Tags: ark of the covenant, Baal, Betzaleil, chariot, keruvim, Psalm 18, weather gods
(This is the last of a series of posts comparing ideas in the book of Exodus/Shemot with related ideas in the book of Psalms. Next week I will begin revisiting some sparks in the ancient priestly religion described in the book of Leviticus/Vayikra.)
Skilled artisans among the Israelites make all the items for the portable tent that is to be a dwelling-place1 for God in the Torah portion Vayakheil. Moses then assembles the new Tent of Meeting, the divine fiery cloud covers it, and the glory of God fills the inside in the next Torah portion, Pekudei. The golden calf was a mistake, but this time the Israelites got it right! The success in this week’s double portion, Vayakheil-Pekudei, completes the book of Exodus/Shemot.
The focal point for God’s presence is the empty space above the ark inside the inner chamber of the tent. The ark is a gold-plated wooden box holding the second pair of tablets Moses brought down from Mount Sinai. The master-artisan Betzaleil hammers out a solid gold lid for the ark—not just a slab of gold but a sculpture, with two winged creatures rising from the lid in one continuous piece of gold.
And he made two keruvim; of gold hammered work he made them, from two edges of the lid: one keruv from this edges and one keruv from that edges. From the lid he made the keruvim, from its edges. And the keruvim were spreading out wings above, shielding the lid with their wings. And each one faced its brother, and the faces of the keruvim were toward the lid. (Exodus/Shemot 37:76-9)
keruv (כּרוּב) = a hybrid creature with wings and a human face. Plural: keruvim (כְּרוֻבִים or כְּרוּוִים). (The English word “cherub” is derived from the Hebrew keruv, but a keruv in the Bible does not look like a chubby baby with stubby white wings.)
When King Solomon builds the first temple in Jerusalem, its back room, the Holy of Holies, contains two free-standing gold-plated sculptures representing keruvim. Each is 10 cubits tall (15 to 20 feet) and has a 10-cubit wingspan. Solomon has the ark carried in and placed under their wings. (See my post Pekudei & 1 Kings: A Throne for the Divine.)
The Hebrew word keruv may come from the Akkadian word kuribu, “blessed ones”, their name for the colossal statues of hybrid winged beasts guarding doorways and gates. Commentators have speculated that keruvim might have the bodies of bulls (like Assyrian shedu) or lions (like Egyptian sphinxes or Phoenician lammasu) or humans. Raanan Eichler has made a good argument that the keruvim spreading their wings over the ark must have stood upright on two legs, and therefore probably had human bodies.
Hybrid beings with wings and human faces appear in many Ancient Near Eastern sculptures. When they are not demons battling heroes, they are either guardians of gates, or servants transporting a god. Keruvim in the Hebrew Bible are never demons, but they do appear as both guardians and transportation.
Assyrians placed sculptures of shedu, winged bulls, as guardians at either side of a gateway into a city or palace. Another guardian figure, called Gud-alim by Sumerians and Kusarikku by later Mesopotamians, represented a door-keeper who protected a house from intruders. He stood upright and looked fairly human, except that he often had wings, horns, or a bull’s legs. In some depictions he carries a bucket.
Phoenician artworks from coastal cities west of ancient Israel and Judah also feature a pair of hybrid winged creatures on either side of a tree of life. Their tree of life is a composite of a lotus and a papyrus (borrowed from Egyptian art) and sometimes a palm tree.
Similarly, the decorations carved in the walls of King Solomon’s temple—by artisans from the Phoenician city-state of Tyre—featured keruvim and palm trees.2
In the book of Genesis/Bereishit, two keruvim serve as guardians of the way back into the Garden of Eden, where the Tree of Life remains untasted.3
One of Ezekiel’s prophesies compares the king of Tyre with a keruv that is supposed to protect its city.4 In an earlier post, Terumah: Cherubs Are Not for Valentine’s Day, I suggested that since God speaks to Moses from the empty space above the ark,5 the two keruvim are also guardians of an entrance: a portal to the invisible God.
The gods of other religions in the ancient Near East rarely rode on the backs of winged creatures; instead they used these creatures to pull their chariots. Tarhunz, the high god of the Luwian people living north of Canaan, was in charge of weather and war. He used lightning as a weapon, and rode in a chariot pulled by winged horses. South of the Luwians and north of Israel, the Canaanites of Ugarit worshiped Baal Hadad (“Master of Thunder”), a weather and war god who also wielded lightning. The Ugarit writings call this Baal “Rider of Clouds”.
The God of Israel also seems to have a chariot of clouds, in the poetry of Jeremiah and Psalm 104.6
God’s cloud chariot is pulled by keruvim in a poem that appears twice in the Bible, once as chapter 22 in the second book of Samuel, and later (with only slight changes) as Psalm 18. The speaker, King David, faces death at the hands of an enemy army, and calls on God for help. God descends from the heavens.
Smoke went up from His nostrils
And fire from His mouth devours.
Embers blazed from Him.
He tilted the heavens and descended,
And a thundercloud was beneath His feet.
And He drove a keruv and flew,
And He soared on the wings of the wind. (Psalm 18:9-11)
I use the pronoun “He” in this translation because God is presented as if “He” were Baal Hadad from the Canaanite pantheon of male and female gods. Psalm 18 continues with imagery of dark clouds, hail, thunder, and arrows of lightning. God then stages a dramatic rescue, and David wins the battle.
A Chariot Throne
The ark with its two keruvim is often considered God’s throne in the Bible—the authoritative location where God sits like a king. But sometimes this throne is movable, like a chariot.
Before David conquers Jerusalem, when the ark is housed in a temple at Shiloh, the Israelite army decides to carry it with them into battle against the Philistines, hoping that God will fight for them.
And they took away from there the ark of the covenant of God of Armies Sitting on the Keruvim … (1 Samuel 4:4)
Although the Israelite forces carry God’s throne, they lose the battle. The Philistines capture the ark, then later abandon it in Israelite territory. When King David retrieves it for his new capital in Jerusalem, it is called
… the ark of the god whose name was invoked, the name of God of Armies Sitting upon the Keruvim. (2 Samuel 6:2)
The title is also used in psalms 80 and 99.
Listen, Shepherd of Israel, You who lead Joseph like a flock!
Sitter on the keruvim, shine forth! (Psalm 80:2-3)
God, King, the peoples will tremble!
Sitter on the keruvim, You will shake the earth! (Psalm 99:1)
The Babylonian army razed the first temple in Jerusalem in 579 B.C.E., burning it to the ground. The army carried off some of its gold items as booty, but the ark and its keruvim disappeared from history. When some of the Israelites returned to Jerusalem under Persian rule and built a second temple, they left the Holy of Holies empty.
Ever since the destruction of the first temple with its ark and gold keruvim, God’s throne could only be an abstraction or a vision. The prophet Ezekiel reports two mystical visions of hybrid winged creatures during the exile in Babylon (Ezekiel 1:4-28; Ezekiel 10:1-22 and 11:22-23). In his second vision he identifies these creatures as keruvim.
In both visions, the glory of God (not God Itself) appears as a fiery figure on a throne that looks like sapphire, suspended above four keruvim, each of which is accompanied by an interlocking wheel covered with eyes. Each keruv has a single leg ending in a calf’s hoof, a human body, four wings, a human hand below each wing, and a head with four faces: one human, one lion, one eagle, and one that is called the face of an ox in the first vision and the face of a keruv in the second vision.
The keruvim and their wheels move up and down as well as in all four directions, and the throne suspended above them moves along with them. Although Ezekiel does not call this arrangement a chariot, subsequent Jewish writers developed a school of mysticism based on the merkavah (מֶרְכָּבָה = chariot) in the book of Ezekiel.
Even without a temple, even without keruvim, the human mind needs poetic images to think about God. Today many of us no longer need to assign God a face, a hand, or a body in robes; we can handle the paradox of God as both invisible and manifest in everything we see. Yet poetic images still well up around the notion of God: clouds, beams of light, opalescent radiance, perhaps even wings. They are not God, yet God is in the imagery.
When God Itself seems too abstract, perhaps we can think of something like a keruv, a creation that pulls the presence of God toward us when we need rescue, and that stands at our gateways when we need a guardian.
1 (See my post Terumah & Psalm 74: Second Home.)
2 In the first (Israelite) temple in Jerusalem, keruvim and palms are carved in relief on the wooden walls and two sets of double doors (1 Kings 6:29, 32, 34). Keruvim, palms, and lions are engraved on the stands for ten bronze wash-basins (1 Kings 7:36).
3 Genesis 3:24.
4 Ezekiel 28:14, 16.
5 Exodus 25:22, Numbers 7:89.
6 Hey! Like clouds it ascends;
Like a whirlwind is [God’s] chariot;
Lighter than eagles are His horses. (Jeremiah 4:13)
In Psalm 104, God’s cloud chariot is pulled by the wind:
Setting beams for [God’s] roof chambers in the waters [above the sky],
Making the clouds His chariot,
He goes on the wings of the wind. (Psalm 104:3)
Tags: book of life, Golden Calf, levirite marriage, Psalm 109, Psalm 69
(One of a series of posts comparing ideas in the book of Exodus/Shemot with related ideas in the book of Psalms.)
Of course God is angry about the golden calf. “You shall not make for yourself an idol, or any likeness of what is in the heavens above or what is on the earth below.” (Exodus/Shemot 20:4) It’s right there in the Ten Commandments. Why can’t these Israelites follow simple directions?
Moses is about to walk back down Mt. Sinai with the two stone tablets in this week’s Torah portion, Ki Tissa, when God warns him that the Israelites below have cast a golden calf and are worshiping it. (See my blog post Ki Tissa: Heard and Not Seen.)
