Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Vayakheil (Exodus 35:1-40:38). The haftarah in the Sefardi tradition is 1 Kings 7:13-26. (The haftarah in the Ashkenazi tradition is 1 Kings 7:40-50.)
Both Moses’ tent sanctuary and Solomon’s temple have a place for priests to wash their hands and feet before they enter the holy building. In this week’s Torah portion, Vayakheil, the master craftsman Betzaleil makes a simple but symbolic wash-basin. (See my blog post Pekudei: Basin of Mirrors.)
Kiyor on stone stand, Megiddo
And he made the kiyor of bronze and its stand of bronze from the mirrors of the army of women who mobilized at the entrance of the Tent of Meeting. (Exodus 38:8)
kiyor (כִּיִוֹר) = basin, laver.
Solomon’s temple has ten such basins, cast out of regular molten bronze rather than mirrors, perched on elaborate wheeled stands. But King Solomon also has his master bronze artisan cast a water container so huge it is called a sea.
Then he made the yam of cast metal, ten cubits from its [lower] rim up to its circular rim, five cubits high, and a measuring-line of thirty cubits around its circumference. (1 Kings 7:23)
yam (יָם) = sea; in Canaanite religion, the name of the god of the sea.
This tub of water would be more than 14 feet (4 meters) across and more than 7 feet (2 meters) high. Since it would be impossible to climb into for bathing, commentators have concluded it had an outlet like a spigot at the bottom, to pour water into a shallower container for washing.
Bronze “Sea”, artist’s rendering from Encyclopedia Judaica
And gourd ornaments were below its rim all around the circle, ten per cubit, encompassing the yam all around; two rows of the gourd ornaments, cast in one piece with it. It was standing on twelve oxen: three facing north and three facing west and three facing south and three facing east. And the yam was on top of them, and all of their hind parts were inward. (I Kings 7:24-25)
The most striking difference between the yam in front of Solomon’s temple and the kiyor in front of Moses’ tent sanctuary is that the yam rests on twelve bronze cows—probably life-size—instead of on an ordinary framework.
Moses discourages the molding of any real animals (as opposed to the keruvim, the composite fantasy animals whose wings are spread over the ark). He smashes and grinds up the golden calf that Aaron makes in the book of Exodus. In a passage after this week’s hafatarah, the first book of Kings criticizes King Jereboam of Israel for putting golden calves in temples at Dan and Bethel.
Hathor
This may have been a reaction to cow-worship in other religions. The religion of the Hittites to the north included a pair of bulls who carried the weather god Teshub on their backs. To the south, Egyptians worshipped the bull as Apis, the avatar of the gods Ptah and Osiris, and the cow as the goddess Hathor.
Yet throughout the bible, the twelve bronze oxen supporting the yam in front of Solomon’s temple are treated as perfectly acceptable.
Is the huge tub of water in front of Solomon’s temple called the yam simply because it is so large, or does it evoke the Canaanite god named Yam? Are the twelve oxen simply decorative, or do they inspire awareness of bull and cow worship?
Throughout history, people have viewed symbols of the divine in two ways. Some people consider a symbolic object or building as a way to evoke the ineffable. Its beauty and impressiveness are like an arrow pointing to the divine, and its specific details (such as fruit, water, architecture that reaches toward the sky) allude to ideas about the divine.
Other people see symbolic things in a more concrete way. A god visits a building or enters a statue. Carrying out rituals in sacred buildings with sacred objects is essential for pleasing the god.
Either way, symbols are important—and often enduring. Even today, Mormons conduct baptisms and sealings in copies of the yam perched on twelve oxen.
One question remains, for King Solomon and for us today: Which symbols from other cultures and from the history of our own culture or religion can enhance our lives, and which symbols should be discarded?
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Ki Tissa (Exodus 30:11-34:31), and the haftarah is 1 Kings 18:1-39.
And Elijah said to the people: “I am the only navi left for God, and the neviyim of the Baal are 450 men.” (1 Kings 18:22)
navi (נָבִיא) = prophet. (From the root verb niba (נבּא) = raved; conveyed the word of God.)
neviyim (נְבִיאִִים) = plural of navi.
The Hebrew Bible uses the word navi for two kinds of people: those who go into an altered state in order to experience God, and those who hear God whether they want to or not.
Prophetic ecstasy
The first book of Samuel introduces bands of Israelite prophets who go into an altered state and speak in ecstasy, but do not hear or convey God’s commands. Saul joins one of these bands right after the prophet Samuel has anointed him as the future king of the Israelites.1 After Saul has been king for a few years, Samuel anoints David as king behind Saul’s back. Eventually Saul suspects David will supplant him. David flees to where Samuel lives, and Saul sends men to seize David there.
And they saw a group of the neviyim nibim, and Samuel standing stationed over them. And the spirit of God came over the messengers of Saul, vayitnabu, even they. And they told Saul, and he sent other messengers, vayitnabu, they also. Then Saul sent a third group of messengers, vayitnabu, they also. (1 Samuel 19:20-21)
nibim (נִבְּאִים) = speaking in ecstasy; raving.
vayitnabu (וַיִּתְנַבְּאוּ) = and they spoke in prophetic ecstasy; and they raved as if insane.
Next Saul goes himself in search of David.
And he walked there, to Nayot in Ramah, and the spirit of God came over him, even him, and he continued walking, vayitnabei until he entered Nayot in Ramah. Then he stripped off his clothes, even he, vayitnabei, even he, in front of Samuel, and he fell naked… (1 Samuel 19:23-24)
vayitnabei (וַיִּתְנַבֵּא) = and he spoke in prophetic ecstasy; and he raved.
Rational prophets
Moses, by Ivan Kramskoy, 1861
In the book of Exodus/Shemot, Moses is the prophet who hears God directly, whenever God wants to speak to him. When God first speaks to him at the burning bush, Moses tries to turn down God’s mission, but later he gets used to passing on God’s words to Pharaoh and the Israelites. God also uses Moses to signal miracles, both by words and by raising his staff or his hand. He is a full-service prophet, but he never goes into a prophetic ecstasy.
The book of Numbers/Bemidbar gives us an example of a non-Israelite prophet who does not rave in ecstasy, but hears and must obey God’s commands. First Bilam hears God’s words in dreams, but by the end of his story God is channeling poetic prophecies to him directly. (See my post Balak: Three Places to Be Blessed.)
The two kinds of neviyim could be easily distinguished; one kind is overcome by God’s spirit and speaks and acts like a madman, while the other kind quietly listens to God’s words and then speaks and acts like a rational person.
One rational prophet versus 450 ecstatic prophets
In this week’s haftarah Elijah is a navi in the tradition of Moses: he hears God while he is in his normal consciousness, he tells God’s words to other people, and he serves as a conduit for God’s miracles. He also thinks up a plan to achieve God’s goal of eliminating the worship of other gods.
Bronze figure of Baal holding thunder and lightning
At this time, the northern kingdom of Israel is ruled by King Ahab, who welcomes the worship of the Phoenician gods Baal (a god of weather, especially lightning and rain) and Asherah (a mother goddess). Ahab’s wife Jezebel, daughter of a Phoenician king, supports hundreds of prophets who serve these two gods. She wants to exterminate all the prophets of the God of Israel.
Since Baal is the god in charge of weather, Elijah warns Ahab that it will not rain again until he, the servant of the God of Israel, says so. Then Elijah flees and hides east of the Jordan while Israel suffers three years of drought.
This week’s haftarah begins:
And it was much later, and the word of God happened to Elijah in the third year, saying: Go, appear to Ahab; then I will send rain over the face of the earth. (1 Kings 18:1)
When Elijah confronts King Ahab again, he requests a contest.
Now send, gather all Israel to me at Mount Carmel, and the 450 neviyim of the Baal and the 400 neviyim of the Asherah who eat at the table of Jezebel. (1 Kings 18:19)
Instead of killing Elijah on the spot, the king arranges a contest between God and Baal. (The neviyim of the goddess Asherah drop out of the story at this point.) Ahab probably expects Elijah and the God of Israel to lose. After all, God will have only one prophet, Elijah; Baal will have 450. On Mount Carmel, God’s altar is in ruins; Baal’s altar is in good repair. The winning side will be the one whose god who answers with fire; lightning is one of Baal’s specialties.
