Category: Shemot

Bo: Something to Notice

There are many things of import to notice in this portion: this is the 15th portion in the Torah but the first to focus on commandments; the first of many commandments in this portion centers around time-keeping (the new month); three of the “four children” at the seder appear; etc. So, it’s easy to overlook minor but fruitful points of interest.

The LORD disposed the Egyptians favorably toward the people. Moreover, Moses himself [ha-ish moshe] was much esteemed in the land of Egypt, among Pharaoh’s courtiers and among the people. — Exodus/Shemot 11:3

Now Moses [ha-ish moshe] was a very humble man, more so than any other man on earth. — Numbers/Bamidbar 12:3 (JPS)

Plaut’s commentary* notes that these are the “two personal assessments of Moses in the Torah” and that “both times the expression is used [ha-ish moshe], literally, ‘the man Moses.'”

What does it mean that, of all the virtues that might be ascribed to the central character of four of the five books of the Torah, “humility” is the only one explicitly applied to Moses? Why is Moses described is “much esteemed” by others — but presumably not himself?
Continue reading Bo: Something to Notice

Bo: Great Source(s)

From “The Pharoah and the Frog” IN God’s Mailbox: More Stories about Stories in the Bible by Marc Gellman (NY: Beech Tree, 1996)

…While he was under the covers, [Pharaoh] heard a frog voice. “Let’s see now,” the frog voice said. “Plague number one was blood, then there were frogs (that’s how I got here), then fleas, then flies, then dead cows, then zits, and now we have the charming plague of ice balls with fire mixed in, and still you won’t let the people go? What a dope!”

…

…Then Moses put his arm around the Pharaoh’s shoulder and said to him quietly, “Listen to me, and listen well. This is the last time we will see each other. If you do not let my people go by this time tomorrow, the last plague will come and it will be so horrible you will never forget it. Don’t make God punish you and your people this way. You can’t win. You can’t stand against freedom, and you can’t stand against God.”

The Pharaoh said, “God has nothing to do with all this stuff. We are just having a run of bad luck, real bad luck!…Moses, if you are in Egypt tomorrow, I will have my soldiers find you and kill you, along with that frog!”

…after the ice balls with fireballs mixed in, after the locusts and after the darkness, every first-born person and animal died in all the land of Egypt. That day the Pharaoh cried a cry that was so loud that people all over Egypt heard him. That day the Pharaoh let the people go.

As Moses and his people walked out of Egypt with all their stuff and with all their animals, they did not cheer and they did not laugh and they did not sing. They saw how the plagues had ruined Egypt, and they were sad for the Egyptians, so they just left quietly.

The Pharaoh was alone. Between his tears he heard a frog way in the distance. The frog was croaking over and over, “You can’t stand against freedom, and you can’t stand against God!” — Exodus 7:14-12:36

This book and Gellman’s earlier volume, Does God Have A Big Toe? Stories about Stories in the Bible (NY: HarperCollins, 1989) are great companions to the Torah — for adult readers as well as for children. We’ve used this particular story for multi-age seders.

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The “Opening the Book” series was originally presented in cooperation with the independent, cross-community Jewish Study Center and with Kol Isha, an open group that for many years pursued spirituality from a woman’s perspective at Temple Micah (Reform). “A Song Every Day” is an independent blog, however, and all views, mistakes, etc. are the author’s.

Va-eira: A Path to Follow

Amram took to wife his father’s sister Jochebed, and she bore him Aaron and Moses; and the span of Amram’s life was 137 years. The sons of Izhar: Korah, Nepheg, and Zichri. The sons of Uzziel: Mishael, Elzapha, and Sithri. Aaron took to wife Elisheba, daughter of Amminadab and sister of Nahshon, and she bore him Nadav and Abihu, Eleazar and Ithamar. the sons of Korah: Assir, Elkanah, and Abiasaph. Those are the families of the Korahites. And Aaron’s son Eleazar took to wife one of Putiel’s daughters, and she bore him Phinehas. Those are the heads of the ancestral houses of the Levites by their families. Continue reading Va-eira: A Path to Follow

Va-eira: Language and Translation

Exodus/Shemot 6:30-7:1

And Moses said before the LORD, “Look, I am uncircumcised of lips [ani aral sephataim], and how will Pharaoh heed me?” And the LORD said to Moses, “See, I have set you as a god to Pharaoh [elohim l’pharo], and Aaron your brother will be your prophet [n’vi-echa].” — Alter*

Moses appealed to YHVH, saying, “See, I get tongue-tied [ani aral sephataim]; how then should Pharaoh heed me!” YHVH replied to Moses, “See, I place you in the role of God to Pharaoh [elohim l’pharo], with your brother Aaron as your prophet [n’vi-echa]. — [Hebrew characters for God’s name], TWC (The Torah: A Women’s Commentary)*

Moses said before HASHEM, “Behold! I have sealed lips [ani aral sephataim]; so how shall Pharaoh heed me?” HASHEM said to Moses, “See, I have made you a master over Pharaoh [elohim l’pharo] and Aaron your brother shall be your spokesman [n’vi-echa]. — Stone*

Like its translation, Stone commentary does not read “elohim” as “god,” but focuses on Moses’ state of mind: “In response to Moses’ doubts of his chances for success, God tells him that he will now begin to exercise domination over Pharaoh and that Aaron will speak for him, so that Moses’ speech impediment will not be a factor.”

