Par sha t Vaer a

A T ouc h Of T he Div ine

Ra bbi Ari Kahn

The book of Sh'mot represents a new beginning for the world. While the book of
B’reishit discusses the creation and early history of the world, in many ways
B’reishit represents failure. From the appearance of man in the Garden of Eden
through the death of Ya’akov, we observe so many lost opportunities. From Cain
and Abel through the generation of the Flood, we find tragic examples of man’s
failure. Uniformly the younger brother succeeds where the older brother fails, and
uniformly brothers can not seem to coexist peacefully.

There are numerous literary and theological connections between these two
books which lead us to the conclusion that in order to understand Sh’mot,
comparisons and contrasts with B’reishit must be considered:

--B’reishit opens with creation and the command for man to procreate, whereby
man becomes a partner in creation. Sh’mot opens with Jews multiplying at an
impressive rate – enough to alarm the Egyptians.

--B’reishit begins with a horrific act of murder–fratricide. Sh’mot begins with

Moshe seeking his brothers and killing to protect his brother1. This alone should
suffice to alert us that this Book will be different from the previous Book. --
B’reishit provides us with Noach in an ark, while Sh’mot begins with Moshe
floating in an ark. Where Noach failed as a leader Moshe will succeed in an
unparalleled fashion.

In the theological realm, a major change takes place in the transition between the
two Books. This week’s Parsha begins with a declaration from G-d that while the
Patriarchs related to Him in a particular manner, there are aspects of the Divine
which eluded them, and Moshe alone is privy to this particular revelation:

And G-d spoke to Moses, and said to him, ‘I am the Lord. And I appeared to
Abraham, to Isaac, and to Jacob, by the name of G-d Almighty, but by my
name The Lord I was not known to them. (6:2-3)

The ineffable name of G-d which indicates G-d’s complete transcendence was not
revealed to the Patriarchs. Rather, the name Elokim or E-l Sha-dai was used when
G-d revealed Himself in B’reishit.

Let us take a closer look at the various names of G-d: The name "Elokim" means
All-powerful, or Almighty. It is the name used to describe the drama of creation:

"In the beginning Elokim created heaven and earth" (Breishit 1:1).

1
See my notes on B’reishit
The name Elokim implies a dominance over nature; the Kabbalists point out that
the
numerical value of Elo-him equals "Hateva" - the natural world, or nature 2. This
name is indicative of one particular relationship which G-d has with man, but it
does not describe the essence of G-d on His terms. One could argue that from our
perspective, this is the only aspect which is relevant. We, as created beings, can
only relate to G-d as a creator. This seems to be the aspect of G-d which the Avot
related to: Avraham came to “know” his Creator by recognizing this aspect of the
Divinity.

Moshe, however, comes to understand G-d on a different level; he perceives an

aspect which had eluded the Avot. He relates to the aspect of G-d which is, by
definition, beyond human understanding: the transcendent G-d, described by the
Ineffable Name, the Name which is so holy that man is not even permitted to
pronounce it. Yet the verse at the opening of our Parsha which introduces this
Name is somewhat unclear, for the name of G-d spelled Y-H-V-H has already been
revealed to Moshe. When Moshe witnessed the Burning Bush, the Sneh, G-d
declared:

The Lord further said to Moshe, 'Thus say to the Children of Israel, Y-H-V-H
the Lord of your fathers, the Lord of Avraham, of Yitzchak and Ya'akov, sent
me to you. That is my name forever, that is my memorial from generation to
generation" (3:15)

This is precisely what the Burning bush symbolized. A closer look at the portion of
the Burning Bush clarifies the underlying issue:

"And Moshe was a shepherd of the flock of his father in law...and he came
to the mountain of Elokim in Horev" (3:1)

Moshe is seeking the G-d of his fathers, Elokim;

"An Angel of G-d Y-H-V-H appeared to him from the midst of the fire from
within the bush; behold the bush was burning but it was not being
consumed ("ukal", eaten). And Moshe said, ‘I will turn and look at this great
sight, why is the bush not being burnt?’ And Y-H-V-H saw that Moshe turned
to look, Elokim called to him from within the tree and said, ‘Moshe, Moshe,’
and he said, “Here I am." (3:2-4)

While Moshe was seeking the G-d of his fathers, the ineffable, transcendent
aspect of G-d revealed Itself to Moshe, but Moshe does not seem to have
understood the significance of the revelation. The tradition which he possessed,
passed down from the Avot, concerned the aspect of G-d which we call Elokim,
the G-d of Nature.

