Hebrew Insights into Parashat Tetzaveh Sh’mot (Exodus) 27:20 – 30:10

 Continuing from last week’s Parasha with its long and detailed instructions regarding the Mishkan, which was to be constructed, the priests' vestments and their instatement are at the heart of this Parasha – Parashat Tetzaveh. This theme is flanked at each end by, respectively, instructions concerning the oil for the Menorah and the description of the Altar of Incense. But whereas Parashat Trumah started with a free-will offering for YHVH (Ex. 25:2), this one starts with a command to Moshe "to command the Children of Israel to bring [lit. “take”] pure olive oil beaten for the light, to set light perpetually" (27:20 italics added). This order is denoted by "tetzaveh" - "you shall command" - the root being tz.v.h (tzadi, vav, hey). “This type of command connotes instructions given by a father to a son (I Sam. 17:20), a farmer to his laborers (Ruth 2:9), and a king to his servants (II Sam. 21:14). It reflects a firmly structured society in which people were responsible for their right to rule by God’s command. The leader was then in a position to command the people and to expect their obedience”.  The Theological Wordbook of the Old Testament further connects this root with "tzi'yoon"1, which means a “signpost, a mark or a monument” as is found, for example, in Yirmiyahu (Jeremiah) 31:21: “Set up road marks for yourself".  Thus “command”, as in “mitzva”, usually perceived only as a strict order or a dictate, has further and deeper implications. Let us ponder what is implied by the "mitzvah" being a "road marker". Interestingly, “tetzaveh” is not the imperative form for “command,” but is in second person male, future tense (i.e., “you shall command”), which modifies the intensity of this directive.  

The Mishkan, as it was named in the previous Parasha, is now designated, in the very beginning of our text, by a different title: Ohel Mo’ed (27:21). Last week we learned that the edifice of the sanctuary/Mishkan was going be a “tent” – ohel – but now with the addition of “mo’ed” it becomes apparent that it will not only be a “mishkan” – a place of “dwelling” of the Almighty’s Spirit (see also 29:45-46) – but it will also be connected to the “appointed meetings” with Him (ref. 29:42,43). The wording in 29:45-46: “I will dwell among the children of Israel… that I may dwell among them”, reveals an even greater reality – that YHVH desires and promises to dwell in and among His people (hence the need for the perpetual daily burnt offerings, 29:38-42a)! 

Last week we compared the Mishkan’s building instructions with the six days of Creation (ref. Ex. 24:16). This week, we are also required to make a similar analogy. In Parashat Trumah, the Menorah was listed in third place, while here the oil for the "perpetual light" is mentioned first, recalling, of course, the light mentioned at the beginning of the Creation account. The instructions for making the oil emphasize not only its purity and clarity (27:20, the word there being "zach", denoting both) but also that it is to be made by beating or pounding (the olives). This type of oil is therefore named "katit", the root of which is k.t.t. (kaf, tav, tav), meaning to “beat or crush".  Made, as it is, by crushing and pounding this oil is to be for a continual light (“ner tamid”, cf. 29:38-42; 30:8, where "tamid" – "continually" is also used). As such it reflects very clearly our unchanging Messiah (Heb. 13:8) Who is without sin and therefore pure (Heb. 4:15b), who was bruised and crushed (Is. 53:4), and is the Light of the world (John 8:12; 9:5). An analogous description of Him as the Anointed One (Who is also the Word, ref. John 1:1, and the way/path, ref. John 14:6) is found in Tehilim (Psalms) 119:105: "Your Word is a lamp to my feet and a light to my path" (italics added).2  It was up to the priests, A’haron and his sons, who were later to be anointed with the anointing oil, to "set" the oil and its lighting "before YHVH" (27:21). But whereas this "ner" was lit up by man, another "ner" is designated as YHVH's, for His purposes. Thus, we read in Mishley (Proverbs) 20:27: "The spirit [lit. Heb. "soul" – neshama] of a man is the lamp of YHVH, searching all the inner depths of his heart". 

Following these instructions Moshe was told, "to bring near A’haron… and his sons" to "himself" (literal translation for "summoning" or "take for yourself", 28:1). In the process of sanctifying the priests, Moshe was also to, “take one bull and two rams without blemish, and unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil", to make them of "fine wheat flour" and to "put them into one basket" which he was, again, to “bring near" (29:1-3, the translations may omit “bring near”). Immediately after that, he was again told "to bring near A'aron and his sons to the opening of the tent of meeting…" (v. 4, literal translation, emphasis added). In all three cases, the verb is "karev", of the root k.r.v  (kof, resh, bet/vet), meaning to “bring near or draw close”. This root is also the root for "korban", “sacrifice”, or “offering”. In 29:8 we are told that A'aron's sons were to be "brought near", as was the bull, which was to be slaughtered after the priests were to lay hands on it (v. 10). (It is also in YHVH’s hand that the two trees/branches/sticks of Ezekiel 37:19 become one. But just beforehand, in v. 17, when they are still in the hand of the prophet, the latter is told to “bring close” – ka’rev – those branches, one to the other, commonly translated as “join”.)

