tag:blogger.com,1999:blog-65338093625250457222024-02-20T13:28:30.626-06:00Hebrew Insights into the Weekly ParashaEphraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.comBlogger479125tag:blogger.com,1999:blog-6533809362525045722.post-86035373124243429592021-08-21T01:04:00.004-05:002021-08-21T01:04:53.124-05:00Hebrew Insights into Parashat Ki Te’tzeh – D’varim (Deuteronomy) 21:10 – 25:19<p style="text-align: left;"> </p><p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Parashat<b> Ki* Te’tzeh</b> (“<b>when you go out</b>…”),
consists of lists of commandments, some of which we have encountered earlier on
in the Torah, others are repeated in a modified form, while quite a few are
mentioned here for the first time. It should be noted that even though at first
glance the various injunctions seem to be placed randomly, a closer study
reveals them to be organized in clusters wherein there is a common theme, or
some other link which ties together each respective group. One such example,
where the rulings almost form a story line, is right at the beginning of the
Parasha (21:10-23). The first one is a case of a man desiring and marrying a
foreign woman taken captive in war, but losing interest in her at a later
stage. The next ruling focuses on the rights of the firstborn son of (again) an
unloved wife, whose husband has another, favored, wife. From the firstborn son
we are taken to a command regarding a rebellious son, whom some of the sages
believe to be the offspring of the foreign wife mentioned above. This son’s behavior
makes him a ‘candidate’ for stoning, while the following statute deals with a
criminal who is sentenced to hanging. <span style="mso-spacerun: yes;"> </span>At
the very end of the Parasha (in 25:13-16), to mention another example, we read
about unjust weights and measures which are detestable in YHVH’s sight (v. 16).
The concomitant ruling is a reference to the Amalekites, who are to be
completely wiped out because of their ill treatment of Yisrael during the
Exodus, which also places them under the category of: “Anyone doing these
things is hateful to YHVH your Elohim, everyone acting evilly” (v. 16 again),
even though “these things” is actually in reference to using unjust weights.
Parashat Ki Te’tzeh illustrates the extent of YHVH’s involvement in every
aspect of the Israelites’ life - the individuals as well as the community. In
turn, Yisrael is to live life in a manner that is worthy of Him. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The stubborn and rebellious son described in 21:18,
20, according to his own parents’ admittance “will not listen to his father's
voice or his mother's voice; even though they discipline him, he will not
listen to them”. “<b>Stubborn</b> and <b>rebellious</b>” is “sorer u’moreh”; “<b>sorer</b>”
is of the root s.r.h (samech, resh, hey) and means “<b>turn aside</b>,<b>
defect</b>,<b> </b>or <b>withdraw</b>”. “<b>Moreh</b>” is of the root m.r.h
(mem, resh, hey) meaning, “<b>contentious</b>,<b> defiant, </b>or<b> rebellious</b>”.
The type of attitude displayed here issues from the heart and so in Yirmiyahu
(Jeremiah) 5:23 we read: “To this people there is a <i>revolting/defiant</i>
and a <i>rebellious</i> – sorer u’moreh – heart”. This son is further described
as “a glutten and a <b>drunkard</b>”. <span style="mso-spacerun: yes;"> </span>The
latter noun is “<b>soveh</b>”, the root being s.v.a. (samech, bet/vet, alef),
recalling, “<b>sovah</b>” (sin/shin, vet, ayin) which is not only close in
sound but also in meaning (albeit employing a <b>different spelling</b>). In
Parashat Va’yera (see Gen. 21:28-33) we examined this root and found that
“satisfaction”, or to “have had enough” (especially in reference to food) is
“sovah”, relating to the number "seven" – “sheva”.<span style="mso-spacerun: yes;"> </span>By calling the week "shavua" the
language points to the fullness and completeness of what Elohim has achieved. <span style="mso-spacerun: yes;"> </span>"In Your presence there is fullness
("sova") of joy; I will be satisfied ("es'be'ah") with Your
likeness when I awake" (Ps. 16:11; 17:15). Thus, if one is not ‘satisfied’
- “sa’veh’ah” - and chooses to overindulge, he becomes a “soveh”. By making use
of similar sounds Hebrew typically points to life’s fine demarcation lines. The
rebellious son was to be executed by <b>stoning</b> (ref. 21:21), which is the
verb “<b>ragom</b>”, one of several Hebrew terms used to denote this action. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Another stoning was to occur in the event of a
young woman who upon marriage was found not to be a virgin (ref. 22:20-21), as
well as when “a girl that is a virgin, betrothed to a man, and a man finds her
in the city, and lies with her” (vs. 23-24). In these cases the stoning is “<b>sakol</b>”
(s.k.l, samech, kof, lamed), which means not only to “<b>hurl rocks</b>”, but
also to “<b>gather rocks</b>” such as in Yishayahu (Isaiah) 5:2: “My Beloved
has a vineyard in a fruitful horn. And He dug it, and <i>cleared it of stones</i>”
(italics added). This illustrates again the close proximity between apparent
contradictions, of which we shall see another example later on. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyTextIndent" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; text-align: justify;"><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Following the prodigal son in 21:20, the text goes on to
speak of “a man [who] has committed a sin worthy of death, and he is put to
death, and you hang him on a tree” (v. 22), appending, “he who is hanged is
accursed of Elohim” (v. 23). This, of course, is how Yeshua “redeemed us from
the curse of [pronounced in] the Law [for breaking] its laws [or having
redeemed us from the “laws of sin and death”], having become a curse for us”
(Gal. 3:13).<o:p></o:p></span></p>
<p class="MsoBodyTextIndent" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; text-align: justify;"><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The next set of injunctions, in chapter 22, focuses
on concern for the property of one’s fellow man and his welfare, as well on
sensitivity toward YHVH’s creation. “You shall not see your brother's ox or his
sheep driven away, and hide yourself from them. You shall surely turn them back
to your brother” (v. 1). “You shall <b>hide</b>” here is “hit<b>’a’lam</b>ta”,
of the root a.l.m (ayin, lamed, mem), and means “<b>hidden</b> or <b>concealed</b>”,
and in this context also “<b>disregard</b>, <b>neglect</b>” or “<b>pretend not
to see</b>”. It is from this root that we obtain “olam” or “ad olam” which in
Biblical Hebrew speaks mostly of “eternity” (future but also past), being
indeed <i>concealed</i> and <i>uncharted </i>from man’s vantage point (Deut.
23:3; Gen. 17:7; Ex. 12:24). One of the Biblical terms for young man is “elem” (and
“<st1:city w:st="on"><st1:place w:st="on">alma</st1:place></st1:city>” for a
young woman), issuing from the same root (e.g. 1Sam. 17:56; Gen. 24:43); this
being the case because their character is still unfolding and their future
unknown. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">At the other end of this cluster of injunctions we
read: “If a bird's nest happens to be before you in the way in any tree, or on
the ground, with young ones, or eggs; and the mother is sitting on the young,
or on the eggs, you shall not take the mother with the young. But in every case
you shall let the mother go, and take the young for yourself, so that it may be
well with you, and<i> you may prolong your days</i>” (22:6,7 italics added).
This somewhat obscure command holds a great promise, like that of the 5<sup>th</sup>
Commandment of the Decalogue, which says: “Honor your father and your mother, as
YHVH your Elohim has commanded you, so that your days may be prolonged” (Ex.
20:12, Deut. 5:16). The fact that this promise is common to both these
injunctions has puzzled the sages all the way back to Talmudic days. Some of
them concur that YHVH’s ways are higher than ours, and therefore various
precepts are “passed finding out”, while others maintain that one should not
even try and discover whether the Divine commands have reasons or not. On the
other hand, Professor Yitzchak Heinemann contends that “it is incumbent on us
to detect the finger of God in the wonders of nature and the events of our
life, though they will still remain unsolved mysteries, so we must endeavor, as
far as possible, to appreciate the wisdom and justice of His commands”. [1] The
identical reward for honoring parents and for shooing the mother bird before
taking her young, may serve as a clue to a principle which applies to every
word spoken in the Torah: “kala k’cha’mura”, meaning that each precept (and/or
word), whether insubstantial or weighty, is to be treated equally. Thus, all
the way from the weightiest precept to the least esteemed, through those that
are ‘in between’, obedience is equally required, with the result (of so doing) and
the rewards being at times identical. Our Parasha, to cite another such
example, also exhorts us to “have a perfect and just ephah [a measurement]; <i>so
that they prolong your days in the land</i>” (25:15 italics added). Applying
this principle to YHVH’s commandments, each one is to be ‘weighed’ by the same
scale, not denigrating one and estimating another.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Right in between the lost ox and sheep and the
nesting bird, is the oft-quoted verse: "A woman shall not wear anything
that pertains to a man, nor shall a man put on a woman's garment, for all who
do so <span style="mso-bidi-font-style: italic;">are</span><i style="mso-bidi-font-style: normal;"> </i>an abomination to YHVH your Elohim” (22:5). This injunction is
especially used in order to “prove” the Bible’s disapproval of women wearing what
is thought to be strictly male clothing. <span style="mso-spacerun: yes;"> </span>However, this is not what the Hebrew text is
expressing. The literal meaning of “lo yi-hi-ye kli gever al isha” is “there
shall not be a tool/implement of a man upon a woman”. This implies that she is
not to carry or wield a tool or any implement which is characteristic of man’s
responsibilities. In this case, therefore, Scripture is not concerned with apparel
or fashion but with certain types of activities that are to distinguish between
men and women! As for the men, in <i>their</i> case they are indeed commanded,
plain and simple, not to wear women’s garments.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In 23:7-8 we read: “You shall not despise an
Edomite, for he is your brother. You shall not despise an Egyptian, for you
were an alien in his land, sons of the third generation that are born to them
may enter into the assembly of YHVH”. This directive is in contradistinction to
the one relating to the Ammonites and Moabites, who were not to enter the
assembly of YHVH even after ten generations, that is, never. Da’at Mikra
ponders: “Why is it that the Torah deals this way with the Edomites, not
demanding from them what was demanded of the Moabites and Ammonites, which was
to greet <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
with bread and water when they had passed by these peoples’ territories?
Because Ya’acov tricked Esav and had wrested from him the birthright and the
blessings; while for having chased Ya’acov, Esav and his progeny have already
been punished by having been held off from the assembly of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> for two
generations. The Egyptians are also forgiven for their treatment of <st1:country-region w:st="on">Israel</st1:country-region>, as [their reason for doing so was
because] they were afraid lest <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
would join their enemies.” [2]<o:p></o:p></span></p>
<p class="MsoBodyTextIndent" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; text-align: justify;"><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">There are several commands regarding the purity of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>’s camp
and assembly. One of them is: “None of the daughters of <st1:country-region w:st="on">Israel</st1:country-region> shall be a cult prostitute, nor shall any
of the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
be a cult prostitute” (23:17). The word used here for the female cult “<b>prostitute</b>”
is “<b>k’desha</b>”, while “<b>male prostitute</b>” is “<b>kadesh</b>” (also
found in Job 36:14). </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Narkisim;">But even before this example, in 22:9, we
encounter the prohibition to mix seeds, so that the end result will not be
“defiled”. Here too, for “become defiled” the Hebrew has “tikdash”, of the root
kadosh.</span><span dir="RTL"></span><span dir="RTL" style="font-family: Narkisim; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">This is one more example
of contradictory terms being closely linked in the Hebrew language and mindset,
since the word for “holy” is “kadosh” (and in feminine gender – “kdosha”). In verse
18 we read: “You shall not bring the hire of a harlot or the wages of a dog
into the house of YHVH your Elohim for any vow, for both of these are an
abomination to YHVH your Elohim”. This type of “<b>wage</b>” is “<b>et’nan</b>”,
an unusual form of “natan” (noon, tav, hey) which is to “give” or to “offer”. <span style="mso-spacerun: yes;"> </span>Regret for betraying Yeshua led Yehuda of
Krayot - Judas Iscariot – to give back to the priests the 30 pieces of silver he
had been handed for committing this act. “The chief priests said, ‘It is not
lawful to put them into the treasury, since it is the price of blood’. And
taking counsel, they bought of them the potter's field, for burial for the
strangers” (Mat. 27:6). The priests acted this way based on the above-mentioned
ruling, to which they appended “price of blood”. Is it a coincidence that
“wages of a dog”, which is included in this category, is followed by issues
pertaining to usury (23: 19, 20), using “<b>neshech</b>” for “<b>usury</b> or <b>interest”,</b>
the literal meaning of which is “to bite”?<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Before
examining the next cluster, let us pause and inspect a certain term which
appears in 23:20: “…that YHVH your Elohim may bless you in all that you <b>set
your hand to</b> in the land where you go to possess it” (emphasis added). “Set
your hand to” is literally the “<b>sending</b> of your hands” – “<b>mish’lach </b>yadeh’cha”.
In the past we saw that one’s work or occupation was called “m’la’cha” (of the
root l.a’a.ch - “to send” and hence “messengers, angels, mal’a’chim, sent out
ones”), which by its very definition conveys the idea that one’s work or task are
more of a goal or an accomplishment outside the confinement of one’s own
vicinity. It is something rendered or performed as a mission (for the greater community),
and therefore was not to be considered incidental or self serving. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Two weeks ago, in Parashat R’eh, we discussed the
noun “makom” – “place” - and the verb “kum” – “to rise or go up”, which shares
the same root. In our Parasha we encounter other derivatives of this root (kof,
vav, mem). In 23:25 we read: “When you come into your neighbor's standing
grain, then you may pluck heads with your hand; but you shall not wield a
sickle in your neighbor's standing grain”. The “<b>standing</b> <b>grain</b>” is
the ripe sheaves ready for harvesting called “<st1:place w:st="on"><b>kama</b></st1:place>”
(also in Exodus 22:6), stemming from the root to “rise up”. “<b>Plucking heads</b>”
is “<b>m’lilot</b>,” the verb being “malol” (m.l.l. mem, lamed, lamed) and
means “to <b>scrape</b> or to <b>break into crumbs</b>”.<span style="mso-spacerun: yes;"> </span>And so we read in Luke 6:1: “And it happened
on the second chief Sabbath, He passed along through the sown fields. And His disciples
plucked the heads and were eating, rubbing with the hands”. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The next chapter (24) takes us to a broken
relationship between husband and wife. “When a man has taken a wife and married
her, and it happens that she finds no favor in his eyes because he has found a <i>thing
of uncleanness</i> in her, and he writes her a <i>bill of divorce</i> and puts
it in her hand, and sends her out of his house” (v. 1 italics added). “A bill
of divorce” is “sefer <b>k’ritut</b>”, literally “a book of <b>cutting off</b>”.
<span style="mso-spacerun: yes;"> </span>This bill, therefore, becomes an
instrument of severing the relationship, much like a hatchet. “A thing of <b>uncleanness</b>”
is “<b>ervat</b> davar”, literally “the <b>nakedness/exposure</b> [erva] of
something” (the same term appears also in 23:14 as “unclean thing”). In a
marriage relationship whatever has been covered up is naturally exposed and
revealed just prior to the time of severance. <span style="mso-spacerun: yes;"> </span>The root of “<b>erva</b>”, literally <b>nakedness</b>,
a.r.h (ayin, resh, hey), also lends itself to the verb to “<b>pour out</b>”. It
is used in this way in Yishayahu (Isaiah) 53:12, in the description of the
Messiah: “And with the strong He shall divide the spoil; because He <i>poured</i><b>
</b><i>out</i> [he’era] His soul to death” (italics added). Likewise in Philippians
2:7 it says about Him that, “He emptied Himself and took the form of a bondservant”.
Thus in pouring out or emptying Himself, and in being exposed (desecrated)
Yeshua covered up <i>our</i> nakedness. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 12.0pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In the very beginning of our Parasha we encountered
a different type of man-woman relationship, than the one just discussed. It
involved a man who in the course of war has taken captive a woman whom he has
found desirable. If after having taken her as a wife, if he no longer desires
her he is admonished not to sell her for money, nor “to treat her brutally” (21:14).
Similarly, in chapter 24:7 we are told that, “if a man is found kidnapping any
of his brethren of the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>, and mistreats him or sells
him, then that kidnapper shall die”.<span style="mso-spacerun: yes;"> </span>In
both cases the terms “<b>treat brutally</b>” and “<b>mistreat</b>” are
translations of “<b>hit’amer</b>”, of the root (a.m.r) ayin, mem, resh which is
to “<b>collect</b>, <b>glean</b>, <b>reap</b> <b>advantage</b>”. The Torah is
very strict in regards to using humans as merchandize or commodities for one’s
advantage and monetary gain, hence the capital punishment inflicted on the
above kidnapper. By contrast, in the following verse we are admonished (24:19):
“When you reap your harvest in your field and have forgotten a <i>sheaf</i> in
the field, you shall not go back to get it; it shall be for the alien, for the
orphan, and for the widow, in order that the YHVH your Elohim may bless you in
all the work of your hands” (italics added). The “sheaf” mentioned is “omer”,
of the same root that we have just encountered for “treating brutally”. Thus,
rather than “reap advantage” from someone else’s life, you are to sustain the
needy by letting him ‘take advantage’ of your forgetfulness. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Nevertheless, the above precept has caused quite a
stir in rabbinical polemics, since it would hardly seem plausible that this ‘forgotten
sheaf’ could be a source of relief and provision for the needy. Additionally,
this injunction also raises another query. In the Tosefta, Peah tract 3, 8 it
says: “…The Omnipresent has given all the other precepts in the Torah to be
observed consciously. But this one is to be unconsciously observed. <i>Were we
to observe this one of our own deliberate freewill before the Omnipresent, we
would have no opportunity of observing it</i>”. The conclusion therefore is that,
“if a man has no deliberate intention of performing a good deed [and] it is nevertheless
reckoned to him as one… how much more so he who deliberately performs a good
deed!”[3] Verse 20 follows on the heels of 19 (of chapter 24) and is similar to
the former: “When you beat your olive tree, you shall not search the bough
behind you. It shall be for the alien, for the orphan, and for the widow”. The
word for “<b>bough</b>” is “<b>pu’ara</b>”, of the root “p’er” (p.e.r, pey,
alef, resh), which is also “<b>beauty</b> or <b>glory</b>”. Yishayahu (Isaiah)
60:21 is very appropriate in this connection, reading as it does: “And your
people shall all be righteous; they shall possess the earth forever, a branch
of My planting, a work of My hands, to <i>beautify</i> [lehit<b>’</b><i>pa’er</i>]
Myself” (italics added). And although the boughs have been broken, yet the
Olive Tree of Yisrael, when fully redeemed is destined to be glorious unto YHVH
(ref. Is. 44:23), especially if the people of Yisrael, with the Torah inscribed
on their hearts, will follow the above injunction of generosity and kindness to
the alien, orphan and widow. On the other hand, and yet in connection to 24:19
which featured <i>forgetfulness</i>, are the commands in verses 17-18 and 21-22.<span style="mso-spacerun: yes;"> </span>In both these excerpts one is exhorted to <i>remember</i>
having been a slave in <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>,
and therefore having to consider the stranger, orphan and widow for justice and
provision. <span style="mso-spacerun: yes;"> </span>Thus, one’s memory, as well
as one’s forgetfulness is to be ‘harnessed’ for the purpose of manifesting
YHVH’s nature.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">When dried up and dead - as Yisrael’s stick/tree had
become - the collective outcry went forth: “Our bones are dried, and our hope
is perished; we are cut off to ourselves” (Ez. 37:11). Yet redemption was to
enable resurrection. This principle is captured in the precept delineated in
25:5-10, where if a man dies leaving no offspring, his widow is to marry his
brother and together they are to have a child who will be considered the firstborn
of the dead brother, in order to raise up “… the dead brother's name, and his
name shall not be wiped out of Israel” (v. 6). We have already studied (above
and in other places) the word “kum” (also “makom”, place) - “to stand up, rise”.
Here its usage, as the “<b>raising</b> <b>up</b>” of a name for the dead
brother, connotes “<b>resurrection</b>” and in Modern Hebrew “<b>t’kuma</b>”
(of the same root). In Vayikra (Leviticus) 26:13 it says: “I am YHVH your Elohim,
who brought you out of the land of Egypt, so that you should not be their
slaves, and I broke the bars of your yoke and made you <b>walk</b> <b>erect</b>
– “<b>ko’me’mi’yoot</b>” (once again of the same root). In the following verse (Lev.
26:14), Yisrael is warned lest they “reject My statutes”. Those engaged in such
activities of rebellion and <b>rising</b> <b>against</b> YHVH are called “te’<b>kom</b>emim”
in Psalm 139:21. Typically, this one root epitomizes a wide range of situations
that pertain to Yisrael, whom YHVH has caused to <i>rise</i> and who are
therefore to walk <i>uprightly</i> and in circumspection lest they find
themselves <i>rising</i> <i>against</i> <i>Him</i>.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: Arial; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in;"><span style="font-family: Arial; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in;"><b><span style="font-family: Arial;">* </span></b><span style="font-family: Arial;">The conjunction “ki” is used very frequently in
Dvarim. Many sections open up with “if” or “when”, in both cases being a
translation of “ki,” which at times is also translated as “for.”<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in;"><span style="font-family: Arial;">[1]
New Studies in Devarim, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library,
Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in;"><span style="font-family: Arial; font-size: 12.0pt;">[2] Devarim with <i>Daat Mikrah </i>Commentary, Pub. Mossad
Harav Kook, Jm. 2001.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: .5in; margin-top: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: Arial;">[3] New Studies in Devarim<o:p></o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-6035659717557428762021-08-12T05:38:00.003-05:002021-08-12T05:39:54.020-05:00Hebrew Insights into Parashat Shoftim – Dvarim (Deuteronomy) 16:18-21:10<p style="text-align: left;"> </p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Last
week’s Parashat R’eh ended with</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "Trebuchet MS";">: </span><span style="font-family: Arial; font-size: 14pt; mso-bidi-font-family: "Trebuchet MS";">"</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "Trebuchet MS";">Every
man shall (‘give as he is able’ – is not in the original text), according to
the blessing of YHVH your Elohim which <i>He</i> has given [natan] you”
(Deuteronomy 16:17 italics added).</span><span style="font-family: Arial; font-size: 14pt; mso-bidi-font-family: "Times New Roman";"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Parashat <b>Shoftim</b> (“<b>judges</b>”)
starts with: “You shall appoint [“titen”/give] judges and officers in all your
gates, which YHVH your Elohim gives you [noten]…” <span style="mso-spacerun: yes;"> </span>Thus “giving” (in various conjugations) is
clearly emphasized here, with the “giving” of YHVH making it possible for those
who are His to do likewise. In fact, His “giving” appears throughout the
Parasha, especially, but not exclusively, regarding “the land which YHVH your
Elohim is giving you…” </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Several
institutions, and/or their relevant supervisory regulations are being set up here
for the future administration of Yisrael’s national life. To begin with, as we
noticed already, the appointment of judges and officers is provided for,
leading to a number of prohibitions regarding just conduct. Idolatry and the
consequences of its practice follow. The establishment of arbitrators and
judges in all matters leads to instructions concerning the monarchy, and the
conduct of the Levites and priests with, once again, severe warning against
idolatrous practices such as witchcraft. From here we skip to the much
discussed topic of cities of refuge and the blood avenger, touching also on
setting up boundaries. Matters pertaining to witnessing crime and false
witnesses come next. The many issues associated with wars, and how to deal with
corpse of a slain person whose killer is unknown, seal off our Parasha. </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
expression that we encountered in last week’s Parashat R’eh, namely, “You shall
put away [purge] – literally </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">burn</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">consume</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - the evil from
among you” (13:5), is another repeated theme in Parashat Shoftim, almost like a
refrain (ref. 17:7,12; 19:13,19; 21:9), thus subtly pointing to the results of
incurring YHVH’s </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">burning</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> anger (as we also saw last week). </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Right
at the core of this list of subjects there is a passage, which although at
first glance may appear to be compatible with the others, is nevertheless of an
altogether different genre and purpose (18:15-19). It is, above all else,
prophetic in nature, describing an individual who will appear on Yisrael’s
horizon. This individual’s qualifying characteristics are specified to some
extent in this passage, and are contrasted with potential false claimants or
counterfeits (see vs. 20-22. For more on the latter refer to 13:1-<st1:metricconverter productid="5 in" w:st="on">5 in</st1:metricconverter> Parashat R’eh). The
instructional aspect of this text is simply, “W</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">hoever
will not listen to My words which He [this prophet] shall speak in My name, I
will require it at his hand” (18:19). Moshe says of Him: “YHVH your Elohim
shall raise up to you a prophet from among you, of your brothers, one like me;
you shall listen to him” (v. 15), and again in verse 18 YHVH Himself is
speaking, addressing Moshe:</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> “I shall raise up a prophet to them from among their brothers,
one like you; and I will put My words in his mouth; and he shall speak to them
all that I shall command him”. Mention is also made in verses 16 and 17 of the
fact that before the giving of the Torah in Chorev (Horeb) the Israelites had
asked Moshe to interpose between them and YHVH, and YHVH apparently looked
favorably upon that request (even though His ‘favorable’ attitude may have only
been relative to knowing their inability to ‘draw close’ to Him. Regarding this
matter see, for example, Deut. 5:26, which reveals the Father’s depth of heart
for His children immediately after declaring His so called approval of their
request). This future prophet, like Moshe, will also have this characteristic
of mediation. By inference (re Moshe) some of his other attributes will be:
granting deliverance from bondage, being mighty in word and deed, offering
strong leadership yet being humble beyond any other human being, willingness to
offer up his own life for the people, acting as a teacher and a judge, and
being raised from among the ranks of his own people. Dvarim (Deuteronomy) 34:10
appends about Moshe and hence also about the future prophet, “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And never has a prophet like Moses arisen in <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>, whom
YHVH knew face to face”. </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Does
the placing of this passage, amid the Torah’s judicial, civil and clerical instructions,
which flank it on each side, point to the reason and end-all of these
instructions themselves, and to that which imbues them with life? In Romans
10:4 we read: “For the goal at which the Torah aims is the Messiah”. Shim’on
Keyfa (Peter) also identifies this prophecy with the “One proclaimed to you
before” (Acts 3:20, 22), that is Messiah Yeshua.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In comparison with this
passage, which portrays Yisrael’s supreme ruler, we read in 17:8 – 12 about the
Levites and the priests who are to judge and instruct Yisrael: “If a matter is
too hard for you in judgment, between blood and blood, between cause and cause,
or between stroke and stroke, matters of strife within your gates… </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";">And
you shall come in to the priest, of the Levites, and to the judge who is in
those days, and shall inquire. And they shall declare the sentence of judgment
to you”. <o:p></o:p></span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
summarizing the above passage we see the following points:</span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";">(1)
The place where these arbitrations are to take place, is “the place which YHVH
your Elohim shall choose” (17:10).<o:p></o:p></span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";">(2)
The litigants’ response is to be obedient “to the word which they [the judges]
declare to you” and “you shall do according to the mouth of the law which they
direct you, and according to the judgment which they deliver to you. You shall
not turn aside from the word, which they declare to you right or left” (vs. 10,
11).<o:p></o:p></span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";">(3)
The consequences of disobedience are: “And the man who acts with pride so as
not to listen to the priest who is standing to serve YHVH your Elohim there, or
to the judge, even that man shall die…” (v. 12). </span></p><p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">If
we compare this set of conditions to those applied to the “prophet” of 18:15 –
19, we find that there are marked differences. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Whereas obeying the priestly judges is to be
preceded by some specific judicial matter, obeying the “prophet” is not subject
to such prerequisites: “…I will put My words in His mouth; and he shall speak
to them all that I shall command him” (18:18), says YHVH. And while it is YHVH
who appoints this one, the judges are simply mentioned as, “the priest, of the
Levites, and… the judge who is [that is, who happens to be officiating] in
those days” (17:9). Whereas YHVH will “require at His hand… whoever will not
listen to My words which he [the prophet]
shall speak in My name” (18:19), the person who does not obey the priest or the
judge, although subject to death sentence, will not be accountable to YHVH
Himself. In addition, the priests and judges, unlike the “prophet”, are not
mentioned as speaking in YHVH’s name, but rather as “standing to serve Him”
(17:12).</span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Just prior to the passage
about the “prophet like Moshe”, mention is made of the abominations of the
people living in the <st1:place w:st="on"><st1:placetype w:st="on">Land</st1:placetype>
of <st1:placename w:st="on">Promise</st1:placename></st1:place>. Yisrael is
warned not to do as “these nations whom you shall expel [who] listen to
observers of clouds, and to diviners” (18:14). Rather, Yisrael is to be “<b>perfect</b>”
– “<b>tamim</b>” - “<b>whole</b>, <b>wholesome</b>, <b>innocent</b>, <b>without</b>
<b>blemish</b> - with YHVH” (18:13).
This calls to mind Avraham, who was told, “walk before Me and be <i>tamim</i>”
(Gen. 17:1 italics added). It appears that “wholesomeness” in one’s walk before
YHVH is connected to the afore-mentioned passage, and to the Person at its
center. It is only by Him that one is <i>rendered</i> tamim”, as Ephesians 1:
4-5 points out: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">According as He chose us in Him before the
foundation of the world, for us to be holy and <i>without</i> <i>blemish</i>
before Him in love, predestinating us to adoption <i>through</i> Yeshua the
Messiah to Himself” (Italics added).</span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The “prophet”, whose coming is predicted here, unlike the body of
the judging and teaching priests which is set up in response to the people’s
needs, will be “raised up” by YHVH Himself (ref. 18:15) and will represent Him
in an overall manner.</span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 17:14-20 the institution of the (‘earthly’) monarchy is being discussed.
It will be set up in response to Yisrael’s request: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">When you come into the land which YHVH your Elohim is giving to
you, and have possessed it, and settled in it; and you shall say, ‘Let me set
[place/put] a king over me like all the nations around me’” (17:14).</span><span style="color: red; font-family: "'Trebuchet MS'"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Once Yisrael decides to “<b>place</b>” (“<b>sim</b>”- “<b>put”</b>)
a king over itself YHVH will select him, providing he is “from among your
brothers”. In this way the king would be like the “prophet” whom we just
discussed, with the difference being that the coming of the latter was going to
be solely by YHVH’s initiative. It will
be incumbent upon the king to study the injunctions of the Torah. In fact, he
is to make a copy of it in a book for his own use, termed here “<b>mishneh</b> <b>Torah</b>”
of the root sh.n.h, meaning to “<b>repeat”</b> or “<b>secondary</b>” (v. 18).
The king is also to live modestly, “so that his heart may not be lifted up
above his brothers and that he may not turn aside from the commandment, to the
right or to the left” (v. 20). The word for <b>“king” </b>in Hebrew is “<b>melech</b>”,
the root being m.l.ch (mem, lamed, kaf) and makes for a verb which means “<b>consult</b>,
<b>consider</b> <b>different views</b>”, such as we see in Nehemiah 5:7, where
it is translated “serious thought” or “consulted”. Thus, the king is to be
consulting and considering different views; a very far cry from the common idea
of kingship, especially in the ancient world.</span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Chapter
18 verses 3 and 4 present the “pries</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">t's due
from the people, from those that offer a sacrifice, whether an ox or sheep,
that they shall give to the priest the leg, and the two cheeks, and the
stomach, the first of your grain, of your new wine, and of your oil, and the
first of the fleece of your flock, you shall give to him”. Concerning “this
order of giving the priests of the fruit of the land and the fruit of the
flocks”, Daat Mikra observes that it was a way to ensure that the priests will
not lack “even when there is shortage or famine in the land, because whatever
the people have available will also be made available to the Levites. And
moreover, since the gifts are handed from one person to another, from lay
people to priests, these individuals will be encountering one another as well
as exchanging views with each other, and thus drawing closer together. The
Israelite (that is the “non Levite”) will learn the priest’s lofty manners, and
the priest will get to know the customs and way of life of the ordinary farmer,
his talk and concerns, and thus together all of them will become one single
holy people”.<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Shoftim.doc#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="color: black; font-size: 14pt;">[1]</span></span></span></a>
In reference to “customs” (mentioned by the commentator above), the text (18:3)
reads: “And this will be the priests’ due….” The word for “due” is “<b>mishpat</b>”
– sharing its root with the Parasha’s title, which aside from meaning
“judge/judgment, litigation, govern” etc. also means “<b>custom</b>” or “<b>manner</b>”
(e.g. Ex. 21:9). </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Most of chapter 19 is
devoted to the cities of refuge and to the “ancient boundaries”. The cities of
refuge were set up in order to prevent the avenging of blood, in cases of
unintentional killing. The </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">blood</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">avenger</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> is called a “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">go’el</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
dam”, literally “redeemer of blood” (vs. 6, 12). The role of a redeemer is to
mete out justice (within his family), and bring about the required cleansing
from pollution created by the shedding of innocent blood (ref. v. 10). All
three of these terms, that is, “meting out justice,” “cleansing” and
“pollution” are designated by the root g.a.l (gimmel, alef, lamed). In this way
the term’s tri-fold meaning portrays accurately the ultimate Go’el – Redeemer -
whose death, whereby He has taken upon Himself sin’s pollution, accomplished
all of these and more. </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">As to the “ancient
boundaries”; in 19:14 we read: “You may not remove your neighbor's landmark,
which those formerly have set in your inheritance, which you shall inherit in
the land which YHVH your Elohim is giving you, to possess it”. The word for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">remove</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tasig</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, of the root “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sug</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (samech or sin, vav, gimmel),
meaning to “move</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">away” and therefore often accompanied by “achor”
(“backwards”), as is seen in 2</span><sup style="font-family: "Trebuchet MS";">nd</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Samuel 1:22: “the bow of Jonathan did not draw
back</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> (</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">nasog</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">achor”). He who moves the marking of a property (in
order to extend his own lot) is actually “backsliding”, or “retreating” away
from the ones “formerly set” and from the way they were originally determined.
The emphasis here on “the land which YHVH your Elohim is giving you to possess
it” leads to the inference that it is He who set these boundaries in the first
place, and therefore altering them would constitute</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“backsliding”. In Proverbs we find the same
verb, “sug”, used very similarly in 22:28 “Do not move the old landmark which
your fathers have set”. </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The war regulations
(chapter 20) stipulate who will be exempt from the obligation to go to battle.
In 20:5-8 four such cases are cited. The first is a man “who has not </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">dedicated</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
[or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">consecrated </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">inaugurated</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">] his new house” (v. 5 emphasis
added), being the verb “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">chanach</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (ch.n.ch, chet, noon, kaf/chaf) which
also means to “train” (e.g. Gen. 14:14, Avraham’s trained servants are called
“chanee’chim”. See also, Prov. 22:6) as well as “consecrate and habituate”. The
second person to be exempt from army service is he “who planted a vineyard and
has not </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">begun to use</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> it” (v. 6 emphasis added). The verb here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">chalel</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(of the root ch.l.l, chet, lamed, lamed, which we examined at the end of
Parashat Yitro, relating to Ex. 20:25) and also means “profane, pollute,
defile, begin, bore holes, entrust, release, dance and a dead body” (example of
the latter, “chalal,” is found in 21:1). In a typical Hebrew fashion we find
here that ‘ends meet’ and come full circle. ‘Profane’, as stated, of the same
root (ch.l.l) is also ‘hollow’ (void of real content), but ‘release’ (once
again, ch.l.l)2 affords an opportunity for a (new) ‘beginning’ (ch.l.l) and for
doing away with profanity. A dead body has certainly been emptied out of its
content (soul and spirit), and the dead person is therefore released from
obligations, BUT at the same time, as our verb points out, there is also a new
beginning here… albeit in another dimension. And so, similar to the tern “chet”
- “sin” - into which is built the means for reform (“cha’teh” – “cleansing”),
here too, profanity and defilement are couched in a term which provides for a
transformation by way of a new beginning. The other two who are exempt from army
duty, are he who is betrothed but has not consummated the marriage, and the one
who is fearful. </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In last week’s Parashat
R’eh we discussed the meaning of “male”, being “he who remembers”, and then
pointed out the special reference there to those who belong to YHVH as “those
who are being remembered” (16:16) – “z’churim”. Surprisingly, the same
reference to males occurs here too (20:13), although this time it is applied to
“all the men of a city which refuses to make peace” and who are to be “struck”.
Thus, these men who are destined to be put to death are no less known and </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">remembered</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
by YHVH, who is indeed “in all and over all” (Eph.4:6)! </span></p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Lastly, the Parasha deals with the
“</span><b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">decapitated</span></b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> heifer” –
“egla <b>arufa</b>” (21:1-9), in connection with the case of an unknown
murderer: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And the elders of that city shall
bring the heifer down to an ever-flowing stream, which is not plowed nor sown.
And they shall break the heifer's neck there by the stream” (v. 4). The word
for the “<b>nape of the neck</b>” is “<b>oref</b>” (such as in “stiff necked” –
“k’sheh oref”), hence the verb for “breaking the neck” is “<b>arof</b>”.
Although the heifer is killed while the elders pray that their own sin be
atoned for, its killing is not a sacrifice or an offering, which is why it is
slaughtered in this manner. Thus, its carcass is buried rather than burnt.3 The
heifer symbolizes the restitution (atonement) of the blood of the dead person,
as he cannot be fully avenged without his murderer being found. Additionally,
the shedding of innocent blood defiles both people and land, therefore this
occasion renders the opportunity for the elders of the area to “wash their
hands off of the matter” and be counted innocent of the blood of the deceased
(ref. 21:6, 7). The usage of the “nape of the neck” for the action of
decapitating the heifer also alludes to the Hebrew idiom of “turning the neck”,
which means to “turn away from” or “reject” (Jeremiah 2:27 for example). In this
way, the elders’ action constitutes a declaration that they have rejected and
renounced the evil deed which has been committed, also applying it vicariously
to the entire people of Yisrael (ref. vs. 8,9) as well as to the land (see
19:10). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This action, taken by the elders,
denotes a conscientious moral oversight the likes of which does not even come
close to what we can expect from our nations’ leaders!</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS";"> </span></p>
<p class="MsoNormal" style="margin-left: 82.3pt;"><span style="font-family: "Trebuchet MS"; font-size: 10pt;">1 <span style="color: black;">Davrim with<span class="apple-converted-space"> </span><i>Daat Mikrah<span class="apple-converted-space"> </span></i>Commentary, Pub. Mossad Harav
Kook, Jm. 2001.</span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: 82.3pt;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 10pt; mso-bidi-font-family: "MS Serif";">2 Etymological Dictionary of Biblical
Hebrew, based on the commentaries of Samson Raphael Hirsch, Matityahu Clark,
Feldheim Publishers, <st1:city w:st="on">Jerusalem</st1:city> – <st1:place w:st="on"><st1:state w:st="on">New York</st1:state></st1:place>, 1999.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: -88.7pt;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 10pt; mso-bidi-font-family: "MS Serif";">3 Da’at Mikra<o:p></o:p></span></p>
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<p class="MsoFootnoteText"><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Shoftim.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""></a><o:p> </o:p></p>
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</div>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-43903183197950925822021-08-06T03:06:00.009-05:002021-08-06T03:06:52.424-05:00Hebrew Insights into Parashat R’eh – Dvarim (Deuteronomy) 11:26 – 16:17<p style="text-align: left;"> </p><p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">“<b>Behold</b>! – “<b>r’eh</b>,” “<b>see</b>, <b>look</b>”
- I set before you today a blessing and a curse…” (Deut.11: 26, emphasis
added). The imperative form of the verb “see, look or behold” is in <i>singular</i>
person, while the “you” in this verse is in <i>plural</i> form. Thus, although
that which is about to follow is a charge to the entire nation, each and every individual
Israelite is to consider what is being said, and is to be personally
responsible to obey YHVH’s Word.<span style="mso-spacerun: yes;"> </span>Contrary
to the English rendering that, a blessing will result “<i>if</i> you hear the
commandments of YHVH your Elohim which I command you today; and a curse, if you
will not hear the commandments of YHVH your Elohim” (11:27 italics added), in
Hebrew it is simply: “Behold I set before you today a blessing and curse; a
blessing [of] hearing the commandments…” The prepositional “if” is attached
only to the curse. <span style="mso-spacerun: yes;"> </span>Thus, keeping YHVH’s
Word constitutes a blessing in itself, which is the very reason He gave Yisrael
the Torah in the first place - instructions for life abundant! (cf. John
10:10).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In order to maintain the blessings in the land of
their inheritance, the Israelites are commanded: “You shall <i>utterly destroy</i>
all the places where the nations whom you shall possess <i>serve</i> their
gods… and you shall <i>obliterate</i> their name from that place” (12:2a.3c
italics added). The verb used for “<b>utterly</b> <b>destroy</b>” is the same
as for “<b>obliterate</b>” - “abed” of the root a.b/v.d (<b>alef</b>, bet/vet,
dalet). <span style="mso-spacerun: yes;"> </span>The first reference is a double rendering,
“<b>a’bed</b> <b>ta’abdoon</b> (destroying you will destroy - singular)”, while
the second is “ve’<b>eeba’de’tem</b> (plural).” <span style="mso-spacerun: yes;"> </span>“Abed” forms a pun with “<b>avod</b>” (<b>ayin</b>,
bet/vet, dalet), which here is “<b>worship</b> and <b>service</b> rendered to idols”,
and may be an intentional device employed in our text. Thus we read above, “The
places where the <i>nations</i>… <b>serve</b> [<b>av’du</b>] their gods”, and in
13:6-8: “If your <i>brother</i>… or your <i>son</i> or <i>daughter</i>, or the <i>wife</i>
you cherish, or your <i>friend</i>… entice you secretly, saying, ‘let us go and
<b>serve</b> [na’<b>avda</b>] other gods…’ you shall not yield to him or listen
to him…” (emphasis and italics added), as serving other gods will indeed bring
about utter destruction and obliteration – <i>avadon</i> - of the above root
a.b/v.d - upon those thus engaged (see also 13:10-17). </span></p><p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But while the command to “obliterate” points to the
</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">places</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (of the nations’ idol worship), when the text describes idolatry
which originates with one’s </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">relatives</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">close associates</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> a
completely different course of action is enjoined: "But you shall surely
kill [harog ta’hargenu – killing you will kill] him; your hand shall be first
against him to put him to death, and afterward the hand of all the people.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And you shall stone him with stones until he
dies, because he sought to entice you away from the YHVH your Elohim…” (Deut.
13:9-10).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Having been nomads in the wilderness, the
Israelites have not yet experienced the “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">rest</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and the </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">inheritance</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
promised them by YHVH (12:9).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It is
precisely in order to obtain those two promises that they are to “not do
according to all that [you] are doing here today, each doing all that is right
in his own eyes… And you shall cross over the </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Jordan</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, and shall live in the land
which YHVH your Elohim is causing you to </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">inherit</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. And He shall give you </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">rest</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
from all your enemies all around; and you shall live securely” (12: 8, 10, italics
added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Rest</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">menu’cha</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(root n.o.ch – noon, vav, chet), and “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">inheritance</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nachala</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(root n.ch.l – noon, chet, lamed), with the first two consonants of the latter forming
“nach” – rest, thusly making these two (inheritance and rest) an indivisible
unit. From Hebrews 4:1, 2 we learn that “the word [of the promise to enter the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">rest</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
and receive the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">inheritance</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">] did not profit those hearing it, not having
been mixed with faith in the ones who heard” (italics added). </span></p><p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Large portions of our Parasha deal with YHVH’s
place of choice of where He is to be worshipped. It is no wonder, therefore,
that just beforehand He commands to cleanse the land of all vestige of
idolatry. As we saw in Parashat Va’ye’tze (Genesis 28: 10 – 32:2, in chapter 28:10ff)
“place” is “makom”, originating from the verb “kum” which means “to rise, stand
up, or go up”. This place is defined as:
“The place which YHVH your Elohim shall choose out of all your tribes; for you
shall seek His dwelling, to put His name there” (12:5). It is there that the Israelites are to “go” --
it is there that they are to “bring” their “offerings, sacrifices, tithes, contributions
and oaths” (12:6, 11). It is also there that they are to “do” all that He
commands them to do (12:14). It is to be
a place for both individual and corporate service to, and worship of YHVH, with
the Pesach sacrifice being offered there (ref. 1</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14pt;"><span dir="RTL"></span>6</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>:2, 6), and where the
“rejoicing” during the Feast of Shavu’ot (Feast of Weeks) is to take place (ref.
16:11), as well as Succot (16:15). Finally,
“three times in a year shall all your males appear before YHVH your Elohim in
the <b>place</b> which He shall choose” (1</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14pt;"><span dir="RTL"></span>6</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>:16 emphasis added). The word here for “males” is not the usual
“z’charim” (singular, “zachar”), but another version of the same root (z.ch.r.
zayin, chaf, resh), “<b>z’churim</b>”. The root z.ch.r means to “remember”, and
thus a “<b>male</b>” is “<b>one who remembers</b>”. But here the changed form (“z’churim”) means “<b>those
who are <i>remembered</i></b>”. If the Israelites remember to obey YHVH’s Word,
He will definitely not forget them and will maintain His faithfulness to them (and
to their households).</span></p>
<p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Whereas the sacrifices and offerings are not to be
offered randomly (“take heed to yourself that you not offer your burnt
offerings in every place that you see”, 12:13), the slaughtering and partaking
of meat, once Yisrael enters the land, may be done at will (v. 15). This will
enable the people to eat the meat of undomesticated animals such as deer and
ram, which although kosher, could not be eaten in the wilderness as they were
not to be used for sacrifices. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But in
addition to this changed regulation, another change is now being enacted. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Because meat eating in the wilderness always
involved a sacrifice (“peace offering” for the laymen), those partaking of it
had to be “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tahor</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, that is in a state of ritual </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">cleanliness</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. However,
with the changed conditions and requirements for and in the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">Land</st1:placetype> of <st1:placename w:st="on">Yisrael</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
he who is ritually </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">unclean</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, the “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tameh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, will also be able to
partake of meat (except, of course, meat which is to be sacrificed in the place
designated by YHVH). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It is here that the
prohibition of consuming blood is also repeated (12:16) and elaborated upon in
verse 23, where it says (literally): “Only, be </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">strong</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> not to eat the
blood, for the life is in the blood, and you shall not eat the life with the flesh”
(emphasis added). Rashi, quoting Rabbi Yehuda, comments that it took “strength”
to restrain oneself and not partake of the blood. He further quotes Rabbi Shim’on
ben Azay who says that this indicates that if fortitude was needed to stay away
from blood, which naturally does not constitute a great temptation, how much
more so regarding YHVH’s other injunctions![</span><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/R'eh.doc#_ftn1" name="_ftnref1" style="font-family: "Trebuchet MS"; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 14pt;">[1]</span></span></span></a><span style="font-family: "Trebuchet MS"; font-size: 14pt;">]
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">However, the</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">blood that we </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">are</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> obligated to ‘drink’
is Yehsua’s, for He said: “Truly, truly, I say to you, except you eat the flesh
of the Son of man, and drink His blood you do not have life in yourselves.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The one partaking of My flesh and drinking of
My blood has everlasting life, and I will raise him up at the last day” (John
6:53, 54).</span></p>
<p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The expression “life is in the blood”, of 12:23, is
actually the “blood is [or constitutes] the soul”, as we see also in B’resheet (Genesis)
9:4. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Soul</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nefesh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” - stems
from the root n.f.sh (noon, pey/fey, shin) meaning, “rest” or “refreshing
oneself”. Shmot (Exodus) 23:12 provides a good example and illustration of the
usage and meaning of this verb: “Six days you are to do your work, but on the
seventh day you shall cease from labor [in order] that your ox and your donkey
may rest, and the son of your female slave, as well as your stranger may </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">refresh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
themselves” (emphasis added). Thus, embedded in the very word for ‘soul’ is
YHVH’s original intent and design for it, which is “rest, repose and
refreshment”. What's more, in Exodus 313:17 we read the following: "...for
in six days YHVH made the heavens and the earth, and on the seventh day </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">He
rested</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">and was refreshed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - va'yi</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nafesh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (italics added).</span></p>
<p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Chapter 13 begins with a challenge concerning false
prophets or dreamers of dreams, which the Israelites are not to heed if they are
to truly express love for YHVH their Elohim. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Accordingly, we read the following in verse 3:
“You shall not listen to the words of that prophet or that dreamer of dreams;
for YHVH your Elohim is testing you to find out if you love YHVH your Elohim
with all your heart and with all your soul”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The Hebrew for “you love…” is “ha’</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">yesh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">’chem
ohavim…” </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This is an unusual usage of
“yesh”, which means as a rule, “there is, substance, or existence” and is
generally not attached to verbs. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The particular
usage employed here indicates that the love the Israelites are supposed to have
for YHVH is to be part and parcel of their very being, their make up and fiber.
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p><p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The rest of chapter 13 and the first part of 14
deal (again) with idolatrous practices, about which it says: “You shall put
away evil from among you” (13: 5c, see also v. 17a). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The verb for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">put</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">away</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is “(u)</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ve’arta</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
of the root</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">b.ae.r (bet, ayin, resh) ,
which literally means to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">burn</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
Bamidbar (Numbers) 11:1 we read, “And when</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the people complained, it
displeased YHVH and YHVH heard it; and his anger was kindled, and the fire of
YHVH burnt among them”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">That fire of
YHVH, which burnt among them, was denoted by the same verb. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And thus we may infer that Yisrael is not only
to “burn” the “evil”, but that failing to depart from it they will incur </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH’s</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
burning (anger). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Moreover, there is another
word that is spelt the same and means “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">brutish</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ignorant</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” and
by inference also “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">beasts</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">cattle</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (e.g. Gen. 45:17). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The fools are addressed in Tehilim (Psalms)
94: 8 – </span><st1:metricconverter productid="11 in" style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on">11 in</st1:metricconverter><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
this way: “Understand you beastly ones [“bo’arim”] among the people; you fools,
when will you be wise? He who planted the ear, shall He not hear? He who formed
the eye, shall He not see? He who chastises the nations, shall He not punish,
He who teaches man knowledge?</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH knows
the thoughts of man, that they are vain”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It appears that b.ae.r (“burning,” but also
“removal” and “brutish”) is applied to the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">ignorant</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> ones who have incurred
YHVH’s </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">burning</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> anger, or to those who may be in danger of doing so.</span></p><p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">The laws of tithing are also repeated in our Parasha: “You
shall surely tithe all the increase of your seed that the field yields year by
year” (14:22). </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">“</span><b style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">Aser ta’aser</b><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">” – “you
shall </span><b style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">surely</b><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">tithe</b><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">” (lit. “tithing you shall tithe”) is emphatic.
The letters ayin, sin [also shin] and resh from the word “eser” - “ten” (the
tithe of course being the tenth part of the whole, and therefore called “</span><b style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">ma’aser</b><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">”).</span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">These letters also form the root of </span><b style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">ashir
- rich</b><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;"> (with a slight modification in the letter “sin”, placing the dot –
vowel - on the upper right hand side, turning it to “shin”). </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">Are we to surmise from this that he who pays
his tithes is guaranteed riches? </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">The
reason given here for the tithes (and for having to be faithful to eat it in
the place chosen by YHVH), is for the purpose of teaching the “fear [of] YHVH”
(14:23). </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">The commentator Alshikh asks,
“How can eating, drinking and abundance of rejoicing teach people to be God
fearing? … Perhaps the Holy One blessed Be He commanded them to take a tithe of
all their possessions to </span><st1:city style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:city><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">,
to deter them from repudiating the source of their bounty and that they should
realize that this wealth did not originate with the power of their own hands.
It was as if they were giving the king his portion. This tithe is ‘holy to the
Lord’, and from the table of the Most High. They were partaking of the table of
the Most High (this tithe was regarded as their own personal goods…) … The
‘living would take this to heart’ that he was a slave of the king of the
universe, partaking of His bounty, and in this way never stop fearing the Lord
continually.”[</span><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/R'eh.doc#_ftn2" name="_ftnref2" style="font-family: "Trebuchet MS"; font-size: 14pt;" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 14pt;">[2]</span></span></span></a><span style="color: windowtext; font-family: "Trebuchet MS"; font-size: 14pt;">] </span></p><p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The principle of the release of debts comes next.
“Every seven years you shall make a release [“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sh’mita</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”] (15:1), of the
verb sh</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">.</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">m.t. (shin, mem, tet), which means to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">drop</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">release</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">let</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">go</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (as we saw in Parashat Mishpatim – Ex. 21-</span><st1:metricconverter productid="24, in" style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on">24, in</st1:metricconverter><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> 23:11). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The lesson learned thereby is not only the
remission of debts, but also the remission of sins, granted us by YHVH who in
forgiveness and grace “lets go” of our transgressions. The theme of generosity
expressed in 15:3-4 is repeated in verses 7-11, where we find the </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">expression, “an open and free hand” (15:8). Such
an attitude, with the resultant deeds, will produce conditions where there will
be, “…no one in need among you, for YHVH will greatly bless you in the land
that YHVH your Elohim is giving you for an inheritance, to possess it” (15:4). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But should the poor nevertheless remain in the
land, “sh’mita” will afford an opportunity to “give freely” (ref. vs. 7, 8, 10,
11) and, further, to be blessed in return. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Even Yeshua made the comment that “the poor
are always with you” (John 12:8). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
word used in our text for “poor” (15:7, 11) is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ev’yon</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, of the root
a.v.h (alef, bet/vet, hey) which is “submit to existing demand” [3], thereby
describing the lot of the less fortunate member of society. In verse 2 we
read:</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“… every creditor shall release
what he has loaned to his neighbor…” - while “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">loaned</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">yasheh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(root n.sh.h, noon, shin, hey) and means “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">obligate</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">give up rights</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.
It also forms the root for name Menashe. In verse 6 we read again: “For YHVH
shall bless you as He has promised you, and you will lend to many nations, but
you will not borrow…” “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Lend</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">avot</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (a.v.t. ayin, bet/vet,
tet), meaning “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">obligate</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">be indebted</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. [4] Conditions of full
graciousness and generosity result in full freedom, with none having to “submit
to the demands of others” to whom they are “indebted”. But, as mentioned above,
when that is not the case, YHVH makes provision for those who fall under this
category, thus giving an opportunity to the rest of society to be exercised in
goodness and care for the needy. The centrality of this principle is well
expressed in Proverbs 19:17, which says: “He who has pity on the poor lends to
YHVH, and He will pay back what he has given”.</span></p>
<p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In the latter part of chapter 15 we encounter
instructions concerning Hebrew slaves, who are to be released on the seventh
year: “And when you send him out free from you, you shall not let him go away
empty. You shall </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">richly bestow</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> on him from your flock, and from your
threshing floor, and from your winepress…” (v. 14, emphasis added).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The Hebrew reads: “bestowing you shall
bestow”, while the verb for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bestow</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ha’anik</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (the root is
a.n.k, ayin, noon, kof). According to Daat Mikra commentary [5] the usage of this
verb here is connected to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">anak</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">necklace</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, in order to point
out that rather than ‘hang burdens on the neck’ (as the idiom goes) of the
former slave, the master is to ‘hang on his neck’ gifts of every kind. Still on
the same theme, in 16:11 we read concerning the Feast of Shavu’ot: “And you
shall rejoice before YHVH your Elohim, you and your son, and your daughter, and
your male slave, and your slave-girl, and the Levite that is inside your gates,
and the alien, and the fatherless, and the widow that are among you…” According
to Rashi, the first group of four parallels the last four. The first lot
belongs to man, while the second lot belongs to YHVH, who says to man: “If you
will treat well those who belong to Me, I shall likewise be kind [literally,
‘cause to rejoice’] to those who belong to you”. [6]</span></p>
<p class="MsoNormal" style="margin-right: 73.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; mso-bidi-font-family: Arial;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS";"> </span></p>
<p class="MsoFootnoteText"><span style="font-family: Arial;">[1] <span style="mso-spacerun: yes;"> </span>Dvarim with <i>Daat Mikrah </i>Commentary,
Pub. Mossad Harav Kook, Jm. 2001.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-family: Arial; font-size: 10.0pt;">[2]<span style="mso-spacerun: yes;"> </span>New Studies in Devarim, Nechama Leibowitz,
trans. Aryeh Newman. Eliner<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: -73.75pt;"><span style="font-family: Arial; font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Library,
Department for Torah Education and Culture in the Diaspora. Hemed <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: -73.75pt;"><span style="font-family: Arial; font-size: 10.0pt;"><span style="mso-spacerun: yes;"> </span>Books Inc.,<span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>,
<st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-family: Arial;">[3] Etymological
Dictionary of Biblical Hebew, based on the commentaties of <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-family: Arial;"><span style="mso-spacerun: yes;"> </span>Samson Raphael Hirsch, Matityahu Clark,
Feldheim Publishers, <st1:city w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:city>,
- New <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-family: Arial;"><span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">York</st1:city></st1:place>,
1999.<o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-family: Arial;">[4] Ibid<o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-family: Arial;">[5] Dvarim with <i>Daat
Mikrah </i>Commentary, Pub. Mossad Harav Kook, Jm. 2001.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: -43.7pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: Arial; font-size: 10.0pt;">[6]
Ibid<o:p></o:p></span></p>
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<p class="MsoNormal"><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/R'eh.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""></a><o:p> </o:p></p>
<p class="MsoFootnoteText"><o:p> </o:p></p>
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<div id="ftn2" style="mso-element: footnote;">
<p class="MsoNormal"><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/R'eh.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""></a><o:p> </o:p></p>
<p class="MsoFootnoteText"><span style="mso-spacerun: yes;"> </span></p>
</div>
</div>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-65878590064591896502021-07-30T00:37:00.005-05:002021-07-30T00:37:27.026-05:00Hebrew Insights into Parashat Ekev - Dvarim (Deuteronomy) 7:12–11:25<p style="text-align: left;"> </p><p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 21.3pt; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: -3.3pt;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><span style="mso-spacerun: yes;"> </span>“And it shall be, <i>because</i> you hear
these judgments, and keep and do them, even YHVH your Elohim will keep with you
the covenant and the mercy which He swore to your fathers” (italics added)), is
the opening verse of Parashat Ekev. “<b>Because</b>” (here) is “<b>ekev</b>,”
from the root a.k.v (ayin, kof, bet/vet) the primary meaning of which is “heel”.
