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

 Our Parasha spans the Flood, its causes and aftermath, and leads to the Tower of Babel and humanity's subsequent dispersion. Here, as in many other Parashot*, we find certain keywords (words stemming from the same three-letter root) repeated within a passage or scattered throughout the text.

In Parashat* B’resheet (in Gen. 5:29), Noach’s name was explained: “Now he called his name Noach, saying, this one will comfort us “. The root of “comfort” here is n.ch.m (nun, chet, mem), pronounced nachem. Noach’s name, however, does not contain the consonant “m” (the Hebrew letter “mem”). And whereas in his evil generation he was a comfort to Elohim, his name actually means “rest” (n.u.ch, noon, vav, chet). At the end of Parashat B’resheet (6:6), another reference appears to the root n.ch.m. We read there, “And YHVH repented [or “regretted,” that is, “was sorry”] that He had made man on the earth”. In this case, “regretted” is “(va)yinachem”. But how does “comfort” relate to “regret” or “being sorry”? The root n.ch.m’s primary meaning is to be “sorry” or to "reconsider," which indicates that only deep empathy with another’s sorrow can be a source of genuine comfort at a time of grief. Conversely, a change of attitude or direction may also bring comfort and relief.  Moreover, a close examination of Lamech’s words reveals what he lamented and why he hoped his newborn would be a “comfort” (literal translation): “our toil and sorrow of our hands, from the ground which YHVH cursed”. In his lament, Lamech was echoing YHVH’s words in 3:17 to Adam (literal translation): “Cursed is the ground for your sake, in sorrow you shall eat of it…” Lamech repeats the three terms used in 3:17, being: “sorrow”, "ground", and "cursed". 

At the end of Parashat Noach, the text explains the name Ba’vel (Babel). According to 11:9, “Ba’vel” was named so because “there Elohim confused the language” of the tower's builders. However, the verb “confuse”, used here, is actually “balal”, and even though similar in sound, Ba'vel does not originate from this root; it actually means (in the Sumerian and Akkadian languages) “Gate of El”. Noach and Ba’vel are two examples of how the Tanach (O.T.) uses puns to drive a point home, even at the expense of grammatical accuracy (for another such case, see Yehoshua-Joshua 5:9).

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

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

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

Mankind’s corruption is highlighted in 6:11. The word used there is “tisha’chet,” of the root sh.ch.t (shin, chet, tav), which primarily means to “destroy or destruction”. In verses 12, 13, and 17, derivatives of this root appear four times as “corruption” and also as the verb for the “destruction” that YHVH was about to bring upon the entire earth and its inhabitants (v. 13). Inherent in the verb “sha’chot”, therefore, is corruption's self-destructiveness. In Yishayahu (Isaiah) 11:9 (and 65:25) we read: “They shall not hurt nor destroy – yash’chitu - in all My holy mountain.”

Interestingly, and in a strangely similar way, the condition of ‘no destruction’ ("lo yashchitu") is also characterized by water, as Isaiah 11:9 continues: “… for the earth shall be full of the knowledge of YHVH as the waters cover the sea”, which in our narrative is the agent of annihilation. Additionally, the impact of the verb “sha’chot” (with the letter “tav” at the end) receives an extra emphasis, as it evokes a similar-sounding verb ending with a different “t” consonant (“tet”), which is to “slaughter” (e.g., Exodus 29:11,16, 20).

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

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

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

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

The other two siblings, on the other hand, are said to have covered their father’s naked body.

Notice how the escalation and acceleration of the waters increase, on the one hand, serve as the platform on which the ark is raised higher and higher, on the other. Thus, we read: "The waters increased and lifted up the ark, and it rose high above the earth. The waters prevailed and greatly increased on the earth, and the ark moved about on the surface of the waters"(7:17-18 italics added).

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

When they emerged from the ark, Noach and his family were given the same ‘marching orders’ as Adam, their predecessor. Humanity’s survivors were to “be fruitful and multiply and fill the earth”. The injunction to be fruitful is “pru”. In the 10th generation, one of Noach’s descendants, Avram (Abram), will be informed by the bestowal of a blessing that he will become “fruitful” (Gen. 17:6), while four generations after that event, Avraham’s grandson will be named, in faith, “multiple fruitfulness”?-?that?is,?Ephraim. However, one striking difference between Elohim’s blessing and charge to and over Noach and his sons and the one over Adam’s, is that this time the Almighty declares that “the fear of you and the dread of you shall be on every beast…  bird … and on all that moves on the earth, and on all the fish…” (Gen. 9:2). Notice that the “fear and dread” are absent from YHVH’s word to Adam regarding the latter’s “subduing” of the earth and the “dominion” he was to have over all that lives and moves (ref. Gen. 1:26, 28).

