Hebrew Insights into Parashat Shmini – Vayikra (Leviticus) 9 - 12
"It came to pass on the eighth day that Moses called Aaron and his sons and the elders of Israel" (Lev. 9:1). "Shmini," translated “eighth,” denotes a new beginning. The previous Parasha ended with A'ha'ron 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'ha'ron 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 the new beginning and departure from the 'former things,' A'ha'ron, who had played a major role in the golden calf episode, was to offer, first and foremost, a calf. This offering (made respectively by the Priests and the People) is rendered a cut off mark, in the course of which "all the congregation drew near and stood before YHVH" (9:5 emphasis added). Thus, the atonement was fully made and YHVH's relationship with Yisrael was restored. Following this procedure as it was specifically prescribed by YHVH, resulted in a promise…"and the glory [kavod] of YHVH will appear to you" (v. 6). This offering, 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.
After all is carried out in accordance with YHVH’s command (ref. 9:6),”Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory [kavod] of YHVH appeared to all the people" (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".[1] “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).
As this scene reaches its peak, with "fire [coming] out from before YHVH… consuming the burnt offering…" (v. 24), we are suddenly transferred without as much as a breather into the next one, with its parallel yet contradicting 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 "not commanded them." Theirs was a fire of their own making ("zara" - foreign, strange, of a different kind), which they brought near before YHVH, and "So fire went out from YHVH and devoured them" (v. 2). When the Children of Yisrael did as they were commanded, and drew near to YHVH, His fire consumed the offering and He showed them His Glory. But when Nadav and Avihu brought near before YHVH that which He did not command, the consequence was that a fire went out from the Him, but consumed them. The similar 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 contrasting terms, that serve to highlight certain situations is seen in 9:24, where we read that the people "shouted" - (va)yaronou - joyfully. In contrast, after Nadav and Avihu's sad annihilation, it is written that A'ha'ron was utterly silent, or even motionless - (va)yidom – root of d.o.m (10:3). In Psalm 94:17, the expression "dwelling in silence" ("shachna duma”), denotes death. Psalm 115:17 says: "The dead do not praise YHVH, nor any who go down into silence" (duma, once again).
"By those who come near Me I must be regarded as holy; And before all the people I must be glorified" (10:3) explains 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 "k'rova'i" - those who are close (or near) to Me - and as such, YHVH was to “be rendered holy" by, or through, them ("eka'desh"). In addition, it was by their actions that YHVH was to be glorified by others, with "eka'ved" being the term used, meaning literally "heavy," and by implication, "highly esteemed."
In the second part of chapter 10, Moshe instructs A'ha'ron 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 burning which YHVH has kindled" (v. 6, italics added). Interestingly, the “burning” here is not attached to the particular individuals, neither to human beings in general or even to death. The word used, which sounds so dreadfully detached, is "s'refa," meaning "burning” or “to burn." It appears that the emphasis is put on the calamity inflicted by YHVH, with the Priests being expected to identify with His approach (hence His strict orders to them not to display signs of mourning over the death of their relatives). In addition, they were to remain inside the tent (cf. 8:33,36, 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", vs. 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 …"that you [i.e. the Priests] may teach the children of Israel 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.
In the following section (10:12-20), Moshe reproves A'ha'ron and his remaining (“nota'rim”) sons, El'azar and Itamar, for not having eaten the remaining (“noteret”) offering, which was rightfully theirs. Instead, they had a little fire ("soraf," v. 16 – identical word to the “fire” mentioned above) of their own, getting rid of that which they were supposed to consume. Here we hear A'ha'ron expressing himself for the first time after the loss of his two sons, a loss he refers to as…"such things [that] have befallen me" (v. 19), and wondering if the eating that had been required…"would have … been good - (ha)yitav - in the eyes of YHVH? And Moses heard and it was good - (va)yitav - in his eyes" (vs. 19-20). The echoing of A'ha'ron's "good" in Moshe’s response seems to indicate that harmony had been restored.
Our Parasha clearly brings out the role of the Priests in the Israelite society, and their approach to 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… 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."[2]
In line with the theme of separating the clean from the unclean, the rest of the Parasha (chapter 11) is dedicated to the type of animal, fish and fowl, permitted for consumption, as well as to those that were 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: even though things may seem 'right' or 'proper' at first sight, they should be investigated further, lest one be easily deceived (e.g. notice the order of adjectives in the title of the Tree of Knowledge of Good and Evil). The above tragic scene, with Nadav and Avihu, A’ha’ron’s sons, who no doubt 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, is therefore not to be measured by human standards of ‘good’ and ‘evil,’ and requires unquestionable obedience.
"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 land of Egypt, 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 Egypt, 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.
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 abominable - "sheh'ketz." “You shall not make yourselves (lit. “your soul”) abominable – teshak’tzu” - with any creeping thing that creeps” (v. 43). The "abomination (of desolation)" in Daniel 11:31 and 12:11 employs the same word, with a certain modification (“shikutz”). Interestingly, an associated term to the latter is the word for "creeping" (verses 10,20,21,23,29, 31,41,42) – “sheh'retz,” the root being sh.r.tz (shin, resh, tzadi). The creatures that "move in the water" (v. 46) are "reh'mes," r.m.s. (resh, mem, sin, Gen. 1:21,24,25,26,28,30). Thus, together the reh'mes and the sheh'retz, which in and of themselves are not 'evil', and are part of YHVH’s creation, if used wrongly (that is, for consumption) become a "sheh'ketz" (verses 10,11,12,13, 20, 23, 41,42, 45).
Our Parasha, quite characteristically, ends with a clear reminder of its theme: “to distinguish, [or separate], the unclean from the clean…" (v. 47).
[1] 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., Brooklyn, N.Y.
