QUESTIONS AND COMMENTARY FOR PARASHAT SHEMOT
1. The Torah specifically
states in Exodus 3:1-4 that God revealed himself to Moses from the midst of a
burning thorn bush. Why does the Torah mention this fact? Why might the Lord
have chosen a thorn bush? Why is it significant that the bush was not consumed?
What does this teach us?
Rabbi Jason Sobel
Beginning in Genesis chapter three, thorns are
associated with hardship, suffering, and exile. Thus, it is no surprise that
God commissions Moses to redeem Israel
out of the Egyptian exile from amidst a thorn bush. Commenting on this point,
the midrash says:
Why from the midst of "a thorn bush" and not from the midst
of a large tree, or from the midst of a date tree? The blessed Holy One said,
"I wrote in the Torah, ‘I am with him [Israel]
in his distress' (Psalm 91:15). They were placed in [the thorns of] slavery,
therefore I too, [will reveal myself to them] in the bush which is all thorny."
Midrash Tanchuma Shemot 14
By appearing to Moses in a thorn bush, God is
communicating to Israel
that he has heard their cries and identifies with their suffering. When Moses
shared this reality with his enslaved sisters and brothers, they were
overwhelmed:
And Aaron spoke all the words which the LORD had spoken to
Moses. Then he did the signs in the sight of the people. So the people
believed; and when they heard that the LORD had visited the children of Israel
and that he had looked on their affliction, then they bowed their heads and
worshiped.
Exodus 4:30-31
The Lord is attuned to the pain of his children and like
any loving parent, wants to alleviate it. This is an awesome fact that should
gives us pause and cause us to praise our heavenly Father. The fact that the
Creator of the Universe sees our pain and cares is truly amazing and should be
a source of comfort for us in difficult times.
It is also important to remember that God not only is
aware of Israel's
pain but also takes action by sending Moses as his agent to liberate his
children. Part of our covenantal responsibility as individuals and as a
community is to identify with and alleviate the suffering of others. In so
doing, we emulate the Lord who "heals the brokenhearted and binds up their
wounds" (Psalm 147).
Commenting upon this Rabbi Michael Lerner writes:
The God revealed to Moses at the burning bush passionately
insists on saving the entire people of Israel
from their fate as slaves. God is available, actively calling to us from the
burning bush - a fire that does not destroy but energizes - to join in
transforming the world. Our task is to hear the voice, to recognize God's
availability to us, to make space for it in our lives. This mystical experience
is tied to an ethical and political awareness in a way not typical of most
mystical systems . . . What Moses understands is the true nature of the
universe: that spiritual enlightenment and the moral obligation to struggle
against oppression are not two separate things; they are inextricably linked.
Jewish Renewal,
p. 63
Thus, one of the key lessons that we learn from the
burning bush revelation is that a key part of our divine mission is tikkun
olam, which involves partnering with God in the healing, repairing, and the
redeeming of the world from the forces of sin and oppression. The greatest
example of this is Yeshua, who healed the sick, fed the hungry, and who associated
with and elevated the most despised segments of society. May our ears also be
sensitive to the cries of others and may our hands be quick to gently wipe the
tears from their eyes as our loving Lord has done so often for us. By doing
this, we in part fulfill the words of the Aleinu: letaqqen ‘olam bemalchut
Shaddai, "to perfect the world under the sovereignty of the Almighty" for
Messiah's glory.
2. What is the
significance of Moses' encounter with God at the beginning of the book of
Exodus?
Joshua Brumbach
The
encounter between Moses and God in Exodus 3 is one of the most exciting stories
in the entire Torah and is rich with much meaning and imagery. God instructs
Moses to return to Egypt to deliver a message and
liberate the Jewish people from slavery. During their encounter, Moses asks God
what he is to tell the people when they ask who sent him, and what his name is.
God responds with one of the most amazing, mysterious, and mystical answers
ever recorded - ehye asher ehye.