In other words, taking the right step (of hearing and obeying) will result in
the desired consequences. Our forefather </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Ya’acov was so named
because he was born holding his twin brother’s heel (Gen. 25:26). <span style="mso-spacerun: yes;"> </span>He literally came in the footsteps of his
brother, and thus his name, which means to “follow”, perfectly matched the
birth condition. His, however, was not the kind of following of the faithful
disciple, who walks in the footsteps of his master. The image of ‘heel-holding’
or ‘heel grabbing’ refers to hindering or trapping someone, such as we see in
the following examples: “Dan shall be a serpent... that bites the horse’s <i>heels</i>”
(Gen. 49:17 italics added); “The trap shall take him by the <i>heel”</i> (Job
18:9 italics added); “They mark my steps [heels]” (Ps. 56:6). <span style="mso-spacerun: yes;"> </span>In the following words of Psalm 41:9, we find
an allusion to Messiah’s destiny: “My own familiar friend... which did eat of
my bread has lifted his <i>heel</i> against me” (italics added).<span style="mso-spacerun: yes;"> </span>This type of follower steals quietly behind
the one he follows with a crafty intent (as was the case with Messiah’s
“familiar friend”). Indeed, from the same root of “heel” and “follow”(a.k.v.),
stem words like “crafty, cunning, and deceptive”, as we see, for instance, in
Yirmiyahu (Jeramiah) 9:4: “... surely every brother deals <i>craftily </i>[akov
ya’akov]” (italics added).<span style="mso-spacerun: yes;"> </span>When Esav
(Esau) was startled by his younger brother’s cunning, in B’resheet (Genesis)
27:34, 36, “he cried out with an exceedingly great and bitter cry: ‘… Is he not
rightly named, Ya’acov? For he has<i> supplanted</i> (“akav”) me...?’” (italics
added).<span style="mso-spacerun: yes;"> </span>The prophet Hoshe’a (Hosea),
many centuries later, traces the waywardness of the nation of Yisrael (who in
this prophecy is called “Ya’acov”) to their progenitor: “In the womb he took
his brother by the <i>heel</i>” (Hos. 12:3, italics added). <span style="mso-spacerun: yes;"> </span>In the wake of this ‘birth mark’ of
crookedness, Ya’acov (the man and the nation) remained true to his (and their)
nature, as is even evidenced here, where YHVH makes it perfectly clear: “"It
is not for your righteousness or for the <i>uprightness</i> [yosher – lit. ‘straightness’]
of your heart that you are going to possess their land…” (9:5). <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 21.3pt; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: -3.3pt;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 21.3pt; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; text-indent: -3.3pt;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">“In the wake of”
or “as a result of” - in short “<i>because</i>” - is “ekev”, such as is
employed in our Parasha. Quite often YHVH declares: “And in your seed all the
nations of the earth shall be blessed, <i>because</i> (ekev) you have obeyed my
voice“(Gen. 22:18 italics added). David answered the prophet Na’tan (Nathan),
who told him a parable following his sin with Bat-Sheva (Bathsheba), and said:
“He must make restitution for the lamb, <i>because</i> [ekev] he did this thing
and had no compassion” (2<sup>nd</sup> Sam.12:6 italics added). Thus, this
little “ekev” - “because” - becomes the fulcrum on which the balance of justice
depends, much like the heel in the physical body. And just as this section of
the Parasha started with, “<span style="color: black;">And it shall be, because
[EKEV] you hear these judgments, and keep and do them…” it also ends with: “So
you shall perish; because [EKEV] you would not listen to the voice of YHVH your
Elohim…” (Deut. 8:20).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 21.3pt; margin-right: 74.35pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Parashat
Ekev features two major themes, which alternate throughout: the physical
conditions of the Land and the connectedness of these conditions to the people’s
obedience to YHVH. The second of these themes, is in the form of reflections on
Yisrael’s rebelliousness during their wilderness journey. The recounting of the
latter is for the purpose of illustrating sin and rebellion, and issuing warnings
in face of the new circumstances that Yisrael is about to face. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 21.3pt; margin-right: 74.35pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 21.3pt; margin-right: 74.35pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In
7:12-13, “keeping the judgments”, as we saw above, guarantees a promise of
love, blessing, and multiplication, a promise which is built into the two-sided
covenant (the other side being the curse incurred by disobedience to the
“judgments”, as we shall see next week). <span style="mso-spacerun: yes;"> </span>“<b>Covenant</b>” is “<b>b’reet</b>”, of the
root b.r.t (bet, resh, tav), forming the verb “barot”, with its primary meaning
being to “separate out the parts” [1], thus rendering the covenant as a special
agreement with a special and set apart people. “<b>Blessings</b>” – “<b>bracha</b>”
is primarily “growth, or unhindered prosperity”. Its root, b.r.ch (bet, resh,
kaf), is also the root for “berech”, which is “knee”. <span style="mso-spacerun: yes;"> </span>This all-important word, to “bless” or “blessing",
is surprisingly not attached to the imagery of a more regal hand-stretching
gesture, or to the mouth which is also an instrument of blessing, but rather to
the humble action of kneeling. <span style="mso-spacerun: yes;"> </span>Neither
is there a special word assigned to Elohim's blessings (so as to distinguish it
from blessings conferred by men). <o:p></o:p></span></p>
<p class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 74.35pt; margin-right: .25in; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none; unicode-bidi: embed;"><span lang="HE" style="font-family: Arial; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The words uttered in 7:12, 13 are echoed in 8:13:
“And your herds and your flocks will multiply, and your silver and your gold
will have multiplied [root of “rav”], and all that you have is multiplied
[“rav”]…” Moreover, the land YHVH promises to Yisrael is a land “in which you
shall eat bread without poverty – <b>miskenot</b>” (8:9). “Misken” (of the same
root, s.ch.n, samech, kaf/chaf, noon) is a “poor person, one to be pitied<b>”</b>
(e.g. Ecc. 9:15, 16). Shmot (Exodus) 1:11 tells us that the storage cities that
Yisrael built for Par’oh were “arey<b> </b>miskenot”.<span style="mso-spacerun: yes;"> </span>Ironically, the Hebrews themselves were very
“miskenim” (plural for miserable) when they built those “miskenot” cities.<span style="mso-spacerun: yes;"> </span>Now, not only will they be free from poverty
and want, they will also not have to labor for someone else.<span style="mso-spacerun: yes;"> </span>In fact, last week we read in 6:10, 11 about
their future dwelling places: “…to give to you great and good cities, which you
have not built, and houses full of every good thing which you have not filled…”
There will be so much provision that they will not even need to erect for
themselves “arey miskenot”, cities of storage, as storing up for the future
will not be called for.<span style="mso-spacerun: yes;"> </span>However, this
plenty will require “watchfulness” lest they forget YHVH (ref. 8:11), who “took
you out of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>…
who led you through the wilderness”, and “who fed you” (ref. vs. 14, 15, 16).<span style="mso-spacerun: yes;"> </span>There is always the danger of saying in one’s
heart: “My <i>power</i> and the might of my hand have gotten me this <i>wealth</i>”
(v. 17), while it is YHVH “who gives to you <i>power </i>to get <i>wealth</i>”
(v. 18). <b>Wealth</b> is a translation of “<b>cha’yil</b>”. Remember “not by
might, not by power…” in Z’chariah 4:6? There “cha’yil” is translated “might” while
“power” is “ko’ach”.<span style="mso-spacerun: yes;"> </span>Thus, it is only
YHVH’s might – cha’yil - which is able to grant all this wealth. It is
therefore paramount that you should “remember YHVH your Elohim, for He gives to
you <b>power</b> – “<b>ko’ach</b>” - to “do well”, in this case implying <b>wealth
</b>– “<b>chayil</b>” (Deut. 8:18).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The above exhortation stresses
remembering YHVH, as forgetfulness will lead to idolatry which, in turn, will
bring about destruction (ref. 8:19, 20). T</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">he wilderness,
therefore, was to serve as a place of refinement, humbling and trial (ref. 8:2,
3, 16) in order to obviate just this kind of outcome. <span style="mso-spacerun: yes;"> </span>Some of the blessings (in 7:13) will entail
“the increase of your oxen and the wealth of your flock”. <span style="mso-spacerun: yes;"> </span>Here “<b>increase</b>” is “<b>sh’gar</b>”- “<b>cast
</b>or <b>throw</b>” in Aramaic, hence “that which <i>comes forth</i> from the
womb”. [2] “<b>Oxen</b>” in this context is “<b>alafim</b>”, which also means “<b>thousands</b>”
(“elef” singular). <span style="mso-spacerun: yes;"> </span>We already
encountered this term in Parashat Chayey Sarah (in Gen. 24:60) where we found
that its root, a.l.f, is also shared with “aluf” which means “prince or chief”
and with “alef”, the name of the first letter of the Hebrew alphabet. The
prominence of “alef” makes it by implication also of great numerical value –
hence “elef” - a “thousand”. <span style="mso-spacerun: yes;"> </span>Thus, the
oxen mentioned here allude to great wealth. The “<b>wealth</b> of the flock” is
the rare “<b>a’shtarot</b>” (used in this way only in Dvarim) of the root
a.sh.r (ayin, shin, resh), related to “osher” – “wealth” and to “eser”, which
is the figure “ten” (as well as being <span style="mso-spacerun: yes;"> </span>connected to Ashtaroth, the goddess of
fertility). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In Shmot (Exodus) 23:27, 28 (in Parashat Mishpatim),
we read the following promise: “…<span style="color: black;">and I will <i>confound</i>
all the people among whom you come. And I will give the neck of your enemies to
you. And I will send <i>hornets</i> before you which shall drive out the
Hivite, the Canaanite, and the Hittite before you” (italics added). Here, in
7:20 we read again: “And YHVH your Elohim shall send the <i>hornets</i> among
them, until the ones who are left perish, even those who hide themselves from
your face” (italics added), and again in verse 23: “And YHVH your Elohim
shall…. confuse them into great confusion until they are destroyed” (literal
translation). Both “confound” in Shmot 23:28 and “<b>confusion</b>” here in
7:23 are of the root h.m.m (hey, mem, mem) meaning to “make noise, confuse or
discomfort” (and is an onomatopoeic word, just like the English “hum”). This,
then, in not only a promise for the future; but is also a glimpse into the past
recalling that YHVH had “confused – “va’yaham” - the camp of the Egyptians”
(Ex. 14:24), during Yisrael’s exodus out of the “house of bondage”. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In spite of all the material wealth and the
increase promised in the beginning of the Parasha, and later in 8:7-10,
sandwiched in between these two passages, in 8:3, is the following passage: “<span style="color: black;">And He has humbled you, and caused you to hunger, and
caused you to eat the manna, which you had not known, and your fathers had not
known, in order to cause you to know that man shall not live by <i>bread</i>
alone, but man shall live by every word that proceeds from the mouth of YHVH”
(italics added). All material goods, whether plentifully or scantily supplied,
are the outcome of a “word that proceeds from the mouth of YHVH”. <span style="mso-spacerun: yes;"> </span>One way or another He ‘calls the shots’. <span style="mso-spacerun: yes;"> </span>Moreover, it is not these provisions, again
whether in great or small quantities, which determine life or the quality
thereof but “every word that proceeds from the mouth of YHVH”.<span style="mso-spacerun: yes;"> </span>When Yeshua cited this very scripture, in a
situation somewhat similar to that of Yisrael, which like Him was tried (according
to 8:2, 3, 16) in the wilderness, He passed the test and overcame his trial. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The word “<b>bread</b>” - “<b>lechem</b>”
- is many times translated “food”, as indeed it is a generic term for man’s
sustenance. The root of “lechem” is l.ch.m (lamed, chet, mem), with the last
two consonants - ch.m - making up the word “cha-m,” meaning “hot” or “warm”. <span style="mso-spacerun: yes;"> </span>Only by baking the dough in a hot oven will it
turn into the desired edible substance. <span style="mso-spacerun: yes;"> </span>Hence,
heat, energy and effort are all part of the bread-making process. Another noun
that shares the root l.ch.m is “milchama”, which is “war”, as does the verb to<b>
“</b>fight, or struggle for one’s existence or survival” – “lachom”. <span style="mso-spacerun: yes;"> </span>The closeness of these two terms is well
illustrated by two verses in Mishley (Proverbs) 23. Verse 1 says: “When you sit
down to eat with a ruler, look carefully at what is before you”. <span style="mso-spacerun: yes;"> </span>The Hebrew for “eat” reads here “lilchom”,
which literally means “to fight”, but because of l.ch.m’s dual meaning it is
possible to read the verb as “eat” or more literally “to partake of bread”.<span style="mso-spacerun: yes;"> </span>Verse 6 of the same chapter says: “Do not eat
the bread of one<i> </i>who has an evil eye, and do not desire his delicacies”.
Here “eat” is “tilcham”, which again could be read as “fight”. <span style="mso-spacerun: yes;"> </span>We may infer, therefore, that if man were to
live solely by the bread of his own making (or imagine that he does), he would
have to fight and strive for it. Thus, once again, Zechariah 4:6 “not by might,
nor by power, but by My Spirit, says YHVH of Hosts”, proves to be very
applicable.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The circumstances awaiting the Israelites
in the <st1:personname productid="land will" w:st="on">land will</st1:personname>
differ vastly from those prevailing in the desert. Yet just as until now every
detail pertaining to their lives and needs was determined by “every word proceeding
out of the mouth of YHVH”, so will it continue to be the case in their new
home. But for this principle to stay afloat, the people must keep and guard His
every word and live accordingly. The 8:7-10 passage is regarded “as the classic
description of the fertility and other wonderful qualities of the holy land.
But we must not ignore its other implication. The Torah sings the praises of
the land to emphasize too the moral dangers and pitfalls that such gifts might
bring with them. Although the life of the Israelites in the Promised Land would
no longer be dependent on water being extracted from the rock or on manna
dropping from heaven, nevertheless even the normal rainfall and all the natural
gifts of the land were similarly derived from the Creator and not in virtue of
their own power and might of their hand”.[3]<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 425.25pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Chapter 9 continues to
center on YHVH’s promises of “consuming the enemies” in the land, and also recounts
Yisrael’s golden calf rebellion and the need that arose then to inscribe anew the
two tablets of the Torah. <span style="mso-spacerun: yes;"> </span>It opens with
the famous words: “Hear oh Yisrael…” implying that Yisrael is to hear and obey,
as “<b>hearing the voice</b>…” is a Hebrew idiom for <b>obeying</b>, which is
evident from the previous verse (the last one in chapter 8): “…<span style="color: black;">You shall perish; because [EKEV] you did not <b>listen to
the voice</b> of YHVH your Elohim” (8:20, emphasis added). In 9:6, 13 references
are made to Yisrael’s “<b>stiff</b> <b>neck</b>”, or literally “hard nape”.
Having a “stiff neck” implies a literal inflexibility, which does not allow one
to turn one’s face (panim - “face” - from the root p.n.h which is also the root
for the verb “turn”, while “pina” is “corner”). <span style="mso-spacerun: yes;"> </span>Thus, the proverbial stiffness of the neck
speaks of a head that is facing in one direction only, and of a person who is
headstrong and unable to turn (from his old ways).<span style="mso-spacerun: yes;"> </span>We have already noted in the past that
“panim” - “face” - stemming from the verb “to turn”, exposes the essential
nature of YHVH’s approach toward us, and that is His relational nature to which
we are to respond. Yisrael’s “stiffness” and “hardness” of neck and uncircumcised
heart are addressed in the following: “And you shall circumcise the foreskin of
your heart, and you shall not harden your neck any more” (10:16). <span style="mso-spacerun: yes;"> </span>“Such an exhortation is made to bring men to a
sense of their need of it [that is, of the exhortation], and of the importance
of it, and to show how agreeable it is to the Lord, and so to stir them up to
seek unto him for it”. [4] <span style="mso-spacerun: yes;"> </span>In chapter
30:6 there is a promise that YHVH will circumcise their heart, so that they may
love Him, thus laying the foundations for the new covenant of the heart, in the
course of which the latter becomes the ‘parchment’ on which the Torah is
inscribed (ref. Jer. 31:33).</span></span></p><p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 425.25pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><o:p><br /></o:p></span></p><p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 425.25pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The Parasha ends with another look at
the land - “a land which YHVH your Elohim cares for; the eyes of YHVH your Elohim
are constantly on it, from the beginning of the year to its end” [5] (11:12).
“Care for” is “<b>doresh</b>”, with its literal meaning being to “<b>seek</b>”.
YHVH is very intent in His constant surveillance of the land, “from the beginning
of the year to the end…” meaning that He is involved in every part of the
natural cycle to which this land is subject</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. Curiously, “beginning (of the year”) – resheet
- is spelt here without alef (normally this word is spelt resh, silent-alef,
shin, yod and tav), thus calling to mind “resh” or “rosh” (spelt, resh, yod/vav
shin) which is poverty. With the biblical year’s beginning occurring in the spring,
after the rainy season, crop shortage may indeed be quite prevalent. But to
return to our topic… As pointed already, Yisrael’s
conduct toward YHVH will also have its ramifications on the land (e.g. 11:13 –
17). These words of YHVH were to be
inscribed on the hearts and are also to be for a sign on frontlets – “<b>totafot</b>”
– between the eyes and on the hand (ref. 11:18). One of the explanations for “totafot” is that
it is a derivative of the Egyptian word for a hair ornament called “<b>tataf</b>”.
[6] </span></p><p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 425.25pt; text-align: justify; text-autospace: none;"><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14pt;"><o:p><br /></o:p></span></p><p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 74.35pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 425.25pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Above we noted
that multiplication (of the root “rav”) of both people and livestock is
mentioned several times in our Parasha. In
summation of the Parasha we read: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And you
shall teach them [YHVH’s commands] to your sons by speaking of them as you sit
in your house, and as you go in the way, and as you lie down, and as you rise
up. And you shall write them on the side posts of your house, and on your
gates, that your days and the days of your sons may be multiplied [“<i>yirbu</i>”,
again of the root “rav”], and the days of your sons in the land which YHVH has
sworn to your fathers, to give to them, as the days of the heavens over the
earth” (11:19-21). The “heaven and
earth”, according to last week’s Parashat Va’etchanan (4:26), are YHVH’s
witnesses to His dealings with the people of His choice, both here and also
when He proclaims a new covenant in Yimiyahu (Jeremiah 31:32, 37).</span></p>
<p class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Arial;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 56.35pt; margin-top: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 11.0pt; mso-bidi-font-family: Arial;">1 Etymological
Dictionary of Biblical Hebrew, Rabbi Matityahu Clark, Feldheim Publishers, <st1:place w:st="on"><st1:city w:st="on">Jerusalem</st1:city></st1:place>. <st1:state w:st="on"><st1:place w:st="on">New York</st1:place></st1:state>.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 56.35pt; margin-top: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 11.0pt; mso-bidi-font-family: Arial;">2 The New Brown, Driver,
Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, <st1:place w:st="on"><st1:city w:st="on">Peabody</st1:city>,<span style="mso-spacerun: yes;"> </span><st1:state w:st="on">Mass.</st1:state></st1:place>
1979.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 56.35pt; margin-top: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 11.0pt; mso-bidi-font-family: Arial;">3 New Studies in
Devarim, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for
Torah Education and Culture in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 56.35pt; margin-top: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 11.0pt; mso-bidi-font-family: Arial;">4 Online Bible, Gill
Commentary.<o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 56.35pt; margin-top: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 11.0pt; mso-bidi-font-family: Arial;">5 The spelling of the
word used here for “beginning,” “resheet”, is irregular. <span style="mso-spacerun: yes;"> </span>This spelling possibly hints at “ree’sh”,
which is poverty (ref. Parashot Matot/ Masa’ey), since the beginning of the
year in the month of Aviv occurs at the end of the winter dormancy. <o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 56.35pt; margin-top: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 11.0pt; mso-bidi-font-family: Arial;">6 Chumash Dvarim with <i>Daat
Mikrah </i>comentary, Pub. Mossad Harav Kook, Jm. 2001.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: 2.0pt; margin-left: 0in; margin-right: 56.35pt; margin-top: 6.0pt;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 11.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-23759469320975592532021-07-23T05:43:00.001-05:002021-07-23T05:43:21.537-05:00Hebrew Insights into Parashat Va’etchanan – D’varim (Deuteronomy) 3:23 – 7:11<p style="text-align: left;"> </p><p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; tab-stops: right 460.7pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";">If
there is one term that typifies the book of D'varim, it is "<b>transition</b>"
- or "<b>avor</b>" in Hebrew, stemming from the root. e.v.r, (ayin,
vet/bet, resh) meaning to <b>"traverse</b>,<b> cross over, pass by</b> or <b>through</b>,
<b>transgress</b>,<b> get angry/cross</b>, <b>other</b> <b>side</b>, <b>for the
sake of</b> and <b>fords</b>,<b> </b>or <b>passageway</b>," being also the
root for the word “<b>Hebrew</b>”. <span style="mso-spacerun: yes;"> </span>This
term, with some of those derivatives, shows up many times in Parashat
Va’etchanan, which is why we will follow it not only there, but also throughout
the book of Dvarim (Deuteronomy). This excursion will also provide an
opportunity to observe, once again, patterns of the Hebrew mindset and the
compactness of the language, as well as the mutual effect of thought and
language on each other. We will see how “avor” lends D’varim its special
character, and in turn how it expresses the calling of the People of Yisrael.<o:p></o:p></span></p>
<p class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 73.3pt; margin-right: .25in; margin-top: 0in; tab-stops: right 460.7pt; text-align: justify; unicode-bidi: embed;"><span dir="LTR" style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";">In
Sh'mot (Exodus) the Hebrews passed over from one state of existence (slavery)
to another (freedom and redemption) as well as to a new geographical location,
by crossing the <st1:place w:st="on"><st1:placetype w:st="on">Sea</st1:placetype>
of <st1:placename w:st="on">Reeds</st1:placename></st1:place>. Here, in
Dvarim, they are about to experience another crossing. This time it is the
Yarden, which is to become the passageway that will lead them to the land promised
them by YHVH. They will, once again, go through a change of status, ceasing to
be nomads. In the past we have noted that "Hebrews"-
"Ivrim" - are those who are destined for transitions of one form or
another. This group of people is seen here (and throughout Scripture)
fulfilling this very destiny, already alluded to by the name of their
progenitor <b>Ever</b> (Eber, Gen. 11:14,15) mentioned five generations before
Avraham, whose name they bore.<span style="mso-spacerun: yes;"> </span>However,
nowhere is the "passing" or "crossing" – designated by
e.v.r - more evident than in D'varim, where the term is used in several
connotations forming, as it were, a series of milestones that enable us to
follow the Israelites through their journeys and transitions as depicted in
this book. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";">Already
in Dvarim’s opening verse we see Moshe addressing "all <st1:country-region w:st="on">Israel</st1:country-region> on the <i>side</i> of the <st1:country-region w:st="on"><st1:place w:st="on">Jordan</st1:place></st1:country-region> – <b>Ever
</b>ha'Yarden" (1:1 italics added). <b>Ever</b> (vowel sounds like in “<b>e</b>ss<b>e</b>nce”)
is "the <b>other side</b>", thus rendering the land on the Yarden's
eastern shore, "Ever haYarden". <span style="mso-spacerun: yes;"> </span>It was also at "Ever ha'Yarden"
where Moshe "began to explain the Torah" (1:5). Sometime later
Yehoshua (Joshua) reminds the Israelites of another "<b>ever</b>" - <span style="mso-spacerun: yes;"> </span>the place where their forefathers came from,
saying: "<span style="color: black; layout-grid-mode: line;">Thus says YHVH
the Elohim of Israel: `Your fathers Terah, the father of Abraham and the father
of Nahor, dwelt on the <i>other</i> <i>side</i> [<b>ever</b>] of the River in
old times; and they served other gods. Then I took your father Abraham from the
<i>other</i> <i>side</i> [<b>ever</b>] of the River, led him throughout all the
<st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Canaan</st1:placename></st1:place>, and multiplied his descendants
and gave him Isaac'" (Josh. 24:2,3 italics and emphases added).<o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">In recounting
the wilderness journey and its adventures, Moshe says, "<i>We</i> <i>came
through</i> [<b>a'va'rnu</b>] the nations which <i>you passed by</i> [<b>a'va'rtem</b>]…
"(Deut. 29:16 italics added). About these nations, he made earlier comments,
recalling YHVH’s words to him: "Y<i>ou are passing</i> [<b>ovrim</b>] by
the border of your brothers, the sons of Esau" (2:4). <span style="mso-spacerun: yes;"> </span>And as to the actual event: "And <i>we
passed</i> [va'<b>na'vor</b>] and turned beyond our brother the sons of Esau…
and we <i>passed</i> [va'<b>na'vor</b>] by way of the Wilderness of Moab"
(2:8). “And the time we took to come from Kadesh Barnea until <i>we crossed
over</i> [<b>avarnu</b>] the Valley of the Zered was thirty-eight years, until
all the generation of the men of war was consumed from the midst of the camp,
just as YHVH had sworn to them" (2:14). Although the wording here appears
to be recounting technical details, it captures the tragedy that the Israelites
brought upon themselves - the <i>passing on</i> of an entire generation.
Preceding the crossing of this river (Zered), YHVH exhorted the Israelites: “</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";">Now
rise up, and <i>go over</i> [<b>e’e’vru</b>] the river Zered! And<i> we went</i>
<i>over</i> [va’<b>na’avor</b>] the river Zered” (2:13, italics added).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">The next “crossing over" [<b>o-ver</b>
in Hebrew] (2:18) was through the <st1:place w:st="on"><st1:placetype w:st="on">territory</st1:placetype>
of <st1:placename w:st="on">Moav</st1:placename></st1:place> and Ammon, that
according to YHVH's word was not to be trampled. But the command to "cross
[<b>e’e’vru</b>]" the River Arnon, was different! The <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Sichon</st1:placename></st1:place>,
the Amorite king, was to come under Yisrael's dominion. The Amorites ignored
the message, "Let <i>me pass through</i> [<b>e'ebra</b>] your land; I will
keep strictly to the road, and I will turn neither to the right nor to the
left. You shall sell me food for money, that I may eat, and give me water for
money, that I may drink; only let <i>me pass through</i> [<b>e'ebra</b>] on
foot, just as the descendants of Esau who dwell in Seir and the Moabites who
dwell in Ar did for me, until <i>I cross</i> [<b>e'evor</b>] the Jordan to the
land which YHVH our Elohim is giving us" (2:27,28 italics added). Instead,
"Sihon king of Heshbon would not <i>let</i> <i>us</i> <i>pass through</i>
[<b>ha'a'virenu</b>]" (v. 30 italics added). Thus, the land of the
Amorites was conquered. A similar fate awaited Og the king of <st1:place w:st="on">Bashan</st1:place>,
whose land was also conquered by the Israelites. Moshe recalls: "We took
the land from the hand of the two kings of the Amorites who were on this <i>side
</i>of the <st1:country-region w:st="on">Jordan</st1:country-region> [<b>Ever</b>
haYarden], from the River Arnon to <st1:place w:st="on">Mount Hermon</st1:place>"
(3:8 italics added). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">This was also the land requested by the
tribes of Reuven, Gad, and half of Menashe, who had to meet one condition:
"All you men of valor <i>shall</i> <i>cross</i> <i>over</i> [<b>ta'avru</b>]
armed before your brethren, the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>" (3:18 italics added),
in order to help them take control of the Promised Land. Moshe continues,
promising to Yehoshua: "YHVH will do to all the kingdoms through which you
<i>pass</i> [<b>over</b>]" (v. 21), what He had done to the former
kingdoms”.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">In addition to the above promise, there is
an even greater one (preceded by the words "Sh'ma Yisrael - Hear O Israel"
in 9:1): "Therefore understand today that YHVH your Elohim is He <i>who
goes over</i> [ha'<b>over</b>] before you as a consuming fire" (9:3
italics added). And moreover, "YHVH your Elohim Himself <i>crosses</i> <i>over</i>
[<b>o’ver</b>] before you; He will destroy these nations from before you, and
you shall dispossess them. Joshua himself <i>crosses</i> <i>over</i> [<b>o’ver</b>]
before you, just as YHVH has said" (31:3 italic added). The "<i>crossing</i>
<i>over</i> [<b>ovrim</b>] to possess" or "inherit" the land is
also an inseparable part of the description of the Land itself, as everything
about its conditions constitutes a major <i>change</i>-<i>over </i>and <i>transition</i>
from the setting of the desert (for details see 11:10 -12). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">And while Moshe was thus preparing the
nation, which he had so greatly nurtured and for whom he had been willing to
give up his life, he did not conceal from them and from posterity the sad fact
that he had "pleaded with YHVH at that time, saying: ‘O my Adonai YHVH,
You have begun to show Your servant Your greatness and Your mighty hand… I
pray, let <i>me</i> <i>cross</i> <i>over</i> [<b>e'ebra</b>] and see the good
land <i>beyond</i> [<b>ever</b>] the <st1:country-region w:st="on">Jordan</st1:country-region>,
those pleasant mountains, and <st1:place w:st="on"><st1:country-region w:st="on">Lebanon</st1:country-region></st1:place>.’
But YHVH <i>was angry</i> [va'yit<b>a'ber</b>] with me on your account, and
would not listen to me" (3:23-26 italics added). Yes, "<b>angry</b>"
in this context is also made up of the root ayin, vet/bet, resh! Thus, there is
more than one way to 'cross over'. ‘<b>Crossing over</b>' to the 'wrong side'
and 'crossing' YHVH's will, will incur His <b>anger</b> (“<b>evrah</b>”). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">Moshe
continues to relate his plight, as pronounced by YHVH: "Go up to the top
of Pisgah, and lift your eyes toward the west, the north, the south, and the
east; behold it with your eyes, for <i>you</i> shall not <i>cross over</i> [<b>ta'avor</b>]
this <st1:country-region w:st="on"><st1:place w:st="on">Jordan</st1:place></st1:country-region>.
But command Joshua, and encourage him and strengthen him; for <i>he shall go
over</i> [<b>ya'avor</b>] before this people…" (3: 27,28 italics added).
Just before Moshe's death on <st1:place w:st="on"><st1:placetype w:st="on">Mount</st1:placetype>
<st1:placename w:st="on">Nevo</st1:placename></st1:place> (Nebo), called here
“<b>Avarim</b>” (32:49) - the Mount of <b>Crossing</b> - he is once again
reminded by his Elohim, "I have caused you to see <span style="mso-bidi-font-style: italic;">it</span> [the land] with your eyes, but <i>you</i> <i>shall</i> not <i>cross
over</i> [<b>ta'avor</b>] there" (34:4 italics added). In Psalm 106:32
this story is repeated: “The</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";">y angered him<i> </i>also
at the waters of strife, so that it went ill with Moses <i>for their sakes</i>
[<b>ba’a’vu’ram</b>]” (italics added). The singular form “(ba)avu’r,” <span style="mso-spacerun: yes;"> </span>literally means “<b>one who has been <i>caused</i>
to</b> <b>pass over</b>”. <span style="mso-spacerun: yes;"> </span>Thus, even a
common preposition such as “<b>for </b>someone’s sake” is rooted in e.v.r – i.e.
“crossing or passing over” - pointing to the centrality of this term and to an
active force, or agent, outside of one’s self who, as this preposition shows, acts
as the Prime Cause. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">In our
text the covenant and the commandments are not 'passed over' either. <span style="mso-spacerun: yes;"> </span>In his discourse</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="color: black; font-family: "Guttman Stam"; font-size: 14.0pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span>,</span><span dir="LTR"></span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><span dir="LTR"></span> Moshe elaborates
extensively on these issues. YHVH made another covenant with the Children of Yisrael,
"in the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Moab</st1:placename></st1:place> besides the
covenant which He made with them in Horeb… that <i>you may enter</i> [le'<b>ov'recha</b>]
into covenant with YHVH your Elohim" (Deut. 29:1,12 italics added). Thus,
in “<b>entering</b>” this covenant they were literally "<b>crossing</b>"
into it. "<b>Transgressing</b>" YHVH's commandments, according to
26:13 is also referred to as "crossing". Some of these commandments
are: "When a man has taken a new wife, he shall not go out to war or be <i>charged</i>
[<b>ya'avor</b>] with any business…" (24:5 italics added), and "There
shall not be found among you anyone who makes his son or his daughter <i>pass</i>
<i>through</i> [<b>ma'avir</b>] the fire…" (18:10 italics added).
"For this commandment which I command you today is not too mysterious for
you, nor is it far off. It is not in heaven, that you should say, `Who will
ascend into heaven for us and bring it to us, that we may hear it and do it?'
Nor is it <i>beyond</i> [meh<b>’ever</b>] the sea, that you should say, `Who <i>will</i>
<i>go over</i> [<b>ya'avor</b>] the sea for us and bring it to us, that we may
hear it and do it?’ But the word is very near you, in your mouth and in your
heart, that you may do it" (30:11-14 italics added). According to these
words, it appears that fulfilling Elohim's Word does not necessarily require a
physical crossing or passing over; it is simply a matter of turning inwardly,
to that which had He has already deposited there <span style="mso-spacerun: yes;"> </span>(see Rom. 8:11).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">Finally, "And it shall be, on the day
when <i>you</i> [plural]<i> cross over</i> [<b>ta'avru</b>] the Jordan to the
land which YHVH your Elohim is giving you, that you shall set up for yourselves
large stones, and whitewash them with lime. You shall write on them all the
words of this law, when<i> you have crossed over</i> [be'<b>ovre'cha</b>], that
you may enter the land which YHVH your Elohim is giving you, a land flowing
with milk and honey, just as YHVH the Elohim of your fathers promised you.
Therefore it shall be, <i>when you </i>[plural]<i> have crossed over </i>[be'<b>ovre'</b>chem]
the <st1:country-region w:st="on">Jordan</st1:country-region>, that on <st1:place w:st="on"><st1:placetype w:st="on">Mount</st1:placetype> <st1:placename w:st="on">Ebal</st1:placename></st1:place>
you shall set up these stones, which I command you today…" (27:2-4 italics
added). Thus, the "crossing over" is to be marked by stones that were
to be a testimony of a genuine "crossing over" and a “change over” undertaken
by the Hebrews, the 'People of Transition'! <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">The root e.v.r, however, is also being
applied to the enemies of Yisrael. Prior to the actual crossing, Yehoshua sent
two spies to Yericho (<st1:city w:st="on"><st1:place w:st="on">Jericho</st1:place></st1:city>).
These two were pursued by men who themselves had to cross the Yarden’s
"fords”. These “<b>fords</b>” are “<b>ma’a’barot</b>,” literally, “that
which enables passage” (ref. Josh. 2:7). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";">Interestingly, the Hebrew translation for
Hebrews 6:20, speaking about the Place of the Presence (behind the veil),
states that Yeshua has “<i>gone over</i>” (in Hebrew - ‘<b>o’ver</b>’) there
for us, as a forerunner. <o:p></o:p></span></p>
<p class="MsoNormal" dir="RTL" style="direction: rtl; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 73.3pt; margin-right: .25in; margin-top: 0in; text-align: justify; unicode-bidi: embed;"><span dir="LTR" style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Guttman Stam";"><span style="mso-spacerun: yes;"> </span></span><span dir="LTR" style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";">In
closing, let us pause briefly on “<b>va’etchanan</b>”, the title of our
Parasha, which takes us back to its opening verse (3:23) where Moshe pleads
with YHVH to let him cross the Yarden. “<b>And</b> <b>I</b> <b>pleaded</b>”<b> </b>or
<b>implored</b>…” – <b>etchanan</b> – is of the root ch.n.<st1:personname productid="n (chet" w:st="on">n (chet</st1:personname>, noon, noon), which
means to “show<b> </b>favor or be gracious”, while “chen” (chet, noon) is
“grace” (e.g. Zech. 4:7,</span><span dir="RTL"></span><span dir="RTL" style="font-family: "Guttman Stam"; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";"><span dir="LTR"></span>12:10). Thus, he who
pleads with, and implores YHVH knows he is invoking His grace, cognizant of the
fact that even the pleading itself is linked to YHVH’s compassion and favor active
in the one who is pleading with expectancy. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Guttman Stam";">Note:
In the synagogue, the Torah scrolls are placed in an ark called “teiva”.<span style="mso-spacerun: yes;"> </span>When the representative of the congregation
who prays on their behalf stands before the ark, he too is said to be “passing
[<b>over</b>] before the teiva”.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 73.3pt; margin-top: 0in; text-align: justify;"><span dir="RTL" lang="HE" style="font-family: "Guttman Stam"; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p> </o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-25181761377918800782021-07-15T09:45:00.003-05:002021-07-16T05:26:45.725-05:00Hebrew Insights into Parashat Dvarim – Dvarim (Deuteronomy) 1 – 3:22<p style="text-align: left;"> </p><p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Dvarim”
is the book of Deuteronomy and lends its name to our Parasha. “T<span style="color: black;">hese are the <b>words</b> which Moses spoke to all <st1:country-region w:st="on">Israel</st1:country-region> beyond the <st1:country-region w:st="on"><st1:place w:st="on">Jordan</st1:place></st1:country-region>…” (1:1).</span> “<b>D’varim</b>”
(singular - “davar”), of the root d.v/b.r (dalet, bet/vet, resh) which is also
the root for “midbar” that we encountered in the opening Parasha of the book of
Bamidbar - Numbers - refers to “<b>words</b>”. Thus, the names of the books of
Bamidbar and Dvarim (as well as their respective contents) are connected by the
root d.v.r, alluding to the Word (“davar”) spoken in the desert (“midbar”).
Dvarim is also known as “Mishneh Torah”, mentioned in Dvarim 17:18 as part of
the instructions for a future monarch. This term suggests copying, since
“mishneh” originates with the root sh.n.h, meaning to<b> </b>“repeat” (and
hence copy). However, “mishneh” also means “secondary” (with “two” –
“sh’na’yim” - sharing the same root, thus being related to “second”). This may indicate
that the book at hand is a “secondary Torah”, as it is a kind of synopsis of
the three previous tomes (not including B’resheet). <o:p></o:p></span></p>
<p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
1:5 we read: “On the other side of the Jordan Moses began explaining this law”,
but more literally it says that Moshe was “<b>willing to undertake</b>” (“<b>ho’eel</b>”
of the root y.a.l, yod, alef, lamed) to<b> expound</b> – <b>ba’er</b> - the
Torah”, thus summing up the essence of this fifth book of the Pentateuch. Referring
to this summary as… “expounding the <b>Torah</b>” lends (once again) a broader
meaning to this term. The Theological Wordbook of the Old Testament sheds
more light on “ho’eel”: “The primary meaning of this root is ‘to make a
volitional decision to commence a given activity…’ This volitional
decision to begin an act clearly indicates the function of one’s mind to
initiate… The verb concentrates on the volitional element rather than upon
emotional or motivational factors. It stresses the voluntary act of the
individual’s will to engage in a given enterprise, not what may have brought him
to that decision… Theologically this verb strongly supports the concept of
man’s freewill, for man can make decisions to initiate any given action (within
human control), but God holds him responsible for that volitional decision”.[1]
This is not the first time that the verb “ho’eel” is ‘attached’ to Moshe. After
having rescued Re’u’el’s (Yitro) daughters at the well and accepting their
father’s invitation, it says that “Moses was content – va’yo’el – to live with
the man, and he gave Zipporah his daughter to Moses” (Ex. 2:21. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Another
example is found in 1</span><sup style="font-family: "Trebuchet MS";">st</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Samuel 12;22, where for “ho’eel” the
translation is “pleased” – although not totally accurate.)</span></p><p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p></o:p></span></p><p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Back
to the present. Moshe is exercising his will, resolving to “ba’er” (expound)
the Torah to the People of Yisrael. “Ba’er” (b.a.r. bet, alef, resh) is to</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">make
distinct</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> declare</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> make plain</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, and shares its root with
“be’er” which is a “well</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">or</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">cistern”. Although it is not
altogether certain whether there is an etymological connection between “making
plain” and “well”, the fact that the word for “eye” and for “water spring” is
one and the same in Hebrew (“ayin”), indicates that while water is connected to
the act of seeing, it may also be related to ‘understanding’, which is another
form of ‘seeing’. By expounding on YHVH’s words, Moshe was certainly providing
the Israelites with clear, thirst-quenching, well-drawn living water in the dry
desert.</span></p>
<p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
passage in 1:9-33 employs a number of times the familiar verb “<b>nasso</b>”,
to<b> </b>“<b>carry</b>, <b>lift</b>,<b> bear a burden</b>”, which has been
used particularly in Bamidbar (Numbers), with even a Parasha by that name (Num.
4:21-27). From Moshe’s speech we learn how heavy of a burden this people was
for him at times, although the One who had truly carried and cared for them was
their Elohim. Compare 1:9,12, which is Moshe’s retort, to 1:31, where the
Father’s heart toward His people is portrayed. <o:p></o:p></span></p>
<p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">When
Moshe stresses just judgment (in 1:17) he says: “You shall not respect persons
in judgment…” which in Hebrew is, “you shall not acknowledge, or know, or
recognize [anyone’s] face in judgment” (ha’ker panim), as “recognizing” one
person above another does away with impartiality which is indispensable for
meting out justice. Thus, one is not to prefer one’s relatives, friends or
associates over strangers.<span style="mso-spacerun: yes;"> </span>“<i>Recognize</i>
<i>a face</i>” - as presented here – appears in other places as “carry a face”
(having the same meaning as the former), such as in Vayikra (Leviticus) 19:15, regarding
the prohibition to show partiality to the poor. Yet in spite of the usage of
the theme of “carrying” used in the <i>present </i>passage (see 1: 9, 12, 31), when
‘carrying out’ justice is mentioned (in the above-mentioned 1:17), this common
idiom of “carrying/lifting a face” (that is, being partial) is strangely
omitted, and instead “recognizing a face” is the idiom of choice. <o:p></o:p></span></p>
<p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Recently
we have been noticing that the word used for “<b>tribe/s</b>” has been
“ma’teh/matot” (“rod/rods”), in contrast to the more common word ”<b>shevet</b>”
(sh.v.t, shin, vet, tet, which also means “<b>rod</b>, <b>staff</b>, <b>club</b>,
<b>scepter</b>” and also a live branch). The “<b>rod </b>and staff [which] will
comfort me” (of Psalm 23:4) are, respectively, “shevet” and “mish’e’net” (which
is a staff specifically for leaning on). In chapter 1 the references to the
tribes (vs 13, 15) are couched in the term “shevet”. “Shevet” is also the
rod that if a father spares, may earn him the reputation of one who hates his
son (ref. Prov. 13:24). The usage of “shevet”, which refers to didactic reproof
(as preparation before entering the land and starting out a new life), is
therefore quite appropriate in this 5<sup>th</sup> book of the Pentateuch! <span style="color: black;">("I will make you pass under the rod..." in Ezekiel
20:37, where “shevet” is used, is a key verse regarding Yisrael’s restoration.)
</span>But what is so striking about this monologue to the younger generation,
many of whom would not have participated in the events which Moshe is
mentioning, is that he is addressing his audience in second person as though all
of them had been responsible and had participated in those events. Perhaps he
is using this, at this particular juncture, as another educational tool (may be
even with the view of its relevance to future generations).<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Continuing
in chapter 1, we see that one of the lessons that Moshe wishes to draw from is
the story of the spies (v. 22ff). “Why did he not also refer to the sin of the
Golden Calf? “Why did he select the sin of the spies and omit all the other
historical experiences?” These are questions posed by Nechama Leibowitz. She
then goes on to cite Hoffman who, “illuminatingly points out that Moses wishes
to refer to an exactly parallel situation. The children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> were
once again on the threshold of the Promised Land, just as their ill-fated
parents had been, thirty-eight years previously. Let them not forfeit the Land
once again…” Moshe therefore issues a warning to “the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> against
once more forfeiting the land by their lack of faith…” [2] <o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The spies’ story truly
serves to illustrate accurately the Israelites’ skepticism. In 1:22 we read:
“And you came near to me, every one of you, and said, let us send men before
us, and they shall search out the land for us…” It is significant that the
request for a surveillance report of the land by “every one of you… <i>coming </i>[or
<i>drawing</i>] <i>near”</i> is interpreted (in the above quote) as lack of
faith. (This, in contrast to the original <span style="mso-spacerun: yes;"> </span>story in Parashat Sh’lach Le’cha, Bamidbar –
Numbers: 13:1-2; 32:8, where YHVH is presented as being the initiator of the
plan). Another “drawing near” is mentioned in the next Parasha, when Moshe
recalls the scene at Chorev (Horeb). “And it happened, when you heard the voice
out of the midst of the darkness, while the mountain burned with fire, you <i>came</i><b>
</b><i>near</i> to me, all the rulers of your tribes, and your elders, and you
said… ‘If we hear the voice of YHVH your Elohim any more, then we shall die.
For who of all flesh that has heard the voice of the living Elohim speaking out
of the midst of the fire, as we have, and has lived? <i>You</i> <i>go</i><b> </b><i>near</i>
and hear all that YHVH our Elohim may say, and <i>you</i> shall speak to us all
that YHVH our Elohim may speak to you…’” (5:23-27, italics added). We see that
at the time of the giving of the Torah, the elders and leaders of Yisrael had a
real concern about “drawing near” to YHVH, and instead “drew near” to Moshe and
asked <i>him</i> to act on their behalf. If this was the leaders’ attitude, it
is no wonder that some time later the entire nation (“every one of you”)
displayed a similar apprehension regarding YHVH’s promises, which is why that
whole generation was condemned to die in the wilderness. <o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Moshe goes on to recount
the sad episode, all those years back, recalling that the ones who had displayed
unbelief, insisted later<span style="mso-spacerun: yes;"> </span>to go up and
fight the enemy (ref. 1:41) against YHVH’s wishes (as if to make up for their
former attitude). YHVH declared, therefore, that they would be “struck” before
their enemies (ref. v. 42). The word used for “<b>struck</b>” is “<b>tinagfu</b>”
of the root n.g.f (noon, gimmel, fey). “<b>Negef</b>” and “<b>mage’fa</b>” mean
“<b>plague </b>or<b> pestilence</b>”, and are usually divinely ordained for the
purpose of discipline, such as in the case before us. In Bamidbar
(Numbers) 16:46, 47 we read about the plague (“magefa”) which followed the
rebellion of Korach and his band. Later, in Vayikra 25:8,9, mention was made of
the “magefa” that plagued the Israelites in the wake of the Baal Pe’or episode
and the daughters of Mo’av, whereas in Sh’mot (Exodus) 12:13, it was the
Egyptians who were “struck” while the Israelites remained untouched. <o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Back to our chronology as
recounted by Moshe: In spite of YHVH’s warning, Yisrael “rebelled and … acted
proudly and went up into the hills” (Deut. 1: 43). “[you] <b>acted</b> <b>proudly</b>”
reads here (va)<b>taz’du</b>" (root zayin, dalet). Back in B’resheet
(Genesis) <st1:metricconverter productid="25, in" w:st="on">25, in</st1:metricconverter>
Parashat Toldot, Ya’acov was seen “cooking a stew”, which in Hebrew is
“va'ya'zed na'zid" (v. 29). We learned there that although “stew” is
“nazid”, the root "zed” also means “<b>pride, rebellion </b>or<b>
presumptuousness</b>”. Thus, Ya'acov was cooking up a non-too healthy stew for
his brother, and according to the present passage his progeny’s conduct even surpassed
that of their forefather’s. <o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The ensuing result of this
failed attempt to go to battle is reported in Dvarim 1:44: “A<span style="color: black;">nd the Amorites who lived in that hill country came out to
meet you and they chased you, as the bees do, and drove you back from Seir to
Hormah”. In Shmot (Exodus) 23:28 it says: “And I will send hornets before
you which shall drive out the Hivite, the Canaanite, and the Hittite before you”.
However, because of disobedience and rebellion the Israelites incurred defeat
and were chased by so many (proverbial) bees, being “driven back” all the way
from Se’ir and <b>Chorma</b>. The latter happens to stem from the root
ch.r.m (chet, resh, mem), rendered “<b>cherem</b>” which in this case means “<b>destruction</b>”.
In Bamidbar (Numbers) 21:1-3, we read: “And the king of <st1:city w:st="on">Arad</st1:city>
the Canaanite… heard that <st1:country-region w:st="on">Israel</st1:country-region>
had come… and he fought against <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>,
and took some of them captive. And <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> vowed a vow to YHVH, and
said, ‘if You will indeed deliver this people into my hand, then I will utterly
destroy [(ve)<i>he’cheramti</i>] their cities’. And YHVH listened to the voice
of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>,
and delivered up the Canaanites; and they utterly destroyed [(va)<i>yacharem</i>]
them and their cities; and the name of the place was called Hormah [<b>Chorma</b>]”
(italics and emphasis added). However, Moshe’s narration here lets us know that
destruction was also the lot of the Israelites, who at that point </span>“sat
and wept before YHVH, but YHVH would not listen [to them]” (Deut. 1:45)
following the episode recounted above (in verse 44).<o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt;">Chapter 2 contains
Moshe’s reviews of some geographical and historical facts. As part of preparing
the young Israelites for their relocation, he wants them to have a geographical
and historical orientation and perspective. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This is particularly true in 2:9-12, 18-23. Some of
the names of the peoples mentioned are rather revealing. In 2:10 we read about
the “Eimeem” (Emims). “<b>Eima</b>” is “<b>fear, dread </b>or<b> horror</b>”
(for example, in the Covenant Between the Torn Pieces it says: “… and behold a
terror – “eima” – of great darkness,” Gen. 15:12). These “Eimim” are compared
to, or regarded as the <b>Anakim </b>(Deut. 2:11) who are the <b>giants</b>
described by the spies (Num. 13:28). Following them, mention is made of the “<b>Rfa’eem</b>.”
The root r.f.a. (resh, fey, alef) is used several times to describe the <b>dead</b>,<b>
</b>or <b>dwellers of She’ol</b>. In Yisha’yahu (Isaiah) 14:9 we read:
“Sheol from beneath is excited over you to meet you when you come; It arouses
for you the spirits of the dead (“rfa’eem”)….” The Rfa’eem were also considered
among the giants (and are mentioned in B’resheet 14:5). According to 2:20, the
giants were also called “Zam’zumeem”, and lived in the land that was
“considered the land of the Rfa’eem” (literal translation). This latter fact
may have rendered that land as the “<i>land</i><b> </b><i>of the dead</i>”,
perhaps subtly hinting that YHVH will “begin to put <i>your</i> dread and <i>your</i>
fear on the face of the people under all the heavens, who will hear your fame,
and will tremble and writhe because of you” (2:25 italics added).<span style="color: #ff6600;"><o:p></o:p></span></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Appropriately the Parasha
ends with the following: “<span style="color: black;">Do not fear them for YHVH
your Elohim, He shall fight for you” (3:22). But </span>these descriptions of
the vanquishing of the former dwellers of the lands of Seir (<st1:country-region w:st="on">Edom</st1:country-region>), Moav and Ammon for the sake of Esav-Edom ((Yitzchak’s
son) and <st1:place w:st="on">Lot</st1:place>’s grandsons serve also as encouragement
to the Israelites, as to <i>their</i> awaiting land of promise.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt;">Before
concluding, let us examine a leitmotif which is repeated a number of times in
our Parasha and is first seen in 1:8 (and then in 1:21): “See, I have placed
the land <i>before you</i> (lit. “to your faces”) go in and possess [“r’shu” –
wrest it by impoverishing its present residents] the land which YHVH swore to
give to your fathers… and to their seed after them” (italics added). This
repeated declaration is preceded, in verse 7, by the imperative “p’nu” (turn) which
stems from the same root as “face” (see also 1:40, 2:1, 8). It seems that
before YHVH will “give/place” the land <i>before</i> His people, they are
required to make a “turn”. Last week we examined briefly “yerusha” as one of
the words for inheritance, which is rooted in the verb “resh”, used here by YHVH
in its imperative form. YHVH declares that He has already “<b>given</b>/<b>placed</b>”
– “<b>natati</b>” - the land <i>before</i> His people (1:20, 21, 39), but that
it was incumbent upon <i>them</i> to do <i>their</i> duty. First, they had to
“turn” and then “see”. That is, they had to realize, by exercising faith, what
their heavenly Father had already accomplished. Secondly, they had to go and
take/wrest the land, based upon the former realization and premise, and act,
again, in faith. In 2:5,9,19, respectively, YHVH likewise declares that He “has
given Mount Seir to Esau as a possession” and “has given Ar (Mo’av) to the sons
of Lot as a possession” [“yerusha” – the same term He uses for Yisrael’s
inheritance or possession), and the same regarding the Amonites. However, “<i>before
them</i>” is significantly missing. Thus, although YHVH is sovereign over all
peoples, He is notably treating His own in an exceptional manner. <o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt;">In 2:31, YHVH
declares again to His people (literal translation): “See, I have begun to
give/place – “natati” – Sihon and his land over to you. Impoverishing begin to
impoverish his land”. In the case of Sichon and his people, Yisrael’s Elohim
also announces that it is He who has “hardened his [Sichon’s] spirit and made
his heart obstinate” (2:30), having “mercy on whom He will, and whom He wills
He hardens” (ref. <st1:place w:st="on"><st1:country-region w:st="on">Rom.</st1:country-region></st1:place>
9:18).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><o:p></o:p></span></p>
<p style="text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt;">Thus, as just mentioned, while YHVH is totally sovereign and
controls all people groups, we notice that He places certain expectations upon
Yisrael, who are to apply their conscious will (like Moshe, at the beginning of
the Parasha) and act volitionally in faith and obedience to their Maker and
King, with the Land of Promise being the venue for such actions.<o:p></o:p></span></p>
<p style="mso-layout-grid-align: none; tab-stops: list 21.0pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; mso-fareast-font-family: "MS Serif";">1. </span><span style="font-family: "Trebuchet MS";">Theological
Wordbook of the Old Testament, Vol. 1, ed. R. Laird Harris, Moody Press,
Chicago, 1980<o:p></o:p></span></p>
<p style="tab-stops: list 21.0pt; text-align: justify;"><span style="font-family: "Trebuchet MS";">2. New Studies in Devarim, Nechama Leibowitz, trans.
Aryeh Newman. Eliner Library, Department for Torah Education and
Culture in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-51032381495976921952021-07-08T00:29:00.003-05:002021-07-08T00:29:40.281-05:00Hebrew Insights into Parashot* Ma’tot/Mas’ey – Bamidbar (Numbers) 30 – 36 <p style="text-align: left;"> </p><p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">We have come to the end of
Bamidbar (Numbers), and this time we will be looking at the two Parashot which conclude
this book. In the opening verses (30:1-2), Moshe is seen addressing the “heads
of the tribes of the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>”.
