Beth Elohim Messianic Synagogue
Parashah #14: Va’era (I appeared) Sh’mot (Exodus) 6:2-9:35
Haftarah: Yechezk’el (Ezekiel) 28:25-29:21
B’rit Chadashah: Romans 9:14-17; 2 Corinthians 6:14-7:1
Part of the beauty of the cyclical reading of G-d’s Torah every year is that there is always something new to learn and apply to our lives as we continue our training on this earth toward the goal of being found a good and faithful servant in G-d’s eyes (Luke 19:11-27). Our new knowledge that is given to us as we prayerfully continue to seek, ask, and knock (Matthew 7:7-8) is not that of the world, but that of the Kingdom. Coupled with wisdom from above, as we learn we are guided by the Ruach HaKodesh (Holy Spirit) along the “King’s Highway” until our training is completed, and we await G-d’s judgement through Yahshua (Dan. 12:2; John 5:28-9; 1 Cor. 15:52; Acts 17:31; Rev. 20: 12-13).
This year I want to call your attention to the first two paragraphs of our parashah for they are filled with validation of previous parashot and future prophecy.
Starting with Chapter 6:2 we read “G-d spoke to Moshe; he said to him, ‘I am Adonai. I appeared to Avraham, Yitz’chak and Ya’akov as El Shaddai, although I did not make myself known to them by my name, Yid-Heh-Vav-Heh [Adonai]. Also with them I established my covenant to give them the land of Kena’an, the land where they wandered about and lived as foreigners.”
Moving ahead to verses 6-8; the promises of G-d that are repeated every year at Pesach (Passover): “Therefore, say to the people of Israel: ‘I am Adonai. I will free you from the forced labor of the Egyptians, rescue you from their oppression, and redeem you with an outstretched arm and with great judgments. I will take you as my people, and I will be your G-d. Then you will know that I am Adonai your G-d, who freed you from the forced labor of the Egyptians. I will bring you into the land which I swore to give Avraham, Yitz’chak, and Ya’akov- I will give it to you as your inheritance.’”
Dissecting the first sentence in our parashah, we are told that G-d appeared to Avraham, Yitz’chak, and Ya’akov as El Shaddai but not by His Name, YHVH. What does this sentence mean? El Shaddai is used seven times in G-d’s Torah. It can be used in conjunction with other words used to describe the Sefirot or characteristics of G-d. It is often translated as “the Almighty” or “ the all sufficient One.” Another word that is very similar to Shaddai, and from which many believe is the word from which this particular name is used is shad meaning “breast” in Hebrew. Other scholars agree with the concept of strength and power, attributing this meaning from the Akadian word Sadu, which suggests strength and power.
In the context of our parashah, G-d’s use of the Name El Shaddai describes Him as completely nourishing, satisfying, and supplying every need of His people as would a mother for her child. Coupled with another word for G-d, El, we learn that G-d freely gives blessing and nourishment; that He is our Sustainer. Avraham was enlightened with this truth as he trusted G-d’s promises to the point of being willing to sacrifice his own son Yitz’chak. We compare what Avraham said in Genesis 22:14 “So Avraham called that place Adonai Yir-eh (The L-rd Will Provide. And to this day it is said, “On the mountain of the L-rd it will be provided” to the Name El Shaddai and we can now make the connection between Avraham’s revelation of G-d’s sovereignty and G-d’s statement to Moshe, explaining how He appeared to Avraham.
We may also deduce that G-d did not reveal himself to our patriarchs as YHVH because within the transliteration of the Tetragrammaton from the Paleo-Hebrew alphabet we have the following: Yud=hand; Heh=behold; Vav= nail or hook; Heh=behold. Within the Name of G-d is Yahshua who is indeed G-d. This strongly suggests the reason G-d did not reveal himself as YHVH to the patriarchs. We also see the “concealed” Yahshua in Avraham’s account with the three ‘men’ in Genesis 18.
We move on to scripture that describes how G-d appeared to Yitz’chak as El Shaddai. The continuity of G-d’s promises to Avraham and His faithfulness to the covenant are demonstrated through G-d’s appearance to Yitz’chak. Recall in Genesis 26, during the famine in the land, Yitz’chak faces a challenge of whether to return to Egypt. There must have been a mental conflict for Yitz’chak as the famine was in the land promised to Avraham and his descendants. Afterall, Avraham had taken a similar path at one time. However, G-d as El Shaddai intervened and directed Yitz’chak to remain in the land of Gerar. Genesis 26:2-5 we revisit G-d’s promises to Avraham because “Avraham listened to My voice and kept My charge, My commandments, My statutes, and My laws.” G-d’s appearance to Yitz’chak provides a solid foundation of several themes found throughout G-d’s Torah: Divine guidance, obedience, and the perpetual existence of the Abrahamic Covenant. G-d’s instructions and appearance to Yitz’chak emphasize the importance of our trust and reliance on G-d which in the context of our parashah refers back to G-d’s role as El Shaddai and YHVH-Yir-eh; The Almighty, The Nurturer and Sustainer; Provider.
Finally we explore G-d’s appearance as El Shaddai to Ya’akov. Referring to Genesis 28:10-22 we find that G-d first appeared to Ya’akov through the dream whereby he saw a ladder with a stairway reaching from earth to heaven with angels of G-d going up and down on it. The L-rd was standing above it saying, “I am the L-rd, the G-d of your grandfather Avraham and the G-d of Yitz’chak. Then G-d repeats the promises he made to Avraham, again demonstrating the perpetuation of His covenant made with Avraham and for His people (true believers) through Avraham’s descendants. Again, He appeared to Ya’akov as the Almighty G-d who nurtures and provides, El Shaddai. As G-d told Moshe in our parashah (Exodus: 6:2-3), He did not appear to Ya’akov as YHVH which incorporates Yahshua in the transliteration but appeared incognito as the “man” who wrestled with Ya’akov and renamed him Israel because Ya’akov showed his strength to G-d and men and prevailed (Gen. 32:25-30).
