This week, we
arrive at the foot of Mount Sinai to participate in a glorious and
“epiphanic” scene of colossal scope, but not before attending to some personal
and administrative matters. The touching, even intimate, episode of Moshe's meeting with his father-in-law, Yitro (Jethro), ultimately culminates in a strategic plan proposed by the latter (18:13-26). However, to begin
with, Yitro’s purpose for coming to his son-in-law was for another reason
altogether, as is evidenced in 18:2-6.
Yitro did not come alone. With him, he brought his daughter, Tzipora, and her
two sons, “after he [Moses] had sent her away/off". In
Hebrew, the "sending away" is "shiluchim" (plural), which
is tantamount to divorce. Last week's Parasha was called Be'shalach, referring
to Par'oh's "sending away" the People of Yisrael (and as we
noted there, especially in ch. 11:1, it had to do with
"divorcement"). The call to free YHVH's people, which was issued so
often by Moshe and A'ha'ron, was also punctuated with "sh'lach" et
ami - 'send away' my people'" (literal translation).
Apparently,
before Moshe could embark on the great task ahead of him, he had to take care
of the well-being of his own family, because a nation, a people, especially a
unique one such as Yisrael, is dependent on the soundness of its components,
the families (see 1st Timothy 3:2-5). Rather than be rid
of his family, to be able to devote himself wholly to his duties, Moshe had to
do quite the opposite, and that was being reunited with his family,
in contrast to the 'bill of divorce' that was needed for Yisrael to be
discharged from their former master.
After attending
to these family matters, Yisrael’s leader was free to receive instructions from
his father-in-law to improve his organizational skills before the revelation of
YHVH and His Torah. (Compare this interaction with Yitro with Bamidbar –
Numbers – 10:29-32, where Moshe makes a significant request from Chovav, the
son of Re’u’el-Yitro.)*
Moshe tells
Yitro that he has been busy “making known the statutes of Elohim and His laws”
to the people (18:16). These "statutes and laws"
are "chukot and torot" (plural of
"chok" and "torah"). This is not the first time these legal
terms have been used before the official 'giving
of the Torah'. Their usage, as seen here and in B’resheet (Gen.) 26:5 and Sh’mot (Ex.) 16:4, may help to lend these terms a
more comprehensive meaning. Thus, instead of being perceived strictly as a set
of rules of 'dos' and 'don'ts,’ YHVH's instructions to His People may be viewed
as just that… instructions for life, for an abundant life. "Chok"
- "law" - is from the root ch. k.k (chet, kof, kof), meaning
"to engrave or imprint" (and by
implication "to decree, inscribe and enact"). With this
understanding, the "law" may be viewed as an "imprint",
rather than an imposition from without. YHVH desires to impress upon the hearts
of His people His way of life and His character (with the "renewed
covenant" being the final seal of this objective. See Jer. 31:33). At the
same time, the act of inscribing is mutual. It is not only YHVH who is
embossing His imprint upon those who belong to Him, for He says: “I have inscribed you (“cha'ko'tich”,
using the same root of ch.k.k) on the palms of My hands”
(Isaiah 49:16 italics added). The root of Torah is y.r.h (yod,
resh, hey) and means to “shoot”, as in “hitting the mark”. Since “sin”
– chet – means “missing the mark”, the “Torah” is to
help us all become 'sharpshooters.
While
instructing Moshe, Yitro uses, in 18:20,21, two interesting verbs which are
translated, respectively, “teach” (v. 20) and “select” (v. 21). However, “vehiz’harta” (the
first of those, i.e., “teach”) originates from the root z.h.r.
(zayin, hey, resh) which means “radiate” (for more examples of the usage
of this word see Ps. 19:11; Dan. 12:13). Thus, Moshe is told to cast light
upon, or illumine the “chukim” and “torot”. His teaching, therefore, must
originate with the Source of Light – the “Elohim [who] is light and in Him
there is no darkness at all” (1 John 1:5). But with that said, the root z.h.r
also conceals a warning (see Ezekiel 3:1, where it is used as “warning”),
especially toward those who have been privileged to have the light shining
around them (see also Hebrews 10:26-32, notice in
32, the usage of "illumination" or "enlightenment").
While the light
is thus being “cast”, Moshe cannot merely “choose” or “select” the men, as your
translation would have it, but is told to, literally, “see far ahead" and "envision
the unseen - te’che’zeh” (root ch.z.hey – chet, zayin, hey,
e.g. Ps. 58:10, and in next week’s Parashah in Ex. 24:11, etc.), as the
original text states. A seer is called “chozeh” (ref. 1st Sam.