And God said to Moses: “I have observed this people, and hey, it is a stiff-necked people! So now let Me be, and My anger will blaze over them and I will consume them, and I will make you into a great nation.” (Exodus 32:9-10)
Moses talks God out of this idea. Then he walks down the mountain, smashes the two stone tablets, and gets the Levites to kill the 3,000 worst offenders.
The next day he climbs back up Mt. Sinai to ask God to forgive the surviving Israelites.
“And now, if you will only lift their guilt! But if not, please mecheini from your book that you have written.” But God said to Moses: “Whoever sinned against Me, emechenu from My book. Now go lead the people to [the place] that I have spoken of to you.” (Exodus 32:32-33)
mecheini (מְחֵנִי) = wipe me away, erase me. (A form of the verb machah, מָחָה = wiped out, wiped off, destroyed, blotted out.1)
emechenu (אֶמְחֶנּוּ) = I will wipe them off, I will erase them. (Another form of the verb machah.)
In other words, Moses insists that his personal fate must not be separated from that of the Israelites. If God erases them from the book, God must erase him, too. God replies that guilty individuals will erased, but the people of Israel as a whole will continue their journey under Moses’s leadership.
When the story is retold in the book of Deuteronomy/Devarim, God says to Moses:
“Hey! This is a stiff-necked people. Leave me alone, and I will exterminate them, and emecheh their name from under the heavens, and I will make you a nation greater than they.” (Deuteronomy 9:13-14)
emecheh (אֶמְחֶה) = I will wipe it out, I will erase it. (Another form of the verb machah.)
The Hebrew word for “name”, sheim (שֵׁם), means not only an appellation, but also someone’s reputation, standing, or renown (as in the English “making a name for herself”).
God’s book appears to be a list of names recorded at birth. Female names are not mentioned (the Bible reflects the male-centered, patriarchal society of its time), so we do not know if the list is comprehensive.
What happens when someone’s name is machah from the divine list?
One clue appears later in Deuteronomy. Lineage is important in the Bible; for a man to die without any male heirs is a terrible fate. So if a married man died without issue, his brother was obligated to impregnate the widow. If she bore a son, he would become the dead man’s heir.
And the firstborn that she bears shall be established on the name of his dead brother, and his name will not yimacheh from Israel. (Deuteronomy 25:6)
yimacheh (יִמָּחֶה) = be wiped out, be erased. (Another form of the verb machah.)
Two of the psalms include pleas for God to punish enemies by erasing their names from the divine book. Psalm 109 opens with a complaint that certain people are lying about the psalmist, accusing him without cause. Verses 6-19 ask God to punish a personal enemy. These verses include separate requests for the man to be convicted of a crime, lose his job, and become impoverished while alive; for him to die before his time; for his children and his parents to suffer; and for his lineage to be exterminated.
May no one extend kindness to him;
And may no one be gracious to his orphans.
May his posterity be cut off;
In the next generation, may their names yimach. (Psalm 109:12-13)
yimach (יִמַּח) = be blotted out, erased. (Another form of the verb machah.)
In Psalm 69, the speaker feels as though he is drowning, and asks God to rescue him from being shamed and abused. Then he asks God to punish all his enemies. This middle section concludes with:
Place guilt upon their guilt,
and do not let them come into Your righteous deliverance.
Yimachu from the book of life,
And among the righteous do not record them. (Psalm 69:28-29)
yimachu (יִמַּחְוּ) = May they be blotted out, erased. (Another form of the verb machah.)
This passage alludes to two divine lists: a “book of life” or “book of the living” (seifer chayim, סֵפֶר חַיִּים), and a record of the righteous, which may or may not be the same scroll. When the psalmist asks for the names of his tormentors to be erased from the book of life, he may be asking God to deprive them of heirs, or he may be asking God to make them die soon.
The Hebrew Bible refers to God’s list of names as a “book of life” only in Psalm 69, which was written around 500 B.C.E. Almost a thousand years later, the Babylonian Talmud (tractate Rosh Hashanah 16b) cited Psalm 69:29 as support for the idea that God keeps three books of names. According to this tractate, on the first day of each new year, Rosh Hashanah, God writes down the names of the righteous in one book and the names of the wicked in another. People whose deeds are partly good and partly bad are listed in the third book until Yom Kippur, nine days later, when God decides which of these intermediate people to record in the book of the righteous and which in the book of the wicked.
What happens to the people listed in these books? The Talmud says that according to school of Shammai, those in the book of the righteous are rewarded with everlasting life, while those in the book of the wicked go to Gehinnom after death.2
But by the Rosh Hashanah liturgy, codified in the 9th century C.E., says simply that God writes down who will live and who will die that year; any possibility of life after death is omitted.3 Neither does the liturgy mention wiping out any names that were written earlier.
The image of God erasing names from a book expresses a biblical hope that people will be punished for bad deeds, either by untimely death or by the end of their lineage—equally bad fates from an ancient Israelite point of view.
Few people today believe God punishes miscreants in this way. Some folks still cling to the idea of reward or punishment after death. I prefer the idea that virtue is its own reward, and I believe that people who enjoy being mean never get to experience the best things in life, such as true friendship and love.
Today the image of God keeping a book, or books, of names is still used in Rosh Hashanah and Yom Kippur services as a metaphor for the idea that God only knows when a person will die. The liturgy pleading to be written into this year’s “book of life” provides emotional reinforcement for the knowledge that the time of our death is unknown—and therefore it behooves us to use our present lives well.
May all human beings, whatever their past deeds and attitudes have been, wake up with new insight into the shortness of life and the value of goodness. And may we all realize, like Moses in this week’s Torah portion, that there is no point in having our own names written in the book of life unless our fellow human beings are also listed there.
1 The Bible uses various forms of the verb machah not only for wiping away or erasing names, but also for wiping away tears, wiping a dish clean, or wiping out (killing) an entire population. God tells the Israelites to wipe out the memory of an enemy tribe called Amaleik; several Israelite leaders beg God not to wipe out, i.e. forget, someone’s good or bad deeds. When a husband accused his wife of adultery, a priest wrote a curse on a scroll, then machah it in water and made the woman drink it; the results determined her guilt or innocence (Numbers/Bemidbar 5:23-24).
2 Talmud Bavli, Rosh Hashanah 16b. There is also a Christian tradition about a “book of life” that is a divine record of who will “go to heaven” after death.
3 Prayers for God to “inscribe us in the book of life” were added to the Amidah sections of Rosh Hashanah liturgy by the Babylonian Geonim in the 9th century C.E. The “Unetaneh Tokef” prayer, an earlier addition to the liturgy, states that every year God decrees who will die, and by what means, during the coming year.
Ramban (13th century Rabbi Moses ben Nahman, known as Nachmanides) explained that the book of the righteous is the book of life, and the book of the wicked is the book of death. Everyone whose name is written in the book of life merits life until the following Rosh Hashanah, and everyone whose name is written in the book of death will die that year.
Tags: Amidah, incense, prayer, Psalm 141, Psalm 40, Psalm 51, smoke
(One of a series of posts comparing ideas in the book of Exodus/Shemot with related ideas in the book of Psalms.)
Two kinds of smoke please God, according to the book of Exodus:
* the smoke from burning sacrificial animals and grain products on the copper altar in front of the Tent of Meeting described in last week’s Torah portion, Terumah,1 and
* the smoke from burning incense on the gold altar inside the tent, described in this week’s Torah portion, Tetzavveh (“you shall command”):
And you shall make an altar for miketar ketoret; from wood of acacias you shall make it. …And you shall plate it with pure gold …And place it in front of the curtain that is over the Ark of the Reminder, …where I will reveal myself to you. Vehiketeyr on it, Aaron, ketoret of spices … (Exodus/Shemot 30:1-7)
ketoret (קְטֺרֶת) = incense. (From the root verb ketar.)
vehiketeyr (וְהִקְטֵיר) = And he shall make smoke. (Another form of the verb ketar.)
In the Wilderness
The altar for burning animals and grain (which would otherwise be food for people) is outside the Tent of Meeting that the Israelites construct in the wilderness of Sinai. The incense altar is inside, right in front of the Holy of Holies. All the Israelites worship God by bringing food offerings for the priests to burn on the outdoor altar. Only the high priest, Aaron, burns spices on the incense altar for God.
Food offerings are sent up in smoke for various reasons. Some offerings express gratitude to God, some atone for transgressing God’s rules, some mark a change in ritual status, and some observe holy days. The fragrance of the incense, however, is intended only to honor and please God.
The Israelites send columns of smoke up to God. And God sends columns of cloud and fire down to the people. When the Israelites are walking from Egypt to Mount Sinai,
God was walking in front of them in a column of cloud by day, to lead them on the way, and in a column of fire by night, to make light for them, [so they could] walk day and night. (Exodus 13:21)
For the cloud of God was over the dwelling-place by day, and there was fire in it by night, before the eyes of all the house of Israel, on all their journeys. (Exodus 40:38)
During the Babylonian Exile
Israelites continue to use the smoke from burning food and incense as their main communication with God until the Babylonians destroyed the first Israelite temple in Jerusalem in 597 B.C.E. (The Bible also mentions a few individual prayers, but does not portray Levites as singing psalms until the time of the second temple.)
The Israelites deported to Babylon were not sure what to do. Should they continue sending up smoke to God, even without the temple, the food altar, or the incense altar? Or should they use another approach?
Psalm 141 is a plea for God to help the psalmist avoid harmful speech and bad company. The psalm opens with a request that this prayer be considered as a substitute for making smoke.
God, I called You. Hurry to me!
Listen to my voice when I call to You!
May my prayer endure as ketoret before You,
Lifting up my palms2 as an evening offering. (Psalm 141:1-2)
After the Second Temple
After the Persians conquered Babylon, some of the Israelites returned to Jerusalem and built a second temple in 516 B.C.E. They reinstituted the sacrificial system in their new temple, making both an outside altar for burning food offerings and an inside altar for incense. This type of worship continued until the Romans destroyed the second temple in 70 C.E.