We can now understand the significance of G-d’s dialogue with Moshe concerning how and why G-d appeared to the patriarchs as El Shaddai instead of YHVH. Understanding the difference in the roles of YHVH/Yahshua also supports the Unity of the G-dhead versus the erroneous doctrine of a Trinity taught in other religions. “The L-rd our G-d, the L-rd is One” (Deut. 6:4) is reflected in Exodus 6:2-5 explored today and reiterated throughout G-d’s Torah, starting at Genesis 1:1, a subject requiring a teaching not included in today’s lesson. For more information and teachings on the Christian doctrine of the Trinity versus the truth that G-d is One, a compound, complex Unity, please visit our website at https://rabdavis.org and search the Teachings and Sermons links.
Haftarah: Yechezk’el (Ezekiel) 28:25-29:21
The appropriateness of this Haftarah to the current situation in the Middle East cannot be overstated. The subject is Ezekiel’s oracles against foreign nations (Ezek. 25-32). The general subject matter is a series of pronouncements against Egypt bordered by two oracles of hope for the Israelites which involve restoration from their Exile back to the land.
The timing of Ezekiel’s prophecy against Egypt is 586 B.C.E. when Israel unfortunately placed hope in an alliance with Egypt during the final disastrous Babylonian siege of Jerusalem (Jer. 37:5). The fact that the hope of negotiating with the enemy is not biblical then or now (Joshua 23) is the basis of Ezekiel’s defaming of Egypt’s untrustworthiness (Ezek. 29:7).
The connection between Ezekiel’s prophecy and our parashah is found in the old and new judgement against Egypt. Just as the first judgement occurred through the liberation of Israel, the new judgement against Egypt is defined by promises of G-d’s ingathering of the Israelites (true believers) and the emergence of its “Horn” of strength (Yahshua) and final victory (Ezek. 29:21). In his prophecy of future and the final liberation, also described in our parashah (Ex. 6:6-8), Ezekiel uses the first act of G-d’s salvation for Israel which was freeing them from Egyptian bondage, an even with which Ezekiel’s “audience” would have been well aware. In the future, G-d will again be recognized as our Provider, Sustainer, the Almighty El Shaddai. But in the final redemption, He will be known as every Name used to describe Him; King of Kings, L-rd of lords (rev. 17:14), Faithful and True, The Word of G-d (Rev. 19:11-16). We have further evidence that YHVH/Yahshua is indeed both the Written and the Living Word of G-d as an inextricable complex G-dhead in John 1:1 “In the beginning was the Word [ See Genesis 1:1 Hebrew translation] and the Word was with G-d, and the Word was G-d. He was with G-d from the beginning. Through Him all things were made, and without Him nothing was made that has been made. In Him was life, and that life was the light of men. The Light shines in the darkness, and the darkness has not overcome it.” This unified, compound/complex unity existence of G-d/Yahshua is described in detail by none other than Yahshua the Messiah in John 14 as only one of many narratives that substantiate the unified and inseparable G-dhead. Just as we cannot separate the light of a candle into separate “pieces of light,” neither can we separate the Echad existence of the G-d of Israel.
B’rit Chadashah: Romans 9:14-17; 2 Corinthians 6:14-7:1
In this scripture we may ask ourselves if G-d is really a just G-d or does He arbitrarily choose when to exercise His mercy or pity one individual or nation and not another. That a living G-d can hate as evidenced by Chap 9:13 and Psalm 139:21-22, it may seem that G-d is unjust. But Sha’ul (Paul) who was concentrating on G-d’s sovereignty and justice replied, “Heaven forbid!” “He is the Rock, his work is perfect; for all his ways are justice, a G-d of truth and without iniquity, just and right is He (Deut. 32:4). This truth is described again in the book of Revelation 15:3 that again speaks of the inseparable existence of YHVH/Yahshua: “And they sing the song of Moshe, the servant of G-d, and the song of the Lamb, saying ‘Great and marvelous are thy works, L-rd G-d Almighty! Just and true are your Thy ways, Thou King of the saints.’”
Indeed, our G-d is unchanging as is His Word. As Avraham said so long ago, we can confidently say “G-d will provide” (Gen 22:8-14). This is the truth and encouragement G-d gave Moshe as he was commissioned to lead the Israelites out of bondage under G-d’s protection and guidance. Exodus 6:5-8 brings the point back to G-d’s promises and his covenant with Avraham and his descendants: “ I have heard the groaning of the people of Israel, whom the Egyptians are keeping in slavery; and I have remembered my covenant. Therefore, say to the people of Israel:’ I am Adonai. I will free you from the forced labor of the Egyptians, rescue you from their oppression, and redeem you with an outstretched arm with great judgements. I will take you as my people and I will be your G-d. Then you will know that I am Adonai your G-d, who freed you from the forced labor of the Egyptians. I will bring you into the land which I swore to give Avraham, Yitz’chak, and Ya’akov- I will give it to you as your inheritance. I am Adonai.”
May it be soon and in our lifetimes!
Shabbat Shalom,
Rabbi Tamah Davis-Hart