[2] Ibid
Monday, April 2, 2012
Tuesday, March 27, 2012
Hebrew Insights into Parashat Tzav – Vayikra (Leviticus) 6:8 - 8
Hebrew Insights into Parashat Tzav – Vayikra (Leviticus) 6:8 - 8
(Hebrew Scriptures 6-8)
(Hebrew Scriptures 6-8)
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, which is named after the imperative form for "command" - "tzav." "The law (of the burnt offering)" is rendered "torah," making the usage of this word here, “binding instructions.” This is but one of several examples of the way this multi-faceted term is utilized. But before we attend 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 (Lev. 4:3, 5, 16, making its first appearing in Scripture), and once in ours (6:22). This word is “mashi’ach,” translated “anointed.” The Hebrew language, however, makes a clear distinction between “anointed” in verb form (e.g. 6:20, 7:12 etc. etc.), which is literally “coated with oil,” the adjective form, such as in Sh’muel Bet (2nd Samuel) 3:39) where David declares: “And I am weak today, though anointed (“mashu’ach”) king,” AND the noun: “Mashia’ch.” In order to illustrate the difference we can take, for example, the verb “to appoint.” An “appointed person” falls under the category of 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 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 - “m’shi’chim” – plural, in Ps. 105:15) these were obviously not The Messiah. Yet this rendering was employed with the long term view to the coming of the one and only “Mashi’ach” – the Anointee, if you will.
Back to the Parasha’s topics; the main one being the listing of the various offerings, with added specifications (if compared to their enumeration last week). The interaction and connection that exists between them is another added feature. Thus, we read about the meal offering - "mincha" (in 6:17)…"It is most holy, like the sin offering, and like the guilt offering" (italics added). In verse 25 it says about the sin offering ("chatat")…"This is the law [torah] of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before YHVH" (italics added). Likewise, regarding the guilt offering ("a'sha'm"): “In the place where they kill the burnt offering, they shall kill the guilt offering" (7:2, italics added), and again in 7:7…"As a sin offering is, so [is] a guilt offering. One law [torah] is for them. The priest who makes atonement by it, it is his" (italics added).
In summation, the meal offerings' holiness is identical to that of both the sin and guilt offerings, all of which are denoted by the term "kodesh kodashim" - holy of holies – i.e. the "holiest of all." The animals for the sin and guilt offerings are to be killed in the same place as the burnt offering. Similarly, both the sin and guilt offerings are to have one "torah," according to which they actually belong to the priest who makes the atonement by both offerings. Thus, status (of holiness), place, and ownership are the three common elements shared in some way by all four of these offerings.
These same three attributes may be quite easily related to the person of Yeshua, to what He has accomplished, and hence to the benefits that have been derived thereby:
1. Holiness: “The Holy One and the Just” (Acts 3:14 in reference to Yeshua, italics added).
"According as He chose us in Him before the foundation of the world, for us to be holy and
without blemish before Him in love" (Eph. 1:4, italics added).
2. Place: "I am going to prepare a place for you" (John 14:2, italics added)
3. Ownership by the Priest: " I am the Good Shepherd, and I know those that are mine, and
I am known by the ones that are mine" (John 10:14, italics added).
"I guarded those whom You gave to Me" (John 17:12, italics added).
"Of those whom You gave to Me, I lost not one of them" (John 18:9, italics added).
Following the instructions for the "guilt offering" is the "torah of zeva'ch sh’lamim,” or “the law of the Slaughtered Peace Offerings” (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 we noted that the "guilt offering" (as mentioned in Parashat Vayikra), was accompanied by reparations for damages incurred (5:4,5). Peace and reconciliation cannot take place before one is relieved of one's guilt (through YHVH’s provision, such as making good for damages). We also noted that "sh'lamim" is of the root sh.l.m, meaning "complete or whole" as well as "peace, reconciliation and payment." 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: "thanksgiving," "oath" and a "freewill offering" (7:11-16).
Thanksgiving is "toda," from the root y.d.a, connected to "hand" or “arm” (and "confession," as we observed last week). Interestingly, in quite a few cases carrying out a vow is conveyed as "paying the vow/oath" - "shalem neh'de'r" - making use of both these terms ("peace/whole/pay" and "oath") together (e.g. 2Sam. 15:7; Ecc. 5:4; Is. 19:21; Jonah 2:9). The freewill offering is termed "n'dava," which is a word we encountered in Parashat Trumah (Ex. 25:2). The root n.d.v. speaks of generosity and free giving. “Oath” as "neh'de'r” (n.d.r) is connected to another root, n.z.r, which is the root for "nazarite," being the adjective for 'he who is bound by a "neh'de'r," or an oath' (see for example Numbers 6:2). Soon the root n.z.r will also appear in our Parasha.
Toward the end of our Parasha, in 8:9, 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 "holy crown" here is "nezer ha'kodesh," the "crown of holiness." Since the nazarite is a person who is "consecrated or dedicated," the root n.z.r appears to be a fusion of that which pertains to a priestly ministry 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 the Nazarene (see Zech. 6:12,13)?
"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 The Guide for the Perplexed- 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: ‘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.[1] In addition, if the offerer is to partake of the peace offering, he must himself be ritually clean or else be cut off from his people (ref. 7: 20, 21). Similarly in 1st 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 the 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).
Still on “Ze'vach sh'lamim" and its above mentioned featurest, may be seen as an analogy to Yeshua's perfect (shalem) and "one [time] offering… [that] has perfected the ones being sanctified for all time" (Heb. 10:14, italics added), who are thereby able "through Him… [to] offer up a sacrifice of thanksgiving to Elohim always, that is, the fruit of the lips… "(Heb. 13:15, italics added).
"Any person who eats any blood, even that person shall be cut off from his people" (7:27). In last week's Parasha Insights we quoted Vayikra 17:11 regarding the “blood which makes atonement for the soul," additionally it says there "that the life is in the blood." And while Man(kind) - "adam" - is of the earth ("adama"), he is also of blood, which is "dam." Man cannot partake of the very substance which is divinely designed to both give him life AND cover his sin and iniquity.
