Beth Elohim Messianic Synagogue
Parashah #13: Sh’mot (Names) Sh’mot (Exodus) 1:1-6:1
Haftarah: Haftarah: Yirmeyahu (Jeremiah) 1:1-2:3
B’rit Chadashah: Hebrews 11:23-26
I have taught the importance of understanding that the Hebrew language is much more than abstract words that are extremely limited in their meaning. In Hebrew, there is an “essence” that extends beyond the literal word. An example is the word for “dog.” In English we simply know when we say dog that we are either speaking of a canine, or as a slang term, a person who may be less than attractive in the eyes of the beholder. But in Hebrew the word used for “dog” is Kelev, meaning, the word carries a rich history and cultural significance beyond the literal meaning.
One theory proposes a connection to words signifying “strength or boldness”, attributes often associated with canines. There are also other associated meanings such as “faithful, guarding, barking/howling.” But there is a connection between the word “kelev” and the biblical character Kelev or Caleb. When the rest of the Israelites feared to enter the promised land because of their fear of the giant Canaanites and their military superiority, Caleb/Kelev expressed confidence that the Israelite invasion would succeed. Caleb took the lead in silencing the doubting and fearful Israelites by declaring “We should go up and take possession of the land for we can certainly do it (Num. 13:30). He and Joshua were the only two Israelites who expressed confidence that G-d was with them and who were rewarded with being able to enter Canaan before dying. Caleb also received the town of Hebron and its surrounding territory as an allotment.
With this information on Caleb’s character, it is easy to see why he was given the name that is also used for a dog. Dogs are typically faithful to their master and will defend them whenever confronted with danger. They are often aware of malicious individuals before their master even detects a potentially dangerous encounter. But what is the significance of presenting this information that is not even contained in this parashah?
There is a “small” but significant letter that starts this parashah. In Hebrew, the parashah starts with the word “and.” This conjunction indicates there is no separation from the previous parashah. In fact, in the Hebrew, the first six words of the parashah is identical to those In Genesis 46:8. Taking us back to review Genesis, we are better equipped mentally to appreciate the forward progress of G-d’s plan to redeem mankind; that is, those who follow His Torah. This one concept of connecting Genesis and Exodus serves as a reminder that everything is connected. We cannot treat the Books or verses of the Bible in isolation any more than we can separate the complex unity of the G-dhead into three separate entities. However, not all translations from the Hebrew contain the conjunction “and” or “here” as in Genesis 46:8.
In this commentary we have seen that every word in G-d’s Torah has significance. The challenge is to figure out which translation is the most accurate. Comparing various translations of Exodus 1:1 we find that in the Complete Jewish Bible, the Dead Sea Scrolls Bible, and the Septuagint the conjunction “and” is not present. In the Chumash, the conjunction “and” is present. In the Masoretic text starts the sentence with “Now.”
So, using a chronologically driven approach, we know that the Dead Sea Scrolls are over 1,000 years older than the oldest complete Masoretic manuscript. Overall, the scrolls confirm a remarkable stability in biblical text, but also reveal that multiple textual versions of Scripture existed in the Second Temple period. The subject of the ancient texts, their verbiage and content are the subject for a separate study. For now, the goal of this commentary is to establish the fact that the Hebrew language is dynamic and multidimensional, that names are extremely significant, especially as they are used in G-d’s Torah, every word in G-d’s Torah is relevant, and that G-d’s name is not up for debate or change, which we will now explore.
Exodus 3:13-15 reads “Moshe said to G-d, “Look, when I appear before the people of Israel and say to them, ‘The G-d of your ancestors has sent me to you’; and they ask me,’ What is his name? ‘what am I to tell them?” G-d said to Moshe, “Ehyeh Asher Ehyeh [ I am/will be what I am/will be],” and added, “Here is what to say to the people of Israel: Ehyeh [I Am or I Will Be] has sent me to you. G-d said further to Moshe, “Say this to the people of Israel: ‘Yud-Heh-Vav-Heh [Adonai], the G-d of your fathers,, the G-d of Avraham, the G-d of Yitz’chak, and the G-d of Ya’akov, has sent me to you. This is my name forever; this is how I am to be remembered generation after generation.”