<span style="mso-spacerun: yes;"> </span>The word used here for <b>tribes</b> is
“<b>ma’tot</b>” (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 that
it also means to “incline, turn, or turn away”. <span style="mso-spacerun: yes;"> </span>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”.) <span style="mso-spacerun: yes;"> </span>In both of our Parashot, “mateh” is used
solely for “tribe” or “tribes” (e.g. 31:4; 32:28).<span style="mso-spacerun: yes;"> </span>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”).<o:p></o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">The first part of Parashat Ma’tot deals with oaths
and prohibitions, and the annulment thereof (see Matt. 18:18-19). <span style="mso-spacerun: yes;"> </span>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”. <span style="mso-spacerun: yes;"> </span>“<b>Prohibited</b>” in both instances in this
passage is “<b>heh’nee</b>,” of the root n.o.h (noon, vav, alef) meaning “<b>hinder</b>,
<b>restrain</b>, or <b>frustrate</b>”. Similarly, in verse 8, the same verb is
used: “If in the day her husband hears, he <b>prohibits</b> her…” (emphasis
added). (In this there is a fascinating connection to the book of Esther) **<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">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 <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Gil’ad</st1:placename></st1:place>, 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?<span style="mso-spacerun: yes;"> </span>So
your fathers did when I sent them from Kadesh Barnea to see the land. And they
went up to the <st1:placetype w:st="on">valley</st1:placetype> of <st1:placename w:st="on">Eshcol</st1:placename> and saw the land, and discouraged the hearts
of the sons of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>”
(32:7-9). <span style="mso-spacerun: yes;"> </span>Here we find the verb n.o.h
once again, but this time translated as “<b>discourage</b> or <b>discouraged</b>”.
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. <span style="mso-spacerun: yes;"> </span>He
construes their wish as being one that would <i>frustrate</i><b> </b>YHVH’s
will, while at the same time incurring frustration in his listeners, who no
doubt were concerned lest their leader would frustrate <i>their</i> plans. <i>Frustration</i>
and a feeling of <i>hindrance</i> 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 <i>prevented</i> from going through with her commitments.
<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">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. <span style="mso-spacerun: yes;"> </span>Two other such terms in this Parasha are “<b>bind</b>”
(see 30:3,4,5,6 ff), which is “<b>assor</b>” (a.s.r., alef, samech, resh) and
literally means “<b>imprison</b> or <b>imprisoned</b>” (e.g. Gen. 40:3; Jud.
15:12-13; 1Sam. 6:7). Another one is “<b>annul </b>or <b>make void</b>” – “<b>ha’fer</b>”
(in 30:12), whose root is “porer” (p.r.r. pey, resh, resh) and means to “<b>crumble</b>,
<b>break,</b> <b>shatter </b>or <b>destroy</b>”. </span><span dir="RTL" lang="HE" style="font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">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 “<b>brood</b> of sinful men” (32:14). The word used there
is “<b>tarbut</b>”, which is of the root “rav” meaning “much, many, or great”,
and is therefore simply a derivation of “<b>increase</b> or <b>add</b>”. Thus,
Moshe is literally talking about an increase or spread of evil among them,
without pointing to an existing grouping or a <i>particular</i> “brood”. <span style="mso-spacerun: yes;"> </span>In verses 14b and 15 he adjoins: “[Lest] you
still [will] <i>add</i> <i>more</i> to the burning anger of YHVH against <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>. For if
you turn away from Him, He will <i>add</i> <i>more</i> to His abandoning of
them [i.e. Yisrael] in the desert…” (literal translation). <span style="mso-spacerun: yes;"> </span>“Add more” here is “lispot” and “vayasaf”. The
first of these can be easily related to “safoh” (s.p.h, samech, peh, hey) which
often means “destruction” (e.g. Genesis 18:23).<span style="mso-spacerun: yes;">
</span>Moshe is concerned that the actions of the Reuvenites, Gaddaites and
Menashites would bring about an <i>increase</i> of evil and in this manner <i>add</i>
to YHVH’s anger, <i>adding</i> disciplinary measures, resulting in <i>more</i>
suffering for the people as a whole. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 5.5in; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 387.0pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">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). <span style="mso-spacerun: yes;"> </span>In
the preparations leading to this eventuality, Moshe calls out for men to be
“prepared for the army” (31:3 literal translation). <span style="mso-spacerun: yes;"> </span>However, “he-<b>chal’tzu</b>” (with root
ch.l.tz, chet, lamed, tzadi), which is the command used here for “be <b>prepared</b>”,
actually means to<b> “draw</b>,<b> pull out,</b> or <b>remove</b>” (such as
“removing” one’s shoe by pulling it, 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) - <span style="mso-spacerun: yes;"> </span>is totally compatible
with the readiness of the two and a half tribes to help their brethren.</span><span dir="RTL" lang="HE" style="font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 387.0pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 387.0pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">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 <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
until we bring them to the place which is theirs…” (32:17, literal
translation). <span style="mso-spacerun: yes;"> </span>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).<span style="mso-spacerun: yes;"> </span>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. <span style="mso-spacerun: yes;"> </span>In their reply, the Gaddaites and
Re’uvenites confirm their readiness to “go over… as chalutzim… before YHVH into
the <st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Canaan</st1:placename>,
so that the land of our inheritance on that side of <st1:country-region w:st="on"><st1:place w:st="on">Jordan</st1:place></st1:country-region> may be ours” (v. 32).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; tab-stops: 387.0pt; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">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”). <span style="mso-spacerun: yes;"> </span>“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).<span style="mso-spacerun: yes;"> </span>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”.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Aside
from declaring their willingness to go forth as vanguard before their brethren
in their campaign to take over the land, the two tribes also use another term
(translated “ready to go”, 32:17) – chushim – which underscores their
determination and readiness to act “hastily” (see Is. 60:22). At the same time
they also describe to Moshe their plans (regarding their land in the eastern
side of the <st1:country-region w:st="on"><st1:place w:st="on">Jordan</st1:place></st1:country-region>),
saying:” We will build sheepfolds here for our livestock, and cities for our
little ones...” (32:16). Moshe, for his part repeats these words a little
later, with a <i>slight</i> modification: “Build cities for your little ones
and folds for your sheep...” (v. 24). The experienced leader resets their
priorities, ‘take care of your families, and then attend to your flocks...’<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Chapters
33-36 constitute the next Parasha, which is Masa’ey. “These are the <b>journeys
of</b> – “<b>mas’ey</b>” - the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>… (33:1, emphasis added),
“and Moses wrote their departures according to their journeys by the mouth of
YHVH. And these are their journeys, according to their departures” (v. 2).
Although Moshe is entirely familiar with the journeys and the name of each
location that the people of Yisrael had gone through, and/or encamped at, the
account which will now follow (vs. 3- 49) is dictated to him “by the mouth of
YHVH”. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Wondering
as to the importance of these technical details, some of the sages, including
Rashi, have concluded that this list was to serve as a reminder to the people
of YHVH’s watchfulness over them, and of His attention to each and every detail
pertaining to their lives and destiny. <span style="mso-spacerun: yes;"> </span>Thus,
the name of each place is used as a device to invoke in them the memory of
YHVH’s care for them. According to
Maimonides, the names of the places are a testimony intended to verify that
they have indeed stayed at the locations mentioned; places where only YHVH
Himself could have sustained them, thusly bringing to their minds the miracles
which He wrought for them. <span style="mso-spacerun: yes;"> </span>Sforno adds
to this: “The Lord blessed be He desired that the stages of the Israelites’
journeyings be written down to make known their merit in their going after Him in
a wilderness, in a land that was not sown [ref. Jer. 2:2] so that they
eventually deserved to enter the land. <span style="mso-spacerun: yes;"> </span>‘And
Moses wrote’ – he wrote down their destination and place of departure. For
sometimes that place for which they were headed was evil and the place of
departure good… Sometime the reverse happened. He wrote down too the details of
their journeyings because it involved leaving for a new destination without any
previous notice, which was very trying. Despite all this, they kept to the
schedule…’ In other words, according to Sforno the Torah shows us both sides of
the coin. We have been shown an Yisrael “composed of rebels and grumblers,
having degenerated from the lofty spiritual plane of their religious experience
at <st1:place w:st="on">Mount Sinai</st1:place>… Now the Torah changes its tone
and shows us the other side of the picture, <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> loyal to their trust,
following their God through the wilderness… They followed Him in spite of all
the odds, through the wildernesses of Sinai, Etham, Paran and Zin… that was
also a place of fiery serpents and scorpions and drought where there was no
water, where our continued existence would have been impossible, were it not<span style="color: white;">?</span>for<span style="color: white;">?</span>the<span style="color: white;">?</span>grace<span style="color: white;">?</span>of<span style="color: white;">?</span>God…”[2]<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Upon
completing the inventory of the (past) journeys, attention is now being turned to
the future: the boundaries of the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Promise</st1:placename></st1:place>, the names of
the men who are to help the people possess their inheritance, the cities
apportioned to the Levites, and the cities of refuge. Thus we read in Chapter
34 the details regarding the extent of the territory of the inheritance. In an
era when defined borders did not exist, this was a novelty which underscores,
once again, the importance YHVH attaches to the land and to its occupation.
About the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype> of
<st1:placename w:st="on">C’na</st1:placename></st1:place>’an it says that, it
“shall <b>fall</b> to you as an inheritance” (v.2 emphasis added). The usage of
this verb in this context demonstrates that Yisrael’s lot was predestined and
predetermined. Additionally, it “… <span style="mso-bidi-font-style: italic;">is
the</span> land which you shall inherit by <b>lot,</b> which YHVH has commanded
to give to the nine tribes and to the half-tribe” (emphasis added). As to the
land that was to be occupied by the two and a half tribes, in 34:13b-15
(according to the Hebrew text), it is written that the two and a half tribes “<b>took</b>”
their inheritance. Hence, a clear distinction is made between the land which is
<i>apportioned</i> and the land that is <i>taken</i> by choice. It is here that
YHVH also appoints those “who will take possession of the land for you”
(34:17ff). As to the cities of the Levites, who are to dwell in the other
tribes’ territories, it says: “Command the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> that they give to the
Levites cities to live in, from the land of their possessions, and you shall
give to the Levites open land for the cities” (35:2). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Open
land</span></b><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">” (or
“<b>common</b> <b>land</b>”) is “<b>migrash</b>”. One of the words for “<b>inheritance</b>”
is “<b>yerusha</b>” (e.g. 33:52, 53, the latter used there in verb form
“yarashtem”). In both words is embedded the term to “impoverish” (being a
reference to the party from whom one’s inheritance is wrested). “Migrash”,
which the Levites were to be granted, are of the root g.r.sh (gimmel, resh,
shin) with its primary meaning to “<b>cast</b> or <b>drive out</b>”. “Yerusha”,
taking possession, of the root y.r.sh (yod, resh, shin), is connected to
another root, r.sh.sh (resh, shin, shin) which means to “beat down, shatter”
and lands itself to the noun “rash” – “poor, poverty stricken” (e.g. 1<sup>st</sup>
18:23; 2<sup>nd</sup> Sam. 12;4 and several times in Proverbs).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Hebrew
certainly does not conceal or embellish the hard-core facts, and does not make
attempts at being politically correct.<span style="mso-spacerun: yes;">
</span>As a matter of fact, from Matthew 11:12 we learn that the <st1:place w:st="on"><st1:placetype w:st="on">Kingdom</st1:placetype> of <st1:placename w:st="on">Heaven</st1:placename></st1:place> is also “seized by force”.<span style="mso-spacerun: yes;"> </span>Thus, in taking hold of YHVH’s possession
(and their inheritance), the Israelites had to “impoverish” and “cast out” the
inhabitants of the land.<span style="mso-spacerun: yes;"> </span>When “Sarah saw
the son of Hagar the Egyptian… mocking, she said to Abraham, ‘Drive away
[“ga’resh”] this slave-girl and her son, for the son of this slave-girl shall
not inherit [“yirash” – will cause another to be impoverished] with my son, with
Isaac’” (Gen. 21:9,10). </span><span dir="RTL" lang="HE" style="font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">The
next topic is that of the cities of refuge and their respective guidelines, one
of which states that if a person has slain someone unintentionally he is to
remain in the city of refuge until the death of the high priest, and only then
return to the “land of his possession [inheritance]” (35: 25, 28).<span style="mso-spacerun: yes;"> </span>Similarly, it is only through the death of
our High Priest that we too have been released, and may now come out of our
proverbial confinement into the freedom of our inheritance (ref. Acts 20:32;
26:18; Eph. 1:11; Col. 3:24; Heb. 9:15). This fact gains even more validity
when we read the last part of the chapter: “And you shall take no ransom [<b>kofer</b>,
of the root k.f/p.r – <b>kippur</b>] for the life of a murderer; he is
punishable for death, for dying he shall die. And you shall take no ransom
[kofer] for<i> </i>him to flee to the city of his refuge, to return to dwell in
the land, until the death of the priest. And you shall not pollute the land in
which you are, for blood pollutes the land. And no ransom [kofer] is to be
taken for the land for blood which is shed in it, except for the blood of him
who sheds it; and you shall not defile the land in which you are living. I
dwell in its midst, for I, YHVH, am dwelling among the sons of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>”
(35:31-34). The blood of Yeshua our High Priest has purified both ourselves and
our earthly inheritance, and at the same time has also gained for us a heavenly
one (ref. 1Pet. 1:4). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">According
to the English translation, the cities of refuge are to be “selected” or
“appointed” (35:11).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The Hebrew, on the
other hand, reads: “You shall cause cities to occur (for yourselves)… “ve</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">’hik’re’tem</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
– root k.r.h (kof, resh, hey, which we encountered in Gen. 24:12, Parashat
Cha’yey and Balak Num. 23:4,16), an expression which is an oxymoron, as one’s
will is either actively involved, or else things occur in a happenstance
manner, or (more likely) by </span><st1:city style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Providence</st1:place></st1:city><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
beyond one’s control. Once again the Hebraic mentality presents a challenge,
pointing to the place where </span><st1:city style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Providence</st1:place></st1:city><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
and man’s choice meet, even at the expense of defying human logic.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 45.0pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">YHVH’s
meticulous attention to the place He has set apart is seen again in the last
chapter of Parashat Masa’ey, where we learn that “no inheritance of the sons of
<st1:country-region w:st="on">Israel</st1:country-region> shall <b>turn</b>
from tribe to tribe, for each one of the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> shall cling to the
inheritance of the tribe of his fathers. And any daughter that possesses an
inheritance from any tribe of the sons of <st1:country-region w:st="on">Israel</st1:country-region>
to one of the family of the tribe of her father i<i>s</i> to become a wife of
the family of the tribe of her father, so that the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> may each
possess the inheritance of his father. And the inheritance shall not <b>turn</b>
from one tribe to another tribe. For the tribes of the sons of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>
shall each one cling to its own inheritance, as YHVH commanded Moses” (36:7-9).
The word for “<b>turn</b>” here, in future tense, is “<b>tisov</b>” of the root
s.b.b (samech, bet, bet). “Savav” is to “turn<b> </b>about or go<b> </b>around”.<span style="mso-spacerun: yes;"> </span>It is indicative of mobility, unstableness
and temporariness. The usage of this verb here lends an extra emphasis to the
issue at hand: “For the tribes of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> shall each cling – <b>yid’b’ku</b>,
<b>adhere</b>, <b>cleave</b> like glue - to its own inheritance, as YHVH
commanded…”<span style="mso-spacerun: yes;"> </span>In B’resheet 2:24 we read:
“Therefore a man shall leave his father and mother, and will
cleave/adhere/cling to his wife and they will become one flesh”. YHVH declares
above that He dwells in the midst of the land, among the sons of Yisrael (Num.
35:34). It is no wonder, therefore, that He is so very particular about the set
up of His abode.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 37.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in;">*“Parashot” plural for “Parasha”
(whereas “Parashat” is “Parasha of…”, hence “Parashat Matot” <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>or
“Parashat Mas’ey”)</p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in;"><o:p> </o:p></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; text-align: justify;">** When
Mordechai begged Esther to plead the Jews’ case before king Achashverosh, he
added that she could forfeit her life if 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<span style="mso-spacerun: yes;">
</span>any, just as 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. </p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; text-align: justify;">This point was
extracted from Rabbi Fohrman’s study on Esther</p>
<p class="MsoNormal" style="margin-left: 45.0pt; text-align: justify;"><cite><span style="font-style: normal;"><a href="https://www.alephbeta.org/">https://www.alephbeta.org/</a><o:p></o:p></span></cite></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; text-align: justify;"><cite><span style="font-style: normal;">In Shmot (Exodus) 19:8 and 24:7, at the foot of <st1:placetype w:st="on">Mt.</st1:placetype> Sinai, the People of Yisrael made a promise (oath
or vow-like) to obey YHVH. But since Yisrael did not keep her word the
consequences ultimately fell on her, but because YHVH, her husband, did not
annul her ‘vow’, He too was ‘held responsible’ for her sin of breaking her
promise-vow. This is seen very clearly by the fact that Yeshua “bore her
guilt”, as it says in 30:15 (see also 1<sup>st</sup> Peter 2:24).</span></cite></p>
<p class="MsoNormal" style="margin-left: 45.0pt;"><a href="https://www.google.co.il/?gfe_rd=cr&ei=ltBtWcilJcTv8AfN7oTQDw&gws_rd=ssl"></a></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; tab-stops: list 117.0pt;"><span style="font-size: 11.0pt;">1. The New Brown, Driver, Briggs, Gesenius Lexicon,
Francis Brown <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; tab-stops: list 117.0pt;"><span style="font-size: 11.0pt;">Hendrickson.<span style="mso-spacerun: yes;">
</span>Publishers, <st1:place w:st="on"><st1:city w:st="on">Peabody</st1:city>,
<st1:state w:st="on">Mass.</st1:state></st1:place> 1979.<o:p></o:p></span></p>
<p class="MsoFootnoteText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; tab-stops: list 117.0pt;"><span style="font-size: 11.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; tab-stops: list 117.0pt left 513.0pt; text-align: justify;">2
New Studies in Bamidbar, Nechama Leibowitz, trans. Aryeh <span style="mso-spacerun: yes;"> </span>Newman, <span style="mso-spacerun: yes;"> </span>Eliner Library,<span style="mso-spacerun: yes;"> </span>Department for Torah Education and Culture in
the Diaspora, Hemed <span style="mso-spacerun: yes;"> </span>Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 46.3pt; margin-top: 0in; tab-stops: list 117.0pt left 513.0pt; text-align: justify;"><span dir="RTL" lang="HE"><o:p> </o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-27255278752572897882021-07-01T06:01:00.003-05:002021-07-01T06:01:51.436-05:00Hebrew Insights into Parashat Pinchas – Bamidbar (Numbers) 25:10 – 29:40 <p style="text-align: left;"> </p><p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">The
issue we encounter at the beginning of Parashat Pinchas has already been
introduced to us at the end of last week’s Parashat Balak. Pinchas, A’haron’s
grandson who is his son’s El’azar’s firstborn, observed the sinful act
committed by an Israelite, a leader of the tribe of Shim’on (Simeon) with a
Midianite woman, and slew both of them. He thus “made atonement” (25:13) for
the sons of Yisrael and brought to an end the plague that stuck them. The word
used here for “<b>made</b> <b>atonement</b>” is none other than “(vay)<b>cha’per</b>”,
of the root k.f.r, which we know as “kippur” or “covering”. <span style="mso-spacerun: yes;"> </span>Pinchas’ action, along with the penalty paid for
by the two sinners, had propitiated for Yisrael’s iniquity of “clinging to
Ba’al Pe’or” (ref. 25:3). T’hilim (Psalms) 106 also refers to this episode: “</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "MS Serif";">They also were joined to Baal-Peor, and ate the sacrifices of the
dead; and provoked Him with their deeds; and a plague broke out among them.
Then Phinehas stood and intervened, and the plague was stayed” </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">(vs 28-30). </span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "MS Serif";"><span style="mso-spacerun: yes;"> </span>In this latter reference </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Pinchas’ act is describes
as – (vay<b>)fa’lel </b>(p/f.l.l, pey/fey, lamed, lamed) – which is <b>interposing</b>,
<b>intervening</b>, <b>mediating</b>, as well as <b>judging</b> and <b>pleading</b>.
<span style="mso-spacerun: yes;"> </span>It is from this root that the word
“t’fila” – prayer - originates. In fact, as we will find out, Pinchas’ action
was multi-facetted. <span style="mso-spacerun: yes;"> </span>In the second half
of this article, his atoning act and its judicial aspects and parallelism to
Yeshua’s will be elaborated on.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The two persons involved in
the said episode were, Zimri the son of Salu, one of the leaders of the tribe
of Shim’on, and Cozbi a Midianite woman, who, likewise was a daughter of a</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>“head of the people of a father's house in Midian” (25:15).
Leading Yisrael astray definitely ranked high on the list of priorities of the
Mo’av-Midian coalition. The protagonists’ names in this Parasha are also of
interest. Thus, <b>Pinchas</b> appears to be an Egyptian name, having typical
characteristics such as the name of the town of <st1:city w:st="on">Tach’pan</st1:city>’ches
(Jeremiah 44:1) and that of Tach’peh’<st1:place w:st="on"><st1:city w:st="on">nis</st1:city></st1:place>,
the Egyptian wife of Hadad the Edomite (1 Kings 11:19, 20). But even more intriguing
is the name of the Midianite princess <b>Cozbi</b>, which is made up of the
letters kaf, zayin, bet, yod. The first three of these, that is c.z.b,
constitute the root for the word “<b>cazav</b>” (or, phonetically, “kazav”),
which means to “<b>lie,</b> <b>deceive</b>, <b>lying,</b> <b>deception</b>”. Last
week we read in Bamidbar 23:19: “Elohim is not a man that He should lie...” The verb rendered there as “lie” is
“(vay)cha’zev”, which refers particularly to “being unfaithful or untrue to
one’s commitment or promise”. In a land
thirsty for water as Yisrael is, riverbeds hold a promise of being filled
during the winter. However, in the dry
season such riverbeds become waterless. Hence
a stream of water which dries up after the rainy season may be used as imagery
for that which lets one down: “Yo</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">u
surely are to me like deceitful – ach’zav - waters which cannot be trusted”,
complains Yirmiyahu to his Creator in a moment of dark despair (Jer. 15:18).
Cozbi, too, was nothing but a bait of deception and enticement to the people of
Yisrael (cf. Prov. 5), and especially to leaders like Zimri. Walking in the
paths of temptation, away from He Who is the Way the Truth and the Life, leads not
only to disappointment, but far worse… and in the case before us, to
destruction and death, which was experienced by 24,000 souls in Yisrael’s camp
(ref. Num. 25:9).</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">As
noted above, Cozbi was a Midianite. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Midian
was a son of Avraham by his wife K’turah (see Gen. 25:2). The name stems from
the verb “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">din</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (dalet, yod, noon), meaning primarily to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">judge</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or
</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mete</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">justice</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, referring to all aspects of government. It is the
root for the word “medina” – province. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">However,
this particular form – “Midian” – may also be related to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mah’don</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
which albeit of the same root (as “judgment”) means “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">strife</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">contention</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(e.g. Prov. 15:18; Jer. 15:10; Hab. 1:3 etc.). Thus, far from being a people of
judgment (that is of justice and righteousness), the Midianites’ affairs were
handled by resorting to magic and witchcraft and all forms of deception, as was
so evident in the character of Bil’am. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
fact that they were not wholly unaware of the Elohim of Yisrael and of His ways
(as illustrated by Yitro, Moshe’s father-in-law and even by Bil’am), only made
the “din” (‘judgment’) pronounced upon them by Yisrael’s Elohim more severe. Hence,
YHVH says to Moshe: </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">"</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Harass the Midianites, and attack them;</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">for they harassed you with their schemes by
which they seduced you in the matter of Peor and in the matter of Cozbi, the
daughter of a leader of Midian, their sister, who was killed in the day of the
plague because of Peor” ( Num. 25:17-18). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Highlighted
in this passage is the cunning posture and frame of mind of the Midianites,
illustrated so typically by Cozbi. The order from on High here is “to harass
and attack” the Midianites, since they “harassed you”. “<b>harassing</b>” in
this case is “<b>tza’ror</b>” (tz.r.r - tzadi, resh, resh), meaning, “<b>showing</b>
<b>hostility</b>”, while “tzorer” is an “enemy or adversary”. In Parashat Balak, we heard Bil’am say of Yisrael:
“</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">he shall eat up the nations that are <i>his foes</i> –
tza’rav” (Num. 24:8 italics added). In Bamidbar (Numbers) 33:55 a condition
will be placed before Yisrael: </span><span style="font-family: Arial; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“But if you do not drive out the inhabitants of the
land from before you, then it shall be that those whom you let remain shall be<i> </i>irritants in your eyes and thorns in your sides, and they shall
harass </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">– (ve)tza’ra’ru - </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> you in the land where you dwell”</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. Haman, the Jews’ cruel adversary, was named in Esther 3:10; 8:1,
“tzorer ha-Yehudim”, the “foe of the Jews”. Haman the Agagite was a descendent
of the royal house of Amalek, about whom it was said, “Amalek threatened the
body of the people [of Yisrael], whilst Midian threatened its soul”. [1]</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The opening section of the Parasha
presents two words that are used several times within a few verses. The first one
is repeated four times in 25:11-13, and it is “jealous”, “zealous”, or
“jealousy”. The root of “<b>jealousy/zealousness</b>”
is <st1:place w:st="on"><st1:city w:st="on"><b>kano</b></st1:city></st1:place>
(root k.n.a. kof, noon, alef), originating in the “color produced in the face
by deep emotion” [2]. It is especially used in situations pertaining to
marriage relationship, and as “God is depicted as <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>’s husband; he is [therefore]
a jealous God… Phinehas [too] played the faithful lover by killing a man and
his foreign wife, and thus stayed the wrath of divine jealousy”. [3] The other
word that occurs five times in verses 14-18 is “<b>smite</b> or <b>smitten</b>”
and “<b>strike</b>” (in </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">other translations “slay and slain”). In all
these instances the verb “<b>nako</b>” (n.k.h, noon, kaf, hey) is used in a
variety of conjugations. N.k.h (or its derivation “<b>hakot</b>”) is a very common root and may be used in many different ways,
describing fall and defeat, punishment, being beaten, smitten or hurt for a
variety of reasons. In our case, it relates to the punishment of death.</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Because</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">of</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">emphatic</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">repetition</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">of</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/ </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“jealousy/zealousness” - </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:city w:st="on"><i>kano</i></st1:city></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - just before
the reiteration of “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">nako</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, it would appear that our text is underscoring
a situation in which YHVH’s “jealousy” has been provoked, resulting in a “smiting
unto death”. Clearly, a cause-and-effect ‘word picture’ is being conveyed here
by a (subtle) play on words. </span></p><p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HE" style="font-size: 14pt;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Chapter 26 is devoted to the
census of the leaders of the tribes and of all those who were twenty-year old
and above; that is, those eligible for army service. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It is according to their relative number that
the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Yisrael</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> is to be apportioned to them:
“To the many you shall increase their </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">inheritance</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">; and to the few you
shall diminish their </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">inheritance</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (v. 54 emphases added). On the other
hand, in verse 62 we read that the census of the Levites applied to “all males
from a month old and upward”, but it goes on to say that </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">“</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">they were not
counted among the sons of Israel, because there was no </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">inheritance</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> given
them among the sons of Israel” (emphasis added). “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Inheritance</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” here (in
both cases) is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nachala</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, the root of n.ch.l (noon, chet, lamed) is also
a stream (“nachal”), and therefore connotes a downward flow, meaning “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">a
permanent possession inherited by succession</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (the Levites were told by
YHVH that </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">He</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> was their portion – “nachala,” Num. 18:20). A different
conjugation transforms n.ch.l to “manchil”, which is “to cause to possess” such
as is seen in Dvarim (Deuteronomy) 32:8: “When the Most High gave – “hinchil” -
each nation its heritage, when he set apart the sons of Adam, he set the bounds
of the people according to the number of the people of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. And
just as the Land of Yisrael was divvied out according to the size of each
household, so was the rest of the world divided up by YHVH, who knew that His
people would be scattered among the nations, according to the ‘quota’ of
Israelites in their midst.</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In chapter 27 of our Parasha, we
meet Tzlofchad’s daughters who demand their possession saying: “Our father died
in the wilderness… and had no son. Why is our father's name taken away from the
midst of his family because there is no son to him? Give us an <b>inheritance</b>
among our father's brothers” (vs. 3,</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>4 emphasis added). Inheritance in this case
is “<b>achuza</b>”, of the verb achoz (root a.ch.z. alef, chet, zayin), meaning
to “<b>grasp</b> or <b>hold</b>” and hence to “<b>possess</b> and <b>possession</b>”.
The stronger word for “possession”, used here by these daughters certainly
underscores their claim.</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">When
YHVH reminds Moshe that his day of departure is close at hand, the latter expresses
his concern regarding the future: “Let YHVH, the Elohim of the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">spirits of
all flesh</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, appoint a man over the congregation who may </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">go out</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> before
them, and who may </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">go in</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> before them, and who may lead them out, and who
may bring them in, so that the congregation of YHVH may not be as sheep to whom
there is no shepherd” (27:16, 17 italics added). Evidently, Moshe understands
the integrated composition of man, being both flesh and spirit while at the
same time also recognizing that YHVH knows his creatures through and through.
In describing the need for a leader, Moshe highlights “going out before (the
people)… going in before (them)… leading out… and bringing in…” Is Moshe subtly
making reference to the possible fate of the next leader, lest it be similar to
his own (that is, staying behind and not entering the land with the rest of the
people, see Deut. 31:2)? </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Whether that is
the case or not, Moshe displays no bitterness when told to “take Joshua, a man
in whom is the spirit” (v. 18), echoing the “Elohim of the spirits” mentioned
in verse 16 above. YHVH instructs Moshe how to ordain his successor, which
Moshe follows implicitly; “as YHVH commanded” (v. 23), in spite of what was no
doubt a grave disappointment to him. However, since Moshe had not been deceived
or embittered, his disappointment is not like the description found in Ee’yov
(Job) 41:9: “Behold, your expectation is false [</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">nich’zeva</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, of the root
k.z.v examined above]”. Neither</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">was Moshe’s experience
like that of the faithless ones from among the people of Yisrael who typically sought
gratification in the wrong places and from sources which were not able to satisfy.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p><p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">In Parashat Balak (and
Pinchas) we encounter the Israelites’ harlotry and idolatry instigated by the
daughters of <st1:country-region w:st="on"><st1:place w:st="on">Moab</st1:place></st1:country-region>
and Midian (ref. 25:1-6). This act included sexual immorality and sacrifices with the worshippers prostrating before</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">?</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">idols.</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">?</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span></p><p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">It<span style="color: white;">/</span>is<span style="color: white;">/</span>no<span style="color: white;">/</span>wonder<span style="color: white;">,</span>therefore<span style="color: white;">/</span>that<span style="color: white;">/</span>scripture<span style="color: white;">/</span>terms<span style="color: white;">/</span>it<span style="color: white;">?</span>clinging-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">adhering-sticking to Baal
Pe’or” (v. 3), who was the local deity. YHVH’s anger burned against Yisrael,
and so a little later a plague broke out among them (25:8-9). YHVH addressed
Moshe in no uncertain terms, commanding him to “take all the leaders of the
people and </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">hang</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> them before YHVH, out in the sun, that the fierce anger
of YHVH may turn away from Israel” (25:4 literal translation, emphasis added).
YHVH held all the leaders responsible for these abominable acts, and His
response was to have them hung in broad daylight and in view of all </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> in order
to appease His righteous indignation. </span></p><p class="MsoNormal" style="margin-right: 64.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;">
</p><p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Moshe, however, did not
obey this very specific order accurately. Instead, He spoke to the nation’s
judges, telling </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">them</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> to kill (not specifying how): “each man his men who
were joined to Baal of Peor" (25:5).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This time Moshe’s delegation of power to his subordinates was not
according to YHVH’s judicial order. That being the case, the plague continued
and additionally a leader from the tribe of Shim’on, as we noted, dared to defy
and blatantly rebel against YHVH by fornicating in the sight of all the
congregation of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
with a Midianite princess in front of the Mishkan. It was only after the two offenders
were pierced to death that the plague (which took a substantial toll on the
people – 24,000 persons died) came to a halt.</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">As we noted above, it was
said about Pinchas that, in his jealousness and zeal for YHVH he </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">atoned</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
for the Sons of YIsrael, resulting in a covenant of peace, as well as in a
covenant of an everlasting priesthood for him and for his seed (25:12, 13). As
we have already seen, Psalm 106:30-31 adds a few more terms regarding the scene
at hand: “Then Phinehas stood up and i</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">ntervened/ mediated/interjected</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
and the plague was stopped.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And that was
accounted to him for </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">righteousness</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> to all generations forevermore”
(italics added).</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Thus, in order to appease
YHVH, according to His specifications, in the case of this most horrendous act
of sin and transgression there were several requirements and legalities. First,
the leaders had to be held accountable with the consequential act of being hung
in broad daylight. When that order was not followed implicitly, and another
brazen act of defilement was performed in public, it took the piercing to death
of the offenders to restore righteousness, interpose, atone, and propitiate for
all YIsrael, who without that would have all perished (by the plague).</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Moreover, in the act of the
fornication of the masses, as well as the single act of the Simeonite leader
Zimri, there was not only a clinging/joining/adhering to the idol of Baal Peor,
but also a joining and becoming one with the enticing harlots. Thus, Yisrael as
YHVH’s bride was joined to another, becoming one with Baal and its priestesses.
Hence the Jealous Husband (see Numbers 5:11-31) had every right to activate the
“law of jealousy” against His bride. Pinchas, however, appeased that too, and
so we read in Bamidbar 25:11 that he</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“has turned back My wrath from the
children of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on">Israel</st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, because
he was zealous with My zeal among them, so that I did not consume the children
of </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
in My zeal”.</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The above facts and
especially the responses to the sin so flagrantly displayed, help shed light on
the judicial aspects of Yeshua’s atoning act on </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">His</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> execution stake.
YHVH, as the jealous husband, had to see to it that His bride’s inherent sinful
condition by which she had been enticed to betray Him would be propitiated and
atoned for. In the Baal Peor incident, it was also YHVH’s household that was
defiled. Similarly, Yeshua responded to the peddling that took place in the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:city w:st="on">Temple</st1:city></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> compound (see John
2:17), while the disciples associated His action with T’hilim (Psalms) 69:9,
which says: “…zeal for Your house has eaten me up…”</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Above we referred to the
reoccurrence of the verb n.k.h (smite, smitten, strike, stricken) at the
beginning of the Parasha, which in Yisha’ya’hu (Isaiah) 53:4 in adverb form, is
used to portray the One who was “smitten by Elohim” (mu’keh Elohim). Both
Matthew (27:30) and Mark (15:19) give an account of how Yeshua was
stuck/beaten/smitten on His head before being hung on the tree.</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH’s desired form of
reckoning with the leaders of Yisrael, who had failed miserably, was to have
them executed by hanging, so that the curse could be removed from the rest of
the people, as it is written: “He who is hanged is<i> </i>accursed of
Elohim” (Deuteronomy 21:23). This was
fulfilled in Yeshua, who redeemed us from the curse of sin and of betraying Elohim,
by hanging on a tree (ref. Gal. 3:13). 1Peter 2:24 says:</span><b><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">
“</span></b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Who
Himself bore our sins in His own body on the tree…” When the hanging did not take place in the
Numbers 25 episode, and when further offense was committed, as we saw, Pinchas
resorted to piercing the offenders with a javelin. Yeshua too was pierced, in
that case during His crucifixion (ref. John 19:34). In regards to the piercing,
John adds, quoting Zechariah 12:10: "They shall look on Him whom they
pierced" (John 19:37).</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“…Elohim set forth </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">as</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">
</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">propitiation by His [Yeshua’s] blood, through faith, to demonstrate His
righteousness, because in His forbearance Elohim had passed over the sins that
were previously committed…” (Romans 3:25)</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">. </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">With the requirement of blood in order to
propitiate for the sins committed by the Israelites, for “without shedding of
blood there is no remission” (Hebrews 9:22), Pinchas’ action fulfilled YHVH’s
righteousness, or at least foreshadowed the ultimate act of righteousness that
was to come.</span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Pinchas’ reward was a covenant
of peace, and of everlasting priesthood (ref. Number 25:12,13). Later on, Yisrael
too would be receiving the promise of a “covenant of peace” (Is. 54:10, Ez.
34:25, 37:26). Moreover, this covenant of peace was to be an everlasting one.
It is no wonder, therefore, that the agent of propitiation, interposing, and
atoning (namely Pinchas) was also the recipient of this covenant. The greater covenant
of peace comes into effect by the Prince of Peace (ref. Is. 9:6) who</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">promised, over and again, peace to His
followers, has brought the Gospel of peace (ref. Eph. 2:17), and made peace
through His blood (ref. Col. 1:20). And as to the everlasting priesthood… that
same “agent” of righteousness (Yeshua) was eligible for this kind of
priesthood, as it says about Him: “…where the forerunner has entered for us, </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">even Yeshua</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, having become High
Priest forever according to the order of Melchizedek… But He, because He
continues forever, has an unchangeable priesthood” (Hebrews 6:20</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">7:24).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 64.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Bamidbar (Numbers) 25, therefore,
presents YHVH’s legal requirements for atonement in a most detailed and graphic
way, both in what preceded Pinchas’ interposing act, </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">and</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> afterwards. Hence,
when we gaze, from this vantage point in Bamidbar, further into the historical
account it is clear that Yeshua’s action and position met every requirement to
the full and complete satisfaction of His Father.</span></p>
<p class="MsoNormal" style="margin-right: -43.7pt; mso-layout-grid-align: none; text-autospace: none;"><span class="MsoFootnoteReference"><span style="font-size: 11.0pt;"><span class="MsoFootnoteReference"><span style="font-size: 11pt;">[1]</span></span></span></span><span style="font-size: 11pt;"> New Studies in Bamidbar, Nechama Leibowitz, trans.
Aryeh Newman. Eliner</span></p>
<p class="MsoNormal" style="margin-right: -73.75pt;"><span style="font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span>Library, Department for Torah Education and
Culture in the Diaspora. Hemed <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: -73.75pt;"><span style="font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span>Books Inc., <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-size: 11pt;">2 The New Brown,
Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.</span></p>
<p class="MsoFootnoteText"><span style="font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Publishers,<span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">Peabody</st1:city>,
<st1:state w:st="on">Mass.</st1:state></st1:place> 1979. <o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-size: 11pt;">3 Theological Wordbook
of the Old Testament, Vol. 2, ed. R. Laird Harris, Moody</span></p>
<p class="MsoFootnoteText"><span style="font-size: 11.0pt;"><span style="mso-spacerun: yes;"> </span>Press, <span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">Chicago</st1:city></st1:place>,
1980<o:p></o:p></span></p>
<p class="MsoFootnoteText"><span style="font-size: 11.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-right: -43.7pt; mso-layout-grid-align: none; text-autospace: none;"><i><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></i></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-51973818868556117932021-06-24T13:38:00.002-05:002021-06-24T13:38:22.593-05:00Hebrew Insights into Parashat Balak – Bamidbar (Numbers) 22 – 25: 9<p style="text-align: left;"> </p><p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Yisrael’s
exploits and adventures (including the surprise attack of the Canaanite King of
Arad, who defeated Yisrael) in the last Parasha, terminated with victory over
the Amorites, which caused Balak, King of Mo’av (Moab) quite a concern. He
therefore solicited the services of Bil’am (Balaam) son of Be’or the Midianite
sorcerer, who was commissioned to put a curse on the people that constituted so
great of a threat to the Moabite monarch.<b> </b>"Now this company will
lick up everything around us, as an ox licks up the grass of the field<span style="color: black;"> …a people has come from <st1:place w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>. See, they cover the <i>face
of the earth</i>, and are settling next to me! …they are too mighty for me” (22:4,
5, 6 italics added), says Balak (the latter’s paranoia is reminiscent of
Paroh’s in Ex. 1:8-9). In other words, ‘these numerous multitudes are liable to
devour my land and my people, just like a hungry ox would eat up green grass in
a field. There are so many of them, that they cover every visible part of the
land.’ The “face of the earth” or the ‘visible part’ is rendered in the
original text as “the <i>eye</i> of the earth”. The multifaceted imagery of the
“eye” is not utilized in this case for that which <i>sees</i>, but rather for
that which is<i> seen</i>. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Since the central theme of the Parasha are Bil’am’s visions, it is
not surprising that sight, eyes and other related terms are mentioned
frequently (about 30 times). The very opening words of the Parasha are: “Now
Balak… saw…”. In 24:1 we read that Bil’am “lifted his eyes…” and said about
himself: “The utterances of Balaam the son of Beor, the man whose eyes are open
[and] who has heard the words of Elohim, who saw with uncovered eyes the vision
of the Almighty…” (literal translation, vs.3, 4 and 15, 16). Interestingly, the
term for, “whose eyes are open” is “sh’tum ey’na’yim”. With a slight
modification “shatum” becomes “satum”, making it “that which is covered, or not
revealed” (e.g. Ez. 28:3). Truly, Bil’am’s assurance about his inherent ability
to ‘see’ is more than questionable. This is demonstrated very graphically in
the episode with the mare of the donkey. Thus, it was only after YHVH “opened
the eyes of Balaam” (22:31) that he was able to see what his animal had seen
much earlier on. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The meaning of the name Bil’am, just like Par’oh’s (see Hebrew
Insights into Parashat Miketz, Gen. 41 – 44:17), happens to be appropriate and
relevant to its bearer, as it contains the letters that make up “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bela</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(b.l.a, bet, lamed, ayin), which is to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">swallow</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">swallow</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">down</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(used also in Parashat Korach, Numbers 16:30,32,33). “Frequently this word is
used as a symbol of destruction and ruin: Lam. 2:2; Isa. 28:7; 49:19 etc”. [1] In
Psalms 52:4 “devouring words” are “divery bela”. Balak’s intention was just
that. He aimed for Bil’am’s words to become a source of destruction for Yisrael.
Thus, “Bela” and “am” [making up the name “Bil’am”] mean “destruction, or the swallowing
up of a people”, befitting the sorcerer’s reputation as a charmer and a conjurer.
Another meaning of the name is offered by Albright, who believes that its
origin is from the Amorite “yabil’ammu”, meaning, “the (divine) uncle brings”.
[2]</span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Therefore please come at once, curse [“<b>ara</b>”] this people
for me… for I know that he whom you bless is blessed and he whom you curse is
cursed” (22:6), is the essence of Balak’s assignment for Bil’am. (Compare this
with Genesis 12:3, the words said over Avram). When Bil’am quotes the Balak (ref.
22:11), he uses “<b>kava</b>” for “<b>curse</b>”. Hebrew is replete with verbs for
cursing. The most common is “kalel” (k.l.l, kof, lamed, lamed) which stems from
“kal” meaning “lightweight” and “easy”, that is “of no esteem” and therefore,
by default, “no blessing”, or “making light of another’s honor”. However, a.r.r
(alef, resh, resh) and k.v.v (kof, vet, vet), which are used in this narrative,
are more ‘dynamic’. “On the basis of the Akkadian ‘araru’, the Hebrew <b>arar</b>
is to <b>snare</b> or <b>bind,</b> with the Akadian noun “irritu” being a noose
or a sling. Brichto, following Speiser, advances the interpretation that the
Hebrew “arar” means to <b>bind</b> (with a spell), <b>hem</b> <b>in</b> with
obstacles, and <b>render</b> <b>powerless</b> to resist. Thus the original curse
in B’resheet (Genesis 3:14, 17: “cursed are you above all cattle” and “cursed
is the ground for your sake”</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span>(</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>
means that the serpent was doomed to being banned/anathematized from all the
other animals, while the soil was condemned as a result of man’s sin. “Kavav”
connotes the act of uttering a formula designed to undo its object. The most
frequent use of this root relates to the incident involving Bil’am and Balak.
Certainly the ‘magical’ belief and intent of Balak are prominent here”. [3]</span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Both
a.r.r and k.v.v are used throughout the Parasha, denoting that the issue at
stake is steeped in witchcraft. Several other terms found here verify this
fact. In 22:7, the elders of Mo’av and Midian come with “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">divinations</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> – “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">k’samim</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
- in their hands”. Again, in 23:23 we read the words that YHVH put in Bil’am’s
mouth: “There is no enchantment – “nachash” - in Jacob and no divination –
“kesem” – in </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And thusly “it shall be said to Jacob and
to </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
what </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">has</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">wrought</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (literal translation, italics
added), and not that which the diviners and sorcerers have uttered. Therefore,
“Now when Balaam saw that it pleased YHVH to bless Israel, he did not go as at
other times, to seek to use sorcery, but he set his face toward the wilderness”
(24:1). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
this Parasha, YHVH’s supremacy over all powers and the control He exerts in
order to achieve His purposes, much like using the mouth of a pagan diviner to
bless, and the mouth of a donkey to talk, is clearly evident</span><span style="font-family: "Trebuchet MS";">. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Bil’am, the would-be prophet, unlike his mare, is
unaware of YHVH’s messenger who was sent to him as an “adversary” (ref. 22:22).
When the animal is forced to divert from the path and to put its master in what
appears to him as a compromising situation, Bil’am loses his temper and strikes
the mare with his staff (22:27). What ensues is the most improbable discussion -
between a man and a donkey. Thus, Bil’am not only finds himself mishandled
physically, he also has to deal with his (unjustified) anger and express regret
to a vindicated beast. And as if this is not enough, when his eyes are opened,
he is the one who is seen as the blind fool who incurs a rebuke from the angel:
“The donkey saw Me and turned aside from Me these three times. If she had not
turned aside from Me, surely I would also have killed you by now, and let her
live” (22:33). In the dialogue between Bil’am and his mare, the latter
justifies her conduct by asking (rhetorically) if she had ever caused her
master any trouble “<b>as a rule</b>”. “A’ha<b>s’ken</b> hi<b>s’kan</b>ti?” is
the question in v. 30, using the root s.ch.n (samech, chaf, noon) twice, in two
different conjugations. “<b>Sachen</b>” in this context is “<b>customarily</b>
or <b>habitually</b>”. In other words,
“has it been my custom (to so treat you)?” The root s.ch.n, however, also means to “be of
use, benefit or service”, as indeed she had been in the past, and even more so
in this particular case, acting as a tool in the hand of YHVH. Bil’am forthwith
admits to being in the wrong, and only then is given permission to “go with the
men”, having been warned to utter only that which YHVH will speak to him (ref.
v. 35).</span></p>
<p class="MsoBodyText2" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Three times in this text we
encounter the phrase, “three times” (22:28, 32, 33). The word for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">times</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">r’galim</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (“regel” singular) - an “occurrence, event, or
occasion”. The much more common term is “pa’am” (a word we briefly looked at in
Parashat Tetzaveh, in Ex. 28:33 where we examined the noun “bell,” stemming
from the same root which is also at the core of “pulse” or “beat”). “Regel” on
the other hand, is the word for “foot”. It is evident that both “pa’am” and
“regel” connote movement, which of course is an indication of the passing of
time, but also, and especially in the case of the latter (“regel”), point to a
purposeful progress such as walking. Since walking assumes an arrival, and
arrival points to a specific destination (a place), we are led once more to the
conclusion that in the Hebrew mind there exists an interrelation between time
and place (as we have already observed when we examined “mo’ed” – “appointed
time”, in Leviticus 23, Parashat Emor). It was Bil’am’s crushed “regel” (“foot”
in 22:25) which prevented him from arriving at his destination, thus perhaps
prompting the usage of “r’galim” for “times”, rather than “p’amim” (both in the
plural). Note that at the end of last week’s Parashat Chu’kat we met Moshe’s
dispatched spies (21:32), whose commission was “le’ra’gel” (“to spy”), again of
the root r.g.l, not to mention “ragal”, meaning “to slander” (found in Psalm
15:3) – an action fitting the agenda of our Parasha’s namesake.</span></p>
<p class="MsoBodyText2" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The extraordinary episode
just experienced by Bil’am, proves to be part of his preparation for speaking
YHVH’s words, couched in four powerful prophetic oracles describing Elohim’s
intended destiny for His people. “The three blessings are… differentiated in
their relation to the time factor; the first one refers to the immediate present,
to the generation of the wilderness facing him, the second to the immediate
future, to the generation which would conquer the land, whilst the third
concerns the distant future, to an era when wars and conquests will be no more
and when the lion will lie down to rest after it has finished its task”. [4]
However, there is also a fourth blessing, one which has not been solicited (as
a curse) by Balak (24:14-24).</span></p>
<p class="MsoBodyText2" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Bil’am’s encounters with
the Elohim of Yisrael are qualified by two different verbs. Twice “Elohim </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"><i>came</i></b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
to Balaam” (22:9, 20 italics added), in the two instances which preceded the
confrontation with the mare. However, prior to the blessings that Bil’am uttered
later on, he </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"><i>met</i></b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> with Elohim, who put a word in his mouth (ref.
23:3, 4, 15, 16). The Hebrew verb used here for “meet” is rooted in k.r.h (kof,
resh, hey), literally meaning “to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">happen</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, or “to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">occur</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. The
usage of this term gives the impression that these meetings had a coincidental characteristic
about them, rather than being preordained and appointed. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">After Bil’am uttered the curses-turned-blessings,
the angry king commanded his appointee to flee, adding the following: “I said I
would greatly honor you, but in fact, YHVH has kept you back from honor”
(24:11). Stubborn and blind, Balak dares to make the statement, “YHVH has kept</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">
</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">you back from honor” (“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">kept</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">you</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">back</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” being “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mah’nah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
m.n.a, mem, noon, ayin, meaning “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">withheld</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”)! It is at this point that
Bil’am, now as a persona-non-grata, offers to speak out what “this people [Yisrael]
will do to your [Balak’s] people in the latter days” (24:14). What comes next
does not please the Moabite monarch, but at the same time (surprisingly) does
not incur his protest. At the end of a very significant prophecy pertaining to
Yisrael and to some of its neighbors, the two men depart silently; one “to his
place”, while the other is said to be “on his way” (v. 25). All the pomp and
ceremony planned by Balak has just been deflated without as much as another
word.</span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The story of a pagan enchanter and magician,
who is commissioned by an equally pagan king to lay a debilitating curse on
YHVH’s people, and whose mouth utters some of the most profound words regarding
the very people whom he is called to curse, is rather curious and stands out in
the Torah narrative. The addition, the talking donkey episode makes for an even
more intriguing text. “The dialog between the man and the ass, [as interpreted
by some of the commentators] is the Torah’s scornful commentary on the
imaginary powers ascribed to sorcerers, its mockery of human gullibility, in
believing in the power of the magician to curse and subject the supernatural to
his will”. [5] Thus, the story of the mare of a donkey echoes that of Bil’am’s
and his so called wonder-working abilities. But, if an ass can talk, so can a
con man be made to speak out YHVH’s words, calling to mind what 1st Corinthians
1 has to say about those who are wise in their own eyes: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">I will destroy the wisdom of the wise, and will bring to
nothing the understanding of the prudent. … Elohim has chosen the foolish
things of the world to put to shame the wise… [and] the things which are mighty
… and things which are despised… to bring to nothing things that are: that no
flesh should glory in his presence “ (vs. 19, 27-29). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In the end, it is
YHVH’s sovereignty that prevails far above any and all of man’s feeble attempts
at controlling life.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
last section of the Parasha is part of next week’s episode, related in Parashat
Pinchas. That which was not achieved by war or by sorcery is now being
accomplished by seduction. [6] In 25:3 we read: “And <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> joined himself to Baal of Pe’or”.
In the former narrative, chapter 22:41, mention was made of Bamot Ba’al, the
“high places of Ba’al”, as being one of the sites designated by Balak from
which Bil’am was to curse Yisrael. Several places later, when Balak’s
aspirations were not realized, he took the seer to Rosh (the “head of”) Pe’or
(23:28). This introduces us to both Ba’al and Pe’or; premonitions, as it were, to
the above quoted tragic words, describing how Yisrael “joined himself [va’<b>yitza’med</b>
– “<b>clung</b>”] to Ba’al of Pe’or”. Is it a coincidence that <b>Pe’or</b> is
similar to the verb “<b>pa’or</b>” (p.a.r, pey, ayin, resh), which means to “<b>open</b>
<b>wide</b>”, such as is employed by Yisha’ya’hu (Isaiah) in 5:14: “Therefore hell has enlarged herself, and opened [“pa’ara</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span>"</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>) her mouth without measure: and their glory,
and their multitude, and their pomp, and he that rejoices, shall descend into
it”? </span></p><p class="MsoBodyText3" style="margin-right: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Then YHVH said to Moses, ‘take all the leaders of the people and
hang the offenders before YHVH, out in the sun, that the fierce anger of YHVH
may turn away from Israel’" (25:4). The verb used here for “hang” is quite
unusual, it is of the root y.k.h (yod, kof, ayin) which also means “to
dislocate”. Since the leaders did not ‘dislocate’ or ‘dislodge out of place’
the flagrant sins committed, together with the sinner, they are the ones who
are to be ‘dislocated’ themselves, by being hung</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>(but which appears not to have taken place). </span></p>
<p class="MsoNormal" style="margin-right: 82.3pt; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">1 Theological Wordbook of the Old Testament,
ed. R. Laird Harris, Moody Press, </span><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;"> </span><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">Chicago,</span><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;"> </span><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">980.</span></p>
<p class="MsoBodyText3" style="margin-right: 1.3pt;"><span dir="LTR"></span><span style="font-family: "Trebuchet MS";"><span dir="LTR"></span>2 Ibid.<o:p></o:p></span></p>
<p class="MsoBodyText3" style="margin-right: 1.3pt;"><span style="font-family: "Trebuchet MS";">3
Ibid.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 1.3pt;"><span style="font-family: "Trebuchet MS";">4
New Studies in Devarim, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library,
Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., <st1:place w:st="on">Brooklyn</st1:place>, N.Y<o:p></o:p></span></p>
<p class="MsoBodyText3" style="margin-right: 1.3pt;"><span style="font-family: "Trebuchet MS";">5
Ibid.<o:p></o:p></span></p>
<p class="MsoBodyText3" style="margin-right: 1.3pt;"><span style="font-family: "Trebuchet MS";">6
Gill Commentary, Online Bible<o:p></o:p></span></p>
<p class="MsoBodyText3" style="margin-right: 1.3pt;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-30112143435004915352021-06-18T02:09:00.008-05:002021-06-18T02:09:54.723-05:00Hebrew Insights into Parashat Chu'kat – Bamidbar (Numbers) 19 – 22:1<p style="text-align: left;"> </p><p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">This
week’s Parashat* <b>Chu'kat</b> (“<b>statute of</b>…”), not unlike many of the
other Parashot, deals with several issues, some of which are unrelated or
appear to be so. Moreover, a number of these topics are clouded over with an
air of mystery, or at least with insufficient information, leaving us wondering
as to their full meaning. Nechama Leibowitz lists for us some of the queries
which are raised by our Parasha: <o:p></o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-list: l1 level1 lfo1; tab-stops: list 0in .5in; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Trebuchet MS"; mso-fareast-font-family: "Trebuchet MS";"><span style="mso-list: Ignore;">1)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span dir="LTR"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Chapter 19: “The chapter on the red heifer… is one of the most
mystifying in the Torah… [which] even the wisdom of the wisest of men failed to
fathom.”<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-list: l1 level1 lfo1; tab-stops: list .25in .5in; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Trebuchet MS"; mso-fareast-font-family: "Trebuchet MS";"><span style="mso-list: Ignore;">2)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span dir="LTR"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Chapter 20:7-13: “What was Moses’ sin for which he was so severely
punished?” <o:p></o:p></span></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-list: l1 level1 lfo1; tab-stops: list -27.0pt .5in; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Trebuchet MS"; mso-fareast-font-family: "Trebuchet MS";"><span style="mso-list: Ignore;">3)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span dir="LTR"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Chapter 20:14-21: “What was the point of referring to all their [<st1:country-region w:st="on">Israel</st1:country-region>’s] travail [when approaching <st1:country-region w:st="on"><st1:place w:st="on">Edom</st1:place></st1:country-region>]? Did
Moses wish to arouse their [the Edomites’] compassion?”<o:p></o:p></span></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-list: l1 level1 lfo1; tab-stops: list -27.0pt .5in; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Trebuchet MS"; mso-fareast-font-family: "Trebuchet MS";"><span style="mso-list: Ignore;">4)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span dir="LTR"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Chapter 21:1-3: “What made the King of Arad attack the Israelites?
Especially with view to the<span style="mso-spacerun: yes;"> </span>assertion
made in the Song of the Red Sea that all the nations of the world were
terror-struck by the Divine miracles and dared not interfere with Israel (Ex.