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

Yavan is the Hebrew word for Greece. Down the road of history, Greece will become a major power with unprecedented influence worldwide in many areas, including government (democracy). Yavan’s son’s two names, Dodanim and Rodanim (see 1^st Chron. 1:6), mean, respectively, “cousins and rulers” (“rdu”, connected to Rodanim, is the verb YHVH used when He told Adam and Chava to subdue the earth in Gen. 1:28). His cousin, Cham’s grandson, Nimrod, is the one who built Ba’vel; a place which will become synonymous with the world’s hierarchical systems, especially about religious matters. Nimrod means “we will rebel,” and indeed he rebels by setting up his own kingdom as a direct counterfeit of Elohim’s kingdom (10:10).

In the next generation, we have the son of the third cousin, Ever, a firstborn. This name is given to the entire race, the Hebrews (“Ivrim”), who will represent Elohim’s Kingdom on earth. The name Ever derives from the verb “pass or cross over”, a fact this race will demonstrate throughout biblical history, beginning with Avram. We will observe the Hebrews passing over from one place or condition to another, whether physically or otherwise, to earn the name of their forbearer.

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

It says that Noach and his sons were to “fill the land/earth”. This “filling” was likely not meant only in a physical sense. Nimrod and the other inhabitants of the land of Shinar rebelled against Elohim. These ones busied themselves by erecting a tower, which, by their own admission, was designed to prevent their scattering (n.f.tz. noon, pey/fey, tzadi) on earth (ref. 11:4). But in verse 8 it says that YHVH Himself “scattered” them – va’yafetz (being of the same root as used by the builders of the tower). In verse 3, “they say to one another, come let us make bricks…” and in verse 5, they say once again, “come let us build ourselves a city…”. In both cases, “let us” is “ha’vah”. YHVH’s watchful eye over them is underscored by His “let us” – ha’vah – when He says in verse 7: “Come, let us go down…” etc

Earlier, in 9:19, it says about the sons of Noach that “the whole earth was populated by them,” with the verb “populated” literally meaning “scattered” (the same verb used in 11:4, 8). The “scattering” was YHVH-initiated because, “indeed, the people are one and they all have one language, and this is what they will begin to do; now nothing that they propose to do will be withheld from them” (11:6). “Propose to do” is “yazmu”, which in Modern Hebrew refers to “initiatives” and “entrepreneurship”, but in Biblical Hebrew the root y.z.m. means  “unrestrained activity”, and not surprisingly is analogous to the verbs  “zamom” which is “to devise wickedness”, and “zimah” which is  “to lust”.

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


*Parashot - plural of Parasha (feminine gender)

 

*Parashat – “Parasha of…”

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

In A Beginning

                                                 Chapter 6

                                            In A* Beginning
                                         (Genesis Chapter 1)

Let us now reflect on the Creation account to reinforce our understanding of Elohim’s revealed presence in creation itself.  His Word, as well as His kingdom, manifests Himself.  What YHVH says will be, for He calls Himself, “I will be what/whom I will be” (a literal Hebrew translation of Exodus 3:14; E’he’ye Asher E’he’ye).  His Spirit is the power that carries out what He decrees by His Word.  Viewing His characteristics of consistency and order will better help us to comprehend His plan for the creation.  This understanding of YHVH’s presence in creation and His sovereignty over all His works has significant implications for our faith in the covenants, promises, and prophecies He will later make with our forefathers (Adam, Noah, Shem, Abraham, Isaac, Jacob, Judah, and Joseph/Ephraim).

 The opening lines of Scripture, “In the beginning Elohim created the heavens and the earth” (Genesis 1:1), comprise a statement of intent.  In the first verse of the second chapter, it is written, “Thus the heavens and the earth, and all the host of them, were finished” (Genesis 2:1).  What took place between those two verses was the process and order of creation, until its completion at the end of the sixth day, “on the seventh day Elohim ended His work which He had done, and He rested on the seventh day from all His work which He had done” (Genesis 2:2).

According to Genesis 1:2, “The earth was without form, and void…”  The location where the creation process was to take place was called “earth” (eretz), although at that point it (the earth) had not yet taken its present form.  This transformation would occur only on the third day, when Elohim’s “Living Word” will cause the spiritual conditions to congeal into a physical earth and seas (ref. Genesis 1:9-10). 