In chapter 8, dealing with the consecration of the priesthood, one of the words used for "consecration" is "milu'im" (v. 22, 28,29,31,33), of the root "m.l.a" (mem, lamed, alef), meaning "full, to make full or fulfill,” and by implication "consecrate," as is seen in verse 33: "…until the days of your consecration are fulfilled. For He shall consecrate you seven days" (italics added). The connection of "maleh" (the 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.' This is how it is described in the Gill Commentary[2]: "And 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. 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." And to that we may add: "And out of His fullness 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). The Parasha ends with A’haron and sons doing as they were commanded, that is sitting for a complete seven days and nights at the door of the Tent of Meeting, thus fulfilling the “charge of YHVH” (8:35) for their sanctification - “milu’im” (again, literally, “fullness” or “completion”). Lastly, another interesting encounter with the term “fulfill” or “fulfilling” by the “hand” is found in Divrey Hayamim Bet (2nd Chronicles). At the inauguration of the (first) Temple Shlomo addressed YHVH, and then “turning around” he “blesses Yisrael” saying: “Blessed be YHVH the Elohim of Israel, who spoke by his mouth to David my father, and with [or by] his hands fulfilled…” (6:4, literal translation). 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). And as we saw above (in John 1:16), YHVH does not only fulfill, He is also responsible for the FULLNESS.
Back to the Parasha’s topics; the main one being the listing of the various offerings, with added specifications (if compared to their enumeration last week). The interaction and connection that exists between them is another added feature. Thus, we read about the meal offering - "mincha" (in 6:17)…"It is most holy, like the sin offering, and like the guilt offering" (italics added). In verse 25 it says about the sin offering ("chatat")…"This is the law [torah] of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before YHVH" (italics added). Likewise, regarding the guilt offering ("a'sha'm"): “In the place where they kill the burnt offering, they shall kill the guilt offering" (7:2, italics added), and again in 7:7…"As a sin offering is, so [is] a guilt offering. One law [torah] is for them. The priest who makes atonement by it, it is his" (italics added).
In summation, the meal offerings' holiness is identical to that of both the sin and guilt offerings, all of which are denoted by the term "kodesh kodashim" - holy of holies – i.e. the "holiest of all." The animals for the sin and guilt offerings are to be killed in the same place as the burnt offering. Similarly, both the sin and guilt offerings are to have one "torah," according to which they actually belong to the priest who makes the atonement by both offerings. Thus, status (of holiness), place, and ownership are the three common elements shared in some way by all four of these offerings.
These same three attributes may be quite easily related to the person of Yeshua, to what He has accomplished, and hence to the benefits that have been derived thereby:
1. Holiness: “The Holy One and the Just” (Acts 3:14 in reference to Yeshua, italics added).
"According as He chose us in Him before the foundation of the world, for us to be holy and
without blemish before Him in love" (Eph. 1:4, italics added).
2. Place: "I am going to prepare a place for you" (John 14:2, italics added)
3. Ownership by the Priest: " I am the Good Shepherd, and I know those that are mine, and
I am known by the ones that are mine" (John 10:14, italics added).
"I guarded those whom You gave to Me" (John 17:12, italics added).
"Of those whom You gave to Me, I lost not one of them" (John 18:9, italics added).
Following the instructions for the "guilt offering" is the "torah of zeva'ch sh’lamim,” or “the law of the Slaughtered Peace Offerings” (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 we noted that the "guilt offering" (as mentioned in Parashat Vayikra), was accompanied by reparations for damages incurred (5:4,5). Peace and reconciliation cannot take place before one is relieved of one's guilt (through YHVH’s provision, such as making good for damages). We also noted that "sh'lamim" is of the root sh.l.m, meaning "complete or whole" as well as "peace, reconciliation and payment." 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: "thanksgiving," "oath" and a "freewill offering" (7:11-16).
Thanksgiving is "toda," from the root y.d.a, connected to "hand" or “arm” (and "confession," as we observed last week). Interestingly, in quite a few cases carrying out a vow is conveyed as "paying the vow/oath" - "shalem neh'de'r" - making use of both these terms ("peace/whole/pay" and "oath") together (e.g. 2Sam. 15:7; Ecc. 5:4; Is. 19:21; Jonah 2:9). The freewill offering is termed "n'dava," which is a word we encountered in Parashat Trumah (Ex. 25:2). The root n.d.v. speaks of generosity and free giving. “Oath” as "neh'de'r” (n.d.r) is connected to another root, n.z.r, which is the root for "nazarite," being the adjective for 'he who is bound by a "neh'de'r," or an oath' (see for example Numbers 6:2). Soon the root n.z.r will also appear in our Parasha.
Toward the end of our Parasha, in 8:9, 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 "holy crown" here is "nezer ha'kodesh," the "crown of holiness." Since the nazarite is a person who is "consecrated or dedicated," the root n.z.r appears to be a fusion of that which pertains to a priestly ministry 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 the Nazarene (see Zech. 6:12,13)?
"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 The Guide for the Perplexed- 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: ‘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.[1] In addition, if the offerer is to partake of the peace offering, he must himself be ritually clean or else be cut off from his people (ref. 7: 20, 21). Similarly in 1st 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 the 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).
Still on “Ze'vach sh'lamim" and its above mentioned featurest, may be seen as an analogy to Yeshua's perfect (shalem) and "one [time] offering… [that] has perfected the ones being sanctified for all time" (Heb. 10:14, italics added), who are thereby able "through Him… [to] offer up a sacrifice of thanksgiving to Elohim always, that is, the fruit of the lips… "(Heb. 13:15, italics added).
"Any person who eats any blood, even that person shall be cut off from his people" (7:27). In last week's Parasha Insights we quoted Vayikra 17:11 regarding the “blood which makes atonement for the soul," additionally it says there "that the life is in the blood." And while Man(kind) - "adam" - is of the earth ("adama"), he is also of blood, which is "dam." Man cannot partake of the very substance which is divinely designed to both give him life AND cover his sin and iniquity.
