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 19:11). 

 

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.

 

Chapter 3 of Creation Revisited

 Darkness Over The Abyss

 The statement, “and darkness was on the face of the deep/abyss” (verse 2), at the very commencement of Elohim’s Word, may seem somewhat strange, especially as it precedes the declaration “…and the Spirit of Elohim hovered over the face of the waters". “Darkness” is not just ‘any ole’ term defining mere absence of light. This Darkness has a “face,” an expression, a powerful spiritual nature and presence, which needs to be exposed for what it is - “Evil.”  The Hebrew word for darkness is choshech, dark; hence (literally) darkness; figuratively, misery, destruction, death, ignorance, sorrow, wickedness, night, obscurity.

 What we had already ascertained about the spiritual realm called “waters/heavens,” is that it was present at the beginning [pre-creation] along with this condition of “Darkness.”  Where did the Darkness come from?  What was its origin? Isaiah 45:7 informs us:  “I am YHVH, and there is no other.  The One forming light and creating darkness, causing well-being and creating calamity [literally, “evil”]; I am YHVH who does all these.” 

Even though darkness can be generally defined as ‘the absence of light,’ in spiritual terms, it is not merely a given condition; it also possesses its own nature and houses spiritual entities that inhabit its realm. At this stage of the creation account, this darkness is (only) facing the abyss, “tehom.”  Because of the indication of dimensions, such as height, depth, length, and breadth in the spirit realm, the abyss is perceived as a bottomless pit.  When YHVH’s purposes come to completion, the abyss will be the ultimate destiny of the realm of the demonic forces (ref. Revelation 20:1-3).  Luke 8:31 provides an example of the function of the abyss, when a legion of demons pleaded with Yeshua not to cast them into this place.

 It seems that before “Beresheet” (that is, prior to proceeding on the third day with the material world), much activity was taking place in the unseen spirit realm, with its principalities and powers, messengers, angels, and thrones of ethereal realities. Elohim, being sovereign over all His works, was making preparations for the creation, the natural and the spiritual, the unseen worlds and kingdoms. We know, from our own experience, that supernatural influences are actively involved in the affairs of humanity. 

 It was then that a prominent angelic being rebelled against the Most High Elohim. According to Luke 10:18, Yeshua “saw Satan/Lucifer falling like lightning from Heaven.” This entity was cast into a realm of darkness to face the abyss. Elohim granted Lucifer and a host of rebellious angels a disposition and character that included the potential to contradict His own.

 “How you are fallen from heaven, O Lucifer son of the morning!... For you have said in your heart: ‘I will ascend into heaven, I will exalt my throne above the stars of Elohim; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High’” (Isaiah 14:12-14).  Lucifer’s name in Hebrew is “Hillel Ben Shachar,” meaning “morning star, son of the dawn.” It is interesting that the Hebrew word for dawn is “shachar,” which shares its three-letter root with “black” (“shachor”). 

 Why would Elohim create this kind of spiritual entity and allow it to exist, having a propensity for a negative and destructive nature and authority?  Elohim had a purpose for it, as evidenced throughout the scriptural narrative.  Elohim needed a domain of darkness and an adversary (devil) in the outworking of His plans to “bring many sons to glory” (Hebrews 2:10). ^“For the creation was subjected to futility, not of its own will, but because of Him who subjected it, in hope” (Romans 8:20).  What or who is that hope? In the previous verse, we find the answer: “For the anxious longing of the creation waits eagerly for the revealing of the sons of Elohim” (Romans 8:19).  

 “Evil” is a spiritual kingdom, with spiritual principalities and powers that have been allotted a place and a time under Elohim’s sovereignty.  As mentioned, its nature and hence its activities are completely contrary to YHVH’s Kingdom of Light. (More clarity on this dark realm may be gained by and through the exposition of the Tree of Knowledge of Good and Evil. The seed and fruit of this tree can only produce death. This will be discussed later on in the chronology of the creation account.)

 In Job 41, YHVH describes a spiritual creature, almost equal to Himself. This comparison is intended to create reverence/fear toward Him, as well as respect for this creature that He brought forth to represent the image of Satan. Again, the Father needed an opposite force with a nature antagonistic to His (pure love needs the unloving), in order to reveal His nature and glory through His only begotten Son, and the many “whom He foreknew, predestined, and conformed to the image of His Son… these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:29-30, see also Revelation 17:14b). These are the sons that Elohim has been calling out of that Darkness into the Light of His Beloved Son (ref. 1 Peter 2:9).