The 450 prophets of Baal, on the other hand, are neviyim who induce an altered state of prophetic ecstasy in themselves.
Once everyone has gathered at Mount Carmel, Elijah addresses the people:
“How long will you keep hopping back and forth between two crutches? If God is the god, follow Him; but if it is the Baal, follow him!” And the people did not answer a word. (1 Kings 18:21)
So the contest begins. Each side gets its altar, a bull to butcher, and a stack of wood. When each sacrifice is prepared, the prophets will call on their gods. The Israelites agree that the god who answers by setting the wood on fire will be their god henceforth.
Elijah lets the neviyim of Baal go first.
…and they called in the name of the Baal, saying: “Answer us!” But there was no voice and there was no answer. Then they hopped around on the altar that was prepared. And at noon Elijah mocked them, and said: “Call in a louder voice! After all, he is a god. Maybe he is chatting, or maybe he is preoccupied, or maybe he is on the road. Maybe he is sleeping, and he will wake up.“
And they called in a louder voice, and they cut themselves with daggers and with lances, as is their custom, and blood poured out over them. And noon passed, vayitnabu, until the time of the afternoon offering, but no one answered and no one paid attention. (1 Kings 18:26-29)
The neviyim of Baal did everything they could to work themselves into a prophetic ecstasy, but their speech sounded like insane raving—especially in light of Elijah’s mockery and the lack of response from Baal.
Then Elijah repaired the altar for the God of Israel, laid out his bull offering on the wood, and had twelve jugs of water poured over it, so everyone would see that no ordinary fire could burn there. Then he said:
Elijah and Ahab at Mt. Carmel, Zurich Bible
“God, god of Abraham, Isaac, and Israel, today may it be known that You are elohim in Israel and I am Your servant, and at Your word I did all these things. Answer me, God, answer me, and this people will know that You, God, are the god…” And the fire of God fell, and it ate up the rising-offering and the wood and the stones and the dirt, and it licked up the water in the trench. And all the people saw, and they fell on their faces and said: “God, He is the elohim! God, He is the elohim!” (1 Kings 18:36-39)
Later that day, it finally rains.
And the winner is … not only the God of Israel, but also his rational navi.
Does this mean the bible prefers non-ecstatic prophets? Not quite. The bands of raving Israelite neviyim are not criticized in either the book of Numbers or the first book of Samuel. There is nothing wrong with entering an altered state in order to experience God’s presence.
But experiencing God’s presence is different from hearing God’s words. A navi like Moses or Elijah hears God whether he wants to or not, and must keep his head in order to act on God’s words, whether he is passing on divine information, signaling a miracle, or, in this week’s haftarah, elaborating on a hint from God (“Go, appear to Ahab; then I will send rain over the face of the earth“) in order to make the right things happen.
May all of us who engage in religion remember that experiencing God in an altered state, or even in an especially good worship service, is not the same as serving God. To truly serve God, we must listen for the divine word or inspiration during our everyday lives, and then think carefully before we act.
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Tetzaveh (Exodus 27:20-30:10), and the haftarah is Ezekiel 43:10-27.
This week’s haftarah begins when God tells the prophet Ezekiel:
You, son of humankind, describe the House to the household of Israel, veyikalmu because oftheir sins, and they will measure off its plan. And if nikhlemu because ofeverything that they have done, make known to them the design of the House and its plan …(Ezekiel 43:10-11)
veyikalmu (וְיִכָּלְמוּ) = and they will be humiliated, embarrassed, publicly disgraced. (From the root k-l-m, כּלם, sometimes translated as “ashamed” but actually referring to public humiliation regardless of actual guilt or innocence.)
nikhlemu (נִכְלְמוּ) = they are humiliated, etc. (Also from the root k-l-m.)
“The House” refers to a building for the God of Israel: Ezekiel’s vision of a new temple to replace the one that King Solomon erected and King Nebuchadnezzar of Babylon razed when he destroyed Jerusalem in 587 B.C.E.
Temple sizes
The two clauses about being humiliated are difficult to interpret, since in the first one God predicts the Israelites will be humiliated, and in the second one God says “if they are humiliated”. According to the standards of the sixth century B.C.E., there is no question that the Israelites of Judah have been publicly humiliated by the time of this prophecy, dated to the fourteenth year after the fall of Jerusalem.
The kingdom of Judah had been a vassal state of the Neo-Babylonian Empire, paying annual tribute to King Nebuchadnezzar but managing its internal affairs as an independent country. Then King Yehoyachim of Judah rebelled, and the Babylonian army besieged his capital, Jerusalem. His son Yehoyachin (a.k.a. Jeconiah) surrendered in 597 B.C.E. and saved the city. Nebuchadnezzar deported him and about 3,000 of Jerusalem’s leading citizens—including Ezekiel—to Babylon. Nebuchadnezzar installed Yehoyachin’s uncle Zedekiah as Judah’s king, and Judah resumed its status as a Babylonian vassal state.
The Flight of the Prisoners, by James J.J. Tissot, 1886 (capture of Jerusalem in 587)
The Israelites remaining in Judah still had their own king, and a temple for their own god. But eight years later Zedekiah rebelled (after making a secret treaty with Egypt), and the Babylonian army surrounded Jerusalem again. This time the siege ended in the capture of Jerusalem, the execution of Judah’s last king, and the destruction of the capital and its temple—in other words, the complete humiliation of Judah.
What caused this humiliation? One might blame Nebuchadnezzar for his determination to expand his empire, or King Zedekiah for foolishly rebelling, or even Egypt for marching toward Judah at Zedekiah’s instigation, then succumbing to the Babylonian army before they reached Jerusalem.
But in the passage above, God says twice that the humiliation of the Israelites happened because of their own sins—and God is not referring to their kings’ rebellions against Babylon.
This week’s haftarah comes in the middle of Ezekiel’s fifth and final vision. This vision begins when a divine guide wafts Ezekiel to Jerusalem and shows him around a new and larger temple, measuring everything as he goes. Then the glory of God appears, and God tells Ezekiel:
Son of humankind, [this is] the place of My throne and the place of the soles of My feet, where I will dwell in the midst of the children of Israel forever. But the house of Israel must not again defile My holy name, neither they nor their kings, by their prostitution [with other gods] and with their kings’ lifeless idols in their shrines. (Ezekiel 43:7)
The sin of the Israelites is building shrines for idols and other gods—and in the worst possible place.
When they placed their thresholds next to My threshold and their doorposts beside My doorposts, [with only] the wall between Me and them, and they defiled My holy name with their taboo actions, then I consumed them in My anger. (Ezekiel 43:8)
God decided to destroy Jerusalem and its temple because of the people’s apostasy, and used the Babylonian army to do it.
Jeremiah, who was still prophesying in Jerusalem when Ezekiel prophesied in Babylon, also said that God arranged the destruction of Jerusalem, using Nebuchadnezzar as a tool. According to both prophets, God decides which army wins in every battle involving Israelites. (See my post Jeremiah: The Ruler of All Armies.) Nebuchadnezzar, naturally, did not know that the God of Israel was using him to punish the Israelites.
Today this prophetic point of view seems parochial and narrow-minded. Even if God did micro-manage every battle and siege, why should all of God’s plans be about rewarding or punishing the Israelites? What about all the other peoples in the world?
Nabu, from temple at Kalah
Other peoples had their own, albeit inferior, gods. For example, the chief gods of the Neo-Babylonian Empire were Nabu and Marduk. The Bible maintains that the God of Israel was more powerful than all other gods, and that God chose the Israelites to be “His” people and commanded them not to worship any other gods. The Torah often compares this exclusive relationship between the God of Israel and the Israelites to a marriage in which the Israelites let down God by failing to be monogamous.
Monotheism, the idea that there is only one god in the universe, only creeps into the Bible in a few of the many books written during the Babylonian exile in the sixth century B.C.E. The book of Ezekiel, however, sticks to the older point of view that the God of Israel is the most powerful god, not the only god. Therefore the book of Ezekiel is Judeo-centric; God interferes in the world primarily to reward or (more often) punish the Israelites.