After the fall of the second temple, some Jews hoped for a third temple, and another return to worshiping God through smoke. The Amidah (“standing”) prayer, which is recited at morning and evening services to this day, begins with a verse from Psalm 51 about spoken prayer:
My lord, may you open my lips,
And my mouth will declare Your praise. (Psalm 51:17)
However, Psalm 51 ends:
May You rebuild the walls of Jerusalem.
That is when You will want slaughter-offerings of righteousness,
Rising-offerings and complete offerings. (Psalm 51:20)
Similarly, in traditional prayer books the Amidah3 includes this request: “And return the service to the inner sanctum of Your house, and the fire-offerings of Israel, and their prayer, with love, accepting it with favor.” According to this tradition, prayer is good, but prayer and smoke together are better.
Many liberal prayer books produced in the last century or so omit or reinterpret this prayer in the Amidah, so as to avoid praying for either reinstituting animal sacrifices or building a third temple.
Psalm 40, composed at least 2,000 years ago, is bolder and more direct:
Slaughter and grain offering You do not want.
You dug open a pair of ears for me!
Rising-offerings and guilt-offerings You do not request.
That is when I said:
Hey, I will bring a scroll of the book written for me.
I want to do what You want, my God,
And Your teaching is inside my guts.
I delivered the news of right behavior to a large assembly.
Hey! I will not eat my lips. (Psalm 40:7-10)
The speaker in Psalm 40 insists that God does not want smoke, only words. Nothing can make this prophetic poet recant; he will not “eat his lips”.
I almost envy the simplicity of the early Israelite religion, in which people and priests burn something to make a column of smoke rise up to God in the sky or “heavens”, and God sends down a column of divine smoke (described as cloud and fire) to guide the people.
Personally, I could not even imitate this process by burning incense, since I am allergic to any type of smoke. And these days, columns of cloud and fire do not descend from the sky; we only get lightning and general precipitation.
But I do pray to God with words, for all the reasons the ancient Israelites made smoke: to express gratitude, to ask for forgiveness and self-improvement, to observe holy days, and just to honor the divine. And though I often say, or sing, the words out loud, I do not pray to a God in the sky, but to a divine source I encounter “inside my guts”, like the author of Psalm 40.
I was brought up to be an atheist; I did not begin praying until I was 32. My life for the past 30 years has been deeper, thanks to prayer; I have become more grateful, less egotistical, and more accepting. And, God willing, I can continue to improve.
May everyone who would benefit from a prayer practice discover a good one.
Oh God, may you open my lips,
And my mouth will declare Your praise. (Amidah and Psalm 51:17)
2 The Hebrew Bible describes two postures for prayer. Prostration—bowing until you lie face down on the ground) indicates submission and the willingness to receive any word God might send you. Raising your hands, palms up, toward the sky (with or without kneeling) indicates a petitionary prayer, in which you are asking God for something.
One example is when King Solomon dedicates the first temple in Jerusalem:
As Solomon was finishing praying to God all this prayer and this supplication, he got up from in front of the altar of God, from kneeling on his knees and his palms spread toward the heavens. (1 Kings 8:54)
3 This prayer, called the Avodah (“Service”), is number 5 in the Shabbat Amidah, and number 17 in the longer weekday Amidah.
Tags: Babylonian exile, Golden Calf, mishkan, Psalm 74, sanctuary, temple, torah portion
(One of a series of posts comparing ideas in the book of Exodus/Shemot with related ideas in the book of Psalms.)
Where does God live?
The “heavens” are the primary residence of many gods, including the God of Israel in the Hebrew Bible. In Canaanite and Babylonian religions, the gods inhabit both the heavens and any number of statues on earth. The God of Israel flatly rejects idols, but still wants a second home on earth. In this week’s Torah portion, Terumah (“Donations”), Moses is receiving instructions from God on top of Mount Sinai. God tells him:
They shall make a holy place for me, veshakhanti among them. Like everything that I show you, the pattern of the mishkan and the pattern of all its furnishings, that is how you shall make it. (Exodus/Shemot 25:8-9)
veshakhanti (וְשָׁכַנְתִּי) = and I will dwell, and I will stay. (A form of the root verb shakhan (שָׁכַן) = stay, settle, dwell, inhabit. This is the first occurrence in the Bible of the verb shakhan.)
mishkan (מִשְׁכָּן) = dwelling-place, home. (Also from the root verb shakhan. This is also the first occurrence in the Bible of the noun mishkan.)
Moses stays on top of Mount Sinai so long—40 days and 40 nights—that in the Torah portion Ki Tissa the Israelites at the foot of the mountain despair of seeing him again. So they make a golden calf in the hope that God will inhabit it.1 God refuses the golden statue and threatens to destroy all the Israelites except Moses and his direct descendants. Moses refuses God’s offer, and God settles for sending a plague.2
After the surviving Israelites have built an elaborate portable tent-sanctuary according to God’s instructions, God descends on it in a pillar of cloud.3 In the book of Leviticus/Vayikra, God speaks to Moses from the empty space above the ark in this mishkan’s innermost chamber.
Throughout the books of Exodus, Leviticus, and Numbers the only mishkan for God is the portable tent-sanctuary. In the first book of Samuel a temple in Shiloh houses the ark, and God speaks to Samuel there.4
King Solomon builds a temple of stone and wood in Jerusalem for God to inhabit. (See my post Terumah & 1 Kings: Tent vs. Temple.) This temple lasts until the Babylonian army razes it in 587 B.C.E., along with most of the city.
Psalm 74 argues that this act was not merely a political conquest by the expanding Babylonian empire, but an attempt to eradicate the worship of God by destroying God’s home on earth. The psalmist, like most prophets writing after the fall of the first temple, probably believed God arranged the fall of Jerusalem in order to punish the Israelites for worshiping idols. Now that the punishment is complete, the psalmist is waiting for God to rescue the deported Israelites (and punish the Babylonians).
Why, God, do You endlessly reject us?
Your anger smokes at the flock You tended.
Remember Your community You acquired long ago!
You redeemed the tribe of your possession.
Mount Zion is where shakhanta. (Psalm 74:1-2)
shakhanta (שָׁכַנְתָּ) = you dwelled, you lived. (Another form of the verb shakhan.)
The psalm then describes how the Babylonian army replaced all the emblems of the Israelite religion in the temple with their own emblems, hacked up the carved ornamentation, and burned the wooden parts of the building down to the ground.
They set Your holy place on fire;
They profaned the ground inside the mishkan of Your name. (Psalm 74:7)
Given this disrespect, and given that the Israelites are the people God adopted and brought to Jerusalem in the first place, Psalm 74 asks why God is taking so long to restore God’s own mishkan, city, and people.
Why do you draw back Your right hand,
Holding it in Your bosom? (Psalm 74:11)
The psalm then points out that God created the world and the day and night, then did great deeds without a mishkan on earth. Lack of power is not holding God back. And the Israelites, particularly the poor and needy, belong to God.
Look to the covenant! (Psalm 74:20)
If God would only pay attention, the psalm implies, God would honor Its covenant, restore the Israelites to Jerusalem, and cause a new mishkan to be built there to facilitate worship.
Do not let the miserable turn back disgraced.
Let the poor and the needy praise Your name! (Psalm 74:21)
In Psalm 74, the mishkan of God is also the mishkan of the people. They need their own home, and they need to have a home for God in their midst. Then, instead of suffering miserably, the needy can praise God and rejoice.
Many Jews still want a home where we are free to praise God, to practice our own religion without fear or discrimination.
Half of the Jews in the world live in the nation of Israel, founded in 1948 as a homeland where Jews could escape the genocide, as well as less drastic forms of discrimination, inflicted on them in Europe. Yet over the next 69 years, the Jewish and Muslim residents of Israel have been attacked both by neighboring countries and by each other.
Most of the Jews living outside Israel today are American citizens. Discrimination against Jews in the United States has fallen over the past sixty years, and many of us view America as our real home, where we can participate in the life of our country and remain free to practice our own religion. God has many second homes among religious American Jews; every synagogue is a divine mishkan, and each of us can make a mishkan for God to dwell in our own hearts.
Yet in the past year, discrimination against ethnic and religious groups has become more socially acceptable in the United States. Psalm 74 suddenly seems more relevant.
I pray that the divine spirit blooms in all of our hearts. May we quickly reverse this dangerous trend. And may all people, everywhere, find a safe home.
Do not let the miserable turn back disgraced!
1 Exodus 32:1-5.
2 Exodus 32:35: Then God struck the people over what they had done with the calf that Aaron made.
3 Exodus 40:33-34: When Moses completed the work, the cloud covered the Tent of Meeting, and the magnificence of God filled the mishkan.
4 1 Samuel 3:1-10.
Tags: foreigners, Psalm 119, Psalm 39, strangers, torah portion
Us and them. Citizens and foreigners. Friends and enemies.
Human nature always divides members of our species into two or more groups. But how we treat the “out” group depends on our ethical, religious, and political rules.
This week’s Torah portion, Mishpatim (“Laws”), is set at Mt. Sinai, long before the Israelites conquer part of Canaan and set up their own government. But it includes a series of laws written after the kingdoms of Israel and Judah were founded. One of the subjects these laws address is how to treat immigrants and conquered natives.
A geir you shall not cheat nor oppress, since you were geirim in the land of Egypt. (Exodus/Shemot 22:20)
geir (גֵר) = foreigner, stranger, resident alien, sojourner, immigrant, non-citizen. Plural geirim (גֵרִים). (The meaning of geir shifted in Jewish writings after 100 C.E., coming to mean a proselyte or convert.)
And a geir you shall not oppress, for you yourselves know the feelings of the geir, since you were geirim in the land of Egypt. (Exodus/Shemot 23:9)
Unlike foreigners who are merely visiting another country, geirim are displaced persons who cannot call on their former clan chiefs or national governments for protection. They are at the mercy of the country where they now live, subject to the whims of its ruler and its wealthy citizens. Unless their new host country protects them, they are subject to deportation even when they no longer have a home to return to (like resident aliens in the United States today), or to slavery (like the Israelites in Egypt at the beginning of the book of Exodus).