15:14-15)?” <o:p></o:p></span></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-list: l1 level1 lfo1; tab-stops: list -27.0pt .5in; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Trebuchet MS"; mso-fareast-font-family: "Trebuchet MS";"><span style="mso-list: Ignore;">5)<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span dir="LTR"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Chapter 21:4-9: “The serpents’ description as “firey,” which in Hebrew
is seraphim [s’rafim], is curious in itself, but more so is this method given
to Moses to heal the victims [which] is somewhat strange” and “has puzzled many
commentators…”<span style="mso-spacerun: yes;"> </span>1<o:p></o:p></span></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Although
for the most part we shall not attempt to solve these puzzles, word
investigations may help us to connect some of the ideas and discover a possible
internal logic within Parashat Chu’kat.<o:p></o:p></span></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The
red heifer, described as being "<b>without blemish </b>(“<b>t’mee’ma</b>”),
in which there is no defect and on which a yoke has never come”, is “<b>para</b>
– cow – <b>aduma</b> - red” (19:2). As far back as Parashat B’resheet (Genesis
1-6:8) we noted that “man” – “a’dam” – is ‘rooted’ in “adama”, “earth”, and
that “dam” is “blood”, hence the color “red” (“adom”). Thus, the animal used in
the purification process, whose blood was to be sprinkled (ref. 19:4) was
‘earthy’, but was also without blemish or defect, recalling the humanity of
Messiah (who “was in all points tempted as we are”, Heb. 4:15), as well as His
perfection (“a lamb without blemish and without spot”, 1Pet. 1:19). Messiah is
also the One who turns our <i>scarlet</i> sins, making them as white as snow
and wool. Though the sins are red [“ya’adimu”, again, root of “dam” – “blood”
and “adam” – “man”] like crimson (shani), they shall be [as pure and white] as
wool” (ref. Is. 1:18). The purification mixture, at hand, was made of the ashes
of the red heifer, cedar wood and the “scarlet [shani] of a [special] <b>worm
(tolah)</b>”, referring to the same <i>scarlet</i> (of the sins) mentioned
above (in both cases literal translation). It was this mixture that was made
available to the impure for “cleansing” or “purification” (specifically when
touching a corpse). Notably, the verb used is “yit<b>’cha’teh</b>” (“shall <b>cleanse
</b>himself”, 19:12ff). The root letters of this particular word for “purification”
is ch.t.a (chet, tet, alef), which actually spells “sin” (as we have already
seen a number of times, e.g. Ex. 29:36; Lev. 14:49 etc.). <o:p></o:p></span></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In
previous Parashot we noted that the remedy, or cure for "missing the
mark" (i.e. sinning), is already taken into account in sin’s very
definition (as we just observed above). This principle takes us to another
topic of examination contained in the Parasha - the bronze serpent: “And it
shall be that everyone who is bitten, when he looks at it, shall live"
(21:8). Once again, the very cause of the malady (the serpents) also becomes,
symbolically, its cure. Additionally, the rendering of the serpents as “<b>srafim</b>”
(meaning “<b>fiery</b> or <b>burning</b>,” of the root s.r.f – shin, resh, pey/fey)
forms another link to the red heifer (whose carcass was to be <b>burnt</b>), as
the identical root for “burning” is employed several times in the course of the
red heifer passage.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">At
the very onset of the narrative, which leads up to Moshe smiting the rock, the
congregation gathers around him and Aha’ron and strives with them (ref.
20:2,3). “<b>Strive</b>” is “<b>meriva</b>” (y.r.b/v, yod, resh, bet/vet), and
as it says concerning the Waters of Meriva in Parashat B’shalach (in Ex. 17:7),
here too we read: “This is the water of Merivah, because the children of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>
contended [“<i>ravu</i>”] with YHVH, and He was hallowed among them” (20:13).
Right along with the striving, rebellion and opposition also make their
appearance. In verse 10 Moshe addresses the “<b>rebels</b>” who are called “<b>morim</b>”
- “those who are contentious or disobedient”. The root is m.r.h (mem, resh,
hey) and it means, “<b>oppose</b>”.<span style="mso-spacerun: yes;">
</span>Moshe, like Y’chezkel (Ezekiel), was not to be “rebellious [“meri”] like
that rebellious house [“beit ha-meri”]” (Ez. 2:8) of Yisrael, and although
commanded to “take the rod”, he was to speak peaceably to the rock (ref. 20:8).
<span style="mso-spacerun: yes;"> </span>Moshe and Aha’ron, however, failed and
thus proved their faith to be deficient (20:12), having acted much like their
compatriots. In speaking to the rock they were to exemplify the obedience of an
inanimate object to YHVH’s word. Thus, if even the rocks obey Elohim, how much
more were the children of Israel supposed to do so, especially as they were
just about the enter the land that He has given them! An example of a
proverbial and potential response of rocks is stated by Yeshua. On His way to
Jerusalem, in what is called His triumphant entry, “as He was now drawing near
the descent of the Mount of Olives, the whole multitude of the disciples began
to rejoice and praise Elohim with a loud voice for all the mighty works they
had seen, saying: 'Blessed <span style="mso-bidi-font-style: italic;">is</span><i style="mso-bidi-font-style: normal;"> </i>the King who comes in the name of
YHVH!' Peace in heaven and glory in the highest!’ And some of the Pharisees
called to Him from the crowd, ‘Teacher, rebuke Your disciples.’<span style="mso-spacerun: yes;"> </span>But He answered and said to them, "I tell
you that if these should keep silent, <b>the stones would immediately cry out</b>"
(Luke 19:37-40 emphasis added).<b> </b><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Moshe’s
“<b>rod</b>” is called “<b>ma’teh</b>”, which aside from being rooted in the
verb to “<b>stretch</b> <b>out</b>”, also means to “<b>incline</b>, <b>turn</b>
or <b>turn</b> <b>away</b>”.<span style="mso-spacerun: yes;"> </span>It was the
rod, symbolic of Moshe and Aha’ron’s authority, which the people followed,
while the two leaders had the power to <i>turn</i> their subordinates either
toward YHVH, or away from Him. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The
next part of the chapter presents Moshe’s surprising <span style="mso-spacerun: yes;"> </span>approach to the Edomites (20:14-21), whose
compassion he appears to be seeking, with a promise that the procession of
Israelites will not trespass or trample down their land, nor use anything of
theirs along the road. Calling them Yisrael’s brothers, Moshe’s messengers to
the king of Edom said, among other things: “We will not turn aside (“<i>nita</i>”,
once again of the root n.t.h, connected to the “rod” – mateh - that we just
looked at) to the right hand or to the left” (v. 17).<span style="mso-spacerun: yes;"> </span>And when “<st1:country-region w:st="on">Edom</st1:country-region>
refused to give <st1:country-region w:st="on">Israel</st1:country-region>
passage through his territory, <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>
turned away [“va-<i>yet</i>”] from him” (v. 21). Thus, the last two episodes
(1. the people’s rebellion and Moshe’s ensuing action, and 2. the Edomites’
retort) are characterized by “turning” and “diversions” (of the root n.t.h – noon,
tet, hey) from YHVH’s intended path. </span><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The
attempt to appease the Edomites (in approaching their king Moshe says: “thus
says <i>your brother</i> <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>…”
20:4) is a gesture of creating peaceful coexistence between “Esav” and
“Jacob-Yisrael”, and abolishing the enmity between the two.<span style="mso-spacerun: yes;"> </span>The previous scene, of drawing water from the
rock (20:2-11) in the wake of the people’s complaint that ended with an unsuccessful
encounter with ‘Esau’, parallels another such scene, which took place shortly
after Yisrael left <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>.
In Rephidim the people contended with Moshe, and asked for water (Exodus 17:2).
The problem was resolved by Elohim directing Moshe to hit the rock, from which
water gushed out (v. 6). Immediately after this scene (and perhaps because of
it), the Yisraelites were attacked by the Amalekites, who are Esav’s descendants
(see Genesis 36: 9-12). What is the reason for these corresponding scenes? It
seems that in the present ones, in our Parasha (forty years later, this time
with the younger generation), there is an attempt at rectifying, or redeeming
these two issues. However, both these attempts ended with failures (i.e. the
demand for water without honoring the Almighty who provided it, and the
consequent Edomites, Esav’s progeny, rejection of the peaceful offer). Thus,
with the two groups of ‘defendants’ (and also Moshe and A’haron) refusal to
come clean regarding their offenses, YHVH was now within His perfect right to
pass judgment and declare His verdict (to come into effect immediately or
sometime in the future). </span><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoBodyText" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; tab-stops: 5.5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Following
Aha’ron’s death on Mount Hor, the Canaanite King of Arad, upon hearing of
Yisrael’s approach, fights them, and takes some of them captive (21:1). As was
already pointed out, the fact that he dared to do so is rather curious.
However, the citing, in that connection, of the “road to Atarim” led Nahmanides
to attach the sad spy episode to the present adversity, as “Atarim” may share
the root “tour” – to “survey” - which we looked at in Parashat Sh’lach Lecha
(Numbers 13-15). “What connection then was there between the incident of the
spies and this attack on the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>? The latter had shown their
lack of confidence and fear of the future, by sending the spies. The Canaanites
fortified themselves with the knowledge of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>’s sense of weakness and
inferiority. The lowering of the Israelites’ morale was followed,
automatically, by the rising morale of their enemies.” 2 <span style="mso-spacerun: yes;"> </span>If Yisrael were indeed coming by “the way -
or manner - of the spies/surveyers” it would have given the Canaanite king the
confidence to assail them. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">We now return to the snakes’ story. As we know, the
people of Yisrael had complained once more, this time resulting in YHVH sending
them these fiery serpents which bit them, causing the death of many (ref.
21:5,6). Nechama Leibowitz points out that the verb “sent” - (va)<b>y’sha’lach</b>
- being in the “pi’el” conjugation and not in the more common “kal”
[“sha’lach”], connotes a “<b>letting</b> <b>go</b>” or “<b>releasing</b>” of
the serpents, whereas up until that time <span style="mso-spacerun: yes;"> </span>they (the serpents) were held back by YHVH,
who did not permit them to harm His people.3 The serpents’ title points to
their characteristic of “<i>burning</i>” or of being “<i>firey</i>” (“saraf”),
although the actual word for serpent is “nachash” and therefore the bronze object
made by Moshe was called “<i>nachash</i>” – serpent - ha<i>’nchoshet</i>” (of
the) brass. The play on words and alliteration continue in 21:9: “If a serpent
had bitten any man, when he beheld the serpent of brass, he lived”. “A serpent
had bitten” is “nashach ha’nachash” (even though there no etymological
connection between these two words). This unusual ‘formula’ of looking at the
brass serpent and being cured, is interpreted for us by Yeshua: “And as Moses
lifted up the serpent in the wilderness, even so must the Son of Man be lifted
up, that whoever believes in Him should not perish but have eternal life” (John
3: 14, 15). The healing is found in lifting up one’s eyes to the Creator, while
the object (which has no power in and of itself) may serve as a reminder of
one’s sin and disbelief on one hand, and of YHVH’s power and grace on the
other. <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">In 21:17-18 we read the following: “<span style="color: black;">Then <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
sang this song, ‘Spring up, O well. Sing to it. The well which the rulers dug,
which the nobles of the people dug with their lawgivers’ staves and rods’”.
Daat Mikra Commentary says: “The digging was initiated by the ‘nobles of the
people,’ being a reference to Moshe and Aha’ron who dug it without using
ordinary work tools, but with <b>‘m’chokek</b> <b>mish’a’not</b>am’ (‘their <b>lawgivers’
staves</b>’). <st1:metricconverter productid="4 A" w:st="on">4 A</st1:metricconverter>
“m’chokek” is a prince, ruler or lawgiver, but it is also another word used for
a ruler’s staff (see Gen. 49:10). “<b>M’chokek</b>” originates with the root
ch.k.k (chet, kof, kof) and means to “<b>inscribe</b> or <b>engrave</b>” (see
Parashat Yitro, Ex. 18 – 21, where we examined this root more extensively, e.g.
18:20), and is thus employed in the word “<b>statute</b>” – “<b>chok</b>” or “<b>chukka</b>”,
such as in the title of our Parasha (“chu’kat” – the “statute of”). The content
of this song, describing a source of water that has been <i>dug</i> by a <i>ruler’s</i>
staff of the <i>law</i>, is set against the previous scene where water should
have gushed freely from a <i>rock</i> by the mere utterance of the <i>word</i>
and not by the effort of “digging” by the “staff of law”. Thus Moshe’s (mis)usage
of the staff in order to bring forth water may be the cause for the proverbial
staff of the law having to be wielded and for the sweat of the brow to be
exerted in order to dig a well and obtain water by human effort. This takes us
back to the beginning of the Parasha, where “<i>statute/rule</i> (<i>chok</i>)
of the Torah” concerning the red heifer is presented for “purification from sin”,
reinforcing the idea that “rules/laws/statutes” have to be wielded and implemented
in the face of rebellion (sin) against the ‘Water (of the Spirit)’ flowing from
the ‘Rock’ at the sound of the ‘Word’. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The encounter with the Amorites, after bypassing
Moav, resulted in a military victory and the possession of their cities</span><span dir="RTL"></span><span dir="RTL" style="font-family: Arial; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span>(which the Amorites had taken from Moav). One of
those cities was their capital, Cheshbon (Heshbon).<span style="mso-spacerun: yes;"> </span>This conquest engendered a statement by the
“those who use proverbs … ‘Come to Cheshbon…’” (21:27). “Those who make use of <b>proverbs</b>”
is “<b>moshlim</b>” – also meaning rulers - while “cheshbon” is rooted in
ch.sh.v (chet, shin, b/vet), which means “<b>important</b>, to <b>think</b>, <b>ponder</b>,
<b>calculate</b>”.<span style="mso-spacerun: yes;"> </span>Thus, the combination
of <i>proverb</i> and <i>rule</i>, as well as <i>ponder</i> and <i>calculate</i>
led the commentators of the past to view the above quote as a statement
relating to the <i>rule</i> (control) one should have over one’s natural
inclinations (“flesh”) by self-examination (pondering and evaluating). <span style="mso-spacerun: yes;"> </span>In the past we have examined the connection
between “proverb” and “rule” in Parashat Cha’yey Sarah (in Genesis 24:2). <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">The
Parasha ends with another spy episode. Before the Israelites ventured out to
conquer the Amorites, it says in 21:32: “Then Moses sent to spy out Jazer…” The
word there for “<b>spy out</b>” is different than the one we encountered
previously, this time it is “<b>ra’gel</b>,” of the root r.g.l, meaning “<b>foot
</b>or <b>leg</b>” (“regel”), a term also used for the spies who were later
sent by Yehoshua (Joshua) to explore Yericho (ref. Joshua 2:1). It seems that
these spies (“footmen”) were not to “tour” – survey – the land, but rather walk
to their designated</span><span dir="RTL"></span><span dir="RTL" style="font-family: Arial; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">destination, one step at
a time (one foot in front of the other :).<o:p></o:p></span></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><b><u><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></b></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: 19.3pt; margin-top: 0in; text-align: justify;"><b><u><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">See
article below</span></u></b><b><u><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></u></b></p>
<p class="MsoBodyText2" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: -61.7pt; margin-top: 0in; text-align: justify; text-indent: 21.0pt;"><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><span dir="LTR"></span>*<span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>“Parashat” = “Parasha of…”<span style="mso-tab-count: 1;"> </span></span><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 75.0pt; margin-right: -88.7pt; margin-top: 0in; mso-list: l0 level1 lfo2; tab-stops: list 75.0pt; text-align: justify; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Trebuchet MS"; mso-fareast-font-family: "Trebuchet MS";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span dir="LTR"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">Nechama Leibowitz, Studies in Bamidbar, Eliner Library, Dept. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 57.0pt; margin-right: -88.7pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><span style="mso-spacerun: yes;"> </span>of Torah Education and Culture in the
Diaspora, Joint Authority <o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 57.0pt; margin-right: -88.7pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><span style="mso-spacerun: yes;"> </span>for Jewish Zionist Education, <st1:place w:st="on"><st1:city w:st="on">Jerusalem</st1:city></st1:place>, 1995.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: -88.7pt; margin-top: 0in; text-align: justify; text-indent: .25in;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">2.<span style="mso-spacerun: yes;"> </span>ibid<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .5in; margin-right: -88.7pt; margin-top: 0in; text-align: justify; text-indent: .25in;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">3.<span style="mso-spacerun: yes;"> </span>ibid<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: -88.7pt; margin-top: 0in; text-align: justify; text-indent: .5in;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">4.<span style="mso-spacerun: yes;"> </span>Da’at Mikra, A’haron Mirski,
Rav Kook Inst., <st1:city w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:city>,
2001<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: -88.7pt; margin-top: 0in; text-align: justify; text-indent: .5in;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="background: yellow; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial; mso-highlight: yellow;">The following article, which is now a
chapter in our book <u>Creation Revisited</u>, deals with some of the Parasha’s
themes.</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"> The book may be downloaded from our site <a href="http://www.israeliteretun.com/">www.israeliteretun.com</a><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Chapter 4 of the Gospel of John commences with a
description of Yeshua traveling north, from Judea to </span><st1:city style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Samaria</st1:place></st1:city><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. It goes on to say that when He
arrived near the city of Shechem, in close proximity to a plot of land that
Jacob had purchased many years beforehand for his son Joseph (see v. 5), Yeshua
stopped to rest by a well while his disciples were in the city purchasing
supplies. Within a short time a local (Samaritan) woman came there to draw
water. In her discourse with Yeshua the woman mentioned that her people
had inherited the well from their “father Jacob” (see v. 12). </span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Yeshua proceeded to ask her for a drink. That a Jew
would stoop to talk to a Samaritan, a female, and then even make His need known
to her startled the woman. She therefore reminded Him that Jews did not have
any dealings with the Samaritans (who were considered a mongrel race and hence
inferior). But yet she continued, noting that the well was very deep.</span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The woman’s answer to this Jewish Man’s request for a
drink was met by the following words: </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">"If you knew the gift </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[in
Hebrew – “mattanah”]</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> of Elohim, and who it is who says to you, 'give Me a
drink,' you would have asked Him, and He would have given you living water”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
(John 4:10).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Her</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">reply, however, disclosed that she did not have
a clue as to the meaning of what He was saying: </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“Sir, You have nothing to
draw with, and the well is deep” </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(John 4:11a). The woman could only
relate to what she knew and understood about wells and water, and continued to
miss the point even after Yeshua promised:</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“Whoever drinks of the
water that I shall give him will never thirst”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (John 4:14a).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“Sir,”</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;">
</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">she</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">retorted</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">, “give me this water, that I may not thirst, nor
come here to draw” </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(John 4:15).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">According to her way of
reasoning, Yeshua would somehow draw water for her from Jacob’s well or perhaps
even generate it from some magical source, so that she would never thirst
again, nor have the burden of drawing water every day. Still puzzled, the woman
felt that Yeshua had not answered her former query (see John
4:11b). </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The Samaritan</span><span style="color: #ff6600; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">woman’s
unawareness as to the “living water” and its spiritual source, may serve as an
illustration for those who have been habitually drawing water from the world’s
resources. For example, when the Israelites were traveling through the
wilderness, just east of the Land, circumventing the Moabites and Amorites,
Moses promised that YHVH would supply them with water. So when they arrived at
a place called Be’er (meaning “well”) they broke out in a song: </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“’</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">…</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">Spring
up, O well! All of you sing <b>to it</b> -- The well the leaders sank, dug by
the nation's nobles, by the lawgivers, with their staves.’ And then they </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[</span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">] </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">continued
from Be’er and went to</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">a place called <b>Mattanah</b>”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (Numbers 21:
17-18 emphases added).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Notice that after they left the well, which the
leaders, nobles, and lawgivers [“me’cho’kekim,” literally meaning “those who
engrave or dig in”] had dug with their staves, they went to Mattanah -
“gift”. To the woman’s declarations that the well was deep and that it
was dug by “her father Jacob” Yeshua responded: </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“If you knew the “gift” </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[mattanah]</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">
of Elohim, you would have asked Him and He would have given you living water” </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(John
4:10).</span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Just like then, so today, many teachers, philosophers,
scholars, and lawgivers are digging wells for us, some of which are very deep,
from the world’s education system, making it necessary to use (the
proverbial) ropes and buckets in order to draw up the ‘water’ (just the work
itself makes one thirsty). However, we find that those wells of water
often leave us ‘high and dry’ and thus thirsting for more. And when the ‘wells’
start drying up we, like the Israelites in the desert, are told to sing to the
“well”, so that the “diggers” can dig even deeper (until the ropes and the work
used for drawing the water all fail). Then, after being exhausted and parched,
we sometimes go looking for another such well. Or - do we let go and make our
way to the ‘Mattanah’ that Elohim has provided, and drink of the living water
of which Yeshua spoke?</span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Let us also ask: “From which source does Yeshua get
living water?” We may find the answer in a statement that He made to His
disciples </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">"You are from below, I am from above; you are of this world,
I am not of this world”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (John 8:23).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Is Yeshua referring here
to Genesis 1:7? </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“Thus Elohim made the firmament, and divided the <b>waters</b>
which were<b> under</b> the firmament from the <b>waters</b> which were <b>above</b>
the firmament; and it was so”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (emphases added).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" style="margin-left: .5in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Then, again, on the last day of the feast of Succot,
Yeshua repeated what He had said to the Samaritan woman: </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“…If anyone
thirsts, let him come to Me and drink. He who believes in Me, as the
Scripture has said, out of his belly will flow rivers of living water”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
(John 7:37b-38).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Obviously He was not referring to natural waters,
but to the “waters above” that is, the Spirit of Elohim. </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">“But this He spoke
concerning the Spirit, whom those believing in Him would receive; for the Holy
Spirit was not yet given, because Yeshua was not yet glorified”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (John
7:39).</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Hence the Holy Spirit of Elohim is the living water. </span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-53497656205441771182021-06-09T22:21:00.002-05:002021-06-09T22:21:23.649-05:00Hebrew Insights into Parashat Korach – Bamidbar (Numbers) 16 – 18<p> </p><p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">This
week's Parasha features a central episode in the forty-year wilderness journey,
the rebellion of Korach (</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "MS Serif";">Korah)</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">, Da’tan (</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "MS Serif";">Dathan), </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Aviram
(Abiram), On and 250 other leaders</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">… princes of the congregation, the elect men of the
assembly, men of renown who… assembled themselves together against Moses and
against Aaron…" (Num.16:2, 3). The above quotes, as well as the language
employed in the rest of the discourse between the malcontents and Moshe, contain
words and expressions which we have already encountered elsewhere. The usage of
the very same words (or ones emanating from the same roots), albeit in
different contexts, as well as the protagonists' method of echoing each other's
expressions, intensify the story line and animate the characters and the issues
at hand. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“And Korah the son of …
took” are the opening words of the Parasha, continuing with the names of those
who joined him. Although it does not say explicitly what Korach “took”, the
list of the others who joined him and their cooperate action underscores an
underhanded opportunism, in an attempt to grab that which did not belong to
Korach, or to any of the other men with him.</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
"princes", with whom we commence the study, are called here
"nesi'im" ("nasi" - singular, of the root n.s.a, meaning to
"lift up"), just as were the leaders in Parashat Nasso (Num. 4:21ff).
In the latter we noted that "nasso", "lifting, carrying,
raising", also means "to bear" and in 5:31 (of the same Parasha)
it was used as the "bearing of sin" (in reference to "being
guilty"). However, the verb "bearing" may also indicate the
bearing of another's sin in a sense of forgiveness, as is seen in Parashat Ki
Tissa (whose title also means "lifting", being connected, in that
case, to the census of the People). In the said Parasha (in Ex. 32:32), Moshe
pleaded with YHVH on behalf of the people, in the wake of the Golden Calf
episode, saying, "If you will forgive…"(or literally "bear"),
in Hebrew: "eem <i>tissa</i>". In Bamidbar (Numbers) 11:11,12
(Parashat B'ha'alotcha) Moshe complains about "bearing" and
"carrying" the people of Yisrael. “…You lay the <i>burden</i> (<st1:place w:st="on"><st1:city w:st="on"><i>massa</i></st1:city></st1:place>) of all this
people upon me. Have I conceived this people? Did I bring them forth, that You
should say to me, <i>carry</i><b> </b><i>them</i><b> </b>(“<i>sa'e'hu</i>”) in
your bosom like a nursing father <i>carries</i> (“<i>yissa</i>”) the sucking
child, to the land which You swore to their fathers?" (Italics added).
However, in spite of his momentary 'blowing of steam', Moshe did in fact bear
and carry the people. It was this very thing which gave him the right to be called
a "nassi", one who is "lifted up", according to the words
uttered by Yeshua, "whoever desires to be great among you, let him be your
servant, and whoever desires to be chief among you, let him be your servant;
even as the Son of man did not come to be served, but to serve…" (Mat.
20:26,</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>27).</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Korach and
company are also described here as "elect men of the assembly" (ref. 16:2),
or "<i>k'ru'ey</i> <i>mo'ed</i>". In Parashat Emor (Lev. 23:2-4), we
recognized that the root k.r.a is to “call" and that "mikra"
means "a called (out) assembly, a congregation, or a convocation".
Thus, these leaders were not only "lifted up", but were also honored
by being "called out" (translated here "elect"). However,
their "calling" does not stop there. They are also the "called
out" of the "mo'ed", which is translated "assembly",
but if we refer again to Va’yikra (Leviticus) 23 we see that "m</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">o’ed” stems from the root
y.a'a.d (yod, ayin, dalet) and means "appoint, design, or designate".
Thus YHVH's special appointments, His feasts, are called "mo'adim",
plural, and "mo'ed”, singular. When
we reviewed those concepts, we noticed that the people who are appointed and
designated are collectively called "edah" (of the same root). Thus,
the "nesi'im" (the “elevated ones”) are the "princes of the
congregation", which is the "edah", or the "appointed
assembly". How ironic that these
"lifted up" individuals of the "appointed assembly", who
have been "called", or "singled out", by
"appointment" for special "YHVH-designated" occasions, and
who are also men of renown ("shem", i.e. "name"), are the
very ones now "gathered… against Moshe and A'haron" (16:3)! These men
did not understand that it was not for vainglory that they had been raised up.
Although described as "men of name" (translated "renown"),
it was not their own names that were to be lifted, but the name of the One who had
called and appointed them for <i>His</i> name's sake. Let us take note, though,
that in spite of their flagrant behavior their "company" (16: 5,
11,16, 21) is still termed here "eda" which is, as mentioned, an “appointed
assembly".</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">These
"nesi'im", in their blinded fury and haughtiness decry YHVH's leaders
of choice and dare challenge them saying: "Why do you <i>lift</i>
yourselves <i>up</i> [“tit'nas'u”] </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">above the congregation of YHVH?" (16:3b italics
added). Prior to that, they maintain: "This is <i>too</i><b> </b><i>much</i>
["rav"] for you, since all the congregation are holy, every one of
them, and YHVH is among them" (16:3a literal translation, italics added).
Moshe's initial response to these words is to fall on his face, after which he
says: "In the morning YHVH will show who<i> </i>are His, and him who is
holy, and will cause him to come near to Him; even him whom He has chosen, He
will cause to come near to Him. Do this, take fire-pans, Korah and all his
company, and put fire in them, and put incense in them before YHVH tomorrow.
And it shall be the man whom YHVH chooses, he shall be holy. This is <i>too</i><b>
</b><i>much</i> ["rav", again] for you, sons of Levi!” (16:5-7
literal translation, italics added). "This is too much for you" -
"rav la'chem" - is the expression employed by the rebels. Moshe was
not unaware of their every word, and answered them ‘tit for tat’. As he continues,
he says, "Is it a <i>small</i> ("m'at" - opposite of
"rav") thing to you that the Elohim of Israel has separated you from
the congregation of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>,
to <i>bring</i> you <i>near</i> Himself to do the service of the tabernacle of
YHVH and to stand before the congregation to minister to them? And He has <i>brought</i>
you <i>near</i>…" (v. 9, 10, italics added). Notice above (v. 5), Moshe
claims that the one whom YHVH chooses, that one "He will <i>bring</i><b> </b><i>near</i>"
(k.r.v, the same root as "offering" or "sacrifice"), and
now he states that <i>they</i> have <i>already</i> been brought near by their
very position. But not being satisfied with their lot, they are coveting the
priesthood too, "therefore you and all your company are <i>gathered</i>
against YHVH" (v. 11, italics added). The "company", once more,
is "eda", while "<b>gathering against</b>" is "<b>no'adim</b>",
of the same root - y.a’a.d - which, as we have seen, means
"appointed". Thus, those who
used to take part in YHVH's appointed congregation, feasts and service, are now
gathered for another 'appointment', this time engendered by their evil and
rebellious intent against YHVH's servants, but in so doing they are actually
'ganging up' against YHVH Himself.</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The sad
story continues… Again, notice the wording, "And Moses sent to call Dathan
and Abiram, the sons of Eliab. And they said, 'we will not </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">come</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">.
Is it a </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">small</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">thing</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> that you have </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">brought</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> us </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
out of a land that flows with milk and honey, to kill us in the wilderness, but
must you also seize dominion over us?'" (16:12, 13 italics added). In
their defiance, Da’tan and Aviram are determined to not "come up"
("na'aleh"), while this is followed by their accusation, "is it
a small thing…" – </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">ham'at</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" - echoing Moshe's words in verse 9,
"is it a </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">small</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">thing</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> to you that the Elohim of
Israel…?" Their excuse for "not </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">going</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(“lo na’alea”) is that it was Moshe who "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">brought</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> them </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
("he'e'li'tanu", again of the root for “going up") from "a
land flowing with milk and honey", and has not </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">brought</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> them into
"a land flowing with milk and honey" as he had promised (v. 13, 14; see
Ex. 3:8). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In this way, these two are
responsible for twisting YHVH's promises and substituting truth for a lie by portraying
the land of their slavery and bondage as a dreamland of the past, while their
supposed grim present holds no promises for the future. They choose to make
their point by not only repeating and twisting Moshe’s own words, but also by
employing the verb for “going/bringing up” (root a.l.h) in a way that imbues
their statement with thick sarcasm. They maintain that the purpose for having
been "brought up" to the desert was in order to "cause them to
die", and so that Moshe could "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">dominate</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> them with </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">dominion</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
– tis’ta'rer hista'rer". "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Sar</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" is the root of
"dominion", while it also constitutes another word for
"prince", from whence the term "Prince of Peace" ("Sar
Shalom") is derived, as well as the names Sarah and Yisrael. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">They seal their harangue by accusing Moshe of
not having given them "inheritance in fields and vineyards", adding:
"Will you put out the eyes of these men? We will not </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">come</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
["lo na'aleh", again]" (16:14, italics added). Their ultimate
end - of "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">descending/going down</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> alive into Sheol" (v. 30) - sheds
an eerie light on their repeated refusal to “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">go</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">". </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Moreover, by stating so emphatically their
refusal to go up, they were actually pronouncing their own doom. Indeed, “death
and life </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">are</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">in the power of the tongue” (Proverbs
18:21).</span></p><p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Moshe's next
comment, "I have not taken one donkey from them, neither have I hurt one
of them"</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>(16: 15)</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> is reminiscent of Shmu'el's soliloquy in
Shmu’el Alef (1<sup>st</sup> Samuel) 12:3: "Whose ox have I taken? Or
whose donkey have I taken? Or whom have I defrauded? Whom have I
oppressed?" The accusations hurled
against Moshe are in stark contrast to his description in Parashat
B'ha'alotcha. Miriam and Aha'ron's slander against their brother was met there
by the words: "Now the man Moses was very meek, more than all the men on
the face of the earth" (Num. 12:3). In light of this statement, the
present malicious words against him seem even more unjust and deplorable.</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Now Moshe is
angry - "(va)yichar</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">le-Moshe"! (16:15). In Parashat
B’ha’a’lotcha we encountered the same term for anger, which was appended to the
nose (ref. Bamidbar 11:1), and thus it was the “burning of/in the nose”.
Moshe's anger here is followed by the injunction to the band of rebels to
“light up” incense on their </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">fire</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> pans and to let YHVH judge them and the
situation (v. 17). YHVH commands Moshe and Aha'ron to separate themselves from
this "eda" (congregation, assembly), so that the latter may be "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">consumed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
or "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">devoured</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" as by </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">fire </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(v. 21). Finally, after
Korach, Da’tan and Aviram, and </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">some</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of their company is swallowed up,
"a </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">fire</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> came forth from YHVH and </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">consumed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> the two hundred
and fifty men who offered incense" (16:35, literal translation, italics
added). In Bamidbar 26:11, it says, quite curiously, that “the children of
Korach did not die”. Indeed, the sons of Korach are recorded as the writers of
11 of the psalms (although quite possibly they were of a later generation of
Korach’s children).</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 16:9 we
read that the Elohim of Yisrael had separated Korach and his band in order to
"bring you near Himself to do the service of the tabernacle". "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Separated</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
there was "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">hivdil</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", being of the root b.d.l (bet, dalet,
lamed), "to divide, separate, set apart, exclude, and single out". </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Later on, before punishment is meted out to
this group, YHVH tells Moshe and Aha'ron to "separate" themselves
from “this congregation" (v. 21). There too the root b.d.l is used
("hibadlu"). Thus, when those who have been called and separated out
by YHVH, according to His order and method of selection, oppose His ways they become
separated and set apart from the rest of the community, but this time for
reproof of the severest kind.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Further,
YHVH says to the congregation (of Yisrael): "Turn away from the tents of
these wicked men" (v. 26). "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Turn</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">away</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" is "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">suru</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">",
of the root "sur" (samech, vav, resh), whereas in verse 15 Moshe asks
YHVH to “not </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">turn</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" to these men's offerings, using the root </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">panoh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
(with "panim – face” being its derivative). We have dealt with
"p.n.h" a number of times, and found that it indicates a
"turning toward", in contrast to "sur" which is a
"turning away from". </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">A "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sorer</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(again, of the root “sur”) is a stubborn rebel (e.g. Deut. 21:18,20) – an apt
description of these 250 and some individuals.</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Interestingly,
the bronze fire pans used by the sinners were to be salvaged from the fire, and
were to be reshaped and made into plates for covering the altar, thus rendering
these objects sanctified. This was to be a visible sign and a warning to and for
the Children of Yisrael, so that in the future no one who was not of the seed
of Aha'ron would attempt again to “come near” and offer incense before YHVH, “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">so that he may not be as Korah and as his company” (16: 40).</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Only one day
goes by and the people begin to complain again, saying to Moshe and Aha’ron:
"You have </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">brought</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">death</i><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[“ha'mitem”] on the people of
YHVH" (v. 41, italics added), thus echoing the words of Da’tan and Aviram
to Moshe in 16:13 ("you have brought us up here… to cause us to </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">die</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
- le'hamitenu"). In both cases the root is "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ma'vet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", that
is, “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">death</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (m.v.t - mem, vav, tav). Once again the cloud covers the
Tent of Meeting and the glory of YHVH appears (ref. 16: 42), much like the
description in verse 19, where the same thing took place in front of Korach and
company. This time YHVH admonishes Moshe (and Aha'ron) to stand back, as He is
about to “consume” the congregation, using the very same verb which we
encountered above (in 16:21). Moshe and Aha'ron fall on their faces, as they
did previously (see V. 22), and what starts out as a plague is halted by Aha'ron's
action of kindling the incense on fire pans, with fire obtained from the
altar.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">He then runs through the camp,
holding on to the fire pans to "make an atonement… for wrath has gone out
from YHVH" (v. 46), brining the plague to an end (standing “between the
dead and the living” v. 48). The "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">wrath</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" described here is
termed "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ketzef</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", k.tz.f. (kof, tzadi, fey), which is also found
in verse 22, when Moshe and Aah'ron display their concern for the entire
congregation of Yisrael upon the mutiny of Korach and his band, saying:
"Shall one man sin and will You be </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">angry</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> [“tiktzof”] with all the
congregation?" (Italics added). Thus, the entire congregation of Yisrael,
far from learning the lesson displayed before them the previous day, re-enacted
the mutinous scenario.</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">Following the major affront dealt to the office of
the priesthood and the roles of the Levites, the rest of the Parasha is devoted
to reconfirming their uniqueness, by the blossoming of Aha'ron's rod, which is
the ultimate evidence, witness, and testimony of YHVH's choice. It was for this
reason that another title is being accorded here to the Tent of Meeting. Ohel
Ha’</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">edut</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">, that is, Tent of the </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">Testimony</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">/</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">Witness</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> replaces
its usual title of Ohel Mo’ed (17:7).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">A
female witness happens to be “eda”, being the same as the word for “band or
congregation” employed so often in our Parasha. This new term may be hinting at
the (poor) ‘testimony’ of the assembly “eda”, as compared to YHVH’s true
witness, represented by the Tent of the Testimony (Ohel Ha’edut).</span></p><p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Aha’ron’s
dead rod "had budded and had brought forth buds, and had bloomed blossoms,
and had yielded almonds" (17:8). This is a display in front of the entire
nation of the miracle of life, as it sprouts out of death - death that has been
so characteristic of these last episodes. As we have already noted (in Parashat
Trumah, Ex. 25:31-40 regarding the Menorah), </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">almond</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> is "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sha'ked</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">",
which is of the root sh.k.d (shin. kof. dalet) meaning to “watch and to be
diligent". The famous passage in Yirmiyahu (Jeremiah) 1:11, 12 teaches us
of YHVH's watchful determination to perform His word. Here too, after a line of
incidents and insurrections, complaining and disciplinary measures, YHVH is
pointing to His irreversible will (marked by resurrection power) in carrying
out His word and accomplishing it, despite and in face of all opposition.</span></p>
<p class="MsoNormal" style="direction: ltr; margin-right: 99.6pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The cynical
tone which accompanied the dialogues between Moshe and the rebels does not
cease, even to the very bitter end that finds the protagonists. The Hebrew text
which describes the horrifying scene of their death refers to it thus: “And if
YHVH creation will create [translated ‘will do a new thing’] and the earth will
open up its mouth and will swallow…” etc (16:30). How is it that an act of
“creation” is appended to this most morbid scene of death and annihilation? Yes,
the “creation” here is referenced as a new action by the Almighty, albeit a
negative one. But, as the same time, the root b.r.a (bet, resh, alef) for
“bara”, create, is also used in the verb “ba’reh”, which means to “remove”
(such as in Yehoshua 17:15,18 where it is</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“to clear” and “to cut down”). Thus, the “removal” of the rebels in this
most unusual way was being underscored by the usage of an equally unusual term.</span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-65970586513349863442021-06-03T08:19:00.002-05:002021-06-03T08:19:37.596-05:00Hebrew Insights into Parashat Sh'lach Le'cha - Bamidbar (Numbers) 13 - 15<p dir="ltr" style="text-align: left;"> </p><p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">"And YHVH spoke to Moses, saying, <b>'Send</b> out <b>for yourself </b>men
and they shall spy out the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Canaan</st1:placename></st1:place>…” (Num. 13:1-2).
In the course of their second year of wandering in the desert, it was time for
the Israelites to 'touch base' with the Promised Land. Twelve leaders of the
tribes were therefore commissioned "to spy out" this piece of
property </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">(Cf. Dvarim 1:22-23,
where it says that the people had initiated this expedition).<span style="color: black;"> <span style="mso-spacerun: yes;"> </span>These leaders were
singled out individually, as we read in 13:2, 3: </span></span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Times New Roman";">“…</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman";"> from each
tribe of their fathers you shall send a man, every one a leader among them… all
of them men, heads of the children of Israel”.<span style="mso-spacerun: yes;">
</span>The Hebrew is even more emphatic; for “from each tribe… every one…” it reads:
“one man, one man” and continues, “every <i>elevated</i> leader… all of them
men, the heads of the sons of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>”
(italics added). These individuals were assigned a complex task that</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"> potentially could turn in various directions, as the Hebrew
verb for "<b>spying</b> <b>out</b>" - "<b>tour</b>" -
implies.<span style="color: black;"> Aside from "spying out",
"tour" also means </span></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="color: black; font-size: 14.0pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span>"</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">to <b>observe</b>, <b>seek</b>, <b>search</b>,
<b>reconnoiter</b>, <b>explore</b>, <b>examine</b> and <b>follow</b>".
However, "tour's" primal meaning is to “<b>turn</b>".</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 12.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">1</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span dir="RTL" lang="HE" style="color: black; font-size: 14.0pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: "Trebuchet MS";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">In the middle of last week's Parashat B'ha'a’lot’cha we read: "And
they set forward from the mount of YHVH three days' journey; and the ark of the
covenant of YHVH went before them three days' journey, to <i>seek out</i> [“tour”]
a resting-place for them" (10:33 italics added). We are thus informed that
before any "touring" could take place, before any human reports could
be filed, it was first and foremost YHVH Himself who did the
"seeking" - "tour" - of a resting place for His people. In
that was also a promise that He would continue to do so not only in the
wilderness, but also in the land which they were about to possess. Let us now follow
the band of twelve on their journey.<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in right 411.1pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in right 460.7pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Which way will they <i>turn</i>, as they set forth on their
"touring" expedition? Will their mission be marked by genuine <i>exploration</i>
and <i>seeking </i>YHVH's face, clinging to Him when faced with challenges (of
which there will be no shortage in the new territory)? Will they see the land through
His eyes, or will their experience prove to be a mere sightseeing tour, inspecting
the 'attractions' of the land and expressing dissatisfaction if their
expectations are not met? </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">And above
all, since these men were singled out so categorically, inferring that each of
them was a strong individual; would they be able to come to agreement at the
end of the day? <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: #ff6600; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">When YHVH tells Moshe to send the twelve He says, "<b>shla'ch</b> <b>le'cha</b>",
meaning "<b>send forth</b> <b>for yourself </b>[or,<b> on your behalf</b>]…"
recalling a similar and a likewise vigorous call many years beforehand. “<st1:place w:st="on">Lech</st1:place> le'cha", or "go forth (for yourself)"
(Gen. 12:1), were the words which set off Avram from his "land and from
[his] kindred, and from [his] father's house", toward the land which YHVH was
about to show him. Both dispatches were marked by a certain sense of expediency
and urgency to “get going". The first 'send off’ was followed implicitly,
resulting in a successful mission despite a number of setbacks. Although living
as a nomad, Avram/Avraham was no "tourist" in the Promised Land. He
took YHVH at His word, to “rise up, walk through the land, its length and its
breadth, for I will give it to you" (Gen. 13:17). When Moshe heard the
words "sh'lach le'cha", the centuries-old story of the father of the
Hebrew nation must have resounded in his heart. What wouldn't he have given to
be numbered among the twelve?! What, then, does he have in mind when he follows
YHVH's instruction to "sent them to spy out, to examine, to check -
"la'tour" - the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Canaan</st1:placename></st1:place>…”? (Num. 13:17).<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Moshe’s instructions are very specific: "And you shall see the land,
what it is, and the people who are living on it, whether it is strong or
feeble; whether it is few or many; and what the land is… whether good or bad;
and what are the cities… whether in camps or in fortresses; and what the land
is, whether it is fat or lean; whether wood is in it or not…" (verses
18-20). Moshe is seeking information of facts and figures that are necessary
for strategic purposes, and not for scrutinizing Elohim's plan for the nation
of Yisrael. </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Additionally, the
responses of the delegates will expose their deep inner convictions, “whether
strong or feeble”, “whether good or bad”, ‘whether full of faith or following
natural inclinations’. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: red; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">But regardless of what the intelligence will turn out to be, the Nation’s
leader has a certain end view in mind: "And you shall <i>make yourselves
strong</i> and shall take of the fruit of the land" (13:20, literal
translation, italics added). Paraphrased, Moshe's words may sound something
like this, "If you rely on YHVH's strength and on the power of His might,
you shall succeed and partake of the fruit of the land". This appears,
then, to be the nature of the "tour" that Moshe had intended for the
dozen leaders. </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Hopefully these leader’
report will be a testimony of encouragement, in order to build up their
compatriots’ faith.<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">The Biblical narrative elaborates on the mission, and so we read the
‘headlines’: "And they went up and <i>spied</i> <i>out</i> the land… And
they returned from <i>spying out</i> the land at the end of forty days… And
they reported to him… "(13:21, 25, 27 italics added). <span style="mso-spacerun: yes;"> </span>The faithful messengers apparently did
according to Moshe's bidding, and in addition also found the land to be
"flowing with milk and honey" (verse 27), evidence of which was the
fruit that they had picked and which they were now bringing to their leader,
just as he had asked them to do. So far so good…<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">However, what started out as a promising report suddenly came to a
screeching halt: "e'fes!” "<b>E'fes</b>" translated here "<b>however</b>"
or “<b>nevertheless</b>” (13:28), is followed by the envoys' very negative
descriptions. <span style="mso-spacerun: yes;"> </span>The literal meanings of
"e'fes" are: “to <b>cease</b> or <b>come to an end</b>" and
hence "<b>extremity</b>" (such as "ends of the earth" in Deut.
33:17), as well as "<b>naught</b> or <b>nothing</b>" (Is. 34:12), and
"<b>only</b>." "E'fes" turns what promised to be a positive
report into an <i>extremely</i> negative one. <span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">One of the characteristics, which the report attributed to the land, was
that it “devours its inhabitants”, or literally “eats up” its inhabitants
(13:32).<span style="mso-spacerun: yes;"> </span>Verse 30 depicts a conflict of
opinions, as Calev (Caleb) “stills the people", assuring them of their
ability to take the land. <span style="mso-spacerun: yes;"> </span>A little later
on Calev and Yehoshua continue to exhort the people: “O</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman";">nly
do not rebel against YHVH, nor fear the people of the land, for they <span style="mso-bidi-font-style: italic;">are</span><i style="mso-bidi-font-style: normal;"> <span style="mso-bidi-font-style: italic;">our</span></i> <i>bread</i>;
their protection has departed from them, and YHVH is<i style="mso-bidi-font-style: normal;"> </i>with us. Do not fear them” (14:9 italics added). Thus, instead of
the land devouring them, they would devour (or consume) their future enemies,
if they would only obey YHVH. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman";">Additionally, the two
faithful messengers observe, “their protection has departed from them”, which
in Hebrew is, “their shadow has departed…” Calev and Yehoshua paint a totally different
picture from the one that was just presented. They counter the description of
“men of great stature, giants” (ref. 13:32,33) with a depiction which ascribes
to the enemy “no shadow”, as if he has no substance at all, so as not to even cast
a (proverbial) shadow.<span style="color: #ff6600;"> <span style="layout-grid-mode: line;"><o:p></o:p></span></span></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">But when the evil reporting does not cease, "Joshua the son of Nun,
and Caleb the son of Jephunneh, of those who <i>spied out</i> the land, tore
their garments; and they spoke to all the congregation of the sons of Israel,
saying, 'The land into which we passed, to <i>spy</i><b> </b>it out, is an
exceedingly good land'" (14:6-7 italics added). The eyes of these two
devoted witnesses had seen something altogether different when <i>they</i> made
their "tour" of the <st1:place w:st="on"><st1:placetype w:st="on">Land</st1:placetype>
of <st1:placename w:st="on">C’na</st1:placename></st1:place>’an; evidently
they were of "another spirit" (v. 24), and thus both of them were to
be rewarded by entering the land and possessing it (ref. v. 24, 30). As for the
rest, their punishment was pronounced by YHVH: "By the number of the days
in which you spied out [“tour”] the land, forty days, a day for a year, a day
for a year; you shall bear your iniquities forty years…" (v.</span><span dir="RTL"></span><span dir="RTL" style="color: black; font-size: 14.0pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-bidi-font-family: "Times New Roman"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><span dir="LTR"></span>34). <span style="mso-spacerun: yes;"> </span>The "tour" of the other ten resulted
in what became for the entire body of the People of Yisrael a wandering “tour” in
the wilderness, while for those dispatched it spelt an immediate death by a
plague (ref. v.37). <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">By following their own hearts and inclinations these leaders, who had
been granted the privilege of walking ahead of the nation, brought calamity not
only upon themselves, but also upon the entire nation. <span style="mso-spacerun: yes;"> </span>This type of "<i>going about</i> after
your own heart and your own eyes after which you go astray" (15:39,
italics added) is, once again, defined by the verb "<b>tour</b>". <span style="mso-spacerun: yes;"> </span>Thus, at the very end of Parashat Sh’lach
Le'cha provision is made against the inherent condition of following, or going
about after one's own heart and senses. <span style="mso-spacerun: yes;"> </span>Hence
the "<b>tzitzit</b>" (root tz.u.tz, tzadi, vav, tzadi meaning “<b>bloom</b>,
<b>burst out</b>”, and by inference “<b>protrude out</b>” of one’s clothing (which
explains the shape of the “fringes”), is introduced "to look at and
remember all the commandments of YHVH, so as to do them and that you <span style="mso-bidi-font-style: italic;">may</span><i style="mso-bidi-font-style: normal;"> </i>not follow the harlotry to which your own heart and your own eyes
are inclined in order that you may remember to do all My commandments, and be
holy to your Elohim” (15:39-40).<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Let’s read part of this excerpt again, but this time in its literal
translation: “and you shall not <b>tour</b> after your heart and after your
eyes [leading] you to commit harlotry”. In other words, the unsteady and shifty
heart is inclined to “tour”, to be followed by the eyes that are so easily
given to deception, all of this culminating in harlotry. The “touring” hearts and
eyes in the previous section, pertaining to the spies, certainly proved this
description of the inner-heart-process to be true. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Appended to the tzitzit injunction are the words, "I am YHVH your Elohim
who brought you out of the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Egypt</st1:placename></st1:place>, to be your Elohim.
I am YHVH your Elohim" (v. 41), to which we may add from Deuteronomy 1:33,
"Who goes before you in the way to <i>seek out</i> ["la'tour"] a
place for your camping, in fire by night, to show you the way in which you
should go, and in a cloud by the day" (italics added, see also Ezekiel
20:6), as we also saw in last week's Parasha. Ultimately, for all of our own
seeking, searching and exploration - our so called touring expeditions - it is YHVH
who goes before us to “<b>seek out</b> - 'tour' – “a place” and “rest” for us,
so that we, in turn, may <b>turn</b> to Him. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: left; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: left; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 12.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Note: The English words "turn" and "tour" are
derivatives of the Hebrew "tour", which we have just examined, having
found their way to the English language via the Old French "tourner",
meaning "to turn" (ref. The Word, Isaac E. Mozeson, Shapolsky
Publishers, <st1:state w:st="on"><st1:place w:st="on">New York</st1:place></st1:state>,
1989). <o:p></o:p></span></p>
<p class="MsoFootnoteText" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .25in; margin-right: 28.45pt; margin-top: 0in; tab-stops: 85.5pt 1.25in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 12.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><br />
[1] </span><span style="font-family: "Trebuchet MS"; font-size: 12.0pt;">The New
Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers,
<span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">Peabody</st1:city>,
<st1:state w:st="on">Mass.</st1:state></st1:place> 1979.<o:p></o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-29274529122968986942021-05-26T23:04:00.003-05:002021-05-26T23:26:12.447-05:00Hebrew Insights into Parashat B’ha’a’lot’cha - Bamidbar (Numbers) 8 – 12<p> </p><p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Parashat <b>B’ha’a’lot’cha</b>
is packed with a variety of issues, commencing with the lighting of the
menorah. <span style="mso-spacerun: yes;"> </span>Thus in 8:2 YHVH instructs Moshe
with the following: “<b>When you raise</b> (literal translation) the lamps…” -
being the words that the Parasha is named after. We noted that last week’s
Parasha title and leitmotif also had to do with “raising” and “lifting”,
although an altogether different Hebrew verb was used for that purpose. The Levites’
sanctification and service duties form the next topic. There too an “elevation”
is mentioned, but it is one which associated with “waving” (root n.o.f, noon, vav,
pey/fey). Then provision for keeping Pesach, for those unable to celebrate it
on its given date, follow. The instructions are now intercepted by a narrative
passage describing the cloud and its role in the course of the journey, with added
instructions, this time concerning the two silver trumpets that were to be
instrumental in rounding up the camp of Yisrael (as well as having other functions).
A list of the heads of the tribes is next, while also mentioning the departure
of Moshe’s father-in-law (here called Chovav, or conversely the latter’s son).
Chapter 11, almost in its entirety, is devoted to the story of the Israelites’
gluttony and desire for meat. <span style="mso-spacerun: yes;"> </span>The impartation
of a “portion” of Moshe’s spirit to the seventy elders is next, with the final
scene of Miriam and Aha’ron maligning their brother Moshe, resulting in
Miriam’s leprosy (chapter 12). <span style="mso-spacerun: yes;"> </span>Miriam
had not only expressed jealousy (as did Aha’ron) against her brother, but also
decried him for having married a dark skinned woman</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span>(a “kushite”). Now, being struck with leprosy, <i>her</i> skin
had lost its pigmentation rendering her completely white (“as snow”). One
cannot fail but notice the irony and the lesson presented to Miriam (especially
if compared to Isaiah 1:18)! </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">While
the Levites’ purification rite entailed the sacrifice of two young bulls (8:8),
they (the Levites) were also to be “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">brought</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">near</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (“le’</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">hakriv</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
with its additional meaning of, to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sacrifice</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">offer</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” before
YHVH. v. 9). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">At that point, “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>”
had to “put [or “lay”] their hands upon the Levites” (v. 10). It was only then (v. 12) that the Levites
could lay hands on the two bulls; one designated as a sin offering and the
other as a burnt offering. In Parashat
Tetzaveh (</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Ex. 27:20-30:10) in 29:10 ff., we looked at the "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">laying of hands</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">",
which is “<b>samoch</b>” (s.m.ch, samech, mem, kaf/chaf),
with the primary meaning of the verb being to “<b>lean</b> upon". The
"laying of hands" as being preformed here by the priests (as well as
in Parashat Tetzaveh), denotes identification with the sacrifice, which is
about to give up its life in ultimate submission. Since the People of Yisrael
“leaned” on the Levites, did the latter vicariously carry all of Yisrael’s sins,</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
just before their </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">own</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> were transferred to the bulls? Or, were the
Israelites commissioning the Levites to act as mediators on their (</span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">’s, especially transferring the firstborn position)
behalf?</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Aside
from reference to the laying, or the putting of hands for atoning purposes,
“hands”, as well as other body parts, are mentioned a number of times in our
Parasha. Let us look at the handling of this imagery, especially when identical
images are juxtaposed, and consider how this literary device contributes to the
descriptions and whether there are (subtle) messages that are conveyed thereby.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">When
Moshe displays some doubts as to YHVH’s ability to provide an entire nation
with meat (11:21-22), he hears: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Has YHVH’s <i>hand</i>
become short?” (v. 23, italics added). However, in other instances it is Moshe’s
hand that is mentioned… in connection with YHVH’s mouth. In 9:18 and 20 it says
about the desert travels: “At the command – in Hebrew: by the <i>mouth</i> - of
YHVH they encamped, and at the command – by the <i>mouth</i> - of YHVH they
traveled. They kept the charge of YHVH at the command – by the <i>mouth</i> -
of YHVH”. Additionally, in 9:23 and 10:13 added to these words is the
following: “by the <i>hand</i> of Moses” (italics added). Notice that the mouth
of YHVH represents the charge, but the execution is symbolized by the hand (in
this case, Moshe’s). Thus, Moshe’s aforementioned doubt raises the questions:
if Moshe’s hand is ‘long enough’ to carry out YHVH’s word, is it at all
possible that YHVH Himself is not able to implement that which He had set out
to do (that is, can His hand be "short".</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: right;">Ref. 11;21-23)</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">?</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In His scolding response to Miriam and A’haron’s slander of their
brother, YHVH points out that with His servant Moshe He “speaks </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">mouth</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> to
</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">mouth</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (12:8 italics added, translated “faced to face”). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Thus, YHVH’s authority is signified by the usage
of the noun “mouth”, lending an extra emphasis to His Word and to the implications
thereof. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The “nose” is also mentioned a
number of times. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH had cause to be
angry with the Israelites more than once in the course of our Parasha, as we
see in 11:1 where His anger is kindled against them. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This “kindling” here, and also in 12:9 (the episode
with Miriam and A’haron), is described as taking place in the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">nose</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. The
anger that “burned in YHVH’s nose” was caused by the People’s over-desire for
meat. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH, therefore, promises to
provide them for a period of one whole month with so much meat “…until it comes
out of </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">your</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">noses</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (11:20, literal translation, italics added).
