Anyone who works with their hands usually has them down, either for work, or readiness to work. So when we put our hands in the air, we are expressing deference, if not outright surrender – it is both practical and symbolic.
The Torah speaks of “elevated hands” just twelve times in the text (the number 12 echoes the 12 sons of Jacob, all deferring to G-d’s authority). And the first time the two words are found in the same verse is very explicit: But Avram said to the king of Sodom, “I raise my hand to G-d, God Most High, Creator of heaven and earth: I will not take so much as a thread or a sandal strap of what is yours. (G. 14:22)
Avram is offered wealth. But he insists that man is not the source of his prosperity – that no man – or king – should claim to be that source. The gesture speaks to the primacy of G-d in our lives, and the fact that divine miracles are what allow us to succeed. Avram is reserving the credit for G-d.
It may well be that Avram defines “raising hands” for the rest of the Torah!
What begins as a personal acknowledgement about G-d being the ultimate power in the world evolves into a national ideal.
Pharaoh king of Egypt gave chase to the Israelites. The Israelites were departing with raised hands (E. 14:8)
The Israelites leaving Egypt are described as “beyad ramah” – high-handed. At first reads as if we are being arrogant (which certainly does not agree with the image of fleeing slaves), but when the phrase is read in the context of the Torah, it suggests instead that the people had put their hands up, acknowledging that they were entirely reliant on G-d for their deliverance.
Similarly: It was on the morrow of the passover offering that the Israelites started out with high hands, in plain view of all the Egyptians. (N 33:3)
Moses similarly raises his hand, calling for a divine (not a human) miracle: And you lift up your rod and hold out your arm over the sea and split it, so that the Israelites may march into the sea on dry ground. (E. 14:16)
Which is echoed in the battle with Amalek:
Then, whenever Moses lifted up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed. (E. 17:11)
In another “invoking G-d” moment, showing how consistently this phrase is used.
And Moses raised his hand and struck the rock twice with his rod. Out came copious water. (N. 20:11)
Here the phrase is conjugated (using the same root words) to mean “gifts” – and there are three closely-linked and proximate verses):
Bring your burnt offerings and other sacrifices, your tithes and contributions [elevations of your hand], your votive and freewill offerings, and the firstlings of your herds and flocks. (D. 12:6, echoed 12:11 and 12:17)
Here we see the story arc of the meaning of this phrase. Instead of the more spontaneous “Give G-d the credit” of Avram, giving gifts for the tabernacle is a formalization of the relationship, standardizing our roles. As a people, we settle down and into a longer-term arrangement. We take the chaotic energy of leaving Egypt, of being against other kings, and turn it into something domestic and productive and tranquil.
Where we started, resisting other kings (as Avram and Moses did) is a developmental stage, not the end goal for the people. We may start out “high-handed”, but ultimately we aim to mature, and use our high hands to bear gifts for G-d’s home among us.
P.S. Here are the verses which might be considered more problematic for the thesis:
Pharaoh said to Joseph, “I am Pharaoh; yet without you, no one shall lift up hand or foot in all the land of Egypt.” (G. 41:44) Pharoah uses a more generic idea of deferring to a higher authority – in this case, Joseph.
And there are two examples of “high handed” being negative. The first is when we choose to reject G-d (presumably deferring to another authority or ourselves):
But the person, whether citizen or stranger, who acts with upraised hand reviles G-d; that person shall be cut off from among the people. (N. 15:30)
And the second refers to our enemies, who similarly give credit to themselves.
But for fear of the taunts of the foe, Their enemies who might misjudge, And say, “Our own high hand [has done this]; None of this was wrought by G-d!” (D: 32:27)