Manifest Names A d rashah for Parshat Va era Shemot (Exodus) 6:2 9:35

Manifest Names A d’rashah for Parshat Va’era Shemot (Exodus) 6:2–9:35 By Rabbi Reuel Dillon What is in a name? Is it just to identify one individual a...
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Manifest Names A d’rashah for Parshat Va’era Shemot (Exodus) 6:2–9:35 By Rabbi Reuel Dillon What is in a name? Is it just to identify one individual and one person apart from another? In the Hebrew culture often someone’s name represents the current or future identity of an individual. And, many times it tells a story. The God of Yisra'el has used names not only to tell a story, not only to reveal the destiny of an individual, but He uses names to manifest Himself. In this teaching we will explore a few ways that He has done this through history and hopefully grasp a better understanding when it comes to the purpose of His name. We begin parshat Va’era in Shemot (Exodus) 6:2-3 where it says, “God spoke to Moshe, and said to him, "I am HaShem; and I appeared to Avraham, to Yitzchak, and to Ya`akov, as El Shaddai; but by my name HaShem (YHVH) I was not known to them”. For me this passage begs the question; “Why did Adonai say that He did not reveal His personal name to Avraham, Yitz'chak, and to Ya’akov?”. If we read earlier accounts Adonai did use His personal name when communicating with the Patriarchs. So what does Adonai mean here when he says, “but by my name HaShem (YHVH) I was not known to them”? In the Chumash we read that Ramban states, “As is well known, God’s various “Names” represent the different ways in which He reveals Himself, so that the Names used here represent differing ways in which God revealed Himself to the Patriarchs and to Moses…”. Throughout history Adonai gradually reveals Himself to mankind as He grows in their relationship with them…isn’t this the way our relationships work? As we get to know someone we reveal more about ourselves. The Bible and God’s interaction with mankind is all about a personal growing relationship. There are those whom teach that God’s relationship with mankind is dispensationalist in nature. What is “dispensationalism”? Cumulative theology is different then the concept of dispensationalist theology. The following is a quote from the late Rabbi Hargis of MBI; "Since Adonai is always the same, there are no ages of time or dispensations in which He works differently in principle. However, His Word declares an ongoing revelation, which accumulates throughout history. Dispensationalism calls biblical history “progressive revelation”, which implies that Adonai changes His principles as ages pass. We do not follow Dispensationalism. Our faith sees Adonai’s works as “cumulative revelation” to mankind. While Adonai’s principles remain constant, the revelation of Himself has been given out in pieces over time.". So, in other words God cumulatively reveals Himself and His will. But, he does not change Himself or His will every thousand years. In fact, it is said of Messiah Yeshua in the book of Hebrews 13:8, the following; “Yeshua the Messiah is the same yesterday, today, and

forever.”. God does not change His will. The entirety of His word is authoritative and as 2Timothy 3:16-17 states it, “…is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, that the man of God may be complete, thoroughly equipped for every good work.”. With that in mind, when we look at the manifest names of God we can also understand that as He reveals His various names that they do not replace each other, but they cumulatively describe Him and His character. Let us start from the beginning of the revelation of Adonai as we have it. In B’resheet, or “In The Beginning” we read the following in the Hebrew; “B’reishit bara Elohim et hashamayim v’et ha'aretz”. The first reference we have to the creator of the Heavens and the Earth in regards to His name and character is the name, “Elohim”. But, this name or title is the plural of the Hebrew root, “el-o'-ah”. This Hebrew word can mean “Mighty One”, but it is used in general to describe a god, a king, or a ruler as well. So, why wasn’t this singular title “el-o'-ah” used describe the creator of the universe? I believe it is because He wishes for us to know something about Him. The name or title “Elohim” is actually the plural term for “el-o'-ah”. If we continue to read in B’reishit we read in chapter 1:26-27 the following, “God said, "Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth." God created man in his own image. In God’s image he created him; male and female he created them.”. Here we see that this plural language is used throughout the beginning of B’reishit (Gen.). God says, “Let us make man in our image, after our likeness”. Of course the term “Elohim” and this passage describing “us” and “our” in this testimony regarding creation tells us much about this “Elohim” whom created Heaven and Earth, and this first name He manifests to us. Because God made us in His image and as we understand the anatomy and physiology of the human being, it also gives us a glimpse of the anatomy and physiology of Elohim. In 1Thessalonians 5:23 the Shaliach (Apostle) Sha’ul (Paul) states, “May the God of shalom himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Yeshua the Messiah.”. There are other places in scripture that describe the different parts of the Human Being, but here in this passage in 1Thessalonians we see that we are indeed made of three distinct parts, “spirit, soul, and body”. So, if we are a multi-facetted being, indeed our singular being has three parts to it’s composition we could be described as a compound being with three parts. So, in the beginning we find that there is more to Elohim (or God) that immediately meets the eye. Indeed, we learn of the three manifestations of Elohim that many of us would later know as HaAv, HaBen, v’HaRuach (The Father, The Son, & The Holy Spirit). Adonai describes Himself as “echad” meaning one, but this term “echad” is a Hebrew word communicating a compound unity. In B’midbar (Num.) 13:23 the term “echad” used to describe “one” cluster of grapes with many parts to that one cluster. But, with all that “Elohim” implies He wanted us to simply know that He is “The Mighty One”. One of the next Hebrew names that are used to describe Elohim is “El Elyon”. We find this first reference in B’resheet (Gen.) 14:18 where it says, “Malki-Tzedek king of Shalem brought out bread and wine: and he was Cohen of El `Elyon.”. “El Elyon” means “most high God”. In Avraham’s day (as it is today) there were many elohim or mighty ones that were false gods. So, here we see that Adonai wishes for us to know that He is the Most