The Israelites certainly selected to ‘butt noses’ with the wrong Person!</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It
is a well-known fact that the eating process starts with the eyes. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 11:6 the people murmur: “But now our soul
is dried away; there is nothing at all besides this manna before our </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">eyes</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(italics added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The text continues to
convey to us that “the manna was like coriander seed, and the color of it was
like the color of bdellium,” with the word for “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">color</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” being “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">eye</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And so, the consumers’ (i.e. the
Israelites’) eyes looked ‘into’ the ‘eyes’ of the food that was handed them,
but did not like what they saw! </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Just before
that, when Moshe’s father in law (or brother in law) expresses his desire to
depart to his own land, Moshe, imploring him, says: “… you were to us for eyes”
(10:31), meaning ‘you directed and helped us find our way in the wilderness’.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Thus the usage of “eyes” conveys clarity,
direction and care, while the eyes of those who were turned in the wrong
direction (in this case the People of Yisrael), only made their owners blind to
the generosity and care that was freely granted to them.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">In Parashat Yitro, Moshe’s father in law advised him
to lighten up his load by sharing his duties and delegating authority</span><span dir="RTL" style="text-align: left;"></span><span dir="RTL" style="text-align: left;"></span><span dir="RTL" style="font-size: 14pt; text-align: left;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR" style="text-align: left;"></span><span dir="LTR" style="text-align: left;"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"><span dir="LTR"></span><span dir="LTR"></span>(Ex. 18:13-27). It is
interesting that his, or his son’s, appearance here is in proximity to the
appointment of the seventy elders who were instated as a result of Moshe’s complaint
regarding his heavy burden (ref. 11:14, 16ff.). </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Another body part cited in the Parasha is “bone”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In the first part of chapter 9 (v. 12, and also
Ex. 12:46) we read that no bones of the Pesach sacrifice were to be broken. The
word for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bone</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">etzem</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, whose root is a.tz.m (ayin, tzadi,
mem). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">These three letters are shared by
words such as “great, greatness, or might” (“atzum”), found for example in the
promise regarding Avraham’s seed, which was destined to be a “great and mighty
nation” (Gen. 18:18). It is also used for “forceful demand” or “protest”
(“atzuma,” ref. Is. 41:21). “Multiplication” or “increase” is another
derivative of the same root, seen in Yirmiya’hu (Jeremiah) 5:6. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In T’hilim (Psalms) 40:12 it is used for the
“increase” of hair. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Strength” that is rendered
as “otzem” and “otzma” are other derivatives of the same root. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">At the same time a.tz.m also means the
“essence of something” or “the very same”, such as in the oft-used expression the
“</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">very”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">selfsame</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
Parashat Bo, for example, we read: “And it came about at the end of four
hundred and thirty years, to the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">very </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[“b’e’tzem”]</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">day that all
the hosts of YHVH went out from the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Egypt</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (Ex. 12:41 italics
added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Carrying the marrow, the bone is
indeed the bearer of the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">very</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> essence of life, although in a compressed form.
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Yet out of this substance “strength,
power, and greatness” emanate, implying also “increase” (in size and/or number).
The employment of these terms not only discloses surprising anatomical knowledge,
but it also evidences that the Hebrews must have been cognizant of the concept that
a minuscule nucleus has a tremendous (sometimes latent) potential and an
(explosive) force, such as in the atom </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(and in the ‘seed principle’).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Back to Parashat B’ha’a’lot’cha. The subject of the first part of
chapter 10 is the silver trumpets, and their various usages. “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Silver</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is
“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">kesef</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, of the root k.s.f (kaf, samech, pey/fey) and has also come to
be the generic word for “money”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
same root also serves the verb for “longing, yearning or desiring” (e.g. Gen.
31:30; Zeph. 2:1; Ps. 17:12; Job 14:15). Was it the desire for the pale
precious metal that has given rise to this verb?</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">At the heart of the
Parasha, in 10:35 and 36, we read the following powerful, vigorous, and
prophetic proclamation: “And it happened
when the ark pulled up, Moses said, ‘Rise up, YHVH, and let Your enemies be
scattered, and let those who hate You flee before You.’ And when it rested, he
said, ‘Return, O YHVH, to the many thousands of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>’”. Interestingly, upon YHVH’s “rising” the enemy
has to flee, but His “rest” marks the returning and the restoration of Yisrael,
and therefore their reconciliation with Him. This is all the more emphatic because the word
for “<b>return</b>” – “<b>shuva</b>” – is reminiscent of “shev”, which means to
“sit”, thus connecting Yisrael’s “return” to YHVH’s “rest”. “Shuv” may also be
associated with “shevi” – “captivity”, as is seen, for example in the
alliteration employed in T’hilim (Psalms) 126:4, where we read the plea:
“Return YHVH our captivity”, which in Hebrew is, “shuva <b>shvee</b>’teynu”,</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14pt;">/</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">while ”when YHVH brought
back (“beshuv”) the returning/captivity (“shivat”) Tziyon we were as those
dreaming a dream..." (Ps. 126:1).</span></p>
<p class="MsoBodyText" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In the course of Moshe’s complaint (11:11–15) concerning his burdensome task, he
addresses YHVH and asks rhetorically: <span style="mso-spacerun: yes;"> </span>“Have
I conceived all this people? <span style="mso-spacerun: yes;"> </span>Did I bring
them forth, that You should say to me, 'Carry them in your bosom like a nursing
father carries the sucking child, to the land which You swore to their fathers?'”
(v.12). “<b>Nursing</b> father” is a translation of “<b>omen</b>”, whose root
is a.m.n (alef, mem, noon). <span style="mso-spacerun: yes;"> </span>One of the
earliest references in the Tanach to this root is found in Shmot (Exodus) 17:12:
<span style="mso-spacerun: yes;"> </span>“But Moses' hands were heavy; and they
took a stone, and put it under him, and he sat on it; and Aaron and Hur stayed
up his hands, the one on the one side, and the other on the other side; and his
hands were <i>steady</i> until the going down of the sun” (italics added). <span style="mso-spacerun: yes;"> </span>This, of course, is the description of the war
with Amalek. <span style="mso-spacerun: yes;"> </span>The word for “steady” is
“emuna”, which is also the common word for “faith” and “trust”. <span style="mso-spacerun: yes;"> </span>Indeed, a great act of faith was displayed
there, in the wilderness of Refidim, where a battle was fought with a bitter
foe, while victory was had by simply lifting up the tired hands of an elderly
man! </span></p><p class="MsoBodyText" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">Moshe, Aha’ron and Chur, and certainly Yehoshua,
who was conducting the battle against the enemy, were <i>faithful</i>
(i.e.“ne’emanim”), being another of this root’s derivatives (see Prov. 27:6 for
example), in the practice of their <i>faith</i> – emunah. In the post-biblical developments of the
Hebrew language, use was made of this root for the creation of the verb
“hit’amen” which means to “practice”, and the nouns “me’yoo’ma’noot” for “proficiency”;
“omanoot” for “art” and “craftsmanship”. Hence, an “artist” is an “aman”. All of these express the requirement for faith
to be active and be made evident by action (e.g. James 1:22; 2:14-26). However, the primal meaning of the root a.m.n.
is </span><span dir="RTL" style="text-align: left;"></span><span dir="RTL" style="text-align: left;"></span><span dir="RTL" lang="HE" style="font-size: 14pt; text-align: left;"><span dir="RTL"></span><span dir="RTL"></span>"</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">to confirm or support”,
from which stem verbs such as “to nourish, bring up, and nurse”. Examples of
this are found in Mlachim Bet (2<sup>nd</sup> Kings) 10:1 and 5; Ruth 4:16 and Esther
2:7. In the description of Wisdom-personified (Proverbs 8), Wisdom - Elohim’s
“delight” - is said to have been “brought up” - “amon” by Him (v. 30). This terminology is also used in the Hebrew
translation of Galatians 3:24, for “schoolmaster” or “tutor”, in reference to
the role of the Torah in bringing up and leading us (<i>faithfully</i>, we may
add) to the Messiah. Thus, a tutor who
is<i> faithful</i> (“ne’eman”) can <i>truly</i> (“om’nam,” ref. Gen. 18:13) be <i>trusted</i>
(“ne’eman”) to lead his or her protégé on to the path of <i>faith</i> (“emunah”). </span></p><p class="MsoBodyText" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The exhortation in Divrey
Hayamim Bet (2</span><sup style="font-family: "Trebuchet MS";">nd</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Chronicles) 20:20, to “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">believe - </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“ha’aminu -
in YHVH...” is followed by the promise: “and you will be</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> confirmed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(“te’amnu”).
Avraham “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">believed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> in YHVH and He counted it to him as righteousness” (Genesis
15:6 italics added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It is here that the
root a.m.n makes its first appearance in Scripture. Having </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">faith </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">in YHVH
is what constituted Avraham righteous. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It
follows, therefore, that those who are likewise constituted righteous by faith
(ref. Gal. 3:24) “will [also] live by </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">faith </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(Hab. 2:4 italics added),
having an Elohim whose “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">faithfulness</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> is unto all generations” (Ps.
119:90 italics added). AMEN (a.m.n)? </span></p><p class="MsoBodyText" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The process of associative thought and images found
in sequential passages such as we have already observed in this Parasha, is
also evident in 11:24-30 and in its subsequent verses, (31-34), although being
far apart thematically. When the seventy elders were gathered by Moshe, YHVH
“took of the spirit – ru’ach - which was on the latter and placed it on them”
(v. 25). Thus they were enabled to
function in their newly bestowed roles. Immediately
following this episode we read, “And a wind – ru’ach - went forth from YHVH, and
it cut off quails from the sea and let them fall by the camp…” (v.</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span>31). Since “<b>ru’ach</b>” is both <b>spirit</b> and <b>wind</b>,
this reference to YHVH setting up a team of elders endowed by the Spirit is not
coincidentally followed by Him ‘employing’ the ru’ach once again, though for a
totally different purpose, and thus calling our attention to His total control
over all matters. In the latter case the
wind is cited as driving the quail from the sea in order to satisfy the
gluttonous demands of the people (ref. 11:31). Interestingly, the verb used for
describing the “fall” of the quails upon the camp – va<b>’yitosh</b> – more
often relates to “<b>forsaking</b>, <b>withdrawing</b>, <b>leaving</b>” (e.g.
Deut. 32:15, Ps. 27:9), and therefore acts here as a hint regarding the
attitude of the people toward YHVH, as well as alluding to <i>His</i> ultimate
response to their unbridled desire. In Tehilim (Psalms) 27:10 the usage of the
same verb (“forsaking”) is followed by “gathering” (YHVH “will gather me in”,
literal translation, v. 10). The verb a.s.f (alef, samech,fey) also connects
the two passages that we are examining - 11:24-30 and 31-34 – as in verse 30 it
says: “And Moses returned to the camp”, the Hebrew rendering is, “And Moses <i>was
gathered</i> to the camp”. </span></p><p class="MsoBodyText" dir="ltr" style="margin-left: 9pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But
while in the first section Moshe is “<i>gathering</i> the elders” (11:24,
italics added), a much different picture follows, with the people of Yisrael <i>gathering</i>
the quail (v. 32). In 11:4 another “gathering” is being referred to, it is that
of the “mixed multitude” that was lusting for the meat. <b>Mixed</b> <b>multitude</b> is “<b>asaf’soof</b>”
(those “randomly gathered”) which is another derivative of the root a.s.f. -
“gather or collect”. At the very end of
our Parasha we read about Miriam, who was quarantined for a week, following her
leprosy. After being kept</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">at a distance from the camp, Miriam was
“brought in” – or literally was “<i>gathered</i>” (12:15) – once again of the
root a.s.f - so that the people could continue on their journey. </span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-87077783211626165652021-05-20T08:43:00.001-05:002021-05-20T08:43:47.125-05:00Hebrew Insights into Parashat Nasso: Bamidbar (Numbers) 4:21 – Ch. 7<p dir="ltr" style="text-align: left;"></p><p class="MsoBodyText" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">"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".</span><span style="font-family: "Trebuchet MS";">1 </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span>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. <span style="mso-spacerun: yes;"> </span>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. </span></p><p class="MsoBodyText" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Bamidbar 4:22 says:
"Lift the heads of the sons of Gershon…" (literal translation).
"<b>Lift</b>" here is "<b>nasso</b>", 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)</span><span style="font-family: "Trebuchet MS";">2</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. 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.</span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">Let us follow "nasso" throughout our
Parasha, and examine its usages within the contexts of the different topics
presented. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">The reason for the census as
it applies to the Gershonites is given as: "This is the service of the
families of the Gershonites, in serving and in </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">bearing burdens</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">
["masa"]… </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">they</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">shall</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">bear </i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">["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 </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">their burden</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">
["masa'am"], and in all their service; and you shall appoint unto
them the charge of all </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">their burden</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> ["masa'am"]” (4:24,25,27
italics added).</span></p>
<p class="MsoBodyText" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Lifting</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" and "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bearing</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">burden</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" or a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">“charge”</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> are all rooted in 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 “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">pakod</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
which is translated "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">number</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" but basically means to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">attend</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">visit</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (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 summarized as: "All those that were </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">numbered</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of the Levites… every
one that entered in to do the work of service, and the work of </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">bearing</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">burdens</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
["masa"] in the tent of meeting… every one that entered in to do his
work of service, and the work of </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">his burden</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> ["masa'o"] in the
tent of meeting… they were numbered by the hand of Moses, each according to his
service and his </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">burden</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">…" (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” (same root –
n.s.a) the One to Whom the Levites were rendering this service. </span></p><p class="MsoBodyText" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">bear</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
["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.</span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">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 </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">lift up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">
["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.</span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">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 "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">nesi'im</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">",
those who are "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">lifted up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">" (verses 2,3). Each of those
“leaders” is called “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">nassi</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">” - “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">one who is elevated</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">”. Because of the
specific conjugation that is used for this noun, its literal translation should
be, “one who is </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">elevate-able</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">”. In other words, the leaders were not
merely the heads of their tribes by virtue of birth. Not at all! In order to be
in their lofty positions they had to be equal to these positions - proving
their faithfulness and leadership capabilities.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span></p>
<p class="MsoBodyText" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Nesi’im” is also plural for “cloud”. In Proverbs
we find this word used metaphorically: “Whoever falsely boasts of giving </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">is like</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> clouds</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and wind
without rain” (Proverbs 25:14, italics added). In 1</span><sup style="font-family: "Trebuchet MS";">st</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Peter the same
imagery is used regarding those “who walk according to the flesh in the lust of
uncleanness and despise authority…. These are wells without water</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">, </b><i style="font-family: "Trebuchet MS"; font-size: 14pt;">clouds
carried by a tempest</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, for whom is reserved the blackness of darkness
forever” (2:10, 17 italics added). </span></p><p class="MsoBodyText" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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…"</span><span style="font-family: "Trebuchet MS";">4</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, 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] <i>trespasses</i> a <i>trespass</i>
[“u<b>ma'ala</b> bo <b>ma'al</b>”], are the laws of the guilt offering, where
we encounter the phrase "to do a <i>trespass/commit unfaithfulness</i>
["li'<b>m'ol</b> <b>ma'al</b>"] 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 <i>robe</i> – m’eel
- of righteousness…”</span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">go loose</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> -
u'fara" (italics added). In 6:5 it says concerning the Nazirite: "He
shall let the locks of the hair of his head </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">grow long</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - "pera".
Both u'fara and pera share the root p/f.r.a (pey/fey, resh, ayin). Surprisingly
this edict conveys a similarity between the nazarite and the alleged
adulteress. However, there are also similarities shared by the Nazarite and the
high priest, both of whom are not to touch the dead (cf. 6:6 to Lev. 21:11), being
the reason why the Priestly Blessing is appended to this chapter which deals
with the Nazirite's laws.</span></p>
<p class="MsoBodyText2" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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".</span><span style="font-family: "Trebuchet MS";">5</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Similarly, we read in 1<sup>st</sup> 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".</span><span style="font-family: "Trebuchet MS";">6</span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">one-tenth of an ephah </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[i.e. an
omer] </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">of barley meal</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">…”</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(emphasis added).</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 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).</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">In a response
letter to the above, Garret Lukas says the following: <span style="color: black;">This
past week I saw similarities between the Bitter Waters test and Isaiah 53 that
I haven't seen before. In Numbers <st1:metricconverter productid="5, a" w:st="on">5, a</st1:metricconverter> 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”.</span></span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Helvetica;"><o:p></o:p></span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><st1:country-region w:st="on"><st1:place w:st="on"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Israel</span></st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> was the Wife
of YHWH. There were plenty of witnesses against her, testifying that she
was unfaithful to her husband. If she had been forced to drink the bitter
waters, it was known what the outcome would be.</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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".</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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.)</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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)."</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But
reading it in light of Numbers 5, I see now that if </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> had been forced to drink the
bitter waters, she would surely have been left barren. How could Messiah hope
to inherit future generations of faithful followers with a barren, forsaken
wife? So he drank the cup in her place, a Righteous One who didn't do
anything wrong.</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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".</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
Barren One is free to conceive seed because her husband has borne her sins and
atoned for them himself.</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"If
it be Your desire, let this cup pass from me. Nevertheless, not my
desire, but Yours be done".</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"And
YHWH desired to crush him with sickness, in order to make his soul a trespass
offering..."</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Psalm
32:1-2 makes for an appropriate conclusion to what we have just read: </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Psalm
32:1-2: </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Blessed </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">is he whose transgression is forgiven, Whose
sin is covered</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. Blessed </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">i</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">s </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the man to whom YHV does not impute
iniquity, and in whose spirit </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">there is
no</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> deceit”.</span></p>
<p class="MsoNormal" style="background: white; margin-right: 55.3pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Helvetica;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS";">1 Umberto Cassuto in New Studies in
Bamidbar, Nechama Leibowitz, trans.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS";"><span style="mso-spacerun: yes;"> </span>Aryeh
Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora.
Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>,
<st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS";">2 For more on the root n.s.a, look up Hebrew
Insights into Parashat B’resheet <span style="mso-spacerun: yes;"> </span>(Genesis
- with special reference to 3: 13; 4:7, 13).<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS";">3 Although "nasso" in reference to
the Kohathites is found in last week’s <span style="mso-spacerun: yes;"> </span>Parashat Bamidbar (Numbers) 4:2.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS";">4 Umberto Cassuto in New Studies in
Bamidbar, Leibowitz<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS";">5 Ibid.<o:p></o:p></span></p>
<p class="MsoNormal" style="margin-right: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS";">6 Ibid.<o:p></o:p></span></p><br /><p></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-89794414265075716972021-05-13T12:51:00.001-05:002021-05-13T12:51:42.595-05:00Hebrew Insights into Parashat Bamidbar - Bamidbar (Numbers) 1 – 4:20<p dir="ltr" style="text-align: left;"> </p><p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">"</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">And YHVH spoke to Moses <b>in the wilderness</b>…"
(emphasis added), are the opening words of the Torah's fourth book, <b>Bamidbar</b>
(Numbers). In this first verse YHVH is "<b>speaking</b>" – "va’y<b>daber</b>"
– “in the <b>wilderness</b>" - "ba-<b>midbar</b>" - both words
originating from the same multifaceted root - d.v.r (dalet, bet/vet,
resh).<span style="mso-spacerun: yes;"> </span>Let us examine this root and
follow it to a number of unexpected places.<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">“In
the beginning was the word (davar), and the word (davar) was with Elohim, and
Elohim was the word (“davar”)… And the word (davar) became flesh and lived
among us…” (John 1:1,14). <b>Davar</b> is the spoken word, the all-powerful
utterance that creates or generates everything, while “<b>thing</b>” is also
"<b>davar</b>".<span style="mso-spacerun: yes;"> </span>Thus, all
"things" appear to be the results of that which has been
"said" or "spoken".<span style="mso-spacerun: yes;">
</span>In the Tanach many terms, such as lies, wisdom, falsehood, truth and
more, are preceded by “d’var” – meaning “thing<b> </b>of….” indicating that the
origin of all things is the ‘utterance’.<span style="mso-spacerun: yes;">
</span><b>Davar</b> is that which proceeds out of the mouth of Elohim, and is
therefore "the Word of Elohim".<span style="mso-spacerun: yes;">
</span>“Matters” or “business” are also “davar” (or “dvarim” in plural form),
as we see for example in Shmot (Exodus) 5:13, 19: “Fulfill your works, your –
dvarim - <b>daily tasks</b>" (emphasis added), and in Shoftim (Judges)
18:7, reference is made to the Danites who “… had no – dvarim - <b>business</b>
with any man” (emphasis added).<span style="mso-spacerun: yes;"> </span>Terms
such as “<b>deeds</b>" (Jer. 5:28, speaking of "deeds of the
wicked") are also “<b>dvar</b>im”. "Reason, motives, customs"
(“the <b>custom</b> of the king” in Esther 1:13) also fall within the framework
of “davar”.<span style="mso-spacerun: yes;"> </span>The literal rendering for
“after the <b>order</b> of Malchitzedek” (ref. Ps. 110:4), is “upon my<b> divra</b>,<b>
</b>Malchitzedek”, that is, “upon my <b>word</b>”. The form “divra” illustrates
the depth and scope of “davar”, which may be also rendered as an “order, pattern,
type, arch or proto type". Hence, the “Ten Commandments” - “aseret
ha-d’varim” - are “the ten words” or “things”, or “matters” (Ex. 34:28; Deut.
4:13, 10:4. Notice, none of these terms are related to “commandments” or “laws”).
<o:p></o:p></span></p>
<p class="MsoNormal" dir="RTL" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 23.8pt; margin-right: 27.0pt; margin-top: 0in; mso-pagination: none; text-align: justify;"><span dir="LTR" style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">From
this point let us venture further a-field to “<b>dever</b>”, which is "<b>plague</b>",
or “<b>pestilence</b>”.<span style="mso-spacerun: yes;"> </span>Although this
abrupt transition may seem curious, it is consistent with many such disparities
found in the Tanach.<span style="mso-spacerun: yes;"> </span>If we remember that
"davar" also means "cause", than the "plague", or
"dever", illustrates the principle that “the curse causeless/without
reason shall not come” (Prov. 26:2).<span style="mso-spacerun: yes;">
</span>Indeed, time after time the plague is the result of rebellion against
Elohim, as in the case of the plagues of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>. YHVH says to Yirmiyahu
(Jeremiah) about the people of Yisrael: “I will consume them by the sword, and
by the famine and by the <i>plague</i> - dever” (Jer. 14:12 italics added). The
following is what He speaks to the <st1:place w:st="on"><st1:placetype w:st="on">Land</st1:placetype>
of <st1:placename w:st="on">Yisrael</st1:placename></st1:place> through the
prophet Y’chezkel (Ezekiel): “The sword from without and the <i>plague</i> –
dever - from within” (Ez. 7:15 italics added). Amos 4:10 records another
warning by Elohim to send a plague upon His people. <o:p></o:p></span></p>
<p class="MsoNormal" dir="RTL" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 23.8pt; margin-right: 27.0pt; margin-top: 0in; mso-pagination: none; text-align: justify;"><span dir="LTR" style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Arial;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">"<b>Subdue</b>”
or "<b>destroy</b>" stem, once again, from the root d.v.r, with its
infinitive</span><span dir="RTL"></span><span dir="RTL" style="font-family: Miriam; font-size: 14.0pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><span dir="LTR"></span>“le’<b>hadbir</b>”.<span style="mso-spacerun: yes;"> </span>In T’hilim (Psalms) 18:47 we find, for
example: “Elohim… <b>subdues</b> the people under me” (emphasis added). This
verb also means “to <b>expel</b> or <b>send</b> <b>away</b>", such as
sending off the flock to pasture, or to the desert.<span style="mso-spacerun: yes;"> </span>Thus in Mi’cha (Micah) 2:12 the flocks are
seen in the midst of their “<b>hidabar</b>”, which is translated "<b>fold</b>"
or "<b>pasture</b>". <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">The
"subdued" enemy (or the sinner), therefore, is often “pursued",
"sent away", or “driven” to the "wilderness" or
"desert" - "midbar".<span style="mso-spacerun: yes;">
</span>But just as the wilderness may turn out to be a place of “pasture” for
the flocks, it may also become a place of repentance and spiritual refreshing
to those who are fleeing (or are forced) there. In the “midbar’s” stillness
there are many opportunities to hear the voice of YHVH sounding His Word. The
Bible records an impressive list of those who can attest to this fact. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">Another
place where YHVH’s voice is heard is in the <b>Holy of Holies</b> (or “inner
sanctuary”), which in Solomon’s <st1:place w:st="on"><st1:city w:st="on">Temple</st1:city></st1:place>
is called <b>Dvir</b> (ref. 1<sup>st</sup> Kings 6:16).<span style="mso-spacerun: yes;"> </span>Dvir is the furthest and innermost place
within the <st1:city w:st="on"><st1:place w:st="on">Temple</st1:place></st1:city>.<span style="mso-spacerun: yes;"> </span>Divine communication, therefore, is to be
found in the furthest and remotest of places; sometimes even in a land of
banishment and punishment, which may not only become a refreshing oasis, but
may even turn into a 'Holy of Holies'. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">In
summation, the <b>Word</b>, as epitomized by the Son of Elohim, is life giving,
but rejecting Him (the "<b>Davar</b>") may result in a <b>plague</b>
(“<b>dever</b>”), which <b>subdues</b> and <b>drives</b> ("<b>madbir</b>")
one to the <b>desert</b> ("<b>midbar</b>"), there to be <b>spoken</b>
to ("<b>daber</b>") by the Living <b>Word</b> ("<b>Davar</b>")
Who utters the <b>Word</b> of Truth ("<b>dvar</b> emet") in His inner
sanctuary, or most holy place (<b>dvir</b>). “And I will woo her to Me in the
wilderness…” we read in Hoshe’ah (Hosea) 2:14. D.v.r teaches us why it was
essential for the Israelites, on their road to becoming a nation, to experience
a wilderness journey. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">Chapters
1 and 2 of Bamidbar describe the formation of the congregation of Yisrael’s
encampment, for the purpose of a census (cf. Ex. 30:11-16). However, whereas on
the previous occasion (in Exodus) each of them had to “give a ransom for his
soul to YHVH while numbering them” (which was of one half shekel that was used
for the Mishkan), here they are not required to do so.<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">"Lift the heads of all the congregation of the sons
of Israel, by their families, by their fathers' houses, according to the number
of names, every male, by their <b>skulls</b>”<b> </b>(literal translation, Num.
1:2 emphasis added). </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Notice that, the
counting is referred to as “lifting of the heads”.<span style="color: black;">
"Nahmanides emphasizes that the census was personal and individual…
impressing on us the value and sterling worth of each and every soul which is a
unique specimen of divine creativity and a world of its own".<span style="mso-spacerun: yes;"> </span>In the same vein, Isaac Arama says:
"They were not just like animals or material objects, but each one had an
importance of his own like a king or a priest.<span style="mso-spacerun: yes;">
</span>Indeed Elohim had shown special love towards them and this is the
significance of mentioning each one of them by name and status; for they were
all <i>equal </i>and <i>individual </i>in status".<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Bamidbar.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-ansi-language: EN-US; mso-bidi-font-family: "MS Serif"; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></a><span class="MsoFootnoteReference">[1]</span></span></span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">
Yeshua’s death, for each and every man (ref. Heb. 2:9) on the Hill of "<b>Golgata</b>",
which is Aramaic for "<b>skull</b>", lends an even greater credence
to the above statements.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">In
Hebrew Insights into Parashat Shmot (Ex. 1-6:1) we noted that, as soon as the
Egyptians embarked on their program of subjugating the Hebrews they began
treating them as a nameless mass (ref. Ex. 1:10-12), while also condemning to
death the baby boys (Ex. 1:16). This is in a striking contrast to what we
encounter in Bamidbar chapter <st1:metricconverter productid="1. In" w:st="on">1.
In</st1:metricconverter> Verse 18 we read, “State their genealogies”, or
“declare their pedigree”, or “register their ancestry” (depending on the
translation), which is designated in Hebrew by one word - “<b>hit’yaldu</b>” -
the root being y.l.d (yod, lamed, dalet) for “child” or “to give birth”, or
“midwife” (this also brings to mind the two midwives who saved the lives of the
baby boys). This verb is found nowhere else in Scripture, and literally means
to “<b>become a child</b>”. Thus, restoring the nameless individuals and clans
to their respective origins, with the various groupings and families being
recognized, acknowledged, and brought to the fore, is part of the redemption
process. This aspect of redemption will one day be experienced again when all
the names of the families, clans and tribes of Yisrael will be revealed, so as
to make up the full Commonwealth of the Household of Yisrael. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">When
the roll call was completed and the Levites' duties in the Mishkan were
dispensed, "YHVH</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"> spoke to
Moses and Aaron, saying: 'Everyone of the children of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place> shall camp by his own
standard, beside the emblems of his father's house; they shall camp some
distance from the tabernacle of meeting'" (2:1, 2).<span style="mso-spacerun: yes;"> </span>The organizational process, of turning the
former slaves into a nation, is continuing. The Israelites were to array
themselves according to their tribes in specified directions around the
Mishkan. The “<b>standard</b>" mentioned here (and in 1:52) is "<b>degel</b>",
of the root d.g.l (dalet, gimmel, lamed). In Shir HaShirim (Song of Songs) 5:10
we read: "My Beloved is bright and ruddy, standing out among ten
thousand". “Standing out" is "dagul", and shares its root
with “degel”. "Dagul" may also be interpreted as "chosen"
and "selected".<span style="mso-spacerun: yes;"> </span>Again, in the
same book, the betrothed says about her beloved, "And His banner
("diglo") over me is love" (2:4). The various banners, or
standards (according to the respective tribes) with their emblems, were
indicative of YHVH's favor and love toward His "select" people, and
over each member of this chosen race.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">The "<b>emblems</b>", mentioned above in 2:2,
are "<b>otot</b>" (plural, and "ot" singular). "<b>Ot</b>"
(alef, vav, tav) is a widely used term, denoting "sign, token, pledge,
assurance, miracle, omen" and more.<span style="mso-spacerun: yes;">
</span>Although we do not know what the banners looked like, it appears that
each of them had the "ot", or sign, of a particular "father's
house", which rendered each tribe much like a family related to a single
progenitor.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Concerning the grouping around the Mishkan, which was in
the midst of the camp, Nahmanides says in relationship to this edifice:<span style="mso-spacerun: yes;"> </span>“It was a kind of <st1:place w:st="on">Mount
Sinai</st1:place> on which the Torah was given, accompanying them on all their
journeying”. Benno Jacob follows up this idea: “The Lord transferred His
presence from Sinai to the Tabernacle, from the sanctuary of the Lord which <i>His
hands </i>had established, to the sanctuary which <st1:country-region w:st="on"><st1:place w:st="on"><i>Israel</i></st1:place></st1:country-region><i> </i>had
made'"<span class="MsoFootnoteReference">2</span> This may account for the
strict orders of the camp's formation.<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">The
above mentioned orders, regarding the tribes and their placements, excluded the
Levites who were to serve in the Mishkan, and were to be at YHVH's disposal. In
the course of the detailed description of their duties and responsibilities for
the various parts of the Mishkan, mention is made of the edifice’s sides (Num.
3:29, 35). The Hebrew word here for “<b>side</b>” is “<b>yarech</b>”, of the
root y.r.ch (yod, resh, kaf/chaf), meaning “thigh, loin or base”. The thigh
represents man’s strength and power (see Gen. 24:2; 47:29), both in terms of
virility and force (being also the place upon which the sword was placed). That
is why in order for Ya’acov to become Yisrael his he was so in injured that he
limped on his thigh (Gen. 32:31), and likewise the repentant one, who in order
to demonstrate his true intentions smites this part of his body (e.g. Jer.
31:19, Ephraim’s repentance). Similar to the root d.v.r. in some of its uses,
“yarech” also refers to the “furthermost point”, to the “backside” or to the
“rear” (Jud. 19:1, Is. 14:15), and hence the application to “side”. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">The
vicarious role of the Levites as firstborn follows in Bamidbar 3:41, 45 with
reference to their required conduct. It says there that, they were to be taken
“instead” or “in place of all the firstborn among the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>”. “Instead”
or “in place of”, here (and in numerous other places), is “tachat”, meaning
“rear, under, or underneath”, thus underscoring the required attitude of
humility and servitude congruent with the tasks assigned to YHVH’s ministers. On
the same issue: In chapter 1 verse <b>49 </b>it says regarding the Levites: "Only
the tribe of Levi you shall not number, nor take a census of them among the
children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>”.
However, the literal Hebrew says the following: “But the Tribe of Levi you
shall not number, nor shall you lift up their heads among the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>”.
Although, “lift up their heads” does imply census, as we saw above, let us <i>not</i>
ignore the literal meaning of “not lifting up the heads [of the priesthood and
their assistants] among the [rest of] the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>”!<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 23.8pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;">Chapter
4 elucidates how the chosen family of K'hat (Kohath) was to dismantle the
Mishkan, when it was time to move on.<span style="mso-spacerun: yes;">
</span>During this awesome procedure they had to restrain themselves and avert
their gaze from the holy articles, with the help of A'haron and his sons (vs
19, 20). "T</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">hey shall
not go in to see the holy things as they are being covered, lest they die",
is the Parasha's last verse, which literally says, "And they shall not go
in to see, at the swallowing of the holy things [lest] they die". The
usage here of "<b>swallow</b>" ("<b>bela</b>") for
"covering" the Mishkan articles is very unusual. It may be alluding
to the fact that an unwarranted gaze could bring upon the onlookers (that is,
the members of the K'hat clan) the penalty of being swallowed alive (a form of
punishment which was sometimes inflicted – supernaturally - upon offenders,
such as in the case of Korah in Num. 16:30-34). Thus, A'haron’s family was
being charged with responsibility over the lives of their brothers, the K'hats,
whose "keepers" they were to be. <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 27.0pt; margin-right: 19.3pt; margin-top: 0in; mso-pagination: none; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-left: 27.0pt; text-align: left; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 12.0pt;">1
New Studies in Bamidbar, Nechama Leibowitz, trans. Aryeh <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-left: 27.0pt; text-align: left; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 12.0pt;">Newman.
Eliner Library, Department for Torah Education and <o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-left: 27.0pt; text-align: left; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 12.0pt;">Culture
in the Diaspora. Hemed Books Inc., <st1:place w:st="on">Brooklyn</st1:place>,
N.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: -73.75pt; margin-top: 0in; mso-list: l0 level1 lfo1; tab-stops: list 45.0pt; text-align: left; text-indent: -.25in; unicode-bidi: embed;"><!--[if !supportLists]--><span style="font-family: "Trebuchet MS"; font-size: 12.0pt; mso-bidi-font-family: "Trebuchet MS"; mso-fareast-font-family: "Trebuchet MS";"><span style="mso-list: Ignore;">2<span style="font: 7.0pt "Times New Roman";">
</span></span></span><!--[endif]--><span dir="LTR"><span style="font-family: "Trebuchet MS"; font-size: 12.0pt;">Ibid<o:p></o:p></span></span></p>
<div style="mso-element: footnote-list;"><!--[if !supportFootnotes]--><br clear="all" />
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoNormal" dir="RTL"><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Bamidbar.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""></a><span dir="LTR"><o:p> </o:p></span></p>
</div>
</div>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-91527401684200206142021-05-06T23:53:00.008-05:002021-05-06T23:53:51.997-05:00Hebrew Insights into Parashot Be’har/Bechu’kotai – VAYIKRA (Leviticus): 25-27:34<p dir="ltr" style="text-align: left;"> </p><p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">The first verse of Parashat
<b>B’har</b> (meaning, "<b>In Mount…</b>") serves to remind us that
YHVH’s words to the Children of Yisrael, via Moshe, were spoken in Mount Sinai.
<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 50<sup>th</sup>
year Jubilee, the </span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span>"</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">yovel</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span>"</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span> to which the rest of this Parasha is dedicated - apply only in
the <st1:place w:st="on"><st1:placetype w:st="on">Land</st1:placetype> of <st1:placename w:st="on">Yisrael</st1:placename></st1:place>.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 25:3 we read: "You
shall sow your field six years, and you shall prune</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">your vineyard six years,
and shall gather its produce". "<b>Produce</b>" or "<b>provender</b>"
is “<b>t'vua</b>”, of the root b.o. (vet/bet, vav, alef), meaning “to <b>come</b>,
<b>come</b> <b>in</b> or <b>go</b> <b>in</b>", but in another conjugation
it is “to <b>bring</b>”. Thus, the term "produce" conveys the idea of
that which does <b>not</b> result merely from man's productivity or effort, but
rather that which "comes" or is</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>"brought" to him from an outside source.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">coming</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> [</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bo</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">] in of its </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">produce</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> [</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">t'vua</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">];
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).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The un-gathered harvest (or
“after growth”) is called “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">that which grows of itself</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” – “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">safee’ach</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
of the root s.f.ch (samech, pey/fey, chet), literally “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">adding</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">attaching</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">joining</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(25:5, 11).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
light of verse 25:23, where the addressees (the Israelites) are called “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">strangers</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
[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 </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
and settle them in their own land. The </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">strangers</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">gerim</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">) will be </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">joined
</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[nisfe’chu] </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">with them</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, and they will cling to the house of Jacob”
(Italics added).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"Your </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">unkempt</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">grapes</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(25: 5, 11) are termed here “ee'nvey (“grapes of”) </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nezir</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">'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).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">As
mentioned, the second part of the Parasha deals with the Year of the “<b>Yovel</b>”
("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. “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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). "</span><st1:city style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on"><b>Liberty</b></st1:place></st1:city><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">dror</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, which
is the same word for the bird known as "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">swallow</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (e.g. Pr.
26:2), thus lending a graphic rendition to this term.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The yovel year signifies and stipulates that
all property, or its calculated value in another form, is to be returned to its
original owner. “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.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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". "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Perpetuity</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tzmi'toot</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, stemming
from the root tz.m.t (tzadi, mem, tav) which is to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">end</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">put an end</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
to something" or “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">freeze assets</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Another aspect of the yovel
is redemption, “geula”, whose primary meaning is "kin" (denoted by
“go’el”).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">My</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> servants,
whom I have brought out from the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Egypt</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (25:42
italics added). This verse is set in a context of the release of (other) slaves
(25:44ff). Biblical Hebrew for "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">slave</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" and "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">servant</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
is one and the same - </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">e'ved</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - from the root e.v.d (ayin, vet/bet,
dalet), meaning "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">work</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" or "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">labor</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (and also
rendering service to, or worship of, YHVH).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">neshech</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (n.sh.ch, noon, sheen, chaf) is also the root for the
verb “to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bite</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">". "Those who bite" (e.g. Habbakuk 2:7) are
therefore the oppressors and creditors. </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">“Marbit</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is from the root
r.v/b.a (resh, vet/bet) which literally means "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">much</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">many</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">add</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">make</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">greater</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">increase</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">". Hence
“marbit” is a "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">monetary</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">increment</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">".</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">member</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of the stranger’s family”, here he is called “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">eker</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
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,</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“servant” (as some of your translations would
have it, but not appearing in the original text 25:40, 50, 53). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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” (“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mooch</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, root of m.oo.ch –</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">mem, vav, kaf – </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">impoverish</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, become </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">low</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Having once been others’ servants/slaves, the
sons of Yisrael are now the servants/slaves of the One who redeemed them from </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">their</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
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.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: left; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">The topic of the important
place accorded to the Land, which we examined in Parashat B’har with its varied
ramifications, continues in Parashat </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">B’chu’kotai</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;"> ("</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">In My
Statutes</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">"), as seen in 26:3-13. Keeping YHVH's statutes is destined to
be reflected in the natural conditions of the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;" w:st="on"><st1:placetype w:st="on">Land</st1:placetype> of <st1:placename w:st="on">Yisrael</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">The correlation will be seen in the abundance
of rain (and therefore of crops), the removal of dangerous carnivores,
demographic expansion, abundance and prosperity.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">The other benefits resulting from
faithfulness to YHVH and His Word will be peaceful conditions prevailing in the
Land and its surroundings, the ability to defeat the enemy, and primarily the
fulfillment of His promise to instate His Mishkan in the midst of His people,
and to always walk among them (ref. 26:11, 12).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">enough for three years</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (Lev. 25:21 italics added).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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!</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Having examined above, in
Parashat B’har, one of the words for "interest" - “marbit”, here is
another word that shares the same root and needs to be pointed out -</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“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 </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ten thousand</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">r’vava</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”)…" (emphasis
added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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).
"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Walking upright</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ko'memi'yoot</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, of the root k.o.m
(kof, vav, mem), meaning to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">rise</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">get up</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">".</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">t’kuma</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
translated "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">power to stand</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (“you shall have no power to stand
before your enemies”), with its more modern usage being
"resurrection" and "recovery."</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But if Yisrael chooses to
“..despise My statutes, or if your soul </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">abhors</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> 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. “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Abhor</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” here is
“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tig’al</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (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, </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">alef,</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> lamed), a minor change in spelling and
sound (ayin versus alef), and yet a world of difference!</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Making void the covenant signifies removing
one’s self from under the protective umbrella of redemption, rendering it no
longer operational.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Hence, nullifying the covenant would result in a similarly seven-fold
outcome.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 <b>"contrary</b>" – <b>keri</b> - 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…."</span><span style="font-family: "Trebuchet MS";">1</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. “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 – 3</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span>9</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>, and
also Lev. 20:22). Thus the “contrary walk” incurs a “seven-fold chastisement”.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tirtzeh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(of the root “ratzon” - “will” or “acceptance”). Thus, the land "will be </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">appeased</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(v. 34, 35) and “accept” its inhabitants.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Accordingly, the "year of acceptance" is “sh'nat ratzon” (Is.
61:2).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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 </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">accepted</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
[</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">lirtzon'chem</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">] for you…" (italics added).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">As we saw above, negligence to observe the
Shmita</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">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 “<b>yaflee</b>”,
rooted in “<b>pele</b>” - y.p/f.a (yod, pey/fey, alef), which means “<b>wonder</b>,
<b>wonderful</b>”, 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 <i>awesomeness</i> of his responsibility, hence the unusual usage
of the verb “yaflee” above. The “<b>evaluation</b>” (“<b>erech</b>” - 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
commitment.<span style="mso-spacerun: yes;"> </span></span><span dir="RTL" lang="HE" style="font-size: 14.0pt; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">As mentioned, verses 32-33
(ch. 27) deal with tithes: “And all the tithe of the herd, or of the flock, all
that <i>passes under the rod</i>, 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 <i>to pass under the rod</i>,
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 <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Israel</st1:placename></st1:place>”
(italics added). In the above Vayikra
(Leviticus) text, we encountered, “He shall not search (also meaning “to
inspect”)” – “lo <b>ye’vaker</b>”</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>(v.
33). Y’chezkel 34:12 reiterates this
phrase (as if in dialog with the present text), though this time with a
positive intent, and so we read: “For so says Adonai YHVH: Behold, I Myself
will search for My sheep and <i>seek them out</i> – u<b>vikarteem</b>, as the
seeking out – ke<b>vakarat</b> – of the shepherd of his flock in the day that
he is among his scattered sheep, so <i>I will seek out </i>– <b>a’vaker</b> -
My sheep and will deliver them out of all places where they have been scattered
…” (literal translation, italics added).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">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:</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"These are the statutes which YHVH made
between him and the children of Israel in </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">Mount Sinai</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> by the hand of
Moses" (v. 34 italics added).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: -16.7pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: left;"><span style="font-family: "Trebuchet MS";">1]
New Studies in Vayikra, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library,
Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: left;"><span style="font-family: "Trebuchet MS";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: left;"><span style="font-family: "Trebuchet MS";">Some
of the word meanings were gleaned from:<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 10.3pt; text-align: left;"><span style="font-family: "Trebuchet MS";">The
New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown, Hendrickson
Publishers, <st1:place w:st="on"><st1:city w:st="on">Peabody</st1:city>, <st1:state w:st="on">Mass.</st1:state></st1:place> 1979. <o:p></o:p></span></p>
<p class="MsoBodyText2" dir="ltr" style="margin-left: 10.3pt; text-align: left;"><span style="font-family: "Trebuchet MS";">Theological Wordbook of the Old Testament, ed. R. Laird Harris,
Moody Press, Chicago, 1980<o:p></o:p></span></p>
<p class="MsoBodyText2" dir="ltr" style="margin-left: 10.3pt; text-align: left;"><span style="font-family: "Trebuchet MS";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: left;"><b><i><span style="font-family: "Trebuchet MS"; font-size: 16.0pt;"><o:p> </o:p></span></i></b></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-51932717774478807982021-04-29T22:57:00.005-05:002021-04-29T23:00:20.695-05:00Hebrew Insights into Parashat E’mor – Vayikra (Leviticus) 21 – 24<p dir="ltr" style="text-align: left;"> </p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">Parashat <b>Emor</b> starts
with (literal translation) “and spoke - <b>va’yomer</b> - YHVH to Moshe, ‘speak
– <b>emor</b> - to the priests, the sons
of A’haron’” (21:1). In both instances the verb used for “speak” is the same
one, a.m.r (alef, mem, resh).<o:p></o:p></span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The topics with which Moshe
was commanded to address the cohanim/priests had to do with their sanctity. The
first of these deals with defiling themselves with the dead (v.1), although in
Hebrew the word “dead” is missing, and can only be inferred from the context.
Perhaps this is a linguistic device intended to illustrate the defilement of
death, and thus is omitted (even) from the text. The titles of the previous two
Parashot, together with this one, form the sentence: “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">after the death</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of
the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">holy ones</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">say/speak</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">…,” the “speaking” having to do, once
again, with the topic of </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">death</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. The opening of our Parasha seems,
therefore, to pick off from the beginning of Parashat Acharey Mot (Lev. 16:1-2),
which deals with the aftermath of the death of A’haron’s sons, elaborating on
the necessary conduct required by the priests. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Parashat Emor also contains
the well-known chapter 23, which lists and specifies YHVH's appointed times.
Chapters 21 and 22, on one end of the Parasha, deal respectively, as we have
just seen, with the priests' conduct of holiness, the sanctity of the offerings
and the handling thereof. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It is
interesting to note the order; the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">sanctity of the priests </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">("they
shall be holy to their Elohim", 21:6) is followed by </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">the sanctity of
the offerings</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (called "holy things", 22:3), followed by the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">sanctity</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">of the appointed times</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (chapter 23). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The other end of the Parasha is made up of chapter
24, with its themes of the </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">perpetual</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">light</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> ("</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ner</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ha'tamid</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
vs. 1-4), and the twelve loaves that were to be set on the gold table (vs. 5-9).
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">A brief account relating an episode
during which YHVH's name was profaned,</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">*</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> as well as the resulting and
immediate consequences, together with a series of instructions for penalties applicable
in similar cases and a variety of offenses, seal off Parashat Emor. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">Chapter 23 is situated in the center of the Parasha,
with verses 1 and 2 stating the following: “YHVH spoke again to Moses, saying,
'Speak to the sons of Israel and say to them, YHVH's appointed times
["mo'adim"] which you shall proclaim as holy convocations [“mik'ra'ey
kodesh”] - My appointed times are these…'" Here we encounter the important
terms, “mo’adim” and “mikra'ey kodesh” (singular: “mo'ed” and “mikra kodesh”). </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">Mo’ed</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">
stems from the root y.a.d (yod, ayin, dalet), which is "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">appoint</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">design</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">
or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">designate</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">". Thus we read in Amos 3:3 (literal translation):
"Do two men walk together unless it has been designated, or appointed for
them [to do so]?" The conjugation of the verb implies that someone else
was responsible for their meeting.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Mo'ed”, as we see in the
text before us, is connected to a specific called-out and </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">destined assembly</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
many times termed “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">e'dah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (originating in the same root), which gathers
or convenes together. In 24:14 for example, the assembly, or “edah”, is told to
stone an offender. In T’hilim (Psalms) 82:1, “Elohim takes His stand in His
edah”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The “appointed times”, therefore,
relate to an appointed group of people. There are some who are of the opinion
that the word for witness “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ed</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” masculine, and “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">e’dah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (feminine)
also originate from the same root. But there is more…</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“Tent
of [appointed] meeting” is “Ohel Mo'ed” (mentioned here in 24:3). A similar,
though not identical term is found in T’hilim (Psalms) 74:4 and </span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span>8</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>, where we read, “Your enemies roar in the midst of Your meeting
place… They have burned Your sanctuary". The renderings of “your <b>meeting
place</b>” and "<b>sanctuary</b>" here are: “<b>mo’ad</b>e’cha” and “<b>mo'ad</b>ey
El”, literally "your <b>appointed</b> <b>times” </b>and<b> </b>“<b>appointed</b>
<b>times</b> of El”, making evident that Place and Time in the Hebrew mind are
not always demarcated by a clear boundary. Our text reveals the “three-strand
cord” of place, time and people, as it is held together by the sovereignty of
the One who has appointed and chosen them, and who is responsible for bringing
about their interactions one with the other. Finally, y.a.d is also to “<b>establish
a destiny</b>”, and so we read in Romans 8:29</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span>-</span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span>30: “Whom He foreknew, He also <i>predestined</i> to be<i> </i>conformed
to the image of His Son… Moreover whom He <i>predestined</i>, these He also
called…” (italics added). In the Hebrew translation of the Greek text,
“predestined” is rooted in “ya’ad”. Who are the ones whom He foreknew,
predestined and called? As we have seen above (and will see later), the calling
and appointing has been and are Yisrael’s, thus establishing again (in context with
the above quote), that y.a.d refers not only to people, time and place, but
also to an eternal destiny (past, present and future). “Eternity” or “for ever”
is sometimes designated by the word “<b>ad</b>” (ayin, dalet), such as in
Tehilim 48:14 (‘ever”). “Mo’ed”, with a slight alteration, will be rendered as
“m’ad” – from eternity or “from of old” or “ever”, which takes us all the way
back to creation, as in B’resheet 1:14 the “seasons” in the original text are
rendered “mo’adim”.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The “holy convocations”, as
mentioned, are “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mikra'</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">ey kodesh”, with singular being “mikra”. The root
k.r.a (kof, resh, alef) makes up the verb “to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">call</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, even though the
"convocation" - the assembling - is made up of people. The calling,
therefore, is what designates the “mikra kodesh”. In addition, these “holy
convocations” are also the special times that are synonymous with “mo’adim”.
And so, once again, the “calling” proves to be the common paradigm or
‘ingredient’ shared by the people and the appointed times during which they are
to convene. Another parallel of “mikra” to the root yod, ayin, dalet that we
just reviewed, is that it too lends itself to ‘place’. In Yishayahu 4:5 we
read, “then YHVH will create above every dwelling place of Mount Zion, and
above her assemblies, a cloud and smoke by day and the shining of a flaming
fire by night”. The “assemblies” mentioned here are rendered “mikra”.</span></p>
<p class="MsoBodyText" dir="ltr" style="margin-left: 82.3pt; text-align: left;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The first "appointed day" – the “Shabbat”
- is also the prototype upon which all the others are established (ref. 23:3).
It speaks of rest, trust and faith directed toward the Heavenly Father (a topic
we dealt with at length in Parashat Yitro – Exodus 18-20).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The mo’ed, which starts the
annual cycle, is to be celebrated on the first month of the biblical calendar
(the month of Aviv). The 14th day of that month is designated as YHVH's </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Pesach
</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(Passover), whereas the next seven days are called the Feast of Matzot
(Unleavened Bread). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The root p.s.ch
(pey, samech, chet), which we examined in Parashat Bo (Exodus 10-13:16, in
12:11), means to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">pass</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">skip</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">over</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The lamb’s blood was smeared on the Hebrews’
doorposts, thus covering and protecting the sons of Yisrael from YHVH's arm,
which dealt severely with the Egyptians. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It was by virtue of that blood that YHVH
“passed” or “skipped over” the dwellings of the Israelites. The wider scope of
the principle set in motion here is </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">what was to be</span><span style="color: red; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the
atoning blood of the Lamb of Elohim, that covers and protects the redeemed from
sin’s death sentence.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Next is the Feast of
Matzot, or <b>Chag</b> Ha<b>Maztot</b> (plural of “<b>matza</b>”, which is a
thin, wafer-like cracker baked without yeast). “<b>Chag</b>” is <b>feast, </b>whose
root, ch.u.<st1:personname productid="g (chet" w:st="on">g (chet</st1:personname>,
vav, gimmel), means “to <b>circle</b>” (e.g.</span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Ps. 107:27), thus pointing
to the cyclical nature and annual reoccurrence of YHVH’s feasts and appointed
times. As we have already seen in
Parashat Bo, the root m.tz.h (mem, tzadi, hey) means “to <b>drain </b>or<b>
squeeze</b> <b>out</b>” to the very last drop of water. Yeast can only be activated in an
accommodating environment (that is, in water). Since yeast, or leaven, is likened to the element
that which leavens or puffs up the whole lump (ref. Gal. 5:9), water may be
compared to the environment which enhances it. The "old leaven" (1
Cor. 5:8) being sin, in the form of the deeds of darkness (Rom. 13:12),
wickedness (1st Cor. 5:13) and more, is removed as the redeemed are constituted
"holy matzot; for Messiah, our Pesach [lamb who]… has been
sacrificed" (1 Cor. 5:7). Notice
that aside from “matza”, unleavened bread is also called “lechem oni”, translated
“bread of affliction” (Deut. 16:3). Yeshua, who is the “Bread of Life” (John
6:35), was born in the House of Bread (Beit-Lehem) and was in Beit Onya (<st1:place w:st="on"><st1:city w:st="on">Bethany</st1:city></st1:place>) - House of
Affliction (John 12:1) - six days before He gave His disciples the bread <span style="color: purple;">(“matza”)</span> representing His body (Luke 22:19).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"Then YHVH spoke to
Moses saying, ‘Speak to the sons of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and say to them, ‘when you
enter the land… and reap its harvest, then you shall bring in the sheaf [omer]
of the BEGINNING/re’sheet of your harvest to the priest. And He shall wave the
sheaf before YHVH for you to be accepted; on the day after the Sabbath the
priest shall wave it’" (23:9-11 literal translation, emphasis added). The
first harvest (of barley) takes place very early in the spring. From Dvarim
(Deuteronomy) 16:9 we learn that the picking is "from the time you begin
to put the sickle to the standing [barley] grain". </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Because “omer” is also a measurement (one
tenth of an epha), there is no question as to the amount of the "first of
the harvest". </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Thus, the priest was
to wave those first (beginning-resheeet) sheaves before YHVH, "for your </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">acceptance</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
- li</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">r'tzon</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">'chem (root r.tz.h – resh, tzadi, hey – meaning, “satisfy,
favor”), after the Shabbat. This was totally fulfilled by Yeshua, who was in
the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">beginning</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (ref. Gen. 1;1; John 1:1-2), and is declared to be the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">beginning</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
and the end (ref. Col. 1:18; 1John 2:13-14; Rev. 1:8, 3:14, 21;6, 22:13). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Following His resurrection, which occurred
after the Shabbat, He immediately went up to His Father (ref. John 20:17) to
offer Himself on our behalf, thus rendering us acceptable. After that first
barley harvest was cut, one was to wait for the day after the Shabbat and count
seven weeks, making the 50th day a “mo'ed” which is tied intrinsically to the
Counting of the Omer.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The land and its
fruitfulness, or lack thereof, was to reflect Yisrael's relationship with YHVH,
as it is "a Land for which YHVH your Elohim cares; the eyes of YHVH your Elohim
are always on it, from the beginning even to the end of the year" (Deut.
11:12). The Cycle of the Feasts "from the beginning even to the end of the
year" is partly designed for this purpose.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Thus, if the rains come in their due season, watering the ground which
responds to the seed (ref. Hos. 2:21, 22), it can indicate that the Nation of
Yisrael is walking with their Elohim, "who keeps for us the appointed weeks
for the harvest" (Jer. 5:24). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
that case, all is well and the Counting of the Omer can begin. Conversely, the
consequence of disobedience and sin is drought (Lev. 26:18-20, 26, for
example), which means that there is no barley, no sheaves and nothing to count.