This week’s Torah portion gives one example of not oppressing a geir who works for you:
Six days you shall do your doings, but on the seventh day you shall stop, so that your ox and your donkey shall rest, and the son of your slave woman and the geir shall refresh their souls. (Exodus 23:12)
The Hebrew Bible includes many more injunctions to treat geirim with consideration.1 In summary, if geirim are servants of Israelites, they must get the same holiday feasts and days off as native slaves or servants. If geirim are hired laborers, they must be paid daily, like Israelite laborers. If geirim are not attached to an Israelite household and are impoverished, they get the same rights as impoverished citizens. Geirim are even urged to flee to the same cities of refuge if they are unjustly accused of murder.
Since the kingdoms of Israel and Judah are theocracies, treating their geirim like citizens also means the geirim must conform at least outwardly to Israelite religious life, and suffer the same punishments for transgressions.2
The Bible does sanction discrimination against geirim in two ways: an Israelite may not charge interest on a loan to a kinsman, but may charge interest on a loan to a geir 3; and while an Israelite can always redeem a kinsman from slavery by paying the slave’s owner, a geir has no such right.4
Nevertheless, the Bible urges the Israelites to love the geirim living in their land.5
In three books of the Bible, resident geirim are even included in the covenant with God.6 One example is when Joshua enters Canaan and enacts a covenantal ritual at Mt. Eival.
All Israel—its elders, its officials, and its judges—were standing on either side of the ark, facing the priests of the Levites, carriers of the ark of the covenant of God—the geir the same as the native. (Joshua 8:33)
(In this case, “native” (ezrach, אֶזְרָח) means someone of Israelite ancestry, since both the Israelites and their fellow travelers are newcomers to Canaan.)
Another example is when the prophet Ezekiel predicts a new covenant with God once the Israelite deportees in Babylon move back to their old land.
You shall divide up this land for yourselves among the tribes of Israel. And you shall throw [lots] for hereditary possessions, for yourselves and for the geirim who are garim among you … And the geir will be in the tribe that gar with; there you will give him his hereditary possession—declares my Master, God. (Ezekiel 47:21-23)
garim (גָּרִים) = sojourning, staying with, residing with (as foreigners).
gar (גָּר) = he sojourned, stayed with, resided with. (From the same root as garim, geir, and geirim.)
All these rules ensuring fairness to the geirim would not have been written unless some native Israelites were in the habit of mistreating resident aliens. The Torah correctly points out that the geirim are vulnerable outsiders, just as the Israelites were once vulnerable outsiders in Egypt.
Psalms 39 and 119 take the idea of the geir to the next level. If non-citizens are vulnerable in the country where they live, then perhaps even faithful worshipers of the God of Israel are vulnerable before God.
The last two verses of Psalm 39 address the personal feeling of being a stranger with God.
And listen to my cry for help!
Do not be silent to my tears.
For I am a geir with You,
A resident alien, like all my forefathers.
Look away from me, and I will recover,
Before I depart and I am not. (Psalm 39:13-14)
Earlier in the psalm, the speaker is worried about the shortness of his life. He alludes to a scourge from God, possibly an illness that reduces his life span. Like a geir, he feels vulnerable and uncertain of God’s ultimate protection. So instead of asking God to intervene, he begs God to ignore him so he can at least enjoy the remainder of his life.
Psalm 119, written during the time of the second temple, is the longest in the book of Psalms: 176 verses whose beginning letters go through the alphabet from A to Z (alef to tav), with eight verses for each letter. All are variations on the theme of praying to God for help in learning and understanding God’s laws. The verses that begin with the letter gimmel (ג) open with:
Finish maturing (גְּמֺל) Your servant! I will live and I will observe Your word.
Uncover (גַּל) my eyes, and I will look upon the wonders of Your teaching.
A geir (גֵּר) I am in the land; do not hide from me Your commands.
She pines away (גָּרְסָה), my soul, longing for Your laws at all times. (Psalm 119:17-20)
The psalmist expresses the feeling of being a vulnerable outsider who does not understand what is really going on. Thus the speaker feels like a geir as he seeks to serve a God who has issued hundreds of laws yet remains as inscrutable as if God’s commands were hidden. The theme of the entire psalm is the longing to understand what God wants—which is the longing of geirim to understand the rules and the system of the strange country where they now live.
I appreciate how the Torah insists we must treat non-citizens with fairness and consideration, and reminds us that we have all been geirim at some time. Even if we have enjoyed the rights of the innermost in-group of native citizens our whole lives, we are still geirim with God.
And even within our own circles, we get along better if we continually work to understand what our friends are really saying, how the world really looks to them. Ultimately, every individual is a geir with everyone else, with God, and with themselves.
I pray that everyone may learn to consider the feelings of all human beings, whether they look, sound, and act like us or not. Perhaps only then will our alienation from God end.
1 Enjoying Shabbat and holidays: Exodus 12:19, 12:48, 20:10, 23:12; Numbers 35:15; Deuteronomy 5:14, 16:14, 26:11-13.
Receiving wages promptly: Deuteronomy 24:14.
Receiving assistance like the native poor: Geirim are usually listed along with widows and fatherless children as entitled to glean produce from private fields, orchards and vineyards (Leviticus 19:10, 23:22; Deuteronomy 21:20, 24:17, 24:19, 24:20; also see Ruth ch. 2); to take home a share of the tithe for the poor (Deuteronomy 14:28-29); and to receive just redress (Deuteronomy 24:14; Jeremiah 7:6, 22:3; Zechariah 7:10; Malachi 3:5).
Using cities of refuge: Joshua 20:9.
2 Observing the native religion: Both citizens and geirim must fast on Yom Kippur (Leviticus 16:29), bring their burnt offerings to the alter of the God of Israel (Leviticus 17:8-9, 22:18), refrain from eating blood (Leviticus 17:10, 17:13), obey Israelite laws about permitted sexual partners (Leviticus 18:26), avoid taking God’s name in vain (Leviticus 24:16), and refrain from worshiping idols (Leviticus 20:2; Numbers 15:26, 15:29, 15:30, 19:10; Ezekiel 14:7).
3 Paying interest: Leviticus 25:35.
4 Lacking the right of redemption: Leviticus 25:35-36.
5 Being loved: Leviticus 19:33-34; Deuteronomy 10:18-19, 24:14.
6 Being included in the covenant: Deuteronomy 29:9-11, 31:12; Joshua 8:33, 8:35; Ezekiel 47:21-23.
Tags: Baal, Canaanite religion, henotheism, monotheism, other gods, polytheism, Psalm 29, Psalm 82, Psalm 97, Ten Commandments
The Song of the Sea, in last week’s Torah portion, includes the verse:
Who is like You among the eilim, Y-h-w-h?
Who is like You, glorious in holiness,
Awesome, praiseworthy, doing wonders! (Exodus 15:11)
Y-h-w-h (י־ה־ו־ה) = God’s personal four-letter name. (Many English translations substitute “LORD” for this name, even though it is spelled using letters from several forms of the Hebrew verb “to be” rather than from the Hebrew noun for “lord”.)1
eilim (אֵלִם) = plural of eil (אֵל) = a god. (In some Canaanite religions, Eil was the founding god of a pantheon.)
The Song of the Sea assumes that other gods exist, and rejoices that the God of Israel, Y-h-w-h, is so powerful. Since the Song of the Sea is one of the oldest poems in the Bible, dating to around 1100 B.C.E., one might dismiss its polytheism as an archaic remnant. Yet this verse is included in the daily Jewish liturgy, morning and evening. When Jews sing “Mi chamokha” (“Who is like You?”) we do not always remember that we are comparing our God with other gods.
Yitro and the First Commandment
In this week’s Torah portion, Yitro, the Midianite priest Yitro meets his son-in-law Moses near Mt. Sinai a few days after God and Moses have brought the Israelites out of Egypt.
And Yitro said: “Blessed be Y-h-w-h, Who rescued you from the hand of the Egyptians and from the hand of Pharaoh…Now I know that Y-h-w-h is greater than all the elohim…” (Exodus/Shemot 18:11)
elohim (אֱלֺהִים) = gods, god, God. (Grammatically elohim is the plural of eloha, a rarely used word for a god. But the Bible uses the word elohim to refer to a single god as well as to multiple gods. Elohim refers occasionally to a foreign god2, and frequently to the God of Israel, Y-h-w-h.)
Does Yitro believe in the existence of multiple gods only because he is a Midianite? No; many passages in the Bible that were originally written before the destruction of the first temple in 587 B.C.E. share this belief. Even the first of the “Ten Commandments” in this week’s Torah portion does not require monotheism, but only a henotheistic religion in which Y-h-w-h is the best god and the only one the people are allowed to worship.
I am Y-h-w-h, your elohim, Who brought you out from the land of Egypt, from the house of servitude. You shall have no other elohim over and above My presence. (Exodus/Shemot 20:2-3)
(For other translations, see my post Yitro: Not in My Face.)
Y-h-w-h does not say that there are no other gods, but only that the Israelites must not have them.
A number of psalms3 are similarly henotheistic, at least in the Hebrew. (Some translators strain to make them sound as monotheistic as later Biblical writings.) These psalms treat other gods as real, but emphasize that they are weak and worthless compared with Y-h-w-h, the God of Israel. Here are three examples:
Psalm 29 is probably the oldest of the henotheistic psalms. It opens:
Grant to Y-h-w-h, children of eilim,
Grant to Y-h-w-h magnificence and might!
Grant to Y-h-w-h the magnificence of Its name,
Bow down to Y-h-w-h of holy beauty!
