the other, seem to point to spiritual warfare (see Psalm 23:5, “You prepare a table before in the presence of my enemies”). Is this why we read above that the sons of Yisrael came out of Egypt “in martial array”? Yet, had they been told at that time, “…be strong in YHVH and in the power of His might.  Put on the whole armor of Elohim, that you may be able to stand against the wiles of the devil” (Ephesians 6:10-11), it would have been to no avail…

However, YHVH intended to be "honored – ve’eka’veda’ - through Pharaoh" (ref. 14:4). "Honor" (and "glory" too) here, and in most other places, is "kavod", meaning "weightiness" or "heaviness". In verses 17 and 18, YHVH repeats the principle, "…then the Egyptians will know that I am YHVH, when I am honored - ve’eka’veda - through Pharaoh, through his chariots and his horsemen" (emphasis added). A little later, YHVH "caused their chariot wheels to swerve, and He made them drive with difficulty…" literally "with heaviness" - "bich'vedoot" (v. 25, emphasis added). This is indeed an intriguing usage of the figurative and literal manifestation of the "glory" and "honor" of the Elohim of Yisrael, who was to be honored even through the heaviness of His enemies’ chariots! But the divine irony does not end there… In the past two Parashot, we have encountered the term “Pharaoh hardened his heart” quite a few times. Occasionally the verb used was “hach’bed” – made heavy (i.e., hardened), such as in Sh’mot (Exodus) 8:28. Thus, it was the very “heaviness” of Par’oh’s heart (and also, proverbially, of his chariots) which brought about “high esteem” – kavod – to the Elohim who used the enemy’s ploys for the sake of His name. Additionally, let's look back at the time when Moshe was first commissioned by YHVH. We discover that his initial response was that he “was slow of speech and slow of tongue” (4:10), which in Hebrew is (having) a “heavy mouth” and a “heavy tongue” (k’vad peh, k’vad lashon). Ultimately, YHVH in His wisdom used all of these "weighty resistances" to cause His Name to be honored and glorified.

Much of the description of the scene of the mighty deliverance (chapter 14) is echoed in chapter 15, by what is typically known as the "Song of Moses", or in Hebrew “Shirat Ha’Yam” – the Song of the Sea, rendering this Shabbat’s title, the Shabbat of the Song - Shabbat Shira. The "six hundred select chariots" and the "officers in command" of 14:7 become in 15:4 "the choicest of his officers" (when describing their drowning). "Select" and "choicest" are denoted by the same word, the root being b.ch.r (bet, chet, resh), and the "officers" (in both references) are "shalishim", which is of the root "three" – shalosh - making them (possibly) "third in command". In 14:8, we are told that "the sons of Israel came out with a lofty arm" (literal translation), and in 15:1, "the horse and its rider were lifted into the sea" (literal translation, emphasis added). In both instances, the word is "rah'ma", which also means "high, exalted, lifted, lofty". This type of repetition lends a dual dimension to the description; thus, it is YHVH's "high and lifted arm" (ref. 14:8, emphasis added) which, in this case, raised high the waves and lifted off the riders and horses, casting them into the sea.

When the Israelites saw the Egyptians drawing close, they became very fearful ("vayir'u", root y.r.a – yod, resh, alef), and cried out to YHVH (ref. 14:10).  Moshe exhorted them: "Do not fear ("tir'oo", again y.r.a), stand and watch (literally: "see", "look at", “observe”) the salvation of YHVH" (v. 13). Moreover, while it is only the "midbar" (desert, v. 3) and the Egyptians that their eyes were looking at and seeing (v. 10), Moshe assured them that they would “never see the Egyptians again" (v. 13, emphasis added). "YHVH will fight for you while you keep silent" (v. 14 italics added) is stated in contradistinction to their "crying out" (v. 10, italics added). Likewise, YHVH responds to Moshe: "Why are you crying out to Me?" (v. 15, italics and emphasis added). Finally, after crossing the sea and walking on dry land, the "seeing" and the "fear" are transformed into: "Israel saw the great power which YHVH had used against the Egyptians, and the people feared YHVH, and they believed in YHVH and in His servant Moses" (14:31, emphases added).

When Moshe addressed the people in 14:13, he referred to "the salvation – ‘yeshu-ah’ - of YHVH", whereas in the song (in 15;2) YHVH Himself is the (epitome of) salvation, as well as the very strength and the song itself, with the “song” being called zimrah. The latter reference to the song is reminiscent of the word used by Ya'acov in B’resheet (Genesis) 43:11, where the "produce of the land" was described. Although "zemer" is “song” and the verb "le'za'mer" is to sing, another form of this verb is "lizmor", denoting "cutting" or "pruning" (ref. Lev. 25:3). This led some of the commentators to explain that "zimrah" is used here not as a song, but rather as a "cutting off" (of the enemy).2