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">That, in turn, will affect the next
mo'ed, which is Shavu'ot. The mo'adim, the Land and the relationship with the
Almighty are all intertwined, making the life of the Hebrew person inseparable
from his Elohim, his Torah, his land and community. The omer, therefore, affects
the celebration of Shavu’ot. It also signifies total dependency on YHVH, and
speaks of His control over the natural </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">and</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> spiritual causes, their conditions
and aftermath.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">On Shavu'ot the focus is on
"a new grain offering to YHVH" (23:16), also termed "first
fruits of the wheat harvest” (Ex. 34:22) called </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bikkurim</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">which
is</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">derived from the word “b'chor” – “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">firstborn</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. Note that in the
Hebrew bible this word does not appear in connection with the waving of the
first barley sheaves (v. 10), where, as we noticed above, “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">resheet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(that is, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">“beginning” or </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">first</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", stemming from “rosh”
– “head”) is used.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Interestingly, Yisrael
is declared "holy to YHVH”, and like Yeshua is also called “the first - resheet
- of His harvest" (Jer. 2:3). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Hence,
both of these special times (the Counting of the Omer and Shavu'ot) are a
reminder to Yisrael that as YHVH's firstborn (Ex. 4:22), they too belong to Him.
The Feast of First Fruit (Bikkurim/Shavu’ot, see Ex. 34:22; Num. 28:26) has
also been fulfilled by Messiah, when He sent the Spirit of Holiness so that </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">we</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
may be the “bikkurim” – the “first fruit” who were “brought forth by the word
of truth” (James 1:18). Shavu’ot’s two loaves that are baked with leaven (which
are to be waved, 23:17,20), signify that YHVH’s two peoples, unlike His Son, can
be still plagued by the power of sin, but conversely, with the ‘leaven’ of the
animating presence of the Spirit . </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Intertwined with this
mo'adim ‘inventory’ is an important insertion, which lends another dimension to
the feasts and to the life of the sons and daughters of Yisrael. It reads as
follows: “When you reap the harvest of your land, moreover, you shall not reap
to the very corners of your field nor gather the gleaning of your harvest; you
are to </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">leave them for the needy and the alien”</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (23:22 italics added).
The reason given for this injunction, albeit a very short one summarizes it
all: "For I am YHVH your Elohim". We found a similar injunction in
last week’s portion (Kdoshim), in 19:9-10, which was preceded by the
declaration: "You shall be holy for I YHVH your Elohim am Holy"
(19:2). YHVH’s heart, His character and deeds express His holiness. He desires
to bestow upon His people this kind of holiness, while they, in turn, are to live
accordingly.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">From the first month
through the third - we now move to the seventh, which is replete with mo'adim,
starting with the first day. (Rosh Chodesh - "head of the month", the
usual term for the first day of the month, is not used here.) The "first
day" of the seventh month is to be a “shabbaton”, a Shabbat-like day, and
also a “mikra kodesh” - a "holy convocation" (23:24). It is to be a “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">zich'ron</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tru'ah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, that is, a day dedicated to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">remembering</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> the “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sound</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
or a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">blast</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (that was first heard on </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on">Mount Sinai</st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
Ex. 19:16). Yet, “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">t'ruah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is a generic noun, thereby shrouding this
mo’ed with some obscurity. The raising of human voices, or the blowing of a
shofar (ram’s horn), or a silver trumpet can all produce the “t’ruah” sound.
The combination of 'jarring' the communal memory and the emphasis on sound may
also be in preparation for the tenth day of the month, the most solemn of all
the feast days, “Yom Ha</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Kippurim</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, literally "Day of the</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">
Atonements</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (v. 27). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The sound
of the alarm is intended, therefore, to help the People of Yisrael recall the
greatness of their Elohim, His deeds and commandments, as well as their own
responses and shortcomings. In other words, it is a call to self-examination
leading to repentance. Since “tru'a” signifies a number of different calls and
alarms (e.g. Num. 10:5, 6,9,10), “…blessed is the people who knows
[understands, discerns] the “tru'a” [the specific sound and its intent]; O YHVH
they walk in the light of your countenance!" (Ps. 89:15).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The Day of Atonement is a
mikra kodesh, "on exactly the tenth day" (23:27) to commence on the
previous evening (according to verse 32); and "it is to be a Shabbat
Shabbaton" - a Shabbat of Shabbats. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">What else singles out this day? In addition to
a total cessation of labor, it is also to be a time of "affliction of the
soul". To “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">afflict</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" here is “(ve)</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ee'ni't</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">em,” the root
being a.n.h (ayin, noon, hey), shared by the adjectives “humility” or
“self-denial”. Yisha’yahu (Isaiah) 58 clarifies for us the kind of affliction
YHVH is referring to: "Is it a fast like this which I choose, a day for a
man to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">afflict</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">/</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">humble</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> [ah'not] himself? Is it for bowing one's
head like a reed and for spreading out sackcloth and ashes as a bed? Will you
call this a fast, even an acceptable day to YHVH? Is this not the fast, which I
choose: to loosen the bonds of wickedness, to undo the bands of the yoke, and
to let the oppressed go free and break every yoke? Is it not to divide your
bread with the hungry and bring the homeless </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">poor</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> [ah’ni, the same root]
into the house…?"</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(vs. 5-7 emphases
added). Thus, he who truly afflicts himself is not necessarily engaged only in
ceremonial acts, but, rather, empathizes with the afflicted and comes to their
aid. Lastly, a quick glance back to Pesach will remind us of the "bread of
affliction" - lechem oni - literally "bread of affliction or
humility", which is another name for the “matza”, as we already noted
above. Lechem Oni, therefore, is a fitting title for He who is the "Bread
of Life", the Pesach's Matza, and who is also described in Z’char’yah
(Zechariah) 9:9 as "humble - ah'ni - and mounted on a donkey".</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">The other aspect of the Day of Atonement, the
“kippurim” or “kapara” of the root k.f.r (kaf, pey/fey, resh), with its primal
meaning "to cover", we have examined a number of times (particularly
in Parashat Noach – in Gen. 6:14). The ultimate sin-covering and subsequent forgiveness
was epitomized in the life and atoning death of Yeshua, who became the final
sacrifice and ransom for all (ref. 1 Tim.2:6).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">We are still in the seventh month. On the 15th day,
the Feast of Succot - Booths or Tabernacles - is to be celebrated for seven
days. The first day is to be a holy convocation, on which no work is to be
preformed. This feast is to be kept "when you have gathered in the crops
of the land" (23:39), and is therefore another one of those special times,
during which the Israelites are reminded of the connection that the Land and
its produce bear to their relationship with Elohim. They are also enjoined to
dwell in “succot” (“booths”) “…for seven days… so that your generations may
know that I had the sons of Israel live in booths when I brought them out from
the land of Egypt" (vs. 42, 43). After this mo'ed there is an eighth day, which
aside from being a mikra kodesh, is also described as an “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">atzeret</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">”,
translated "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">solemn</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">assembly</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">" (v. 36). The root a.tz.r
(ayin, tzadi, resh) means, "to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">restrain</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">hold</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">back</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">refrain</b><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">",
as well as "to rule, possess and to check".</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">"Solemn", in reference to the
"assembly" is no doubt a expansion of "restraint", denoting
the importance of the day.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“<b>Succa</b>” (singular
for “succot”) stems from the root s.ch.ch. (sah'mech, kaf</span><span style="font-size: 16pt;">, </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">kaf), meaning to “<b>cover</b>, <b>protect</b> or a (temporary)
<b>shelter</b>”. Its primal root is to “<b>weave</b>
<b>together</b>" (for example, "You have woven me - tesukeni - in my
mother's womb," Ps. 139:13). "Succa" is also a "<b>thicket</b>".
Besides being translated as a literal shelter for men and animals, this word is
used figuratively; especially known is the “fallen succa - dynasty - of
David", which YHVH promises to restore (Amos 9:11, Acts 15:16). The
"mercy seat" - kaporet - in the Holy of Holies was covered by the
wings of the Cherubim, which are described as “covering the mercy seat with
their wings” (Ex. 25:20). The term "covering" in this instance
utilizes “so’che'chim”, sharing the same root as “succa”.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">While Succot brings
together several aspects and reasons for all the other mo'adim, it also points
to future events (hence Shmini Atzeret). Succot is the only feast that is
followed by an eighth day (a day that stands on its own). A full (and
prophetically complete) unit of days is always comprised of seven days. The
eighth day, therefore, signifies a new beginning. The restoration of David's
“dynasty”, or “house”, when compared to a succa clearly indicates that the
Feast of Succot is yet to have an even greater fulfillment. On the day that, “the
Branch of YHVH will be beautiful and glorious… there will be a succa to give
shade from the heat by day, and refuge and protection from the storm and the
rain", is an exciting future promise found in Yisha’yahu (Isaiah) 4:2, 6. Being
placed at the end of the cycle of the feasts, the solemn eighth day points to
that which is even </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">beyond</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> the feasts’ cycle…</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Shabbat, by commemorating
the Creator’s work and His redemption of the Hebrews from bondage and their
everlasting covenant, lays the foundation for the mo'adim; whereas the mo'adim
illustrate the various phases of the life and path of faith. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">At the same time Shabbat, being the epitome of
rest and cessation of all self-effort, is also a foreshadowing of the coming
Kingdom. Thus it represents, as well as stands for, the destination of the
Believer's path, and hence is twofold; a foundation, but also a tangible image
of the goal. In this way the Shabbat may be compared to Messiah Yeshua, in that
He too is the foundation, the Root, as well as the Branch - both a Beginning
and an ultimate Destination (ref. Revelation 22:16).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><b><span style="font-family: "Trebuchet MS";">* </span></b><span style="font-family: "Trebuchet MS";">The
word used there for “profaned” is “yikov”(root k.v.v, kof, vet, vet) and means
“to bore a hole”. Thus, as we saw last week, when examining the verb ch.l.l, which
also means to “profane or desecrate”, such an act constitutes ‘hollowing out’
or ‘making empty’ (implying meaninglessness) of that which is of greatest import,
seriousness, and sacredness. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; text-align: left;">Some of the word
definitions were gleaned from: </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; text-align: left;">The New Brown,
Driver, Briggs, Gesenius Lexicon, ed. Francis Brown, Hendrickson Publishers, </span><st1:place style="font-family: "Trebuchet MS"; text-align: left;" w:st="on"><st1:city w:st="on">Peabody</st1:city>, <st1:state w:st="on">Mass.</st1:state></st1:place><span style="font-family: "Trebuchet MS"; text-align: left;">
1979. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 82.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; text-align: left;">Theological
Wordbook of the Old Testament, ed. R. Laird Harris, Moody Press, Chicago,
1980.</span><span style="font-family: "Trebuchet MS"; text-align: left;"> Etymological Dictionary of Biblical Hebrew, ed. Matityahu Clark, Feldheim Publisher, Jerusalem, New York. 1999 </span><span style="font-family: "Trebuchet MS"; text-align: left;"> </span></p>
<p class="MsoNormal" dir="ltr" style="text-align: left;"><br /></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-48702970383476408062021-04-22T04:11:00.006-05:002021-04-22T22:49:37.853-05:00 Hebrew Insights into Parashot Acharey Mot/Kdoshim – Vayikra (Leviticus) 16-20<p dir="ltr" style="text-align: left;"> </p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This week’s first Parasha
opening verse: "Now YHVH spoke to Moses <b>after the death</b> [“acharey
mot”] of the two sons of Aaron, when they drew<i> </i>close to YHVH, and
died" (Lev. 16:1, literal translation, emphasis added) underscores the
combination of "drawing close" to YHVH <i>and</i> "death".
Thus, in verse 2 we read: "Tell Aaron… not to come [just] at any time into
the Holy Place inside the veil, before the mercy seat which is on the ark, lest
<i>he die</i>…” (italics added). This is the solemn introduction to the long
and detailed account of the necessary preparation and sanctification process of
the High Priest’s entrance to the Holy of Holies, culminating with: “This shall
be a statute forever for you: In the seventh month, on the tenth day of the
month, you shall afflict your souls, and do no work at all… For on that day the
priest shall make atonement for you, to cleanse you that you may be clean from all
your sins before YHVH. It is a Sabbath of solemn rest for you, and you shall
afflict your souls. It is a statute forever… This shall be an everlasting
statute for you, to make atonement for the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>, for all
their sins, once a year…" (16: 29-31, 34). <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Without actually
pronouncing the term it is, of course, the description of Yom haKippurim. But
rather than commence with that special day, its purpose, timing and varying
procedures, the text first deals with the needed course of action in relationship
to the High Priest, while the theme of Yom haKippurim unfolds gradually and
inductively, ultimately bringing to light its goal. What is more, as we saw
above, in this particular context the instructions are mentioned against the
backdrop of the death of Ah’aron’s two sons, which enhances the seriousness and
solemnity of the day, albeit without calling it by its explicit name.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The term “atonement” in its
various forms (which includes “kaporet” – translated “mercy sit”, but in Hebrew
is rooted in k.p.r – “to atone” or “cover” as we saw in Ex. 25:17), is repeated
many times over in chapter 16, as is the blood of the atonement, with which
many of the items mentioned were to be sprinkled. What is the purpose of
sprinkling blood on inanimate objects? “So he shall make atonement for the Holy
[</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-style: italic;">Place]</span><i style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-style: normal;">, <span style="mso-bidi-font-style: italic;">because of the uncleanness
of the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>,</span></i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
and </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">because of their transgressions, for all their sins; </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">and so he shall
do for the tabernacle of meeting which remains among them in the midst of their
uncleanness. Then he shall sprinkle some of the blood on it with his finger
seven times, cleanse it, and consecrate it </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">from the uncleanness of the
children of Israel</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (Leviticus 16:16, 19 italics added</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">).</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> In the
process of carrying out the requirements for sin-atonement, the articles used had
become contaminated by the sins of the people.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 16:2 we encounter the
expression “inside the veil - parochet - before the mercy seat - kaporet".</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">veil</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> – </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">parochet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - is made
up of the same letters as “kaporet”.[1] The rest of verse 2 says, "I will
appear in the cloud above the mercy seat - kaporet". Thus, the rendition
of mercy seat and the veil in the same verse makes for an alliteration (</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">kaporet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
and </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">parochet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">), highlighting the connection of these two articles and the
position of the mercy seat within the veil, where the High Priest may enter
only under very strict and special conditions. “Parochet”, stemming from p.r.ch
(pey, resh, kaf), means both “separating” and “covering” and together with
“kaporet” points to the ‘cure’ for sin by the provision of the covering and the
requirement of separation.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">After readying himself and
making a sin offering as atonement for his own person and household, the High
Priest was to take two male goats, which he was to obtain from the
congregation. These two were to be placed "in front of YHVH" at the
opening of the Tent of Meeting where lots had to be cast for them, "one
lot for YHVH and one lot for Aza'zel" (ref. 16:5-10). The goats mentioned
here are “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">s'eerim</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” ("</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">hairy</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ones</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">," s'eer =
"hairy"). The casting of lots is "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">goral</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", which is
of the root g.r.l. (gimmel, resh, lamed), meaning "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">stone”</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">stony</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">place</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", since the lots comprised of stones shaken after being put
into a piece of cloth or a container [2]. Thus, in Matthew 27:35 we read the
following about Yeshua: "Then they crucified Him, and divided His
garments, casting lots, that it might be fulfilled which was spoken by the
prophet, 'They divided My garments among them, and for My clothing they cast
lots'" (Ps. 22:18). In the same chapter of Matthew (v. 15-17 and 21b) we
read the following:</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"Now at the
Feast the governor was accustomed to releasing to the multitude one prisoner
whom they wished. And at that time they had a notorious prisoner called Yeshua
Bar Abba (Barabbas). Therefore, when they had gathered together, Pilate said to
them, 'Whom do you want me to release to you? Bar Abba, or Yeshua who is called
Messiah?'… They said, 'Bar Abba!'" The verdict was pronounced. The goat on
which YHVH's lot fell was to be a sin offering, as it is written: "Elohim
by sending His own Son in the likeness of sinful flesh, on account of sin: He
condemned sin in the flesh" (Rom. 8:3b).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The other goat was to be
for Aza'zel (sometimes translated “scapegoat”). “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Aza’zel</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is a compound
word, made up of the word “az” (ayin, zayin), meaning “strong”, but can also be
read as “ez” – goat, and “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">azal</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (alef, zayin, lamed) - “that which is </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">used</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">up</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">,</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or “is </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">no</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">more</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. The goat that was “to be no
more” was sent to the wilderness by the hand of a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">suitable</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> ("</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">eeti”</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
meaning “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">timely</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”; "et" = the "right or appointed
time") person (ref. 16:21). Thus, Yeshua Bar Abba the criminal and
counterfeit of Yeshua the Son of the Father, stood in proxy, as it were, for
the goat that was allowed to live for the purpose of being sent to the
wilderness, or “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">eretz</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">grzera</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” ("</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">land</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">of</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">separation</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
or “verdict” 16:22) with all the sins and iniquities.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The root g.z.r (gimmel, zayin, resh) is
literally “to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">cut off</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">remove</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">decreed</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And while it was </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">decreed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> that the
unrepentant Bar Abba would be </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">cut off</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">removed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> from the Father
with his sins (see Is. 59:2), Pilate was the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">timely</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">person</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> who
facilitated the whole process and scenario.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Yet, it also says about the “Suffering Servant” of Yishayahu (Isaiah)
53:8:</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“For He was </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">cut off</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> [</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nigzar</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">]
from the land of the living” (emphasis added). We see, therefore, that in spite
of our above comparison of Yeshua and Bar Abba, respectively, to the two goats,
Yeshua also fulfilled the role of the second goat, as is confirmed by 16:21:
“Aaron shall lay both his hands on the head of the live goat, confess over it
all the iniquities of the children of Israel, and all their transgressions, </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">concerning
all their sins, putting them on the head of the goat.</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">..” (italics added).
Yeshua Bar Abba, although partially fitting the role of the goat that was sent
to the wilderness, definitely did not act the part of carrying vicariously sins
and iniquities for the purpose of their removal.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And just as Pilate washed
his hands after having succumbed to the demand to crucify Yeshua (Mat. 27:24),
so was it commanded that the person who was to send the goat of azazel, would
have to “wash his clothes and bathe his body in water” (Lev. 16:26).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Whereas chapter 16 began
with a strong exhortation and command to the High Priest regarding time, place,
and procedures of coming before YHVH, chapter 17 enjoins the ordinary people
not to sacrifice according to their own whims, lest they should be suspect of
sacrificing to idols, or be even led astray and carry out such acts. And so we
read in 17:7: "They shall no more offer their sacrifices to demons, after
whom they have played the harlot…" "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Demons</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">s'eerim</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
being the word that we have just encountered in the previous chapter for “male
goats”. Goat worship prevailed in </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and it is thought that the
demons worshipped there were in the form of male goats. [3] And as we see quite
often in the Hebraic world and mindset - in the very essence of the
transgression the solution is already provided (such as the word “chet” – sin –
illustrates, with the same root forming a verb which means “purification”).
Here we see that for the sin of serving the goat/demon – s’eer – a provision
has already been made by the usage of two goats (s’eerim). The connection
between the “s’eer’ that was sent to the desert and the “s’eerim’ which are
constituted demons may be found in </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Luke 11:24, where it is written: </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"When
an unclean spirit goes out of a man, he goes through </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">dry places</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
[desert], seeking rest…” (emphasis added).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Parashat Acharey Mot is
made up of four sections. Aside from the part which leads up to Yom haKippurim,
and the section regarding the right place for the offerings (most of chapter 17), there are two more
sections concerning the prohibitions of eating meat with blood (17:10-16), and
incest (Ch. 18). In the four sections, all so different one from the other, one
phrase is repeated like a refrain (see the italicized words in the following):
"In the seventh month, on the tenth day of the month, you shall afflict
your souls, and do no work at all, whether a native of your own country or a </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">stranger
who dwells among you</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (16:29 italics added); "…this shall be a
statute forever for them throughout their generations. Also you shall say to
them, ‘Whatever man of the house of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, or of the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">strangers who
dwell among you</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, who offers a burnt offering or sacrifice’…" (17:7-8
italics added); "And every person who eats what died naturally or what was
torn by beasts, whether he is </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">a native of your own country or</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">a
stranger</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">…” (17:15 italics added). Finally, "You shall therefore keep
My statutes and My judgments, and shall not commit any of these abominations,
either any of your own nation or any </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">stranger who dwells among you</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(18:26 italics added).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Stranger</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
here is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ger</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, and originates from the root “gur” (gimmel, vav, resh),
meaning "to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">dwell</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tarry</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sojourn</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", as well as
“to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">fear </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(see Ps. 22:23 for example: “fear Him all you offspring of </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”).
The stranger’s defenselessness and vulnerability may be a cause for </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">fear</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
(hence the oft repeated reminders as to the proper attitude toward him and the
inclusiveness with which he is to be treated).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">The last section of Parashat Ahcarey Mot deals, as
mentioned, with the prohibitions against incest and other sexual offences. It
is sandwiched between statements regarding the practices of the dwellers of the
land which the Israelites have just left, and the practices in the land which
they were about to enter (see 18:3, 24-25). Presently we observed that YHVH’s
people were enjoined to include the strangers living among them, while here
they are solemnly warned not to defile themselves with that which their
neighbors were defiling themselves (v. 27). We see here a fine line between
including the ones who choose to come into the household of Yisrael, and
between keeping firm and clear boundaries of separation from other
non-Israelites.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes; text-align: left;"> </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">According to Torah, when one comes in contact with
anything which is (ritually) unclean, one is contaminated by it. The converse,
however, is not true; i.e. coming in contact with that which is holy does not
make one holy. The land, therefore, by reason of the practices of its
inhabitants would be subject to spiritual contamination with the resulting
consequences that “… the land [will] vomit you out also when you defile it, as
it vomited out the nations that were before you" (18:28). The following
Parasha (Kdoshim) closes off with the same warning, as part of the command to
stay separate (ref. 20:22). </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Finally, in 16:30 we read:
"For on this day He [some translations replace “He” with “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">the priest</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”]
shall make atonement for you, to cleanse you; for all your sins, before YHVH
you shall be cleansed," or “before YHVH you shall be purified”, or “before
YHVH you shall purify yourselves”. Here is a fervent call to appropriate by
faith the atonement enacted by the Almighty, and thus to receive the
fulfillment of His promise. However, without the High Priest, first and
foremost, complying implicitly with all of YHVH’s instructions this could not
be achieved.[4] </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"And YHVH spoke to
Moses, saying, 'Speak to all the congregation of the children of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place>,
and say to them: `You shall be <b>holy</b> [plural -<b>kdoshim</b>], for I YHVH
your Elohim am holy'" (19:1-2 emphasis added). The rest of this Parasha,
like the previous one, constitutes a portrait of the 'holy’ or ‘set-apart’
Israelite, whose Elohim is holy, a fact which could render him of the same
status - as it says in Genesis 1:27: "So Elohim created man <i>in His own
image</i>; in the image of Elohim He created him" (italics added).<span style="mso-spacerun: yes;"> </span>In fact, in chapter 19, “I am YHVH” is
repeated 15 times and is tagged to the various injunctions (with “your Elohim”
being added in some of the cases). Paul tells us in Ephesians 1:3-4: “Blessed <span style="mso-bidi-font-style: italic;">be</span><i style="mso-bidi-font-style: normal;">
</i>the Elohim and Father of our Lord Messiah Yeshua, who has blessed us with
every spiritual blessing in the heavenly <span style="mso-bidi-font-style: italic;">places</span><i style="mso-bidi-font-style: normal;"> </i>in Messiah, just as <i>He chose us in
Him before the foundation of the world, that we should be holy and</i> <i>without
blame</i> before Him in love” (italics added).<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In contrast to most of
YHVH's addresses in the previous Parashot we have been studying, here the
“entire congregation of the sons of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” – </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">kol ah’dat b'ney
Yisrael</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (19:2) - is being addressed on the matter of being as set-apart as
their Elohim. We have here an assortment of directives, both of commission and
omission. The penalties described (and mainly found in chapter 20), even if not
exercised and carried out in our day and age, are indicators of the way YHVH
views the transgressions to which they are appended. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: left;">The theme of Parashat Kdoshim is encapsulated in
20:24b-26: "I am YHVH your Elohim who has separated you from the peoples. You
shall therefore distinguish (literally “separate”) between clean animals and
unclean, between unclean birds and clean, and you shall not make yourselves
abominable by beast or by bird, or by any kind of living thing that creeps on
the ground, which I have separated from you as unclean. And you shall be holy
to Me, for I YHVH am Holy, and have separated you from the peoples, that you
should be Mine". This clearly illustrates the contaminating effect which
the unclean has upon Elohim's People. At the same time, it highlights the
separateness of those who belong to Him and who are rendered set apart by this
fact. The single verb used here for “separate” and “distinguish” is “havdel”
(b.d.l, bet, dalet, lamed), used 3 times in the creation account in B’resheet
1: in regards to the separation of the light from darkness (v. 4), the
separation of the water above the firmament from the water below it (vs. 6,7),
and in creating heaven’s lights that were to divide light from the darkness
(vs. 14,18). Thus the usage of the root b.d.l points to the distinct category
that YHVH had allocated for His people among other people groups, as well as to
the way they were to conduct their daily life.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Going back to chapter 19,
we will notice that most of the injunctions or clusters thereof end with
"I am YHVH your Elohim". Thus, we read about reverence for father and
mother and keeping the Shabbat. This is followed by a command to reject idols. Verse
5 deals with offering a peace offering “lirtzonchem” – translated ‘of your own
free will’, but in </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Vayikra 23:11,
regarding the command to bring the ‘beginning omer’, “lirtzonchem” is also
mentioned and translated “so that you may be accepted”. Is this also the
meaning of “lirtzonchem” in the case before us? This is succeeded by how one is
to treat those less fortunate than one’s self (the poor and the sojourner), by
leaving for them the gleanings of the fields and vineyards, for “… I am YHVH
your Elohim". Theft, deception, lying and swearing falsely in YHVH's name
are enumerated next. These constitute "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">profaning</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" His Name
(vs. 8, 12, </span><st1:metricconverter productid="29, in" style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on">29, in</st1:metricconverter><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
the latter, the translation says “do no prostitute”), which is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">chalel</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(ch.l.l., chet, lamed, lamed) meaning, “to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">make</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">hollow </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">burrow</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
and is also the root for "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">casualty</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (such as in war). Dealing
unjustly (a.sh.k – ayin, shin, kof, oppressing and stealing) with one's fellow
man, cursing the deaf and putting a stumbling block in front of the blind,
diverting justice in court, tale bearing and not taking responsibility when a
friend's life is in danger, all are sealed by "I am YHVH". Obviously
we are moving here into more subtle matters that may not be necessarily noticed
by society at large, but will be seen by Him whose "eyes run to and fro
throughout the whole earth" (ref. 2</span><sup style="font-family: "Trebuchet MS";">nd</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Chr.16:9; Zech. 4:10b).
This takes us to even deeper issues of the heart, such as, "You shall not
hate your brother in your heart" (19:17).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Brother</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">",
aside from its obvious meaning, could also relate to one's “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">fellowman</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,
just as do the following terms: "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Associate</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" - </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">amit</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (19:11,
in the translation ‘one another’, while in vs.15,17b the translation renders it
as ‘neighbor’), and "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">re'ah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", that is, “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">friend</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">fellowman</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(again, more commonly rendered "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">neighbor</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" in the English
translations. See 19:13,16,18). The utilization of these terms clarifies that
‘others’ are equal to one’s self, and therefore should be treated accordingly.
In verse 17 there is also an instruction of commission, relating to the action
that should be taken when the need arises to reprimand or rebuke one’s fellow
man (rather than harbor hatred and bitterness in one’s heart). If "open
rebuke is better than love carefully concealed” (Prov. 27:5), how much more
does this apply when hate is the option? One is not to nurse vengeance nor bear
a grudge against one's own people, logically leading to the highest dictum;
that one is to love one's fellow man as one's self (v. 18), while in Hebrew the
word used is “re’ah” – friend, associate. Again, this is sealed by "I am
YHVH".</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">After the prohibitions
regarding mixing of seeds and improper nuptials, chapter 19 continues with the
tending of trees in YHVH's Promised Land - which for the first three years are
to be considered “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">uncircumcised</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">–
“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">arelim</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” (pointing to the covenant with Avraham and thus to the land’s
importance).</span><span style="color: #3366ff; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The usage of ‘uncircumcision’
in regards to (fruit) trees may be tied to the statement found in Dvarim 20:19,
where it literally says, “for man is the tree of the field” (see also Mark
8:24, the blind man who at first saw “men like trees walking”). On the fourth year
the trees are to be “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">praises</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> to YHVH" -</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">hiluleem</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, and may only be partaken
of on the fifth year (ref. 19:23-25). This continues</span><span style="color: #3366ff; font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">with prohibitions concerning all pagan idolatrous customs. "I am
YHVH" seals these passages, and is also appended to the Shabbat’s
observance and to the honor due the elderly. The next cluster deals with the
sojourner, because of the Israelites’ own experience in </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. Chapter
19 ends with the injunction to utilize strictly honest and just measurements,
as befitting a Nation of a just Elohim. "You shall observe all My statutes
and all My judgments, and perform them…" (v. 37) brings this chapter to a
close, to which words we must append 18:5 (of the previous Parasha) “…which if
a man does, he shall live by them: I am YHVH”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-spacerun: yes;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It is no wonder, therefore, that the Renewed Covenant's mandate is to do
just that – to enable His People to live out this Torah of Life (or life of
Torah) through Him Who is the very Giver of Life.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Chapter
20 echoes chapter 18 (in Parashat Acharey Mot), in dealing largely with various
forms of incest, forbidden forms of cohabitation, and abominable sexual
practices, which are described by the phrase, “exposing the nakedness” (again,
nakedness is tantamount to not having a “covering” – “kippur”). “<b>Nakedness</b>”
here is “<b>erva</b>” of the root a.r.h. (ayin, resh, hey). A similar word,
stemming from the root a.r.r (ayin, resh, resh) and means “<b>stripped</b>” and
“<b>childless</b>” is “<b>ariri</b>” (e.g. Gen. 15:2; Jer. 22:30). Thus we read
verses 20 and 21: “</span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";">And if a man shall lie with his
uncle's wife, he has uncovered his uncle's <i>nakedness </i>- erva. They shall
bear their sin. They shall die <i>bereft</i> <i>of children</i> – arireem. If a
man takes his brother's wife, it is an unclean thing. He has <i>uncovered</i>
his brother's nakedness - erva. They shall be <i>childless </i>-<i> </i>arireem”
(italics added).</span><span dir="RTL"></span><span dir="RTL" lang="HE" style="color: black; font-family: "MS Serif"; font-size: 14pt; mso-ascii-font-family: "Trebuchet MS"; mso-bidi-font-family: "MS Serif"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span></span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";">This makes evident the fruitlessness and lifelessness of sin, symbolizing
the fact that sin results only in death </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: "MS Serif";">(or<span style="color: black;"> bareness</span><span style="color: blue;">,</span><span style="color: black;"> in this case). </span></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS";"> [1]<span style="mso-spacerun: yes;"> </span>Notice the "k" and "ch"
here denote the same letter, i.e. "kaf".<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS";"> [2]
The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS";"> Hendrickson.
Publishers, <st1:place w:st="on"><st1:city w:st="on">Peabody</st1:city>, <st1:state w:st="on">Mass.</st1:state></st1:place> 1979.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS";"> [3]
Online Bible, Gill Commentary<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS";"> [4]
Thirty verses convey the High Priest’s orders, versus one verse with<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS";"><span style="mso-spacerun: yes;"> </span>instructions for the people.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: left;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><o:p> </o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-73714603193339980682021-04-14T00:38:00.002-05:002021-04-14T13:55:35.074-05:00Hebrew Insights into Parashot Tazri'a- Metzo’rah Vayikra (Leviticus) 12-15<p> </p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Aside from dealing with the
purification rites of a post birth woman, the beginning part of Parashat
Tazri'a also touches on the eighth day circumcision (12:3). Last week's Parasha
was called "Shmini", meaning "eighth". And while the bulk
of Parashat “<b>Tazri'a</b>” deals with regulations of "<b>tzara’at</b>"
(<b>leprosy</b> and other skin conditions) it is the next Parasha which bears
the name of the <b>leper</b> ("<b>Me'tzorah</b>"). Thus, even when
there appears to be no connection between two successive Parashot (plural of
Parasha), one is often threaded into the other, even if very loosely. However,
that is not true of Parashat Me'tzorah, which forms a sequel to Parashat Tazri’a
and is in fact very closely related to it. <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"If a woman conceives
seed [literal translation] and gives birth to a male child, then she shall be
unclean seven days…" (12:2). "<b>Conceives</b> <b>seed</b>" -
"<b>tazri'a</b>", after which our Parasha is named, is a very unusual
form, since its root word "<b>zera</b>" - z.r.a. - (zayin, resh, ayin) is "<b>seed</b>"
or "<b>semen</b>" (and by implication also "offspring").
S.R. Hirsch translates it: "When a woman has matured a human germ…"
and goes on to comment: "Germ, basically the seed of plants and hence
herb-yielding seed (Gen. 1:11), the seed-forming activity of plants for the
continuation of their species, when applied to human beings is the usual term
for the offspring by which Man continues his generation. By the use of the expression "tazri'a"
here, which only occurs in B’resheet (Genesis) 1:11 and 12, referring to the
activity of plants for the continuation of their species, the mother's role in
producing progeny is looked at in the purely material physical character of its
physiological process. Thus with one word the whole idea of the uncleanness,
spoken of here, is shown"</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>]</span><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Tazri'a%20&amp;%20Metzorah.doc#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span class="MsoFootnoteReference"><span style="font-size: 14pt;">[1]</span></span></span></span></a><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>[</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In this manner Hirsch also
provides one of several answers to the question, "Why should a mother be
declared 'unclean' for fulfilling a Divinely-ordained mission?" The sages
especially question the need for a sin offering. </span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>]</span><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Tazri'a%20&amp;%20Metzorah.doc#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span class="MsoFootnoteReference"><span style="font-size: 14pt;">[2]</span></span></span></span></a><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>[</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span> The expression
"tazri'a", however, brings to mind not only B’resheet (Genesis) 1:11
and 12, as Hirsch points out, but is also reminiscent of the usage of the term
"zera", “seed” in B’resheet 3:15, where there is reference to the
"Seed of the woman" Who is destined to crush the head of the serpent.
Thus, by one word the “purely material physical character” of birth is singled
out and at the same time also introduces its contrast – by an allusion to the
future “Seed of Woman”. The seven <i>initial</i> days of the woman's
"impurity" mentioned here, are comparable to the week of impurity
during the menstrual cycle.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">However, when it comes to
verse 5, where there is the mention of the birth of a female, it is not longer
“conception of a seed”, but rather… “to give birth”. Thus, in the birth of a
son </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">his</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> future is already foretold, in that he will be carrying seed,
whereas if it is a daughter that is being born there is no need to mention the
“seed”. We see here how the future generations are encompassed even in the life
of an individual.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"When the days of her purification are fulfilled,
whether for a son or a daughter, she shall bring to the priest a lamb of the
first year as a burnt offering, and a young pigeon or a turtledove as a sin
offering, to the door of the tabernacle of meeting" (12:6). The burnt
offering, according to some of the sages, was a token of thankfulness to the
Almighty for having preserved her through the labor pains and hazards, and for
having been granted the strength to bear a child. "The new life within her
made [the mother] deeply conscious of the greatness of the creator, as also of
her insignificance as 'dust and shes' and impurity; hence the need for a
sin-offering."</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: Miriam; font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>]</span><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Tazri'a%20&amp;%20Metzorah.doc#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style="font-family: "Trebuchet MS"; font-size: 14pt; layout-grid-mode: line; mso-bidi-font-family: Miriam;"><span class="MsoFootnoteReference"><span style="font-size: 14pt;">[3]</span></span></span></span></a><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: Miriam; font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>[</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The sin offering may be linked to the fact that we, as
David says of himself, are also "brought forth in iniquity, and in sin [with
which] my mother conceived me" (Ps. 51:5). David was not pointing out to
his mother as a sinner for having conceived him, but emphasized the fact that
man's sin nature is hereditary, and simply passes through the bloodline. The
fact that it is transmitted from generation to generation is illustrated by
what we have already observed, that contained in Man is the seed for the
perpetuity of his (sinful) race, and thus the fruit will resemble the parent
plant. The unusual usage of "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tazri'a</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" could therefore be the
clue to unraveling the 'mystery' of the mother's "impurity" after
giving birth, and the requirement of a sin offering. Incidentally, Miriam,
Yeshua's mother, did likewise (ref. Luke 2:24), even though her son's
conception had been totally different. In this case, following the Torah ruling
was most likely performed in the same vein as Yeshua's immersion, which was for
the purpose of "fulfilling all righteousness" (Mat. 3:15). The usage
of "seed" in connection to bearing an offspring, therefore,
underscores the heredity nature of sinfulness. But the "Seed of the
woman" (Gen. 3:15) is a reminder that the sinless Seed will likewise be propagated
after His own kind.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In one breath with the birth of "a male",
mention is also made of the eighth day circumcision (12:3). When we reviewed
Parashat Shmini, mention was made of the significance of the figure “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">eight</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
which stems from the root sh.m.n (shin.mem. noon), being the root for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">fat</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
(hence “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">oil</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">shemen</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"), following the fullness of seven
("sheva"), thereby indicating an overabundance (at times with
negative connotations, such as "and Yeshurun </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">waxed fat</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">…" Deut.
32:15, emphasis added). The eighth day circumcision also indicates that it
takes precedence over Shabbat, and a child who is born on Friday,
notwithstanding, will be circumcised on the following Shabbat. In this regard,
take note of the connection between the “seventh” and the “eighth” day.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Having just encountered the “seed conceiving” woman, we
are now looking at the act of circumcision, which denotes the covenant in the
flesh, marking the organ of procreation so that the seed (“zera”) issuing forth
would be ‘enrolled’ in the process of redemption from the hereditary sin that
we have just noted.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">If “tazr’ia,” as
used for a woman, is indicative of the perpetual seed of sin, then circumcision
is a symbolic act pointing to the beginning of the solution to the problem of
the inbred sin in the present condition of man. This sign of the covenant,
being applied to the organ of procreation foreshadows the entire removal of sin
by the spiritual circumcision (of the heart), aimed at the circumcised seed
which is the recipient of the ‘chain’ of covenants of promise -</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">all the way to the ultimate one. In the same
way that the ‘covenant-marked’ seed (still) comes forth sin-ridden, it will one
day come forth in the image and likeness of its Creator. And so the promise
stands: “And just as we have borne the image of the earthy, we shall also bear
the image of the heavenly” (1</span><sup style="font-family: "Trebuchet MS";">st</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Cor. 15:49).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The next part of the Parasha (chapter 13) is also
devoted to issues of purity and impurity, this time relating to skin diseases,
as well as to contaminated houses and clothes. Since dealing with this variety
of conditions was up to the priests' discernment, they are the ones mentioned,
and it is therefore A'haron who is addressed here (whereas he was not mentioned
in the first part of the Parasha). The various conditions described and
elaborated upon all come under the general heading of "<b>tza'ra'at</b>"
(tz.r.a, tzadi, resh, ayin). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Another word which shares the same root is "tzir'ah,"
meaning “hornet”. Both "<b>tza'ra'at</b>"
and "<b>tzir'ah</b>" appear to be used symbolically, as we see for
example in Shmot (Exodus) 23:28: </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"And I will send hornets before you, which shall drive out the
Hivite, the Canaanite, and the Hittite from before you" (for a similar
reference to hornets refer to Deut. 7:20 and Josh. 24:12).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The root tz.r.a (tzadi,
resh, ayin) means “<b>project outward</b>”. If the sins resulting in this
affliction are mostly committed in secret, then this condition reveals them,
whether on one’s body, clothing or home. The New Brown, Driver, Briggs,
Gesenius Lexicon defines the root verb "tza'ro'a" as "to throw
down, prostrate, humble oneself"</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>]</span><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Tazri'a%20&amp;%20Metzorah.doc#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span class="MsoFootnoteReference"><span style="font-size: 14pt;">[4]</span></span></span></span></a><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>[</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span>. The various forms of "tzara'at" certainly placed the
one declared as contaminated in a humbling, if not a humiliating state,
described in verses 45 and 46: </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"Now
the leper on whom the sore is, his clothes shall be torn and his head bare; and
he shall cover his mustache, and cry, `Unclean! Unclean!' He shall be unclean.
All the days he has the sore he shall be unclean. He is unclean, and he shall
dwell alone; his dwelling shall<i> </i>be outside the camp”. The word for
"<b>unclean</b>" is "<b>tameh</b>" (t.m.a, tet, mem, alef)
with its literal meaning being "<b>ritually</b> <b>polluted</b>" or
“defiled”. </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify; text-indent: -0.25in;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The concept, "outside the camp", like many
others in Scripture, is twofold. Whereas here the "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tameh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" is
separated from the community, in Shmot (Exodus) 33:7, after the Golden Calf
episode we read: "Moses took his tent and pitched it outside the camp, far
from the camp, and called it the tabernacle of meeting. And it came to pass
that everyone who sought YHVH went out to the tabernacle of meeting which was </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">outside
the camp</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (italics added). Likewise, in Hebrews 13:12-13:
"Therefore Yeshua also, that He might sanctify the people with His own
blood, suffered outside the gate. Therefore let us go forth to Him, outside the
camp, bearing His reproach". Thus this separation can be dual –
disconnecting one’s self from a sin-contaminated camp, or, removing one’s self
so as not to contaminate the camp.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The latter part of chapter 13 deals with “tzara’at” as
it contaminates leather or clothes (vs. 47-59). Several times mention is made
of “sh’ti</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">va’</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">erev</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, that is, the
“warp and woof” of the cloth (the threads woven lengthwise and crosswise
respectively). The woof which is threaded through the warp is thought of as
being “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mixed</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">in</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” and is therefore designated by the well known
term “erev” (ayin, resh, vet), that we have been following in many instances,
but primarily in the word for “evening”, which is a state of light being </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">mixed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
with darkness.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Nechama Leibowitz concludes: "According to most
commentators tzara'at is not a common disease, but supernatural infliction by
Divine Providence through which man is reminded of his sinful ways, and called
upon to abandon them". The appended footnote says: "It is noteworthy
that medical research fails to associate the Biblical tzara'at with any known
disease. Its diagnosis as leprosy is rejected by modern medicine". Earlier
on the commentator pointed out that plagues in general had a special role as
warning signs against sinful behavior </span><span style="font-family: "Trebuchet MS"; font-size: 11pt;">[<b>5</b>]</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, or were its
consequences (e.g. 2<sup>nd</sup> Sam. 24:1, 15; 2 Ch. 26:16-21).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Parashat Metzo'rah forms a
sequel to Parashat Tazri'a and is defined by the words: "the Torah of the
leper for the day of his cleansing" (Lev. 14:2). Just as it was the priest who diagnosed the
state of leprosy, it is only he who could now determine if "the <b>affliction</b>
- or <b>plague</b> - of <b>leprosy</b> is healed" (v. 3 literal
translation, emphasis added). This “affliction” or “plague” (which some of the
English translations omit and in others it is “plague” or “infection”) is “<b>nega</b>”.
It stems from the root n.g.a (noon, gimmel, ayin), with the primary meaning
being </span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>"</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">to <b>touch</b>". The
most famous 'touch' in Scripture that had a significant influence on all the
afflictions we are dealing with here is found in B’resheet (Genesis) 3:3: "But of the fruit of the tree which is
in the midst of the garden, Elohim has said, `You shall not eat it, nor shall
you <i>touch</i> it, lest you die'" (italics added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: right;">Elohim
actually never said not to touch the tree, but coming up with this ‘untruth’,
started the chain of deceptions which led to the Fall. On the other hand, the Children
of Yisrael </span><i style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: right;">were</i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: right;"> charged </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> not to touch </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">Mount</st1:placetype> <st1:placename w:st="on">Chorev</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
(Ex. 19:12,13). The root n.g.a is found also in Yisha’yahu (Isaiah) 53:4 and 8,
where it says about Messiah, "We esteemed Him stricken/afflicted [</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nagu'ah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">],
and "for the transgressions/afflictions of My people He was stricken [</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">nega</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">]"
(emphasis added). Thus, His affliction on our behalf becomes the healing touch
for all of </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">our</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> “n’ga’eem” (afflictions), which were brought forth by the
initial untruth concerning the ‘touch’ of the forbidden fruit in the Garden.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Referring back to the
person being cleansed… It is now incumbent upon him to take two living and
clean birds, cedar wood, scarlet and hyssop for his offering. One of the birds
was to be killed in an earthen vessel over “living” ('running', in English)
water. The living bird is to be taken with the cedar wood, the scarlet and the
hyssop, all of which are to be dipped in the blood of the dead bird, over
“living” ('running') water (ref. 14:4-6). Interestingly, "living" is
mentioned four times in this short passage. "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Scarlet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" in
Hebrew is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tola'at</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">shani</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, which is literally a "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">worm of
scarlet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (i.e. the worm from which the dye was extracted).
Incidentally, in Parashat P’kudey (Ex. 38:21-ch. 40) the term “worm of scarlet”
– tola’at shani – was rendered </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">scarlet</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> <i>thread</i> – symbolizing the blood of the
atonement and was mentioned along with the gold, the blue and the purple. Yet
here, </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the worm may denote a very humble status (e.g. Ps. 22:6; Is.
41:14). “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Hyssop</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is the translation (actually a form of transliteration)
of “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ezov</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, symbolic one of the lowliest plants, especially when compared
to the cedar. In Mlachim Alef (I Kings) 4:33 we read: "…from the cedar
tree of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Lebanon</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
even to the hyssop that springs out of the wall". In contrast to the worm
and the hyssop, the cedar symbolizes grandeur and eminence. This can also point
to the fact that, regardless of social status, “there is none who does good,
no, not one” (Ps. 14:3), all are alike.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Next, the earthen vessel
also connotes humility (e.g. "we have this treasure in earthen
vessels" 2</span><sup style="font-family: "Trebuchet MS";">nd</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Cor. 4:7). This combination of the lowly with the
lofty can also denote different types of individuals, or point to the
characteristics within an individual (who is to reform from the sin of pride
and haughtiness and become humble and submissive). For cleanliness to be
declared, the bird's blood must be sprinkled seven times on the person
undergoing the purification.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Interestingly, in the
course of this cleansing process the priest had to go outside the camp to the
place where the afflicted person was quarantined (14:8). Above we noted that
the phrase "outside the camp" (“the city” or “the gate”), has a dual
connotation. In Vayikra (Leviticus) 4:12 and 6:11, there was "a </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">clean</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
place outside the camp". Here in 14:40, 41 and 45 reference is made to
"an </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">unclean</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> place outside the city". Both places are singled out,
and are in fact related. The priest who goes outside the camp comes in contact
with the unclean, or afflicted person, much like our High Priest who (in order
to cleanse us) had to come to our contaminated world so that we could join Him
"outside [</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">His</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">] camp" (once more, ref. Heb. 13:13).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">On the “eighth day”, after
the seven day watch (ref. 14:23) and the concurrent bodily purging, the person
undergoing the cleansing comes forth with his offerings. Notice, this selfsame
individual goes through a ritual similar to the dedication for service of
A’haron and his sons (cf. Ex. 29:20,21; Lev. 8:23, 24). And so we read:
"The priest shall take some</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">of the blood of the guilt/trespass
offering, and the priest shall put it</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">on the tip of the right ear of him
who is to be cleansed, on the thumb of his right hand, and on the big toe of
his right foot… And of the rest of the oil in his hand, the priest shall put
some</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">on the tip of the right ear of him who is to be cleansed, on the
thumb of his right hand, and on the big toe of his right foot, on the blood of
the trespass/guilt offering” (14:25-28). Atonement is thus granted, as well as
anointing for 'hearing,' 'doing,' and 'walking' (see Hebrew Insights into
Parashat Tetzaveh, Ex. 29:20).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Since quite a substantial
offering was being expected of the person being cleansed, provision was made
"if he is poor and cannot afford it…" (14:21). "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Cannot</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">afford</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
is expressed by a typical picturesque idiom, "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">his hand is unable to
reach</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", as "hand reaching" (of this type) denotes financial
well being.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"To reach",
stemming from the root n.s.g (noon. sin, gimmel), also means "to pursue,
or overtake".</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"When you have come
into the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Canaan</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, which I give [“natan”] you as a
possession, and I put [literally “give”, natan ] the leprous plague [“nega,”
referred to above] in a house in the land of your possession…" (14:34), is
a non-ambiguous declaration that shows clearly that the cause of the “nega”
(which, as we noticed above was not a mere natural phenomenon) is YHVH Himself.
Do take note - the above is dealing specifically with a built up structure. The
usage of the verb “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">natan</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,employed here twice for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">give</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” and
"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">put</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", einforces both YHVH's involvement in the matter, and
the fact that He is also its primary cause.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">A house so plagued is to be
"<b>emptied</b> <b>out</b>" of its content (14:36). “<b>Pina</b>” - of the root p.n.h (pey, noon,
hey, meaning "to turn"), is the verb used here. In Parashat Trumah (in Ex. 25:20), we have
already encountered p.n.h, in relationship to the "showbread"
("bread of the <i>face</i>") and the <i>faces</i> of the cherubim
placed on the Ark of the Covenant (“face” being “panim”). In the course of
"emptying out" the house there is a “turning” - that is, "making
way" and by implication a “clearing” or an “emptying out". The act of
emptying out one's house (and taking it apart, if need be, 14:40-45) has a further
symbolic meaning. We thus read in 2 Corinthians 5:1:</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span>"For we know that if our earthly house, this tent, is
destroyed, we have a building from Elohim, a house not made with hands, eternal
in the heavens". According to Midrash Rabba 17:7: "And I will put the
plague of tza'ra'at in the house of the land of your possession (14:34) - this
refers to the <st1:city w:st="on"><st1:place w:st="on">Temple</st1:place></st1:city>".
Here is what Malbim, citing another source, has to say about this very thing:
"The use of the term venatati [“and I will give”] regarding tza'ra'at
prompted Rabbi Yehuda to consider the plague in a positive light as a medium
for the elimination of sin and iniquity".[6] However, this passage not
only deals with the tza'ra'at which pertains to buildings, but also with the
type which affects clothing (v. 55), while mentioning other related conditions,
namely "a scale, a swelling, a scab, and a bright spot" (ref. 14:54,
55).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"<b>Scale</b>"
is “<b>netek</b>”, from the root n.t.k (noon. tav, kof), meaning “to <b>pull</b>
<b>off</b>, <b>draw</b>, <b>disconnect</b>, or <b>remove</b>". Ee’yov
(Job) laments: "…my purposes are <i>broken off</i> – “nitku”…” (Job 17:11
italics added). And again in Jeremiah, "my tent is plundered, all my
chords are <i>broken</i>…” (10:20, italics added). The swelling is called “<b>s'et</b>”,
of the root n.s.a (noon, sin, alef), meaning "to <b>lift</b>, <b>carry</b>
or <b>hold</b> <b>up</b>". S'et, as such, according to B.D.B Lexicon is
"exaltation, dignity or swelling". [7] Ee’yov (Job - 4</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>1</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span>:25), speaking of Leviathan, says: "When he <i>raises</i>
himself up, the mighty are afraid" (italics added). “<b>Scab</b>” is the
translation of “<b>sapa'chat</b>”, which is of the root s.f.ch (samech, fey,
chet), meaning "to <b>join</b>, or <b>add</b>". It can also refer to
that which is overgrown. In Chavakuk (Habakkuk) 2:15 we read, "Woe to him
who gives drink to his neighbor, <i>joining</i> him<i> </i>to<i> </i>your
wineskin, even to make him<i> </i>drunk, that you may look on his nakedness!”
(Italics added). Finally, the "<b>bright</b> <b>spot</b>" is “<b>baheret</b>”,
of the root b.h.r (bet, hey, resh), which means "<b>bright</b> or <b>brilliant</b>",
used almost exclusively in relationship to a physical condition. However, one
reference in Ee’yov (Job) 37:21 seems to indicate a light so bright that men
cannot look at it.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Lining up the terms,
according to their respective connotations, will create the following picture:
A </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">breaking</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">removal</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (possibly from the Almighty) will lead to
the attitude of </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">loftiness</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> resulting in rebelliousness and pride,
followed by wrong </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">attachments.</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> From there the path is open to what may
appear as </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">effulgence</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, but is actually nothing more than a blinding false
light. The entire body of instructions is finalized by the words: "…to
teach on the day of the unclean, and on the day of cleansing; this is the Torah
of the tza'ra'at" (14:57, literal translation). Thus, this long passage,
which starts in verse 34, is solely for the purpose of </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">teaching </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(“le</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">'horot</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”)
the Torah (as it pertains to the issue at hand). Torah impartation, therefore,
is what it takes to counteract the sequence portrayed above and its dismal
results.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The next section of the Parasha
(chapter 15) deals with unclean discharges omitted by the body (which are the
natural outcome of the sequel of conditions described above). "This was an
emblem of the corruption of nature, and of all evil things that are in or flow
out of the evil heart of man, which are defiling to him"[8] (see Mat.
15:18).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"If a woman has a
discharge of blood for many days, other than at the time of her customary
impurity [her regular menstrual cycle], or if it runs beyond her usual time of
impurity, all the days of her unclean discharge shall be as the days of her
customary impurity. She shall be unclean [for as long as she has the
discharge]… Whoever touches those things [which she has handled] shall be
unclean…" (15:25, 27). This injunction makes the episode recorded in the
Gospels, of Yeshua healing the woman with the issue of blood, most remarkable
(ref. Matt. 9:19-22; Mark 5:25-34, Luke 8:43-48)! Yeshua does not appear to be
alarmed by the fact that an unclean woman has touched him. In fact, He does not
even refer to her as such. As much as Yeshua respected the regulations of Torah
(being the Torah incarnate), it was the Torah of Life and NOT the “letter”
which He advocated and practiced. Yeshua ministered the life of the (Re)New(ed)
Covenant, as defined by 2nd Corinthians 3:6: A "new covenant, not of the
letter but of the Spirit; for the letter kills, but the Spirit gives life".</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Toward the end of the
Parasha we encounter the following: “Thus you shall <b>separate</b> the
children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
from their uncleanness, lest they die in their uncleanness when they defile My Mishkan
that is<i> </i>among them” (15:31 emphasis added). “Separate” here is from the
root z.o.r (zayin, vav, resh), literally meaning “to be a stranger” (in this
case being a stranger to uncleanness). This verb is very close in sound and
spelling to one of the forms of “warning”, such as is found in Divery HaYamim
Bet (2<sup>nd</sup> Chronicles 19:10</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>(</span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">– “… you shall warn them
lest they trespass against YHVH…”. “Warn” there is of the root z.h.r
(ve’hizhartem). This root also means to “radiate light” or “brightness” (e.g.