Hebrew Insights into Parashat Bo

 YHVH charges Moshe to "go to Pharaoh", and it is this "going" which our Parasha is named after (the literal meaning of "bo" is "come"). The approximately three and a half chapters of Parashat Bo encompass several central themes. The historical narrative (describing the last plagues, some of the Israelites' preparations to leave Mitzrayim, and a few of their moves) is interspersed with themes of redemption, ransom, the Pesach celebration, injunctions to instruct the future generations, and several teaching tools that are to accompany the nation of Yisrael down the road of time. Thus, at the outset of Yisrael's travels, which ultimately will bring them to the Land of Promise, they are also embarking on a journey to becoming a (special) Nation. And while they had no time to prepare supplies (ref. 12:39), and were carrying almost only that which the Egyptians had given them (ref. 12:33, 35, 36), YHVH was starting to do His own equipping of this nascent nation on the road toward its destiny.   

The educational theme is evident right at the beginning, by the reason given for the "signs" performed in Egypt: "That you may tell in the hearing of your son and your son's son the mighty things I have done…" (10:2). "I have done" here is denoted by the verb "hit'a'lalti," of the root a.l.l (ayin, lamed, lamed). It is a multi-faceted verb, the meaning of which depends on context, yet its root also forms one of the words for "infant" or "babe" - "olal", such as used in Psalms 8:2: "Out of the mouth of babes and nursing infants You have ordained strength" (emphasis added). Thus, within the word for YHVH's "doings" – or miraculous performances in Mitzrayim, which the Israelites are to tell their children - is hidden an allusion to these very children!

By this time in the narrative, the land of Mitzrayim has experienced great devastation, with much more to come. But before we begin to elaborate on this theme, let us pause to examine a verb (with its Hebrew usage) that is utilized in 10:3, where we read:  "So Moses and Aaron came in to Pharaoh and said to him, 'Thus says YHVH the Elohim of the Hebrews: 'How long will you refuse to humble yourself before Me? Let My people go, that they may serve Me'" (emphasis added). "Came into..." echoes the initial above-mentioned call of YHVH to Moshe to "come" to Par'oh. The latter's refusal "to humble" (or "surrender") himself before YHVH is rendered in Hebrew by a verb which was used in Shmot 1:11,  where it is translated as "afflict", or, literally, in Hebrew, "to torture". Thus, there was an expectation that Egypt's king (although not the same one who initiated the Israelites' afflictions) would be answerable for what was inflicted upon this people group.

The severity of the next plague is such that locusts "shall cover the face [literally "eye"] of the earth, so that no one will be able to see the earth, and they shall eat the residue of what is left, which remains…  from the hail…" (10: 5, 15). Here we find a sequel of three synonyms. The repetition serves to heighten the proportions of the catastrophe. The Hebrew reads: "yeter [ha]*pleta [ha]nish'eret".  “Yeter” is that which remains, as is also seen in 12:10, where the lamb is to be eaten in such a way that "you shall let none of it remain until morning" (emphasis added). The term "pleta nish'eret" was also mentioned by Yoseph, when he disclosed his identity to his brothers, saying the following: "And Elohim sent me before you to put a remnant ["she'erit", of the same root as "nish'eret" above] in the land for you and to keep alive for you a great survival [pleta]” (Gen. 45:7, literal translation, italics added). Yoseph’s words, regarding the survival of his brethren, had a prophetic fulfillment, as the “remnant” of the Children of Yisrael has not only “survived”, but it had actually turned into multitudes, resulting in Mitzrayim's soil being left (almost) without residue of remaining life (through the plagues inflicted by the Elohim of the “remnant”, i.e. the Israelites). Therefore, that which was a means of salvation for one people (as expressed by Yoseph), turned into deadly circumstances for the other! Shaul the apostle expresses a similar principle in the following words: “We are to Elohim the fragrance of Messiah among those who are being saved and among those who are perishing; to the one the aroma of death leading to death, and to the other the aroma of life leading to life" (2^nd Cor. 2:15-16).