Alter and Rachel Havrelock, who wrote the commentary for this portion in TWC, remark on the “bold comparison” and “astonishing analogy”:

“…as a god to Pharaoh. The reiteration of this bold comparison may have a polemic motivation. Pharaoh imagines himself a god, but I have made you a god to Pharaoh.– Alter

: “…role of God to Pharaoh.” This astonishing analogy promotes Moses to the role of the Deity, lording over Pharaoh–who in Egyptian society was considered divine.”– TWC

Cassuto begins in a vein similar to the Stone commentary. He, however, goes on to consider the language of the two verses and link them:

…the Lord deals with his objections seriatim. He begins in a paternal tone….Regarding your first fear, that you are of ‘uncircumcised lips’, let me put you at ease at once: you have no need to do much speaking, for I have made you a god to Pharaoh. You will not only be a god vis-a-vis your brother Aaron (iv 16) — that is, you will instruct him what to say, just as God instructs His prophets — but I have also made you a god before Pharaoh. Although Pharaoh is himself considered a deity, he is nevertheless accustomed to hear the prophets of Egypt address hi in the name of their dogs; now you will appear before him as one of the divinities, who do not speak directly but through their prophets, and Aaron your brother shall be your prophet, and he will speak your name to Pharaoh. These words possibly contain a bitter ironic reflection on the Egyptian deities who ‘have a mouth yet do not speak.’ [psalm 135] — Cassuto,* p.89

* Please see Source Materials for complete translation and commentary citations.

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The “Opening the Book” series was originally presented in cooperation with the independent, cross-community Jewish Study Center and with Kol Isha, an open group that for many years pursued spirituality from a woman’s perspective at Temple Micah (Reform). “A Song Every Day” is an independent blog, however, and all views, mistakes, etc. are the author’s.

Va-eira: More Great Sources

God spoke to Moses and said to him, “I am HASHEM [YHVH]. I appeared [va-eira] to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name HASHEM I did not make myself known [nodha’ti] to them.
—Shemot/Exodus 6:2-3 (Stone translation*)

The Holy Name of Being

Rabbi Shefa Gold writes:

THE BLESSING OF VA-EYRA comes to us as God’s self-revelation. “I am YHVH – I am Being itself. And yes I am the same one that your ancestors perceived as El Shaddai, the very same One. All the names you have called Me are aspects of the One, and now you are ready to receive a glimpse of the Whole, that Unnameable One. [Exodus 6:2]

“You will see Me and know Me through the process of liberation that you are about to experience… Freedom is the key to knowing Me… Through this process I will bring you to fulfillment, to a state where you can receive the divine inheritance, which is the knowledge of the divine spark at your core. I am YHVH. I am Being itself.” [Exodus 6:6-8]

In receiving the blessing of Va-eyra, I place my journey in the context of cosmic process. I know that every tragedy I suffer and every delight I enjoy moves me towards the fulfillment of the divine promise. As each face of God appears to me, I can see it in the greater context of the One. Each day in my prayers I can remember (with the Sh’ma3 ) that all conceptions of God (Eloheynu) are aspects of YHVH, which is Being itself. Continue reading Va-eira: More Great Sources

Va-eira: Great Source(s)

God [Elohim] spoke to Moses and said to him, “I am HASHEM [YHVH]. I appeared [va-eira] to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name [u-shemi] HASHEM I did not make myself known [nodha’ti] to them.
—Shemot/Exodus 6:2-3 (Stone translation*)

There is a raft of commentary on just these two verses. Nechama Leibowitz, for example, directs two of her six essays on this portion — in New Studies in Shemot/Exodus* –to these first two verses, discussing many classical, and a few contemporary, commentaries along the way.

Some commentary focuses on the variety of names for God — Elohim, El Shaddai and YHVH — used in this brief span. Some, the verb nodhati, “made myself known.” Cassuto combines several of these themes in his commentary*:

…This enables us to understand the text before us clearly: I revealed Myself (God declares) to Abraham, Isaac and Jacob in My aspect that finds expression in the name Shaddi, and I made them fruitful and multiplied them and gave them children and children’s children, but by the name YHWH (the word shemi [‘My name’] is to be construed here as an accusative of nearer definition, and signifies ‘by My name’), in My character as expressed by this designation, I was not known to them, that is, it was not given to them to recognize Me as One that fulfills His promises, because the assurance with regard to possession of the Land, which I had given them, I had not yet fulfilled….