9:9).
With some
practice in Godly nationhood now accomplished, “the House of Jacob" and the
"Sons of Israel” (ref. 19:3) appear to be in a slightly better position to
hear directly from YHVH. Shlomo Ostrovski1 delineates
these two, seemingly synonymous terms that are used here for the Nation, with
the "House of Ya'acov" being the title for the “natural” entity with
its “natural” free will, in contradistinction to the "spiritual
entity" – that is the "Sons of Yisrael" – who are to
volitionally make choices on the spiritual level. The next verse continues:
“You have seen what I did to the Egyptians, and how I bore you on eagles' wings
and brought you to Myself” (19:4 italics added).
This kind of imagery demonstrates the tenderness of a parent, as well as that
of a husband, who, in Biblical terminology, "brings" his bride to
himself (e.g. Gen. 24:67). If we think of the episode of the Sinai Covenant as
betrothal, the above verb is very appropriate. According to Nehama Leibowitz,
this verse (4) describes "the road from Egypt to Sinai [and]
represents a momentous spiritual and physical transition".2
The message
Moshe is to convey to the People continues: “…Now, therefore, if you
will indeed obey My voice and keep My covenant, then you shall be a special
treasure to Me above all people; for all the earth is Mine” (19:5). (Notice the
emphasis on “if”.) This "special treasure" is
"s'gula", and means "exclusive, unique and personal property",
as Psalm 135:4 affirms: “For YHVH has chosen Jacob for Himself, Israel for
His special treasure [s'gulato]” (italics added).
(Notice the Psalm’s parallel usage of “Jacob” and “Israel”, just as in 19:3
above.) But ultimately being YHVH’s special treasure will benefit the whole
body of humanity, as Yeshua’s parable in Matthew 13:44-46 illustrates. As in
that narrative, an entire field was purchased to obtain the treasure buried
therein.
At this
juncture, Yisrael is (seemingly) transformed fast into a well-administered
group of people. Moreover, “Israel is chosen to reflect God's holiness and live
out his commandments, reflecting His standards in a life of wholehearted
compliance with the terms of the covenant”.3 With this
in mind, YHVH further defines His people: “And you shall be to Me a kingdom of
priests and a holy nation” (19:6). Thus, Yisrael will be equipped and prepared
for this (ultimate) ideal goal of reflecting Elohim’s image by becoming a holy
covenant community of priests who are to minister to a royal Sovereign.
"Holiness" is a wholly new concept for the fledgling Nation, hence the cleansing and separation measures imposed on it. If noted in list form, the people are to: "consecrate",
by "washing clothes", "setting bounds”,
“being careful not to go up to the mountain”, nor “touch its
base", and "not to come near [their] wives" (19:10,
12, 15). Being an “am s'gula,” they are not only YHVH's possession but, as
mentioned, also a reflection of their Owner, marked by a distinction of status
and nature. "Kadosh" - “holy” - primarily denotes separation and devotion to
the service of YHVH. In the quick transition that they are making, the acts of
“consecration” serve as an external illustration of what has hitherto been a
completely strange notion. Likewise, the loftiness, holiness, and sublime
stature of YHVH will be expressed outwardly, as we shall soon see.
As part of
YHVH's instructions, which precede His descent from the Mountain, He says
to Moshe “…When the shofar sounds long, they shall come near the
mountain” (19:13b), and (literally), “When the yovel is drawn out…"
(referring to a prolonged sound of the shofar, which is mentioned for the very
first time in Scripture, 19:16,19). The current reference is to the type of
sound, and not to the instrument producing that sound (in fact, nothing is
being said right then about any instrument that would have produced the sound).
The root of yovel (y.v.l - yod, bet/vet, lamed) means to
“lead” (e.g., Jer. 31:9 – “And with supplications, I will lead them”),
as it was undoubtedly the ram that typically supplied the horn for blowing, and
was used to lead ceremonial processions. Blowing the horn (shofar) also became
the signal for the year of “Jubilee” - hence “yovel” for the 50th year.
Therefore, the English word ‘Jubilee’ is a derivative of the Hebrew “yovel”.
The usage of the “yovel” in this context may also allude to Yisrael’s “year of
release” from their bondage, and into the “liberty of the sons of Elohim” (see
Rom. 8:21).
The greatest
sound and light spectacle was about to unfold with the following ‘pyrotechnical
effects’: Thunder and lightning, a thick
cloud, the loud sound of a shofar, smoke (which
enveloped the mountain), and fire. The smoke was
like the smoke of a furnace; the Mountain
was quaking greatly with the long blast of
the shofar - becoming louder and louder (ref.
