The Burning Bush

In Exodus 3, the curious story is told of Moses' encounter with the burning bush where the Lord (יהוה - Yahweh or Jehovah) speaks with Moses from the midst of the bush regarding his mission to deliver the Israelites out of Egyptian bondage. While the idea of God speaking from the midst of a burning bush may seem foreign to modern readers it was not an unfamiliar theme to the ancient Israelites and carried meaning not immediately obvious to us.

The early religion of the Canaanites and the Israelites were closely related (See See Daniel C. Peterson, . "Nephi and his Asherah." Maxwell Institute. Maxwell Institute, n.d. Web. 29 Jun 2012.). In the Canaanite pantheon the chief deity was El, whose wife was a goddess named Asherah (aka Elat - the feminine form of El). Additionally, as Daniel Peterson explains:

"In the earliest Israelite conception, father El had a divine son named Jehovah or Yahweh.⁴ Gradually, however, the Israelite conception of Yahweh absorbed the functions of El and, by the 10th century BC, King Solomon's day, had come to be identified with him.⁵" (Peterson, "Nephi and his Asherah").

Asherah (אשרה) was commonly associated with many different types of trees including the almond tree. She was also associated with the concepts of fruitfulness, posterity, fertility etc. One of the main features in the temple at Jerusalem was the menorah which represented a stylized almond tree (see Exodus 25:31-35). Therefore, in the minds of the Israelites the menorah was probably connected with Asherah. It is interesting to note also that the burning bush and the menorah were both, in essence, burning trees and the Israelites would have undoubtedly have seen this connection as well.

Additionally, rabbinic writings associate the burning bush with the Shekinah or Divine Presence. The word Shekinah is a feminine word (the -ah ending making it feminine) and was thought of as having feminine attributes (See Louis Ginzberg, "Legends of the Jews.", http://philologos.org, Web 30 Jun 2012.).

We see, therefore, a strong connection between Asherah and everything associated with her and the burning bush. That connection is reinforced by the text of Exodus itself and the account of the interaction between Moses and God.

In Exodus 3, verses 2 - 6 describe how Moses sees the bush from afar, draws closer to investigate, is told to remove his shoes and then speaks with the Lord. The Lord then identifies himself to Moses as the God worshipped by Abraham, Isaac and Jacob, but does not use the name יהוה (Jehovah or Yahweh).

However, later in Exodus chapter 6 verses 2 - 3 the Lord explains that:

"I am Jehovah. And I appeared to Abraham, to Isaac and to Jacob, as El Shaddai, but by my name Jehovah I did not make myself known unto them."

In the King James Version (KJV) of the Bible El Shaddai (אֵל שַׁדַּי ) is usually translated as "God Almighty". As has been discussed in other posts, the name/title of El Shaddai carries a female connotation which is generally used while discussing the concepts of fertility, posterity, fruitfulness etc. (See Gen. 28:3 for example).

The Israelites were on the cusp of being delivered from bondage in Egypt and coming into being, as a distinct nation. It would appear, therefore, that God, by appearing in the burning bush, was sending a clear message to Moses and the Israelites that they were about to be delivered (or born) to a fruitful land to be made a fruitful people.

Genesis 48

In the first few verses of chapter 48 we are once again introduced to the feminine themes that are so common throughout the book of Genesis.

Joseph, upon hearing of his father's illness, takes his two sons Manasseh and Ephraim to receive a blessing under the hands of Jacob. Before blessing Joseph's sons Jacob tells of the appearance of אל שדי (El Shaddai, usually translated as "God Almighty") at a place called לוז (Luz, which means "almond tree").

Both terms אל שדי and לוז have a feminine connotation attached to them (see above links) and femininity, in general, is associated with fertility or fruitfulness. In verse 4 of chapter 48 Jacob recalls the words of אל שדי to him at Luz which included blessings of:

1. Numerous posterity
2. The land of Canaan for an inheritance.
   

In verse 4 the term land is translated from ארץ (eretz, e.g. "The land of Israel" or "the land of America"). Interestingly, one of the terms for earth or ground (as in dirt, e.g. "I love the feel of the earth in my hands", a concept related to land) is אדמה (adamah see Genesis 2:7 ). אדמה is the feminine form of the name or word אדם (adam). אדמה, mother-like, begot or brought forth Adam, therefore, land or earth connotes fertility, femininity etc.

In addition, the words which were translated as fruitful and multiply in verse 4 of chapter 48 come from the roots פרה (parah) and רבה (rabah) which are also feminine words (the "-ah" ending in Hebrew words generally make them feminine).