Some teachers take a more inward approach to the meaning and experience of ‘knowing’ the Name. See More Great Sources: The Holy Name of Being.

*For complete commentary citations, please see Source Materials.

The “Opening the Book” series was originally presented in cooperation with the independent, cross-community Jewish Study Center and with Kol Isha, an open group that for many years pursued spirituality from a woman’s perspective at Temple Micah (Reform). “A Song Every Day” is an independent blog, however, and all views, mistakes, etc. are the author’s.

Shemot: A Path to Follow

Explore water, light and fire in Moses’ life and investigate a puzzle….

“She named him Moses, for I have pulled him from the water.” [Shemot/Exodus 2:4]

There is a rule that when we have a combination of light, water and fire, the creature whose soul (essence) consists of fire can elevate itself to the level of water, whereas the creature whose essence is water can elevate itself to the level of light. Seeing that Moses was essentially connected to water, having been “pulled from the water,” he can elevate himself to the level of light. This principle is alluded to in Exodus 34,29 “Moses was unaware that the skin of his face radiated light.” Continue reading Shemot: A Path to Follow

Shemot: Language and Translation

The children of Israel proliferated, swarmed, multiplied and grew more and more.* [Exodus/Shemot 1:7]

This is a very odd verse, stylistically. There are four almost synonymous verbs of increase that seem to gain momentum till climaxed by the double-barrelled adverbial intensifier of me’od me’od [note**].
–Nechama Leibowitz, Studies in Exodus***

Leibowitz discusses classical views of this language, some of which attempt to “differentiate between the connotations of the four verbs.” She concludes, instead, that “this concentrated crescendo of verbs of ‘increase’ is a stylistic device emphasising the extraordinary nature of this population explosion.”

* Translator’s footnote:

I have deliberately deviated from the classic translations in an effort to reproduce the “form” as well as the “content” of the original. “To an extraordinary degree,” undoubtedly, a more elegant rendering of bi-me’od me’od would not have reproduced the doubling of the intensifier. See author’s note 2, p. 20. Similarly, the predicatives: “were fruitful” and “became strong” lack the force of the unmodified Hebrew verbs. [Aryeh Newman, translator]

** In an endnote, Leibowitz criticizes English, French and German bible translations for their failure “to reproduce in the vernacular the full force and effect of the original,” asking the reader to “Note how they weakened the effect by reducing the number of predicates and their reluctance to end with two identical words.”

Umberto Cassuto*** views this stylistic point in a slightly different way:

And the children of Israel were not merely fruitful, but they teem; they not only multiplied, but grew mighty; exceedingly [b-me’od me’od, literally, ‘with strength, strongly’], in keeping with the promise given to Abraham; so that the land was filled with them, in accordance with the assurance given to Adam and Noah. We are now enabled to understand how the children of Israel could, for the first time, be called a people in v. 9

Seven expressions for increase are used in this verse, a number indicative of perfection: (1) were fruitful; (2) and teemed; (3) and multiplied; (4) and grew mighty; (5) with strength [b-me’od]; (6) strongly [me’od]; (7) so that the land was filled with them. Harmonious perfection is implied here, with the object of teaching us that all that happened was brought about by the will of God in conformity with His predetermined plan.

*** Please see Source Materials, as well as Commentators, for full citation and more details. See also Great Source(s) for more on Cassuto.



The “Opening the Book” series was originally presented in cooperation with the independent, cross-community Jewish Study Center and with Kol Isha, an open group that for many years pursued spirituality from a woman’s perspective at Temple Micah (Reform). “A Song Every Day” is an independent blog, however, and all views, mistakes, etc. are the author’s.

Shemot: Something to Notice

These are the names (v’eileh shemot) of the sons of Israel (bnei yisrael) who came to Egypt with Jacob, each coming with his household. (Exodus 1:1)

These opening words elegantly make a transition from Genesis into the second book of the Torah. Ve’eileh, “And these…,” Exodus begins, indicating that this is in fact not an absolute beginning but a continuation.

A wordplay on the phrase [bnei yisrael] highlights the thematic and historical transition we make when we begin the second book of the Torah. We move from Genesis, where the focus is on individuals and their families in the stories of our matriarchs and patriarchs, to a focus in Exodus on the development of the Israelites as a people. The term bnei yisrael is translated in Exodus 1:1 as “sons of Israel.” Here bnei yisrael refers to the individual sons of Jacob/Israel, the eleven brothers who came to Egypt and joined Joseph, who was already there (Exodus 1:3). Only six verses later, the same phrase, bnei yisrael, will mean something different — “the children of Israel” — for it will refer to the Israelites as a people (Exodus 1:7). We will have moved from a family of twelve sons to a clan of tribes bearing their names — the Israelite people. Continue reading Shemot: Something to Notice