In chapter 8, dealing with the consecration of the priesthood, one of the words used for "consecration" is "milu'im" (v. 22, 28,29,31,33), of the root "m.l.a" (mem, lamed, alef), meaning "full, to make full or fulfill,” and by implication "consecrate," as is seen in verse 33: "…until the days of your consecration are fulfilled. For He shall consecrate you seven days" (italics added). The connection of "maleh" (the 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.' This is how it is described in the Gill Commentary[2]: "And 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. 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." And to that we may add: "And out of His fullness 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). The Parasha ends with A’haron and sons doing as they were commanded, that is sitting for a complete seven days and nights at the door of the Tent of Meeting, thus fulfilling the “charge of YHVH” (8:35) for their sanctification - “milu’im” (again, literally, “fullness” or “completion”). Lastly, another interesting encounter with the term “fulfill” or “fulfilling” by the “hand” is found in Divrey Hayamim Bet (2nd Chronicles). At the inauguration of the (first) Temple Shlomo addressed YHVH, and then “turning around” he “blesses Yisrael” saying: “Blessed be YHVH the Elohim of Israel, who spoke by his mouth to David my father, and with [or by] his hands fulfilled…” (6:4, literal translation). 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). And as we saw above (in John 1:16), YHVH does not only fulfill, He is also responsible for the FULLNESS.
Notes:
[1] . 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., Brooklyn, N.Y.[1] . New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora. Hemed Books
[2] On Line Bible
Wednesday, March 21, 2012
Hebrew Insights into Parashat Vayikra - Yayikra (Leviticus) 1-6:7. (Hebrew Scriptures 1-5:26)
Hebrew Insights into Parashat Vayikra - Yayikra (Leviticus) 1-6:7. (Hebrew Scriptures 1-5:26)
This week's Parasha shares its name with the Book's title (Leviticus), which means "And He called to Moses," continuing with, “and YHVH spoke to him out of the Tent of Meeting, saying…" (literal translation). The syntax of this opening verse (in Hebrew) is somewhat awkward and obscure. Let us try to find out why. The book of Sh’mot ended with (literal translation): “So Moses finished the work. Then the cloud covered the tent of meeting, and the glory of YHVH filled the tabernacle. And Moses was not able to enter the tent of meeting, because the cloud rested above it, and the glory of YHVH filled the tabernacle… the cloud of YHVH was 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” (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, realizing Who it was that was calling him.
"Any man, if he brings an offering of you…" 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"[1]. "Brings an offering" is condensed into one word - yakriv - rooted in "k.r.v" (kof, resh, vav), which we have already encountered in Parashat Tetzaveh (in Ex. 29:1-3), and means to “bring near," sharing its root with "korban" - "an offering" or a "sacrifice." Clearly, the purpose of the offerings is primarily to draw the worshipper near or close to YHVH, albeit according to His stipulations.
The first type of offering presented here is the "olah," the burnt offering, which noun originates with the root a.l.h (ayin, lamed, hey) for the verb “aloh” - meaning to “go up or ascend"; or in a different conjugation, to “raise, elevate, or lift up." Thus, the burnt offering is that which is lifted up to YHVH. The animal is to be “tamim” - "whole, perfect, or faultless." 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 before YHVH (or anyone who walks with or before Him) is to be "perfect" or "whole" (according to His specific requirements). Consequently that which was to be "lifted up" (the olah - the burnt offering, along with the peace offering, sin offering and the guilt offering) had to be in that state or condition, being a reflection of the offerer’s heart attitude, as we shall soon see.
This "korban tamim" had to be brought to the door of the Tent of Meeting, "that he may be accepted - lir'tzono - before YHVH" (1:3 italics added). The question arises here, 'who is being accepted?' Is it the sacrifice, or is it the one making 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."[2] 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 “lean" - Ex. 29:10), as "an identification with the korban which is about to give up its life, denoting ultimate submission."
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 entrail is called "kerev" (1:9). The "kerev" (or "k'rava’yim" in plural) is the "inward parts." 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," as are the "inward parts" too, all of which appear to symbolize the "drawing near" to YHVH on the part of the offerer who himself undergoes a genuine inward change. The "legs" here are "k'ra'ayim," which is of the root k.r.a (kaf, resh, ayin), meaning to “kneel or crouch,” and is the word used for the two front bending legs of the animal, thus creating an allusion to the required attitude of submission and humility.
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 any 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 relying and leaning on Him), and who is humbly drawing near Him. The smell’s “soothing aroma” is “rey’ach ni’cho’ach.” 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 learnt 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 2nd Corinthians 2:15 adds that “we are to Elohim a sweet savor of Messiah,” if we have indeed offered up ourselves.
The next offering is the meal offering, "mincha" (2:1), which is thought to be of the root m.n.h (mem, noon, hey), meaning "a gift or a tribute"[3]. Ka’yin (Cain) and Hevel (Abel) both brought a "mincha" to YHVH (Gen. 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 baked or fried without leaven or honey, 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 and guilt offering. The term "soul" (“nefesh”) rather than "a man," 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 the poor.
Following the "mincha" is the "peace offering," "zeva'ch sh'lamim" (3:1). The word used here for offering is no longer "korban" but "zeva'ch," which is "slaughter for sacrifice." Quite appropriately our Patriarch Ya’acov is seen offering a “zeva’ch” when he and Lavan (Laban) were reconciled, making peace with each other (Gen. 31:54). "Shlamim" is of the root sh.l.m (shin, lamed, mem), meaning "whole, complete, or full,” being also the root meaning of "shalom" – “peace” - from which the word for "payment" is derived. Thus, when He cried out "it is finished," Yeshua the Perfect ‘Ze'vach’ who paid the full and necessary price, such that we may have peace with YHVH, summarized His tremendous undertaking in one word.
Next is the sin offering which denotes a korban offered for sins committed inadvertently - "korban chatat" (4:2ff.). Chatat is of the root ch.t.a (chet, tet, alef), “chet,” and primarily means to “miss a goal or a mark." 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 “cleanse or purify" (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"[4]. Let us examine some of the relevant verses: "If the anointed priest shall sin 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 err" (emphasis added), and compared again to: "When a ruler sins… and is guilty" (4:22 emphases added). The usage of the various terms here, as they relate to the respective parties speak for themselves.
In dealing with the sin offering a singular new term is introduced - confession. 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) - "vidu'y," of the root y.d.a (yod, dalet, hey). "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 and animated communicativeness, and the expressive character of the members thereof.
