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Wellsprings of Torah,  www.TorahWellsprings.org
Rick Wills - Messianic Elder,  Mishareth@TorahWellsprings.org

Parsha 13:  Shemot - Names


Torah:  Exodus 1:1-6:1

    Exodus 1:1 “These are the names of the sons of Isra’el who came into Egypt with Ya’akov; each man came with his household.”

    This phrase is a repeat of Genesis 46:8 that introduced the exile of Ya’akov into Egypt. Now, Sefer Sh’mot (the Book of Exodus) continues the story of exile.

    The title of the book, Sh’mot, does not translate to Exodus in English. Rather, Sh’mot translates as the word Names. Throughout this book, we will find many important names, and several of the Names of God used for the first time.

    We first read that even after the original 70 souls died, their descendants became very fruitful in the land of Mitzraymah (Egypt) and multiplied greatly, indeed they filled the land. A new Pharaoh came into power that did not recognize the blessings that came to Egypt because of the presence of Joseph and his family. Indeed, the new ruler saw them as a threat to his own power, since they were becoming so strong. But he also recognized that they were too useful to be allowed to leave the country. So, he implements a plan to gradually enslave and, perhaps, eliminate the Hebrews.

    Chapters 1 and 2 detail the life of Moshe (Moses) from birth through his exile in Midian. Chapters 3 and 4 relate his meeting with Hashem in the burning bush, return to Egypt and first meeting with the elders of the Children of Israel. Indeed the conclusion to the confrontation was already cast in stone in Chapter 4 verse 22-23 You shall say to Pharaoh: “Adonai says. “Isra’el is my first born son. I have told you to let him go in order to worship me, but you have refused to let him go. Well, then, I will kill your firstborn son!””

    In Chapter 5 we read the account of the first meeting between Moshe, Aaron and Pharaoh, after which Pharaoh increases the oppression of the people, and the people complain to Moses and Aaron.

    As things seem to have gotten worse, with no deliverance, the reading concludes with Chapter 6, verse 1 saying “Adonai said to Moses, “Now you will see what I am going to do to Pharaoh. With a mighty hand he will send them off; with force he will drive them from the land!””

    All these are familiar passages, what I want to deal with are the names of God from Chapter 3.

    In verse 13, Moshe asks what Name that he should use when the Children of Israel ask who sent him. In this question, he is inquiring about the major aspect of God that He will be exhibiting to Israel at this time. The initial response in verse 14 is “Hashem answered Moshe, (Ehyeh Asher Ehyeh) which can be translated “I Shall Be As I Shall Be,” or “I Will Be What I Will Be.” It is most often written in the English simply “I Am what I Am.” This apparently had too much of the implication that God would be with Israel during this current suffering, but also the existence of future sufferings. So, Hashem immediately shortened this to “I Am has sent me to you”.

    But He continues, in verse 15, “Say this to the people of Israel; (Yud-Hey-Vav-Hey, or what we pronounce as Hashem or Adonai), the God of your fathers, the God of Avraham, the God of Yitz’chak, the God of Ya’akov, has sent me to you. This is my name forever, this is how I am to be remembered generation after generation.” In the Brit Khadasha we see Yeshua and others continue to use this Name.


Haftarah:  Isaiah 27:6-28:13, 29:22-23

    Yeshayahu HaNavi, the prophet Isaiah, severely criticized the Jewish people for their sins while the kingdom of Israel (the Ten Tribes) was already in great spiritual decay, and Judah was beginning to suffer from spiritual decline.

    His was a message of destruction, such as in Chapter 27 verse 11 …For this is a people without understanding. Therefore He who made them will not pity them, He who formed them will show them no mercy.

    Or, in Chapter 28: 1-4 Woe to the haughty crown of Ephraim’s drunks, to the fading flower of its proud splendor, located at the head of the rich valley belonging to people overcome by wine! 2 Adonai has someone strong and powerful. He comes like a hailstorm, a destructive tempest, like a flood of water, rushing, overwhelming; with his hands he hurls them to the ground. 3 The haughty crown of Ephraim’s drunks is trampled underfoot; 4 and the fading flower of its proud splendor, located at the head of the valley, is like the first ripe fig of summer – whoever sees it picks and eats it.

    But always the Haftarah ends on a positive, uplifting note! In Chapter 29 verses 22-23 we read in part 22 Therefore, here are the words of Adonai, who redeemed Avraham, concerning the house of Ya’akov “Ya’akov will no longer be ashamed, no longer will his face grow pale. When his descendants see the works of my hands among them, they will consecrate my name. Yes, they will consecrate the Holy one of Ya’akov and stand in awe of the God of Isra’el.

    Here we see a link to the Torah, in the reference to God as the Holy one of Ya’akov – a Name similar to “I am the God of your fathers, the God of Avraham, the God of Yitz’chak, the God of Ya’akov.


Chadasha:  Acts 22:12-16

    There are many options for this reading, most of them refer to God as “The God of Avraham, Yitz’chak and Ya’akov” as a link to the Torah and Haftarah readings.

    The one I have chosen is Acts 22:12-16. Here, Rav Sha’ul (Paul) is relating his experiences. He had encountered Yeshua on the Damascus road, and is blinded. Hananyah has been sent to him and told him to see again, and that “The God of our fathers” determined in advance that you, Paul, should know His will, and that Paul will be a witness for Him. Finally, in verse 16 Get up, immerse yourself and have your sins washed away as you call on His Name.”

    Sh’mot – Name. The God of our Fathers. I Am. I Shall Be. Elohim. Hashem. Yeshua. Ruach Haqodesh.

    Whatever the Name we use, whatever the circumstances when we call upon the Name, there is power in that Name. Because the one who has given us His Name has all power and majesty.


Baruch Hashem,
George Robinson