And if nikhlemu because ofeverything that they have done, make known to them the design of the House and its plan——its exits and its entrances, and its entire plan, and all its decrees and all its plans and all its teachings; And write it down before their eyes so they will observe its entire plan and all its decrees, and do them. (Ezekiel 43:11)
*
For those of us who have a more monotheistic or universal idea of God, I propose a radical rereading of Ezekiel 43:11:
And if nikhlamta because ofeverything that you have done, discover for yourself the design of the House and its plan—
If you feel your life is unsatisfactory, even humiliating, and suspect it is because you have done something wrong, then think of your life as a temple for God’s presence.
—its exits and its entrances, and its entire plan,
Where in your life do you exit from the presence of God? Where do you enter it? What is your overall plan for living with God?
and all its decrees and all its plans and all its teachings;
What principles do you follow as if they are divine decrees? What teachings help you to approach God?
And write it down before your own eyes so you will observe its entire plan and all its decrees, and do them. (Ezekiel 43:11)
And undertake a practice, such as prayer or study, that will keep reminding you of your plan for living in God’s presence and the principles you are following. Then make it your life.
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Terumah (Exodus 25:1-27:19), and the haftarah is 1 Kings 5:26-6:13.
To rule as a king, one needs administrators, a standing army, and a capital city. And in the Ancient Near East, the capital had to have a temple for the chief god of the kingdom.
When David conquers Jerusalem (in the first book of Samuel) to be the capital of his new kingdom, he brings in the two objects that are the most sacred to the Israelites: the Tent of Meeting and the Ark of the Covenant. But he leaves building the temple to his son and heir, Solomon.
King Solomon has stone quarries and can command his citizens to do forced labor. But Israel has neither tall timber nor craftsmen skilled with wood. So he makes a pact with Chiram, king of the Phoenician city-state of Tyre.
And it happened: Chiram gave to Shlomoh cedar and cypress wood, all he wanted. And Shlomoh gave to Chiram 20,000 kor of wheat for his household and 20 kor of beaten oil. This Shlomoh gave to Chiram year after year. And God had given wisdom to Shlomoh, as [God] had spoken to him. [There was] shalom between Chiram and Shlomoh, and the two of them cut a covenant. (1 Kings 5:24-26)
Shlomoh (שְׁלֹֹמֹה) = Solomon in English, Suleyman in Arabic. (From the root verb shilam (שִׁלָם) = complete; make amends, repay, fulfill; restore to wholeness.)
Shalom (שָׁלֹם) = peace, wholeness, intactness, well-being. (Also from the root shilam.)
In the tenth century B.C.E., the time of Shlomoh and Chiram, there were two kinds of treaties between kingdoms in the Near East. In one model, the weaker kingdom was a vassal of the stronger one, and paid tribute to it (see my post Jeremiah: The Ruler of All Armies). In the other, two equal kingdoms made a treaty or covenant for trade and mutual defense.
The treaty between King Shlomoh of Israel and King Chiram of Tyre specified that Tyre would provide wood for all of Shlomoh’s building projects in Jerusalem, and Israel would provide annual large shipments of wheat and olive oil to Tyre. Although the Bible does not mention a clause about mutual defense, it does state that there was shalom between the two kings, which implies that they had at least agreed to mutual non-aggression.
And the king, Shlomoh, imposed a mas upon all of Israel, and the mas was 30,000 men.And he sent 10,000 a month to Lebanon; following a month in Lebanon they were two months at home, in turns … And Shlomoh had 70,000 burden-carriers and 80,000 quarriers in the hills … The king commanded, and they pulled out great stones, valuable stones, to lay the foundation-wall of the House: hewn stones. (1 Kings 5:27-31)
mas (מַס) = conscription for forced labor.
The first mas described in the Bible is the forced labor of the Israelites in Egypt. Although it was an accepted practice for a king to impose a temporary mas on his own citizens, in this case Shlomoh made 180,000 Israelites neglect their own land to do heavy labor for a full year. Then after two years at home, they had to go back to cut and haul materials for the temple, for King Shlomoh’s palace, and for several other large new buildings in Jerusalem.
Limestone quarry under Jerusalem: four stones partly cut out
The text also emphasizes that the stones for the foundation wall of the temple are hewn: huge blocks of stone cut out and smoothed.
And when the House was built, it was built of shleimah stone, quarry stone; but hammers or the axe, any tool of iron, was not heard in the House when it was built. (1 Kings 6:7)
The king wants to avoid the sound of an iron tool on the site of the new temple because of an old law about altars:
If you make an altar of stones for Me, you must not build it of hewn stones; if you have wielded your sword upon it, you have profaned it. (Exodus 20:22)
And you shall build there an altar for God, your god, an altar of stones; you must not wield iron upon them. You must build the altar for God, your god, of shleimot stones. (Deuteronomy 27:5-6)
King Shlomoh’s laborers are building the foundation-wall of the temple, not an altar. However, the temple will enclose a space even more sacred than the altar. So the king orders the stones to be cut at the quarry, and merely set in place at the temple site. Shlomoh’s attempt to follow the law may actually subvert it, since the stones are hewn.
Similarly, Shlomoh’s treaty with Chiram of Tyre has two purposes: to promote shalom, peace, between the two kingdoms, and also to build a temple that will unite the Israelites under a single god at a single holy place so they will be shaleim, intact, one people.
Instead the annual wheat and oil shipments to Tyre become a burden on the farming population. And the mas imposed on so many Israelite men results in complaints and rebellion. Shortly after King Shlomoh’s death, northern Israel secedes from southern Judah. (See my post Terumah & 1 Kings: Tent versus Temple.)
Are the stones of the temple wall really shleimot, whole and undivided, when they are cut out of the quarry with hammers and shaped with axes?
Does Shlomoh’s kingdom really live in shalom, peace and wholeness, when building a temple in Jerusalem leads to oppression, revolt, and secession?
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Mishpatim (Exodus 21:1-24:18), and the haftarah is Jeremiah 34:8-22.
Town by town, city by city, the armies of King Nebuchadnezzar took over the land of Judah. The country could have remained a semi-independent vassal of Babylon, keeping its own temple and running its own internal affairs. But the last three kings of the Israelites had rebelled against their overlord. And each time Nebuchadnezzar’s retaliation had been more severe.
King Nebuchadnezzar
The prophet Jeremiah kept warning the kings of Judah to keep paying tribute to Babylon, but they never listened to him. Instead they flirted with Egypt. Only Jeremiah realized what was obvious to the Babylonians: that when Pharaoh Nekho lost the big battle with Nebuchadnezzar at Carchemish in 605 B.C.E., and lost all his vassal states to the new Babylonian Empire, Egypt was finished as a world power.
When King Yehoyakhim of Judah stopped paying tribute to Babylon in 597 B.C.E., Nebuchadnezzar besieged Jerusalem until it surrendered. When King Zedekiah stopped paying tribute eight years later, after secret negotiations with Egypt, the Babylonian army surrounded Jerusalem again.
This time Nebuchadnezzar also conquered the rest of Judah, town by town and city by city.
Trapped in Jerusalem, unable the send their slaves out to the fields to plant and harvest, the leaders of Judah were getting desperate. Soon their city would fall, and they would all be killed or, at best, deported to Babylon. Only a miracle could save them.
The god of Israel had made miracles for the Israelites before. The priests were still serving God in the temple. What more was needed? How could they win God’s favor again?
In this week’s hafatarah, it occurs to King Zedekiah that the people of Judah have been ignoring one of God’s commands:
If your brother or sister Hebrew sells himself to you, then he shall serve six years, and in the seventh year you shall let him go chafshi from you. And when you let him go chafshi from you, you shall not let him go empty-handed… (Deuteronomy/Devarim 15:12-13)
In ancient kingdoms of Israel and Judah, men who could not pay their taxes or other debts sold themselves or their children as temporary slaves. After six years of service, their owners were required to set them free, and give the men a food supply and the means to make a living.
But the slave-owners of Judah had let the years pass without emancipation.
… the king, Zedekiah, cut a covenant with all the people who were in Jerusalem, to proclaim for them a dror: for each man to let go of his male slave and his female slave, the Hebrew male and the Hebrew female, chafshim, so that no one would be enslaved by his fellow Yehudi. And they heeded [the proclamation], all the officers and all the people who had entered in the covenant … they heeded and they let them go. (Jeremiah 34:8-10)
dror (דְּרוֹר) = emancipation of slaves every seventh year and every fiftieth year.