Par’oh's now-exasperated servants complain about Moshe, describing him as a "mokesh" – “snare” (10: 7). However, according to Ee’yov (Job) 34:30, it is a Godless king, such as Par’oh, who “should not reign lest the people be ensnared" (emphasis added)! Indeed, no sooner were the locusts removed, when Par’oh's persistence brought about the ninth plague.  Total darkness descended upon his land, and his people were ensnared once more. The darkness was so thick that it could be "ya'mesh", that is, "felt" or "touched" (10: 21. See also Genesis 27:12, describing the concern of Ya'acov, who was impersonating his brother, lest his father should discover his real identity by “touching” his smooth skin). In 10:23, we are struck by the contrast between the total darkness prevailing over Mitzrayim and the well-lit dwellings of the Israelites, where the source of Light was the Almighty Himself.

It is now time to prepare for the final phase and the start of a new one. YHVH declares to Moshe that He is about to strike the final blow on the Egyptians and on their king, “afterward he will let you go from here; when he lets you go he will surely drive you out of here altogether” (ref. 11:1). The last phrase may be also rendered (although without negating the conventional meaning): “he will send you from here. As if sending off a bride will he expel you from here” (“surely” – ‘kala’ here – can mean 'completely' OR a 'bride'). The (Hebrew) terms “driving” and “sending” are also used for divorce. What’s more, when in the next verse Moshe is told that Yisrael is to ask from their neighbors' for articles of silver and gold, one wonders if this isn’t symbolic of a bride’s dowry, the dowry that she was now to retrieve, upon her ‘disengagement’ from the relationship with Mitzrayim and its ruler, being set free to follow YHVH to “the wilderness, to a land not sown” (ref. Jer. 2:2). Perhaps YHVH's insistence (in-spite of His own unlimited power) that it be Par'oh who would release Yisrael, supports this probability that YHVH's people were bound legally to Mitzrayim's sovereign.

It is taught that the pattern of the lives of the fathers is followed by their children or posterity. If that is the case, then Avram's descent to Mitzrayim during a time of famine, giving up his wife to Par'oh who suffered from "great plagues" as a consequence (ref. Gen. 12:10-20, cf. 26:1-11), certainly supports the latter events taking place in our Parasha. 

Moshe goes on to convey to Par'oh the news regarding the slaying of the Egyptians' firstborn sons, in place of Yisrael’s slain male babies, while the slaying of the former's firstborn was already predicted by YHVH in Shmot 4:22-23. This is followed by instructions for the Pesach lamb, whose smeared blood will single out the homes of the Hebrews when YHVH will be striking the Egyptian homes by killing their firstborn. Each Hebrew household was to partake of one lamb or share it with others if the family was too small to consume it all. The expression used, "according to the number" (12:4), is denoted by a single word - "[beh]mich'sat," rooted in k.s.s (kaf/chaf, samech, samech), meaning "to allocate". A similar root is k.s.h (kaf, samech, hey), which means "to cover". Thus, even before an explanation is given for the procedure of choosing, slaughtering, eating the lamb, and applying its blood, the text points subtly to the Lamb which has been ‘allocated’ and designated to be slain from the foundations of the world (ref. Rev. 13:8), Whose blood was given for the covering of sin.

The blood over the Hebrews’ doors enabled YHVH to steer clear of their homes by passing over - "pasach" (ref. 12:23) - a verb rooted in p.s.ch (pey, samech, chet) and means to “pass" or "skip". Yishayahu (Isaiah) 31:5 says: "Like flying birds, so YHVH of Hosts will protect Jerusalem… He will pass over ["pasach"] and rescue it”. Hence, a lame or limping person is a “piseh’ach” (e.g., 2^nd Sam. 9:13; 1 Kings 18:21). This verb gives the feast its title of Pesach.

We have already noted that our Parasha is 'didactically inclined', with 12:14-22 being devoted to instructions about the future life of the Israelites, once planted in their own land. This passage is fraught with distinct words and terms. We already examined the notion of "allocating" in verse 4. In verse 6, we note that the lamb was to be "kept" (from the 10^th of the first month, until the 14^th). But rather than a verb, a noun is used there - "mishmoret", of the root sh.m.r (shin, mem, resh). In verse 17, the Children of Yisrael are instructed: "to observe the Feast of Matzot". "Observe" is again from the same root, meaning “to keep, or guard”, while in verse 24 the Israelites are told, "to observe", literally "keep", what now becomes an ordinance to be practiced upon entering the Land. In the future, the night commemorating the exodus from Mitzrayim will become a "night of solemn observance (or vigil)" - "shimurim" (verse 42), and again in 13:10, "You shall keep this ordinance in its season from year to year". Thus, upon those who had been “kept” or “protected” (shamar) by their Elohim, it is now incumbent to do their own form of “keeping”.

