Hebrew Insights into Parashat Ma’tot Bamidbar (Numbers) 30 – 32 with Hebrew Tools for Everyday Use

In the opening verses (30:1-2) of our Parasha Moshe is seen addressing the “heads of the tribes of the sons of Israel.”  The word used here for tribes is “ma’tot” (plural, while singular is “ma’teh”). In Parashat Chu’kat we discovered that “ma’teh” is a rod or a staff (like the one Moshe used to hit the rock, Num. 20:8-11), and that this word is rooted in the verb to “stretch out” but also means to “incline, turn, or turn away”.  Thus, by implication, “ma’teh” is used for “tribe”, emanating from the ‘rod of authority’ in the hand of the respective tribal leaders. (The other word for tribe, “shevet”, also means a “rod”.)  In both of our Parashot, “mateh” is used solely for “tribe” or “tribes” (e.g. 31:4; 32:28).  In Vayikra (Leviticus) 26:26 we encountered another “staff”, that is “ma’teh lechem” which is the “staff of bread”. There it was used metaphorically for that which is leaned (or depended) upon, as indeed our bodies cannot do without bread (used there as a generic term for “food”).

The first part of Parashat Ma’tot deals with oaths and prohibitions, and the annulment thereof (see Matt. 18:18-19).  In 30:3-5 we read: “And when a woman vows a vow to YHVH, and has bound a bond in the house of her father in her youth, and her father has heard her vow… and her father has remained silent… then all her vows shall stand... But if her father has prohibited her in the day he heard, none of her vows and her bond with which she has bound her soul shall stand. And YHVH will forgive her because her father prohibited her.”  “Prohibited” in both instances in this passage is “heh’nee,” of the root n.o.h (noon, vav, alef) meaning “hinder, restrain, or frustrate.” Similarly, in verse 8, the same verb is used: “If in the day her husband hears, he prohibits her…” (emphasis added). (Here there is a fascinating  connection to the book of Esther).*

The latter part of Parashat Ma’tot (chapter 32) presents the story of the sons of Re’uven and Gad who express to Moshe their desire to settle in the land of Gil’ad, on the eastern shore of the Yarden (Jordan). However, Moshe, being concerned that they may be separating themselves from their brethren and that their move could have a negative impact on the rest of the people, voices his misgivings and says: “And why do you discourage the heart of the sons of Israel from passing over to the land which YHVH has given to them?  So your fathers did when I sent them from Kadesh Barnea to see the land. And they went up to the valley of Eshcol and saw the land, and discouraged the hearts of the sons of Israel” (32:7-9). Here we find the verb n.o.h once again, but this time translated as “discourage or discouraged”.  Moshe attributes the same motives that operated in the hearts of the ten spies (in Parashat Sh’lach Lecha, Num. 13-15) to the two and a  half tribes wishing to settle on the Yarden’s eastern shore.  He construes their wish as being one that would frustrate YHVH’s will, while at the same time incurring frustration in his listeners, who no doubt were concerned lest their leader would frustrate their plans. Frustration and a feeling of hindrance would also be the experience of a woman, who after taking a vow and/or restricting herself in some way for Godly reasons and in good conscious, is prevented from going through with her commitments.

The origin of the verb n.o.h is “rise with difficulty” [1] illustrating what we have noticed time and again, namely that Hebrew is a very concrete language and thus most of its abstract terms are actually borrowed from the tangible world.  Two other such terms in this Parasha are “bind” (see 30:3,4,5,6 ff), which is “assor” (a.s.r., alef, samech, resh)  and literally means “imprison or imprisoned” (e.g. Gen. 40:3; Jud. 15:12-13; 1Sam. 6:7 etc.). Another one is “annul or make void” – “ha’fer” (in 30:12), whose root is “porer” (p.r.r. pey, resh, resh) and means to “crumble, break, shatter or destroy”.

Returning to Moshe’s exhorting address to the two and  a  half tribes; the aging leader expresses his concern lest their actions would give rise to a “brood of sinful men” (32:14). The word used there is “tarbut,” which is of the root “rav” meaning “much, many, or great”, and is therefore simply a derivation of “increase or add”  Thus, Moshe is literally talking about an increase or spread of evil among them, without pointing to an existing grouping or a particular “brood.”  In verses 14b and 15 he adjoins: “[Lest] you still [will] add more to the burning anger of YHVH against Israel. For if you turn away from Him, He will add more to His abandoning of them [i.e. Yisrael] in the desert…” (literal translation).  Moshe is worried that the actions of the Reuvenites, Gaddaites and Menashites would bring about an increase of evil and in this manner add to YHVH’s anger, adding disciplinary measures, resulting in more suffering for the people as a whole.

