"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 the Parasha presents, 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 portions, and
several times in the same context of taking a census in last week’s Parasha (of
the leaders of the sons of Israel 1:2, and of the Kohathites 4:2)2. Although the English translations use the
imperative form ("take" or "lift"), in actual fact this 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 the charge of all their burden ["masa'am"]” (4:24,25,27
italics added).
"Lifting" and "bearing
a burden" or a “charge” are 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" (it was also used in this form in last week’s Parasha in
relationship to the census of the army, ch. 2). Yet the Meraris’ 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… they were numbered by the hand of
Moses, each according to his service and his burden…" (4: 46, 47,49
italics added). The ultimate purpose of "bearing" these
"burdens" (literally “carrying” or “lifting”), was in order to
"lift high” or “elevate” 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 are seen
making their respective offerings for the inauguration of the Mishkan (7:2ff).
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 should
be, “one who is elevate-able.” In other words, the leaders were not
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 capabilities.
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 or Aaronic blessing or benediction, 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 turning toward the object of the benediction
(as we have already seen in the past, regarding the meaning of "face"
- "panim"), thus instilling 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",
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 (v 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 v 4).
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/commit unfaithfulness
["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 alleged 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. 7). 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. 16:36), 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, that is an omer measurement). 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, He did taste (see Matt. 27:34). Thus, Yeshua as the jealous husband
(see Ex. 25:5; 34:14; Deut. 6:12-16 etc.), whose wife Israel has gone
astray (e.g. Jer. 3:6) has also become the very offering for her sin, the
Priest who makes the offering (e.g. Heb. 5:10), and the One who takes upon
Himself her transgression, drinking, as it were, the bitter drink in her place
(see. Mat. 26:42; Mark 14:36; Luke 22:42; John 18:11).
In a letter in response to
the above, Garret Lukas says the following: This past
week I saw similarities between the Bitter Waters test and Isaiah 53 that I
haven't seen before. In Numbers 5, a guilty woman "bears (tisa, carries)
her iniquity", like you pointed out. If she is guilty, the
presumption is that she'll be barren from then on. If she is innocent,
the scripture says, "She will conceive seed."
But Messiah
Yeshua stepped in for her: Isaiah 53:4: "Surely our sicknesses
he carried (nasa) and our pains he bore (s'valam - synonym to nasa)." 53:11
"...and their iniquity he bore (yisbol)."
53:12 "and
he carried (nasa) the sins of the many."
He bore her
iniquity for her. You mentioned the cup of gall mixed with wine that
Yeshua tasted. In Delitzch's Hebrew translation of Matthew 27:34, he
translates gall as "m'rorot", from maror, meaning "bitter".
(What a picture of Pesach as well; just as we are commanded to eat maror
at Pesach and taste the bitterness of suffering, so did he.)
One passage in Isaiah 53 that always
puzzled me was verse 10. Even though Messiah would be crushed as a
trespass offering, "he will see seed (descendants)."
But reading it in light of Numbers 5, I
see now that if Israel
And after the suffering of Isaiah 53 is
accomplished, what is spoken in Isaiah 54:1? "Sing Barren One who did not
bear! Burst forth with song, you who were not in labor! For more
are the children of the desolate wife than the sons of the married, says
YHWH."
The Barren One is free to conceive seed
because her husband has borne her sins and atoned for them himself.
"If it be Your desire, let this
cup pass from me. Nevertheless, not my desire, but Yours be done."
"And YHWH desired to crush him
with sickness, in order to make his soul a trespass offering..."
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.
Hebrew
Tools for Everyday Use
Since
in this week’s Hebrew Insights, above, we focused mainly on the verb n.s.a and
its Biblical usages, of which there are more words than in everyday common
Hebrew, we will highlight only one which is in daily usage and that is “nassi”
– “president”. “Pakod” – visit, count, muster – is used currently to form the
word for office, worker, or clerk - “pakid”. In an indirect way we also discovered
the word “me’eel” which in modern usage is simply “coat”. Let’s see how we may
put these words into use and increase our Hebrew vocabulary.
The
president wore a coat
Ha’nassi
lavash me’eel
The
clerk works with the president
Ha’pakid
oved eem ha’nassi
The
president and the clerk are wearing coats
Ha’nassi
ve’hapakid lovshim me’eelim
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