The lamb was to be slaughtered on the 14^th day of the month, "at twilight" (12:6), which is "ben arba'yim”. “Arbayim" is the plural form of “erev” (evening), the all-familiar term we have been discussing over and over. Most interpreters and commentators believe that "between the evenings" (its literal meaning) denotes "twilight". However, there exists a minority view that supports the literal “between the evenings”, making that expression a reference to an entire day, between the 14^th and the 15^th.  The meat was to be eaten with bitter herbs, “maror”, and unleavened bread called "matza", which are thin wafer-like crackers baked without yeast (12:8).

The root m.tz.h (mem, tzadi, hey) means “to drain out” to the very last drop of water (e.g., Jud. 6:38) since the leavening agents require liquid to be activated. The bitter herbs most likely point to the "bitterness" experienced by the Children of Yisrael in Mitzrayim. Sh’mot (Exodus) says: "And they made their lives bitter with hard bondage--in mortar, in brick, and in all manner of service in the field" (italics added).

In 12:14 we encounter for the first time one of the words for "feast" - "chag" (although in verb form it appeared already in Ex. 5:1). Since the annual reoccurrence of the Feasts makes them cyclical, “chag” is related to the verb "choog" which describes a circle (Job 22:14; Pro. 8:27; Is. 40:22). By its very nature this word implies not only a (set) time but also a place - a “circle”.  Another such 'multi-dimensional' word is "holy convocation", also appearing here for the first time (v. 16). This "holy convocation" or "assembly" is "mikra kodesh". The root k.r.a (kof, resh, alef) means “to call”, even though the "convocation" - the assembling - is made up of people. The "mikra kodesh" (i.e., the congregation) is designated, therefore, by its calling, but is also connected to a place. In Yishayahu (Isaiah) 4:5, for example, we read:  "Then YHVH will create over the whole area of Mount Zion and over "mikra'eh'a" ("her assemblies") a cloud by day…." These “holy convocations” are, of course, to be also special times. The “calling”, therefore, proves to be the common ‘ingredient’ bonding the people, their place of gathering, and the times wherein they are to convene, indicating that Time, Place, and People are joined in YHVH's economy. This concept (but with the usage of a different term) will surface again in future Parashot. 

In their Egyptian Pesach, the Israelites were promised that "the blood shall be a sign for you on the houses... And when I see the blood, I will pass over you" (12:13). This "seeing" (of the blood) brings to mind another "seeing" on the part of YHVH, as was stated by Avraham, who on the road to Mount Moriah responded to his son's inquiry regarding the offering, saying: “YHVH will see (literally) for himself the lamb for the offering" (Gen. 22:8 italics added). And although (at that time) it was a ram that was provided, the beginning of the fulfillment of those words is taking place now, in Mitzrayim, later to have a further fulfillment, to an even greater degree, by another Lamb. One more connection to the Lamb of Elohim is found in 12:46, where it says that none of the bones of the lamb are to be broken, an injunction which finds its fulfillment in Yochanan (John) 19:33.

The Egyptians finally relent to send off the Israelites. According to 12:33, "they pressed” them to leave. However, "pressed" in this case is from the root "strong" - "chazak" - which makes it a fulfillment of 6:1 “…For with a strong hand [Par’oh] will let them go, and with a strong hand he will drive them out of his land". Another fulfillment, this time of 3:22, is taking place here in 12:35-36 when the Egyptians consent to give their former slaves gold, silver, and garments. This is described as the “spoiling of the Egyptians", which is also a fulfillment of YHVH’s promise to Avraham concerning the Egyptian Diaspora, out of which his seed was to "come out with great wealth" (Gen. 15:14).  "Spoiled" is "(va)yinatz'lu", of the root n.tz.l (noon, tzadi, lamed), which most frequently means to "survive, save, rescue, or deliver".  In fact, it came up in Parashat Sh’mot (5:23) when Moshe complained to YHVH on behalf of his people, saying, “For since I came to Pharaoh to speak in Your name, he has done evil to this people; neither have You delivered Your people at all (italics added). But now not only are they being "delivered", but they are also "procuring" gifts (the form of n.tz.l as it is used here) from those who had subjugated them. The fact that all of these terms are rooted in the same three letters lends an extra emphasis, or 'twist', to the rescue story and sheds light on the protagonists (YHVH as the "savior", and on those who are being "saved"). The gold and silver will no doubt serve later for the making of the Mishkan’s articles (and likely also for the golden calf). But even beforehand, in Shmot (Exodus) 33:6, where the Israelites remove their jewelry, the verb used is "(va)yitna'tzlu" (again of the root of n.tz.l). The unusual usage of this word highlights the origin of these articles.