The voice of Y-h-w-h is over the waters;
The eil of magnificence is thundering. (Psalm 29:1-3)
Canaanite poems describe the god Baal as the weather god who speaks in thunder and makes lightning and earthquakes. Psalm 29 goes on to describe the voice of Y-h-w-h as shattering cedars, making the mountains of Lebanon dance, kindling fire, shaking the wilderness, and startling does into giving birth—all images related to thunderstorms and earthquakes.
Then the psalm declares:
And in Its palace everyone says: Magnificent!
Y-h-w-h sat [enthroned] for the flood,
And Y-h-w-h sits [enthroned as] king forever. (Exodus 29:10)
Similarly, in Canaanite literature the god Baal conquers the waters of chaos, builds a palace on a mountaintop, and becomes king over all the other gods except his father, Eil.
The purpose of Psalm 29 may have been to replace Baal-worship among the Israelites with the worship of Y-h-w-h, and to persuade them that all the other gods are less powerful than Y-h-w-h, the mere “children of eilim”. These inferior gods acclaim and bow down to Y-h-w-h in Its palace.
In Canaanite religious writings from Ugarit, the father god Eil periodically convenes an assembly of the gods, each of whom has its own sphere of power. With advice from the other gods, Eil makes the major decisions about the world.4
Psalm 82, however, takes the idea a divine assembly in a different direction.
Elohim takes a stand in the assembly of Eil,
Among elohim he pronounces judgment. (Psalm 82:1)
In the first line “Elohim” refers to Y-h-w-h; in the second line “elohim” refers to all the assembled gods. “Eil” in the first line might be either Y-h-w-h or the Canaanite father god.
Y-h-w-h then accuses the other gods of unjust rulings that favor the wicked and fail to rescue the poor. But the other gods don’t get it.
They neither know nor understand,
They walk around in darkness;
Causing all the foundations of the earth to totter. (Psalm 82:5)
Without true justice, the whole human world is threatened. So Y-h-w-h gets rid of the ignorant lesser gods, commenting:
I used to say to myself: You are elohim,
And children of the Most High, all of you.
Nevertheless, you will die like humans,
And you will fall like one of the princes. (Psalm 82:6-7)
Psalm 82 might be an explanation of why the wicked are not always punished: inferior gods have been acting as judges.
On the other hand, this psalm might be a story exhorting the Israelites to abandon other gods because they are wicked, stupid, and no longer immortal. Only Y-h-w-h is worth worshiping, because only Y-h-w-h administers true justice and lives forever.
The heavens told of [God’s] true justice;
All the peoples saw Its magnificence.
Every worshiper of a carved idol is shamed,
Those who boast of the elilim.
All elohim bowed down to It! (Psalm 97:6-7)
elilim (אֱלִילִים) = worthless gods, nonentities, not-gods, insignificant gods.
“The heavens” in verse 6 probably refers not to the inanimate sky, but to the gods (including stars) who dwell in the heavens. Since even the other gods bow down to Y-h-w-h and acknowledge Its justice, anyone silly enough to worship these insignificant gods should be ashamed.
According to the Bible, it took many centuries for the Israelites to stop worshiping the old gods. The people would declare their allegiance to Y-h-w-h, and then slide back into worshiping some other god, a god “everyone” knew was especially effective at inflicting or solving the problem they were dealing with at the moment.
Henotheism was a hard enough concept. Monotheism was truly radical. After second Isaiah started preaching true monotheism during the Babylonian exile, who knows how long it took before most Israelites believed there was only one god in the universe?
I suspect that psalms and hymns were the most effective way to change the people’s beliefs. The “Ten Commandments” are powerful, but not persuasive. The Bible often shows Moses and other prophets and priests scolding the Israelites for straying after other gods, but the scoldings must have been ineffective, since the people kept on backsliding.
A message embedded in a psalm is different. Music kindles people’s emotions. When I read the words of a psalm or hymn silently, I often have theological objections. But when I sing at services, I am often carried away with the feeling of the song. And the underlying message of the song stays with me, in my heart or my gut.
My advice to religious seekers is to choose your religion carefully, so you do not get emotionally carried away in the wrong direction. And my advice to religious leaders is to make sure the singing is good.
1 I usually translate the four-letter name as “God”, but in this post it is important to distinguish Y-h-w-h from elohim. I insert hyphens because according to Jewish tradition, God’s personal name must not be spelled correctly in writings that are neither biblical nor liturgical. For many Jews this applies even to spelling the name with Roman letters.
The Hebrew for “lord” or “master” is adon (אָדוֹן). When Jews read out loud in religious services, we often substitute adonai (“my lords”) for the four-letter name of God.
2 The Bible uses “elohim” as a singular noun for the gods Baal, Baal-berit, Baal-zebub, Dagon, Kemosh, Milkom, and Nisrach; the goddesses Astarte and Ashtoret; and the golden calf.
3 Psalms 29, 82, 86, 89, 95, 96, 97, 135, and 136 all assume the existence of other gods.
4 A divine assembly also appears in the book of Job and in Psalms 82 and 89.
Tags: drowning Egyptians, Psalm 136, Red Sea, Sea of Reeds, Song of the Sea, torah portion
After the tenth plague, the pharaoh finally lets the Israelites go. Then he has another change of heart, and sends a brigade of charioteers after them. At nightfall the Egyptians catch up with the Israelites at the shore of the sea—the Red Sea in English, the Sea of Reeds (yam suf—יַם סוּף) in the Hebrew Bible. Both parties camp for the night, with the Israelites trapped between the enemy and the water.
What happens next? The most familiar version of the story appears in this week’s Torah portion, Beshallach (“When he sent out”).
The Prose Account
Moses stretched out his hand over the sea, and God made the sea move with a strong east wind all night. Vayasem the sea dry land, and the waters split. And the Israelites entered the middle of the sea on dry ground, and the waters were for them a wall on their right and on their left. (Exodus/Shemot 14:21-22)
vayasem (וַיָּשֶׂם) = and he/it placed, set, set up, put, put in.
Until I translated these verses, I had the impression that God simply splits the water down to the seabed, which becomes dry and firm enough for the Israelites to walk on. But the Torah says vayasem, as if there were no real bottom to the sea, so God has to install a strip of dry land. (Most English translations say God “made” or “turned” the sea into dry ground—which has the same implication.)
In the cosmology of the ancient Israelites, beneath the land lies a subterranean ocean of water called the tehom (תְּהוֹם —singular) or tehomot (תְּהֺמֺת —plural). This deep water bubbles up through the earth in the form of springs. Under the ocean, it’s water all the way down, with no ocean floor.1
And the Egyptians pursued, and all the horses of Pharoah, his chariots, and his horsemen entered after them into the middle of the sea. …And [God] made the wheels of their chariots swerve, and made them proceed laboriously. (Exodus 14:23, 25)
And Moses stretched out his hand over the sea, and the sea settled before morning into its normal flow. And the Egyptians were fleeing from it, and God na-ar the Egyptians into the middle of the sea. And the waters turned back, and they covered the chariots and the horsemen of all the army of Pharaoh, the one coming after them into the sea; not one remained. (Exodus 14:27-28)
na-ar (נָעַר) = shook out, shook off. (The form of this verb used in verse 14:27 is vayena-eir (וַיְנָעֵר). This verb appears only 12 times in the entire Hebrew Bible.)
Safe on the other side of the sea, the Israelites are awed by God’s miracle, and moved to sing along with Moses and Miriam.
The Song of the Sea
That was when Moses sang, along with the children of Israel, this song to God… (Exodus/Shemot 15:1)
The whole “Song of the Sea” that follows is a psalm written in archaic Hebrew, possibly the oldest text in the Hebrew Bible.2 The scribe who redacted this week’s Torah portion inserted the well-known hymn without changing its archaic syntax and spellings.
The Song of the Sea does not mention God splitting the sea or the Israelites walking on dry land. Nevertheless, one early verse matches the prose account:
Chariots of Pharaoh and his army
[God] pitched into the sea,
And the best of his captains
sank in the Sea of Reeds. (Exodus 15:4)
Twice the Song of the Sea says the Egyptians sank all the way down into the tehomot.
Tehomot covered them;
They went down into the depths like a stone. (Exodus 15:5)
In the wind of Your nostrils the waters were dammed up.
They stood up like a dike [made of] waves,
Congealed tehomot in the heart of the sea. (Exodus 15:8)
You blew Your wind; the sea covered them.
They sank like lead in the mighty waters. (Exodus 15:10)
This description led 16th-century rabbi Obadiah Sforno to explain that the water at the bottom of the sea became solid, and the Israelites walked across the congealed or frozen water.
The Bible includes several briefer descriptions of the crossing of the Sea of Reeds, all used as examples of God’s miracles on behalf of the Israelites. But the descriptions in Second Isaiah (51:9-10) and Psalms 77, 106, and 136 do not explain how the Israelites got across the water.
Psalm 136 does, however, refer to God as the one who split the sea, and like the prose account in Exodus it uses the rare word na-ar.
Because forever is [God’s] loyal kindness.
And let Israel pass through the middle,
Because forever is [God’s] loyal kindness.
Veni-eir Pharaoh and his army into the Sea of Reeds,
Because forever is [God’s] loyal kindness. (Psalm 136:13-15)
veni-eir (וְנִעֵר) = And [God] shook off, shook out. (Another form of the verb na-ar— נָעַר.)
We do not know which text first used the poetic image of God shaking off the Egyptians into the sea: Psalm 136, or one of the stories woven into the prose account in this week’s Torah portion. 3
If we follow the prose account, the sea divides and a miraculous strip of earth appears over the tehomot. I can picture the earth getting soggy after the Israelites have crossed, so the chariot wheels of the Egyptians get stuck in mud. Then the bridge of earth buckles and shakes off the Egyptians, chariots, and horses into the water, before God’s second wind blows the walls of water down over them.
