131221 – Parshat Shemot

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VbeshalachORTIFY YOURSELF

Rabbi Yosil Rosenzweig

rebyosil@gmail.com

PARSHAT SHEMOT

Shemot (Exodus) 1:1-6:1

Haftarah: Isaiah 26:6-28:13, 29:22-23

131217

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What’s in a name? “And the king of Egypt said to the Hebrew midwives, the name of the first was Shifra and the name of the second was Pu’ah…” (Shemot 1:15).

RaShI says that: “Shifra is YoCheved (the mother of Miryam, Aharon and Moshe), because Sh’miShaferet – she beautified the new born babies. And Pu’ah is Miryam, because Sh’Po’ah – she cries and speaks and coos at the child in the manner of women who try to sooth the crying babe.”

So, when we are introduced to Moshe’s mother and sister we find that they are not referred to by their given names, but, rather, by the names that described them not only as midwives, but as protectors of new born Hebrew babies.

Similarly, though we know baby Moshe by the name given to him by the daughter of Pharaoh because: “Moshituh – I drew him from the water,” Our Midrash teaches us that Moshe had many Hebrew names. The Me’am Lo’ez on Shemot 2:10 quotes a number of Midrashic sources and provides us with an amazing teaching: “Our sages have taught that Moshe was called by many names.

  • His father Amram called him Chaver, because of him [Moshe] he was “NitChaber – he was reunited” with his wife (RaShI to chapter 2 verse 1). And this was a worthy name because he also “reunited” Israel with their Father in heaven.
  • “And his mother YoCheved called him YeKuti’el, because, I had “Tikvah – hope” that Hashem would return my womb for birthing.
  • “His sister Miryam called him Yered, because she “YaRda – went down” to the Nile and saw what was to become of him. That name was also worthy because “HeReed – he brought down” the Torah to Israel from the heavens, also because the Manna “came down” in his merit. She also referred to him as Tuvya, because he was Tov – good.
  • “And his brother Aharon called him Avi Zanu’ach, because “Avi Zanach – my father abandoned” my mother and remarried her and Moshe was born. And this name was also a worthy one because he caused Israel to “abandon” their idolatrous ways and also because his prayers caused Hashem to “abandon” His punishment of Israel (after the sin of the golden calf).
  • “His nursemaids called him Avi Socho because he was the “father of the prophets” who are referred to as Sochim – agents.
  • “His grandfather Kahat called him Avigdor because in his merit Pharaoh “Gadar – restricted” his decree to throw the male children into the Nile.
  • “And the Children of Israel called him Shemaya for in Moshe’s days did Hashem “Shema – hear” our cries.
  • “And from all these names, he was called by the name Moshe, which was given to him by the daughter of Pharaoh.”

None of the [above mentioned] names are mentioned in the five books of the Torah. And even Hashem referred to him only as Moshe. This is suggestive of Pharaoh’s daughter’s greatness, for she is considered as if she was his mother. And from this we learn that an orphan that is raised in a home that does not embitter him with harsh words is considered as if he was born to that house. “And Hashem said to the daughter of Pharaoh: Even though Moshe was not your son, you treated him as one, so will I treat you accordingly. I will call you Batya – the daughter of G-d.”

The names in both the written and oral Torah aid or deepen our understanding of the people that these names describe. We have just seen how the true characters of Yocheved, Miryam and Moshe are revealed by the choice of names that are given to them. The metamorphosis that took place when Avram became Avraham, or YeKuti’el became Moshe is an important link to our perception of who these people really were.

Likewise, the names that are attributed to Hashem are very significant. At the beginning of next week’s Parsha Va’Eira, (Shemot 6:1-2), Hashem says to Moshe: “…I am Hashem. I appeared to Avraham, Yitzchak and Ya’acov as Kel Shakai, but with My Name Hashem I did not make myself known to them.”

Why the different names of Hashem? Kel Shakai or Elokim denotes the Master of Justice and/or the Master of Nature. Bereishit Bara Elokim Et HaShamayim V’Et HaAretz – In the beginning Elokim [the Master of Nature and Law] created the heavens and earth). Up to this point in Jewish history, Hashem was the Creator and He kept His word precisely. But then Hashem revealed another aspect of Himself. The four letter name of Hashem (which we never pronounce) denotes timeless mercy. In His redemption of Israel from Egypt, whether or not Israel deserved it, Hashem exhibited a side of Himself that even the Patriarchs were unaware of.

Our Parsha alludes to this new side of Hashem when He reveals Himself to Moshe at the burning bush (chapter 3). He explains that He will now fulfill all the promises that He swore to Avraham, Yitzchak and Ya’acov, and that Moshe will serve as the agent of His benevolence. In verses 13 and 14 we find the following conversation: Moshe said to Hashem, “Behold when I come to the Children of Israel and say to them, ‘The G-d of your fathers has sent me to you, ‘and they say, ‘What is His name?’ – what shall I say to them?” Hashem answered Moshe, Eheyeh Asher Eheyeh – I Shall Be As I Shall Be.” And He said, “So shall you say to the Children of Israel, ‘I Shall Be’ has sent me to you.”

This cryptic name of G-d has been pondered often by students of the Torah. The interpretation that speaks closest to my heart I found in a book called Orchat Tzaddikim – The Ways Of The Righteous. The (anonymous) author writes in the chapter called The Gate of Truth, that the word Eheyeh – I Shall Be appears in the Five Books of Moshe 21 times, and its Gematriya (numeric value) is also 21. Aleph = 1, Hey = 5, Yod = 10 and Hey = 5. The total numeric value of all the word Eheyeh in the Torah appear 21 times 21 the Gematriya of Eheyeh, equals a total of 441. The Hebrew word Emet (truth) also equals 441 (Aleph = 1, Mem = 40, and Tav = 400).

Hashem said to Moshe that when the Children of Israel ask you what Hashem’s Name is, tell them “Truth” has sent me to you, and they will understand.

Just as scientists have discovered that DNA carries pieces of our personalities and behavior patterns, so too, do our Hebrew names carry a world of unfulfilled potential for us to release.

What’s in a name, everything, personality, character, essence and even hope. Let us all live up to our names and the true traits and potentials that are contained in each of them.

Shabbat Shalom,

Reb Yosil

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