“And darkness was on the face of the deep…” (Genesis 1:2). What kind of darkness was over the face of the deep, and how did this condition of darkness come about?  We understand that at one point in eternity past there was an angel, a created spiritual entity called Lucifer (Hey’lel Ben Shachar), whose name means “son of the dawn”, hence light bearer.  This entity coveted the position of the Most High and is addressed as follows: “How you are fallen from heaven, O Lucifer, son of the morning!” (Isaiah 14:12). This rebellion constituted sin.  Thus, when he was expelled from heaven and cast down to face the abyss called sheol (ref. Isaiah 14:15; Luke 10:18), his light was removed from him, as was the light of all the other angelic beings who had rebelled at the same time (see 2 Peter 2:4).  This realm, or Spiritual Waters, previously occupied by Satan was now devoid of light and is described by the term “tohoo va’vohoo” - without form and void (ref. Genesis 1:2).

The Maker chose this realm of spiritual darkness, and all that He intended to create within it, as the stage on which He would ultimately reveal Himself and His nature.  Light cannot be seen in light because it needs an opposite medium (darkness) to be seen.  If all natural light were to be extinguished, nothing would be seen.  Nevertheless, when light appears, it reflects off all the objects around the observer.  Thus, what is visible are actually the different hues, or colors, of invisible rays of light.  In other words, that which is visible is the unseen. Paul expresses this mystery in 2 Corinthians 4:18: “while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.”

Elohim had a specific purpose in mind for this Spiritual condition called darkness (see Isaiah 45:7). The contrast between light and darkness was essential to His plan, as darkness was destined to become the medium through which He would manifest His Word and reveal Himself.  The principle of “light out of darkness” and, by the same token, “life out of death” is at the very core of redemption and resurrection.  The Spirit of Elohim hovered, or brewed, over the face of these “Spiritual Waters.” As mentioned above, Lucifer and the demonic fallen entities were cast out and now were facing the abyss.

“Then Elohim said, ‘Let there be light’” (Genesis 1:3).  Keeping in mind that everything that was brought forth by Elohim’s Living Word (that is His Son), reveals every aspect of His nature, the Light too was a manifestation of Himself.  This Light was not natural light, as the luminaries had not yet been created, but the very essence of the Creator’s nature!  It is the highest form of Life and the quintessence of His being.  This Light also contains all the laws, statutes, and ordinances that govern His kingdom and its administration, as revealed in the light of Torah.   Because Elohim is Light, by necessity He had to separate the Light from the darkness.  Had He not separated one from the other, there would have been no darkness, as the Light would have swallowed it up.

After describing these activities, Genesis 1:5 says, “and there was evening, and there was morning, One Day” (literal translation, emphasis added).  Because no heavenly bodies existed yet, this day could not be a unit of time.  Hence, in this context, ‘Day’ signifies Spiritual Light “Elohim called the light ‘Day’,” (verse 5).  The fact that it is “One” (echad) and not “first” (day) refers to the essence of the Creator Himself (YHVH Echad - YHVH is One), Who is the wholeness and completeness of Life.  The “One Day” is therefore the very foundation from which everything else will emanate, or originate, until its fullness at the end of the seventh day. Because He called the Light “Day”, it is an eternal and everlasting Light. Consequently, He will imbue every part of creation with a degree of His glory. 

Copied and edited from "Firstborn Factor in the Plan of Redemption, 2011

*The literal translation of "B'resheet" (the first word in Genesis !:1, translated "in the beginning".

Hebrew Insights into Parashat B'resheet (Genesis 1:1-6:8)

 Hebrew is characterized by remarkable conciseness, allowing information to be conveyed in succinct forms.  It is also a very picturesque language, so its content and form (especially in the Tanach) are often congruent. This first Parasha, as it is, a narrative of the origins, is replete with information, eternal patterns, and principles, yet it communicates them briefly, with matching terms that deserve specific attention.  Although we will not cover the full gamut of terms in Parashat (“Parasha of”) B’resheet this time, some will show up in other Parashot (Parasha in plural form), and then we will try to do them justice.  

God’s name appears here as the composite “Elohim,” from the root “el,” meaning “strong, mighty, powerful.” Elohim is plural, which gives the word much greater dimensions. In addition, Elohim includes not only “El” but also “Eloha”, another word of the same root for the Almighty, together forming the plural “Elohim”. 

