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-cited 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.sh.ch,
noon, sheen, chaf) is also the root for the verb “to bite."
"Those who bite" (e.g. Habbakuk 2:7) are therefore the oppressors and
creditors. “Marbit” is from the root r.v/b.a (resh, vet/bet) 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 to, or at least infer 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 topic of the important place
accorded to the Land, which we examined in Parashat B’har with its varied
ramifications, continues in Parashat B’chu’kotai ("In My
Statutes"), as seen in 26:3-13.
Keeping YHVH's statutes is destined to be reflected in the natural
conditions of the Land
of Yisrael
In 26:5 we read, “…and your threshing shall
reach [or overtake] the vintage, and the vintage shall reach [or overtake] the
sowing time; and you shall eat your bread to satisfaction, and live in your
land securely.” This is especially
pertinent in light of Parashat B’har’s sh’mita-year promise: “Then I will
command My blessing on you in the sixth year, and it will bring forth produce
enough for three years” (Lev. 25:21 italics added). In a prophecy pertaining to a latter day, the
prophet Amos echoes this “overtaking”: "The plowman shall overtake the
reaper, and the treader of grapes him who draws along seed" (9:13).
Moreover, we are also reminded of 25:22 (in the previous Parasha: “and [you]
shall eat of the old crop… until the coming in of its crop; you shall eat of
the old"), by 26:10: "And you shall eat very old provision, and clear
away the old because of the new."
In other words, not only will there be a long and lasting overabundance
which will remain fresh and usable for the entire time period, but even before
it is fully consumed there will be a fresh crop!
Having examined in Parashat B’har one of the
words for "interest" - “marbit” (whose root is r.v/b.a), we will now
take a look at another word that shares the same root - “r’vava” (which we also encountered in
Parashat Cha’yey Sarah in Gen. 24:60). In 26:8 we read, "…and one hundred
of you shall pursue ten thousand (“r’vava”)…" (emphasis
added). These promises are sealed with the familiar: "I am YHVH your
Elohim, who has brought you out of the land of the Egyptians, from being their
slaves.” It then continues: “And I will break the bars of your yoke, and I will
make you walk upright" (26:13). "Walking upright"
is “ko'memi'yoot,” of the root k.o.m (kof, vav, mem), meaning to “rise
or get up." In
Parashot Va'ye'tze (Gen. 28:10-32:2) and Vayishlach (Gen. 32:3- Ch. 36) we
noticed the significance of Ya'acov's "rising up," as well as that of
the special "place" - ma'kom (of the same root) - where he
experienced some of his ‘rising.’ Here the sons of this Patriarch are promised
"an upright walk," providing they do so in Elohim's chosen paths.
Additionally, in 26:37 we encounter the word “t’kuma,” translated "power
to stand" (“you shall have no power to stand before your
enemies”), with its more modern usage being "resurrection" and
"recovery."
But if
Yisrael chooses to “..despise My statutes, or if your soul abhors My
judgments, so that you do not perform all My commandments, but break [invalidate] My covenant” (26:15 italics added), a long list
of punitive measures follow. “Abhor” here is “tig’al” (root g.a.l
gimmel, ayin, lamed), being the first time this word is mentioned (26:11). Some
may recognize the similarity of this verb to “ga’al” – redeem (gimmel, alef,
lamed), a minor change in spelling and sound (ayin versus alef), and yet a
world of difference! Making void the
covenant signifies removing one’s self from under the protective umbrella of
redemption, rendering it no longer operational.
Further in verse 18 we read: “if you do not obey Me, then I will punish
you seven times more for your sins.” The chastisement of “seven times over” is
also mentioned in verses 21, 24 and 28.
As part of YHVH’s covenant with His people, provision for national
atonement for sin was made available by the high priest sprinkling seven times
the blood of a goat on the mercy seat on the Day of Atonement (ref. Lev. 16:14). Hence, nullifying of the covenant would
result in a similarly seven-fold outcome.
Thus YHVH will not "make them walk
uprightly" (as we saw above), but instead will inflict upon them a series
of blows. Moreover, He will also "walk contrary" to them (ref.
26:24).The expression "walking contrary" is used nowhere else except
in this chapter, where it appears… seven times! The word used for "contrary"
– keri - probably stems from the
root k.r.h (kof, resh, hey), meaning "to happen." Rashi comments on
this: “Our rabbis said: ‘This word signifies irregularity, by chance, something
that happens only occasionally. Thus [meaning], 'if you will follow the
commandments irregularly…’ Menahem explains it as an expression for refraining…
‘refrain (hoker) your foot from your neighbor's house’ (Prov. 25:17), or of a
refraining (va'yikar) spirit…."1. “Keri,” therefore, may refer to an
avoidance of performing YHVH’s Word, along with a casual and nonchalant
attitude which was also condemned by Yeshua in Revelation 3:15,16, where we
read: "I wish you were cold or hot… So then, because you are lukewarm, and
neither cold nor hot I will spew you out of my mouth" (italics
added), leading us to the curse of eventually being spewed out of
the Land (26:32 – 39, and also Lev. 20:22). Thus the “contrary walk” incurs a “seven-fold
chastisement.”
The list of curses (26:14-46) is somewhat
parallel to the list of the blessings, albeit much longer. It is divided up into
several progressive categories: diseases, defeat, drought, carnivorous animals,
and a combination of wars, plagues and famines, which will cause parents to
consume their own children's flesh.