On the other hand, if we take the Song of the Sea as the oldest, most authoritative account, and follow Sforno’s explanation that the water congeals into a frozen roadway between dikes of ice, then I can imagine the chariot wheels skidding out of control on the slippery surface. This provides an alternate explanation of the detail in the prose account that God “made the wheels of their chariots swerve, and made them proceed laboriously”. (Exodus 14:25) Then the ice-dikes break and the sea rushes over the Egyptians.
Either of these two pictures of the crossing of the Sea of Reeds is more vivid than most readers—and illustrators—of the Bible imagine.
Unless you are an eye witness, it takes vivid imagery to feel the impact of a miracle. The various Biblical accounts of crossing the Sea of Reeds are designed to make the descendants of the Israelites experience the feeling of a last-minute rescue, and to give them confidence that God has always been on their side. So for centuries the Israelites rejoiced over the miracle at the sea.
Yet after the second temple in Jerusalem fell in 70 C.E., some Jews questioned this attitude. In the Talmud, Rabbi Yochanan says God does not “rejoice in the downfall of the wicked”. He gives the crossing of the Sea of Reeds as an example, saying: “The ministering angels wanted to chant their hymns, but the Holy One, blessed be He, said: The work of my hands is being drowned in the sea, and shall you chant hymns?” (Babylonian Talmud, Soncino translation, Megilah 10b)
I, too, feel sympathy for the Egyptian soldiers. They have no more choice about following the Pharaoh’s orders than the Israelite slaves did before Pharaoh let them go. And their orders were to round up the Israelites (shooting arrows if necessary) and bring them back for re-enslavement.
Suddenly the Egyptians find themselves in the middle of a situation they never imagined was possible. They are chasing the Israelites across a dirt bridge over the sea, or maybe down an ice canyon. They see the ex-slaves reach the far side, but their chariot wheels are either mired in mud or skidding on ice. Then the Egyptians are shaken off the path like crumbs. And the sea crashes down on them.
Today people still experience events they never imagined were possible. Sometimes what seems like a good miracle to one group of people is worse than a nightmare to another group.
May we all learn the humanity to refrain from singing out with joy when our opponents are dying. And may God save us all when we find ourselves trapped in a situation we never imagined was possible.
1 This detail supports Richard Elliott Friedman’s argument in his Commentary on the Torah (HarperCollins 2001) that although the body of water in question is called the Sea of Reeds, it is no shallow lake, but the Gulf of Suez–the western arm of the Red Sea.
2 The exodus from Egypt is set during Egypt’s 19th Dynasty, which ruled during the 13th century B.C.E. The Song of the Sea mentions the Plashet (Philistines), who did not emigrate to Canaan until about 1175 B.C.E. Thus Moses could not have known or composed the Song of the Sea, but the writer of the Song of Sea might have known the story of the exodus. According to modern scholars, the prose version of the story in Exodus is a compilation of three different stories written in Biblical Hebrew sometime after 700 B.C.E. The redactor also inserted the ancient Song of the Sea.
3 Psalm 136 cannot be reliably dated. The language is consistent with the Hebrew in the book of Exodus (excluding the archaic Song of the Sea). But it could have been written much earlier, and rewritten centuries later with updated language. Or it could even have been written during the time of the second temple, 530 B.C.E.-70 C.E.
Tags: exodus from Egypt, miracles, Moses and Pharaoh, Passover, Pesach, Psalm 105, Psalm 78, psalms, ten plagues, torah portion
It takes two Torah portions (Va-eira this week and Bo next week) to describe the miraculous “plagues” that force the Pharaoh to let the enslaved Israelites walk out of Egypt. Two psalms, Psalm 78 and Psalm 105, offer briefer versions of the story. And the festival of Passover/Pesach tells the story of how God rescued the Israelites from Egypt in such detail that the seder (“order”; ritual retelling of the story) can last half the night.
In the Torah portion Va-eira, God lays out the plan to Moses:
Therefore say to the children of Israel: “I am God, and I will bring you out from under the burden of Egypt, and I will rescue you from enslavement, and I will redeem you with an outstretched arm and with great acts of judgement. And I will take you to be My people, and I will be your god. And you will yada that I am God, your god, who is taking you out from under the burden of Egypt. (Exodus/Shemot 6:6-7)
yada (יָדַע) = know, realize, recognize, become acquainted, come to understand through direct experience. (Yada is the root verb. The Hebrew here uses the form viyda-etem (וִידַעְתֶּם) = and you will yada.)
Why does God inflict “great acts of judgement” on Egypt? The first reason given in this week’s Torah portion is so that the Israelites will yada God.
The second reason is so that the Pharaoh and the Egyptians will yada God, or at least recognize God’s existence and power:
And Egypt, they will yada that I am God when I stretch out my hand against Egypt and I bring out the children of Israel from their midst. (Exodus 7:5)
(The Hebrew in this verse uses form veyade-u (וְיָדְעוּ) = and they will yada.)
How many plagues does it take before both the Israelites and the Egyptians yada God? Anyone who has participated in a Passover seder, spilling a drop of wine for each plague, knows the answer is ten. And in the book of Exodus/Shemot God does indeed inflict ten miracles on Egypt—the first seven in Va-eira (And I appeared), and the last three in Bo (Come).
However, the ten plagues are described in two different voices. Any close reader of Va-eira and Bo, even in translation, notices points where the narrative suddenly stops and restarts, rephrasing a bit of the story that has already been told. Scholars examining the language itself have discovered that two stories of the plagues are woven together (but not seamlessly).
Both strands have something to say about the plagues of blood, frogs, and death of the firstborn. The other seven plagues are described by one strand or the other, not both. Maybe each of the two original stories had fewer than ten plagues. Or maybe the redactor(s) who combined the two stories decided to give both descriptions of three plagues, but chose only their favorite descriptions for the other seven.
Psalms 78 and 105 report fewer than ten plagues, and the order is different than in Exodus.
What accounts for these differences? We cannot identify any of these accounts as the original story. At least one strand in the composite story in Exodus was probably written in the 8th century B.C.E. Psalm 78 may have been written as early as the 10th century B.C.E., soon after the first Israelite temple was built in Jerusalem. Psalm 105 could have been written any time after that, maybe before the book of Exodus, maybe as late as the period of the second temple. Probably the story of God’s miracles in Egypt was familiar to all the authors before they began to write down their own versions.
The two psalms and the composite in Exodus borrow language from each other, not only using the same words for the plagues, but sharing pieces of description. For example, Exodus describes the plague of blood this way:
…and he raised the staff and he struck the water that was in the Nile before the eyes of Pharaoh and his courtiers, and all the waters of the Nile turned into blood. And the fish that were in the Nile died. And the Nile stank and the Egyptians were not able to drink water from the Nile, and there was blood throughout the land of Egypt. (Exodus 7:20-21)
Psalm 78 focuses on the lack of drinking water:
And [God] turned into blood the Nile and its streams;
They could not drink. (Psalm 78:34)
Psalm 105 focuses on the loss of an important food:
[God] turned their waters into blood
And it made their fish die. (Psalm 105:39)
Whether the story is expanded in the book of Exodus, or contracted in a psalm, it is always offered as a decisive example of God’s miracles on behalf of the Israelites.
In the book of Exodus, the purpose of the plagues is to get both the Israelites and the Egyptians to yada God. But the Torah portion Bo also gives instructions several times for the earliest Passover rituals, which were conducted about 3,000 years ago. The purpose of these rituals is to remember the story of the exodus.
This day shall be for you for remembrance, and you shall celebrate it as a festival for God, through [all] your generations. It is a decree forever: you shall celebrate it. (Exodus 12:14)
While Exodus only calls for remembering the story of God’s miracles in Egypt, Psalms 78 and 105 tell the story in order to motivate the Israelites of Judah to action.
Psalms 78 hopes that if the Israelites remember the miracles God did for them, then they will stop backsliding, trust God, and obey God’s rules.
What we have listened to, and we yada,
and our ancestors recounted to us,
should not be concealed from their descendants,
to the last generation recounting
praises of God and Its strength
and Its wonders that It did. (Psalm 78:3-4)
(The Hebrew in verse 3 uses form vaneida-eim (וַנֵּדָעֵם) = and we will yada.)
Why must God’s miracles be recounted to every generation?
Then they will place their kesel in God,
and they will not forget the deeds of God,
and they will comply with Its commandments. (Psalm 78:7)
kesel (כֶּסֶל) = conviction, certitude, unwavering belief regardless of other evidence or arguments; folly, stupidity.
The section of Psalm 78 that tells about the miracles God inflicted on Egypt (78:42-51) is not designed to mention every single plague, but rather to bring the story to life in ten short verses. Psalm 78 leaves out the kinim, the shechin, and the darkness, but it adds a few details that are not in Exodus:
—that the action happened at Tzoan, a specific place in the Nile Delta. (78:43)
—that the arov, the mixed hordes of vermin, ate the flesh of the Egyptians. (78:45)
—that when God sent hail, Egyptian flocks were hit by lightning. (78:48)
—that the hail killed grapevines and fig trees (important crops in Canaan, but not in Egypt). (78:47)
These additional details would make the story more vivid in the listener’s imagination.
Psalm 105 is less concerned than Psalm 78 about lack of faith and commitment among the people of Judah. I believe its purpose is to whip up enthusiasm for God and the religion among the worshipers at the temple.
Thank God, call out Its name,
hodiyu among the peoples Its deeds!
Sing to [God], make music to It,
consider all Its wonders!
Revel in the name of Its holiness!
Let the heart of those who seek God rejoice! (Psalm 105:1-3)
hodiyu (הוֹדִיעוּ) = make known, inform, announce. (A different form of the root verb yada.)