B’resheet is both the name of the first Parasha and the name of the book of Genesis. “B’resheet bara Elohim…” At the first, beginning –b’resheet - created - bara – Elohim - God. The meaning of r’sheet is “first, beginning, start, and prominence,” and it stems from the root r.o.sh (resh, alef, shin) - “head”. (Notice the river in 2:10 that comes out of Eden and divides into four streams. The latter - i.e. the “streams” - are also called here “heads”). This phraseology therefore establishes that the prime and first cause is Elohim, who initiates everything.  Colossians 1:16, 18 says of Messiah Yeshua: “For by Him all things were created, in the heavens and on earth… He is also the head of the Body… and He is the beginning… so that He might come to have first place in everything” (italics added).  This passage indeed exhausts “r’sheet” to its fullest.  Interestingly, the first 3 letters that make up the Bible’s opening word, “b’re(sheet)”, are the same as the ones that make up the next word, “bara”, which means “created” (the letters being bet, resh, alef). Thus, “created” appears twice in a row at the very beginning of the Holy Writ, as if to add extra emphasis that Elohim is truly the Creator. Note that the verb “bara” - to “create” - refers exclusively to the Creator, and never to man. The adjective for “healthy” or “fat” – “bari” (such as in Gen. 41:2; Jud. 3:17) also stems from the same root, as do verbs such as to “clear up” an area (e.g. Josh. 17:15, 18), and “eat” (2^nd Sam. 12:17); the latter two being almost contrary to each other. This, along with other related verbs, points to the act of creation being multifaceted. In fact, the primary meaning of “bara” is to “release the varying elements or materials to enable them to exist, materialize, express themselves, or grow”.  But we cannot leave this opening word - be'resheet - yet...

Aside from its first three letters making up the word "created", it 'happens' to contain words and ideas that form a chain of hints reflecting on several important topics. Later on, these topics will be significant in the scriptural narrative. The first two consonants, bet and resh, meaning "bar," make up the word "son" (which, although in Aramaic, has also made its way into Hebrew). The next four letters, alef, shin, yod, tav, form the verb "asheet",  "I will establish." The second, third, and fourth letters (resh, alef, shin) form the noun "rosh", "head"; and with the first letter, bet, meaning "in", we may read the first four letters as "in the Head". As we read above, from Colossians 1:18, Yeshua is declared as "the head of the body, the assembly..."  with verse 16 that informed us that "in Him was created everything..." The two central letters, in this six-letter word, are alef and shin, making up the word "esh" - "fire". Finally, the first two letters (bet, resh) and the last two (yod, tav) form the word "brit," meaning "covenant."

The initial and foundational act of creation culminates with, “And Elohim called the light day, and the darkness He called night. And there was evening, and there was morning, one day” (v. 5).  This “one day”, rather than “first day”, is “yom echad,” unlike the rest of the days, which are termed, “second, third…” etc. Since “echad” -  unity of plurality – is such a significant term, and is attached to Elohim’s nature (“hear Oh Yisrael, YHVH our Elohim is ‘one’) its usage here underscores the Presence of Elohim in the creation process, emphasizing the fact that the “one day” will continue to accompany the creation of each of the subsequent days.  A “latter day” passage in Zechariah 14:6-9, which appears to take us full circle, states the following: “It shall come to pass in that day that there will be no light; the lights will diminish. It shall be one day which is known to YHVH—neither day nor night. But in the evening it shall happen that it will be light.  And in that day it shall be that living waters shall flow from Jerusalem… And YHVH shall be King over all the earth. In that day it shall be that YHVH will be one and His name one” (literal translation, italics added. Also notice the creation ‘elements’ of water and light).    

Creation involved processes of separation.  Elohim separated light from darkness (Gen. 1:4); water from water (vv. 6, 7).  He created the lights in the heaven to separate the night from the day (v. 14-16, 18), and the seasons one from the other.  He also distinguished between the different types of flora and fauna (vv. 11, 12), between man and woman, and finally between the weekdays and the Shabbat.  The verb used for separating is “havdel” (of the root b.d.l, bet, dalet, lamed), to “divide or separate”, but also to “distinguish”. One word for light and darkness: The word for darkness is choshech (ch.sh.ch, chet, shin, kaf). The verb for depriving or withholding (as it appears in Genesis 39:9, for example) shares a very similar root - ch.s.ch (chet, sin, kaf). Thus, the small vowel change from the letter "shin" to a "sin" reveals that "darkness" is simply a condition in which light is withheld and is therefore only a "default state". 

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

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

Although each day's creative work differed from the next, the days were separated from one another in the same way: by an evening and a morning.  This ‘feature’ set the pattern for the days that were to come, which, unlike the days of creation, would be identical or similar to one another.  The day began in the evening - erev - and it is interesting to note that among its many meanings, “erev” also means a “pledge” or a “guarantee”.  Thus, the promise of the day to come is found in the twilight of its predecessor.  “Boker” - "morning" - is another word rich in diverse meanings, one of which is to “inquire, frequent or visit”, connoting concern and care (see Ezk. 34:11,12). Once again, the One who is in charge of Time and operates within it assures us of the things we hope for (e.g., Jer. 33:25, Lam. 3:22-23). One example of YHVH regarding time appears in 2:2, where He is seen “resting” (after having completed His work), while the Hebrew word is “sha’vat,” from the root sh.b/v.t* meaning to “cease”, and is similar to the root y.sh.v. - to "sit”. This root also forms the word “Shabbat”. 