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.” Interestingly, “ma’al” which speaks of “unfaithfulness and treachery,” is very similar to “m’eel” which is an “outer garment,” especially worn by high ranking personages, such as the priests [5]. This is much like “ba’god,” whose meaning is identical to “ma’al,” and “begged,” which is, again, an “outer garment.” Do these connections of disloyalty to articles of clothing suggest the proverbial nakedness of the unfaithful individual, and at the same time infer that a person of any rank is susceptible to such acts (as chapter 4 points out)?
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 and sin offerings. In all cases (except the meal offering), blood is involved…" for it is the blood which makes atonement for the soul" (Lev. 17:11).
Notice that only clean animals fit for consumption were to be offered up to YHVH. Therefore, in those instances where offerer and priest were to share in the eating of the sacrifice, both parties would be partaking of YHVH's table.
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 salted with fire, and every sacrifice will be salted with salt. Salt is good, but if the salt becomes saltless, by what will you season? Have salt in yourselves and be at peace with one another." Being who we are in Yeshua, we are rendered a salted sacrifice burnt by fire unto the peace (completeness, fullness) which He made "by the blood of His cross" (Col. 1:20), sealing the Covenant for all eternity.
1 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., Brooklyn, N.Y.
2 Ibid
3 Theological Wordbook of the Old Testament, Vol. 1, ed. R. Laird Harris, Moody Press, Chicago, 1980.
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., Brooklyn, N.Y.
5 The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979
Tuesday, March 13, 2012
Hebrew Insights into Parashot Va’yak'hel and Fkudey
Hebrew Insights into Parashot Va’yak'hel and Fkudey Sh’mot (Exodus) 35 – 40:38
The two Parashot 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 also reiterate the calling of the two craftsmen who were to be in charge of the work. However, because the instructions in our text describe the actual implementation of the work, 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.
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): "… everyone doing work in it shall be put to death" (ref. Ex. 35:2,3). 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.
Va’yak’hel, “And Moshe gathered…” “Va’yak’hel”, from the root k.h.l - “to gather unto” – for the purpose of executing the plan. And as we shall see shortly, a plan is definitely being set up here. In 35:10 an invitation is issued for "every wise-hearted one among you, let them come and make all which YHVH has commanded" (emphasis added). Such an open summons had not been issued previously. Now that the people were both contributing and participating in the actual work, the camp was bustling with activity. The skilled and the unskilled, the rich and the poor, the rank and file together with the leaders – all were doing their part.
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. "And all the congregation of the sons of Israel went out from Moses. And they came, everyone whose heart was lifted up, and everyone whose spirit made him willing. They brought the offering of YHVH for the work of the tabernacle of the congregation, and for all its service, and for the holy garments. And the men came in together with the women, everyone willing of heart. They brought in bracelets, and nose rings, and rings, and ornaments, every gold article, and everyone who waved a wave offering of gold to YHVH. And everyone with whom blue was found, and purple, and crimson, and bleached linen, and goats' hair, and rams' skins dyed red, and dugong skins, they brought. Everyone rising up with an offering of silver and bronze, they brought the offering of YHVH; and everyone with whom was found acacia wood for any work of the service, they brought. And every wise-hearted woman spun with her hands; and they brought spun yarn, blue, and purple, and crimson and bleached linen. And all the women whose hearts were lifted up in wisdom spun the goats' hair. And the leaders brought 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 every man and woman whose hearts made them willing to bring for all the work which YHVH commanded to be done by the hand of Moses; the sons of Israel brought a willing offering to YHVH… “(35:20-29-emphases added).
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 (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 took every offering before Moses which the sons of Israel had brought for the work of the service in the holy place, to do it. And they brought to him still more willing offerings morning by morning. And all the wise men came, those doing every kind of work for the sanctuary, each one from his work they were doing"…(36:3, 4 emphases added). Here we see the co-operation 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).
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: “And He has filled him [i.e. Betzal’el] with the spirit of Elohim in wisdom, in understanding, and in knowledge… to devise designs. And He has put in his heart that he may teach” (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.” His assistant’s name expresses a similar concept, as Ohali’av means, “my tent is the Father.” Thus, the artist engaged in crafting the Mishkan (Tabernacle), declares, by his very name, Who is the real Abode!
But let us return to the earthly Mishkan… The specifications for the Ark of the Covenant, the Table of Showbread, and the Lampstand are listed in 37:1-24. In Hebrew these three articles are “a’ron, shulchan, and menorah” – rendered literally as, “cabinet/closet/chest (e.g. 2nd Kings 12:9,10), table and lamp” (e.g. 2nd 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, and 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 “ki’seh” – a “chair,” which is also the Hebrew word for “throne.” The “Ark of the Covenant” is YHVH’s seat of glory, and was so described 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.
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 had assembled, “tzov'ot,” by the entrance of the Mishkan. The verb and root tz.v.a is also used for “army” and “hosts,” such as in "YHVH Tzva'ot." In Shmuel Alef (1st Samuel) 2:22 we find once again this "army of women" by "the opening of the Tent of Meeing." In T’hilim (Psalms) 68:12 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." 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 making contributions for 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 and 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 terrible recent sin committed so callously by the People of Yisrael?
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 "worked them relentlessly" (Ex. 1:3). Now, the Nation as a whole is engaged in a totally different “work,” the “avoda” of the Mishkan, the avoda – worship and service - of YHVH. Did they ever reflect back to those dark days, considering in awe their currently changed circumstances and status?
Whether or not they did, the transformation that had taken place was quite amazing! In Egypt they were treated as a faceless mass, having suffered a loss of individual identity to the point that they were referred to in the singular person (e.g. Ex. 1:10-13, Parashat Shmot, literal translation). By comparison, in 36:8 – 37:9, the work performed in the Mishkan is also described in singular 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” (note, this singular person may not be reflected in all the translations) 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 (26:6-11), the Mishkan itself was to be made of a great variety of components, yet was to be “one” (36:13, 18). Similarly, this was also the case with the People of Yisrael, who was (and is) to portray the eternal principle of ‘unity of diversity,’ so well illustrated in our text.