Psalm 105 then tells the story of the people who became Jews, starting with God’s covenant with Abraham and ending with the Israelites’ conquest of part of Canaan. When it describes the plagues, it omits both livestock pestilence and shechin, perhaps because the thought of rashes and boils would depress the congregation. Or, according to 19th-century rabbi Samson Raphael Hirsch, because diseases do not seem supernatural enough to count as miracles. But Psalm 105 uses some of same vivid details as Psalm 78.
Do the stories of God’s miracles in Egypt achieve their purpose?
Direct experience of miracles works in Exodus; both the Israelites and the Egyptians yada—know, realize, and recognize—a powerful god acting on behalf of the Israelites. The instruction to perform a ritual to remember what happened also worked; we have been celebrating Passover for about 3,000 years.
Does the account in Psalm 78 work, leading people to kesel, an unshakeable belief in God, and to a determination to obey God’s rules? I think it would depend on the listener. Some people believe any account that is vivid (like Psalm 78’s selection of details) and comes from an accepted source (such as the temple priests, or a particular news station, or a friend’s e-mail). Other people are skeptics by nature; they examine a story to see if it is logical and how it fits with personal experience and other information. This type of person would probably need direct experience, yada, to achieve kesel and commit themselves to obeying all the rules of the religion.
What about Psalm 105? I believe that an account of past miracles can inspire both kinds of people, especially when it is poetry set to uplifting music. Even natural skeptics can get caught up in singing joyful praise, and leave the temple (or synagogue) with a better attitude toward their God and their religion. And natural believers might be moved to proselytize, following the instruction hodiyu—make known, announce!
The singing of the psalms continued as part of both Jewish and Christian prayer after the fall of the second temple in Jerusalem in 70 C.E. It continues today. But Jewish liturgy concentrates on other psalms. It quotes only one verse from Psalm 78 and fifteen from Psalm 105, none of which are verses addressing the plagues in Egypt.
However, serious-minded Jews study the story of the plagues in the Torah portions Va-eira and Bo every winter, when we reach this time in the cycle of Torah readings. And in the spring many more Jews celebrate Passover, a festival of dramatic rituals, prayers, songs, and stories about how God freed the Israelites from slavery in Egypt.
The haggadah (“the telling”), the book that provides the texts and ritual instructions, includes many quotes from our two Torah portions in Exodus. Psalms 78 and 105 are not traditionally included. In a modern American haggadah, the song “Go Down Moses” usually is.
Out of all the stories of God’s miracles in Egypt, I would say Passover is by far the most effective at getting Jews to remember the claim that God created miracles to rescue our people from Egypt. The ritual itself has changed and grown over the millennia, so it can speak to new generations. Even Jews who grew up in families that managed to conduct a boring seder every year cannot help but remember the symbolic foods, the song that the youngest child must sing, the exodus story, spilling a drop of wine for each of the ten plagues, and hunting for the hidden piece of matzah.
Thus Passover still serves the purpose given in the book of Exodus: remembering the story. Whether we can go further and yada God (as in Exodus), or commit ourselves to kesel (as in Psalm 78), or be moved to joy and a desire to recommend the religion (as in Psalm 105) depends on the individual.
Personally, I have a skeptical nature, and I actively try to avoid kesel—while remaining committed to studying Torah and being a Jew in a liberal sense. But I remember the exodus story every winter when I study it in the Torah, as well as every spring when I participate in Passover. I do not yada the God of the ancient Israelites, but I do yada something I cannot describe that I call God. And when I sing psalms that have uplifting words and melodies, I am indeed moved to joy. I would recommend that to anyone!
Tags: Baby Moses, Babylonian exile, Psalm 137, weeping
This week begins the reading of the book of Exodus/Shemot in the Jewish tradition. This year my posts on Exodus will relate each Torah portion to one of the psalms.
Too many foreigners live in the country, from the Pharaoh’s point of view in this week’s Torah portion. Unlike those who fear immigrants in our own time, the Pharaoh is not afraid that the Israelites will take jobs from native Egyptians. He is afraid that if another country makes war on Egypt, these foreigners will join Egypt’s enemies.
Instead of integrating the Israelites into Egyptian society to win their loyalty, the Pharoah enslaves them, requiring that the men do forced labor. He also tries to reduce the population.
Then Pharaoh commanded his entire people, saying: “Every son that is born, you shall throw him into the Nile. But every daughter you shall keep alive”. (Exodus/Shemot 1:22)
And a man from the house of Levi went out and married a daughter of Levi. And the woman conceived and she bore a son, and she saw that he was good, and she hid him for three months. (Exodus 2:1-2)
Commentators have suggested many reasons why the baby (later named Moses) is “good”. But since his mother (later identified as Yokheved) is able to hide the baby for three months, the simple answer is that he is placid and quiet. As long as his mother is there whenever he wakes up, Moses does not cry.
Why could Yokheved no longer hide him after three months? The commentary offers different theories. I suspect that Moses happens to be three months old when Egyptian bullies start searching the houses of Israelites for baby boys to drown.
It occurs to Yokheved that the best hiding place for an Israelite baby boy is the Nile itself. She tars a floating box made of papyrus stems, and places Moses inside. Then she carries it to the pool where a woman of the royal family goes to bathe, and wedges it among the reeds so the current will not carry it away. The care with which Yokheved picks the spot shows that she hopes her baby will be discovered and adopted.
And the daughter of Pharaoh went down to bathe in the Nile, and her maidens were walking next to the Nile. And she saw the floating box among the reeds, and she sent her slave-girl to fetch it. (Exodus 2:5)
The princess sees the box; she does not hear any crying. Moses, rocking gently inside, is probably asleep.
And she opened it and she saw the child, and hey! It was a boy, bokheh! And she felt pity for him, and she said: “This is one of the children of the Ivrim”. (Exodus 2:6)
bokheh (בֺּכֶה) = weeping, crying, sobbing, wailing. (From the root bakhah, ּבָּכָה = wept.)
Ivrim (עִבְרִים) = Hebrews; immigrants. (From the root avar, עָבַר = passed over, crossed through, emigrated.) Egyptians in the book of Exodus sometimes call the Israelites the Ivrim.
The story continues like a fairy tale, as the Pharaoh’s daughter ends up paying Moses’s own mother to nurse him, then adopts him after he is weaned. But why does Moses begin to cry when the princess opens the lid of the box? Probably the sudden sunlight wakes him—and then, instead of seeing the familiar face of his mother, he sees a stranger.
All infants cry when they are suddenly deprived of their primary caregivers, just as adults cry when someone they are deeply attached to dies. The world is strange and frightening without that familiar presence.
People may also cry when they are forced to leave their homes and live in a strange place. Yet when the Israelites and their fellow travelers follow the adult Moses out of Egypt, they “leave with a high hand” (Exodus 14:8). They rejoice rather than weep because they are choosing to leave a life of slavery and seek a new land to make their home.
On the other hand, in Psalm 137 the Israelites weep when the Babylonian army deports them from Jerusalem many centuries later, circa 586 B.C.E. They have no choice; they are forced to leave their homeland and live as foreigners in a strange place.
There we sat down, bakhinu,
when we remembered Tziyon. (Psalm 137:1)
bakhinu (בָּכִינוּ) = we wept, cried, sobbed, wailed. (From the same root, bakhah, as in Exodus 2:6.)
Tziyon (צִיוֹן) = Zion; a hill overlooking Jerusalem; Jerusalem itself as a religious center.
The deportees weep when they see the place where they must now live. It even looks different from their motherland.
Upon the poplars in her [Babylon’s] midst,
Our lyres will remain hung. (137:2)
Because there our captors asked us for words of song,
Our oppressors for rejoicing:
“Sing to us some song of Tziyon!” (137:3)
The Babylonian officers ask the deportees to entertain them by singing one of their quaint, provincial songs from Tziyon. If the officers merely wanted a folk song, they might have asked for a song from Jerusalem or Judah. By using the word Tziyon, the Babylonians are referring to Jerusalem as a religious center. Thus they remind the Israelites how helpless they are, even in matters of religion, now that the Babylonian army has razed the temple and deported them.
How can we sing a song of God
On the soil of a foreign land? (137:4)
The Israelites, and the Jews descended from them, do eventually sing sacred songs in foreign lands—including the psalms once sung in the temple. But in Psalm 137, they recoil from the idea of singing a hymn to God in order to let the Babylonians mock and humiliate them.
If I forget you, Jerusalem,
May my right hand forget. (137:5)
May my tongue cling to my palate,
If I do not remember you,
If I do not exalt you, Jerusalem,
Above my highest joy. (137:6)
Remember, God, the Edomites
On the day of Jerusalem, who said:
“Strip it! Strip it down to the foundations!” (137:7)
According to the book of Obadiah, probably also written in the 6th century B.C.E., the men of the nearby land of Edom joined the Babylonians in sacking the city of Jerusalem (Obadiah 1:11-13).
Babylon the despoiler,
Fortunate are those who will retaliate for your retaliation against us! (137:8)
Fortunate are those who will seize and smash
Your little children on the rock! (137:9)
I picture the Israelites reacting like children, full of desperation at the loss of their mother land and religion, suddenly under the thumb of cruel and all-powerful foreigners. Toddlers in that situation might well scream with outrage and hatred at the mean strangers who have kidnapped them. It takes time to cool down, grow up, and consider the ramifications of one’s initial reaction. For a whole society, it can take centuries.
When the infant Moses cries at the sight of a stranger, it is because the stranger is not his mother, and he fears he has lost his mother forever. When the Israelite deportees cry at the sight of the rivers of Babylon, it is because Babylon is not their home, and they fear they will lose everything that means home to them: their identity, their way of life, and their religion.
They promise themselves they will never forget Jerusalem. Perhaps they recall the stories about Moses as an adult, who breaks with his royal Egyptian family to rescue the Israelite slaves. He never forgets his mother and his own people.
May every one of us remember those we have loved and lost. May we remember our true homes—whether they are the homes we were born into (like the Israelites in Psalm 137), or the homes we adopt (like the Israelites that Moses leads out of Egypt in the book of Exodus).