As for the pinnacle of creation, man and woman, they were created "in the image and likeness" of their Creator (1:26).  “Image” is "tzelem" - from the root “tzel”, which is a “shadow”. At best, a human being may reflect the Almighty in the same way a two-dimensional shadow 'represents' (as a shadow) a three-dimensional object. “Likeness” is “d'moot”, which contains the word “dam”  – "blood" (from which are derived words such as “adama” for “earth”, “adom” for “red,” and “adam” - “man”).  Here we see a clear connection to the Messiah, who incarnated in a flesh-and-blood body as the “Last Adam”.  Man and woman were created differently and at different times, yet “in the image (tzelem) of Elohim created He him, male and female created He them” (v. 27). Once again, differentiation and oneness appear together.  He - man - was created both male and female, and likewise, the male and the female together reflect the "tzelem" of the one Elohim. In 2:24 we read that they were to become “one flesh”, and yet that could only take place after the woman was taken out (separated) from the man’s body (ref. 2:21). The woman’s formation was totally different from that of the man’s. She was not only formed from the rib taken from Adam’s side, but that act of formation is called “building”, va’yiven, literally, “and He [Elohim] built the rib which He took from the man, into a woman…” (2:22). 

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

In the last verse of chapter 2 we read: ”And they were both naked ("aroomim"/plural), the man and his wife, and were not ashamed” (v. 25).  In 3:7 a major change takes place: “And the eyes of the two of them were opened, and they knew that they were naked, and they sewed for themselves girdles of fig leaves”. The man and his wife made coverings for themselves from fig leaves. The latter alludes to their attitude, as the word for “fig”, t'ena, is closely related to “to'ana”, meaning “pretext” or “looking for excuses”. In Shoftim (Judges) 14:4, Shimshon (Samson) is seen looking for such a pretext, or “an occasion against the Philistines.” In 3:21 we are told that Elohim “clothed them - va’yalbishem,” the root being l.v.sh, which is the verb for “dress” and also forms the word for “clothes, garment ” – l’vush or malbush. We just noted that “the man and his wife were naked and not ashamed”, (plural) “lo yit’boshashu” of the root b.o.sh (bet, vav, shin). Thus, although of no etymological connection, because of the similarity of consonants, some rabbinical interpretations connect “l’vush” - garment - to “bosh” - “shame” (remember the b and v sounds are interchangeable), as indeed the garment’s purpose was to meet the need awakened by the shame of being naked. 

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

The post-Edenic life differed greatly from what Adam and Chava had experienced before their disobedience, as shown in the life of their progeny. The story of Kayin and Hevel demonstrates the immediate results of the great transformation in man’s disposition. In fact, the events in chapter 4 are replete with linguistic connections to the previous chapter, illustrating the direct link between the parents’ actions and attitudes and their posterity. Let us follow a little chart of such comparisons, in literal Hebrew translation. But first, let us pause to ponder Chava’s reason for naming her firstborn as she did. “I have acquired a man from YHVH” (4:1) were her words. “Acquired” – “kaniti” (k.n.h – kof, noon, hey) – to buy or purchase. Was she under the impression that her suffering at childbirth was the price she was paying for having a son? Purchasing is also a function of a redeemer (who buys back his next of kin, for example, if he has been taken captive). Was Chava mistakenly seeing herself as a “redeemer” of her firstborn? If so, did the birth of the next son bring with it disillusionment, and thus he was named “Hevel” – “futility” (literally the “mist that comes forth from one’s breath”)?

                                                  

 

Chapter 4   v. 2 Cain was a tiller of the ground       v. 7 If you do well you will be carried [accepted], but if you do not do well, sin crouches at the opening and to you is its desire, but you will rule it     v. 9 Am I my brother’s keeper?   v. 10 The voice of your brother’s blood is crying to Me from the ground v. 11 So now you are cursed from the ground v. 12 When you work [till] the ground it shall no longer yield its strength to you   v. 14 You have driven me out today from the face of the ground/earth, and I shall be hidden from Your face NOTE: “hidden” is “esa’ter”       v. 16 And Cain went out from the presence of YHVH and dwelt in the land of Nod east of Eden

Chapter 3   v. 19 By the sweat of your face you shall eat bread till you return to the ground from which you were taken   v. 13 And the woman said, the serpent has caused me to be beguiled, and I ate v. 16 And to him [your husband] is your desire and he will rule you *   ch. 2:15 And YHVH Elohim took man and put him in the garden to till and keep it Back to chapter 3 v. 10 I heard your voice in the garden and was afraid v. 17 Cursed is the ground for your sake; in sorrow you shall eat of it v. 23-24: YHVH Elohim drove him out… of the garden of Eden to work the ground from which he was taken   v. 8 And the man and his wife hid from YHVH Elohim v. 10 And I was afraid, because I was naked and hid myself NOTE: “hid” is ‘et’chabeh’   v. 24 And He drove out the man, and He placed the cherubim east of the garden of Eden