Ez. 8:2). Thus, a <i>light of warning</i> is embedded within the injunction to
be separate from uncleanness found at the end of Parashat Metzorah. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-size: 11pt;">[</span><span style="font-family: "Trebuchet MS"; font-size: 10pt;">1] New Studies in Vayikra
Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner </span><span style="font-family: "Trebuchet MS"; font-size: 10pt;"> </span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 10pt;"><span dir="RTL"></span><span dir="RTL"></span> </span><span dir="LTR"></span><span dir="LTR"></span><span lang="HE" style="font-family: "Trebuchet MS"; font-size: 10pt;"><span dir="LTR"></span><span dir="LTR"></span> </span><span style="font-family: "Trebuchet MS"; font-size: 10pt;">Library, Department for
Torah Education and Culture in the Diaspora. </span><span style="font-family: "Trebuchet MS"; font-size: 10pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 10pt;">Hemed Books Inc., </span><st1:place style="font-family: "Trebuchet MS"; font-size: 10pt;" w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, N<st1:state w:st="on">.Y. </st1:state></st1:place></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span dir="RTL" lang="HE" style="font-family: "Levenim MT";">]</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS";"><span dir="LTR"></span><span dir="LTR"></span>2] Ibid </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span dir="RTL" lang="HE" style="font-family: "Levenim MT";">]</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS";"><span dir="LTR"></span><span dir="LTR"></span>3] Ibid </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span dir="RTL" lang="HE" style="font-size: 10pt;">]</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 10pt;"><span dir="LTR"></span><span dir="LTR"></span>4] The New Brown, Driver, Briggs, Gesenius
Lexicon, Francis Brown Hendrickson, P</span><span style="font-family: "Trebuchet MS"; font-size: 10pt;">ublishers,</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" style="font-size: 10pt;"><span dir="RTL"></span><span dir="RTL"></span> </span><st1:place w:st="on"><st1:city w:st="on"><span style="font-family: "Trebuchet MS"; font-size: 10pt;">Peabody</span></st1:city><span style="font-family: "Trebuchet MS"; font-size: 10pt;">, <st1:state w:st="on">Mass.</st1:state></span></st1:place><span style="font-family: "Trebuchet MS"; font-size: 10pt;"> 1979. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span dir="RTL" lang="HE" style="font-size: 10pt;">]</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 10pt;"><span dir="LTR"></span><span dir="LTR"></span>5</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-size: 10pt;"><span dir="RTL"></span><span dir="RTL"></span>[</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 10pt;"><span dir="LTR"></span><span dir="LTR"></span> New Studies </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 10pt;">[6] New Studies </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 10pt;">[7] The New Brown, Driver, Briggs,</span><span style="font-family: "Trebuchet MS"; font-size: 10pt;"> </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 10pt;">[8] Gill Commentary, Online Bible</span></p>
<p class="MsoNormal" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 10pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span style="font-size: 10pt;"> </span> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 55.3pt; text-align: justify;"><br /></p><div dir="ltr" style="text-align: left;">
<hr size="1" style="text-align: left;" width="33%" />
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<p class="MsoNormal"><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Tazri'a%20&amp;%20Metzorah.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""></a><span dir="RTL" lang="HE"><o:p> </o:p></span></p>
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<p class="MsoFootnoteText" style="text-align: left; unicode-bidi: embed;"><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Tazri'a%20&amp;%20Metzorah.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""></a><span dir="RTL" lang="HE" style="font-family: "Levenim MT";"><o:p> </o:p></span></p>
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<p class="MsoNormal"><a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Tazri'a%20&amp;%20Metzorah.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""></a><span dir="RTL" lang="HE"><o:p> </o:p></span></p>
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</div>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-76860163938606308622021-04-02T02:15:00.004-05:002021-04-02T02:16:14.050-05:00Hebrew Insights into Parashat Shmini – Vayikra (Leviticus) 9 - 11 <p dir="ltr" style="text-align: left;"> </p><p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">"It came to pass on the eighth day that Moses called Aaron and his
sons and the elders of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>"
(Lev. 9:1). "<b>Shmini</b>", translated “<b>eighth</b>”, denotes a
new beginning. The previous Parasha ended with A'haron and his sons being
charged to "not go outside the door of the tabernacle of meeting for seven
days, until the days of your consecration are ended. For seven days he shall
consecrate you" (8:33). And again in 8:35: “Therefore you shall stay at
the door of the tabernacle of meeting day and night for seven days, and keep
the charge of YHVH…" Thus, on the eighth day A'haron was to "take… a
calf as a sin offering and a ram as a burnt offering, without blemish, and
offer them before YHVH" (9:2). It is no mistake or coincidence that on
this eighth day, symbolic of departure from the 'former things', A'haron, who
had played a major role in the golden calf episode, was to offer, first and
foremost, a calf. This offering is rendered a cut off mark, in the course of
which "all the congregation <b>drew near</b> and stood before YHVH"
(9:5 emphasis added). In this way the atonement was fully made (see v. 7, and
then all the way to v. 22) and YHVH's relationship with Yisrael could be
restored. <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Following this procedure as specifically prescribed by YHVH resulted in “…
the glory [<b>kavod</b>] of YHVH appear[ing] to all the people" right
after Moshe and A’haron blessed them (v. 23). According to Nechama Leibowitz,
"The revelation of the Divine glory here denotes a reward for their
efforts in erecting a Sanctuary for the Shekina".<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Shmini.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-ansi-language: EN-US; mso-bidi-font-family: "MS Serif"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></a> “And
fire came out from before YHVH and consumed the burnt offering and the fat on
the altar. And all the people saw it, and they shouted and fell on their faces"
(v.24). These sin offerings, therefore, became a demarcation point, separating
sinfulness and profanity from YHVH's Holiness and Glory. The motif of the holy
or clean versus the profane or the unclean is threaded throughout this Parasha,
as we shall continue to observe.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; text-indent: -0.25in; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><span style="mso-spacerun: yes;">
</span><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; text-indent: -3.8pt; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><span style="mso-spacerun: yes;"> </span>When
the above-described scene reached its peak, with "fire [coming] out from
before YHVH… consuming the burnt offering…", as we just observed, we are
suddenly transferred without as much as a breather into the next one, with its
parallel yet contradictory elements. And so we read in 10:1 about A’haron’s
sons, Nadav and Avihu, taking censors and putting fire and incense on them,
which YHVH had "<i>not</i><b> </b><i>commanded</i><b> </b><i>them</i>".
Theirs was a fire of their own making ("<b>zara</b>" - <b>foreign</b>,
<b>strange</b>, of a <b>different</b> <b>kind</b>), which they <b>brought near </b>before
YHVH, and "so fire went out from YHVH and devoured <b>them</b>" (v.
2). When the Children of Yisrael and their leaders <i>did as they were
commanded</i> (ref 9:10) and <b>drew near</b> to YHVH, <i>His </i><b>fire</b> <b>consumed</b>
the <i>offering</i> and He showed them His <b>Glory</b>. But when Nadav and
Avihu <b>brought near </b>that which YHVH <i>did not command</i>, the
consequence was that a <b>fire went out</b> from Him, but <b>consumed</b> <i>them</i>
(ref. 10:1-2). The similar or identical terms used to describe both episodes make
for a sinister symmetry, one that demonstrates that often there may be but a
fine line which separates the holy from the profane, the desirable from the
detestable. An example of <i>contrasting</i> terms, that serve to highlight
certain situations is seen in 9:24, where we read that the people "<b>shouted</b>"
- (va)<b>yaronou </b>- joyfully. In contrast, after Nadav and Avihu's sad
annihilation, it says that A'haron was utterly <b>silent</b>, or even <b>motionless</b>
- (va)<b>yidom</b> – root of d.o.m (ref. 10:3). In Psalm 94:17 the expression
"dwelling<b> </b>in<b> silence</b>" ("shachna <b>duma”</b>),
denotes death. In Psalm 115:17 it is written: "The dead do not praise
YHVH, nor any who go down into silence" (<b>duma</b>, once again).<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; text-indent: -3.8pt; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; text-indent: -0.25in; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><span style="mso-spacerun: yes;"> </span>"By
those who come near Me I must be regarded as holy; And before all the people I
must be glorified" (10:3) is the explanation as to why Nadav and Avihu,
because of their lofty positions, had to be totally obedient to YHVH and could
not misrepresent him as they had done. In fact, they are called here by YHVH
"<b>k'rova'i</b>" - <b>those who are close (</b>or<b> near) to Me </b>-<b>
</b>and as such, YHVH<b> </b>was to<b> </b>“<b>be rendered holy</b>"<b> ("eka'desh")
</b>by, or through, them.<span style="mso-spacerun: yes;"> </span>In addition,
their actions were supposed to <b>glorify</b> YHVH and this way to also
influence others to do likewise, with <b>"</b>e<b>ka'ved</b>" being the
term used, meaning "<b>heavy",</b> and by implication "<b>highly
esteemed".</b> <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; text-indent: -0.25in; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">In the second part of chapter 10, Moshe instructs A'haron and his two
"remaining sons" (v. 12) to not display any signs of mourning. On the
other hand, the rest of Yisrael was given permission to "bewail the <i>burning</i>
which YHVH has kindled" (v. 6, italics added). Interestingly, the
“burning” here is eerily detached from the particular individuals who had just
perished, neither is it in any way connected to human beings in general or even
to death. The word used, which sounds so dreadfully detached, is "<b>s'refa</b>",
meaning "<b>burning</b>” or “to <b>burn</b>". It appears that
emphasis is put here on the calamity inflicted by YHVH, with the priests being
expected to identify with <i>His</i> approach (hence His strict orders to them not
to display signs of mourning over the death of their relatives), whereas the
“whole house of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>”
<i>were</i> given permission to “bewail the burning”. In addition, the priests
were to remain inside the tent (cf. 8:33,35, mentioned above) as long as YHVH's
anointing oil was on them, and were also prohibited from drinking wine and
intoxicating drink in the course of their service in Ohel Mo'ed ("Tent of
Meeting", 10:6-9). This latter requirement led some commentators to
surmise that YHVH's anger against Nadav and Avihu was kindled because they may
have been inebriated while ministering. The purpose for these measures was, so
“that you [i.e. the priests] may teach the children of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> all the
statutes which YHVH has spoken to them by the hand of Moses" (v. 11). But
in order to be able to do so they had, according to verse 10, to
"…distinguish between holy and unholy, and between unclean and clean".
It is this verse which encapsulates or summarizes the motif (as mentioned
above) of the entire Parasha. <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; text-indent: -0.25in; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">In the following section (10:12-20), Moshe reproves A'haron and his <b>remaining
</b>(<b>“nota'rim</b>”) sons, El'azar and Itamar, for not having eaten the <b>remaining</b>
(“<b>noteret</b>”) offering, which was rightfully theirs. Instead, they burned
the goat for the sin offering ("<b>soraf</b>" v. 16 – identical word
to the “fire” mentioned in 10:6 above, which consumed Nadav and Avihu), making
a fire of their own and getting rid of that which they were supposed to
consume. In trying to be over cautious, they too were not fully obedient to the
instructions of YHVH. </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Notice the application
of identical terminology to the priests and to their work of service, be it the
fire or the sacrifices (as we noted also above concerning Nadav and Avihu).<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Here we also
hear A'haron expressing himself for the first time after the loss of his two older<span style="color: black;"> sons, a loss he refers to tersely as, “such things [that]
have befallen me" (v. 19), and wondering if the eating that was required “would
have … been <b>good</b> - (ha)<b>yitav</b> - in the eyes of YHVH. And Moses
heard and it was <b>good</b> - (va)<b>yitav</b> - in his eyes" (vs.
19-20). The echoing of A'haron's "<b>good</b>" in Moshe’s response seems
to indicate that the brothers were once again in one accord.</span></span><span dir="RTL" lang="HE" style="color: black; font-size: 14.0pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE; mso-hansi-font-family: "Trebuchet MS";"><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: justify;"><span lang="HE" style="font-family: David; font-size: 14.0pt; mso-bidi-language: HE;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Times New Roman";">The “remaining offering” that the priests were to eat is called here that
which is “due” to the priests, because in Hebrew it is derived from “chok”, the
‘legal’ portion. A similar reference to one’s portion is referenced by the
writer of Proverbs. There it says: “Give me neither poverty nor riches -- Feed
me with the food allotted to me” (30:8). The “food allotted to me” is “lechem
(literally bread), which is legally apportioned or allotted to me”. The same
expression is found, of course in the “Lord’s Prayer” in Matthew 6:11: “Give us
this day our “lechem chok” – the bread/food that is legally our portion.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Times New Roman";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Our Parasha clearly brings out the role of the priests in the Israelite
society, and their</span><span dir="RTL"></span><span dir="RTL" style="color: black; font-family: "MS Serif"; font-size: 14.0pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-bidi-font-family: "MS Serif"; mso-hansi-font-family: "Trebuchet MS";"><span dir="RTL"></span> </span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">view of their office. S.R. Hirsch elaborates on this issue: "The
Hebrew priest is part of the nation, and his position is not an isolated one
before God, but one that he occupies only within and through the nation….”
Regarding the sacrifices and their function relative to the Almighty and to the
worshipper, he says: “The closeness of and approach to God… may only be found
through obedience to and acceptance of God's will…<span style="mso-spacerun: yes;"> </span>The offering means to place the offerer at
God's service, i.e., he wants to fulfill God's wishes through his offering. All
offerings are therefore forms of Divine demands which the offerer, through his
offering, accepts as the guidelines for his future conduct".<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Shmini.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-ansi-language: EN-US; mso-bidi-font-family: "MS Serif"; mso-bidi-language: AR-SA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; text-indent: -0.25in; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoBodyText" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 49.5pt; margin-right: 14.8pt; margin-top: 0in; tab-stops: right 148.85pt left 5.75in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">In line with the theme of
separating the clean from the unclean, the rest of the Parasha (chapter 11) is
devoted to the type of animals, fish and fowls permitted for consumption, as
well as to those that are forbidden. It is interesting that verses 4-7
constitute a list of four animals, all of which have one of the two traits
required, but are devoid of the other. However, the first trait mentioned in
all four cases happens to be the one that fulfills the requirement, whereas the
specification of the missing one is second. The lesson to be learned here is
simple:<span style="mso-spacerun: yes;"> </span>even though things may seem
'right' or 'proper' at first sight, they should be investigated further, lest
deception sets in (e.g. notice the order of adjectives in the title of the Tree
of Knowledge of <i>Good</i> and <i>Evil</i>). The above tragic scene, with
Nadav and Avihu, A’haron’s sons, who may have had ‘good’ intentions,
illustrates this point even more poignantly. YHVH’s holiness and His charge upon
His people, to be “set apart as He is”, cannot be measured by human standards
of ‘good’ and ‘evil’, and requires unquestionable obedience.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">"You shall not make yourselves abominable with any creeping thing
that creeps; nor shall you make yourselves unclean with them, lest you be
defiled by them, for I am YHVH your Elohim. You shall therefore consecrate yourselves,
and you shall be holy, for I am holy. Neither shall you defile yourselves with
any creeping thing that creeps on the earth, for I am YHVH who brings you up
out of the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype>
of <st1:placename w:st="on">Egypt</st1:placename></st1:place>, to be your
Elohim. You shall therefore be holy, for I am holy" (11:43-45). The
Israelites were separated for YHVH’s sake by being brought out of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>, the land
of bondage, where they belonged to someone else (whose servants they were). Now,
however, they belonged to their Maker. They were, therefore, to reflect His nature
of holiness.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Aligning themselves with their Elohim and His ways is what makes the
Israelite Nation a "holy nation". Partaking of that which is
abominable in His sight or even coming into contact with it renders those who
choose to do so just as <b>abominable</b> - "<b>sheh’ketz</b>". “</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: "Times New Roman"; mso-bidi-language: HE;">You shall not make yourselves (lit. “your soul”)
abominable – teshak’tzu - with any creeping thing that creeps” (v. 43). </span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span></span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">The "abomination (of desolation)"
in Daniel 11:31 and 12:11 employs the same word, with a certain modification
(“shikutz”). </span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "Times New Roman";"><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Our Parasha, quite characteristically, ends with a clear reminder of its
theme: “to distinguish, [or separate], the unclean from the clean…" (11:47).<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin: 0in 14.8pt 0.0001pt 49.5pt; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 12.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";"><o:p> </o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 49.5pt; margin-right: 14.8pt; margin-top: 0in; tab-stops: 5.75in; text-align: justify; unicode-bidi: embed;"><span style="color: black; font-family: "MS Serif"; font-size: 12.0pt; layout-grid-mode: line; mso-bidi-font-family: "MS Serif";">Notes<o:p></o:p></span></p>
<p class="MsoNormal" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 49.5pt; margin-right: 14.8pt; margin-top: 0in; tab-stops: 5.75in; text-align: justify; unicode-bidi: embed;"><span style="font-size: 12.0pt;">1. New Studies
in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner<span style="mso-spacerun: yes;"> </span>Library, Department for Torah Education and
Culture in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoFootnoteText" style="direction: ltr; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 49.5pt; margin-right: 14.8pt; margin-top: 0in; tab-stops: 5.75in; text-align: justify; unicode-bidi: embed;"><span style="font-size: 12.0pt;">2. Ibid</span><span dir="RTL" lang="AR-SA" style="font-family: "Levenim MT"; font-size: 12.0pt;"><o:p></o:p></span></p>
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</div>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-23242841885196471922021-03-25T02:07:00.001-05:002021-03-25T02:07:10.980-05:00Hebrew Insights into Parashat Tzav – Vayikra (Leviticus) 6:8 – 8 (Hebrew Scriptures 6-8)<p dir="ltr" style="text-align: left;"> </p><p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">"Command Aaron and his sons, saying, ‘this is the law of the burnt
offering…’” (Lev. 6:9), are YHVH's words to Moshe at the beginning of our
Parasha, named after the imperative form for “<b style="mso-bidi-font-weight: normal;">command</b><span style="mso-bidi-font-weight: bold;">”</span> - "<b style="mso-bidi-font-weight: normal;">tzav</b>". "The law (of the burnt
offering)" is rendered "<b style="mso-bidi-font-weight: normal;">torah</b>",
making the usage of this word here, “binding instructions”. This is one of
several examples of the way this multi-faceted term is utilized. The usage of
the term “the torah of the…” offering/sacrifice, instead of when “a person” or
“a soul” offers or sacrifices, indicates that here the issue at hand is the
work of the priests as it pertains to sacrifices and offerings, and not to the
general public as we saw last week.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">But before attending to the subject matters included in the Parasha, let
us pause and look at an all important word that appeared three times in last
week’s Parashat Vayikra (in Lev. 4:3, 5, 16, being its first appearing in
Scripture), and once in ours (6:22). This word is “<b>mashi’ach</b>”,
translated “anointed”. In Hebrew, however, there is a clear distinction between
“anointed” in verb form (such as in 6:20), which is literally “to coat with
oil”, as well as the adjective form such as in Sh’muel Bet (2<sup>nd</sup>
Samuel) 3:39 where David declares:</span><b><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;"> “</span></b><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">And I <span style="mso-bidi-font-style: italic;">am</span><i style="mso-bidi-font-style: normal;">
</i>weak today, though anointed (“mashu’ach”) king”, AND the <b>noun</b>: “<b>Mashia’ch</b>”.<span style="mso-spacerun: yes;"> </span>In order to illustrate the difference we can
take, for example, the verb “to appoint”. An “appointed person” is an
adjective, whereas “appointee” is classified as a noun. Similarly, “mashi’ach”
is not someone who has been merely smeared or coated with oil, whether for a
singular function or several functions, or even for a permanent position or
calling. “Mashi’ach’s” function and nature, his very being, are embodied in his
person. And even though this term was used regarding the priests (or the people
of Yisrael - <span style="mso-spacerun: yes;"> </span>“m’shi’chim” – plural, in
Ps. 105:15), these were obviously not The Messiah. <span style="mso-spacerun: yes;"> </span>Yet this rendering was employed with the long
term view to the coming of the one and only “Mashi’ach” – <span style="mso-spacerun: yes;"> </span><i>the</i> <i>Anointee</i>, if you will.<span style="mso-spacerun: yes;"> </span><span style="color: black; layout-grid-mode: line;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">Back to the Parasha’s topics, with the main one being the listing of the
various sacrifices/offerings, with added specifications. The interaction and
connection that exists between them is one more feature introduced in this
Parasha. Thus, we read about the meal offering - "<b style="mso-bidi-font-weight: normal;">mincha</b>" (6:17b): “It is most holy, <i style="mso-bidi-font-style: normal;">like</i> the sin offering, and <i style="mso-bidi-font-style: normal;">like</i>
the guilt offering" (italics added). In verse 25, it says about the sin
offering ("<b style="mso-bidi-font-weight: normal;">chatat</b>"): "This
is the law [torah] of the sin offering: In the <i>place</i> <i style="mso-bidi-font-style: normal;">where the burnt offering</i> is killed, the
sin offering shall be killed before YHVH" (italics added). Likewise, regarding
the guilt offering ("<b style="mso-bidi-font-weight: normal;">a'sha'm</b>"):
“In the <i style="mso-bidi-font-style: normal;">place</i> where they kill the
burnt offering, they shall kill the guilt offering" (7:2, italics added),
and again in 7:7: "<i style="mso-bidi-font-style: normal;">As</i> a sin
offering is, <i style="mso-bidi-font-style: normal;">so </i><span style="mso-bidi-font-style: italic;">(</span><i style="mso-bidi-font-style: normal;">is</i><span style="mso-bidi-font-style: italic;">)</span> a guilt offering. <i style="mso-bidi-font-style: normal;">One</i> law [torah] is for them. The priest
who makes atonement by it, it is <i style="mso-bidi-font-style: normal;">hi</i>s"
(italics added). <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">In summation, the meal offerings' <i style="mso-bidi-font-style: normal;">holiness</i>
is identical to that of both the sin and guilt offerings, all of which are
denoted by the term "<b style="mso-bidi-font-weight: normal;">kodesh</b> <b style="mso-bidi-font-weight: normal;">kodashim</b>" - <b>holy of holies</b>
– i.e. the "<b style="mso-bidi-font-weight: normal;">holiest of all</b>".
<span style="mso-spacerun: yes;"> </span>The animals for the sin and guilt
offerings are to be killed in the <i>same</i> <i style="mso-bidi-font-style: normal;">place</i> as the burnt offering.<span style="mso-spacerun: yes;">
</span>Similarly, both the sin and guilt offerings are to have <i style="mso-bidi-font-style: normal;">one</i> "torah," according to
which they actually <i style="mso-bidi-font-style: normal;">belong</i> to the
priest who makes the atonement of these two offerings. Thus, <b>status</b> (of
holiness), <b>place</b>, and <b>ownership</b> are the three common elements
shared in some way by all four of these sacrifices/offerings. <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoBodyTextIndent2" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify; text-indent: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">These
three attributes may be quite easily related to the person of Yeshua, to what
He has accomplished, and hence to the benefits that we derive thereby: <o:p></o:p></span></p>
<p class="MsoBodyTextIndent2" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify; text-indent: 0in;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><b><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">1</span></b><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">. Holiness: </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">“</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">The <i>Holy</i> One and the
Just” (Acts 3:14 in reference to Yeshua, italics added). <span style="layout-grid-mode: line;">"According as He chose us in Him before<span style="color: black;"> the foundation of the world, for <i>us</i> to be <i style="mso-bidi-font-style: normal;">holy</i> and without blemish <i>before</i>
Him in love" (Eph. 1:4, italics added).<o:p></o:p></span></span></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><b><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">2</span></b><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">. Place: "I am going to prepare a <i style="mso-bidi-font-style: normal;">place</i> for you" (John 14:2, italics
added</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">). “<i>I</i></span><i><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">n Him</span></i><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">
we live and move and have our being”</span><span style="font-family: Arial; font-size: 14.0pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; mso-bidi-font-family: Arial;">(Acts 17:28 italics added).</span><span style="font-family: Arial; font-size: 14.0pt;"> <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: Arial; font-size: 14.0pt;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><b><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">3</span></b><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">. Ownership by the Priest: "I am the
Good Shepherd, and I know those that are<i style="mso-bidi-font-style: normal;">
mine</i>, and I am known by the ones that are <i>mine</i>" (John 10:14,
italics added).<span style="mso-spacerun: yes;"> </span>"I guarded those
whom You <i style="mso-bidi-font-style: normal;">gave to Me</i>" (John
17:12, italics added). "Of those whom You <i style="mso-bidi-font-style: normal;">gave to Me</i>, I lost not one of them" (John 18:9, italics
added).<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">“Seeing then that <i>we
have</i> a great High Priest who has passed through the heavens, Yeshua the Son
of Elohim” (Hebrews 4:14 italics added).<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">Following the instructions for the "guilt offering" is the
"<span style="mso-bidi-font-weight: bold;">torah</span> of <b style="mso-bidi-font-weight: normal;">zeh’vach</b> <b style="mso-bidi-font-weight: normal;">sh’lamim</b><span style="mso-bidi-font-weight: bold;">”, or </span><b style="mso-bidi-font-weight: normal;">“</b><span style="mso-bidi-font-weight: bold;">the</span><b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">law of the</span><b style="mso-bidi-font-weight: normal;"> sacrifice peace offerings</b><span style="mso-bidi-font-weight: bold;">”</span>
(7:11-21), which appears to stand on its own. However, its conspicuous
placement after the mention of the "guilt offering" may be
significant. Last week, in Parashat Vayikra, we noted that the "guilt
offering" was accompanied by reparations for damages incurred (5:6-8).
Peace and reconciliation cannot take place before one is relieved of one's
guilt (through YHVH’s provision, such as making good for damages).<span style="mso-spacerun: yes;"> </span>We also noted that "<b style="mso-bidi-font-weight: normal;">sh'lamim</b>" is of the root <span style="mso-bidi-font-weight: bold;">sh.l.m,</span> meaning "<span style="mso-bidi-font-weight: bold;">complete</span>
or <span style="mso-bidi-font-weight: bold;">whole</span>", as well as
"<span style="mso-bidi-font-weight: bold;">peace</span>, <span style="mso-bidi-font-weight: bold;">reconciliation</span> and <span style="mso-bidi-font-weight: bold;">payment</span>". But the actual term for
"peace offering" - sh'lamim - is rendered in the plural form. This is
not surprising, as this type of sacrifice includes three differing aspects or
categories: <i>thanksgiving</i>, <i>vow</i> and a <i>freewill</i> <i>offering</i>
(7:12-16). <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; tab-stops: decimal 7.1pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><span style="mso-spacerun: yes;"> </span><b style="mso-bidi-font-weight: normal;">Thanksgiving</b> is "<b style="mso-bidi-font-weight: normal;">toda</b>",
from the root <span style="mso-bidi-font-weight: bold;">y.d.a</span> (yod, dalet,
hey) connected to "<b style="mso-bidi-font-weight: normal;">hand</b>"
or “<b>arm</b>” – “yad” (and confession, as we observed last week).
Interestingly, in quite a few cases carrying out a vow is conveyed as "<i><span style="mso-bidi-font-weight: bold;">paying</span></i><b style="mso-bidi-font-weight: normal;"> </b>the<b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">vow/oath</span>" - "<i><span style="mso-bidi-font-weight: bold;">shalem</span></i><b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">neh'de'r</span>" -
making use of both these terms (“peace/whole/pay” and “oath”) together (e.g. 2 Sam.
15:7; Ecc. 5:4; Is. 19:21<b>*</b>; Jonah 2:9). The <b style="mso-bidi-font-weight: normal;">freewill</b> offering is termed "<b style="mso-bidi-font-weight: normal;">n'dava</b>", which is a word we encountered in Parashat Trumah (in
Ex. 25:2). The root <span style="mso-bidi-font-weight: bold;">n.d.v.</span>
speaks of <b style="mso-bidi-font-weight: normal;">generosity</b> and <b style="mso-bidi-font-weight: normal;">free</b> <b style="mso-bidi-font-weight: normal;">giving</b><span style="mso-bidi-font-weight: bold;">.</span> “Vow<span style="mso-bidi-font-weight: bold;">”</span> as "<b style="mso-bidi-font-weight: normal;">neh'de'r</b><span style="mso-bidi-font-weight: bold;">”</span> (<span style="mso-bidi-font-weight: bold;">n.d.r</span>) is connected to another root,
n.z.r, which is the root for "<b style="mso-bidi-font-weight: normal;">nazarite</b>",
being the adjective for 'he who is bound by a <b style="mso-bidi-font-weight: normal;">neh'de'r</b> - oath' (see for example Numbers 6:2). The root n.z.r also
appears in our Parasha.</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"> <span style="color: black;">In 8:9, toward the end of the
Parasha, we read about the consecration of A'ha'ron and his sons: "And put
the miter on his head, and on the miter, on its front, he put the golden plate,
the holy crown; as YHVH commanded Moses." The "<b style="mso-bidi-font-weight: normal;">holy crown</b>" here is "<b style="mso-bidi-font-weight: normal;">nezer</b>
<span style="mso-bidi-font-weight: bold;">ha</span><b style="mso-bidi-font-weight: normal;">'kodesh</b>", the “<b style="mso-bidi-font-weight: normal;">crown</b>
of <b style="mso-bidi-font-weight: normal;">holiness</b>”. <span style="mso-spacerun: yes;"> </span>Since the nazarite is a person who is "<span style="mso-bidi-font-weight: bold;">consecrated</span> or <span style="mso-bidi-font-weight: bold;">dedicated</span>", the root <span style="mso-bidi-font-weight: bold;">n.z.r</span>
appears to be a fusion of that which pertains to a priestly ministry (even as
the priests were to wear this crown) and at the same time also referring to a
crown, an item associated with royalty. Does the term “nezer”, therefore,
allude to the office of king-priest, particularly as it was to be fulfilled in
Yeshua? (Ref. Zech. 6:13. See </span>also Hebrew Insights into Parashat
Va’yechi, re Genesis 49:26<span style="color: black;">).<o:p></o:p></span></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">"As
to the flesh of the sacrifice of the thanksgiving peace offerings, it shall be
eaten in the day of his offering. He shall not leave of it until morning"
(7:15). This idea engendered a variety of comments on the part of the sages and
rabbis. Maimonides, writing in <i style="mso-bidi-font-style: normal;">The Guide
for the Perplexed-</i> part 3, proffers the following reason: “‘The offerings
must all be perfect and in the best condition, in order that no one should
slight the offering or treat it with contempt’. And according to Sefer
haHinuch:<span style="mso-spacerun: yes;"> </span>‘There is an allusion [here]
to our trust in God; a man should not begrudge himself his food and store it
for the morrow, seeing that God commanded to utterly destroy sanctified meat
after its time, when no creature - man or beast - is allowed to partake of it’”.
This point of view is comparable to the way the Israelites were supposed to
regard the manna.2 Notice that the Pesach lamb also had to be consumed without
leaving its remains overnight<span style="mso-spacerun: yes;"> </span>(Ex.
12:10). In addition, if the offerer was to partake of the peace offering, he had
to be ritually clean or else be cut off from his people (ref. 7: 20, 21). Similarly,
in 1<sup>st </sup>Corinthians 11:20-34, we read that those who were breaking
bread together were not to do so “unworthily, [such] that one will be guilty of
t</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">he body and
of the blood of the Lord. But let a man examine himself, and so let him eat of
the bread, and let him drink of the cup; for he who is eating and drinking
unworthily eats and drinks judgment to himself, not discerning the body of the
Lord" (v. 27-29).<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">Some more on “zeh'vach sh'lamim" (sacrifice of peace offerings) and
its above-mentioned traits… This offering may be seen as an analogy to Yeshua's
<i>perfect</i> (shalem) and "one [time] offering… [that] has <i style="mso-bidi-font-style: normal;">perfected</i> the ones being sanctified for <i style="mso-bidi-font-style: normal;">all</i> <i style="mso-bidi-font-style: normal;">time</i>"
(Heb. 10:14, italics added), who are thereby able "through Him… [to]<span style="mso-spacerun: yes;"> </span>offer up a sacrifice of <i style="mso-bidi-font-style: normal;">thanksgiving</i> to Elohim always, that is, the fruit of the lips…” (Heb.
13:15, italics added). <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">"Any person who eats any blood, even that person shall be cut off
from his people" (7:27). In last week's Hebrew Insights we looked at
Vayikra 17:11, regarding the “blood which makes atonement for the soul". It
also says there that, “the life is in the blood". And while Mankind -
"<b style="mso-bidi-font-weight: normal;">adam</b>" - is of the <b style="mso-bidi-font-weight: normal;">earth</b> ("<b style="mso-bidi-font-weight: normal;">adama</b>"), he is also of <b style="mso-bidi-font-weight: normal;">blood</b>,
which is "<b style="mso-bidi-font-weight: normal;">dam</b>".<span style="mso-spacerun: yes;"> </span>Man cannot partake of the very substance
which is divinely designed to both give him life AND cover his sin and
iniquity. <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">In chapter 8, dealing with the consecration of the priesthood, one of the
words used for "consecration" is "<b style="mso-bidi-font-weight: normal;">milu'im</b>" (vs. 22, 28,29,31,33), of the root <span style="mso-bidi-font-weight: bold;">m.l.a</span> (mem, lamed, alef), meaning
"<b style="mso-bidi-font-weight: normal;">full, </b><span style="mso-bidi-font-weight: bold;">to</span><b style="mso-bidi-font-weight: normal;"> make full </b><span style="mso-bidi-font-weight: bold;">or</span><b style="mso-bidi-font-weight: normal;">
fulfill</b><span style="mso-bidi-font-weight: bold;">”, </span>and by implication
"<b style="mso-bidi-font-weight: normal;">consecrate</b>", as is seen
in verse 33: "…until the days of your <i style="mso-bidi-font-style: normal;">consecration</i>
– <b>mi’lu</b>’ey’chem” are <i style="mso-bidi-font-style: normal;">fulfilled</i><span style="mso-bidi-font-style: italic;"> – <b>m’lot</b>. </span>For He shall <i style="mso-bidi-font-style: normal;">consecrate</i> – ye’<b>maleh</b> - you seven
days" (italics added). The connection of "maleh" (singular form)
to consecration seems rather obscure. Yet when looking at the items pertaining
to the act of consecration, in verses 25 and 26, all of which were to be placed
on the palms of A'ha'ron's hands and his sons’, we get a glimpse of the
connection between 'making holy' and 'full.'<span style="mso-spacerun: yes;">
</span>This is how it is described in the Gill Commentary: "And</span><span style="color: green; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"> </span><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">thou shalt put all in the hands of Aaron,
and in the hands of his sons" [&c.], which accounts for the use of the
phrase, filling the hand for consecration". Gill goes on to say -
"For all the above things of the ram, bread, cakes and wafers were put
into their hands when consecrated, denoting their investiture with their
office: all things are in the hands of Messiah, relative to the glory of God
and the good of his people. Their persons are in his hands, and all grace and
blessings of it for them; a commission to execute his office as a priest is
given to him.<span style="mso-spacerun: yes;"> </span>And as it was proper that
he also should have somewhat to offer (Heb. 8:3), his hands are filled, and he
has a sufficiency for that purpose, as Aaron and his sons had".3 <span style="mso-spacerun: yes;"> </span>And to that we<span style="mso-spacerun: yes;">
</span>add: “And out of His <i style="mso-bidi-font-style: normal;">fullness</i>
we all received, and grace on top of grace. For the Torah was given through
Moses, and grace and truth came through Messiah Yeshua" (John 1:16,17,
italics added).<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><span style="mso-spacerun: yes;"> </span>The Parasha ends with A’ha’ron and
sons doing as they were commanded, that is sitting for a <i>complete</i> seven
days and nights at the door of the Tent of Meeting, thus <i>fulfilling </i>the
“charge of YHVH” (8:35) for their sanctification - “milu’im” (again, literally,
“fullness” or “completion”). </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">This charge takes us back to Sh’mot
(Exodus) 40:34-38, and seems to actually be a continuation of the said passage
which describes the coming down of the cloud of glory upon the completion of
the Mishkan.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14.0pt; layout-grid-mode: line;">Lastly, another interesting encounter with the term “<i>fulfill</i>” or “<i>fulfilling</i>”
by the “<i>hand</i>” is found in Divrey Hayamim Bet (2<sup>nd</sup> Chronicles).
At the inauguration of the (first) <st1:city w:st="on"><st1:place w:st="on">Temple</st1:place></st1:city>,
Shlomo addressed YHVH, and then “turning around”, he blessed Yisrael saying: “B</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">lessed be YHVH the Elohim
of Israel, who spoke by his mouth to David my father, and with [or by] his
hands fulfilled…”<span style="mso-spacerun: yes;"> </span>(6:4, literal
translation).<span style="mso-spacerun: yes;"> </span>The question whose hands
did the “fulfilling” (as in Hebrew verse 4 is ambiguous) is answered by Shlomo
in verse 15 of the same chapter: “… You spoke by Your mouth, and with Your hand
You fulfilled [it, on] this very day” (literal translation).<span style="mso-spacerun: yes;"> </span>And as we saw above (in John 1:16), YHVH does
not only do the fulfilling, He is also grants the FULLNESS.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 45.0pt; margin-right: 5.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 12.0pt;"><o:p> </o:p></span></p>
<p align="left" class="MsoNormal" style="margin-left: 45.0pt; text-align: left;"><span style="color: black; font-family: Arial; font-size: 11.0pt; layout-grid-mode: line;"> Notes:<o:p></o:p></span></p>
<p align="left" class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; text-align: left; text-autospace: none;"><span style="color: black; font-family: Arial; font-size: 11.0pt; layout-grid-mode: line;">.</span><span style="font-family: Arial; font-size: 11.0pt;"><span style="mso-spacerun: yes;">
</span>“Then YHVH will be known to <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>, and the Egyptians will know
YHVH in that day, and will make sacrifice [ze’vach] and offering [mincha]; yes,
they will make a vow [neh’der] to YHVH and perform [shi’lemu]”. Although this
text from Isaiah 19:21 is referring to <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>, notice the surprising usage that
is made here of the same terminology that appeared in last week’s Parasha and also
in the present one.<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></p>
<p align="left" class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; text-align: left; text-autospace: none;"><span style="font-family: Arial; font-size: 11.0pt;"><o:p> </o:p></span></p>
<p align="left" class="MsoNormal" style="margin-left: 45.0pt; tab-stops: decimal 7.1pt; text-align: left;"><span style="color: black; font-family: Arial; font-size: 11.0pt; layout-grid-mode: line;"> New Studies in Vayikra Part 1, Nechama
Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education
and Culture in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p align="left" class="MsoNormal" style="margin-left: 45.0pt; tab-stops: decimal 7.1pt; text-align: left;"><span style="color: black; font-family: Arial; font-size: 11.0pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p align="left" class="MsoNormal" style="margin-left: 45.0pt; tab-stops: decimal 7.1pt; text-align: left;"><span style="color: black; font-family: Arial; font-size: 11.0pt; layout-grid-mode: line;">. Gill Commentary, On Line Bible. <o:p></o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-27714529865558893832021-03-18T23:47:00.000-05:002021-03-18T23:47:01.031-05:00Hebrew Insights into Parashat Vayikra - Vayikra (Leviticus) 1-6:7 (Hebrew Scriptures 1-5:26) <p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This week's Parasha shares its title
with the Book's title, which means "<strong>And
He</strong> <strong>called - </strong><strong><span style="font-weight: normal;">to Moses</span></strong>",
continuing with, “and YHVH spoke to him <em><span style="font-style: normal;">out</span></em><em>
</em><em><span style="font-style: normal;">of</span></em><i>
</i>the Tent of Meeting, saying…" (literal translation). The Hebrew syntax of this opening verse is
somewhat awkward and obscure. Let us try to find out why. The book of Sh’mot
ended with (literal translation): “… s</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">o Moses finished the work. Then the cloud covered the tent of meeting,
and the glory of YHVH filled the tabernacle. And <i>Moses was not able to enter
the tent of meeting, because the cloud rested above it, and the glory of YHVH
filled the tabernacle…</i> the cloud of
YHVH was<i> </i>above the tabernacle by day,
and fire was over it by night, in the sight of all the house of Israel,
throughout all their journeys” (Ex. 40:33-35, 38 italics added). Given the fact
that during this season Moshe found himself unable to enter the Tent of Meeting
because of YHVH’s glory, hearing suddenly the sound of his name would have
startled and bewildered him. If written from his vantage point, this strangely
formulated text “and He called to Moses, and YHVH spoke to him…” could express his
uncertainty as to the source of the sound, until he gathered his wits and
realized Who was calling him.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"Any man, if he brings an offering
of you…" (v.2) starts the long and detailed discourse on the sacrifices.
It is quite significant that the laws of the sacrifices begin with the word
'man', “to teach that man is the subject and not the object of the sacrifice”,
says Seforno. He continues elaborating thusly: "If he brings an offering
of you", that is, from your very selves, with a confession and with due
submission, in the spirit of the Psalmist's, "The sacrifices of God are a
broken spirit” (51:17), for the foolish who offers sacrifices without proper
humility will find no acceptance</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">".<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Vayikra.doc#_ftn1" name="_ftnref1" title="">[1] "</a><strong>Brings an offering</strong>"
is condensed into one word - <b>yakriv</b> -
rooted in k.r.v (kof, resh, vav), which we have already encountered in
Parashat Tetzaveh (in Ex. 29:1), and means to “<strong>bring near</strong>", sharing its root with "<strong>korban</strong>" - "an <strong>offering</strong>" or a "<strong>sacrifice</strong>". Clearly, the
purpose of the offerings is primarily to draw the worshipper near or close to
YHVH, albeit<span style="color: white;">?</span>according<span style="color: white;">-</span>to<span style="color: white;">-</span><i>His</i><span style="color: white;">-</span>stipulations.<br />
<br />
The first type of offering presented here is the "<strong>olah</strong>", the burnt
offering, a noun that originates with the root a.l.h (ayin, lamed, hey) for the
verb “<strong>aloh</strong>” -
meaning to “<strong>go up</strong>
or <strong>ascend</strong>";
or in a different conjugation, to “<strong>raise</strong>,
<strong>elevate</strong>, or <strong>lift up</strong>". Thus, the
burnt offering is that which is lifted up to YHVH. The animal is to be “<strong>tamim</strong>” - "<strong>whole</strong>, <strong>perfect</strong>, or <strong>faultless</strong>". Noach, who
"walked with Elohim" was declared "tamim" in his generation
(Gen. 6:9); Avraham was told by YHVH, "walk before Me and be tamim"
(Gen. 17:1). In Parashat Tetzaveh we examined the Oorim and Toomim (Ex. 28:30),
that were to be carried "before YHVH", noting again that the meaning
of "Toomim" is "perfect." Hence, that which is to be brought
<em>before</em> YHVH (or anyone
who walks with or before Him) is to be "perfect" or "whole"
(again, according to <i>His</i> specific requirements). Consequently that which
was to be "lifted up" (the olah - the burnt offering, along with the
peace offering, 3:9, sin offering 4:3, and the guilt or trespass offering, 5:15)
had to be in that state or condition, being a reflection of the offerer’s heart
attitude, as we shall soon see.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This "korban tamim" had to be
brought to the door of the Tent of Meeting, "that he may be accepted -
lir'tzono - <em>before YHVH</em>"
(1:3 italics added). The question arises here, 'who is being accepted?' Is it
the sacrifice, or is it the <em>one
making</em> the sacrifice? The answer offered by Prof. Nehama Leibowitz
is as follows: "Accepted does not refer to the offering but to the
offerer. Acceptance is not an automatic result of the sacrifice; it alludes to
the intention that prompts the offering and the spirit in which it is brought.
God's will is not swayed by the offering, and He is not thereby "forced"
to draw nearer to man. Rather, the offering expresses man's desire to purify
himself and come closer to his Creator</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">".<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Vayikra.doc#_ftn2" name="_ftnref2" title="">[2]</a> As we can see,
"bringing up" (offering) the "korban" marks the process of
reform or internal change, and is expressed by an outward action.
"Acceptance" is also denoted by an external act of the offerer's
hand, as it lays on the offering itself (1:4). In Parashat Tetzaveh we noted
the purpose for the "laying of the hands" (s.m.ch. of the root to “<strong>lean</strong>" - Ex. 29:10), as
"an identification with the korban which is about to give up its life, denoting
ultimate submission”.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">After the animal is slaughtered, its
blood sprinkled, its skin removed and its body parts arranged on the wood, the
priest was to wash its "entrails and legs". In Hebrew the <strong>entrail</strong> is called "<strong>kerev</strong>" (1:9). The
"kerev" (or "k'rava’yim" in plural) is the "<strong>inward</strong> <strong>parts</strong>". We have just
observed that the noun and verb for "offering" and "to offer",
respectively, are of the root k.r.v, meaning "near or close", and so
are the "<em>inward</em>
parts", all of which appear to symbolize the "drawing near" to
YHVH on the part of the offerer who himself undergoes a genuine <em>inward</em> change. The "<strong>legs</strong>" here are "<b>k'ra'ayim</b>",
which is of the root k.r.a (kaf, resh, ayin), meaning to “<strong>kneel</strong> or <strong>crouch</strong>”, and is the word
used for the two front <em>bending</em>
legs of the animal, thus creating an allusion to the required attitude of
submission and humility.<br />
<br />
When all is cut up properly, washed and burnt up by the fire it produces
"a sweet savor to YHVH" (1: 13). A smell of <em>any</em> kind is always a harbinger.
This aroma, therefore, symbolizes the change that has taken place within the
person who puts his confidence in YHVH (by <em>relying</em>
and <em>leaning</em> on Him),
and who is <b>humbly</b> <strong>drawing
near</strong> Him. The smell’s “<strong>soothing</strong>
aroma” is “rey’ach <strong>ni’cho’ach</strong>”.
The latter stems from the root n.u.ch (noon, vav, chet) that we encountered in
Parashat Noach (Gen. 6:9 – 11:32), where we learned that it is the root for
“rest” and connected to the protagonist’s name – Noach – who himself brought an
offering – an “olah” – which in B’resheet (Genesis) 8:21 is said to have sent
off a “soothing aroma”. It follows, then, that the aroma is indicative of the
fact that an issue has been settled and brought to rest. In Romans 12:1 we are
told “to present [our] bodies a living sacrifice, holy, pleasing to Elohim”. It
is only natural, then, that 2<sup>nd</sup>Corinthians 2:15 adds that, “we are
to Elohim a sweet savor of Messiah”, if indeed we have genuinely offered</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">ourselves up to
Him.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The next offering is the meal offering,
"<strong>mincha</strong>"
(2:1), which is thought to be of the root m.n.h </span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">(mem, noon, chet), meaning "a <strong>gift</strong> or a <strong>tribute</strong>".<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Vayikra.doc#_ftn3" name="_ftnref3" title="">[3] Ka’yin
(Cain) brought a "mincha" to YHVH (Gen</a>.
4:3, 4). This type of offering, as it is presented here, is made up of variable
mixtures of grain, oil, frankincense and more, and is always baked or fried
without leaven or honey (could the latter prohibition be associated with the
honey being derived from an insect?), although there are somewhat different
stipulations required when it is offered as a first fruit (ref. 2:14-16).
"A soul, if it should offer…" (2:1) is the introductory phrase to the
"mincha" regulations, as well as to the sin offering (4:2) and guilt
offering (4:27). The term "soul" (“nefesh”) rather than "a
man" (although not always reflected in the translations) which was used
regarding the burnt offering, may point to the place from where the person's
true intents issue forth. This is particularly appropriate in the case of the
“mincha”, as it was the only offering that all could afford - including<span style="color: white;">-</span>the<span style="color: white;">-</span>poor.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Following the "mincha" is the
"peace offering", "<strong>zeva'ch
sh'lamim</strong>" (3:1). The word used here for offering is no
longer "korban" but "<strong>zeva'ch</strong>",
which is "<strong>slaughter for
sacrifice</strong>". Quite appropriately our Patriarch Ya’acov is
seen offering a “zeva’ch” when he and Lavan (Laban) were <i>reconciled</i>,
making <i>peace</i> with each other (Gen. 31:54). "<strong>Shlamim</strong>" is of the root
sh.l.m (shin, lamed, mem), meaning "<strong>whole</strong>,
<strong>complete</strong>, or <strong>full</strong>”, being also the root
meaning of "shalom" – “peace” - from which the word for
"payment" is derived. Thus, when He cried out "it is <strong>finished</strong>" (John 19:30),
Yeshua the <strong>Perfect</strong>
‘Ze'vach’ who paid the <strong>full</strong>
and necessary <strong>price</strong>,
so that we may have <strong>peace</strong>
with YHVH, summarized</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">His</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">tremendous</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">undertaking</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">in</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">one</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">word. <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Next is the sin
offering which denotes a korban offered for sins committed inadvertently - "korban
chatat" (4:2ff.). <strong>Chatat</strong>
is of the root ch.t.a (chet, tet, alef), and primarily means to “<strong>miss a goal</strong> or a <strong>mark</strong>". But as is often
the case in Hebrew, the same root can apply to another word - opposite in
meaning - creating one of the language's characteristics of dynamic tension and
paradox. Thus the root ch.t.a, used in a different conjugation, also forms a
verb which means to “<strong>cleanse</strong>
or <strong>purify</strong>"
(e.g. Lev. 14:49, 52; Num. 19:12, 13). Hence the cure is contained within the
very affliction itself. Prof. Nechama Leibowitz points out that in the case of
this type of "missing the mark", as presented here, "the
offerings imposed on the leaders of the people involve a greater burden than
those required of the ordinary people</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">".<a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Vayikra.doc#_ftn4" name="_ftnref4" title="">[4]</a> Let us examine some
of the relevant verses: "If the anointed priest shall <strong>sin</strong> so as to bring guilt on
the people" (4:3 emphasis added), as compared to 4:13: "And if the
whole congregation of Israel shall <strong>err</strong>"
(emphasis added), and compared again to: "When a ruler <strong>sins</strong>… and is <strong>guilty</strong>" (4:22 emphases
added). The usage of the various terms here, as they relate to the<span style="color: white;">-</span>respective<span style="color: white;">-</span>parties<span style="color: white;">-</span>speak<span style="color: white;">-</span>for<span style="color: white;">-</span>themselves.<br />
<br />
In dealing with the sin offering, a singular new term is introduced - <strong>confession</strong>. The first 13
verses of chapter 5 enumerate the various offenses which, aside from incurring
the need for a sacrifice, also require a confession (ref. v. 5) - "<strong>vidu'y</strong>", of the root
y.d.a (yod, dalet, hey). The root "yada" stems from "yad" –
“hand” - and its basic meaning therefore is to “cast or throw". Many times
it is used in connection with casting stones. However, it is also the root for
"thanksgiving" and "praise" (and hence the name Yehuda).
Just as the word for "teaching" (from which we get the noun “Torah”)
stems from the act of "shooting" (an arrow), so do these terms of “thanking,
praising and confessing”, issue forth from a root denoting activity. It is no
wonder that the hand is symbolic of all of these expressions, as it is able to
stretch forth and reach further than any other part of the human body - thus
rendering it an instrument of communication. This root and its derivatives shed
light on the society which made use of them, demonstrating its vibrant relationships
and animated<span style="color: white;">?</span>communicativeness.<br />
<br />
Lastly, the Parasha deals with "guilt offerings", which were also to
be offered upon sins being committed inadvertently. But in this case, before
making the sacrifice, reparations had to be paid (5:14-6:7). By the same token,
Yeshua says: “If you offer your gift on the altar, and remember there that your
brother has something against you, leave your gift there before the altar, and
go. First, be reconciled to your brother [compensate him for what your behavior
has caused him to suffer or lose], and then come, offer your gift" (Mat.5:23,24).
“Committing a trespass” is the term used for this individual, and in Hebrew
“tim’ol ma’al”. In the recent Parasha of Tetzaveh (ref. particularly Ex.
28:1ff), we noted that the clothing of the priests are connected to this verb, “<strong>ma’al</strong>”, which speaks of “<strong>unfaithfulness</strong> and <strong>treachery</strong>”, since “m’eel”, the
“outer garment” was worn by priests, and other high ranking individuals <a href="file:///C:/Users/user/Documents/Hebrew%20Insights%20into%20the%20Parasha/Vayikra.doc#_ftn5" name="_ftnref5" title="">[5]</a>. (Another
such term, “ba’god” is identical to “ma’al”, while “begged” is, again, an
“outer garment”). Do these connections of disloyalty to articles of clothing
suggest the proverbial nakedness of the unfaithful individual who at the same
time tries to hide his faults under cover, this especially being the case among
persons of high rank-(as-4:3ff,-22-26-point-out)? In Hebrew Insights into
Parashat Tetzaveh it was suggested that, “the
priests clothe themselves with the said garments, symbolically covering their
spiritual and moral nakedness, so that they can minister and interpose between
an equally sinful people and a kadosh Elohim”.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 12.0pt; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Surprisingly (as it predates Yeshua’
ultimate sacrifice), the trespasses in the last category are all marked by
actions that without question are committed knowingly, either by lying,
extortion, false swearing, and theft (6:1-5) and yet atonement and forgiveness are
also made possible for these intentional sins. <br />
<br />
As mentioned, in all of the last three types of offerings, we observe faultless
("tamim") animal sacrifices. There is no mention of laying hands on
the animals in the course of performing the "guilt offering", but it
exists in the case of both the peace (3:2,8,13) and sin offerings (4:4,15ff).
In all cases (except for the meal offering), blood is involved: "for it is
the blood which makes</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">atonement</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">for</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">soul"</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(Lev.</span><span style="color: white; font-family: "Trebuchet MS"; font-size: 14.0pt;">-</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">17:11).<br />
<br />
Notice that only clean animals fit for consumption were to be offered up to
YHVH. Therefore, whenever offerer and priest would share in eating the sacrifice,
</span><span style="font-family: "Trebuchet MS"; font-size: 14.0pt;">both parties<span style="color: white;">-</span>would<span style="color: white;">-</span>be<span style="color: white;">-</span>partaking<span style="color: white;">-</span>of<span style="color: white;">-</span>YHVH’s<span style="color: white;">-</span>table.<br />
<br />
Finally, in chapter 2:13, in the passage dealing with the "meal offering",
we read: "And every offering of your food offering you shall season with
salt, and you shall not let the salt of the covenant of your Elohim be lacking
from your food offering; you shall offer salt with all your offerings".
Yeshua makes reference to this perpetual salt covenant in Mark 9:49-50: “For
everyone will be <i>salted</i> with <i>fire</i>, and every <i>sacrifice</i>
will be salted with <i>salt</i>. Salt is good, but if the salt becomes saltless,
by what will you season? Have salt in yourselves and be at <i>peace</i> with
one another". Being who we are in Yeshua, we are rendered a <i>salted
sacrifice </i>burnt by <i>fire</i> unto the <i>peace</i> (completeness,
fullness) which He made "by the blood of His cross" (Col. 1:20),
sealing the covenant for all eternity.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[1]</span></span><!--[endif]--></span></span><span style="font-size: 12.0pt;"> New Studies in Vayikra Part 1, Nechama Leibowitz,
trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture
in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>,
<st1:state w:st="on"><st1:address w:st="on">N.Y.</st1:address></st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;">2</span></span><span style="font-size: 12.0pt;"> Ibid<o:p></o:p></span></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;">3</span></span><span style="font-size: 12.0pt;"> Theological Wordbook of the Old Testament, Vol. 1,
ed. R. Laird Harris, Moody Press, <st1:place w:st="on"><st1:city w:st="on">Chicago</st1:city></st1:place>,
1980.<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-size: 12.0pt;">4 New Studies in Vayikra Part 1, Nechama Leibowitz,
trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture
in the Diaspora. Hemed Books Inc., <st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>,
<st1:state w:st="on"><st1:address w:st="on">N.Y.</st1:address></st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-bottom: .0001pt; margin-bottom: 0in; margin-left: 4.5pt; margin-right: 32.8pt; margin-top: 0in; text-align: justify;"><span style="font-size: 12.0pt;">5 The New Brown, Driver, Briggs, Gesenius Lexicon,
Francis Brown Hendrickson. Publishers, <st1:place w:st="on"><st1:city w:st="on">Peabody</st1:city>,
<st1:state w:st="on"><st1:address w:st="on">Mass.</st1:address></st1:state></st1:place>
1979.<o:p></o:p></span></p>
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</div>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-82455830314271989162021-03-12T09:18:00.007-06:002021-03-12T09:19:25.496-06:00Hebrew Insights into Parashot Va’yak'hel and Pkudey<p dir="ltr" style="text-align: left;"> </p><p class="MsoBodyText" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: Arial;">The
two Parashot* that are before us seal off the book of Sh'mot. Both of them
recapitulate the instructions for constructing the Mishkan, its utensils, the
priests' garments, and reiterate the calling of the two artisans who were to be
in charge of the work. However, because the instructions in our text describe
(or report) the actual implementation of the work (in ‘real-time’), they are animated
with a sense of activity. The act of contribution, for example, is fraught with
enthusiasm and vitality, while everyone appears to be doing his utmost within
his (or her) means and capabilities.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: Arial;">Just before examining these accounts, let us pause
to look at yet another injunction regarding the Shabbat. In this instance it
appears to be a prelude to the construction of the holy edifice, with an
emphasis on keeping the Shabbat set apart by not doing any manner of work
(including kindling of fire): <span style="color: black; layout-grid-mode: line;">"…
everyone doing work in it shall be put to death" (ref. Ex. 35:2,3).<span style="mso-spacerun: yes;"> </span>In all likelihood, this was to serve as a
reminder to the Israelites that even the building of the Mishkan does not
supersede the Shabbat rest.</span></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt; layout-grid-mode: line; mso-bidi-font-family: Arial;">Va’ya<b>k’hel</b>: “And he [Moses] <b>gathered</b>…”
is rooted in k.h.l (kof, hey, lamed) - “to <b>gather unto</b>”<b> – </b>for the
purpose of executing<b> </b>the<b> </b>plan. And as we shall see shortly, a
plan is definitely being set up here. In 35:10 an invitation is issued for
"<b>every</b> wise-hearted one among you, let them come and make all which
YHVH has commanded" (emphasis added). Such an open summons had not been announced
previously. The People of Yisrael respond with gusto. They are both
contributing to <i>and</i> participating in the work itself. The camp is
bustling with activity. The sk</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: Arial;">illed and the unskilled, the rich
and the poor, the rank and file together with the leaders – all are doing their
part.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt; layout-grid-mode: line; mso-bidi-font-family: Arial;">Let us now simply follow the text, taking
note of the activity, the mass inclusion of the entire community, and the spirit
of eager willingness and generosity that pervaded the camp. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; layout-grid-mode: line; mso-bidi-font-family: Arial;">Additionally, notice the frequent repetition of “heart”.<span style="color: black;"> "And <b style="mso-bidi-font-weight: normal;">all</b>
the congregation of the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
went out from Moses. And they <span style="mso-bidi-font-weight: bold;">came</span>,
<b style="mso-bidi-font-weight: normal;">everyone</b> whose heart was <b style="mso-bidi-font-weight: normal;">lifted</b> <b style="mso-bidi-font-weight: normal;">up</b>, and <b style="mso-bidi-font-weight: normal;">everyone</b> whose
spirit made him <b style="mso-bidi-font-weight: normal;">willing</b>. They <b style="mso-bidi-font-weight: normal;">brought</b> the offering of YHVH for the
work of the tabernacle of the congregation, and <span style="mso-bidi-font-weight: bold;">for</span> <span style="mso-bidi-font-weight: bold;">all</span> its
service, and <span style="mso-bidi-font-weight: bold;">for</span> the holy
garments. And the <b>men</b> <span style="mso-bidi-font-weight: bold;">came</span><b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">in</span><b style="mso-bidi-font-weight: normal;"> together with the women</b>,
<b style="mso-bidi-font-weight: normal;">everyone willing</b> of heart. They <b style="mso-bidi-font-weight: normal;">brought</b> in bracelets, and nose rings,
and rings, and ornaments, every gold article, and <b style="mso-bidi-font-weight: normal;">everyone</b> who <span style="mso-bidi-font-weight: bold;">waved</span> a
wave offering of gold to YHVH. And <b style="mso-bidi-font-weight: normal;">everyone</b>
with whom blue was found, and purple, and crimson, and bleached linen, and
goats' hair, and rams' skins dyed red, and dugong skins, they <b style="mso-bidi-font-weight: normal;">brought</b>. <b style="mso-bidi-font-weight: normal;">Everyone</b> <b style="mso-bidi-font-weight: normal;">rising up</b> with
an <b>offering</b> of silver and bronze, they <b style="mso-bidi-font-weight: normal;">brought</b> the offering of YHVH; and <b>everyone</b> with whom was <span style="mso-bidi-font-weight: bold;">found</span> acacia wood for any work of the
service, they <b style="mso-bidi-font-weight: normal;">brought</b>. And <b style="mso-bidi-font-weight: normal;">every</b> <b>wise-hearted woman spun</b>
with her hands; and they <b style="mso-bidi-font-weight: normal;">brought</b>
spun yarn, blue, and purple, and crimson and bleached linen. And <b style="mso-bidi-font-weight: normal;">all</b> <b>the women</b> <span style="mso-bidi-font-weight: bold;">whose</span><b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">hearts</span> were <b style="mso-bidi-font-weight: normal;">lifted up</b> in wisdom <span style="mso-bidi-font-weight: bold;">spun</span> the goats' hair. And the <b>leaders</b>
<b style="mso-bidi-font-weight: normal;">brought</b> the onyx stones and stones
for the setting, for the ephod and for the breast pocket, and the spice, and
the oil for the light, and for the anointing oil, and for the incense of the
perfumes. And <b style="mso-bidi-font-weight: normal;">every</b> <b>man</b> <b>and</b>
<b>woman</b> <span style="mso-bidi-font-weight: bold;">whose</span><b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">hearts</span><b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">made</span><b style="mso-bidi-font-weight: normal;"> </b><span style="mso-bidi-font-weight: bold;">them</span><b style="mso-bidi-font-weight: normal;"> willing to bring</b> for all the work
which YHVH commanded to be done by the hand of Moses; the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> <b style="mso-bidi-font-weight: normal;">brought</b> a <b style="mso-bidi-font-weight: normal;">willing</b> offering to YHVH…” (35:20-29, emphases added).<o:p></o:p></span></span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">As mentioned, this action-packed passage is
characterized by the willingness and eager participation of everyone involved.