Parashat Fkudey, the last in the book of Sh’mot, continues to elaborate on the inventory of materials for the Mishkan and on the priests’ official garments. “Fkudey” means, “which was taken into account,” or “these are the accounts.” But it is not only the Mishkan’s inventory which is counted or listed; the term is also applied here to the congregation itself (38:25, “pkudey ha’eda” – “those of the congregation who were taken into account”). 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 “fkudey” 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 acount” in order to make the half shekel payment (ref. 38:25,26).2
In 39:32 we read the following: "And all the work of the tabernacle of the congregation was finished (“vate’chal”), and the sons of Israel did according to all which YHVH commanded Moses; so they did” (emphasis added). In B’resheet (Genesis) 2:1 it says: “And the heavens and the earth were finished (va’ya’chulu), and all the host of them. And Elohim finished (va’y’chal) His work which He had made…” (emphases added). Here is yet another parallel to the Creation process, found also in 39:43 where it says: “And Moses saw (“va’yar”) all the work, and behold they had done it…. and Moses blessed them.” This may be compared to the oft-repeated “and Elohim saw…“ (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 blessed them” (emphasis added). 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 finished (va’yechal) the work (m’lacha) (emphasis added).” Compare to B’resheet (Genesis) 2:2: “And on the seventh day Elohim ended (va’yechal) His work (m’lacha) which He had done.”
The term “tabernacle of the testimony” meets us in 40:2, echoed in 40:3 by the “ark of the testimony,” whereas in Parashat Ki Tissa (34:29) we encountered the “tablets of the testimony.” “Testimony” is “edut,” which is “a witness” or “evidence.” 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 (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 Covenant.
Above, in Parashat Trumah we examined the association of the shape of the Menorah (Ex. 25:31-39) to the flora of the Land of Yisrael. 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, northward outside the veil; And he put the lampstand in the tabernacle of the congregation, opposite the table, on the side of the tabernacle southward…” (40:22, 24, emphases added). The placing of these articles in the directions specified above was not coincidental.
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 land of Israel] 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 Holy Place, they symbolize the plea to the One Creator that each wind would come at the right time.4
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 Land of Yisrael and the variety 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 Land of Promise!
The two Parashot, Va’yakhel and Fkudey complement one another. Whereas, Va’ya’kehl informs us about the making of the vessels of the Mishkan, Parashat Fkudey “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 burned5. 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 -“gold, blue, purple, and scarlet and the fine woven linen” - were also used in the making of the tent itself.
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 like the engraving of a signet: HOLINESS TO YHVH” (39:30). In 39:6 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. In this way the high priest would approach YHVH on behalf of His people. “An engraving of a signet” is rendered “pituchey chotam”- literally “the engravings of a seal.” 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 open” or “opening.” So, how is it that a “seal” and an “opening” signify the onyx stones as well as the engraving upon the high priest’s crown? Do these two seemingly opposing terms allude to something beyond that which meets the eye? In Revelation Chapter 5 Yeshua is seen worthy of opening a special “book” and breaking its seals. What was it that enabled Yeshua to carry out this most important task, which no one else could execute? That which qualified Him to open the seals was what He had accomplished by having given up His life, redeeming for His Father those who are to be kings and priests, who would reign on earth and are sealed on their foreheads (Revelation 7:4). Thus, our High Priest is seen standing before the Father with the proverbial onyx stones on His shoulders and the golden band with “Holiness unto YHVH” on His forehead. Qualifying to open the sealed book of redemption, He was displaying His ultimate task of presenting to His Father those whom He had purchased by His blood, having enabled them to be “the sealed servants of Elohim” (Revelation 7:3 italics added).
1 Etymological Dictionary of Biblical Hebew, based on the commentaties of Samsom Raphael
Hirsch, Matityahu Clark, Feldheim Publishers, Jerusalem, - New York, 1999.
2 http://www.kipa.co.il/pash/
3 Etymological Dictionary of Biblical Hebew
4 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot Kdumim Ltd. Lod, Israel, 1996.
5 http://www.kipa.co.il/pash/
Wednesday, March 7, 2012
Hebrew Insights into Parashat Ki Tissa –Sh’mot (Exodus) 34 - 30:11
Hebrew Insights into Parashat Ki Tissa –Sh’mot (Exodus) 30:11 - 34
"When you lift up ["ki tissa"] 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 Israel and moved David to number Israel… And it was evil in the eyes of Elohim as to this thing," 1st Ch. 21:1,7). But whereas David counted (“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. Rather, each individual was to be lifted up, as it were, to his Maker, even though oneness is emphasized too, by the usage of “head” singular (see above). In order for the census to be conducted properly, every one of those between age twenty and fifty had to offer a half shekel as a token, called a "ransom" ("kofer," of the root k.f.r. that is "kippur," meaning “propitiation, covering”), which was to symbolically represent him. This half shekel "atonement money" was offered to YHVH as a contribution ("trumah"), and was then given "for the service of the Tent of Meeting (ohel mo'ed), " for it to "be a memorial of the sons of Israel before YHVH to make atonement for yourselves" (30:16). The atonement (or ransom) money became a contribution to help the construction of the place where these sons of Yisrael will eventually be atoned for and remembered. Interestingly, later on in the Parasha, in 34:23, we read: “Three times in the year your men shall appear before YHVH.” In Hebrew “man” or “male” is “zachar” (literally, “one who remembered”), but here the word has been modified to “za’chur,” which means “one who is remembered.”
Going back to our 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 economic proclivity for fusing various components and aspects of life into one act or event, as seen here.
More instructions for articles and utensils, which are to make up the future Tabernacle, 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 with both (the oil and the incense, ref. also v. 37, 38). These words may alert us to the attempts, which are not uncommon in our day and age, of ‘passing on’ the ‘anointing’, ‘catching’ or even 'importing' it.
Now that all the instructions (with respect to the Tabernacle) are in place, it becomes necessary to select the artisans to execute the work. The men selected 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 the son of Achi'se'mach from the tribe of Dan. Those two are 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 Betzal'el" (31:2, emphasis added), and indeed the meaning of the name is "in the shadow of the Almighty" ("beh", is "in"; "tzel" is “shadow”, and "el" means "mighty").
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, "ach" (v. 13), translated, "but," “surely,” or "as for you." However, in this context it appears to mean, "whatever else you do [keep My Sabbaths]!"
