Exodus-Chap-6-16-30
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Remember
the following truth from our beloved Torah!
“Ye shall NOT ADD TO THE WORD which
I command you, NEITHER SHALL YE DIMINISH FROM
IT, that ye may keep the commandments of יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloleichem,
which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).
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Part Two..
With
Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.
Introduction:
In this second part, the narrative pauses to provide a genealogy of
the tribe of Levi. This is not just a list of names; it serves to establish the
“credentials” of Moshe - Moses and Acharon - Aaron. It anchors
these two leaders in history, showing they are not legendary figures appearing
from nowhere, but men born into a specific family line with a specific legacy
by אֱלֹהִים - Elohim (God). This section also highlights the recurring theme of Moses’ human frailty,
as he continues to doubt his ability to speak before the Pharaoh of Egypt.
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Below are the verses from Exodus Chapter 6, verses 16 to 30: with Explanations located directly below the verses.
16. And these are the names of the sons of Levi according to their generations: ‘Gershon’ and ‘Kohath’, and ‘Merari’. And the years of the life of Levi were a hundred thirty and seven years.
17. The sons of Gershon: ‘Libni’ and ‘Shimei’, according to their families.
18. And
the sons of Kohath: ‘Amram’,
and ‘Izhar’, and ‘
19. And the sons of Merari: ‘Mahli’ and ‘Mushi’. These are the families of the Levites according to their generations.
Explanations: Verses 16-19: The focus narrows to the sons of Levi: Gershon, Kohath,
and Merari. These families will eventually become the
caretakers of the Tabernacle. The mention of their lifespans
(137 years for Levi and Kohath) mirrors the longevity
of the Patriarchs, suggesting a bridge between the era of the Fathers and the
era of the Nation.
20. And Amram took him Jochebed his father’s sister to wife; and she bore him ‘Aaron’ and ‘Moses’. And the years of the life of Amram were a hundred and thirty and seven years.
Explanations: Verse 20: We see the birth of the leaders. Amram marries his aunt Jochebed, and they have ‘Aaron’ and ‘Moses’. This verse establishes that Moses is the younger brother, while Aaron is the firstborn.
21. And the sons of Izhar: ‘Korah’, and ‘Nepheg’, and ‘Zichri’.
22. And the sons of Uzziel: ‘Mishael’, and ‘Elzaphan’, and ‘Sithri’.
23. And Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, to wife; and she bore him ‘Nadab’ and ‘Abihu’, ‘Eleazar’ and ‘Ithamar’.
24. And the sons of Korah: ‘Assir’, and ‘Elkanah’, and ‘Abiasaph’; these are the families of the Korahites.
25. And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bore him ‘Phinehas’. These are the heads of the fathers’ houses of the Levites according to their families.
Explanations: Verses 21-25: The
genealogy continues through Aaron’s line, specifically mentioning Eleazar and his son Phinehas. This is crucial because it establishes the priestly lineage (Kohanim) that will serve
26. These
are that Aaron and Moses, to whom יְהוָה - the LORD said: ‘Bring out the children of
27. These
are they that spoke to Pharaoh king of
Explanations: Verses 26-27: The text explicitly identifies: “These are that Aaron and Moses”. This is a “signature” of sorts, confirming that the men listed in this family tree are the very same ones who stood before Pharaoh. It emphasizes their humanity, they are flesh and blood, yet chosen for a Divine mission.
28. And it
came to pass on the day when יְהוָה - the LORD spoke unto Moses in the
29. that יְהוָה - the LORD spoke unto Moses, saying: ‘I am יְהוָה - the LORD; speak thou unto Pharaoh king of
30. And
Moses said before יְהוָה - the LORD: ‘Behold, I am of uncircumcised lips,
and how shall Pharaoh hearken unto me?’”
Explanations: Verses 28-30: The
narrative returns to the “now” אֱלֹהִים - Elohim commands Moses once more to speak
everything He tells him. Moses repeats his protest: “Behold, I am of uncircumcised
lips; how then shall Pharaoh hearken unto me?” This repetition shows that Moses’ insecurity was not a one-time event; he struggled with it throughout
the calling process.
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My Closing Message:
Part Two teaches us that אֱלֹהִים - Elohim does not choose “perfect” people; He chooses “available” people. By
placing a genealogy in the middle of a crisis, the Torah reminds us that our
background and our families are the soil in which our destiny grows. Moses’
persistent self-doubt (uncircumcised
lips) serves as a comfort to us all: your perceived weakness does
not disqualify you from being an instrument of great change.
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