Yehudi (יְהוּדִי) = citizen of Judah; Jew. (From Yehudah (יְהוּדָה) = the kingdom of Judah, the tribe of Judah, or the individual Judah in the book of Genesis.)
The slave-owners in Jerusalem had more than one reason to free their slaves. Besides wooing God’s favor, the general emancipation also meant that the owners no longer had to feed their slaves. And since no one could work in the fields anyway, the government could recruit the emancipated men as soldiers to help defend the city.
The siege lifted briefly when an Egyptian army marched north, perhaps intending to honor its new alliance with the king of Judah. Most of the Babylonian army departed to take care of the Egyptian annoyance, and for a few months life in Jerusalem could return to normal.
Unfortunately, it did.
And later they turned back, and they took back the male slaves and the female slaves whom they had let go chafshim, and they subjected them to slavery [again]. Then the word of God happened to Jeremiah… (Jeremiah 34:11-12)
Jeremiah the Prophet and King Zedekiah, 1897 illustration
Through his prophet, God reminds the people in Jerusalem that Hebrews enslaved because of debt must be freed in the seventh year. God continues:
“One day you yourselves turned around and became upright in My eyes, proclaiming a dror for each man from his fellow, and you cut a covenant before Me in the house that is called by My name. But now you have profaned My name; each of you has brought back his male slave and his female slave that he had let go chafshim to follow their desire, and subordinated them to be male slaves and female slaves for you [again].
“Therefore, thus says God: [Since] you did not listen to Me proclaiming a dror, each one for his brother and each one for his fellow, here I am, proclaiming to you a dror—declares God—to the sword, to disease, and to starvation! (Jeremiah 34:15-17)
Jeremiah’s prophecy points out the hypocrisy of the ruling class. They free their slaves only when feeding them is a burden—and when they hope to wangle an extra favor out of God. But the newly-emancipated slaves have no means to feed themselves. What kind of liberty is that?
Then as soon as it looks as though the ex-slaves can once more engage in agriculture, their former owners re-enslave them, making them responsible for feeding everyone.
So God threatens to emancipate the Yehudi the same way they emancipated their slaves—by abandoning them to death. After all, no human beings can live exclusively by their own power, without the world God provides.
In fact, the Babylonians returned before the slaves of Jerusalem could bring in a harvest. In 586 B.C.E. the wall around the city was breached. Nebuchadnezzar blinded King Zedekiah, killed his sons, razed the capital, and burned down the temple. Judah became merely a district of Babylonia. The remaining ruling families were deported, and Jeremiah lingered in the ruins of Jerusalem.
In some parts of the world today, impoverished people are still kidnapped to become slaves (often for sex or war). Those of us who read blogs on the Internet, distant from the villages of Syria or Nigeria, might congratulate ourselves on never owning a slave or oppressing a debtor. But is that true?
Do we vote for political candidates who claim that everyone can succeed by their own efforts, even those who are not given the tools? Do we find it acceptable that one accident, disease, or misinformed purchase can doom a person to poverty for life, with no second chance—not even after six years of suffering?
Do we treat our own children as slaves? Do we send them off, after the right number of years, with all the tools they need to make it on their own? Do we try to recapture and control them later?
Do we take advantage of someone over and over again, neglecting them when we do not need them?
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Yitro (Exodus 18:1-20:23), and the haftarah is Isaiah 6:1-7:6 & 9:5-6.
You cannot see My face,because humankind may not see Me and live. (Exodus/Shemot 33:20)
Although God cannot be seen directly, people in the Bible do experience visions of God. The Israelites see a manifestation of God in this week’s Torah portion, and Isaiah sees a manifestation of God in this week’s haftarah.
Vision at Mount Sinai
The Law on Mount Sinai, by Jan Luyken, 1708
In the vision shared by everyone at Mount Sinai, God appears only as fire.
And Moses brought out the people from the camp to meet God, and they stationed themselves at the bottom of the mountain. And all of Mount Sinai smoked, because God went down upon it in fire, and its smoke went up like the smoke of the furnace, and all the mountain shuddered very much. (Exodus 19:17-18)
A shuddering, smoking mountain could be a volcano—except that in this vision, God’s fire comes down from the sky, not up from a crater. God also manifests in the book of Exodus as the fire Moses sees in the burning bush on Sinai, as the pillar of cloud and fire that leads the Israelites to Mount Sinai, and as fire and cloud on the mountain when Moses ascends to receive each pair of stone tablets.
No angels or other semi-divine creatures appear in the revelation at Mount Sinai; only fire, smoke, and various sounds.
Other parts of Exodus speak of God’s hand, arm, or finger (when God takes action in the world), and God’s feet (in a separate vision; see my post Mishpatim: After the Vision, Eat Something). But these references may not indicate an anthropomorphic god; the Hebrew Bible often uses these body parts in idioms.
Vision at the temple
Isaiah’s moment of revelation also includes fire, but God does not appear as fire.
In the year King Uzziyahu died, I saw my Master sitting elevated on a lofty throne, and His skirts filling the heykhal. (Isaiah 6:1)
heykhal (הֵיכָל) = palace, temple; main room of the temple in Jerusalem; heavenly palace.
Isaiah beholds God wearing a robe and sitting on a throne, like a king—except that the skirts of the robe mysteriously flow out to fill the room. As the vision continues God speaks, but does not move. Angelic attendants surrounding God do move; and they burn with fire.
Seraf, Haggia Sophia mosaic
Serafim are stationed above Him, each with six wings; with one pair he covers his face, and with a pair he covers his raglayim, and with a pair he flies. And one calls to another, and he says: Holy, holy holy! God of Tzevaot, Who fills all the earth with His glory! And the supports of the threshold shiver from the sound of the calling, and the house fills with smoke. (Isaiah 6:1-4)
serafim (שְׂרָפִים) = burners, burning creatures. (From the verb saraf, שָׂרַף = burn. Used in Numbers and Deuteronomy for “burning serpents”—probably poisonous snakes.)
tzevaot (צְבָאוֹת) = armies (on earth); the stars (in the heavens).
raglayim (רַגְלָיִם) = (pair of) feet, legs; a euphemism for the penis. Singular: regel(רֶגֶל) = foot, leg; walking pace; time set for a pilgrimage-festival.
The serafim must both cover and uncover their faces and their raglayim; if these body parts were permanently covered, they would not need wings for that purpose. When and why do they conceal these parts of their anatomy?
In Leviticus Rabbah, a collection of commentary from 400-600 C.E., Rabbi Jacob ben Zadbi says the serafim cover their faces to avoid looking at God’s presence, and cover their feet so God would not have to look at such unsightly appendages. (The writer assumed that the feet of the serafim were like the feet of Ezekiel’s angelic keruvim, which resembled calves’ feet.)
Twelfth-century C.E. rabbi Moses Maimonides wrote in The Guide for the Perplexed that the description of serafim covering their body parts is symbolic. The faces of the serafim are covered to indicate that “the cause of their existence is hidden and concealed”, while their feet are covered to indicate that their actions in the universe are also hidden. The wings for flying, Maimonides adds, merely represent the speed with which the serafim move when they act.
I propose a simpler explanation. Maybe the serafim cover their faces whenever they turn toward Isaiah, so he is not exposed to the blinding light radiating from these burning creatures. If seeing God’s face means death, seeing the faces of the serafim might be almost as bad.
As for covering their raglayim, I doubt the serafim are concealing their feet. After all, humans must have bare feet when they are in God’s presence; Moses must remove his sandals in front of the burning bush, and the priests must go barefoot inside the sanctuary. Since Isaiah’s vision is set inside a heykhal, the serafim in God’s presence probably expose their bare feet.