This
phrase, ehye asher ehye, is one of the easiest, and yet most
difficult passages of the Torah to translate. The reason is because it carries
nuance, mystery, and an ever present reality. Many translations render the
passage in the present tense, either as "I Am," or as "I Am who I Am." Many Jewish translations translate it in the
future tense, "I Will Be who I Will Be." The Complete Jewish Bible renders it
as both "I am/will be what I am/will be."
The
most fascinating thing is that they are all correct. In Hebrew, the way this
phrase is constructed renders it timeless and eternal. Meaning that the phrase ehye
asher ehye can actually be translated in every tense, and in every
combination of tenses. It could be "I Am who I Am," "I Will Be who I Will Be,"
"I Am who I Will Be," "I Will Be who I Am," etc. The Midrash acknowledges this and also
denotes that the word ehye describes God as timeless and eternal. The
Aramaic Targum Onkelos alludes that this phrase is itself one of the divine
names, for he does not even translate the three words into an Aramaic meaning,
but leaves the phrase in Hebrew.
The
response God gives to Moses is itself one of the divine oracles meant to be a
sign to the people. But this is often
missed by non-Hebrew speakers. By God's response, God is telling Moses that he
is in control of everything - all is consumed in, by, through, and from him. This
is an answer that is just as deep and mysterious as God is. Yet, it is close
and simple at the same time. When we get into positions like Moses and feel
overwhelmed, that we can not possibly do all that God asks of us, we must
remember that our God is not only a consuming fire, but is the source of
everything that exists. Nothing has being apart from him. We must always be
reminded of his assurance that through him, we can do all things.
Derek Leman
Matthew 5:1-16 - The Beatitudes
The Beatitudes are frequently approached as a list of
virtues. Some writers call them the "be happy attitudes." Under the virtue
interpretation, the Beatitudes could, in order, refer to: humility (poor in
spirit), compassion (those who mourn), meekness (gentle will inherit), godly
desire (hunger for righteousness), mercy (merciful), godliness (pure in heart),
peace (peacemakers), and proclamation (persecuted for righteousness).
A few problems with the virtue approach are immediately
apparent. First, mourning is not exactly a virtue. In order to make it a
virtue, it must be assumed that the person mourns often because of a
compassionate spirit. Second, Luke's parallel does not say "poor in spirit,"
but simply "poor." As Tevye would say, "It's no great honor to be poor!"
But if the Sermon on the Mount is understood as Yeshua
proclaiming his Messianic reign to his disciples, the Beatitudes may be seen in
a different light. Yeshua is giving his Messianic teaching about the immanent Kingdom
of God. The Beatitudes, then, are
not virtues, but examples of the reversals that Yeshua's reign will bring.
"Poor in spirit" is not a virtue per se but a
state of being humbled by poverty and hardship. Yet Yeshua will reverse this
reality. The Kingdom of God
is especially for the poor, because the poor tend to pay more attention to
God's call.
Likewise, those who mourn now will be comforted then.
Those who have missed out on prosperity because they are meek and not ambitious
will be rich with land in God's Kingdom. Those longing for true righteousness
will find it in the Age to Come. Those who showed mercy to others will find
mercy from God. Those whose hearts are purely for God will have the privilege
of unparalleled intimacy with him in those days. The peacemakers (not
"cheese-makers" as certain filmmakers would have us believe) will enjoy a
special status as well, having served God in this life by their peacemaking.
Finally, the ones facing hardship for proclaiming and following God's ways will
have a great reward.
QUESTIONS FOR PARASHAT
SHEMOT
1. The Torah specifically
states in Exodus 3:1-4 that God revealed himself to Moses from the midst of a
burning thorn bush. Why does the Torah mention this fact? Why might the Lord
have chosen a thorn bush? Why is it significant that the bush was not consumed?
What does this teach us?
2. What is the
significance of Moses' encounter with God at the beginning of the book of
Exodus?
NEXT WEEK'S READINGS
-
PARASHAT VA'ERA
Exodus
6:2-9:35
Isaiah
66:1-24 (Shabbat Rosh Chodesh)
Matthew
5:17-26
Learning 