Kayin's fate was to be a "wanderer and a fugitive on the earth" (4:12,14) – na va'nad. "Na" stems from the root n.o.a (nun, vav, ayin) meaning "movement", while "nad" is from the root n.d.d (nun, dalet, dalet) – "wander, be a fugitive". Thus, the information in verse 16, "So Cain went out from the presence of YHVH and lived [settled] in the land of Nod, east of Eden", is somewhat of an oxymoron. Living in the land… suggests that Kayin seemingly found a permanent home. Moreover, the next verse says he also "built a city" (another contradiction to being a "wanderer and a fugitive"). But again, the name of the land of his residence gives away the condition of his 'settling' – Nod shares the same root we just examined, meaning wandering or being a fugitive. Moreover, the name of his son, Chanoch, by which he named the city, clues us in that he wanted to pass on a legacy. The root ch.n.ch (chet, nun, chet) means "inaugurate, bring up, educate/teach". Thus, it appears that Kayin had in mind to pass to his son a certain heritage or message, although, as we learn further, whatever that may have been with its resultant prosperity and inventiveness (as evidenced by the posterity), it also led to further violence and to the ultimate disappearance of this line (4:17-24). 

Finally, let us follow the genealogy of the forefathers listed in chapter 5, which sketches the outline of the redemptive program, and a glimpse into this plan extrapolated in 3:15 about the Seed of woman destined to crush the head of the serpent. The names are as follows: Man (Adam) is appointed (Shet), mortality (Enosh), and sorrow (Keinan).  One who praises EL (M’halal'el) will come down (Yared), teaching (Chanoch) that His death will send (Metushelach), the hidden king (Lemech, whose name contains the three letters for king, but not in the right order), and rest (No’ach). 

 

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

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

 * 4:7 “… if you do not do well, sin crouches at the opening and to you is its desire, but you will rule it”. 3:13 “...and to him [your husband] is your desire and he will rule you”. The usage of the same terminology in these 2 verses seems to create a parallel between “sin” and “woman/wife,” on one hand, and “Cain” (had he resorted to the right action, which he refused to do) and “Adam/man,” on the other. Such a parallel has the potential to conjecture a very distorted idea about the man-woman (husband-wife) relationship, specifically projecting a negative image on women. Let us bear in mind that the consequences of sin in 3:16-19 sadly describe what was about to transpire and are (obviously) not injunctions from YHVH; that is, they are not instructions. Beyond that, because of the atonement YHVH provided through His Son, Yeshua, these conditions no longer apply to those who have been redeemed (e.g. 2^nd Cor. 5:17; Gal. 2:20, 3:13; Eph. 1:3-8, 2:1-10, etc.). Thus, we read in the Song of Songs/Solomon 7:11: “I am my beloved’s and His desire is toward me” (emphasis added). In the restored state (tikkun), our Beloved bridegroom desires us! What solace, comfort, and hope…!

Wife and Concubine

 Chapter 17

Wife and Concubine

(Genesis Chapter 16)

Abram and Sarai’s situation was becoming increasingly paradoxical.  Some of YHVH’s promises were materializing very rapidly, while others, namely the obvious and most essential - that of posterity - seemed to be getting further and further away.  Sarai had not only been barren all their married years, but now, to make matters worse, she was way beyond childbearing age.  Thus, a very distraught spouse, following the custom of that day that allowed a wife to give her handmaid to her husband and have children vicariously through her, was about to do just that.  Abram, being a righteous man, did not consider this option until Sarai brought it up.  It is hard to know what he thought.  Did he truly believe this would be the child YHVH had promised him?  Apparently, he did.

So Hagar, Sarai’s Egyptian maid, bore Abram his first son.  As mentioned, firstborn have princely rights in the family, and hence the situation was potentially very volatile.  Indeed, troubles soon began to manifest.  After she conceived, Hagar became proud and despised her mistress.  Sarai blamed her husband for the situation, while he, without retorting, gave his wife the authority to deal with this state of affairs (ref. Genesis 16:5-6).  

Sarai’s solution was to treat Hagar so harshly that the latter ran away.  Although the child in Hagar’s womb was not the promised seed, YHVH still had a plan for him.  The Almighty sent an angel who found Hagar in the desert and conveyed a message: “Return to your mistress, and submit yourself under her hand” (Genesis 16:9). YHVH commanded Hagar to promptly submit to Sarai’s authority.  Was this episode establishing divine order in the Abrahamic family?  If so, then any challenges that would arise in the future in the form of jealousy, envy, and contention would be met with the authority of YHVH’s sealed promise.