All seems to be in order now. YHVH hands Moshe the stone tablets He had written, and Moshe is about to descend and deliver the Divine message to the People.
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'haron to ease off their frustration? The answer to that remains unknown, but what our text does inform us about, is the people's firm resolve to alleviate these frustrations. "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 land of Egypt, we do not know what has become of him'" (32:1).
Several key words in this text (verses 1-6), help in unraveling this scene as it unfolds. Moshe's delay here is "boshesh," its root being "bosh" (bet, vav, shin) whose primary meaning is “shame, disgrace, to cause shame and disgrace, or embarrassment (e.g. Gen. 2:25), withering, dryness and destruction.” 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 embarrassment and shame is this man Moshe subjecting us to! His strange ways and disappearance will be our demise, and we will wither and be destroyed in this desert!” A large crowd gathers around A'haron, denoted by "(va)yika'hel," of the root k.h.l (kof, hey, lamed) which means “assembly or congregation.” 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 (“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 Egypt," 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. "Seeing that Moshe had delayed" (32:1 italics added), they are now calling for visible gods which would "walk before their faces.” This is another contrary concept, as it is individuals, or the nation, that are to “walk before Elohim’s face,” and not the other way around.
In an attempt to placate the crowd, A'haron complies, instructing anyone wearing jewelry to "remove" their gold earrings, using, not coincidentally, the imperative form for "to tear off," which is “par'ku" (v. 2). The verb p.r.k (pey, resh, kof) also means “to part, to rip (Ps. 7:2), to fragment, or to tear” (I Kings 19:11; Ez. 19:12), thus all-too accurately describing the overall condition of those who were "tearing off" their jewels to make gods for themselves!
In the process (v. 4 of chapter 32) A'aron takes a stylus - che'ret (ch.r.t, chet, rehs, tet), which seems to share the root with one of the words for "magicians" (such as those who operated in Egypt, e.g. Ex.8:7, 18) - "chartumin"), making up for an intriguing connection (in light of the circumstances).
With this stylus A’haron formed - "(ve)yatzar" - the "molten calf" - "egel ma'seh'cha" (v. 4). "Formed" 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 imagination" which yields the results of this sad episode. The calf, "egel," 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 "ma'seh'cha," that is a molten image. "Ma'seh'cha" is also a “covering” or a “veil,” such as the "veil shrouding" found in Yishayahu (Isaiah) 25:7, and is the translation for the alliteration "ma'seh'cha nesu'cha." Thus, whereas in Parashat Mishpatim 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 see with their eyes (as pointed out above), actually suffer 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 is necessary to remind them once again, “You shall make no molten gods – elohey ma’she’cha.”
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 play" (v. 6). The offense of the descendants of Yitz'chak (Isaac) climaxes when they act in total defiance to the severe warning, which was presented to them in Sh’mot (Exodus) 22:19: "One sacrificing to gods shall be destroyed" (and repeated in 34:14). The verb “play” is "(le)tza'chek" (of the root tz.ch.k, tzadi, chet, kof “to laugh"), and is used here, implying "making sport, toying with, mocking," or "conjugal caresses" - all of which speak of the lewd debauchery in which Yitzchak’s progeny was engaged.
YHVH discloses to the unsuspecting Moshe the gory details of what "your people whom you brought up out of Egypt" (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 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: "Leave Me alone (that My anger may glow against them, that I may consume them)." But Moshe's uninterrupted intercessory address (v. 11-13) does result in YHVH being "moved to pity concerning the evil which He had spoken to do to His people" (v. 14).
The language employed by verses 15 and 16 (still in 32) 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 contradiction to the horrendous sight awaiting Moshe at the foot of the Mountain.
After a sad confrontation with A'haron, during which the latter defends his position by making weak excuses, Moshe realizes that the People is "loosed, for Aaron had let it loose for a derision among their enemies" (v. 25). The words for "loose" used here stem from "para" (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") 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). 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 their land of sojourning. Likewise, we have just seen a resemblance of the word denoting Egypt’s magicians to the tool A'haron used to make the calf.
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 "spoiling" (the Egyptians). The verb used here – va’yit’natzlu - shares its root (y.tz.l yod, tzadi, lamed) with the word for "deliver" (Ex. 3:8). Is this intended as a reminder, in the course of healing the breach in the relationship with the Almighty, of their miraculous deliverance from the enemy?
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 the renewal of the Covenant. In mentioning Moshe's 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, chapter 20). 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 eating and drinking. In 24:10,11 of 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 scenes, against the backdrop of the two contrasting circumstances, 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; 21:3), while the other contains signs of the sorrow and alienation, which resulted from the sin committed by the Nation.
The variety of events crowding Parashat Ki Tissa, illustrate in microcosmic fashion, the topsy-turvy nature of Yisrael's relationship with her Elohim in years to come. Finally, having had the "maseh'cha" (which we discussed above) distort their spiritual sight; the Israelites cannot bear the glory which emanates from Moshe's face when he comes down from the Mountain. He is therefore obliged to cover his face with a veil ("mas'veh"). "But we [on the other hand] all with our face having been unveiled, having beheld the glory of the Lord in a mirror [the "Torah of liberty"], are being changed into the same image from glory to glory, as from the Lord, the Spirit" (2nd Cor. 3:18 italics added). Truly something to be thankful for and not to be taken lightly!
On a different note, this week we are celebrating the festival of Purim, which is characterized by "concealment." Hence the proverbial "maseh'cha" ("molten image," but also a "mask" in Modern Hebrew) and "mas'veh" (the veil) are of even greater relevance to us at this time, especially here in Israel where Purim is celebrated by wearing costumes and masks.
Time to rejoice!