2
See my notes on Miketz
The Burning Bush itself is an intrinsic symbol of eternity, the idea of something
which is burning but not being consumed. It is a representation of the
metaphysical, a statement of infinity. Moshe turns to see but does not grasp the
meaning, and at that point Elokim calls out to Moshe. Moshe is then told that the
land upon which he stands is holy, and is instructed to remove his shoes.

This is the first time in the Chumash that we are told of holy land. This is a
concept which we have come accustomed to, but at this point in the text the idea
is new. What is “holy land”? For that matter, what is the meaning of “holy”?

We are taught by the Sages that holiness is separateness 3. If that is the case, then
this land is separate, different from other lands. The only other such case hitherto
in the Chumash is the Garden of Eden. Once again, we should not miss the
parallel between the Books of B’reishit and Sh’mot: In the beginning of B’reishit
man was expelled from Eden, and ethereal guards are stationed at its gates to
prevent man from entering. Now, Moshe stands at the foot of this holy mountain
and sees a sight which is not of this world. In both places G-d's transcendence is
felt:

"And they heard the voice of G-d, the Lord, walking in the breeze of the
day"
(Breishit 3:8)

There is, however, a further, deeper connection between these awesome places
which becomes apparent when we consider the meaning of this Burning Bush. The
first association drawn is a connection with Sinai, and therefore the giving of the
Torah. Both Sinai and the Bush are places of revelation; Sinai on the macro level,
for the entire People, and the Burning Bush, a “micro-revelation” directed
exclusively toward Moshe. This association begins with the verse:

"When you have brought the people out of Egypt you shall worship Elokim
on
this mountain" (3:12)

Here Moshe is clearly told that he will return to this very place in order to worship
G-d.
The purpose of leaving Egypt, then, will not be merely political; the culmination of
the
Exodus would take place here on this same Mountain - when the Torah is given.

The Sages see the connection on another level as well:

"And Moshe was a shepherd of the flock of his father in law...and he came
to the mountain of Elokim in Horev" (3:1)

The name of the place where this revelation takes place is "Horev".

3
See Rashi Vayikra 19:2
 "Rabbi Eliezer Hamodai said, "From the day that heaven and earth were
created, the name of the mountain was Horev. At the time that G-d
revealed Himself from the midst of the Sneh (Bush), (the name was
changed and as a) result of "Sneh" the mountain was named Sinai.. It is
actually the same place as Horev. How do we know that the Children of
Israel received the Torah at Horev, as it says "The day you stood in front of
G-d at Horev (Devarim 4:10)". (Pirki D' Rebbi Eliezer chapter 40)

The connection between the Burning Bush and Sinai, the place of the giving of the
Torah, is established. The connections, however run even deeper. The image of
the Bush is replicated at the giving of the Torah, where we are told that G-d
reveals Himself from the midst of the fire:

"And the mountain was burning in fire to the very heart of heaven"
(Devarim 4:11)

We can now appreciate that the Burning Bush is a microcosm of the Revelation at
Sinai. But, why a bush? The symbolism of a tree connected with Torah is obvious:
The "Tree of Life" from the Garden of Eden! We are taught in Proverbs that the
Tree of Life is Torah!

"My son forget not my Torah (Mishlei 3:1) She (the Torah) is a tree of Life to
those who hold her" (Mishlei 3:18)

The Talmud explains:

Let him study the Torah, as it says, But desire fulfilled is a tree of life; and
the tree of life is naught but the Torah, as it says, She is a tree of life to
those who hold her! (Berachoth 32b)

The Tree of Life symbolizes Torah; long after man’s expulsion, Moshe approaches
this Bush aflame. This Bush is the conduit between Eden and Sinai. It is none
other than the Tree of Life. In B’reishit man failed, and was expelled from the
Garden prior to approaching the Tree of Life - Torah. Man's error was in partaking
from the Tree of Good and Evil, often called the Tree of Knowledge. If we recognize
that the other tree - the Tree of Life- was the tree of Torah, we are forced to
reevaluate our understanding of the Tree of Knowledge, the Tree of Good and Evil,
called in Hebrew “Etz Ha’Daat.”

Immediately following the episode of the expulsion from Eden we are told that
Adam
yada, "knew" his wife. Apparently the word "yada" implies an experience.
Similarly, the Tree of Knowledge was a tree of experience. Had Adam obeyed the
commandment given to him by G-d, he would have partaken of Torah first, and
then he could have turned to experiences. The problem was that the snake used
its seductive, destructive power to lead man away from the Tree of Life.