19:16-19, cf. Revelation 8:1-9:3; 10:7). Interestingly - the scene that Avraham
experienced, when he was told about the 400 years of his seed's troublesome
sojourn (that was ending right here and now) had some of the same features
(ref. Gen. 15:12b-17).
The first part
of chapter 20 (1-17) is devoted to the Decalogue, the ‘Ten Commandments', or
literally the d'varim – “words”, of the root d.v.r
(which we have previously discussed as being the root for “desert, plague, to
drive, thing, flock, holy of holies” and more). It was YHVH’s voice that
uttered these “d’varim” - “words”. (Incidentally, in the text itself, the
number ‘ten’ is not mentioned in connection with these declarations of YHVH.)
The seventeen verses of these “d'varim” constitute for the Israelites the
foundation, or basis, of their Covenant relationship with Elohim and with one
another, in the process of becoming an “am sgula”. Notice that even
though at that time the Levitical priesthood had not yet come into being,
mention is made of priests in 19:22. Some of the sages, as well as Rashi (the
renowned Middle-Ages commentator), attribute this position to the firstborn,
presumably because the latter belonged to YHVH (ref. Parashat Bo, Ex. 13:2).
The existence of this early priesthood is a precursor pointing to a future
reality (of a "nation of priests") yet to be fulfilled (even beyond
the era of the ministry of the Levitical priesthood).
The first seven
verses of Chapter 20 deal specifically with Yisrael's relationship with YHVH.
The text opens up (v. 2) with "I am" – “anochi” (and
not “ani”, which is a simpler form of "I am"), denoting YHVH's
inextricable link to His People, their circumstances ("who brought you out
of Egypt"), and destiny. “You shall have no other gods over
my face” (v. 3, literal translation, italics added) is next. The word
"face" used in this way denotes direct defiance and spite, implying, according to the Mekhilta (2nd-century commentary on Exodus) and Rashi, that this prohibition is perpetual, not merely for that generation. "Face" ("panim") connotes
Presence (e.g., Ex. 33:14-15 “…My face shall go before you”). And as
YHVH's Presence 'automatically' includes place or location, this singular
prohibition applies to all places.4 YHVH's
jealousy over His People (v. 5) may be likened to the response of a jealous
husband, thus making the Covenant of Elohim with Yisrael much like that of a
marriage contract,5 as
mentioned above. In verse 7, a grammatical change of person takes place. From
now to the end of the decalogue, YHVH will be mentioned in the third person, whereas up to this point He was the one speaking.
Next are the
declarations concerning the Shabbat. Although Shabbat is an expression of the
People's relationship with YHVH, its observance instructions ‘overflow’ into the
community and affect interpersonal relationships. Shabbat stems from the
root “to sit” - “shevet” (sh.v.t. shin, bet/vet, tav).
Sitting implies rest and bringing activity to a halt, ceasing, such as YHVH did
when “He ceased from all His work” of creation in B’resheet
(Gen. 2:2 italics added). Whereas all other 'calendarian' divisions (such as
days, months, and years) are dictated by natural phenomena, the seven-day week
is purely a spiritual ‘divide’.
Since the first
one to celebrate the Shabbat was Elohim Himself, after He had completed His
work of Creation, it follows that, by this universal declaration, He and He
alone is the Creator! In Sh’mot (Exodus) 31:12-17, we are told that the Shabbat
is an "eternal covenant" and a sign between YHVH and the sons of
Yisrael. In D’varim (Deut.) 5:14-15, the reason for celebrating the Shabbat's
rest, together with one's entire household, is to remember the slavery in Egypt
and the freedom realized upon being brought out of there "by a mighty hand
and by an outstretched arm". Here, it is an acknowledgment of the miracle
of ceasing to be a ‘slave’ (who never rests), and of becoming free. Similarly,
we are no longer “slaves to sin, but have been set free” from it (Rom. 6:6,
18). Hebrews 4:1-11 states that the Shabbat rest is the reward bestowed on those who believe and obey; hence, Shabbat also speaks powerfully of one's
faith and obedience. The cessation of manual labor and financial worries is a proclamation of trust and faith in the Heavenly Father for all provisions, not only during Shabbat but also at all other times. We noted above that Shabbat
is rooted in the verb "to sit". Yeshua, after having completed His
task of offering the sacrifice for all times, “…sat down at the
right hand of Elohim” (ref. Col. 3:1; Heb. 1:3, 10:12 italics added).