High God and no one is like Him. But, we also see that this name is connected with a curious mention of “Malki-Tzedek king of Shalem”. In Hebrews 5:6-10 it states, “As he says also in another place, "You are a Cohen forever, after the order of Malki-Tzedek." He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, though he was a Son, yet learned obedience by the things which he suffered. Having been made perfect, he became to all of those who obey him the author of eternal salvation, named by God a Cohen Gadol after the order of MalkiTzedek.”. We see that this most high priest or Cohen Gadol is connected to the Most High-God and this most high priest is named “Malki-Tzedek” which means King of Righteousness…But, isn’t Elohim Himself the “King Of Righteousness”? The text in Hebrews also says that Yeshua The Messiah is given the title “Malki-Tzedek”. Of course this makes sense when we realize that Yeshua and Elohim are echad, that is, “one”. So, perhaps another name for Elohim is “Malki-Tzedek” (King of Righteousness). The text in B’resheet (Gen.) 14:18 says that “Malki-Tzedek” is the king of “Shalem” which comes from the word “Shalom” whom brings out bread and wine. Of course this beautifully fits as we know that Messiah is described as Sar Shalom in Yesha’yahu (Isaiah) 9:6 which many translate as “Prince of Peace”, but can also be translated as “Magistrate of Shalom”. It says, “For to us a child is born. To us a son is given; and the government will be on his shoulders. His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Magistrate of Shalom.”. All of the titles in this passage could also be names and titles for Elohim. As we read about El Elyon, and His Cohen Gadol, His High priest Malki-Tzedek whom is the King of Shalom, we also see that this High Priest surely brings out the bread (which is Elohim’s word) and the wine (which can be understood as Elohim’s teaching). Each Shabbat (Sabbath) for those whom do the kiddush and Hamotzi (bread and wine) blessing in the name of Yeshua our Messiah, we do so also in the name of The King of Righteousness, the Magistrate of Shalom, whom brings out the bread and wine of our God. Baruch Hashem! In our parashah here in Va’era we see in Shemot (Exodus) 6:2-3 that Adonai states that he was known to Avraham, Yitzchak, and Ya’akov (Abraham, Isaac, and Jacob) as “El Shaddai”. Therefore, throughout history He has been known as “Elohim”, “El Elyon”, and then “El Shaddai”. This name “El Shaddai” describes the loving, nurturing, and all sufficient aspect of the Elohim that we serve and whom our forefathers Avraham, Yitzchak, and Ya’akov served. “El” is of course the shortened form of “el-o'-ah”, but then we have the second part, “Shaddai”, which is translated in several ways. A common way to translate "Shaddai" is "almighty", as it is understood to be from the Hebrew root "shadad", which can mean "burly, or "powerful". But, another way to understand the Hebrew word "shaddai" is from the Hebrew word “shad”, meaning “breast”. The “ai” part of “Shaddai” is a suffix, which can communicate “my”. So, although many times people translate “El Shaddai” as “Almighty God”… I believe that it could be translated to mean “The God Of My Breast”, which could communicate "the God whom is my provision", as the breast was a symbol of nourishment and provision. Yet another understanding of this name comes from the Hebrew word “dai” which means “sufficient” or “enough”. The prefix “Sha” is a short form of the word “asher” which means, “who, which, or that”. So, “El Shaddai” could also mean, “The God Who is Sufficient”. This also reinforces the meaning that Adonai is a God who is sufficient and who provides enough to sustain us.