Although the word raglayim most often refers to feet or legs, sometimes it implies the pubic area between the legs, and there are three places in the Bible where raglayim is definitely a euphemism for the male genital organs. In Judges 3:24 and 1 Samuel 24:4 the word raglayim is combined with a verb to indicate a man urinating. And in the part of chapter 7 of Isaiah that is left out of this week’s haftarah, the prophet says that God will use the king of Assyria as a razor to shave off the head of hair and the hair of the raglayim(JPS: public hair) and also snatch away the beard. (Isaiah 7:20)
A man’s hair, especially his beard and pubic hair, stood for virility in ancient Israelite culture. Isaiah employs a shaving metaphor to prophesy that God will use Assyria to symbolically castrate Israel’s other enemies.
Why would the serafim in Isaiah’s vision use their extra wings to cover their genitals?
The penis is a symbol of rule, dominance, and control throughout the Bible, from the oath Abraham’s servant swears on his master’s yareich (which can also mean genitals; see my post Chayyei Sarah: A Peculiar Oath) to the Persian king who approves Esther’s interruption by lifting his sharvit (scepter). But God is the ultimate ruler. It would be subversive for a male to uncover his genitals in God’s presence.
That is why this week’s Torah portion specifies that all altars for God must be built without stairs or steps.
You must not ascend on stairs to My altar; that way you would expose your nakedness upon it. (Exodus 20:23)
The Torah also requires that priests must wear linen undergarments, so their genitals will be concealed in all areas of God’s sanctuary.
So each seraf uses one pair of wings to conceal his fiery face from Isaiah, for his own protection; and one pair of wings to conceal his genitals, so Isaiah will know that God rules, not the serafim.
Nevertheless, these angels are endowed with the potential to generate independent decisions and actions. One example occurs after Isaiah expresses his anxiety about having a vision of God.
The Prophet Isaiah, by Marc Chagall
And I said: Woe to me! I am as good as dead, because I am a man of impure lips, and I am living in the midst of a people of impure lips, yet my eyes behold the King, God of Tzevaot! Then one of the serafim flew toward me, and in his hand was a live coal he had taken from the altar with a pair of tongs. And he touched it to my mouth and he said: Hey! Now that this has touched your lips, your bad deeds have gone away, and your offense is atoned for. Then I heard the voice of my Master saying: Whom shall I send, and who will go for us? And I said: Here I am, send me! (Isaiah 6:5-8)
We have come a long way from the vision at Mount Sinai of God as undifferentiated fire, unaccompanied by any furniture or subsidiary creatures.
Isaiah sees God in terms of a throne and skirts, not in terms of fire. The fire exists in God’s serafim, “burning ones”, who occupy a station somewhere between humankind and God. They praise God (Holy, holy holy!) and they are privy to some of God’s plans (and who will go for us?) They protect Isaiah from the blinding brightness of their faces, and they cover their genitals to indicate that although they have some power, God is the ultimate ruler. And one seraf, hearing Isaiah’s anxiety about his unworthiness, takes action to remove his guilt. In his relief, Isaiah volunteers to be God’s prophet. Thus the seraf both furthers God’s plan and helps Isaiah rise to his calling.
The image of God as a king with a throne and a long robe has continued to be popular, from some of the writings after the fall of the first temple to some of the explanations given to children today. For me, God as fire is a better metaphor. An individual human cannot become a god.
But maybe we can aspire to be brighter, more aware of God’s presence, and more able to listen to people and address their concerns.
May all of us humans learn to act as thoughtfully as the serafim in Isaiah’s vision.
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Beshallach (Exodus 13:17-17:16), and the haftarah is Judges 4:4-5:31.
The underdog triumphs in many biblical stories. Jacob, the beardless weakling, outsmarts his strong, hairy brother Esau. Joseph rules over the older brothers who once enslaved him. The boy David kills the giant Goliath.
In this week’s Torah portion, Beshalach (“when he sent out”), the Israelite slaves leave Egypt as free people while Pharaoh’s army drowns behind them. In the haftarah from the book of Judges, two Israelite women triumph over the Canaanite general Sisera and his army.
How do you defeat an enemy stronger than you? In the Hebrew Bible, two effective ways are by receiving and using inside information from God, like Moses; and by taking action on your own initiative with intelligence, courage, and guile, like Jacob and Joseph.
The haftarah from Judges tells the story of two women, the ultimate underdogs in the patriarchal society of the ancient Israelites, triumphing over Israel’s enemies through both methods. Devorah the prophet gets her people to act on God’s promise to help them defeat the army of their Canaanite overlord, and Jael/Yael the Kenite acts on her own initiative and kills the enemy’s general.
War chariots, ivory plaque from Megiddo
When this week’s haftarah begins, the Israelites are scattered tribes who have been ruled by the chief king of Canaan, Yavin, for twenty years. They are oppressed by King Yavin’s general, Sisera, who commands a force that includes 900 chariots, the most fearsome war technology of the time.
Still, instead of relying on the Canaanite king’s dubious justice, the Israelites go to their own judges, including one outstanding judge.
Devorah was a woman, a prophet, a woman of lapidot; she was a shoftah of Israel at that time. (Judges/Shoftim 4:4)
Devorah (דְבוֹרָה) = “Deborah” in English; honey bee. (From the same root as doveir = speaker, and divrah = legal case.)
lapidot (לַפִּידוֹת) = a feminine plural form of the masculine noun lapid = torchlight, torch, flash of light. (Some translations consider lapidot a place-name or the name of Devorah’s husband.)
shoftah (שֹׁפְטָה) = the feminine form of shofet = judge; a man who decides legal cases and resolves disputes.
The bible emphasizes that Devorah is a woman; all the other judges in the bible were men. Moreover, she is a prophet, a woman of flashes of light. Even her name is significant: she is a speaker, both for justice and for God.
Date palm tree
And she was the one who sat under the Date-Palm of Devorah, between Ramah and Bethel in the hills of Efrayim. And the children of Israel went up to her for the law. (Judges 4:5)
Unlike the judges of villages, Devorah serves as the authority for a wider area, and holds her own law court in a sacred place. In ancient Israel, many holy places were indicated by trees or groves with names, such as the Oak of Weeping (Genesis 35:8), the Grove of Teaching (Genesis 12:6), or the Grove of Mamre (Genesis 13:18). Devorah’s own presence is what makes this particular palm tree the marker of a holy site.
And she sent and summoned Barak, son of Avinoam, from Kedesh in Naftali. And she said to him: Did not God, the god of Israel, command: “Go!—and draw up your position on Mount Tabor, and you shall take with you ten thousand men from Naftali and Zevulun. Then I will draw up to you, to the wadi of Kishon, the commander of the army of Yavin, Sisera, and his charioteers, and his infantry; and I will give them into your hand.” (Judges 4:6-7)
If Barak musters troops from the two Israelite tribes of Naftali and Zevulun and marches them up Mount Tabor, God will arrange for the defeat of the enemy’s army. But Barak is afraid.
And Barak said to her: If you go with me, then I will go; but if you will not go with me, I will not go. (Judges 4:8)
Devorah agrees to go with him, but prophesies that Barak will get no glory from the battle, because
… into the hand of a woman God will deliver Sisera. (Judges 4:9)
Deborah, by Gustave Dore
Devorah walks with Barak both to Kedesh to inspire the men to volunteer for the ad hoc army, and to the top of Mount Tabor to announce when the men should charge down. God panics Sisera’s army (through a flash flood in the wadi, according to the accompanying poem) and the Israelite foot soldiers kill every enemy soldier except General Sisera.
Devorah is supremely successful as the instigator of the battle because she is God’s prophet. Receiving divine communication and cooperating with God both inspires people to trust her and results in a successful campaign—even though she is a woman, who would normally be powerless.
Sisera gets down from his chariot in the middle of the battle and flees on foot. Where can he find refuge? He heads for the nearby camp of Chever the Kenite, a vassal of King Yavin.
Sisera fled on foot to the tent of Yael, wife of Chever the Kenite … (Judges 4:17)
Study of Jael, by Carlo Maratta
Yael (יָעֵל) = a variant of ya-al(יָעַל) = he will ascend, he will climb, he will mount for mating.
Normally, a fugitive would go to the tent of the man who heads the household or encampment, the only person who can take the role of host and decide to shelter the unexpected guest. In that culture, a woman’s tent was her private domain that no man outside her immediate family would dare to enter. Why does Sisera enter Yael’s tent instead of heading straight for her husband’s tent?