Hagar’s child received from the Creator a portion of his father’s blessings of multiplicity, and his seed was destined to also become part of that “dust of the earth.”  YHVH said of Hagar’s son Ishmael and his posterity:  “I will multiply your descendants exceedingly, so that they shall not be counted for multitude...”  “He shall beget twelve princes, and I will make him a great nation” (Genesis 16:10; 17:20).  This child was to have a unique disposition and nature (one that would be contrary to that of YHVH’s kinsman-redeemer):  “He shall be a wild man; his hand shall be against every man, and every man’s hand against him. And he shall dwell in the presence of all his brethren” (Genesis 16:12). 

Typically, YHVH’s pronouncements to an individual have long-lasting effects that continue to be magnified as they play out in history.  This is certainly true of Ishmael and his progeny, including in our own days.  Thus, what YHVH established by His word here in Genesis entered the very life force of the seed, along with the particular nature that would manifest wherever this seed/progeny would be dispersed.

Abram was eighty-six years old when Hagar bore Ishmael.  Both mother and child lived in his tents, and for several years things seemed to settle down.  Then one day YHVH came to Abram again…

The Covenant

 (Genesis Chapter 15)

After Abram was blessed by the king-priest of the Most High, YHVH came to him in a vision saying:  “Do not be afraid, Abram. I am your shield, and your exceedingly great reward” (Genesis 15:1).  Elohim was now establishing for His firstborn a principal foundation stone: “Trust Me,” “Fear not!”  In other words, “Do not be governed by fear, but faith, for I am your protection and your provision, the fulfillment of everything that I have spoken to you.”  Because of His steadfastness, YHVH Elohim will watch over all of His words of promise and will be faithful to perform them.  It is not going to be about religion or politics, but about a relationship with the word of the great, “I AM that I AM.” (Exodus 3:14).

“But Abram said, ‘YHVH Elohim, what will You give me, seeing I go childless, and the heir of my house is Eliezer of Damascus?’” (Genesis 15:2).  After all the tests, trials, and now the blessing that was conferred upon him by Melchizedek, Abram, rather than being hopeful, was still concerned about not having an heir.  It seemed to him that the only option for a successor was Eliezer of Damascus, who must have been a faithful servant in his household.  YHVH, however, was very quick to respond to this proposal with the non-equivocal words:  “‘This one shall not be your heir, but one who will come from your own body shall be your heir.’  Then He brought him outside and said, ‘Look now toward heaven, and count the stars if you are able to number them.’ And He said to him, ‘So shall your descendants be’” (Genesis 15:4-5).

This seed would come out of Abram’s own loins.  But unlike the last time when YHVH described his descendants “as the dust of the earth,” now the imagery of stars is added.  Again, this was in order to point out not only numerousness, but also to establish the fact that the promised seed would be like the stars - for signs, seasons, and for light - and would play a governing role in the realm of spiritual darkness. 

However, Abram had come to the end of any hope that his wife Sarai would ever bear a child.  He now had only one recourse, and that was to believe that YHVH would be true to keep His word of promise.  Here was a demonstration of faith working in the life of a man whom YHVH had called from the womb as a firstborn, and now chose to use to father a new genus in humanity - a people who would be the carriers of the faith of their father Abraham.

Two millennia later, an apostle of the Messiah understood this covenant mystery, namely, that YHVH had multiplied and hidden the promised seed in many nations: “Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the Law [Jews], but also to those who are of the faith of Abraham, who is the father of us all” (Romans 4:16 emphases added).  Note that no mention is made here of a ‘spiritual father.’  It simply states that Abraham is the natural father of those who have “the faith” to be able to believe Elohim’s Gospel.  Thus, the “seed of Abraham” is a witness to the faithfulness of a covenant-keeping Elohim.   

In his letter to the Galatians, Paul repeats this idea:  “And if you are Messiah’s, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29).  We are in Messiah and belong to Him because of the faith that we have received from our forefather, Abraham.  This faith is the birthmark that identifies us as inheritors of the promises that YHVH made to our forefather Abraham and his progeny (sperm/life/Isaac).  As was noted above, He responded to Abram’s question about his heir by taking him outside and having him count the stars.  At this point, Abram believed YHVH, and He acknowledged his faith and accounted it to him for righteousness. 