This is the first instance of the "laying of hands" – “samoch” (s.m.ch, samech, mem, kaf/chaf), with the primary meaning of the verb being to “lean upon" or “support”. In the case of the "laying of hands", as is performed here by the priests, there is an identification with the "korban" which is about to give up its life, symbolizing ultimate submission. Thus, the particular selection of verbs used here introduces the sacrificial system and its significance. It is by the sacrifice that a “drawing near" to the Father can occur, followed by "leaning" and "relying" on Him. According to King David, “though [a man] falls, he is not cast down; for YHVH upholds - 'somech' - his hand on him” (Psalms 37:24). In Tehilim 145:14 we read again: “YHVH upholds all who fall”. 

The blood of the second ram, of the two that were to be slaughtered, was to be put on the priests' right earlobe, right thumb, and right big toe (29:20). In their service to YHVH these servants' relationship with Him, was to be marked by listening and obeying (which is denoted by one and the same word in Hebrew), by doing His deeds, and walking in His paths.3

The priests' special vestments signified their unique position, while each item they were attired with had its particular purpose. "And you shall make holy garments for your brother Aaron, for glory and for beauty" (28:2, 40 although the actual execution was up to "all the wise of heart" and "full of the spirit of wisdom" (lit. Heb.). The word here for "beauty" is "tif'e'ret", of the root p.a.r (pey, alef, resh), which means to “beautify” and also a “turban”. Our High Priest says of Himself in Yishayahu (Isaiah) 61: "The Spirit of YHVH is on Me because YHVH has anointed Me to… appoint to those who mourn in Zion, to give them beauty - p'er - instead of ashes the oil of joy instead of mourning, the mantle of praise instead of the spirit of infirmity, so that they may be called trees of righteousness, the planting of YHVH, in order to beautify - lehit'pa'er - Himself" (vs. 1,3). Once clothed in “beauty” these ones were to display YHVH's beauty of holiness while exclaiming: "I will greatly rejoice in YHVH. My soul shall be joyful in my Elohim. For He clothed me with garments of salvation; He put on me the robe of righteousness, even as a bridegroom puts on – literally “ministers as a priest” - his ornament - p'er - and as the bride is adorned with her jewels" (Is. 61: 10 italics added). The clothing items in this verse: garments – b’gadim, robe - m’eel, and the “ornament” denoted by “p’er” are all mentioned in our text too, in Sh’mot 28:2, 4. Notice how the Yishayahu's text associates the bridegroom with the priesthood, thus clearly foreshadowing Messiah as the Bridegroom and High Priest.

Indeed, these garments were “for glory and for beauty”, but if we pause to look again at “garment” – be’ged - we may discover an additional element. The root b.g.d (bet, gimmel, dalet) means “to betray” (e.g., Ex. 21:8, Is. 33:1). How is that connected to the official attire? Is it because he who betrays (the priests not being exempt), or is unfaithful, like any other sinner, requires a “covering” to hide the guilt and shame of his betrayal? Similarly, the “robe” mentioned in 28:4 – “m’eel” - shares its root (m.a.l, mem, ayin, lamed) with “me’eela” which means “to deceive, cover-up”, such as in Vayikra (Leviticus) 5:15, translated “trespass” or “unfaithfully”. Thus, the priests' garments constitute a symbolic covering of their spiritual and moral nakedness, so that they can minister and interpose between an equally sinful people and a Kadosh Elohim.

Last week, we noted that in the present Parasha Moshe was told (literally) to clothe A’haron and his sons (28:41), recalling B’resheet (Genesis) 3:21, where we read: "And YHVH Elohim made coats of skin for the man and his wife, and clothed them". It was the actions of “the man and his wife” (sin) that made necessary the ministry of interposing between man and Elohim, which was being entrusted now to A'haron and his sons, who too were “clothed” by YHVH's command.

In 28:12 and 28:29, A'haron is told to carry the names of the sons of Yisrael (engraved in precious stones) whenever he enters the Holy Place, as a memorial on the shoulders of the ephod and on the breastplate of judgment over his heart, with the breastplate being also for "a continual reminder before YHVH" (italics added). Interestingly, the names of the sons of Yisrael (Jacob, the tribes) were to be engraved according to the order of their birth, which in Hebrew is "ketoldotam" (v. 10). "Toldot" also means the "account of the generations" (e.g., Gen. 25:19; 37:2), and hence its usage here may also be portraying (even if symbolically) the entire annals of each of the sons' future descendants. 