For additional reading regarding these and similar concepts I highly recommend a short, but fascinating book called "Temple Theology" by Margaret Barker.

Notes on Genesis 28

Verse 3

Almighty = שדי (Shaddai). See The Father, Mother and the Son.

Verse 19

Luz = לוז (Luz) = almond

The Meaning of Trees by Fred Hagender

"Almond

"From the beginning of civilization, the white blossoming almond heralded spring and provided an emblem of the archetypal White Goddess. Its archaic Semitic name, amygdala, can be traced back to the Sumerian ama ga, which means the Great Mother...

"Among the tribes of Israel, the almond was originally conceived as a Tree of Life. Moses' (and Aarons's) staff was of almond (Numbers 17:8) and was described as the 'rod of God' (Exodus 17:9). It was said to have been handed down from Adam via Abraham, Isaac and Jacob to Joseph who took it to Egypt where Moses obtained it. That Moses should bear the almond of the Great Mother is ironic, because in the Old Testament he is instructed to destroy the ancient cult of the Goddess (Exodus 22:1 and 34:13). However, his staff became the sceptre of the kings of Israel for many generations...

"Jacob slept at Luz, an almond sanctuary in Canaan, where the Lord appeared to him (Genesis 28:11-19), In Judaism, the divine light that shines mystically from the almond came to be celebrated in the Tree of Light. In ritual, this is the menorah, the candlestick which has a light for each of the seven planets. The menorah in Solomon's Temple at Jerusalem had almond shaped sconces to represent Aaron's rod when it broke out in buds."

Verse 21

Lord be my God = והיה יהוה לי לאלהים (hayah Yahweh li Elohim)

Hayah (היה) = to exist, that is, be or become, come to pass

Compare with:

Chavah (חוה), Eve = "to live", "lifegiver"

Possible word play?

The Father, Mother and the Son

About 50 years before the destruction of Jerusalem by the Babylonians around 586 B.C. King Josiah implemented sweeping reforms to the religion of the Israelites which radically affected their religious practices and doctrines. Among these changes a more stringent form of monotheism was introduced.

Biblical scholar Margaret Barker has written about Josiah's reforms in her book entitled: "Temple Theology: An Introduction". On page seven of this fascinating book she talks about the old religion of Israel prior to the reforms of Josiah:

"The most important result of Josiah's reforms was the introduction of monotheism. The earlier religion had known of God Most High - the deity worshipped by Melchizedek (Gen. 14.19) - El Shaddai, the deity of the patriarchs (Exod. 6.3), and Yahweh [anglicized as Jehovah], who appeared in human form...There is no proof that these were one and the same deity. Only later were all these ancient forms said to be identical...

"In the more ancient names for the deities, however, we glimpse the Father (God Most High), the Son (Yahweh, the One who appeared in human form), and the Mother (El Shaddai, whose name means the God with breasts)."

This resonates with Latter-Day Saints who have similar theology. For example, Apostle Neal A. Maxwell taught:

"Jesus Christ is the Jehovah of the Red Sea and of Sinai, the Resurrected Lord, the spokesman for the Father in the theophany at Palmyra".
(Neal A. Maxwell, Even As I Am [Salt Lake City: Deseret Book Co., 1982], 120)

Additionally, Joseph Fielding Smith taught:

"We know that Jesus had a Father and that he had a mother, for the scriptures tell us so...

"In Genesis we read:

"'And God said, Let us make man in our image, after our likeness: So God created man in his own image, in the image of God created he him; male and female created he them.' (Genesis 1:26-27.)

"Is it not feasible to believe that female spirits were created in the image of a 'Mother in Heaven'?"
(Joseph Fielding Smith Answers to Gospel Questions 5 vols. [Salt Lake City: Deseret Book Co., 1957-1966] 3:143-44)

In transliterated Hebrew Genesis 1:1 reads: "Bereshit bara Elohim et hashamayim ve'et ha'arets". The word "Elohim" refers to God and talks about him bringing forth the heavens and the earth. In Hebrew to make a masculine noun plural an "im" is added. The singular of Elohim is El. There is much confusion surrounding the fact that one of the names for God is a plural word.

Perhaps Margaret Barker has provided an explanation for this anomaly. The word Elohim could refer to both God the Father or God Most High (El Elyon) and God the Mother (El Shaddai), hence El Elyon + El Shaddai = Elohim. If this is true it teaches us of the exalted role of women in "the great plan of the Eternal God" (Alma 34:9) and of their inherent sacred nature.