One line of commentary claims that Sisera’s motivation was to rape Yael, and then claim Chever’s household as his own. By taking ownership of a chieftain’s women, a man signaled that he was the new chieftain. Later in the Bible, King David’s son Absalom shows Israel that he is the new king by having sexual intercourse with the concubines King David leaves behind in Jerusalem. Sisera might plausibly decide he would rather be the head of a camp of Kenites than a disgraced ex-general.
But I think Sisera is on his way to Chever’s tent when Yael appears and suggests a different plan.
And Yael went out to meet Sisera, and she said to him: Surah, my lord, suraheilai, do not fear. Vayasar to her, to her tent, and she concealed him with the curtain. (Judges 4:18)
surah (סוּרָה) = turn aside, go away, desert, avoid.
eilai (אֵלַי) = to me.
vayasar (וַיָּסַר) = and he turned aside, went away, deserted, avoided.
Normally a woman would warn an intruder who slipped past the sentries around her husband’s camp to get away from her. But since Yael says suraheilai, she must be saying either “turn aside to me” or “desert to me” (knowing that Sisera has already deserted his own army).
Yael is a quick thinker with a cool head. She may view Sisera as an enemy; the Kenites are usually allies with the Israelites in the Bible, and Chever might have sworn vassalage to King Yavin because he had no alternative. But now Yavin’s army no longer exists, and the time is ripe for change. Sizing up the situation, Yael steps out of her tent and tempts Sisera with an ambiguous sentence.
And he falls for it. Suddenly he imagines he can take Chever’s wife, and then take over his whole household. He steps inside her tent, and she lets the curtain fall behind him. He asks for water, and she brings him a yogurt drink and puts covers over him. He orders her to stand at the entrance of the tent and tell anyone who comes that there is no one inside. Then, secure in his belief that she is his and they will eventually seal the deal with sex, Sisera falls asleep.
Jael and Sisera, by Jan de Bray
Then Yael, wife of Chever, took a tent peg and took the hammer in her hand, and she came to him quietly, and she drove the peg into his temple, and she hammered it into the ground. And he was fast asleep, exhausted, and he died. (Judges 4:21)
Deborah’s prophesy is fulfilled; Sisera dies by the hand of a woman.
Yael acts on her own initiative, taking advantage of the situation and employing her sharp wits and her ability to deceive without actually lying. The text does not say whether Sisera carries a weapon on his body, but he is a career soldier, and under ordinary circumstances could overpower (and rape) any woman in his path. Yael courageously uses guile, the weapon of the underdog, to overpower and “rape” him with her tent peg.
Never assume you can take advantage of an underdog who has always held a rank beneath your own. People who have been slaves for hundreds of years might turn out to have God on their side, and defeat you, as in this week’s Torah portion from Exodus. And women who have been ordered around by men for hundreds of years might turn out to be prophets and judges, like Devorah, or extraordinary executioners, like Yael.
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Bo (Exodus 10:1-13:16), and the haftarah is Jeremiah 46:13-28.
In the book of Exodus, God inflicts ten miraculous plagues on Egypt to punish the pharaoh for refusing to let the Israelite slaves go. Pharaoh finally sets the Israelites free in this week’s Torah portion, Bo—but only after the final miracle: the death of the firstborn.
In this week’s haftarah, Jeremiah predicts that God will once again punish the pharaoh of Egypt for mistreating the Israelites. This time God will not create miracles, but instead will use another empire’s army to achieve the goal.
The political history
There were three kinds of nations in the Near East during the era of 800-500 B.C.E.: superpowers that ran empires (the Egyptian, Neo-Assyrian, and Neo-Babylonian empires); countries that were directly controlled by a superpower; and semi-independent vassal states that paid tribute to a superpower in exchange for protection against outside attacks. Being a vassal state was the best hope for a small country like Judah, the only remaining Israelite kingdom after the northern kingdom of Israel was swallowed by the Neo-Assyrian Empire in 732 B.C.E.
Judah sent tribute to Assyria for about a century, except for a brief and doomed rebellion in 705-701 B.C.E. The Neo-Assyrian Empire expanded southwest to include northern Egypt, and southeast to the Persian Gulf.
Pharaoh Psamtik I unites Egypt
But no empire lasts forever. Psamtik, the son of one of Assyria’s puppet governors in northern Egypt, hired Greek mercenaries to drive out the Assyrian occupiers. By 654 B.C.E. he was pharaoh over a united Egypt. He went on to conquer the western half of the Neo-Assyrian Empire, and by 630 B.C.E. King Josiah of Judah had become a vassal of Pharaoh Psamtik.
Next Assyria was assailed from the southeast. In 626 B.C.E. Babylon revolted under its new king, Narbopolassar. A shrunken Assyria allied itself with Egypt, and Psamtik’s son, Pharaoh Nekho II, sent his armies north to fight Narbopolassar’s son, Nebuchadnezzar II.
It was a slow march, interrupted by rebellions of vassal states along the way. King Josiah of Judah took his own army to Megiddo to challenge the Egyptians in 609 B.C.E., but the Egyptians trounced the Israelites, and Pharaoh Nekho killed Josiah.
The armies of Egypt and Babylon met in 605 B.C.E. at Carchemish, about 2,000 miles north of Jerusalem (on the present border between Turkey and Syria). The Egyptian army was crushed, and its surviving soldiers fled south.
According to Jeremiah, Egypt did not lose the battle because of any deficiency of its own; Egypt lost because the God of Israel made it happen.
Why have your strong ones been cut down? They did not stand Because God shoved them down. (Jeremiah 46:15)
After the battle at Carchemish, all of Egypt’s vassal states became vassals of Babylonia, and Assyria disappeared. The prophet Jeremiah repeatedly warned the new king of Judah, Yehoyakhim, to stay out of trouble and keep sending tribute to the Babylonian king, Nebuchadnezzar.
But Yehoyakhim revolted against Babylonia in 599 B.C.E. and sent Judah’s tribute to Pharaoh Nekho II (the same pharaoh who had killed his father, Josiah).
Nebuchadnezzar retaliated by besieging Jerusalem. After a year and a half the city fell and Judah came under direct control of the Neo-Babylonian Empire. Both Jeremiah and Ezekiel criticized Egypt for failing to send troops to defend its new vassal Judah.
Judah’s king, the prophet Ezekiel, and other leading citizens were deported to Babylon. Jeremiah stayed behind in the ruins of Jerusalem until some of his fellow countrymen took him into exile in Egypt.
The prophecy
Both Jeremiah and Ezekiel prophesied that because Egypt had failed keep its promise to help Judah, God would send an army from the north to destroy Egypt. Both prophets said it would be King Nebuchadnezzar’s army, but in actual history, Nebuchadnezzar failed in his 568 B.C.E. attempt to conquer Egypt. The country remained independent until the Persians took it—from the north—in 526 B.C.E.
The Chaldees [Babylonians] Destroy Jerusalem, by James Tissot, circa 1900
In Ezekiel’s prophecy, God would arrange for Nebuchadnezzar to devastate Egypt not just to punish it, but so that the pharaoh would know who God is. (See last week’s post, Va-eira—Ezekiel: How to Know God.)
Jeremiah’s prophecy also includes more than punishment. He uses a name for God that never appears in Ezekiel:
As I live, declares the king—Y-H-V-H of Tzevaot is his name— As Tabor is among the mountains, And Carmel is by the sea, It will come! Prepare for yourself the gear of exile ... For Nof will become a horror, A desolation without inhabitants. Egypt is a heifer with a beautiful mouth, But a stinging fly from the north is coming, coming! (Jeremiah 46:18-20)
Y-H-V-H = the four-letter personal name of God, possibly related to the Hebrew verb “to be”.
Tzevaot (צְבָאוֹת) = armies; companies of soldiers. (Singular tzava, צָבָא. The Bible also uses the word metaphorically for armies of stars. See my post Bemidbar: Two Kinds of Troops.)
The first biblical book that calls the God of Israel HVH of Tzevaot is Samuel I, which modern scholars date to 630–540 BCE—the same period as the book of Jeremiah. Jeremiah uses this term 70 times!
Why does Jeremiah emphasize that YHWH, the god of existence itself, is the god of armies?
