Hebrew Insights into Parashat Nasso: Bamidbar (Numbers) 4:21 –
Ch.
"Subject matter in
the Bible is often arranged and linked together by a process of thought and, in
particular, word association, probably originally designed as an aid to
memory."1 This principle is well
illustrated in Parashat Nasso. There is no need to look far and wide in the
Parasha's three and a half chapters for a unifying theme. It is apparent. In spite of the assortment of different and
seemingly unrelated subjects that are dealt with here, the root of
"nasso" pops up in a number of places and in different connotations.
Bamidbar 4:22 says: "Lift the heads of the sons of
Gershon…" (Literal translation). "Lift" here is "nasso,"
of the root n.s.a (noon, sin, alef), which we have already encountered in
previous portions2. Although the English translations use the imperative form
(whether it be "take" or "lift"), in actual fact it is not
what the Hebrew text says. The form “nasso” which is used here as a charge, is
more like the English present progressive, rendering “nasso” almost as
"lifting up." This unusual
usage in an address form (cf. 3:40, in last week's Parasha, where the usual
imperative form "sa" is used) 3 serves to call attention to this verb
and lends it the character of a noun.
Let us follow
"nasso" throughout our Parasha and examine its usages within the
contexts of the different topics presented. The reason for the census as it applies to the
Gershonite priests is given as: "This is the service of the families of the
Gershonites, in serving and in bearing burdens ["masa"]…they
shall bear ["venas'ou"] the curtains of the tabernacle,
and the tent of meeting, its covering, and the covering of sealskin that is
above upon it, and the screen for the door of the tent of meeting… At the
commandment of Aaron and his sons shall be all the service of the sons of the
Gershonites, in all their burden ["masa'am"], and in all their
service; and you shall appoint unto them in charge of all their burden
["masa'am"]” (4:24,25,27 italics added). "Lifting"
and "bearing a burden" are both of the root n.s.a,
which describes the essence of the Gershonites' service in the Mishkan. The
Meraris' census, on the other hand, is not qualified by the verb n.s.a, but
rather by “pakod,” which is translated "number" but
basically means to “attend or visit," although their work is
also described as "a charge of their burden" (ref. vs. 29-31 ), once
again "masa." Altogether the essence of the Levites and their work
may therefore be described as…"All those that were numbered of the
Levites…every one that entered in to do the work of service, and the work of bearing
burdens ["masa"] in the tent of meeting…every one that entered
in to do his work of service, and the work of his burden
["masa'o"] in the tent of meeting" (4: 46, 47,49, italics added).
The ultimate purpose of "bearing" these "burdens" (literally
“carrying” or “lifting”), was in order to "lift high” the One to Whom the Levites
were rendering this service. However, the root n.s.a accompanies us all the way
to the end of the Parasha, where the twelve leaders of the tribes were making
their respective offerings for the inauguration of the Mishkan (chapter 7).
Each of those “leaders” is called “nassi” - “one who is elevated.” Because of
the specific conjugation that is used for this noun, its literal translation
would be “one who is elevate-able.” In other words, the leaders were not
only merely the heads of their tribes by virtue of birth; in order to be in
their lofty positions they had to be equal to their positions - proving their
faithfulness and leadership abilities.
The next section where the root n.s.a makes an appearance,
is at the very end of the "law of jealousy" (5:11-31), as it is
called (or “Sota” – ‘sinning woman’), which is the inspection of possible
adultery on the part of a married woman. (Let us state, parenthetically, that
for a man to “take a wife,” the same verb -“n.s.a” - is used.) If and when
proven that the wife has transgressed in such a manner, and after having gone
through the various rites enumerated, she was to "bear
["tisa"] her iniquity" (v. 31, italics added). Whereas the
priests’ duties in "bearing the burdens" of the Mishkan were of the
more 'uplifting' kind, here "nasso" connotes 'carrying' a heavy
burden of guilt.
The issue of
"lifting" comes up again in the famous priestly blessing which seals
chapter 6. Toward the end of the blessing we read: "YHVH lift up
["yisa"] His face upon you and give you peace" (v. 26, italics
added), which is an altogether different application of the root n.s.a,
touching Elohim and His relationship with His People. Notice that the whole
benediction is written in second person singular, implying that each individual
within the Nation is being addressed. "Yisa YHVH panav," the lifting
of YHVH's face, or countenance "toward you" or "upon you"
indicates favor, acceptance, and a turning toward (as we have already seen in
the past, regarding the meaning of "face" - "panim"), and
contributes toward sowing hope in one’s heart.
Finally,
chapter 7 is dedicated in its entirety to the offerings brought for the
dedication of the Mishkan (or "Ohel Mo'ed") by the
"princes" or "leaders," the "nesi'im" that
is, those who are "lifted up" (verses 2,3). “Nesi’im” is also
plural for “cloud.” In Proverbs we find this word used metaphorically: “Whoever
falsely boasts of giving is like clouds
and wind without rain” (Proverbs 25:14, italics added). In Jude the same
imagery is used (verse 12), regarding “ungodly men who creep unnoticed” among
YHVH’s own, and “who turn the grace of our Elohim into lewdness and deny the
only Lord YHVH and our Master Yeshua Messiah” (Jude,4). No doubt, what is
coming up, below, about trespasses that are in the form of a deceptive
cover-up, applies to such individuals, who are “clouds without rain.”
Let us return now to Umberto Cassuto, who makes the
following point: "The book of Bamidbar is arranged chiefly after such a
fashion…with various items being included because of a similarity of thought,
or phrases recurring in the chapters concerned…"4, as, indeed, is the case
of the root n.s.a. Cassuto incorporates other examples from our Parasha:
"The laws applying to the suspected adulteress (5:11-31) succeed by those
treating of the Nazirite (6:1-21), after which is appended the formula for the
priestly blessing (6:22-27)." Preceding the law of the suspected adulteress,
which focuses on a "man's wife [who] trespasses a trespass
[“uma'ala bo ma'al”]," are the laws of the guilt offering,
where we encounter the phrase "to do a trespass ["li'm'ol
ma'al"] against YHVH" (5:6 italics added). Before we continue to follow our ‘chain,’ let
us pause to look at the verb “ma’al.” A common noun that stems from the same
root is “m’eel,” which simply means a “robe.” Thus we infer that “trespass” is a
form of deception, as it is rooted an attempt to cover up one’s actions. By
contrast, we read in Yishayahu (Isaiah) 61:10: “…For He [YHVH] has clothed me
with the garments of salvation, He has covered me with the robe – m’eel
- of righteousness…”
Back to Bamidbar 5:18, where it says about the adulteress:
"And the priest shall set the woman before YHVH, and let the hair of the
woman's head go loose - u'fara" (italics added). In 6:5 it says
concerning the Nazirite: "He shall let the locks of the hair of his head grow
long - "pera." Both u'fara and pera share the root p/f.r.a
(pey/fey, resh, ayin). According to the above-mentioned principle, the
similarities shared by Nazarite and the high priests, both of whom are not to touch
the dead (cf. 6:6 Lev. 21:11), are the reason why the Priestly Blessing is
appended to this chapter (which deals with the Nazirite's laws).
Within the
specifications of the laws of guilt offering and compensation, mentioned in
5:5-10, the topic of confession - "viduy" - comes up. This is not the
first time we encounter this topic. In fact, we have already examined the term
in Parashat Vayikra (Lev. 1-5, e.g. 5:5). Sefer Ha-hinukh sheds further light
on this issue: "The verbal confession of guilt provides an indication that
the sinner truly believes that all his deeds are revealed and known to the
Lord, blessed be He, and he will not deny the omnipresence of the All-seeing.
Again, by verbally specifying the sin and regretting it, he will be more
careful in the future not to stumble thereon. After he has said with his
mouth…he will as a result, become reconciled with His maker. The good God who
desires the welfare of His creatures guided them in this path through which
they would gain merit."5 Similarly, we read in 1st John:
"If we confess our sins, he is faithful and just to forgive us our sins,
and to cleanse us from all unrighteousness" (1:9). Hirsh notes that the
form of the Hebrew verb "to confess," "hitvadeh,"
conjugated as it is (in the "hitpa'el" form) …"indicates that
the confession consists of man speaking to himself, admonishing his [own]
conscience."6
Notes:
1 Umberto Cassuto in New Studies in Bamidbar, Nechama
Leibowitz, trans.
Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the
Diaspora. Hemed
Books Inc., Brooklyn , N.Y.
2 For more on the root n.s.a, look up Hebrew Insights into
Parashat B’resheet (Genesis - with special reference to 3: 13; 4:7, 13).
3 Although "nasso" in reference to the Kohathites
is found in last week’s Parashat Bamidbar
(Numbers) 4:2.
4 Umberto Cassuto in New Studies in Bamidbar, Leibowitz
5 Ibid.
6 Ibid.
