"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 (be it "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" was used) 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". Yet the latter’s work
is also described as "a charge of their burden" (v. 31), which is, 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 these 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. 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 truly “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 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 the Nazarite and the high priest, 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 (v. 6). 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
Let us conclude by reviewing once again the
case of the jealous husband from another angle. When Yeshua came up out of the
grave on the first of the week (see John 20:1) He was acting as the fulfillment
of the first of the Omer, which was “waved for our acceptance” (see Lev.
23:11). An omer of barley (i.e. one tenth
of an ephah, see Ex. 16:35), was also to
be used as an offering by the husband who was overcome by a spirit of jealousy,
and so we read in 5:15 “… the man shall bring his wife to the priest. He shall
bring the offering required for her, one-tenth of an ephah of
barley meal…” (emphasis added). The priest was then
to make the woman drink bitter water in order to determine whether she was
innocent or not (ref. 5:17,18, 22-24, 27), with the effect of the drink on her
body being such that it would disclose her true state. When on the stake Yeshua
was also given a bitter drink (gall mixed with wine), which although He did not
actually drink did touch his lips (see Matt. 27:34). Thus, Yeshua as the jealous
husband (see Deut. 6:12-16), whose wife Israel
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.