Upon leaving Mitzrayim, a "mixed multitude" (“erev rav” – literally “a great mixture”) goes out with the Sons of Yisrael. After “arbayim” (“twilight”) above (with its root e.r.v. - "evening" – being a "mixed" state, 12:38), “mixture” is now being applied to the nature of the "multitude”. More on this group of people in future Parashot.

When the time allotted for their sojourn in the land of Exile has come to an end, "on this very day" (12:41), YHVH's people, who had been waiting for so long, are suddenly forced to hurry and leave. We recall the case of Yoseph, who was also made to hurry out of prison when the time ordained for his sufferings had fully expired (ref. Gen. 41:1, 14). In both cases, the word used is "miketz" ("at the end of"). When it is time for a change, there is not one moment to spare.

The latter part of the Parasha, 13:1-16, is devoted to further instructions. First and foremost, among them is the "setting apart" of the firstborn: "…every one who opens the womb among the sons of Israel belongs to me" (13:2), declares YHVH. In verse 15, He elaborates on this, saying that since He "killed all the firstborn in the land of Egypt… therefore [the Israelites are to] sanctify to YHVH all males that open the womb, and all the firstborn of [their] sons [are to be] redeemed/ransomed". In last week's Parasha, we saw how "ransoming" separated the Israelites from the Egyptians (8:23), even before the smiting of Mitzrayim's firstborn. The notion of "ransom" (“p'dut”) becomes even more evident when blood separates the Egyptian firstborn from those of Yisrael's. The ultimate ransom price for purchasing 'Yisrael the Firstborn' thousands of years later will be, and still is, Messiah's blood.

Among the "firsts" in this Parasha, there is a first reference to a name of a month - the "month of Aviv" (13:4). The literal meaning of "aviv", which became synonymous with "spring", is a stalk of grain whose ears are still green. This word indicates the very beginning of growth, before the fruit or grain has had time to develop (e.g., Job 8:12; Song of Solomon 6:11), and is perhaps (also) a reflection on the condition of the Nation in formation. The fact that the noun “aviv” starts with alef, bet, the first two letters of the Alphabet, letters that also form the word “av” - “father”, highlights its “firstness”.

Twice in this portion of instructions, we encounter references to the "signs" that are to be on one's hand and forehead (13:9, 16). These "signs" are to remember and commemorate the "strong hand with which YHVH brought you out of Egypt" (v. 16), and "so that the Torah of YHVH may be in your mouth" (v. 9). In both places, the mention of these "signs" is related to the teaching of the generations to come. In addition, in keeping with the pedagogical message included in the Parasha, several possible approaches are offered to a variety of future inquirers about the Pesach practices and their teachings. In 12:26-27 we find: "When your children say to you, ‘What does this service mean to you…?’ you shall say, ‘it is the sacrifice to YHVH’s Passover’…" In 13:14, "When in time to come your son asks, saying, 'What is this?' You shall say to him, 'by strength of hand YHVH brought us out of Egypt’…" And in 13:8, "You shall tell your son on that day, saying, 'It is because of this YHVH did for me when I came out of Egypt’". All three of these are echoed in the traditional Pesach Haggada, read on the Passover eve ceremony called the Seder. There they are called the “Four – since another one is added based on Dvarim (Deuteronomy) 6:20 – Questions”, and are posed by the youngest member of the family.

Lastly, in order to partake of the Pesach, a man was required to be circumcised (ref. 12:48), a fact that connects the Paschal lamb to circumcision. It points to the renewal of the Covenant established with Avraham and his descendants. Interestingly, in Parashat Sh'mot (4:22), YHVH declares that Yisrael is His “firstborn”, and in the same breath predicts that because Par’oh will refuse to let His firstborn go, He will kill his firstborn (4:22,23). In the episode that immediately follows, Moshe’s wife is circumcising her son, using the term "a groom of blood" (4:24-26). This act and choice of vocabulary reinforce the connection of the Paschal lamb's blood to the blood of circumcision.[1] Our "Groom of Blood", Yeshua, is also the epitome of the Pesach offering. His Blood has rendered us - the "circumcision who worships Elohim in the Spirit" (Phil. 3:3).