The idea of the snake in the Garden of Eden is the concept of the death wish,
man’s desire to avoid life:

“Resh Lakish taught, ‘The (evil) inclination of a person attacks him every
day
and attempts to kill him (Sukka 52a)

The sages teach us that the Angel of Death, the Evil Inclination and Satan are all
in fact one force (Baba Batra 16a), and this is the domain of the snake. The
antidote for this force is the Torah.

“It was taught in the school of Rabbi Yishmael, ‘If you meet that disgusting
one (the Evil Inclination) drag him into the Beit Midrash” (Sukka 52a)

The cure for the temptation represented by the snake existed before the malady:
G-d’s intention, his commandment to Adam, was to arm mankind with Torah
before opening them up to experience.

Now, all these years later, a new day has dawned. Sh’mot is a new beginning, a
new
creation. Moshe stands in front of this Burning Bush, a tree which represents Torah
and, later, Sinai. At this very moment, Moshe questions G-d regarding His
essence; he seeks His name. Finally, he asks:

And Moshe said to G-d, “Behold, when I come to the People of Israel, and
shall say to them, ‘The G-d of your fathers has sent me to you’; and they
shall say to me, ‘What is his name,’ what shall I say to them?” (3:13)

G-d’s transcendence stares him right in the face, yet Moshe is still unsure of the
significance of the revelation.

“And Moshe answered and said , ‘’They won’t believe me, nor will they
listen to my voice, for they will say, “Y-H-V-H didn’t reveal Himself to you.”’
G-d said to him, ‘What is in your hand?’ He said, ‘A staff,’ He(G-d) said,
‘Throw it to the ground,’ he (Moshe) threw it to the ground and it became a
snake. Moshe fled from it (the snake). G-d said to Moshe, ‘Put out your
hand, and hold on to its tail.’ He put out his hand, and caught it, and it
became a staff in his hand. (4:1-3)

The staff, which is, after all, only a piece of wood, can become a snake. When
Moshe
sees this snake he becomes justifiably frightened, not just because a snake is
dangerous, but because it symbolizes sin. Our previous experience with a snake
had disastrous consequences for the world. Now, things are different: standing in
front of the Sneh/ Sinai/ “Tree of life” Moshe is shown that he can control the
snake.4 The antidote is in his hands. Evil can be countered. When one connects
4
Zohar, Bereshith, Section 1, Page 27a
But if he transgresses the law, they are watered from the bitterness of the tree of evil, which
is the evil inclination, and all his limbs are full of bitterness; but when the members of the body are
with the Transcendent G-d, via Torah, evil can have no hold. Now we can better
appreciate the opening declaration of our Parsha, when G-d reveals Himself
(again) to Moshe. Immediately preceding this, at the end of last week’s Parsha,
Moshe had posed a serious question to G-d:

“And Moshe returned to G-d (Y-H-V-H), and said, “Master, why have you
caused evil to this people? Why have you sent me? From the time I came to
speak in your Name evil has befallen this people” (5:22-23).

Once Moshe has understood the idea of an infinite, compassionate G-d who will
redeem His people, Moshe questions the suffering of his people. Why does evil
still prosper? If we look back at the revelation at the Bush, we can discern that in
fact, G-d has already answered the question, albeit in a hidden manner.

The Lord further said to Moshe, 'Thus say to the Children of Israel, Y-H-V-H
the Lord of your fathers, the Lord of Avraham, of Yitzchak and Ya'akov, sent
me to you. That is my name forever, that is my memorial from generation to
generation" (3:15)

Here, the name of G-d is revealed, and G-d says “this is My Name forever,” but
the word “forever,” normally spelled ayin, vav, lamed, mem, is missing the vav.
Thus, what is pronounced “olam” is written “elem,” meaning “hidden” (see
Pesachom 50a). Even at the moment of revelation, G-d’s Name must remain
hidden, and we are reminded of our Rabbis’ prohibition against pronouncing His
Name. It remains ineffable, even when it is revealed.

In this world the Name of G-d remains hidden, but there will be a time when G-d’s
name will become clear and known.