Jeremiah lived through at least 60 years of wars and reversals of fortune in the Near East, 60 years in which Judah was always a pawn, unable to take charge of its own destiny.
The common belief in the ancient Near East was that each country had its own god. When that god was happy with the people of his country, he made their army succeed. When the god was unhappy with them, their army failed.
The Bible also attributes many failures of Israelite armies to Israelite rejections of God. But why were God’s people suffering so many defeats, if their god was the most powerful?
Jeremiah was inspired to preach that the God of Israel is unlike the gods of other nations. Israel’s god, the supreme God of all existence, controls all the armies in the world. God decides which armies will win and which will lose, even when Israelites are not involved in the battle.
For Jeremiah, the prophetic insight that God rules all armies made the wars of his own lifetime meaningful. God had a master plan. Egypt would be humbled. Eventually the Babylonians would also be defeated. And in the long run, the Israelites would outlast all other peoples.
You must not fear, my servant Jacob, —declares Y-H-V-H— For I am with you. For I will make an end of all the nations Among which I have banished you. But with you, I will not make an end. (Jeremiah 46:28)
Personally, I shrink inside when I sing a prayer that includes the term Y-H-V-HTzevaot. If God is the ruler of all armies, then God is responsible for the carnage and suffering of all wars—which are apparently necessary for God’s master plan.
Yet if God were the Master Planner, controlling all the actions of mutable human beings, surely God could come up with a better plan than war after war. And if human beings hold ultimate responsibility for wars, then God is not the Master Planner, and not the God of Armies.
Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week the Torah portion is Va-eira (Exodus 6:2-9:35), and the haftarah is Ezekiel 28:25-29:21.
Apparently God really wants Egypt to know who God is. The god of Israel asks the prophet Moses to tell Pharaoh “and you will know that I am God” three times in this week’s Torah portion, Va-eira. And God tells the prophet Ezekiel how God will bring down the Egyptians “and they will know that I am God” four times in this week’s haftarah.
Plague of Blood, as depicted in 14th century CE
Before God inflicts the first of ten terrible miracles on Egypt, God instructs Moses to meet Pharaoh on the shore of the Nile and warn him that the water will turn into blood.
And you shall say to him: YHVH, the god of the Hebrews, sent me to you to say, ‘Let My people go and they shall serve Me in the wilderness’, but hey—you did not listen before now. Thus says YHVH: ‘By this teida that ani YHVH’. (Exodus 7:16-17)
YHVH = the Tetragrammaton or four-letter personal name of God that Jews consider most sacred. The name appears to be a form of havah or hayah (הוה or היה) the root of the verb “to be”, “to happen”, or “to become”, but it is a form that does not fit any Hebrew verb conjugations.
teida (תֵּדַע) = you will know, experience, be acquainted with, recognize, realize, have intercourse with.
ani (אֲנִי) = I [am].
Pharaoh hardens his heart during the seven days of bloody water, claiming it is not a divine miracle, so he does not experience or recognize the god of Israel.
God’s goal of being known by Pharaoh reappears when Moses talks about the second miracle, the plague of frogs:
… so that teida that there is none like YHVH our god. (Exodus 8:6)
—and again when God tells Moses the fourth plague will be more miraculous, because the swarm will be excluded from the place where the Israelites live,
…so that teida that ani YHVH in the midst of the land. (Exodus 8:18)
It takes ten miracles or plagues before Pharaoh finally knows YHVH, and can no longer harden his heart in denial. The knowledge comes from experiencing what God can do in the world.
The haftarah for this week’s Torah portion is a passage from the book of Ezekiel, set many centuries later during the Babylonian exile after King Nebuchadnezzar conquered the Israelite nation of Judah in 597 BCE. Judah had asked Egypt to help it fight the Babylonians, and Egypt had not come to the rescue. So Ezekiel prophesies that God will restore the land to the Israelites and punish Egypt, and both peoples will “know” God.
…then they will dwell on their soil that I gave to My servant, to Jacob. And they will dwell on it in safety, and they will build houses and plant vineyards, and they will dwell on it in safety when I have passed judgments on all those who despise them from all around; veyad-u that ani YHVH their god. (Ezekiel 28:25-26)
veyad-u (וְיָדְעוּ) = and they will know, realize, experience, etc. (A form of the same verb as teida.)
The Israelites will once again know YHVH is their god when they have first-hand experience of this amazing reversal in fortune.
The hafatarah continues with a poem describing the future downfall of Egypt. Then Ezekiel says:
Thus said my master, YHVH: Here I am over you, Pharaoh, king of Egypt …To the beasts of the earth and to the birds of the sky I have given you for food. Veyade-u, all the inhabitants of Egypt, that ani YHVH; because you were a walking-stick of reed to the House of Israel; when their hand grasped you, you would break…(Ezekiel 29:3-6)
The implication is that because Egypt failed to support the Israelites, God will make sure all Egyptians know from experience who YHVH is.
And the land of Egypt will become a deserted place and a ruin; veyade-u that ani YHVH, because he [Pharaoh] said: The Nile is mine and I made it. (Ezekiel 29:9)
Egyptians must also realize that although their pharaoh claimed he created the Nile, really YHVH created everything. In order to accomplish this, God will reduce Egypt to the lowest of nations.
And never again will they inspire trust in the House of Israel … veyade-u that ani the lord YHVH. (Ezekiel 29:16)
Therefore, thus says my master YHVH: Here I am, giving the land of Egypt to Nebuchadnezzar, king of Babylon. And he will carry off her wealth and loot her loot and plunder her plunder, and she will be a reward for his army. …On that day… veyade-u that ani YHVH. (Ezekiel 29:19, 29:21)
In all of these cases in Exodus and Ezekiel, people are expected to realize who God is after they have experienced an unexpected disaster or triumph, a miraculous change in fortune. The experience is supposed to be so powerful that both Israelites and Egyptians will realize that only the most powerful god in the world could create such a miracle, and that this supreme god is the god of Israel.
Furthermore, both peoples will know God by the name YHVH, the four-letter name based on the verb “to be”. Is this detail repeatedly included simply because it is the name the Israelites use for their god? Or does it carry another meaning?
In last year’s post on this Torah portion (Va-eira:The Right Name) I suggested that the idea of God as “being” or “becoming” is intellectually appealing, but too abstract for an emotional relationship with God. Now I notice that the phrase “know that I am YHVH” always occurs in the Torah and haftarah portions in the context of knowing God’s power to change fate and to create. What is most important is for the Egyptians and for the defeated and deported Israelites to realize that the god of Israel is the god of existence itself. Nothing can have power over YHVH.
I have experienced no inexplicable miracles or reversals of fortune in my own life. I do not know God in that way. I acknowledge the reality of being, that there is something rather than nothing, and I could call that God, even if it is irrelevant to the anthropomorphic god of the Bible.
But I will not. My unmiraculous life is full of meaning and my soul is full of awe, so “I know”—yadati(יָדַעְתִּי)—that there is something I might as well call God that goes beyond the fact of existence.
Teida that aniYHVH = You will know that I am Being.
This is the final post in a series comparing three stories of Jews who rise from captivity to high positions in a foreign land: the story of Joseph in the book of Genesis, the book of Daniel, and the book of Esther. After Joseph. Daniel, and Esther’s cousin Mordecai have all become viceroys of empires, all three stories continue with the themes “The hero gets revenge on the rivals who wanted him dead”, and “Thanks to the hero, the children of Israel prosper in a foreign land”.
* The hero gets revenge on the rivals who wanted him dead. *
Joseph’s revenge is the most complex and psychological. When he is seventeen, his ten jealous older brothers throw him in a pit, discuss killing him, then sell him as a slave to a caravan bound for Egypt. Twenty-one years later, the brothers come to Egypt to buy grain during the first of what will be seven years of famine. They bow down to the Egyptian viceroy Tzafnot-Paneiach, who wears Egyptian linens and a gold collar and speaks through an interpreter, without recognizing their little brother Joseph, all grown up and in charge of Egypt. But Joseph recognizes them.
Joseph has absolute power; he could order his brothers’ execution and no one would question it. Instead, he accuses them of being spies, and they explain they are ten of twelve brothers. He says he will keep one of the brothers in prison while the others bring grain back to their households in Canaan. But then they must bring back their youngest brother, Joseph’s innocent little brother Benjamin, to prove they are telling the truth.