The Song not only employs words that echo and amplify the narrative that precedes it, but also repeats some of the same terms, or contrasts them, and thus underscoring them, as for example in "This is my Elohim and I will glorify Him…" (15:2), "I will glorify" is "an'vehu" of the root n.v.h. (noon, vav, hey), which means "beautiful" or "adorn". In verse 13, we read: "…You guided them [the People] to Your holy abode" - "n'veh kodshecha". This is seen as either a reference to Mount Sinai, the land of Yisrael, the future Temple in Yerushalayim (Jerusalem) - or to possibly all three of them together – the principal resting places of His Shekina Glory. 3 The combined usage of the root n.v.h in the poem creates a collage of the Present Presence AND of His indwelling as the One Who is guiding and leading His People like a Shepherd to a resting place where He will continue to reside (among them). In 15:17, there is also a reference to the settling of the Nation in Elohim's dwelling place and sanctuary, "mikdash", echoing “neveh kodshecha” of verse 13 (“Your holy habitation”).

The enemies of Yisrael, Mitzrayim, as well as Philistia, the "chiefs of Edom", "heads of Mo'ab", and the “inhabitants of Canaan” are likened to "lead" and "stone" sinking into the depths, and also to a "still stone" (15: 5, 10, 16). In verse 10, “they [sink] like lead in the mighty waters”. “Mighty” is “adirim” (plural for “adir”) of the root a.d.r (alef, dalet, resh), which also stands for "majestic". It is repeated two more times here, both of them in connection with YHVH: "Your right hand YHVH is majestic in power" (v. 6), and "who is like You, majestic in holiness" (v.11). It is the majesty and might of YHVH which lends these very properties to the “waters” (of the sea) when used by Him for His purposes (although there are those that ascribe the "adirim", majestic or great, to those who sunk in the waters). 

In 15:1 Moshe and Yisrael sing, "I will sing to YHVH because He is exalted… ga'o - ga'a". Verse 7 also mentions "Your exaltedness” - ge'on'cha”, again of the root g.a.h (gimel, alef, hey).  Verse 7 continues: "You send forth Your wrath and it consumes them [the enemy] like stubble" (emphasis added). YHVH's wrath is compared to a consuming fire, while the next verse says: "With the blast of your nostrils the waters were heaped up… the depths froze up" (emphasis added). According to the Daat Mikrah commentary, this text may be interpreted as two opposite actions performed by the wind at YHVH’s command: burning on one hand and freezing on the other.4

In the course of the brief time covered by our Parasha, the Children of Yisrael find four occasions to complain. We are told that at Mara (“mahr” is “bitter”), after the act of causing the water to become sweet by casting into them a tree or a stick, which YHVH pointed out to Moshe, "He made a statute and an ordinance and there He tried them" (15: 25b). But whereas the Israelites are tried at Mara, in Refidim they "try YHVH" and are also quarreling with Him, when "there was no water" (17:7). Hence the place is named Masa (of "nisayon" - "to try"), and Meriva (from "riv" which is "quarrel"). In between these two episodes, they demand food and thus obtain the quail meat for the evening meal and "manna" for the morning (ref. chapter 16). Since the shape and texture of the manna were unfamiliar to them, "they asked each other: 'mah'n hu?'" or "what is it?" (16:15). Mah'n is the Aramaic form of the Hebrew "mah", meaning "what".

Although at the beginning of the Parasha YHVH averts the Israelites from the path of war, by the end of the narrative they find themselves in a battle with Amalek, a descendant of Esav (ref. Gen. 36:12). Again, YHVH's miraculous intervention on their behalf is evident coupled with faith (ref. Hebrews 4:2), symbolized by Moshe's "steadily" held arms. The Hebrew word for steady here is "emuna", literally "faith" (17:12), in this way causing Yehoshua (Joshua) to "weaken Amalek" (v. 13). Moshe’s arms are denoted by the word “yad” (also “hand”). In the final verse of our Parasha, Moshe makes a proclamation about another “yad” - a “yad” which is “on Yah’s throne”, pointing to YHVH’s oath regarding His “war with Amalek from generation to generation” (17:16).5. We have just encountered the “yad” of YHVH (“hand” as distinct from “arm” – z’roah – and from “right hand or arm” – yamin) in the process of emerging from Egypt (e.g. 14:8, “yad ramah” – a lifted up hand; 14:31 – “yad g’dola” – “great/mighty hand”; 15:17 “kone’nu yade’cha” – “your hands have established us”). If YHVH places His hand on His throne (as in a gesture of making an oath), He will surely carry out that which He set out to perform.

Our Parasha is characterized by the contrast between the manifest Presence and Glory of YHVH and the Israelites' total focus on their immediate needs and fears, blinding them to the greatness and might displayed before them - so much so that even at the end (just before the battle with Amalek) they dare ponder, “Is YHVH among us, or not?" (17:7b).

 

1. New Studies in Shmot Part 1, Nechama Leibowitz, trans.

Aryeh Newman. Eliner Library, Department for Torah

Education and Culture in the Diaspora. Hemed Books Inc.,

Brooklyn, N.Y.

2. The Chumash Shmot With The Commentary Daat Mikrah,

Pub. Mossad Harav Kook, Jm. 1991.

3. Ibid.

4. Ibid.

5. Ibid.