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 in another conjugation
it is “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
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 he 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”, making the one plucked out from the parent plant also
transplantable – albeit in different soil. Further, should misfortune be 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 to the latter.
Selling one’s services this Israelite is termed “sachir” – a hired person, “servant” (as some of your translations would
have it), servant not appearing in the original text (25:40, 50, 53).
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, 26:10: "And you shall eat very old provision, and clear away the
old because of the new", reminds us 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". 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 above, in
Parashat B’har, one of the words for "interest" - “marbit”, 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 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
nations. Under these conditions, and once the Land has been emptied of its
inhabitants, its Shabbats will be repaid (as the Israelites would 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 “sh'nat ratzon” (Is.
61:2). 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
B’chu’kotai deals with laws concerning vows of dedication 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 to say (regarding those who
were to be subject of the vows): “souls according to your evaluation to YHVH”.
In other words, these are vows concerning the dedication of souls to YHVH whose
‘worth’ is determined by the person taking the vow. 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 (ch.
27) 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 (a cognate) yod, bet, lamed (y.b.l). “Usury” in biblical Hebrew is very
graphically connected to a dog’s
(“kelev”) bite (“neshech” - “ne’shicha”), and indeed in Modern Hebrew its
usage is related only to this type of action by an animal.
Emphasis on the elements
and the land and its potential blessings (of produce) in response to obedience,
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, as we noted, 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 will not 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 this 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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