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) in the Jewish tradition. This week’s Torah portion is Vayechi (Genesis 47:28-50:26), and the haftarah is 1 Kings 2:1-12.
Sometimes a deathbed scene is silent; the dying person is unable to speak, or cannot even recognize the one waiting and hoping for a goodbye. But sometimes there are last words.These words might express acknowledgement, affection, even appreciation. Or the dying person might complain, give advice, or issue an order. Giving a deathbed blessing is different from extracting a deathbed promise.
The Hebrew Bible offers two complete deathbed scenes: Jacob’s speeches to his twelve sons in this week’s Torah portion, and David’s final words to his son Solomon in this week’s haftarah.
The Torah portion Vayechi offers three stories of the death of Jacob (also called “Israel”). In the first, Jacob gives an extremely polite order.
And the time came close for Israel to die, and he summoned his son Joseph, and he said to him: “If, please, I have found favor in your eyes, please place your hand under my thigh and do with me chesed and fidelity: please do not bury me in Egypt. When I lie down with my fathers, then take me out of Egypt and bury me in their burial place.” And he [Joseph] said: “I myself will do as you have spoken”. And he [Jacob] said: “Swear to me!” And he swore to him. And Israel bowed down at the head of the bed. (Genesis 47:29-31)
chesed (חֶסֶד) = expected kindness; kindness out of loyalty to a family member or treaty partner.
In Egypt, Joseph is the pharaoh’s viceroy, and his father Jacob is only a guest. Although Jacob uses subservient language, he still reminds Joseph that he owes his father loyalty. Then he extracts a deathbed promise from Joseph: to bury him in Canaan, in the cave of Machpelah where Jacob’s parents and grandparents are buried.
And it happened after these things, someone said to Joseph: “Hey! Your father is weakening.” So he took his two sons with him, Menasheh and Efrayim. And Jacob was told: “Hey! Your son Joseph has come to you. And Israel mustered his strength and sat up on the bed. (Genesis 48:1-2)
In this second story, Jacob adopts Joseph’s two sons, giving them each a share of his estate. He kisses them, then blesses Joseph and his sons: the ultimate expression of acknowledgement and appreciation.
But Jacob has eleven other sons, and he addresses all twelve sons in a third deathbed story.
And Jacob summoned his sons, and he said: “Gather and I will tell you what will meet you in the end of days.” (Genesis 49:1)
Jacob delivers a long poem with a prophecy about the tribe that will descend from each of his sons. Only one remark is unmistakably about the son himself: a complaint about Reuben.
For when you climbed up on the lying-down place of your father
That was when you profaned it. My couch he climbed! (Genesis 49:4)
Jacob still holds a grudge against Reuben for having intercourse with Jacob’s concubine Bilhah some 40 years earlier1. At the conclusion of the poem, a sentence that scholars attribute to a later redactor of the Hebrew Bible credits Jacob with blessing all his sons.
All these are the tribes of Israel, twelve, and this is what their father spoke to them. And he blessed them, each one according to his blessing he blessed them. (Genesis 49:28)
Finally Jacob returns to the subject most on his mind.
Vayetzav them, and he said to them: “I am being gathered to my people. Bury me with my fathers, in the cave … And Jacob finished letzavot with his sons, and he gathered his feet into the bed, and he expired, and he was gathered to his people. (Genesis 49:29, 49:33)
Vayetzav (וַיְצַו) = And he commanded, and he ordered. (From the root verb tzivah (צִוָּה) = commanded.)
letzavot (לְצַוֺּת) = Commanding, giving orders. (Also from the root verb tzivah.)
In his three deathbed speeches, Jacob expresses acknowledgement and appreciation of his twelve sons (and two of his grandsons) by blessing them. He complains about Reuben. He gives prophecies rather than advice. And he repeats his orders about where he must be buried, but he has no other final requests.
And David came close to the time of death, vayetzav his son Solomon, saying: I am going according to the way of all the earth. And you must be strong and you must be an adult. (1 Kings 2:1-2)
David’s first command or order to Solomon sounds more like advice. Now that his young son has become the king of Israel, he must behave like a strong adult.
Next come two sentences in a different linguistic style, using synonyms in multiple phrases. Modern scholar Robert Alter has argued that these verses were added later by the editor of Deuteronomy, in order to improve David’s reputation.
And you must guard the custody of God, your god, to walk according to Its ways, to guard Its decrees, Its commandments, and Its rules, and Its admonitions, as written in the Teaching of Moses, so that you shall act with insight in everything that you do and everywhere you turn. So that God will establish Its word that It spoke concerning me, saying: if your descendants guard the way they take before Me faithfully, with all their heart and with all their soul—saying: yours will not be cut off from upon the throne of Israel. (1 Kings 2:3-4)
David reminds Solomon that as king, he must be a guardian of the religion of Israel, and base his own royal decisions on its rules. Then he gives the reason for his pious advice: so that his descendants to rule as kings of Israel forever.
The language of David’s deathbed speech reverts to a simpler style as he remembers the worst part of his life, when his beloved older son Absalom staged a coup and took over Jerusalem. Now he broods about unfinished business from those days.
He tells his son Solomon:
And furthermore, you know what Joab son of Tzeruyah did to me, what he did to two commanders of armies of Israel, to Avneir son of Neir and to Amasa son of Yeter: he killed them and he shed the blood of war beshalom…(1 Kings 2:5)
beshalom (בְּשָׁלֺם) = in peace, in peacetime.
David became the king of all Israel through a treaty with his opponent’s general, Avneir. Then David’s general, Joab, assassinated Avneir.2
About 20 years later, Absalom usurped his father’s throne. David fled with his supporters, including Joab. When David’s army defeated Absalom’s, Joab quickly killed Absalom despite David’s order to the contrary.3 After David was reinstalled as king, he pardoned Absalom’s general, Amasa, but this did not stop Joab from murdering him under the cover of a friendly embrace.4 David did not dare punish Joab for either killing.
And so you must act in accordance with your wisdom, and you must not let his gray hair go down beshalom to Sheol. (1 Kings 2:6)
Even as David criticizes Joab for killing two generals in times of peace, he orders Solomon to kill Joab in peacetime—and make sure he does not die peacefully.
But with the sons of Barzillai of the Gilead, you shall do chesed. And they must eat at your table, because they came close to me when I fled from Absalom, your brother. (1 Kings 2:7)
While Absalom controlled Jerusalem, Barzillai had fed David and his men in exile at Machanayim. When David returned to the capital, he promised to reward Barzillai and provide for his son.5 Now David orders his son Solomon to honor that promise.
Then he issues a third command. When David fled from Jerusalem, Shimi son of Geira hurled stones and insults at him on the road.6 When he returned in triumph, Shimi apologized for his wrongdoing, accompanied by a thousand Benjaminites who offered to serve King David. David had little choice but to accept the apology and swear not to execute him.7 But David still resents Shimi.
So you must not leave him unpunished, because you are a wise man, and you know what you will do to him and send down his gray hair in blood to Sheol. (1 Kings 2:9)
That is the last thing David says before he dies. Once again, he compliments his son for being wise enough to figure out how to carry out his father’s revenge, but does not trust him to make his own decision.
And David slept with his fathers, and he was buried in the City of David. (1 Kings 2:10)
His acknowledgement of Solomon’s wisdom is overshadowed by his demands that Solomon carry out his orders, including finding pretexts to execute two powerful men. Is David so self-centered that his only concern on his deathbed is making his successor promise to avenge him? Or is David urging Solomon to get rid of Joab and Shimi before they make Solomon suffer, too?
Either way, David’s death is not peaceful. He expresses appreciation for Solomon’s wisdom only in order to assure him he can carry out his father’s commands. He complains bitterly about Joab and Shimi. He gives Solomon advice about following his religion, but he also issues commands about killing Joab, rewarding Barzillai, and killing Shimi. His last thoughts are about murder and revenge.
Although Jacob is self-centered earlier in his life, on his deathbed he has a broader view than David. His only command concerns his own burial. He is affectionate with one of his sons, Joseph, and two grandsons. He blesses them, and gives prophecies and blessings to his other sons, despite his complaint about Reuben. Jacob dies with dignity, passing on more blessings than obligations to the next generation.
I pray that my own last words (many years from now, God willing!) will be only blessings. And in case I am not granted a deathbed scene in which I can speak to those I am leaving, I am resolved to express acknowledgement and appreciation every day, and avoid complaining about people and giving excessive advice. May the Holy One grant me the strength!
1 Genesis 35:22.
2 After the death of King Saul, David took control of Judah and Saul’s son Ish-Boshet took over the Israelite lands to the north. For two years they fought for the kingship of all Israel, until Ish-Boshet’s general, Avneir, persuaded him to let David be the king. Avneir made a treaty with David, but afterward Joab tracked him down and assassinated him. David cursed Joab, but did not dare demote him. (2 Samuel 3:6-34)
Later, King David got Bathsheba pregnant, and used General Joab to get rid of her husband Uriah. (2 Samuel 11:1-21) After that, the already powerful Joab was ungovernable.
3 2 Samuel 18:5-17.
4 After Joab kills Absalom, David sends a message to Absalom’s general, Amasa. “And to Amasa you shall say: Aren’t you my own bone and flesh? May God do this and more to me if you do not become my army commander for all time instead of Joab! (2 Samuel 19:14) David succeeds in recruiting Amasa as one of his own commanders, but his attempt to replace Joab fails; when they are chasing down a band of rebels, Joab tricks Amasa by reaching to kiss him with one hand and knifing him with the other (2 Samuel 20:8-13).
5 2 Samuel 19:32-39.
6 2 Samuel 16:5-8.
7 2 Samuel 19:17-24. When David became bedridden and his older son Adoniyah made a bid for the kingship, Shimi joined Solomon’s faction (1 Kings 1:8).