Finally, after the destruction of the idols and pagan images, there will
be a dispersion of the People of Yisrael among the Gentile nations. Under these
conditions, and once the Land has been emptied of its inhabitants, its Shabbats
will be repaid (as the Israelites did not keep the Sabbatical years that we
read about in the last Parasha). These Shabbats will "appease" the
land, with the word used here being “tirtzeh” (of the root “ratzon” -
“will or acceptance”). Thus, the land "will be appeased" (v.
34, 35) and “accept” its inhabitants.
Accordingly, the "year of acceptance" (Is. 61:2) is “sh'nat
ratzon.” The same word for “acceptance”
appeared in Parashat Emor, where we read in Vayikra (Leviticus) 23:11 about the
Omer: "And he [the priest] shall wave the sheaf before YHVH, to be accepted
[lirtzon'chem] for you…" (italics added). As we saw above, negligence to observe the
Shmita on the seventh year, is what
makes the figure ”seven” stand out, relative to sin and the penalties
subsequently incurred. The usage of seven here reminds us of some of the
commands which the Israelites will be transgressing, commands that are related
to the figure seven, such as the seventh day of the week, the seventh year of
rest, and the seven years multiplied by seven leading to the Jubilee, the 50th
year of release of all debts and property.
The last part of Parashat Bechukotai deals with laws
concerning vows of dedications to YHVH (27:2-29), while the final verses
pertain to tithes. Verse 2 introduces the subject of the vows by not merely
stating “if a man/person takes a vow…” (literal translation), but curiously
qualifies the vow by the verb “yaflee”, rooted in “pele” - y.p/f.a (yod,
pey/fey, alef), which means “wonder, wonderful,” such as in “Wonderful
Counselor” (Is.9:6). This verb renders these vows as very special. The verse continues
(regarding those who were to be subject of the vows) with “souls according to
your evaluation to YHVH.” In other words, these are vows concerning the
dedication of souls to YHVH whose ‘worth’ the person taking the vow is to
determine. In so doing he has to be aware of the awesomeness of his
responsibility, hence the unusual usage of the verb “yaflee” above. The “evaluation”
(“erech”- ayin, resh, chaf) of souls continues all the way through verse 8,
having been defined at the very beginning by the usage of “pele,” which denotes
the enormity of the task.
As
mentioned, verses 32-33 deal with tithes: “And all the tithe
of the herd, or of the flock, all that passes under the rod, a tenth
shall be holy to YHVH. He shall not
search whether it is good or bad; neither shall he change it…” (italics added).
Y’chezkel (Ezekiel) 20:37-38
echoes the terms we encounter here, applying them to YHVH’s sheep and to the
land of their inheritance: “And I will cause you to pass
under the rod, and I will bring you into the bond of the covenant. And I will purge out from among you the
rebels and those who sin against Me. I will bring them out from the land where
they reside, and they shall not enter into the land of Israel
The final
verse, which is similar to the opening verse of Parashat B’har (referring to
Mount Sinai) seals off the Parasha, and indeed the book of Vayikra (Leviticus)
with the words: "These are the
statutes which YHVH made between him and the children of Israel in Mount
Sinai by the hand of Moses" (v. 34 italics added).
[1] New Studies in Vayikra,
Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah
Education and Culture in the Diaspora. Hemed
Books Inc., Brooklyn , N.Y.
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, 1980.
Hebrew Tools for Everyday Use
The root bet, vav, alef (b.o), as we noted
above, is used in both the verb “to come” and “to bring”, while “lead” is of a
similar root (or cognate) yod, bet, lamed (y.b.l). “Usury” in biblical Hebrew
is very graphically connected to a dog’s (“kelev”) bite, but in Modern Hebrew
this noun is confined to the usage related to animals. For our purposes we will
look at a Hebrew saying which incorporates both “mountain” and “coming. In the following Parasha, Bechukotai,
emphasis is put on the elements and the land, and the potential blessings (of
produce) in response to obedience. This yields words such “eretz” – land,
“earth” – ground, “geshem” – rain, and “chadash” and “yashan” – new (produce)
and old (produce). By the way, “yashan” for “old” does not pertain to living
beings, whether human or animals. “Revava”, “ten thousand”, which we
encountered above, stems from the much used root r.v. (“rav” meaning “much” and
“great), with “harbeh” – many – being very common in modern speech. In
examining the rare term “keri” we encountered the verb “to happen” - “koreh” (with
the infinitive being “li’krot”), which does not mean “to read” in spite of the
similar sound (but different spelling). We will complete this week’s list with
a “visit”.
If
Muhammad won’t come to the mountain, the mountain will come to Muhammad
Eem
Muchamad lo yavo el ha’har, ha’har yavo el Muchamad
What
will the day bring?
Ma
ya’vee ha’yom? (literally, what will bring the day?)
If he leads the
dog, the dog does not bite
eem hu movil et ha’ke’lev, ha’ke’lev lo noshech
These dogs bite
k’lavim elu nosh’chim
(literally, dogs these bite)
Much rain fell on the ground
Harbeh geshem yarad al ha’aretz
What’s new? What’s happening?
Ma chadash? Ma koreh?
The seeds (are) not new, they are old
Haz’ra’eem lo chadashim, hem ye’sha’nim
I am visiting Israel
Ani me’vaker be’Yisrael
(masculine)
Ani me’va’keret
be’Yisrael (feminine)
She is visiting Israel
Hee me’va’keret
be’Yisrael
He is visiting Israel
Hu me’va’ker be’Yisrael
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