Another main theme in our Parasha is the command directed at Moshe to “execute vengeance… against the Midianites, afterward you [Moshe] shall be gathered to your people” (31:2).  In the preparations leading to this eventuality, Moshe calls out for men to be “prepared for the army” (31:3 literal translation).  However,  “he-chal’tzu” (with root ch.l.tz, chet, lamed, tzadi), which is the command used here for “be prepared,” actually means to “draw, pull out, or remove” (such as “removing” one’s foot out of  a shoe, Deut. 25:9). Thus, the literal rendering of 31:3 should be: “Draw out from amongst yourselves men for the army…” Rabbi Mordechai Eilon, quoting Rabbi Yitzchak Arama, stresses that although the expression “draw out from amongst yourselves” is in reference to a select group, it actually points to the ‘whole’ from which this group is to be drawn, implying the involvement of the entire group. In this way, by virtue of being represented by the “cha’luztim” (plural for “cha’lutz”, “those who plod ahead;” see also 32:20, 21 translated “arm yourself”), the whole army will be participating in the battle. Aside from meaning “drawn out”, the root ch.l.tz also speaks of being removed from one’s customary environment and comfort zone, indicating that the vanguards were willing to venture and forge the way ahead of everyone else. The additional meaning of the verb cha’letz - “to rescue and deliver” (used a number of times in the Psalms) -  is totally compatible with the readiness of the two and a half tribes to help their brethren.

In view of this, when the Re’uvenites and Gaddites declare  later (in 32:17): “We shall ourselves go armed” (which reads, “va’necha’letz”, again of the root ch.l.tz), their intent appears much clearer. They are saying in fact that after making basic provisions for their families and livestock, they will “remove” themselves from all that is familiar to them and will “hurry and go ahead of the sons of Israel until we bring them to the place which is theirs…” (32:17, literal translation).  In his response Moshe states that each of them is to be a “cha’lutz” for his brother, (while stressing that failing to do so will be considered a sin “before YHVH” vs. 20-23).  Their response is again marked by the term “cha’lutz” (v. 27). Moshe repeats this condition; namely, that only if they will act as “chalutzim” will they be entitled to land on the Yarden’s eastern shore.  In their reply, the Gaddaites and Re’uvenites confirm their readiness to “go over… as chalutzim… before YHVH into the land of Canaan, so that the land of our inheritance on that side of Jordan may be ours” (v. 32). 

Interestingly, the first time the root ch.l.tz shows up in Scripture is in Genesis 35:11, where the Almighty promises Abraham that, “…a nation and a company of nations shall come from you, and kings shall come out of your loins” (sometimes translated “body”).  “Loins” in that text is “chalatza’yim” - the strong body part. The root ch.l.tz also lends itself to festive or royal robes. Yehoshua the High Priest was dressed in such robes (ma’ch’la’tzot) in exchange for his filthy ones (ref. Zech. 3:4).  Finally, in the Hebrew translation of Hebrews 6:20, Yeshua, as the forerunner who entered behind the veil for us, is called “Yeshua he’cha-lutz”.

* When Mordechai begged Esther to plead the Jews’ case before king Achashverosh, he added that she could to forfeit her life is she were to “keep silent” (Esther 4:14). Esther was to go and try to annul the king’s “vow”, much like the husband or father in our Parasha in the case of his wife’s/daughter’s vow making. In the Parasha, if the male were to keep silent (same word used in Esther) for more than a day, the vow would remain valid but the said male would bear its consequences, if there were  any, just like Esther would have done had she kept silent. Typical of the book of Esther’s “technique of opposites”, there it is the female who was in position to annul a harmful vow taken by her husband.

This point was extracted from Rabbi Fohrman’s study on Esther

https://www.alephbeta.org/

                [1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown   

                Hendrickson.  Publishers, Peabody, Mass. 1979

Hebrew Tools for Everyday Use

The literal word for “bind” – “assar” - is more commonly used in Modern Hebrew for “prohibit”, while the “binding” finds expression in the term for prison – “Bet Sohar” (literally, “house of binding”). We paid quite a bit of attention to the root ch.l.tz. When the pioneers started coming to the land of Israel at the end of the 19^th century and into the 20^th, there arose a need for a fitting word by which to name them. Thus “chalutz” was chosen. Interestingly, “brood” – “trabut” – (with its negative connotation in our text) is used for “culture” or for a given civilization.

In the prison there are prisoners there are male prisoners and female prisoners

Be’vet ha’so’har yesh asirim ve’asirot

The pioneers forbade the usage of foreign culture (lit. “in culture/civilization foreign”)

Ha’cha’lutzim asru shimush be’tarbut  zara

(“shimush” – usage, “zar”, “zara” – foreign, m.f).