Further, Moshe was told to "put the Urim and the Thummim into the breastplate of judgment; and they shall be on the heart of Aaron in his going before the face of YHVH. And Aaron shall bear the judgment of the sons of Israel on his heart before the face of YHVH continually" (v. 30 italics added). What is so meticulously to be prefigured here by A’haron was fully consummated by Yeshua (see also 28:38). Although there is no specific description of the “Oorim” and “Toomim” (as they are pronounced in Hebrew), the etymology of these terms is very interesting. "Oorim" is of the root "or" – light - albeit in plural form, as is "Toomim". The root of "Toomim" is "tom," meaning “integrity, perfection, complete, entirety, and finished”. In short, these items stand for "light and perfection, or completion". Once again, we see a picture of Yeshua, who is the Light, as well as the epitome of perfection. Another rendering of the Messiah’s figure is presented in the very spelling of these words, with the first letter of Oorim being ‘aleph’ (the first letter of the Hebrew alphabet), while the first letter of Toomim is ‘tav’, being the last letter. Thus, Yeshua is seen here as the ‘aleph and the tav’, the “beginning and the end” (Rev. 1:8), the light of the first day of Creation, and the completion thereof; “for all things were created by Him… all things were created through Him and for Him” (Col. 1:16).

Golden bells and pomegranate-shaped ornaments were to be attached alternately to the bottom of the High Priest's garment (28:33-35). The word for "bell" is "pa'amon", its root being p.a.m. (pey, ayin, mem), which means “foot, step, anvil, and time”. Unlike other words for Time, “et”, "zma'n", and “mo’ed”, which point to specific times, "pa'am" refers to "pulse" or "beat", and thus to Time's continuous motion. “Once” (as pertaining to time) is also “pa’am” (e.g., Gen. 18:2). With this meaning of “pa’amon”, making reference to the marking of the passage of time, it is interesting to note the function of its sound in this particular case. The bells were to "be heard in his [Aharon's] going into the sanctuary before the face of YHVH and in his coming out, that he [Aharon] should not die" (v.35, italics added). Last week, we read in Exodus 25:12: "You shall cast four rings of gold for it [the Ark], and put them in its four corners..." (other translations use "sides"). Those corners are "pa'amot", the root being the same as that of pa'amon. Thus,  pa'am brings together time, sound, and now also a physical placing. The pomegranates, shaped as they are with their little crowns, were used frequently as a decorative motif (e.g., Jer. 52:22ff).

The last article mentioned in this Parasha is the Altar of Incense. In 30:7-8 we learn that while attending to the altar, A'haron was also to attend to the lights:  "And Aaron shall burn incense of perfume on it morning by morning; when he dresses the lamps he shall burn it" (30:7). Thus, our Parasha comes round full circle from its beginning (with the lights/lamps) to the end. "When he dresses the lamps, he shall burn incense upon it; which he did every morning when he went into the holy place, where the candlestick with its lamps was. These he trimmed and dressed, snuffed those that were ready to go out, lighted those that had gone out, supplied them with oil and wicks, and cleared the snuff dishes, and the like. Now near to the candlestick stood the altar of incense, so that when the priest looked after the one, he did the service of the other. Hence, we learn that our intercessor and lamplighter is one and the same; he that was seen amidst the golden candlesticks dressing the lamps of them appears at the golden altar with a golden censer, to offer up the prayers of his saints" (emphasis added)4, whose prayers are, of course, compared to incense (see Rev. 5:8; 8:3-4).

 

   1 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris,

      Moody Press, Chicago, 1980.

   2 "In this world, you stood in need of the light of the Temple and other

      lamps are lit from its light. But in the world to come, by virtue of that

      lamp ["ner" - light], I shall bring you King Messiah who is likened to

      a lamp, as it is said (Ps. 132:17): "There I will cause to flourish a horn

      for David, I will set a lamp for Mine anointed" (Tanhuma Tezaveh 8 –

      an ancient commentary). Quoted from 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.

  3  Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,

      Jerusalem, 1976, 1999.

  4  Gill commentary, Online Bible.

 

 

The Book of Esther and the Father's Love

The book of Esther is one of those literary masterpieces that lends itself to endless "peelings."  Or, it may be compared to a diamond with many facets, each glistening with multiple colors.  For example, this little book contains more quotes, direct and indirect, from the rest of the Tanach than almost any other.  Let us consider one aspect of this brilliant book. Digressing in time for a bit, we remember that in Egypt, the Children of Israel were both presented and treated like a faceless mass, so typical when a certain people group is being dehumanized.  Similarly, in Achashverosh's empire, such arrogances were also employed.  When one woman (Queen Vashti) committed an offense, all wives had to come under their husbands' severe control, by a royal decree.  When one Jew didn't behave according to expectations, all Jews were to be penalized. The girls who were brought to the selection contest in the palace were treated more like commodities.  But what stands out against this kind of background is the relationship between two people.  Just as in the story of Israel in Egypt, where a loving and caring family is highlighted against the morbid backdrop, and therefore was equipped to lead the "masses" into freedom, so too in this story.  Mordecai and his cousin, Hadassah, stand out as those who exemplify a relationship that has at its core the love of the Father.