A similar atmosphere is also echoed in chapter 36, where Betzal'el and Ohali'av
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(Aholiab) and all the
ones endowed with Elohim-given wisdom and a desire to do the work, take the
contributions from the people: "And they <b>took</b> <b>every</b> <b>offering</b> before Moses which the sons of
Israel had <b>brought</b> for the <b>work</b> of the <b>service</b> in the holy place, to <b>do</b>
it. And they <b>brought</b> to him<b> </b>still<b> more willing offerings </b>morning by
morning. And <b>all the wise men came</b>,
those <b>doing </b><b>every</b> kind of <b>work</b> for the sanctuary, <b>each one</b>
from his <b>work</b> they were <b>doing</b>” (36:3, 4 emphases added). Here we see the cooperation between
the lay people and the experts, all of whom were providing abundance of such
magnitude, to the extent that Moshe was told: “The people are bringing more
than enough for the service of the work that YHVH commanded to do" (v. 5).
Moshe therefore "commanded, and they caused it to be voiced in the camp,
saying, 'Let neither man nor woman make any more offering for the sanctuary’;
and the people were held back from bringing" (v. 6).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The wisdom,
skill, and expertise with which the work was carried out clearly did not
originate with the expert artisans themselves. In 35:31, 32, 34 we read: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And He has filled him [i.e. Betzal’el] with the spirit of Elohim [can
also be read, “the Spirit of Elohim filled him”] in <b>wisdom</b>, in <b>understanding</b>,
and in <b>knowledge</b>… to <b>devise</b> designs. And He has put in his heart
that he may <b>teach</b>” (emphases added). Betzal’el’s protégé, whom he was
teaching, was Ohali’av from the tribe of Dan. Having been endowed from above
with the skillfulness and ability to carry out the work, Betzal’el, true to his
name, appears to be residing “in the shadow of the Almighty”. As we noted last
week, the assistant’s name expresses a similar concept, since <b>Ohali’av</b>
means, “<b>my tent is the Father</b>”. Thus, the artist engaged in crafting the
Mishkan (Tabernacle), declares, by his very name, Who is the real Abode!</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But
let us return to the earthly Mishkan… The specifications for the </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Ark</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of
the Covenant, the </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Table</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of Showbread, and the </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Lampstand</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> are
listed in 37:1-</span><st1:metricconverter productid="24. In" style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on">24. In</st1:metricconverter><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
Hebrew these three articles are “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">a’ron</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">shulchan</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;"> </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">and </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">menorah</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
– rendered literally as, “cabinet/closet/chest (e.g. 2</span><sup style="font-family: "Trebuchet MS";">nd</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Kings 12:9,10),
table, and lamp” (e.g. 2</span><sup style="font-family: "Trebuchet MS";">nd</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Kings 4:10); a comfortable abode, under
any circumstances, especially in the desert! But what about a washbasin for a
quick freshening up and maybe a mirror to make sure every hair is in place? The
account in 38:8 does not fail to point out the basin, </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">and</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> the mirrors
out of which it was constructed. In addition, although not mentioned in the
Parasha’s text specifically, there is another term used elsewhere for the Ark
of the Covenant. It is a “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">ki’seh</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” – a “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">chair</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, which is also the
Hebrew word for “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">throne</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. The “Ark of the Covenant” is YHVH’s seat of
glory, and was described so in Yisha’yahu (Isaiah) 6:1, in reference to
Shlomo’s (Solomon’s) Temple, and also in Y’chezkel (Ezekiel) 43:7, regarding
the future Temple.</span></p>
<p class="MsoBodyText2" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The making of the bronze basin (or laver)
and its base captivates our attention, as they were made from "the mirrors
of the [women] who congregated at the opening of the Tent of Meeting"
(38:8). Much has been said about the symbolism of the mirrors plating this
basin, where the priests were to wash their feet and hands (that is, to
consecrate themselves) before approaching the Altar, as an allusion to one of
the steps on the progressive path of faith taken by the Believer. However, in
the scene at hand we encounter women who have </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">assembled</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tzov'ot</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”,</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> by the entrance of the Mishkan. The verb and root </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">tz.v.a</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (tzadi, bet, alef) is also used
for “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">army”</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">hosts”,</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> such as in "YHVH </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Tzva'ot</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">". In Shmuel Alef (1</span><sup style="font-family: "Trebuchet MS";">st</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
Samuel) 2:22 we find once again this "army of women" by "the
opening of the Tent of Meeing", although in a very different (and
negative) connotation. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In T’hilim
(Psalms) 68:11-12 we read: "YHVH gave the word; great was the company -
tza'va - of those who proclaimed [female gender] it; Kings of armies
("tzva'ot") flee, they flee, and she who remains at home divides the
spoil". </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Last week we saw the People
of Yisrael in their frenzy to make the golden calf, using gold earrings worn by
their "wives, sons and daughters" (Ex. 32:2). This week, many of the
same people are contributing to the Mishkan, and some of the donations are of
the very same materials that were used for the abominable image. The women who
had contributed the mirrors, thereby giving up their vanity, are seen here
drawn to the house of YHVH forming a company, literally an "army",
which “proclaims His Word” and is therefore far mightier than even that of
"kings of armies" (ref. again to Ps. 68:12). Hence, according to the
Psalm, their reward (or "spoil") is also far greater. Were these
women motivated by a desire to repent and atone for the recent terrible sin
committed so callously by the People of Yisrael?</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">When all was said
and done, the work was considered a genuine collective endeavor of national
scope. Not many years prior to this event, these same people had over them taskmasters
who "</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">worked them relentlessly" (Ex. 1:13). Now, the Nation as a whole is engaged
in a totally different “work”, the “<b>avoda</b>” of the Mishkan, the avoda – worship and service - of YHVH.
Did they ever reflect back on those dark days, considering in awe their
currently changed circumstances and status?</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Whether
they did or not, the transformation that had taken place was quite amazing! In <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> they were
treated as a faceless mass, having suffered loss of individual identity to the
point that they were referred to in single person (e.g. Ex. 1:10-13, Parashat
Shmot, literal translation). By comparison, in 36:</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>10</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span> – 37</span><span dir="RTL"></span><span dir="RTL"></span><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 14pt;"><span dir="RTL"></span><span dir="RTL"></span>(</span><span dir="LTR"></span><span dir="LTR"></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><span dir="LTR"></span><span dir="LTR"></span>,
the work performed in the Mishkan is also described in single person. However,
against the backdrop of the preceding descriptions, the picture set before us
here is entirely different. If the oft repeated “and he made” are in reference
to Betzal’el, we are left in no doubt that he had the full and active support,
and participation of the People as a whole. But, if the reference is to more
than one person - it would signify unison. Once again, just as we observed in
Parashat Trumah (in 26:6-11), the Mishkan itself was to be made of a great
variety of components, yet was to be “one” (36:13, 18). This was also the case
with the People of Yisrael, who was (and is) to portray the eternal principle
of ‘diversity within unity’, so well illustrated by our text.</span></p>
<p class="MsoBodyText3" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">After the
description of the Nation’s willing participation in the preparations of the
Mishkan, Parashat Pkudey, the last in the book of Sh’mot, continues to
elaborate on the inventory of materials for the sacred edifice and the priests’
official garments. “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Pkudey</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” means “that </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">which</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">was</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">taken
into account/visited</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”, or “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">these are the accounts</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. But it is not
only the Mishkan’s inventory that is counted or listed; the term is also
applied here to the congregation itself (38:25, “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">pkudey** ha’eda</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” – “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">those
of the congregation who were taken into account/visited</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”). The meaning of
the root p.k.d. aside from counting, visiting, and commanding, originates with
“invest with purpose or responsibility”.1 Thus, while in Parashat Va’yak’hel
emphasis was placed on the congregation as a “kahal”, a crowd, a mass, host,
whose parts (namely the individuals who make it up) have no significance in and
of themselves, the term “pkudey” stresses the fact that the congregation has no
existence apart from the individuals who make it up. Hence, each and every one
has been “visited” and “taken into account” in order to make the half shekel
payment (ref. 38:25,26, and also as we noted last week).2</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 39:32, we read
the following: "And all the work of the tabernacle of the congregation was
<b>finished</b> (“va<b>te’chal</b>”), and the sons of <st1:place w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:place> did according to all which
YHVH commanded Moses; so they did” (emphasis added). In B’resheet (Genesis) 2:1-2
it says: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And the heavens and the earth were <b>finished
</b>(va<b>’ya’chulu</b>), and all the host of them. And Elohim <b>finished</b>
(va’<b>y’chal</b>) His work which He had made…” (emphases added). Another parallel
to the Creation process is found in 39:43: “And Moses <b>saw</b> (“va<b>’yar</b>”)
all the work, and behold they had done it…. and Moses <b>blessed</b> them”.
This may be compared to the oft-repeated “and Elohim <b>saw</b>…“ (in B’resheet
1) and also to B’resheet 1:28, where in reference to the creation of man and
woman it says, “and He <b>blessed</b> them” (emphasis added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
40:33 it says, “And he raised up the court all around the tabernacle and the
altar, and hung up the screen of the court gate. So Moses <b>finished</b> (<b>va’yechal</b>)
the work (<b>m’lacha</b>)” (emphasis added). Compare this to B’resheet
(Genesis) 2:2: “And on the seventh day Elohim ended (<b>va’yechal</b>) His work
(<b>m’lacha)</b> which He had done…”</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The term “tabernacle of the testimony” meets
us in 38:21 and is echoed in 40:3 by the “ark of the testimony”, whereas last
week in Parashat Ki Tissa we encountered the “tablets of the testimony” (Ex.
34:29). “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Testimony</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">edut</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” - “a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">witness</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” or “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">evidence</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.
The reason, therefore, for the existence of the Mishkan, the ark and that which
it contained (that is the “tablets”) appears to be in order to validate YHVH’s
covenant with His people. “Ed”, witness, and “edut”, testimony, witness or
evidence, originate with the root ayin, vav, dalet (a.o/u.d), whose primal
meaning is to “endure, continue, repeat”, and by implication “to establish
facts.”3 “Od” is therefore “more and continually” and “ad” is “perpetuity”, while
“edot” are YHVH’s “decrees”. The witnesses (whether human, inanimate objects,
decrees, or even Time itself) are incorporated into the perpetual and firm
arrangement to which they are testifying, in this case being YHVH’s everlasting
Covenant.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Earlier, in
Parashat Trumah, we examined the association of the shape of the Menorah (Ex.
25:31-39) to the flora of the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">Land</st1:placetype>
of <st1:placename w:st="on">Yisrael</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">. A similar
relationship is thought to exist here too. ”And he gave the table into the
tabernacle of the congregation, on the side of the tabernacle, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">northward</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> outside the veil; And he put
the lampstand in the tabernacle of the congregation, opposite the table, on the
side of the tabernacle </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">southward</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">…”
(40:22, 24, emphases added). The placing of these articles in the directions
specified above was not coincidental. </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"><o:p> </o:p></span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The fifty day period between
Pesach and Shavu'ot is when the flowers of the olive open and the kernels of
wheat and barley fill with starch. Thus, the productive fate of these crops is
determined during that season which [in the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Israel</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">]
is characterized by multiple changes and climatic contrasts. Scorching southern
winds, which bring with them extreme dryness and heat, alternate with cold
winds from the north and west which generate tempestuous storms containing
thunder, lightning and rain. The northern wind is most beneficial to the wheat,
if it blows during the wheat's early stages of ripening; yet the same wind can
wreak havoc on the olive crop if the buds have already opened into flowers.
Olive blossoms need successive days of dry heat. Both of these crops then require
just the proper balance of the heat waves and cold northern winds, making the
fifty day season (the ‘Omer counting’) a very important and yet precarious
season. The Talmudic sages explained that this phenomenon is symbolized by
placing "the table in the north and the Menorah in the south." The
showbread, which represents the wheat and barley, faced the direction of the
north wind. The Menorah, lit with olive oil, faced the direction of the
southern wind. Placed together in the </span><st1:street style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:address w:st="on">Holy
Place</st1:address></st1:street><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, they symbolize the plea to the One Creator
that each wind would come at the right time.4 </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Obviously it is only YHVH Who
is able to hold all the elements of His Creation in the perfect balance
required. Thus, He is seen using (more than once) the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">Land</st1:placetype> of <st1:placename w:st="on">Yisrael</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
and the diversity of its natural conditions as an instrument for building and
maintaining the relationship with His People, as well as for instructing and
chastising them. And, as we have already observed, this concept is implemented
well before the Israelites even enter the </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:placetype w:st="on">Land</st1:placetype> of <st1:placename w:st="on">Promise</st1:placename></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">! </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The two Parashot, Va’yakhel
and Pkudey complement one another. Whereas, Va’ya’kehl informs us about the
making of the vessels of the Mishkan, Parashat Pkudey “pours” content and
meaning into them: The tablets are placed in the Ark of the Covenant, the bread
is laid on the Table of Showbread, the wicks are lit in the Menorah, and the
incense is burned. We are also informed, of course, in detail about the making
of the vestments of those who were to officiate in YHVH’s abode, i.e. the
priests. Interestingly, the materials used for these garments -“</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">gold,
blue, purple, and scarlet<i> </i>and the
fine woven linen” - were also used in the
making of the Mishkan itself. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Among the various parts of the high priest’s
regalia was “the plate of the holy crown of pure gold” and on it “an
inscription </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">like</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the engraving of a signet: HOLINESS TO
YHVH” (39:30).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 39:6</span><span style="color: red; font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">we read, similarly, about the two onyx stones that
were placed on the high priest’s shoulders, with the names of the tribes etched
on them.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In this way the high priest
would approach YHVH on behalf of His people.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“An </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">engraving</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (or “etching”) of a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">signet</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is rendered “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">pituchey</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">chotam</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”- literally “the </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">engravings</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">seal</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Digging a little deeper, we discover that
whereas “chotam” is a seal, “pituchey” (engravings of…) originates from the
root p.t.ch (peh, tav, chet) meaning “to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">open</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” or “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">opening</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">So, how is it that a “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">seal</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” and an “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">opening</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”
signify the onyx stones as well as the engraving upon the high priest’s
crown?</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Do these two seemingly opposing
terms allude to something beyond that which meets the eye? In Revelation
Chapter 5 Yeshua is seen worthy of </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">opening</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> a special “book” and breaking
its </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">seals</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">What was it that
enabled Yeshua to carry out this most important task, which no one else could
execute? Having given up His life, He redeemed for His Father those who are to
be kings and priests who will reign on earth. Our High Priest stood before the
Father with the proverbial onyx stones on His shoulders and the golden band
with “Holiness unto YHVH” on His forehead. Qualified to </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">open </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">sealed
</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">book of redemption, He was displaying His ultimate task of presenting to
His Father those whom He had purchased by His blood, </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">opening </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">the way by enabling
</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">them</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> to be “the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">sealed</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> servants of Elohim” (Revelation</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">7:3 italics added). </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">* Parashot – plural for “Parasha” – “Parashat…” Parasha
of… </span><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">(e.g. Va’yak’hel) </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">** The letter “pey” may also be pronounced “fey”
depending on </span><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">its placement in a given word. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">1
Etymological Dictionary of Biblical Hebew, based on the commentaties of Samsom
Raphael Hirsch, Matityahu Clark, Feldheim Publishers, Jerusalem, - New York,
1999. </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">2 http://www.kipa.co.il/pash/ </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">3
Etymological Dictionary of Biblical Hebrew</span></p><p class="MsoNormal" dir="ltr" style="margin-left: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">4 Nature in Our Biblical
Heritage, Nogah Hareuveni, trans. </span><span lang="ES-TRAD" style="font-family: "Trebuchet MS"; font-size: 12pt; text-align: left;">Helen Frenkley,
Neot Kdumim Ltd. <st1:place w:st="on"><st1:city w:st="on">Lod</st1:city>, <st1:country-region w:st="on">Israel</st1:country-region></st1:place>, 1996.</span></p>
<p align="left" class="MsoNormal" style="margin-right: 43pt; tab-stops: right 21.3pt; text-align: left;"><span lang="ES-TRAD" style="font-family: "Trebuchet MS"; font-size: 12pt; layout-grid-mode: line; mso-ansi-language: ES-TRAD;"> </span></p><p class="MsoNormal" dir="ltr" style="margin-right: 106pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt; mso-bidi-font-family: Arial;"><br /></span></p>
<p class="MsoNormal" dir="ltr" style="margin-right: 43pt; text-align: justify;"><span dir="RTL" lang="HE" style="font-family: Arial; font-size: 12pt; layout-grid-mode: line; mso-ascii-font-family: "Trebuchet MS"; mso-hansi-font-family: "Trebuchet MS";"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-right: -47.45pt; text-align: justify;"><span dir="LTR"></span><br /></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-right: 43pt; text-align: justify;"><br /></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-48910642723391355642021-03-05T07:10:00.007-06:002021-03-05T07:12:34.338-06:00Hebrew Insights into Parashat Ki Tissa –Sh’mot (Exodus) 34 - 30:11<p dir="ltr" style="text-align: justify;"> <span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">"<b>When you</b> <b>lift up</b> ["<b>ki</b> <b>tissa</b>"]
the head [singular] of the sons of Israel to be mustered, they shall each give
the ransom of his soul to YHVH in mustering them, and there shall not be a
plague among them in mustering them" (Ex. 30:12, literal translation).
Hundreds of years later, when King David made an attempt to conduct a census,
YHVH reprimanded him heavily ("And Satan stood up against <st1:country-region w:st="on">Israel</st1:country-region>
and moved David to number <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>…
And it was evil in the eyes of Elohim as to this thing". 1<sup>st</sup> <st1:place w:st="on"><st1:country-region w:st="on">Ch.</st1:country-region></st1:place>
21:1,7). But whereas David <i>counted</i> (“mana” – meaning “apportion, divide,
limit”) the people, YHVH asked Moshe to “lift up” the sons of Yisrael, since
people are not to be numbered as a commodity. Each individual was, as it were,
to be lifted up to his Maker. For a proper conduct of the census, every one
between age twenty and fifty had to offer a representational half shekel as a
token, called a "<b>ransom</b>"
("<b>kofer</b>," of the root k.f.r.
that is "<b>kippur</b>," meaning “<b>propitiation</b>, <b>covering</b>”). This half shekel "atonement
money" given to YHVH as a contribution ("trumah"), was then rendered
"for the service of the Tent of Meeting [ohel mo'ed]”, for it to "be
a <b>memorial</b> of the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> before YHVH to make <b>atonement</b>
for yourselves" (30:16 emphases added). This atonement (or ransom) money
became a contribution to help in constructing of the place where these sons of
Yisrael will eventually be</span><span dir="RTL" style="text-align: justify;"></span><span dir="RTL" style="font-size: 14pt; text-align: justify;"><span dir="RTL"></span> </span><i style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">atoned for</span></i><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;"> and <i>remembered</i>. Interestingly, later
on in the Parasha, in 34:23, we read: “</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">Three
times in the year your men shall appear before YHVH”. In Hebrew “<b>man</b>” or
“<b>male</b>” is “<b>zachar</b>” (literally, “one who<b> remembered</b>”), but
here the word has been modified to “<b>za’chur</b>”, which means “one who<b> </b>is<b>
<i>remembered</i></b>”.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;"> Here it would be appropriate to add that </span><span style="font-family: "Trebuchet MS"; font-size: 14pt; text-align: justify;">Yeshua has paid in full for
the required atonement, much more than a half shekel, “and [also] raised
[lifted] us up with Him, and seated us with Him in the heavenly places” (Eph. 2:6).</span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Going back to the census, we see how it enabled further national
organization to take place, while offering an opportunity for contributions to
be collected for the construction of Ohel Mo’ed (“tent of meeting”, as it is
referred to in this Parasha). This pragmatism, wherein the nation's practical
and spiritual needs were combined, illustrates the Torah’s intrinsic and
typical proclivity for fusing various components and aspects of life into one
act or event, as seen here. This command also made it clear that, before the
Almighty all were equal: “The rich shall not give more and the poor shall not
give less than half a shekel” (30:15).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p><p class="MsoNormal" dir="ltr" style="margin-left: 1.3pt; text-align: justify;"><span style="font-size: medium;"><span style="font-family: "Trebuchet MS";">More
instructions for articles and utensils, which are to make up the future Mishkan,
follow. In 30:17-21, the brazen laver is mentioned, and then the instructions
for making the incense and anointing oil (ref. vs. 23-25). "It shall not
be poured on the flesh of man, and you shall not make any like it in its
proportion; it is holy. It shall be holy to you. If a man prepares any like it,
or who gives from it to a stranger, he shall be cut off from his people"
(30:32,33), is the injunction in connection to both (the oil and the incense,
see also vs. 37, 38). No doubt the exclusive usage of these articles may also
be applied to our lives - making distinctions between that which is set apart
and that which is not and not mixing the two, in spite of the above statement,
of “fusing various components and aspects of life into one act”. Thus,
different matters, commandments and actions, need to be put into their <b>specific</b>
Elohim-regulated context. </span><span dir="RTL"></span><span dir="RTL"><span dir="RTL"></span> </span></span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Now that all the instructions with respect to the Mishkan are in place,
it becomes necessary to select the artisans to execute the work. The men chosen
by YHVH are Betzal'el the son of Oori, the son of Choor from Yehuda, who was
filled with YHVH's Spirit, and Ohali'av (“Father is My Tent”) the son of
Achi'se'mach from the tribe of Dan. These two were endowed with all the wisdom,
understanding, knowledge and skills that it would take "to make all that I
have commanded…" (ref. 31:1-6). YHVH declares, "I have called by name
<b>Betzal'el</b>" (31:2, emphasis
added), and indeed the meaning of the name is<b> </b>"<b>in the shadow of the
Almighty</b>" ("beh"-"in"; "tzel"- “shadow”;
“el"-"mighty"). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Incidentally,
the choice of these two men represents the principle “from the least to the
greatest”, as Betzal’el hailed out of the foremost tribe, while Ohali’av from
the tribe that was considered the least. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Just
before Moshe's return with the Torah instructions, inscribed on the tablets of
the testimony "by the finger of Elohim" (31:18), attention is given
once more to the Shabbat. It is to be "as a sign between Me and you,
throughout your generations, that you may know that I am YHVH who sanctifies
[separates/sets apart] you" (31:13). Shabbat is seen here as the seal for
the "everlasting [or perpetual] covenant" (v. 16) that YHVH made with
Yisrael, who, as a nation is to testify to the fact that He "made heaven
and earth in six days and in the seventh He ceased and was refreshed".
These instructions are preceded by one little word, "<b>ach</b>" (v. 13), translated, "<b>but</b>", “<b>surely</b>”,
or "<b>as for you</b>". However, in this context it appears to mean, "<i>whatever else you do </i>[keep My Sabbaths]”! A</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">ll seems to be in order
now. YHVH hands Moshe the stone tablets He had written, and Moshe is about to
descend from the mountain and deliver the Divine message to the People. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Suddenly there is a shift
of scene and time. At what point exactly was it that the people's restlessness
and disenchantment with Moshe led them to put pressure on A'ha’ron to ease off
their frustrations? The answer to that remains unknown, but what our text does
inform us about, is the people's firm resolve to alleviate these frustrations.
"</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">And the people saw that
Moses delayed to come down from the mountain. And the people gathered to Aaron.
And they said to him, 'Rise up, make for us gods who may go before our face. As
for this Moses, the man who brought us up from the <st1:place w:st="on"><st1:placetype w:st="on">land</st1:placetype> of <st1:placename w:st="on">Egypt</st1:placename></st1:place>,
we do not know what has become of him'" (32:1). </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Several key words in this text (32:1-6) help in unraveling this scene as
it unfolds. Moshe's delay here is "<b>boshesh</b>",
its root being "bosh"
(bet, vav, shin) whose primary meaning is “<b>shame</b>, <b>disgrace</b>, to <b>cause</b>
<b>shame</b> and <b>disgrace</b>, or <b>embarrassment </b>(e.g. Gen. 2:25), <b>withering</b>,
<b>dryness</b> and <b>destruction</b>”. This verb decodes the emotions and
thoughts that were plaguing the anxious Israelites. It is not difficult to
envision them expressing the following sentiments: “What <i>embarrassment</i> and <i>shame</i>
is this man Moshe subjecting us to! His strange ways and disappearance will be
our demise, and we will <i>wither</i>
and be <i>destroyed</i> in this
desert!” A large crowd gathers around A'ha’ron, denoted by "(va)<b>yika'hel</b>", of the root k.h.l (kof, hey, lamed) which means “<b>assembly</b>
or <b>congregation</b>”. Thus, the assembly of Yisrael congregates around the
only person whom they deem able to execute the plan that they had already
formulated. To the "elohim" which they demand that A'haron make for
them, they refer in the plural (“</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">make us gods, which shall go before us” 32:1), being in direct defiance of what
they had heard just a little while earlier… "You shall have no other gods
before Me" (Parashat Yitro, Ex. 20:3). With bitter sarcasm they refer to
Moshe as "this man who brought us out of <st1:country-region w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region>", while at the same time
not only forgetting the miracles and wonders it took to extricate them out of
the land of their affliction, but also avoiding any reference to YHVH Himself.
"<i>Seeing</i> that Moshe had
delayed" (32:1 italics added), they are now calling for <i>visible</i>
gods which would "walk before their faces”. This is another contrary
concept, as the individuals and the nation were to “walk before Elohim’s face”,
and not the other way around (e.g. Gen. 17:1, 24:40; 1<sup>st</sup> Sam. 2:30;
1<sup>st</sup> Kings 2:4, 8:25, 9:4). </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In an attempt to placate the crowd, A'ha’ron complies, instructing anyone
wearing jewelry to "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">remove</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
their gold earrings, using, not coincidentally, the imperative plural form for
"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tear off</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", which is “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">par'ku</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(32:2). The verb </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">p.r.k</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(pey, resh, kof) also means “to part, to rip
(Ps. 7:2), to fragment, or to tear” (I Kings 19:11; Ezekiel 19:12), thus
all-too accurately describing the overall condition of those who were "</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">tearing</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">off</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" their jewels to make gods for themselves! </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
the process A'ha’ron takes a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">stylus</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
- </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">che'ret</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (ch.r.t, chet, resh, tet)
(32:4), which seems to share the root with one of the words for "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">magicians</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (such as those who
operated in </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">,
e.g. Ex.8:7,18 - "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">chartumin</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"),
making up for an intriguing connection (in light of the circumstances). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Before we go on with this scene, it is
interesting to compare the above (“stylus”) with another reference to a
“stylus” and “etching” (or “engraving”). Thus, in 32:16, it says about the
tablets being “engraved” by the “finger of Elohim”. “Engraved” is spelt
“charut”, but not with a tet (like the above), but with a tav, which makes it
very close to “cherut” - liberty. The comparison and contrast between the “magical”-like
formation of the calf, and the “liberty” that seems to be associated with the
tablets that YHVH engraved, is very striking (cf. James 1:24, the “Torah of
liberty”). Back to A’ha’ron. With the stylus A’ha’ron formed - "(ve)</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">yatzar</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" - the "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">molten calf</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" - "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">egel ma'seh'cha</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">".</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> "<b>Formed</b>"
is of the root y.tz.r (yod,
tzadi, resh) which goes back to "thought, imagination and
contemplation" - "yetzer" - such as used in B’resheet (Genesis)
6:5, and 8:21 respectively: "Every imagination of the thoughts of his
heart"; "The imagination of the heart of man is evil from his youth".
It is nothing less than "evil <b>imagination</b>"
which brought about the ensuing results in this sad episode. The <b>calf</b>, "<b>egel</b>", is rooted in a.g.l
(ayin, gimmel, lamed), meaning, "round or roll", referring to a young
calf as it rolls, bounds or gallops. This particular calf, though, was a "<b>ma'seh'cha</b>", that is a <b>molten image</b>. "Ma'seh'cha" is
also a “covering” or a “veil”, such as the "veil covering all the
nations" found in Yishayahu (Isaiah) 25:7, where it is in the form
of the alliteration: "<b>ma'seh'cha
nesu'cha</b>". </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Thus, whereas in Parashat Mishpatim (in 21:1) we saw that Moshe was to
place the Torah in front of YHVH's chosen Nation as a mirror, here the
backsliding Israelites, who are so desperate to <i>see</i> with their eyes<i> </i>(as
pointed out above)<i>, </i>actually<i> </i>suffer<i> </i>a loss of sight, as they are blindfolded by a
"ma'seh'cha" (a veil) of their own making. In 34:17, in the course of
the renewal of the Covenant, it was necessary to remind them once again, “You
shall make no molten gods – elohey ma’seh’cha</span><span style="font-size: 14pt;">”. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Continuing in chapter 32: “…And they rose early on the morrow, and they
offered burnt offerings and brought near peace offerings. And the people sat
down to eat and drink, and rose up to </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">play</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (v. 6, emphasis added).
The offense of these descendants of </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Yitz'chak</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (Isaac)</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> climaxes when they act in
total defiance to the stern warning, which was presented to them in Sh’mot
(Exodus) 22:20 (and 34:14): "One sacrificing to gods shall be destroyed”.
The verb for “play” is "(le)</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tza'chek</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(of the root </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">tz.ch.k,</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> tzadi,
chet, kof - “to </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">laugh</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">") and
is used here, implying "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">making</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">sport</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">toying</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> with, </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mocking</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">",
or "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">conjugal</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">caresses</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" - all of which speak of the lewd
debauchery in which Yitzchak’s progeny was engaging.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH discloses to the unsuspecting Moshe the gory details of what "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">your</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> people whom </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">you brought up</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> out of </span><st1:country-region style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (literal translation,
italics added) have done, and with that He (symbolically) charges him "to
go… to descend" (32:7). The all-knowing Elohim, being aware of the fact that
Moshe would beseech Him on behalf of this reproachable people, makes here a
declaration (v. 10), allowing us a rare glimpse into what is otherwise an 'off
limits' domain of His deep hurt: "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">Leave Me alone</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (that My anger may
glow against them, that I may consume them)" (italics added). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">But Moshe's uninterrupted intercessory address
(vs. 11-13) does result in YHVH being "moved to pity concerning the evil
which He had spoken to do to His people" (v. 14). </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The language employed in 32:15,16 could not be more emphatic in recounting
the preciousness of the divinely written tablets: “…the two tablets of the
testimony… tablets written on their two sides, on this and on that side they
were written. And the tablets were the work of Elohim, and the writing was the
writing of Elohim; it was engraved on the tablets". All this is in sharp
contrast to the horrendous sight awaiting Moshe at the foot of the Mountain. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“When Joshua heard the noise of the people as they shouted, he said to
Moses. ‘There is a noise of war in the camp’” (32:17). The people were “in the
process” of making a sound of “teruah” – literally “b’re’o”. This unusual usage
of the verb “to sound a t’ruah” echoes “ra” or “ra’ah” (resh, ayin) – evil, and
indeed just a little further A’ha’ron says about the people, “the are set on
evil” – ra (v. 22. Refer also to 32:12,14, where ‘harm’ – ra’ah - is used 3
times). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This follows the burning of the
image, grinding its ashes to powder and mixing it with water, an act preformed
by Moshe, who then made the people of Yisrael drink this concoction.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">YHVH’s messenger was acting on behalf of a
jealous Husband who was more than suspicious of His wife’s unfaithfulness and
betrayal (see Numbers 5:11 ff – the “law of jealousy”). “She”, therefore, had
to partake of this unsavory drink. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">After
a sad confrontation with A'ha’ron, during which the latter defends his position
by making weak excuses, Moshe realizes that the People is "loosed –
unrestrained - for Aaron had let it loose – be unrestrained - for derision
among their enemies" (32: 25). The words for "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">loose</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" used here stem from "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">para</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (p.r.a. pey/fey, resh, ayin). As we observed already in
Parashat Miketz (Gen. 41-44:17), the same consonants also appear in Par'oh's
name. The question that arises here is whether the meaning of this root
("unruly," "disorder", “unrestrained”) had any bearing on
the meaning of the title accorded to the Egyptian monarchs (although
"Par'oh", as we noted there, does have its specific and separate
meaning in the Ancient Egyptian tongue).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">
</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This issue seems to be quite pertinent in this case, as the Hebrews were
certainly manifesting a reversal to practices which they no doubt observed in
land of their sojourning. Likewise, we have just seen a resemblance of the word
denoting </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">’s
magicians to the tool used by A'ha’ron to make the calf. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The
first six verses of chapter 33 describe a transitional phase, leading to the
restitution of relationship between YHVH and His People. As part of the
People's mourning and repentance, they remove the rest of their jewels (verse
6). Interestingly, the verb for removing the jewels is not the same as the one used
above (32:2). Instead, there is the unusual usage of a word that in Shmot
(Exodus) 12:36 was employed for "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">spoiling</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(the Egyptians). This verb – va’yit’</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">natzlu</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - shares its root (y.tz.l
yod, tzadi, lamed) with the verb for "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">deliver</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
(Ex. 3:8). Being used here in the course of healing the breach in the
relationship with the Almighty, could be a reminder to Yisrael of their miraculous
deliverance from </span><st1:place style="font-family: "Trebuchet MS"; font-size: 14pt;" w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place><span style="font-family: "Trebuchet MS"; font-size: 14pt;">.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In
the course of Moshe’s intercession on behalf of the People of Yisrael, YHVH
says to him: “… lead the people to that which I have told you…” (literal
translation, 32:34). “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">N’cheh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” is the imperative here for “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">lead</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”.
Later on, in 33:14, after a long discourse between YHVH and Moshe, the Holy One
promises: “My Presence – panim-face – will go, and I will give you rest”
(literal translation). “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">Give rest</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” – ha</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ni’choti</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> – actually shares
its root with “lead”, and more specifically, “leading toward a goal”, without
forgetting, of course, the element of “rest”. Thus, it was only by virtue of
YHVH’s “restful and purposeful guidance” that Moshe was able to be the
goal-oriented leader that he was. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The rest of the Parasha
deals with issues relating, not surprisingly in view of the recent events, to
YHVH's presence, His reverence, His revelation to Moshe, and to the renewal of
the Covenant.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In mentioning the writing
of the "d'varim" – “words” on the new stone tablets, the figure
"ten" is cited (34:28), unlike the first mention of these “words”,
where no number was specified (Parashat Yitro, Ex. chapter 20).</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In this verse (28) Moshe is described as
staying on the Mount, in the Presence of YHVH, for forty days during which time
he wrote the tablets, abstaining from food and drink. In 24:10,11 (Parashat
Mishpatim) we encountered the elders and nobles of Yisrael ‘seeing’ the Elohim
of Yisrael while “eating and drinking”, just prior to Moshe’s first ascent to the
Mountain. These two contrasting scenes form quite an object lesson; the one
foreshadowing the “Marriage Supper of the Lamb” and the time when He will dwell
with His own (Rev. 19:9), while the other is signified by markings of sorrow
and mourning, resulting from the sin committed by the Nation. </span></p><p dir="ltr" style="text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The variety of events crowding Parashat Ki Tissa illustrates, in
microcosmic fashion, the topsy-turvy nature of Yisrael's relationship with her
Elohim in years to come.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Finally, having
had the "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">maseh'cha</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (which
we discussed above) distort their spiritual sight, the Israelites could not
bear the glory which emanated from Moshe's face when he came down from the
Mountain. He was therefore obliged to cover his face with a veil ("</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">mas'veh</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"). "But </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">we </i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">[on
the other hand] all with our face having been </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">unveiled</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, having beheld
the glory of YHVH in a mirror [the "Torah of liberty"], are being
changed into the same image from glory to glory, as from YHVH, the Spirit"
(2</span><sup style="font-family: "Trebuchet MS";">nd</sup><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> Cor. 3:18 italics added). Truly something to be thankful for,
and not to be taken lightly!</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 19.3pt; text-align: justify;"><span style="color: black; font-family: "Trebuchet MS"; font-size: 14pt; layout-grid-mode: line;"><o:p> </o:p></span></p>
<p class="MsoNormal" dir="ltr" style="text-align: left;"><span style="font-size: 14pt;"><o:p> </o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0tag:blogger.com,1999:blog-6533809362525045722.post-26148120497918240292021-02-25T07:50:00.007-06:002021-02-25T07:51:42.387-06:00Hebrew Insights into Parashat Tetzaveh – Sh’mot (Exodus) 27:20 – 30:10<p dir="ltr" style="text-align: left;"> </p><p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Continuing from last week’s
Parasha with its long and detailed instructions regarding the Mishkan which was
to be constructed, the priests' vestments and their instatement are at the
heart of <i>this</i> Parasha – Parashat Tetzaveh. This theme is flanked at each
end by, respectively, instructions concerning the oil for the Menorah and the
description of the Altar of Incense. But whereas Parashat Trumah started with a
free-will offering for YHVH (Ex. 25:2), this one starts with a command to Moshe
"to command the Children of Israel to <span style="color: black; layout-grid-mode: line;">bring [lit. “take”] pure olive oil beaten for the light, to set light
perpetually" (27:20 italics added). This order is denoted by "<b style="mso-bidi-font-weight: normal;">tetzaveh</b>" - "<b>you shall
command</b>" - the root being <span style="mso-bidi-font-weight: bold;">tz.v.h</span>
(tzadi, vav, hey). “This type of</span> command connotes instructions given by a
father to a son (I Sam. 17:20), a farmer to his laborers (Ruth 2:9), and a king
to his servants (II Sam. 21:14). It reflects a firmly structured society in
which people were responsible to their right to rule by God’s command. The
leader was then in a position to command the people and to expect their
obedience”. <span style="mso-spacerun: yes;"> </span>The Theological Wordbook of
the Old Testament further connects this root with<span style="mso-spacerun: yes;"> </span>"<span style="mso-bidi-font-weight: bold;">tzi'yoon</span>"1,
which means a “<span style="mso-bidi-font-weight: bold;">signpost</span>, a <span style="mso-bidi-font-weight: bold;">mark</span> or a <span style="mso-bidi-font-weight: bold;">monument”</span> as is found, for example, in Yirmiyahu (Jeremiah) 31:21:
“S<span style="color: black; layout-grid-mode: line;">et up road marks for
yourself". </span><span style="mso-spacerun: yes;"> </span>Thus “command”,
as in “mitzva”, usually perceived only as a strict order or a dictate, has further
and deeper implications.<span style="mso-spacerun: yes;"> </span><span style="color: black; layout-grid-mode: line;">Interestingly, “tetzaveh” is not the
imperative form for “command,” but is in second person male, future tense (i.e.
“you shall command”), which diminishes the intensity of this directive. </span></span></p><p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The Mishkan, as it was named
in the previous Parasha, is now designated, in the very beginning of our text,
by a different title: Ohel Mo’ed (27:21). Last week we learned that the edifice
of the sanctuary/Mishkan was going be a “tent” – ohel – but now with the
addition of “mo’ed”</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">it becomes apparent
that it will not only be a “mishkan” – a place of “dwelling” of the Almighty’s
Spirit (see also 29:45-46) – but it will also be connected to the “appointed
meetings” with Him (ref. 29:42,43). The wording in 29:45-46: “I will dwell
among the children of Israel… that I may dwell among them”, reveals an even
greater reality – that YHVH desires and promises to dwell in and among His
people (hence the need for the perpetual daily burnt offerings, 29:38-42a)!</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Last week we compared the Mishkan’s
building instructions with the six days of Creation (ref. Ex. 24:16). This week
we are also required to make a similar analogy. In Parashat Trumah the Menorah
was listed in third place, while here the oil for the "perpetual
light" is mentioned first, recalling of course the light mentioned in the
beginning of the Creation account. The instructions for making the oil
emphasize not only its </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">purity</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> and </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">clarity</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (27:20, the word there
being "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">zach</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", denoting both), but also that it is to be made
by beating or pounding (the olives). This type of oil is therefore named "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">katit</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", the root of which is </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">k.t.t.</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (kaf, tav, tav), meaning to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">beat</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> or </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">crush</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">".</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Made, as it is
by crushing and pounding, this oil is to be for a </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">continual</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">light </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">(“</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">ner
tamid</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”). As such it reflects very clearly our unchanging Messiah (Heb.
13:8) Who is without sin and therefore pure (Heb. 4:15b), who was bruised and
crushed (Is. 53:4), and is the Light of the world (John 8:12; 9:5). An
analogous description of Him as the Anointed One (Who is also the Word, ref. John
1:1, and the way/path, ref. John 14:6) is found in Tehilim (Psalms) 119:105:
"Y</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">our Word is a <i>lamp</i>
to my feet and a <i>light</i> to my path" (italics added).2 </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It was up to the priests, A’haron and his sons, who were later to be anointed
with the anointing oil to "set" the oil and its lighting "before
YHVH" (27:21). Afterwards Moshe was "to <b>bring</b> <b>near</b> A’haron… and
his sons" to "himself" (literal translation for
"summoning" or "take for yourself", 28:1). In the process
of sanctifying the priests, Moshe was also told to, “take one bull and two rams
without blemish, and unleavened bread, unleavened cakes mixed with oil, and
unleavened wafers anointed with oil", to make them of "fine wheat
flour" and to "put them into one basket" which he was, again, to
“<b>bring</b> <b>near</b>" (29:1-3, the translations may omit “bring near”).
Immediately after that, he was told once again "to <b>bring</b> <b>near</b> A'aron and
his sons to the opening of the tent of meeting…" (v. 4, literal
translation, emphasis added). In all three cases the verb is "<b>karev</b>", of the root k.r.v
(kof, resh, bet/vet), meaning to “<b>bring
near</b> or <b>close</b>”. This root is also the root for
"<b>korban</b>", “<b>sacrifice</b>”
or “<b>offering</b>”. In 29:8 we are told that A'aron's sons were to be "<b>brought</b> <b>near</b>", as was the bull, which was to be slaughtered after the
priests were to lay hands on it (v. 10). </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">It is also in YHVH’s hand
that the two trees/branches/sticks of Ezekiel 37:19 become one. But just before
that (v. 17), when they are still in the hand of the prophet, the latter is
told to “bring close” – ka’rev – those branches, one to the other (commonly
translated “join”).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">This
is the first instance of the "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">laying
of hands</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" – “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">samoch</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> (s.m.ch, samech, mem, kaf/chaf),
with the primary meaning of the verb being to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">lean</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> upon" or “support”. In the case of the "laying of
hands", as is preformed here by the priests, there is an identification
with the "korban" which is about to give up its life, symbolizing
ultimate submission. Thus, the particular selection of verbs used here forms an
introduction to the sacrificial system and to its significance. It is by virtue
of the sacrifice that a “</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">drawing</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> <i>near</i></span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" to the Father can
occur, followed by "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">leaning</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
and "</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">relying</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"
on Him. According to King David, “though [a man] falls, he is not cast down; for
YHVH upholds - "somech" - his hand on him” (Psalms 37:24). In Tehilim
145:14 we read again:</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">“YHVH upholds all
who fall”.</span><span style="color: red; font-family: "Trebuchet MS"; font-size: 14pt;"> </span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The blood of the second ram, of the two that were to be slaughtered, was
to be put on the priests' right earlobe, right thumb, and the right big toe (29:20).
In their service to YHVH these servants' relationship with Him, was to be marked
by listening and obeying (which is denoted by one and the same word in Hebrew),
by doing His deeds, and walking in His paths.3</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The priests' special vestments signified their unique position, while
each of the several items with which they were attired had its own particular
purpose. "And you shall make holy garments for your brother Aaron, for
glory and for </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">beauty</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (28:2,
40). The word here for "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">beauty</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" is "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">tif'e'ret</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", of the root p.a.r (pey, alef, resh), which means
to “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">beautify</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">” and also a “</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">turban</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">”. Our High Priest says of
Himself in Yishayahu (Isaiah) 61: "The Spirit of YHVH is on Me, because
YHVH has anointed Me to… appoint to those who mourn in Zion, to give them </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">beauty</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">p'er</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - instead of ashes the oil of joy instead of mourning, the
mantle of praise instead of the spirit of infirmity, so that they may be called
trees of righteousness, the planting of YHVH, in order to </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">beautify</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">lehit'</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">pa'er</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> -
Himself" (vs. 1,3). Once clothed in “beauty” these ones render the beauty
of holiness to YHVH, while exclaiming: "I will greatly rejoice in YHVH. My
soul shall be joyful in my Elohim. For He clothed me with </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">garments</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of
salvation; He put on me the </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">robe</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> of righteousness, even as a bridegroom
puts on – literally “ministers as a priest” - his </span><i style="font-family: "Trebuchet MS"; font-size: 14pt;">ornament</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> - </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">p'er </b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">-
and as the bride is adorned with her jewels" (Is. 61: 10 italics added). The
clothing items in this verse: garments – b’gadim, robe - m’eel, and the “ornament”
denoted by “p’er” are all mentioned also in Sh’mot 28:2, 4. Notice in
particular how the Yishayahu text associates the bridegroom with the priesthood,
thus clearly foreshadowing Messiah as the Bridegroom and High Priest.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Indeed these garments were “for glory and for beauty”, but if we pause to
look again at “garment” – be’ged - we may discover an additional element. The
root b.g.d (bet, gimmel, dalet) means not only “to cover”, but also… “to
betray” (e.g. Ex. 21:8, Is. 33:1). What is the association here to the official
attires? Is it because he who betrays (the priests not being exempt), or is
unfaithful, like any other sinner, requires a “covering” to hide the guilt and
shame of his betrayal? Similarly, the “robe” mentioned in 28:4 – “m’eel” - shares
its root (m.a.l, mem, ayin, lamed) with “me’eela” which means “to deceive,
cover up”, such as in Vayikra (Leviticus) 5:15, translated “trespass” or
“unfaithfully”. Thus the priests clothe themselves with the said garments,
symbolically covering their spiritual and moral nakedness, so that they can
minister and interpose between an equally sinful people and a kadosh Elohim.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">In 28:12 and 28:29 A'haron is told to carry
the names of the sons of Yisrael (engraved in precious stones) whenever he
enters the Holy Place, as a memorial on the <i>shoulders</i> of the ephod and
on the breastplate of judgment over his <i>heart</i>, while the breastplate was
also for "a <i>continual</i> reminder before YHVH" (italics added). Further,
Moshe was told to "put the Urim and the Thummim into the breastplate of
judgment; and they shall be on the heart of Aaron in his going before the face
of YHVH. And Aaron shall <i>bear the judgment of the sons of <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> on his
heart before the face of YHVH</i> <i>continually</i>" (v. 30 italics added).
What is so meticulously to be prefigured here by A’haron was fully consummated
by Yeshua (see also 28:38). Although there is no specific description of the “<b>Oorim</b>”
and “<b>Toomim</b>” (as they are pronounced in Hebrew), the etymology of these
terms is very interesting. "Oorim" is of the root "<b>or</b>" – <b>light</b> - albeit in
plural form, as is "Toomim". The root of "Toomim" is "<b>tom</b>," meaning “<b>integrity, perfection, complete, entirety</b>,
and <b>finished</b>”. In short, these items stand for "light and
perfection, or completion". Once again, we see a picture of Yeshua, who is
the Light, as well as the epitome of perfection. Another rendering of the
Messiah’s figure is presented in the very spelling of these words, with the
first letter of Oorim being ‘aleph’ (the first letter of the Hebrew alphabet),
while the first letter of Toomim is ‘tav’, being the last letter. Thus Yeshua
is seen here as the ‘aleph and the tav’, the “beginning and the end” (Rev.
1:8), the light of the first day of Creation, and the completion thereof; “for </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">all things were
created by Him… all things were created through Him and for Him” (Col. 1:16).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Golden bells and pomegranates (shaped ornaments) were to be attached
alternately to the bottom of the High Priest's garment (28:33-35). The word for
"</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">bell</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" is "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">pa'amon</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">", its root being p.a.m.
(pey, ayin, mem) which means “foot, step, anvil, and time”. Unlike other words
for Time, “et”, "zma'n", and “mo’ed”, which point to specific times,
"pa'am" refers to "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">pulse</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" or "</span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">beat</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">",
and thus to Time's continuous motion. “Once” (as pertaining to time) is also “pa’am”
(e.g. Gen. 18:2). With this meaning of “pa’amon”, making reference to the marking
of the passage of time, it is interesting to note the function of its sound in
this particular case. The bells were to "be heard in his [Aharon's] going
into the sanctuary before the face of YHVH and in his coming out</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">, that he [Aharon]</span><i style="font-family: "Trebuchet MS"; font-size: 14pt;"> should not die</i><span style="font-family: "Trebuchet MS"; font-size: 14pt;">" (v.35, italics
added). The pomegranates, shaped as they are with little crowns were used
frequently as a decorative motif (e.g. Jer. 52:22ff).</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">Last
week we noted that Moshe was told (literally) to clothe A’haron and his sons (28:41)
recalls B’resheet (Genesis) 3:21, where we read: "And YHVH Elohim made
coats of skin for the man and his wife, and clothed them". It was the
actions of “the man and his wife” (sin) that made necessary the ministry of
interposing between man and Elohim which was being entrusted now to A'haron and
his sons, who too were “clothed” by YHVH.</span></p>
<p class="MsoNormal" dir="ltr" style="margin-left: 46.3pt; text-align: justify;"><span style="font-family: "Trebuchet MS"; font-size: 14pt;">The last article mentioned in this Parasha is the Altar of Incense. In
30:7-8 we learn that while attending to the altar, A'haron was also to attend
to the lights:</span><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><span style="font-family: "Trebuchet MS"; font-size: 14pt;">"And Aaron shall
burn incense of perfume on it morning by morning; when he dresses the lamps he
shall burn it" (30:7). Thus our Parasha comes round full circle from its
beginning (with the lights/lamps) to the end. "When he dresses the lamps,
he shall burn incense upon it; which he did every morning when he went into the
holy place, where the candlestick with its lamps was. These he trimmed and
dressed, snuffed those that were ready to go out, lighted those that had gone
out, supplied them with oil and wicks, and cleared the snuff dishes, and the
like. Now near to the candlestick stood the altar of incense, so that when the
priest looked after the one, he did the service of the other. Hence we learn
that </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">our</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;"> </span><b style="font-family: "Trebuchet MS"; font-size: 14pt;">intercessor and lamplighter is one and the same</b><span style="font-family: "Trebuchet MS"; font-size: 14pt;">; he that
was seen amidst the golden candlesticks dressing the lamps of them appears at
the golden altar with a golden censer, to offer up the prayers of his saints"
(emphasis added)4, whose prayers are, of course, compared to incense (see Rev.
5:8; 8:3-4).</span></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-left: -39.2pt; text-align: justify;"><span style="font-size: 12pt;"><o:p> </o:p></span></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span class="MsoFootnoteReference"><span style="mso-spacerun: yes;"> </span></span>1
Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris, <o:p></o:p></span></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Moody Press, Chicago,<span style="mso-spacerun: yes;"> </span>1980. <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span class="MsoFootnoteReference"><span style="mso-spacerun: yes;"> </span></span><span style="mso-spacerun: yes;"> </span>2 "In this world you stood in need of the
light of the <st1:place w:st="on"><st1:city w:st="on">Temple</st1:city></st1:place>
and other <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>lamps are lit from its light. But in the world
to come, by virtue of that <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>lamp
["ner" - light], I shall bring you King Messiah who is likened to <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>a lamp,
as it is said (Ps. 132:17): "There I will cause to flourish a <span style="mso-spacerun: yes;"> </span>horn <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>for David,
I will set a lamp for Mine anointed" (Tanhuma Tezaveh 8 – <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>an ancient
commentary). Quoted from New Studies in Shmot Part 2, <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Nechama
Leibowitz, trans. Aryeh Newman. Eliner Library, Department <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>for <span style="mso-spacerun: yes;"> </span>Torah Education and Culture in the Diaspora.
Hemed Books Inc., <o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">Brooklyn</st1:city>, <st1:state w:st="on">N.Y.</st1:state></st1:place><o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>3 <span style="mso-spacerun: yes;"> </span>Moses
on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,<o:p></o:p></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="font-size: 12pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><st1:place w:st="on"><st1:city w:st="on">Jerusalem</st1:city></st1:place>,
1976, 1999.<span style="color: black; layout-grid-mode: line;"> <o:p></o:p></span></span></p>
<p class="MsoNormal" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: justify;"><span style="color: black; font-size: 12pt; layout-grid-mode: line;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>4 <span style="mso-spacerun: yes;"> </span></span><span style="font-size: 12pt;">Gill
commentary, Online Bible.<o:p></o:p></span></p>
<p class="MsoFootnoteText" dir="ltr" style="margin-bottom: 0in; margin-left: 4.5pt; margin-right: -39.2pt; margin-top: 0in; margin: 0in -39.2pt 0in 4.5pt; text-align: left;"><span style="font-size: 11pt; mso-bidi-font-size: 12.0pt;"><o:p> </o:p></span></p>Ephraim and Rimonahttp://www.blogger.com/profile/02118882157673023701noreply@blogger.com0