In Philipians 4:19 Rav Sha’ul (Paul) states, “My God will supply every need of yours according to his riches in glory in Messiah Yeshua.”. El Shaddai is the Elohim whom provides, and cares for His People, yet as we see in our previous passage this God whom will supply every need has His riches and glory stored in Yeshua The Messiah…the right arm and hand of El Shaddai. Tehillim (Psalms) 98:1-3 says, “Sing to HaShem a new song, for he has done marvelous things! His right hand, and his holy arm, have worked salvation for him. HaShem has made known his yeshu`ah (salvation). He has openly shown his righteousness in the sight of the nations. He has remembered his loving kindness and his faithfulness toward the house of Yisra'el. All the ends of the earth have seen the yeshu`ah (salvation) of our God.” Again, the commentary in the Chumash by Ramban states, “As is well known, God’s various “Names” represent the different ways in which He reveals Himself, so that the Names used here represent differing ways in which God revealed Himself to the Patriarchs and to Moses”. I couldn’t agree more. Ramban makes an excellent observation that the name of God changes as He manifests Himself in different manners. In our passage in Tehillim it describes the Salvation of God which in Hebrew is “Yeshuat Elohenu” coming from the root word for salvation which is “Yeshuah”…this of course is the name of Mashiach…Because it is truly God whom saves us…perhaps “Yeshua” is the name God manifests to us as He is saving us…Something to think about. Before Adonai revealed Himself as the Mighty One, The Most High God, and The God whom supplies His people’s needs, and although he communicated His holy name represented by the “YHVH” beforehand…He hadn’t truly related to His people by that name yet. What do I mean? Adonai made many promises to our forefathers, but Avraham, Yitzchak, and Ya’akov didn’t see these promises come to pass. It is in parshat Va’era that God begins to relate to His people as a covenant keeping God. And, this is why He says, “I didn’t make myself known to them by my name Yud-Heh-Vav-Heh. Therefore, there is something in the meaning of His name that is connected to this concept. In our parashah, Adonai begins to relate to his people in a different way. Before as El Shaddai he was the provider, protector, and covenant making God of the patriarchs. As YHVH, Adonai revealed Himself specifically as the covenant keeping and fulfilling God. In Shemot (Exodus) 6:3-8 Adonai says, “I appeared to Avraham, Yitz'chak and Ya'akov as El Shaddai, although I did not make myself known to them by my name, Yud-Heh-Vav-Heh [HaShem]. Also with them I established my covenant to give them the land of Kena'an, the land where they wandered about and lived as foreigners. Moreover, I have heard the groaning of the people of Yisra’el, whom the Egyptians are keeping in slavery; and I have remembered my covenant. "Therefore, say to the people of Yisra’el: 'I am HaShem. I will free you (bring you out) from the forced labor of the Egyptians, rescue you from their oppression, and redeem you with an outstretched arm and with great judgments. I will take you as my people, and I will be your God. Then you will know that I am HaShem your God, who freed you from the forced labor of the Egyptians. I will bring you into the land which I swore to give to Avraham, Yitz'chak and Ya'akov - I will give it to you as your inheritance. I am HaShem.'"

Here we have the four expressions of redemption, “I shall bring you out”, “I shall rescue you”, “I shall redeem you”, and “I shall take you to me for a people”. Here Adonai reveals His eternal personal name in connection with His deliverance, His redemption, His salvation, His family, and His covenant. The Hebrew characters “Yod”, “Hey”, “Vav”, “Hey” (blessed be His name) spell the name of God and is associated with the phrase, “Ehyeh asher ehyeh” which can be translated to mean; “I am that I am”, but probably more accurately translated as “I shall be as I shall be”. His name communicates the eternal, timeless, and unchanging aspect of the God of Yisra'el. Truly he is the same yesterday, today, and forever. If we say that He has changed his mind or that some of His covenants have been abolished, than we violate the very purpose of His name. For those whom take hold of His name - His salvation and covenant is eternal. When we realize this and demonstrate this through a life of holiness and obedience we show respect for His name. This is how we keep the commandment that tells us not to take His name in vain or to bring his name to naught. He alone is faithful. He alone was there in the beginning and will be there in the end. He wants us to join Him eternally. If you haven’t already decided to do so…take hold with your whole heart, soul, and strength…Shema Yisra'el! Shabbat shalom!

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