 "In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite.  He [most likely Kish] had been carried away from Jerusalem with the captives who had been captured with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.  And he had brought up Hadassah, that is, Esther, his uncle's daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter" (Esther 2:5-7 emphasis added).  Mordecai, whose genealogy and background were far from making him an anonymous individual, cared for his orphaned cousin and followed in the footsteps of his forefather Abraham, who faithfully took his fatherless nephew, Lot, under his wing (ref. Genesis 11:28; 12:3-4).  So tender was the concern that Mordecai had for Hadassah that it is described by the verb "o'men," which relates to nursing, foster parenting, and is based on the idea of being faithful or loyal.

When Hadassah, whose Persian name was Esther, was taken to the king's palace for the selection process, "she had not revealed her family and her people, just as Mordecai had charged her, for Esther obeyed the command of Mordecai as when she was brought up by him" (Esther 2:20 emphasis added).  Esther's respect for and obedience to Mordecai is noteworthy.  Once again, the root o.m.n shows up, as it does in the following examples:

"Did I conceive all these people? Did I beget them, that You should say to me, 'Carry them in your bosom, as a guardian carries a nursing child,' to the land which You swore to their fathers?" complains Moshe to Elohim in Numbers 11:12 (emphasis added).

As for Ruth's mother-in-law, once the former gave birth to her son, Oved, we are told that "… Naomi took the child and laid him on her bosom, and became a nurse to him" (Ruth 4:16 emphasis added).

While Esther was 'detained' in the palace, Mordecai continued to keep his eye on "her who [he] had taken… as his daughter … And every day Mordecai paced in front of the court of the women's quarters, to learn of Esther's welfare and what was happening to her" (Esther 2:15, 11).

The fruit of Mordecai's upbringing and his nurturing of this young lady was evident right away.  During the preparation time before the initial meeting with the king: "…she requested nothing but what Hegai the king's eunuch, the custodian of the women, advised. And Esther obtained favor in the sight of all who saw her" (Esther 2:15).  And further, "the king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti" (Esther 2:17). Esther's unassuming and humble disposition made a deep impression on all who met her. Her outer beauty matched her "…. hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of Elohim" (1 Peter 3:4).  She was indeed, a "royal daughter [who was] all glorious within" (Psalm 45:13).

Although concealing her true identity, Hadassah was well aware of who she was.  Her cousin was a man of true and courageous faith and conviction, who stood up against the power-wielding Haman; hence, his protégé displayed the same characteristics.  When Mordecai disclosed to the new queen the plot to exterminate all the Jews of the empire, and implored her to intercede before the king, after a short hesitation, she responded with prayer, fasting, and a call for all the Jews of Shushan to do the same.  With courage empowered by faith, Esther approached the king, even though she knew that without being invited, she might forfeit her life.  But being accepted by the king for an audience did not mean that the threat was over.  How will Achashverosh react when he hears that she had not revealed to him her Jewish identity, and especially now, as she was about to plead on behalf of that people group, whose annihilation he was committed to?

With the experience and confidence that she gained from a Father-like love, Esther was able to step into any situation, from a humiliating beauty pageant to being selected as queen, and then to be in a position of heavy responsibility as an agent of rescue for her people against the influential Haman.  The highest form of prudence and tact was being called for.  The courage that accompanied this woman of faith has now yielded the fruit of the required unparalleled wisdom and diplomacy.  Not only was Esther able to persuade the king of her case, but she was also able to bring to justice Haman, whom she incriminated.

Thus, it was a father-like heart of love, exemplifying Elohim's tenderness and self-sacrifice, which ultimately saved the day of the impending holocaust, through a man who lived and expressed this love and by the recipient of it, a heroine who was willing to give up life for the cause that she was called for (ref. Esther 4:16).  "Greater love has no one than this, than to lay down one's life for his friends" (John 15:13).

What an empowering testimony for those who had been "cast out" and orphaned for millennia, but who can now take to heart the words penned by Hosea the prophet: "for in You [Elohim] the fatherless finds mercy!" (Hosea 14:3).

Hebrew Insights into Parashat Trumah - Sh’mot (Exodus) 25-27:19

 Parashat Trumah introduces several new terms and concepts that we have not encountered until now. "Truma", translated “contribution”, is derived from the root r.o.m  (resh, vav, mem) – meaning "high up, to lift up, to exalt". Having warranted such a term, the Almighty obviously held this type of contribution in high esteem. Furthermore, it also speaks of its Originator and His exalted position. The description of the potential “contributor” as a person whose "heart generously impels him" (25:2), reinforces the significance of this offering. "Yidvenu" is the verb used here, meaning to “cause one to be generous", stemming from the root n.d.v. (noon, dalet, bet/vet), which is also: "willing, noble, volunteer, freewill offering". Copious rain, for example, is "geshem n'davot" (Ps. 68:9). Other examples of the usage of this word are found in Hoshe’a (Hosea) 14:4 where YHVH declares: "I will love them [Yisrael] freely" (italics added). In Shoftim (Judges) 5:9 D'vorah describes the lawgivers of Yisrael, as those who "freely offered themselves among the people" (italics added). This contribution was to be given freely and was expected to include gold and silver (undoubtedly the gifts the Egyptians gave to the Hebrew people). The articles of “trumah” were intended for the building of the “holy sanctuary - mikdash - for YHVH” (v. 8), so that He will "dwell among them" (v. 8; cf. Ezekiel 37:26-28; 43:9b) – although the Hebrew – b’to’cham - may be read “in them”. 

    The sanctuary in the desert is more often called "mishkan" (v. 9), meaning "a dwelling place". However, being its first mention, it may have been necessary to clarify that this place was to be set apart and dedicated to the presence of YHVH, hence "mikdash".  “And let them make Me a sanctuary that I may dwell among them” - “ve’sha’chanti” - hence “mishkan” – dwelling place. “The text does not say 'that I may dwell in its midst,' but 'among them,' to teach you that the Divine Presence does not rest on the sanctuary by virtue of the sanctuary, but by virtue of Israel, 'for they are the temple of the Lord.’” To these words by the Zedah La-derekh Commentary, we add another. In referring to the same text, Malbim comments: "He commanded that each individual should build him a sanctuary in the recesses of his heart, that he should prepare himself to be a dwelling place for the Lord and a stronghold for the excellence of His Presence, as well as an altar on which to offer up every portion of his soul to the Lord until he gives himself for His glory at all times".[1] 

The Almighty says of Himself in Yishayahu (Isaiah) 66:1: “The heaven is My throne and the earth My footstool - where is the house that you may build for me?" (cf. I Kings 8:27). This sanctuary, therefore, is a place where the “creature” could have a measure of access to its Creator and experience His love, justice, and forgiveness. The sanctuary is a tangible place of meeting (ref. Ex. 25:22) for human beings confined to time and space. 

The first article to be built is the "aron" (25:10). We have already encountered this term (which means a “chest”, or an “ark”, and a sarcophagus – i.e., a stone coffin, in B’resheet 50:26, where reference was made to Yoseph's embalming and burial). This wooden case, overlaid with gold, was to be the Ark of the Testimony (25:16), bearing witness to YHVH's word, covenant, atonement, and forgiveness with and to the Israelites. Shlomo Ostrovski is of the opinion that in this unique and important article, two very distinct and different characteristics come together, as the acacia wood from which the ark was made originated from the plant world, while the precious metal of overlaid gold was derived from an altogether different source. The latter’s use was intended to magnify this special article, and thereby “elevate its status”.[2] Thus, the ‘lesser’ is transformed by virtue of the ‘covering’ by the ‘greater’.  Interestingly, in the book of Hitgalut (Revelation) 11:19, there is also a reference to the ark, though in a different location: “And the temple of Elohim was opened in heaven, and there was seen in His temple the ark of his testament…” 

"You are to make a cover for the ark out of pure gold" (25:17). This "cover", translated in English as “mercy seat”, is the familiar "kaporet" of the root k.f.r (from which stems "kippur" - "propitiation" and literally means “cover”). On this cover,  two gold k'ruvim (cherubs) were to be placed. In the Assyrian language, "kruv" (singular) is “to be gracious or to bless", with its adjective meaning "great or mighty". In Shmuel Bet (2^nd Samuel) 22:11, we read that YHVH "rode on a k'ruv, and did fly, and was seen on the wings of the wind". Likewise, the k'ruvim were also placed as guards preventing entry to the Garden of Eden (Gen. 3:24). Here, on the other hand, their presence signifies accessibility to the Most High. It will be “from between the two cherubim” that YHVH will “meet” and “speak… about everything which [He] will give… in commandment…” (25:22). The k'ruvim were to be situated in such a way that their faces – panim - would be turned toward each other (v. 20). In verse 30 we read about "the table of showbread" being the table of "lechem hapanim", literally "bread of the face". 

"Panim" stems from the root "pana" (p.n.h - pey, noon, hey), meaning "to turn". There are several other words (usually with an added preposition) connected to the same root, such as "in front of, before, toward, corner, attend to, undertake, take away, and clear". "Panim", as are several other Hebrew words, always occurs in the plural form. Thus, its very meaning and usage take into account the presence of another person whom one may face (by turning one’s head). This is evident here in the description of the k'ruvim's position: “…and their faces [are turned] each toward its brother" (v. 20 literal translation). The "bread of the face" (v. 30) is a seemingly obscure term that requires an explanation. There are numerous instances where YHVH speaks of His Presence in terms of "panim" (although it may not be borne out by the English translations), as we saw for example in last week's Parasha, “…they shall not appear before Me [literally - My Face] empty-handed" (Ex. 23:15). The "bread of the face" therefore refers to YHVH's Presence which is turned toward His creatures, an image that clearly foreshadows the "Bread of Life" as epitomized in and by Yeshua.3 

How YHVH was to meet and speak between the cherubim remains the million and one dollar/euro (choose your currency) question. Our only clue is the meaning, respectively, of the terms “kaporert” and “panim”, which point not to the physical dimension, but rather to the qualitative and spiritual aspect of this awesome “meeting”. 

 

 Following the descriptions of the Ark and the “Table of the Bread of the Presence", we now move on to the “lampstand - Menorah" (stemming from "nur - fire, light, shine". Root: noon, vav, resh. 25:23-30). The Menorah’s components, quite curiously, are not merely functional. At least five of its elements seem to be directly connected to the botanical sphere: "calyxes, knobs, blossoms (or flowers), branches, and almonds". These features are all part of the almond tree. Let us bear in mind that in the desert, where these instructions were given and where the Mishkan was to be set up, there was not an almond tree in sight! In other words, here, for the first time, we encounter elements characterizing the Land of Promise (the ultimate destination of these desert wanderers) as they are included in the most important of edifices - YHVH's sanctuary. The Menorah is not the only article that points to the Land and its characteristics. The latter (i.e., the land's characteristics) are built right into the worship system and the whole framework of the Israelites' relationship with YHVH (as we shall see in future Parashot/Parashas). 

“The beautiful almond tree, whose white and pink blossoms are the first to emerge from winter dormancy, dominating the landscape of Israel at the end of the rainy season, passes very rapidly through several stages of growth.”.4 What then is the connection of the Menorah to this plant? "Almond" in Hebrew is "sha'ked", related to the root sh.k.d (shin, kof, dalet), meaning "to watch, be diligent and insistent". In Yirmiyahu (Jeremiah) 1:11-12 we encounter the imagery of the almond tree as related to the above terms: "And the word of YHVH to me was, saying, Jeremiah, 'what do you see?' And I said, 'I see an almond rod. Then YHVH said to me, 'You have seen well; for I will watch over My word to perform it'”. We learn from Mishley (Proverbs) 8:34 that, "happy" is the person who is "watching – “lishkod” - daily at My threshold". Hareuveni points out that it is likely that "the knobs and the flowers of the Menorah were patterned after the cups of the almond flower or after the embryonic almond fruit still crowned with the calyx of the flower". Thus, the Menorah was to be a reminder of YHVH's faithfulness and steadfastness, as demonstrated by the natural phenomena of the Land of Yisrael. 

 

 There is yet another tree connected to the Menorah, one whose oil was to feed it: the olive tree. In Yisrael the sight of the newly blossoming almonds in spring, strewn in the olive groves, is a reminder that YHVH "watches over His word to perform it", especially to the proverbial ‘olive tree’ - Yisrael (see Jer. 11:16; Rom. 11:17, 24). 

As was already mentioned, the two k’ruvim above the kaporet (so-called mercy seat), and also those woven on the veil and the curtains of the Mishkan (Ex. 26:31, 1) recall the ones mentioned in B’resheet (Genesis) 3:24, whose function (with the flaming sword) was to guard the way to the Tree of Life in the Garden of Eden. But in addition to this feature, several others also recall the Garden. The entrance to the Garden as well as to the Mishkan was on the east side (Gen. 3:24; Ex. 26:22 - the far end of the Mishkan was to the west, thus the entrance would have been from the eastern side). We also saw above the Menorah’s similarity to a tree. Placed at the center of the Mishkan it may be linked to the Tree of Life “in the midst of the Garden” (Gen. 2:9). Man was put in the Garden to “work (la’avod) and keep (lishmor)” it (Gen. 2:15), while the Ko’hanim (priests) were also said to have to “keep” (tend) – lishmor – the Mishkan and its articles, and “to do the work of the Mishkan” (Num. 3:7-8). Lastly, Moshe was to make tunics for A’haron and his sons and then to clothe them (Ex. 28:40), with the same word for “tunics”  - ku’tanot - being used for the skin garments that YHVH made for man and woman, and with which He dressed them (Gen. 3:21). These associations point to the fact that in some way the Mishkan was a gate leading to a path that was to restore humanity ultimately back to the Garden. 

The edifice of the sanctuary was a tent, "ohel", with a primary meaning (in some of the ancient languages of the Middle East) of “to settle down and be inhabited, settlement, and city". This temporary and collapsible structure, essentially made of cloth, skins, and wooden poles, housing several articles that were made of a variety of materials for diverse purposes, illustrates a very central scriptural principle. Twice amid instructions relating to the tent's several components, we read, “and it shall be one - echad" (26:6,11). Thus it is a variety of components that make up the "whole", or the "one", as well as "oneness" and "unity”. 