 

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* Ha denotes the definite article in Hebrew.

 [1] The Chumash Shmot With The Commentary Daat Mikrah, Pub. Mossad Harav Kook, Jm. 1991.

Creation Revisited Chapter 2

Heaven and Earth

After Elohim announces His intent to create a heaven and an earth, in Genesis 1:1, the earth’s extant condition is described.   Since the heaven will only be “made” [literal rendering] on the second day and the physical earth’s creation will occur on the third, at this point, both of them (heaven and earth) have to be viewed from the unseen spiritual perspective.  Second Corinthians 4:18 sheds light on the fact that the unseen realm is more real than the physical one.  Romans 4:17 announces that YHVH calls “the things that be not as though they were."  The earth’s stated condition, as described in Genesis 1:2, is “tohu” and “bohu,” that is, not having, as of yet, physical substance.  That, however, does not preclude a pre-existing form or condition in the unseen or ethereal sphere. In the book of Hebrews, we read that: “By faith we understand that the worlds/ages were prepared by the word of Elohim, so that what is seen was not made out of things which are visible” (Hebrews 11:3).

With this in mind, let us break down the above-cited Hebrew terms, tohu and bohu (in English “void and without form”).  “And the Earth was formless “תוהו" tohu and void” “בוהו” bohu” (roots of wonderment and perplexity, chaos, unreality, and emptiness). 

 Admittedly, this is a strange choice of terms to use for what will ultimately end up as a beautiful ‘pearl’ floating around a sun, in a universe of celestial bodies.  Taking a closer look at this created ‘gem,’ destined to teem with abundant life with highly organized forces that will hold it in place, with anatomical particles that will be moving around in magnetic fields in perfect unison (in order not to fly apart into oblivion), causes us to exclaim:  How has it evolved from formlessness, emptiness, and a void spiritual condition into such a complex and magnificent entity!?

 As we examine the entire second verse of Genesis 1, another term shows up that points to the unseen spiritual realms and holds the secret, not only to  earth’s pre-existing form, but also to what it will eventually become.  Thus, continuing in verse 2, we read: “and the Spirit of Elohim was moving over the surface of the waters.”  Here we are introduced to the “waters.”  What kind of water is this referring to? Since we are looking at a strictly spiritual reality at this season of pre-creation, the water would have to be Spiritual, Eternal Waters. Waters that have a propensity to become “Living” Waters.  If the unformed earth consists of water, or is part of it, the spiritual water would also be in a state of tohu va’vohu.  It is clear, therefore, that the physical waters (H2O) will not appear as seas until the third day, when these Spiritual Waters will be turned into both earth and seas (see verses 9-10).  Confirming this, the apostle Peter states: “…by the word of Elohim the heavens existed long ago and the earth was formed out of water and by water” (2 Peter 3:5).

 Water in Hebrew is mayim. If we place the letter “sheen” in front of it, shama’yim - “heaven”- is formed. The literal meaning of shama’yim is: “over there, there is water.”  Throughout Scripture, “water” is used metaphorically to convey certain spiritual realities. Here are several examples (which shed some light on the future splendor of the physical earth):

 Imagine, waters of salvation, which are to be drawn joyfully from the wells that contain them (ref. Isaiah 12:3)!  Having access to these waters, there is a promise that one would become like “a watered garden, and like a spring whose water never fail” (ref. Isaiah 58:11b). On the other hand, YHVH chides the people of Israel: “For My people have committed two evils: They have forsaken Me, the fountain of Living Waters” (Jeremiah 17:13).  “… a well of Water springing up to eternal life” is what Yeshua promises His followers, in John 4:14.  Moreover, it says of Him that as the Lamb, He will shepherd His flock and, “will lead them to springs of Living Water,” (ref. Revelation 7:17).  Is this a reference to the “waters” mentioned in Genesis 1:2 (once Light permeates and transforms them)? 

Back to our text. In verse 2, the Spirit of Elohim is seen hovering over the waters that YHVH will be addressing in verse 3 with: “Let there be Light.” But before we go there, there is still a question that has to be answered:  How did those spiritual waters end up in this condition?  Going back to verse 2, we read: “and darkness was on the face of the deep/abyss.”  Did this darkness have anything to do with the condition of the waters?