Let us take a closer look at what YHVH said to Abram about the land, while also reminding him who had brought him out of the land of Ur.  The record states that Abram’s father, Terah, took his family and left Ur to go to Canaan.  Nevertheless, the Sovereign One wanted Abram to realize that He was the One Who was directing his circumstances:  “Then He said to him, ‘I am YHVH, who brought you out of Ur of the Chaldeans, to give you this land to inherit it.’  And he said, ‘YHVH Elohim, how shall I know that I will inherit it?’” (Genesis 15:7-8).  Abram’s question here, in response to YHVH’s words, elicits a very interesting counter-response from the Almighty.  Keep in mind that YHVH’s answer will be prophetic and will seal the promises:  “So He said to him, ‘Bring Me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon’” (Genesis 15:9).

After a very tiring day of accomplishing what YHVH had asked of him and chasing the vultures off the sacrifices, evening descended upon this special firstborn and he fell into a deep sleep.  It was not a pleasant sleep, as this old prophet was going to experience the frightening revelation that his life, carried on within a multitude of posterity, would be in slavery and bondage to another nation.  “Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him” (Genesis 15:12).  YHVH’s prophetic words were then imparted to him:  “Know certainly that your descendants/seed will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years. And also the nation whom they serve I will judge; afterward they shall come out with great possessions” (Genesis 15:13-14).

Suddenly there appeared between the sacrifices a pillar of fire and a cloud.  It is not clear whether Abram was awake or asleep during this event, but the Mighty Redeemer and Covenant Maker Himself passed amid the cut-up pieces as a sign that He was ratifying the covenant.  At the same time, He also revealed to Abram the destiny of the promised seed’s deliverance from 400 years of bondage in Egypt.  “And it came to pass, when the sun went down and it was dark, that behold, there appeared a smoking oven and a burning torch that passed between those pieces” (Genesis 15:17).  Similarly, we read about the exodus out of Egypt, “And YHVH went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night” (Exodus 13:21).

 YHVH went on to reiterate the previous promise and gave Abram a detailed description of the land that was to come into his descendants’ possession:  “To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates -- the Kenites, the Kenezzites, the Kadmonites,  the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites”  (Genesis 15:18-21).  Notice that YHVH was saying that He has already given the land to Abram’s progeny.  How could He make such a statement?  Having given it to a father is as good as having given it to his descendants.

“Now as for you, you shall go to your fathers in peace; you shall be buried at a good old age” (Genesis 15:15).  Even though Abram was quite old at this time, YHVH assured him that he would have more years ahead of him.  However, Abram still had a problem - he now had a land promised to his descendants, but did not yet have an offspring who could inherit it.

Chapter 16 "Firstborn Factor in the plan of Redemption (copyright 2011)

Hebrew Insights into Ve'zot Habracha, Deut 33:1 - 34:12

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

 The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that each tribe’s blessing is not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each individual tribe as part of a complete entity. Moreover, employing the (seemingly unnecessary) “and” implies that the blessing is a continuation of what preceded its pronouncement. Interestingly, that which precedes the blessing are the stern words that YHVH utters to Moshe, who is prevented from entering the land and can only view it from afar. Thus, the "and", of the next chapter and verse that follow, are in sharp contrast to the previous words and can therefore be understood as a "but", or "in spite of…"

 The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany of YHVH Himself, denoted by His “coming”, “rising” and “shinning forth” over physical and geographical locations (ref 33:2). An equivalent description, although underscored by a more specific prophecy, is found in Chavakuk (Habakkuk) 3:3-4: “Elohim came from Teman, The Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise.   His brightness was like the light; He had rays flashing from His hand, and there His power was hidden”. These two excerpts seem to be related, though the latter may be a prophecy yet to be fulfilled. Interestingly, in “He came with ten thousands of saints” (back to the Parasha, 33:2), it is not the usual “ba” (“came”), but rather the Aramaic “ata”, evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come” (cf. v. 21, “he came – va’yete - with the heads of the people”).  The enigmatic meaning of these verses (2 and 3) is matched by the very words and syntax used, all of which are complex and extraordinary, presenting a challenging task for the commentators. The literal rendering, for example, of “ten thousands of saints”, mentioned in verse 2, is literally “ten thousands of holiness”, the word used there being “kodesh”. Thus, if the text is referring to “ten thousands of saints” or “holy ones”, why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones”, why are the terms not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode (from which He is said to be coming) being “abundant in holiness”?

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

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

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

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

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

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

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

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

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

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

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

 In coming to the end of the tribal blessings, it must be noted that Shim'on is conspicuously missing. Yehuda's blessing, however, opens up with "Hear, O YHVH, the voice of Yehuda…" Because Shim'on's name is rooted in the verb "to hear" (sh'ma), it is thought that the blessing of this tribe, which was destined to amalgamate into Yehuda, is hinted at here.

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

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

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

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

[4] Ibid. 

* More information on the “firstborn factor” may be obtained from our book, Firstborn Factor in the Plan of Redemption,