And the Lord shall be King over all the earth; in that day shall the Lord be
One, and His name one: is He then not One now? — Said R. Aha b. Hanina:
Not like this world is the future world. In this world, for good tidings one
says, ‘He is good, and He doeth good’, while for evil tidings he says,
‘Blessed be the true Judge’; [whereas] in the future world it shall be only ‘He

kept holy from the side of good, it may be said of them that “they came to Marah and were not able to
drink waters from Marah, for they were bitter” (Ex. XV, 23). Similarly, the study of the Talmud is bitter
compared with that of the esoteric wisdom, of which it is said, “And God showed him a tree” (Ibid.);
this is a tree of life, and through it “the waters were sweetened”. Similarly of Moses it is written, “And
the staff of God was in his hand.” This rod is Metatron, from one side of whom comes life and from the
other death. When the rod remains a rod, it is a help from the side of good, and when it is turned into a
serpent it is hostile, so that “Moses fled from it”, and God delivered it into his hand. This rod typifies
the Oral Law which prescribes what is permitted and what is forbidden. When Moses struck the rock
God took it back from him, and “he went down to him with a rod” (II Sam. XXXIII, 21), to smite him
with it, the “rod” being the evil inclination, which is a serpent, the cause of the captivity. A further
lesson can be derived from the words “and from there it parted”: happy is the man who devotes himself
to the Torah, for when God takes him from this body, from the four elements, he is detached from them
and ascends to become the head
 is good and He doeth good’. ‘And His name one’: what does ‘one’ mean? Is
then now His name not one? — Said R. Nahman b. Isaac; Not like this world
is the future world. [In] this world [His name] is written with a yod he and
read as alef daleth; but in the future world it shall all be one: it shall be
written with yod he and read as yod he.(Pesachim 50a)

The word olam is not the only word in that sentence which is written in a
defective manner; “generation to generation” is also written with a vav missing,
as if to say “here is My Name, but realize that it can not yet be fully manifest.”

What is it that we are waiting for, that will bring about the end of evil? The term
“from
generation to generation” is found in another context: the battle with Amalek, the
embodiment of evil in history:

“And G-d (Y-H-V-H) said to Moshe, write this memorial…He (Moshe) said,
“because the Lord has sworn by His throne that the Lord will have a war
with
Amalek “from generation to generation” (17:16)

Here the words “generation to generation” are again written defectively; in

addition, the word “throne” -“kise”- kaf, samech, aleph, is written without the
aleph. G-d’s throne, as it were, is incomplete from generation to generation, just
as His Name is incomplete. Amalek, the living representative of evil, thrives. This
is what prevents G-d’s Name from being one, or in other words, this is what
prevents G-d’s Oneness from being manifest in this world.

As we have seen, the antidote to evil is Torah. Amalek attacked the Jewish People
prior to the giving of the Torah, just as the snake attacked prior to man’s eating
from the Tree
of Life.

This is what disturbed Moshe at the end of last week’s Parsha. His understanding
of G-
d as compassionate and transcendental led him to believe that all evil would be
eradicated as soon as G-d makes Himself known in Egypt. This is why G-d must
return to the lesson in the beginning of this week’s Parsha: All promises will be
fulfilled, the Jews will leave Egypt, they will enter their own land. But for evil to be
destroyed, something else must take place: The Torah must be received, and kept.
This is the Tree
of Life.

There is a Kabalistic tradition, cited by the Ramban in the introduction to his

Commentary on the Torah, that the entire Torah, written with black fire on white
fire, is in fact the Name of G-d5. This Name of G-d is also hidden. The Zohar
teaches that there are 600,000 letters to the Torah6, and that every soul has its
5
Chavel Hebrew edition page 6,7 see Yerushalmi Shekalim 6:1
6
Zohar Chadash, Shir Hashirim 74d
own connection with Torah. But an actual count of the letters in the Torah yields a
result of only 304,805—only half the number we seek! However, we must take
into account both the black fire and the white: The Torah consists of elements
which are easily discernible--the letters, the black fire, as well as material which is
elusive--the white fire. G-d’s Name is hidden in this world; the task of revealing
that Name is given to us, the Jewish People.

Moshe had a mission which differed from that of the Forefathers. They
understood G-d’s greatness through nature; they connected to Elokim.
Moshe, on the other hand, was destined to bring the Torah from heaven
down to this world; therefore, Moshe needed to understand the idea of
transcendence in order to accomplish his mission. But for G-d’s name to
be completely revealed on earth, all the parts of the Torah must become
known. This is the secret of the 600,000 letters: Every Jewish soul must
complete its task, must realize its unique connection with Torah. Then
and only then will evil have no existence. The Jewish people are woven
together with the Torah and G-d respectfully. If the people are
incomplete in their actions then the Torah is incomplete in its teachings
and G-d remains incomplete in His manifestation in this world. But the
time will come when man, through his actions, will allow the Torah, and,
by extension, G-d’s name to become revealed. The world will then regain
it’s innocence and become Eden-like, the serpent will be slain. G-d’s
Name will then become known and celebrated universally: