The first verse of Parashat
B’har (meaning, "In Mount…") serves to remind us that YHVH’s
words to the Children of Yisrael, via Moshe, were spoken in Mount Sinai.
The opening of the Parasha
focuses on the seventh year suspension of all soil cultivation (known as
“Shmita,” whose root sh.m.t is mentioned in Parashat Mishpatim Ex. 23:11. See
Heb. Insights into Parashat Mishpatim - Ex. 21-24). In spite of this edict
regarding work cessation, it is stated, "the Sabbath of the land shall be to you
for food" (25:6). This declaration contains the familiar and principal thought,
similar to the one that accompanies the weekly Shabbat, that YHVH is the
Provider and thus the members of the community are afforded an opportunity to
exercise faith throughout that year. In fact, contrary to human logic, this very
rest will result in abundance
Secondly, every member of
the community, as well as the livestock, is equally promised provision for that
time period (25: 6, 7). Again, not unlike the weekly Shabbat, the benefits of
YHVH's year of land-rest apply to one and all without regard to status and
origin. However, this “Shabbat of Shabbats” (v. 4) year, together with the
50th year Jubilee, the "yovel"
to which the rest of this Parasha is
dedicated - apply only in the Land of Yisrael
In 25:3 we read: "You shall
sow your field six years, and you shall prune your vineyard six
years, and shall gather its produce." "Produce" or "provender" is “t'vua,” of the root b.o. (vet/bet, vav,
alef), meaning “to come, come in or go in"; but also, in another conjugation, to
“bring.” Thus, the term "produce"
conveys the idea of that which does not result merely from man's productivity
or effort, but rather that which "comes" or is "brought" to him from
an outside source.
As already mentioned,
following YHVH's instructions guarantees that “…you shall live on the land
securely. And the land shall give its fruit, and you shall eat to satisfaction;
and you shall dwell securely on it" (25:18, 19). To this promise there will be
an extra and supernatural blessing added: "I have commanded My blessing on you
in the sixth year. And it shall produce the increase for three years; and you
shall sow the eighth year, and shall eat of the old crop until the ninth year,
until the coming [bo] in of its produce [t'vua]; you shall eat of the old" (21-22,
italics added). Here again we see the connection between “produce” and the verb
"to come" (remember, both originate in the same
root).
The un-gathered harvest (or
“after growth”) is called “that which grows
of itself” – “safee’ach,” of the root s.f.ch (samech,
pey/fey, chet), literally “adding,
attaching, joining”
(25:5, 11). In light of verse 25:23, where the addressees (the
Yisraelites) are called “strangers [gerim] and sojourners,” it is
interesting to note how the verb s.p/f.ch is used in Yishayahu (Isaiah) 14:1:
“For YHVH will have mercy on Jacob, and will still choose Israel
"Your unkempt grapes" (25: 5, 11) are termed here
“ee'nvey (“grapes of”) nezir'cha.”
This expression is rooted in the word “nazir” (Nazarite), whose restrictive vows
include abstention from wine drinking or grape eating. Why are these grapes
qualified by the term “nazir”? The connection is thought to be the Nazarite's
hair, which was to be left uncut and unkempt, much like these grape vines. This
is reinforced by the first part of verse 5 ("that which grows of itself,"
alluding to unkemptness).
As mentioned, the second
part of the Parasha deals with the Year of the “Yovel” ("jubilee," which is a direct
derivative of “yovel”). The primary meaning of yovel is thought to be the word
for “horned animal” or for the "horn" itself, which was used for multiple
purposes in the ancient Israelite community. Quite possibly the role of the
“horned animal” (such as the bull or ox), in leading solemn processions has
branched off into nouns and verbs that share the root y.v/b.l (yod, bet/vet,
lamed) and are therefore connected to “leading.” The verb “hovel” is to "lead,"
thus forming the noun for "stream" which is “yuval,” and for the "produce of the
soil" – “y'vul” (‘issuing or proceeding out of the ground’). Another
interesting derivative of this root is “tevel,” meaning "world." This renders
the world and its elements (e.g. streams and produce) as mere ‘issues,’ or
results that proceed (or ‘are led’) from that which has originally formed or
produced them, but which exists outside of them. Notice the conceptual (and
etymological) similarity to our former observation of the term "provender" -
t'vua. “The earth is YHVH’s, and the
fullness of it; the world (“tevel”), and those who dwell in it” (Ps. 24:1),
affirms this point.
Aside from letting the land
lie fallow during the year of the “yovel,” that year was also to be “sanctified”
(“vekidashtem”) for the purpose of "proclaiming liberty in the land to all its
inhabitants…" (25:10). "Liberty Dror ” for “liberty” is also mentioned in Yishayahu
61:1-2a, where we read: “The Spirit of Adonai YHVH is upon Me, because YHVH has anointed Me to
preach good tidings to the poor; He has sent Me to heal the brokenhearted, to
proclaim liberty [d’ror] to the captives, and the opening of the prison to those
who are bound; To proclaim the acceptable year of YHVH…” This “acceptable” year,
when “liberty” is proclaimed to the captives seems to also be alluding to a
(large scale and “grand”) Jubilee.
But above all the human
benefits attached to the yovel, there is a greater significance to its
proclamation; a significance that at the same time also forms a ‘Divine paradox’
so typical of Hebraic logic. In 25:23 we read: “And the land shall not be sold
in perpetuity; for the land is Mine; for you are aliens and tenants with Me."
"Perpetuity" here is “tzmi'toot,” stemming from the root tz.m.t
(tzadi, mem, tav) which is to “end, put
an end to something" or “freeze
assets.” Thus, reverting property to its original owner demonstrates
the fact that it actually belongs to… YHVH, as we just learned from the above
Psalm. And as much as the Torah stresses ownership rights, it also reminds us,
almost in the same breath, who the real Owner is and that “we have no permanent
city here, but we seek the one to come" (Hebrews
13:14).
Another aspect of the yovel
is redemption, “geula,” whose primary meaning is "kin" (denoted by “go’el”). It
is the next-of-kin's duty to buy back that which a member of the family has lost
- or perhaps even the family member himself, if he had been conscripted to
slavery. In the case of a Hebrew slave, he is to be released on the yovel,
“because they are My servants,
whom I have brought out from the land of Egypt
Proper treatment of one's
fellow citizen, defined as "brother," prohibits charging usury or interest (ref.
25:36,37). The two words used are “neshech” and “marbit.” The root of neshech (n.a.ch, noon, alef, chaf) is also
the root for the verb “to bite."
"Those who bite" (e.g. Habbakuk 2:7) are therefore the oppressors and debtors.
“Marbit” is from the root r.v/b.a
(resh, vet/bet, hey) which literally means "much, many, to add, to make greater, to increase." Hence “marbit” is a "monetary increment."
As part of taking care of
one’s “brother,” if one’s relative has lost his assets and was sold to “a
stranger who sojourns with you, or to a member of the stranger’s family” (25:47
literal translation), the addressee of this injunction is obliged to redeem the
one sold. As to the “member of the
stranger’s family,” here he is called “eker,” which is a most unusual term. The
root a.k.r (ayin, kof, resh) basically means “to uproot,” and thus a “barren
woman” is “akara.” But since this word can also mean a “shoot,” then the one
plucked out from the parent plant may also be transplanted – albeit into
different soil. Further, should the misfortune of being sold as a slave becomes
the lot of a native Israelite, he too would feel “plucked out” and “uprooted,”
and hence this term may also be applied, or at least infer to the latter.
Aside from instructions on
to how to calculate the redemption payment (25:50-53), specifics are also given
as to the possible next of kin who is eligible to redeem (vs. 48, 49) the one
who has “become poor” (“mooch”,
root of m.oo.ch – mem, vav, kaf – impoverish, become low). Having once been others’
servants/slaves, the sons of Yisrael are now the servants/slaves of the One who
redeemed them from their lowly
state (ref. 25:55), hence YHVH requires that redemption be continually operative
in accordance with the measures that He is providing for His people.
The first verse of Parashat
B’har (meaning, "In Mount…") serves to remind us that YHVH’s
words to the Children of Yisrael, via Moshe, were spoken in Mount Sinai.
The opening of the Parasha
focuses on the seventh year suspension of all soil cultivation (known as
“Shmita,” whose root sh.m.t is mentioned in Parashat Mishpatim Ex. 23:11. See
Heb. Insights into Parashat Mishpatim - Ex. 21-24). In spite of this edict
regarding work cessation, it is stated, "the Sabbath of the land shall be to you
for food" (25:6). This declaration contains the familiar and principal thought,
similar to the one that accompanies the weekly Shabbat, that YHVH is the
Provider and thus the members of the community are afforded an opportunity to
exercise faith throughout that year. In fact, contrary to human logic, this very
rest will result in abundance
Secondly, every member of
the community, as well as the livestock, is equally promised provision for that
time period (25: 6, 7). Again, not unlike the weekly Shabbat, the benefits of
YHVH's year of land-rest apply to one and all without regard to status and
origin. However, this “Shabbat of Shabbats” (v. 4) year, together with the
50th year Jubilee, the "yovel"
to which the rest of this Parasha is
dedicated - apply only in the Land of Yisrael
In 25:3 we read: "You shall
sow your field six years, and you shall prune your vineyard six
years, and shall gather its produce." "Produce" or "provender" is “t'vua,” of the root b.o. (vet/bet, vav,
alef), meaning “to come, come in or go in"; but also, in another conjugation, to
“bring.” Thus, the term "produce"
conveys the idea of that which does not result merely from man's productivity
or effort, but rather that which "comes" or is "brought" to him from
an outside source.
As already mentioned,
following YHVH's instructions guarantees that “…you shall live on the land
securely. And the land shall give its fruit, and you shall eat to satisfaction;
and you shall dwell securely on it" (25:18, 19). To this promise there will be
an extra and supernatural blessing added: "I have commanded My blessing on you
in the sixth year. And it shall produce the increase for three years; and you
shall sow the eighth year, and shall eat of the old crop until the ninth year,
until the coming [bo] in of its produce [t'vua]; you shall eat of the old" (21-22,
italics added). Here again we see the connection between “produce” and the verb
"to come" (remember, both originate in the same
root).
The un-gathered harvest (or
“after growth”) is called “that which grows
of itself” – “safee’ach,” of the root s.f.ch (samech,
pey/fey, chet), literally “adding,
attaching, joining”
(25:5, 11). In light of verse 25:23, where the addressees (the
Yisraelites) are called “strangers [gerim] and sojourners,” it is
interesting to note how the verb s.p/f.ch is used in Yishayahu (Isaiah) 14:1:
“For YHVH will have mercy on Jacob, and will still choose Israel
"Your unkempt grapes" (25: 5, 11) are termed here
“ee'nvey (“grapes of”) nezir'cha.”
This expression is rooted in the word “nazir” (Nazarite), whose restrictive vows
include abstention from wine drinking or grape eating. Why are these grapes
qualified by the term “nazir”? The connection is thought to be the Nazarite's
hair, which was to be left uncut and unkempt, much like these grape vines. This
is reinforced by the first part of verse 5 ("that which grows of itself,"
alluding to unkemptness).
As mentioned, the second
part of the Parasha deals with the Year of the “Yovel” ("jubilee," which is a direct
derivative of “yovel”). The primary meaning of yovel is thought to be the word
for “horned animal” or for the "horn" itself, which was used for multiple
purposes in the ancient Israelite community. Quite possibly the role of the
“horned animal” (such as the bull or ox), in leading solemn processions has
branched off into nouns and verbs that share the root y.v/b.l (yod, bet/vet,
lamed) and are therefore connected to “leading.” The verb “hovel” is to "lead,"
thus forming the noun for "stream" which is “yuval,” and for the "produce of the
soil" – “y'vul” (‘issuing or proceeding out of the ground’). Another
interesting derivative of this root is “tevel,” meaning "world." This renders
the world and its elements (e.g. streams and produce) as mere ‘issues,’ or
results that proceed (or ‘are led’) from that which has originally formed or
produced them, but which exists outside of them. Notice the conceptual (and
etymological) similarity to our former observation of the term "provender" -
t'vua. “The earth is YHVH’s, and the
fullness of it; the world (“tevel”), and those who dwell in it” (Ps. 24:1),
affirms this point.
Aside from letting the land
lie fallow during the year of the “yovel,” that year was also to be “sanctified”
(“vekidashtem”) for the purpose of "proclaiming liberty in the land to all its
inhabitants…" (25:10). "Liberty Dror ” for “liberty” is also mentioned in Yishayahu
61:1-2a, where we read: “The Spirit of Adonai YHVH is upon Me, because YHVH has anointed Me to
preach good tidings to the poor; He has sent Me to heal the brokenhearted, to
proclaim liberty [d’ror] to the captives, and the opening of the prison to those
who are bound; To proclaim the acceptable year of YHVH…” This “acceptable” year,
when “liberty” is proclaimed to the captives seems to also be alluding to a
(large scale and “grand”) Jubilee.
But above all the human
benefits attached to the yovel, there is a greater significance to its
proclamation; a significance that at the same time also forms a ‘Divine paradox’
so typical of Hebraic logic. In 25:23 we read: “And the land shall not be sold
in perpetuity; for the land is Mine; for you are aliens and tenants with Me."
"Perpetuity" here is “tzmi'toot,” stemming from the root tz.m.t
(tzadi, mem, tav) which is to “end, put
an end to something" or “freeze
assets.” Thus, reverting property to its original owner demonstrates
the fact that it actually belongs to… YHVH, as we just learned from the above
Psalm. And as much as the Torah stresses ownership rights, it also reminds us,
almost in the same breath, who the real Owner is and that “we have no permanent
city here, but we seek the one to come" (Hebrews
13:14).
Another aspect of the yovel
is redemption, “geula,” whose primary meaning is "kin" (denoted by “go’el”). It
is the next-of-kin's duty to buy back that which a member of the family has lost
- or perhaps even the family member himself, if he had been conscripted to
slavery. In the case of a Hebrew slave, he is to be released on the yovel,
“because they are My servants,
whom I have brought out from the land of Egypt
Proper treatment of one's
fellow citizen, defined as "brother," prohibits charging usury or interest (ref.
25:36,37). The two words used are “neshech” and “marbit.” The root of neshech (n.a.ch, noon, alef, chaf) is also
the root for the verb “to bite."
"Those who bite" (e.g. Habbakuk 2:7) are therefore the oppressors and debtors.
“Marbit” is from the root r.v/b.a
(resh, vet/bet, hey) which literally means "much, many, to add, to make greater, to increase." Hence “marbit” is a "monetary increment."
As part of taking care of
one’s “brother,” if one’s relative has lost his assets and was sold to “a
stranger who sojourns with you, or to a member of the stranger’s family” (25:47
literal translation), the addressee of this injunction is obliged to redeem the
one sold. As to the “member of the
stranger’s family,” here he is called “eker,” which is a most unusual term. The
root a.k.r (ayin, kof, resh) basically means “to uproot,” and thus a “barren
woman” is “akara.” But since this word can also mean a “shoot,” then the one
plucked out from the parent plant may also be transplanted – albeit into
different soil. Further, should the misfortune of being sold as a slave becomes
the lot of a native Israelite, he too would feel “plucked out” and “uprooted,”
and hence this term may also be applied, or at least infer to the latter.
Aside from instructions on
to how to calculate the redemption payment (25:50-53), specifics are also given
as to the possible next of kin who is eligible to redeem (vs. 48, 49) the one
who has “become poor” (“mooch”,
root of m.oo.ch – mem, vav, kaf – impoverish, become low). Having once been others’
servants/slaves, the sons of Yisrael are now the servants/slaves of the One who
redeemed them from their lowly
state (ref. 25:55), hence YHVH requires that redemption be continually operative
in accordance with the measures that He is providing for His people.
Some of the word meanings were gleaned
from:
The New Brown, Driver, Briggs, Gesenius Lexicon, Francis
Brown
Hendrickson. Publishers, Peabody , Mass.
Theological Wordbook of the Old Testament, ed. R. Laird
Harris, Moody
Press, Chicago
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