Then they said, each to his brother: Ah, we are carryng guilt over our brother because we saw the tzarah of his soul when he pleaded with us for pity, and we did not listen. Therefore this tzarah has come upon us. (Genesis/Bereishit 42:21)
tzarah (צָּרָה) = distress.
They intuit that Joseph’s distress resulted, somehow, in their current distress—even without knowing that the Egyptian viceroy is Joseph (or that he knows Hebrew and understands their every word).
Joseph throws them all into prison for three days—an echo of when Joseph’s brothers threw him into a pit. Then he sends off nine of his brothers with sacks full of grain (and the silver they paid for the grain hidden in the sacks). He keeps one of his nastier older brothers, Shimon, in prison, and promises to release him only when the others return with Benjamin.
They do not return until the second year of famine; it takes that long before their father, Jacob, will let his beloved son Benjamin go with them. Then Joseph gets revenge for being sold as a slave—without actually enslaving anyone.
Joseph’s Brothers Find the Silver Goblet in Benjamin’s Sack, by Alexander Ivanov
He releases Shimon and treats all eleven of his brothers to a feast. When their sacks are filled with grain, he plants a silver goblet in Benjamin’s sack. Then he sends a servant after them, who finds the goblet, claims it was stolen, and declares that Benjamin—the one innocent brother—must stay in Egypt as Joseph’s slave.
This is a test to see whether the ten older men have reformed and will no longer abandon the brother their father loves best. The test causes the brothers further psychological distress, but they do get a passing grade. First they all volunteer to be slaves along with Benjamin, and then when they are brought before Joseph, a.k.a. Tzafnot-Paneiach, Judah volunteers to replace Benjamin and become the viceroy’s slave instead. Only then does Joseph tell them his true identity.
*
Joseph arranges his own revenge on his brothers, but in the books of Daniel and Esther the revenge happens at the king’s command, in the form of a simple tit-for-tat. The bad guys get exactly the same punishment they had intended for the hero.
Daniel in the Lions’ Den, by Briton Riviere
Daniel’s rivals for the post of viceroy set him up so that he will be sealed overnight into a den of lions. (See Part 3.) Daniel survives, thanks to a divine miracle.
Then by order of the king, those men who had slandered Daniel were brought and, together with their children and wives, were thrown into the lions’ den. They had hardly reached the bottom of the den when the lions overpowered them and crushed all their bones. (Daniel 6:25, Jewish Publication Society translation of the Aramaic)
In the book of Esther, the bad guy is Haman, whose pride is wounded because Mordecai the Jew refuses to bow to him when he is made viceroy of Persia. Haman persuades the king to issue an edict that everyone in the Persian Empire may kill all Jews on the 13th of the month of Adar. Haman also erects a tall stake so he can personally impale Mordecai when the day comes.
His plot is foiled when Queen Esther, Mordecai’s cousin, reveals that she is a Jew.
Haman Begging the Mercy of Esther, by Rembrandt
Then Charvonah, one of the eunuchs before the king, said: Also there is a wood [stake] that Haman made for Mordecai, whose good words saved the king [from an assassination plot]. It is standing at the house of Haman, 50 cubits tall. And the king said: Impale him on it! And they impaled Haman on the wood [stake] that he had prepared for Mordecai, and the anger of the king abated. That day King Achashverosh gave to Queen Esther the property of Haman, enemy of the Jews. And Mordecai came before the king, since Esther had told what his relationship was to her. Then the king removed his signet ring, which he had taken back from Haman, and he gave it to Mordecai. (Esther 7:9-8:1)
Instead of Haman being viceroy and Mordecai being impaled, Mordecai is viceroy and Haman is impaled. The king’s edict permitting the massacre of the Jews cannot be rescinded, but Esther persuades the king to issue a counter-edict that on the same day, the 13th of Adar, the Jews of every city may assemble and fight anyone who attacks them. Between that edict and Mordecai’s new position, nobody dares to kill a Jew.
The enemies of the Jews hoped lishlot them, but the opposite happened, and the Jews shalat those who hated them. (Esther 9:1)
lishlot (לִשְׁלוֹט) = to gain power over.
shalat (שָׁלַט) = gained power over.
* Thanks to the hero, the children of Israel prosper in a foreign land. *
Just as Joseph arranges his own non-lethal revenge, he arranges to move the children of Israel to a foreign land. After he ends his game of testing his brothers, he reveals his identity and tells them to fetch their father and their own families and move to a fertile district of Egypt called Goshen.
And I shall provide for you there, because there will be five more years of famine, so that you will not be deprived, you and your households and all that you own. (Genesis/Bereishit 45:11)
Pharaoh happily ratifies Joseph’s offer and sends wagons north to help Jacob and all his descendants move to Egypt. These original 70 children of Israel do not leave Egypt when the famine ends five years later. They stay on for four centuries, until a new dynasty rules Egypt and enslaves them to build Pharaoh’s cities. So although the children of Israel prosper during Joseph’s lifetime, eventually their lives in Egypt become intolerable, and they need God and Moses to rescue them—in the story that begins with this week’s Torah portion, Shemot (Names) in the book of Exodus.
*
The book of Daniel only implies that the Jews in the new Persian Empire benefit from Daniel’s prayers three times a day, which he continues even when his rivals trick the king into ordering that no one shall bow to a god for 30 days. Daniel emerges unscathed from the lion’s den, but when the king throws Daniel’s enemies into the den, the lions kill them at once. At this additional proof that a powerful god is on Daniel’s side,
King Darius wrote to all peoples and nations of every language that inhabit the earth, ‘May your well-being abound! I have hereby given an order that throughout my royal domain men must tremble in fear before the God of Daniel, for He is the living God who endures forever …He delivers and saves, and performs signs and wonders in heaven and on earth, for He delivered Daniel from the power of the lions.’ Thus Daniel prospered during the reign of Darius and during the reign of Cyrus the Persian. (Daniel 6:26-29)
Although the book does not specifically say that all Jews in the empire prospered along with the viceroy Daniel, the official elevation of their god implies that their position also improves. The rest of the book of Daniel consists of a series of prophetic visions Daniel experiences, with no mention of any further discrimination against the children of Israel in the Persian Empire.
*
Triumph of Mordecai, by Jean Francois de Troy
In the book of Esther, the new prestige of the Jews in the Persian Empire is an inseparable part of the revenge against Haman. First the king executes Haman and makes Mordecai the viceroy in his place—giving a known Jew great power. Then the king counteracts Haman’s edict urging everyone to kill Jews on a certain date by issuing a new edict permitting the Jews to assemble and kill their enemies on that day.
Due to both Mordecai’s power and the king’s new edict, people throughout the empire show deference to the Jews among them, being careful not to offend them.
…and many of the people of the land mityahadim because the terror of the Jews fell upon them. (Esther 8:17)
mityahadim (מִתְיַהַדִים) = were pretending to be Yehudim = Jews.
The Jews kill their few remaining enemies on the official day, the 13th of Adar, which becomes the holiday of Purim.
*
The stories of Joseph, Daniel, and the Esther and Mordecai duo put a different spin on each of the seven themes they have in common, including the final theme of Jews prospering in a foreign land.
The children of Israel prosper in Egypt (for several generations, at least) because Joseph moves his extended family to he fertile district of Goshen. The Israelites secure religious freedom under the first king of the Persian Empire because Daniel proves the power of the God of Israel. And the Jews acquire more status and power later because Esther (King Achashveirosh’s chosen queen) and Mordecai (who saves Achaveirosh’s life) identify themselves as Jews, and persuade the king to reverse every action of Haman, the prime enemy of the Jews.
Together, the stories of Joseph, Daniel, and Esther demonstrate that it is possible for Jews to succeed in exile (galut), outside their former land.
What do you need to live successfully in a new place? A way to make a living and secure the physical necessities of life, according to the Joseph story in the book of Genesis. Freedom of worship, according to the book of Daniel. And the respect of the people around you, according to the book of Esther.
I pray that more and more nations in today’s world will let everyone within their borders make a living, follow their own religion, and live in peace and mutual respect.
Questioning Torah 