 Most times “echad” is used to denote simply a singular “one” (e.g. Gen. 42:13), but undoubtedly the most well-known occurrence of this word is found in the “Sh’ma”: “Hear Oh Israel, YHVH our Elohim is one Elohim” (Deut. 6:4). This eternal injunction and tenet of faith actually points to a union of plurality, since the word “Elohim” is the plural form of “el”. Thus, “echad” is not just a singular “one”, as is verified by other expressions such as: “one flesh” (Gen. 2:24); “one people” (Gen. 11:6); “So all the men of Israel were gathered against the city, united together as one man” (Judges 20:11), and of course by our present example. However, “echad” also has a plural form: “achadim” found, for example, in Y’chezkel (Ezekiel) 37:17: “that they may become one (literally, “plural of one”, emphasis and italics added) in your hand”, speaking of the sticks of Yoseph and Yehudah. “Echad” also lends itself to “oneness”, as we see in Y’chezkel 21:16 (although, again, it may not show up in the English translation). However, the command there (addressing a sword): “hitachadi” – “unite yourself” - can also be read: “sharpen yourself”. This makes for a union between “one” (“echad”) and “sharpness” - “chad” - which is also a shortened form of “echad” (see Ez. 33:30) and indeed is the word for “one” in Aramaic. Finally, in the creation process, the first day was pronounced not as “first day” but “one day” – yom echad (Gen. 1:5). In conclusion, true oneness is a pressed together, and compacted union of many in one, portraying a sword-like sharpness (e.g. Zechariah 9:13). In the Brit Chadasha (New Testament) the ‘one who is made up of many’ is exemplified by the many-membered Body of Messiah. The concept of Echad well represents integration and inclusion (into oneness and wholeness; remember "shalem"?) typical of the Hebrew language and Hebraic thought. 

Adding to the oneness of the Mishkan is the description of joining the curtains and the loops (26:3,5,6). The word for “curtain” here is “y’ree’a”, and for “loop” - “loo’la’a”, both being in the feminine gender. In joining them “one to another” the Hebrew employs anthropomorphism (personification) and reads: “a befriending (“joining” being of the root ch.v.r meaning to bind together and “friend”) of one woman (one curtain/one loop) to her sister (i.e. to another identical curtain/loop)”. In this way, even the technical instructions for the Mishkan's construction exemplify oneness and relationship. 

The boards that were to make up the structure of the Mishkan had to be held together with “tenons” (26:17): “binding one to the other…” Here again in Hebrew, it is: “one woman to her sister…” while the (silver) sockets (v. 19), being a masculine noun, are called “adanim”, stemming from the root a.d.n (alef, dalet, noon) which means “sustaining, providing a base”. It is from this root that the word “adon” – master – is derived, and hence Adonai – the Sustainer and the One who has set up the foundations and who upholds everything. In verse 31, we encounter the veil that was to enclose the Kodesh Kodashim (“Holy of Holies”), called “parochet” – a divider, separator. Ironically, the Egyptians were described as “making the children of Yisrael serve with rigor” (Ex. 1:13 italics added), which is the translation for “perech” – labor that signified separation, that is, the discrimination that was inflicted upon them. Now they are told to make the “parochet” - an element in an edifice where they are once again to labor, but not as slaves but as those who have been separated as a unique people for a special relationship with the Adon/Master of the universe, with whom they were to meet in this structure. 

Four times in this Parasha, we read that Moshe is told to make the articles and the Mishkan “according to that which you were shown on the mountain" (25:9,40; 26:30; 27:8). When and where was he shown "the pattern"? If we refer to the end of last week's Parasha we may find the answer: "And the glory of YHVH dwelt on the mountain of Sinai. And the cloud covered it for six days. And He called to Moses on the seventh day from the midst of the cloud… And Moses came into the midst of the cloud" (24:16, 18). Thus, the 'where' and 'when' are answered, but what was Moshe actually shown? “In six days the Lord made heaven and earth. The actual making of the Tabernacle and its furnishings, He entrusted to man. Elohim similarly made its design or pattern in six days. On the seventh day, He called to Moses, and Moses was shown the design of the Tabernacle and its furnishings on the mount”. The commentator further demonstrates this point by comparing B’resheet (Genesis) 2:1,2 to Sh’mot (Exodus) 39:32 - 40:33, revealing a similarity of the terminology used in both accounts. Martin Buber, for example, discovered seven corresponding elements in keywords used in both accounts.5 Thus, we may ask, does the pattern of the "Mishkan" in some microcosmic way reflect YHVH's creation, and if so, how? 

This question will be answered partly in Parashat P’kudey, but also in our present   Parasha; there are some notable parallels:

Above were mentioned examples of the usage of “echad”, while in B’resheet 1:5 it says: “Elohim called the light Day, and the darkness He called Night. So, the evening and the morning were the (literally) one [echad] day.”

     B’resheet 1:7 - “Elohim made (va’ya’as) the firmament…”

     Sh’mot 25:8 - “And let them make (ve’a’su) Me a sanctuary”.

     B’resheet 1:16 - “Then Elohim made (va’ya’s) two great lights…”

     Sh’mot 25:10 - “And they shall make (ve’a’su) an ark”.

     B’resheet 1:25 - “And Elohim made (va’ya’s) the beast of the earth…”

     Sh’mot  25:23  - “You shall also make (ve’a’sita) a table”.