Following the
Shabbat's injunctions is the command to honor parents; "honoring"
is esteeming them “weighty” ("kabed", k.b/v.d, as we observed
in last week’s Parasha), with its promise of long life "upon the land
which YHVH your Elohim is giving you" (v. 12). Thus, there is a gradual
and progressive transition from the "heavenly" precepts to the
Shabbat being a link between the heavenly bond and its earthly expression,
through to injunctions concerning one's nuclear family which is to reflect the
relationship with the Heavenly Father, all the way down to one's conduct within
the community (vs. 13-16), and finally to the hidden motives of one’s heart (v.
17). Immediately after YHVH declares the above, we are told that “… all the
people witnessed the thundering, the lightning flashes, the sound of the
shofar, and the mountain smoking…” (20:18). As to the “witnessing”, the Hebrew
says “ro’eem”, that is, present tense “seeing” – “and all people
– “am” – is seeing the voices, and the lightning flashes and the
sound of the shofar…” (italics added).
The present
tense and the “seeing of the voices” transport us from a naturally
perceived scene to one beyond the natural faculties and senses. Almost as
if the dramatic spectacle was outside the realm of Time, beyond simple and
direct visibility. More than once, mention is made of the fact that YHVH
was in the “cloud”, or “smoke” (19:9-10, 16, 18; 20:18). But in 20:21 we
encounter a reference to a new term - “arafel” – translated, “thick darkness”,
or “gloom”. The root of “arafel” is the verb “arof” (ayin, resh, pey/fey),
meaning “to drip”, hence employing a figure of speech related to precipitation,
such as the cloud. This is a description of the “veiled glory” of YHVH, so many
times made deliberately vague to protect His people from His awesome presence
that cannot dwell alongside sin. Thus, everyday life situations that may appear
dark, uncertain, bleak, or foggy are not always to be perceived as negative.
Rather, they may point to the “arafel”, “the thick darkness where Elohim is”.
To allay the people's fear of YHVH's presence, Moshe says: "Do not fear,
for Elohim has come to test you…" (v. 20). "Test you" is
"le'nasotcha", which contains "ness", meaning
"miracle" or "banner". One commentary suggests that YHVH is 'lifting up His people as a banner'.
YHVH continues
to elaborate His instructions, speaking through Moshe (20:22-26). In
contradiction to the prohibition against the making of images and glorifying
precious metals (v. 23), comes the statement: “An altar of earth you shall make
for Me” (v. 24). “Altar” is “miz'be'ach”, of the root z.v.ch
(zayin, bet/vet, chet) - "to sacrifice" or "offer". The
altar is to be made of earth - adama - the
substance that makes up man’s material being, after which he is named (Adam).
If the “miz'be'ach” should be made of stones, they are not to be embellished by
any of man's efforts, or by tools and implements which are made by his hand (v.
25), lest the altar be desecrated. “Profane or desecrate” is
"chalel" (ch.l.l., chet, lamed, lamed), meaning also "pierced
through" or "hollow", and hence, "flute"
and "slain". In Yishayahu (Isaiah) 53:5 we read, “He was pierced
through – mecholal (of the same root) - for our transgressions”. However, as we
have just seen, “mecholal” does not only mean “hollow” (and hence “pierced
through”), it is also “desecrated”, as indeed Yeshua was, having borne our Sin.
Last to be mentioned is the prohibition concerning steps leading up to the
altar so that one's nakedness would not be exposed. “Nakedness” here (v.
26) is "erva" (a.r.h, ayin, resh, hey), "to lay bare,
uncover", and "shame". It can also mean "to pour out"
or "to empty oneself", such as Yeshua did when He poured out
(heh'e'ra) His soul unto death” (Is. 53: 12), so that our ‘nakedness’
would be covered, and our shame removed.
* Was
Moshe adhering to Yitro’s advice because he felt he was unable to “bear” the
“burden” of the people, Dvarim (Deut.) 1:12, although YHVH says in Shmot
(Exodus) 19:4 (this Parasha) that He is “bearing” Yisrael on
“eagles wings”? Is this why, according to Moshe’s own admittance in Dvarim
1:37, “YHVH was also angry with me… saying, ‘you shall not go in there’ [the
land]”? Or, just as Moshe's family had to be put in order before the enormous
revelation of the Great Father, was it incumbent on His family to also be in
some sort of order?
1 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava
Meshichit, Jerusalem, 1976, 1999.
2 New Studies in Shmot Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
3 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris, Moody Press, Chicago, 1980.
4 New Studies in Shmot, Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
5 The Chumash Shmot With The Commentary Daat Mikrah, Pub. Mossad Harav Kook, Jm. 1991.