Based on G-d’s command that “Thou shalt not take the name of the L-rd thy G-d in vain; for the L-rd will not hold him guiltless that taketh his name in vain” Second Temple Judaism by the Hellenistic period developed a taboo of pronouncing the name YHVH at all, resulting in the replacement of the Tetragrammaton by “Adonai” [My L-rd] as the pronunciation.
In the Hebrew Bible, the commandment is directed against abuse of G-d’s name, not against any use; there are numerous examples in G-d’s Torah including in the B’rit Chadashah where G-d’s name is called upon in oaths to be truthful or to support the truth of a statement. In the book of Daniel and Revelation, there are instances where an angel sent by G-d invokes the name of G-d to support the truth of apocalyptic revelations.
G-d unequivocally tells us his Name, who he is, and that we are to remember his specific name forever. By the way, in the Paleo-Hebrew transliteration of the Tetragrammaton reveals the fact that Yahshua and G-d are indeed One and the same. Yud=hand; Heh=behold; Vav=nail or hook; Heh=behold.
Names such as ‘HaShem’ [the Name] is a respectful alternative to those who believe G-d’s name is not to be spoken. This is a rabbinic law that is not biblically supported.
G-d leaves no room for “changing” his Name to those of other gods He refers to as described in Hosea 2;16-23, “On that day, says the L-rd, you will call me “my husband,” and no longer will you call me “my Baal.” For I will remove the names of the Baals from her mouth, and they shall be mentioned by name no more.” This scripture describes Yahshua taking all true believers also referred to as “Israel’ as his bride.
Haftarah: Yirmeyahu (Jeremiah) 1:1-2:3
This haftarah speaks to similarities between Moshe and Jeremiah as they were called by G-d for their specific missions. They were both humble men who initially attempted to recuse themselves from their G-d-given tasks. G-d reassured both men that they were prepared for their missions and that they would not be killed at the hands of their enemies but that they must remain strong (Jer. 1:17-19). Jeremiah saw a staff from an almond tree, a symbol described in Numbers 17:23 to designate Aharon as the man G-d chose as the High Priest before all Israel, and to represent that the legitimate priesthood would remain with Israel. Only the Kingship would be lost through their disobedience. Similarly, we need to accomplish our purpose in life to glorify G-d as did these great prophets. Our specific mission is made known to us at G-d’s chosen time, whether in our youth or in old age. We need to prepare our hearts and minds to take advantage of the opportunities as they are presented. Like Jeremiah, G-d is with us to rescue us (Jer.1:19).
B’rit Chadashah: Mattityahu (Matthew) 22:23-33
The “sh’eilah” put forth to Yahshua by the Sadducees literally means “question” that is usually put to someone who was expected to give an authoritative answer. The question posed by the Sadducees was based on the levirate marriage described in Deuteronomy 25:5-10 and elaborated in the Talmud tractate Yevamot. Compare this scripture to the question the Sadducees posed to Yahshua.
The Sadducees were trying to “trap” Yahshua after the Pharisees had failed in previous verses in this chapter. In verses 31-2 Yahshua derives the doctrine of resurrection from the Torah because the Sadducees only accepted the Pentateuch as absolutely authoritative. This is why He cited Exodus 3:6 rather than the more obvious Scriptural refutations in Isaiah 26:19, Daniel 12:2, and Job 19:26. G-d would not have said,” I am the G-d of Avraham. Yitz’chak, and Ya’akov” if G-d thought of these three patriarchs as dead. Yahshua’s use of the present tense pointed to the resurrection and the eternal life that all true believers look forward to and will enjoy for eternity.
Shabbat Shalom,
Rabbi Tamah Davis-Hart