 

 Again, at the end of last week’s Parasha (Mishpatim), we read: “Now the glory of YHVH rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud” (Ex. 24:16 italics added). In parallel, it says in Sh’mot 20:11: “For in six days, YHVH made the heavens and the earth, the sea, and all that is in them, and rested the seventh day” (italics added). Additionally, above, reference was made to the Ark of the Testimony mentioned in Hitgalut (Revelation), while there, in 15:5, for example, the "temple in heaven" is cited. 

We have already seen the anthropomorphism utilized in the Mishkan's curtains and their clasps, as well as in the sockets, which share the same root as the word "master". But this is not the sum total of such usages. The very measurement – a cubit - which in Hebrew is "amah", means forearm. As mentioned above, in 26:17 the tenons of the boards were to be interlinked "a woman to her sister" (i.e., "one to another"). Several times when the Mishkan's side is mentioned (e.g. 26:20), the word used is "tze'la", which is the same one that was used for "rib" in B'resheet 2:21 when YHVH brought forth woman out of man's rib. For "far side", in 26:22 for example, the word "yar'ketayim" is used, a plural of "yare'ch" which is the thigh, such as in B'resheet 24:2 and 47:29. Thus, in viewing the Mishkan, we saw that its work of construction was compared to the days of creation, while its design may be linked to the Garden of Eden, its articles of a closet, a chair, a table, and a lamp may be likened to a home, and beyond that – the terminology used for the description of its structural components also embodies the human body.   

 

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

   3 See blogspots for 2 related articles

 http://israeliteletters.blogspot.co.il/2014/02/bread-of-presenceface.htm          http://israeliteletters.blogspot.co.il/2014/02/bread-of-life.html

  4 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot    Kdumim  Ltd.    Lod, Israel, 1996

  5 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.

 Most of the word definitions were extracted from: The New Brown, Driver, Briggs, Gesenius     Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.

Creation Revisited Chapter 6

 Good vs Evil

Following the manifestation of the Father’s Light through His spoken Word into the Waters, Elohim “saw” that it was “Good,” “Tov” in Hebrew.    “And Elohim saw that the Light was Good” (Genesis 1:4a).  Note: I will capitalize the “G” when it refers to Elohim’s “Good,” to distinguish it from the “standard good,” that is, the "good" of the Tree of Knowledge of good and evil.

Yeshua pointed out Elohim’s “Good,” when a wealthy man came up to him and asked about inheriting eternal life.  "Good Teacher, what shall I do to inherit eternal life?"   Yeshua responded in a typical rabbinic manner, with a question of his own:  "Why do you call Me good? No one is good except Elohim alone,” (Mark 10:17-18).  That may seem like a strange answer to someone who had been keeping the commandments from his youth (according to this man's admittance, v. 20).  Yeshua lovingly pointed out, "One thing you lack: go and sell all you possess, and give to the poor, and you shall have treasure in heaven; and come, follow Me" (v.21).  The word for riches or possessions in Greek is “chrema” and means “something useful or needful to the individual.”   

Yeshua was putting “eternal life” out of reach for every person who thought they could gain it by being "good" or righteous through good works.  In today’s world of languages, most of the usages of “good” denote something pleasant or agreeable to our soul or our physical senses, and likewise also that which is acceptable at large.  For example, matters, people, conditions, and ideas that are helpful, harmless, or useful may be titled "good," and especially so, when this "good" is deemed to pertain to individuals who act in a morally appropriate or commendable way.  But is that the same Good that Elohim “saw” when He made His pronouncement regarding the Light?  The answer was hinted at in Yeshua’s above-cited response to the rich man, as recorded in three of the gospels.  “No one is good except Elohim alone.”

The Hebrew word for "saw" (ra-ah) is made up of the consonants resh-aleph-hey, and has multiple meanings.  As we noted in the previous chapter, the Light was the Father’s Word/Son who is His (the Father’s) reflection of Light in the Waters.  Since Elohim is the only Good and is represented by the Son, wouldn’t the Son be also characterized by the same Good?   (Except when He took on the flesh and blood of humanity, at which time, as we saw, He attributed Good only to His Father.)

“Elohim saw,” that is, as if He were examining the Light and determining the goodness, the excellence, the fullness, and the abiding glory - the Shekhinah.  This Good, by its very essence, represents the opposite of Evil, which is why Elohim immediately "separated the Light from the Darkness" (Genesis 1:4b).   These two cannot co-exist, as in Elohim "there is no darkness at all" (1 John 1:5).  Because of their opposite nature, “separation” or “division” do not define adequately the meaning of Elohim’s action when He prevented the Light from penetrating the Darkness.  The verb that is used in Hebrew for this division or separation is "hivdil," which is “to make a distinction or recognizable difference for a specific purpose.”  This is why Elohim’s Tov/Good is unique and distinct from the tov/good of the Evil

We will break down the nature of the Good and the nature of the Evil once we discuss the “two trees,” later on in the creation story.  The power point presentation illustrates this 4^th verse of Genesis 1, as follows:

 Those green letters spell earth, to remind us that the creation of the earth and seas is yet to come into being in the “Spiritual Waters of Light”.  

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.