"When you lift up ["ki tissa"] 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 Israel and moved David to number Israel… And it was evil in the eyes of Elohim as to this thing," 1st Ch. 21:1,7). But whereas David counted (“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. Rather, each individual was to be lifted up, as it were, to his Maker, even though oneness is emphasized too, by the usage of “head” singular (see above). In order for the census to be conducted properly, every one of those between age twenty and fifty had to offer a half shekel as a token, called a "ransom" ("kofer," of the root k.f.r. that is "kippur," meaning “propitiation, covering”), which was to symbolically represent him. This half shekel "atonement money" was offered to YHVH as a contribution ("trumah"), and was then given "for the service of the Tent of Meeting (ohel mo'ed), " for it to "be a memorial of the sons of Israel before YHVH to make atonement for yourselves" (30:16). The atonement (or ransom) money became a contribution to help the construction of the place where these sons of Yisrael will eventually be atoned for and remembered. Interestingly, later on in the Parasha, in 34:23, we read: “Three times in the year your men shall appear before YHVH.” In Hebrew “man” or “male” is “zachar” (literally, “one who remembered”), but here the word has been modified to “za’chur,” which means “one who is remembered.”
Going back to our 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 economic proclivity for fusing various components and aspects of life into one act or event, as seen here.
More instructions for articles and utensils, which are to make up the future Tabernacle, 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 with both (the oil and the incense, ref. also v. 37, 38). These words may alert us to the attempts, which are not uncommon in our day and age, of ‘passing on’ the ‘anointing’, ‘catching’ or even 'importing' it.
Now that all the instructions (with respect to the Tabernacle) are in place, it becomes necessary to select the artisans to execute the work. The men selected 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 the son of Achi'se'mach from the tribe of Dan. Those two are 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 Betzal'el" (31:2, emphasis added), and indeed the meaning of the name is "in the shadow of the Almighty" ("beh", is "in"; "tzel" is “shadow”, and "el" means "mighty").
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, "ach" (v. 13), translated, "but," “surely,” or "as for you." However, in this context it appears to mean, "whatever else you do [keep My Sabbaths]!"
All seems to be in order now. YHVH hands Moshe the stone tablets He had written, and Moshe is about to descend and deliver the Divine message to the People.
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'haron to ease off their frustration? The answer to that remains unknown, but what our text does inform us about, is the people's firm resolve to alleviate these frustrations. "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 land of Egypt, we do not know what has become of him'" (32:1).
Several key words in this text (verses 1-6), help in unraveling this scene as it unfolds. Moshe's delay here is "boshesh," its root being "bosh" (bet, vav, shin) whose primary meaning is “shame, disgrace, to cause shame and disgrace, or embarrassment (e.g. Gen. 2:25), withering, dryness and destruction.” 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 embarrassment and shame is this man Moshe subjecting us to! His strange ways and disappearance will be our demise, and we will wither and be destroyed in this desert!” A large crowd gathers around A'haron, denoted by "(va)yika'hel," of the root k.h.l (kof, hey, lamed) which means “assembly or congregation.” 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 (“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 Egypt," 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. "Seeing that Moshe had delayed" (32:1 italics added), they are now calling for visible gods which would "walk before their faces.” This is another contrary concept, as it is individuals, or the nation, that are to “walk before Elohim’s face,” and not the other way around.
In an attempt to placate the crowd, A'haron complies, instructing anyone wearing jewelry to "remove" their gold earrings, using, not coincidentally, the imperative form for "to tear off," which is “par'ku" (v. 2). The verb p.r.k (pey, resh, kof) also means “to part, to rip (Ps. 7:2), to fragment, or to tear” (I Kings 19:11; Ez. 19:12), thus all-too accurately describing the overall condition of those who were "tearing off" their jewels to make gods for themselves!
In the process (v. 4 of chapter 32) A'aron takes a stylus - che'ret (ch.r.t, chet, rehs, tet), which seems to share the root with one of the words for "magicians" (such as those who operated in Egypt, e.g. Ex.8:7, 18) - "chartumin"), making up for an intriguing connection (in light of the circumstances).
With this stylus A’haron formed - "(ve)yatzar" - the "molten calf" - "egel ma'seh'cha" (v. 4). "Formed" 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 imagination" which yields the results of this sad episode. The calf, "egel," 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 "ma'seh'cha," that is a molten image. "Ma'seh'cha" is also a “covering” or a “veil,” such as the "veil shrouding" found in Yishayahu (Isaiah) 25:7, and is the translation for the alliteration "ma'seh'cha nesu'cha." Thus, whereas in Parashat Mishpatim 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 see with their eyes (as pointed out above), actually suffer 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 is necessary to remind them once again, “You shall make no molten gods – elohey ma’she’cha.”
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 play" (v. 6). The offense of the descendants of Yitz'chak (Isaac) climaxes when they act in total defiance to the severe warning, which was presented to them in Sh’mot (Exodus) 22:19: "One sacrificing to gods shall be destroyed" (and repeated in 34:14). The verb “play” is "(le)tza'chek" (of the root tz.ch.k, tzadi, chet, kof “to laugh"), and is used here, implying "making sport, toying with, mocking," or "conjugal caresses" - all of which speak of the lewd debauchery in which Yitzchak’s progeny was engaged.
YHVH discloses to the unsuspecting Moshe the gory details of what "your people whom you brought up out of Egypt" (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 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: "Leave Me alone (that My anger may glow against them, that I may consume them)." But Moshe's uninterrupted intercessory address (v. 11-13) does result in YHVH being "moved to pity concerning the evil which He had spoken to do to His people" (v. 14).
The language employed by verses 15 and 16 (still in 32) 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 contradiction to the horrendous sight awaiting Moshe at the foot of the Mountain.
After a sad confrontation with A'haron, during which the latter defends his position by making weak excuses, Moshe realizes that the People is "loosed, for Aaron had let it loose for a derision among their enemies" (v. 25). The words for "loose" used here stem from "para" (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") 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). 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 their land of sojourning. Likewise, we have just seen a resemblance of the word denoting Egypt’s magicians to the tool A'haron used to make the calf.
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 "spoiling" (the Egyptians). The verb used here – va’yit’natzlu - shares its root (y.tz.l yod, tzadi, lamed) with the word for "deliver" (Ex. 3:8). Is this intended as a reminder, in the course of healing the breach in the relationship with the Almighty, of their miraculous deliverance from the enemy?
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 the renewal of the Covenant. In mentioning Moshe's 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, chapter 20). 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 eating and drinking. In 24:10,11 of 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 scenes, against the backdrop of the two contrasting circumstances, 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; 21:3), while the other contains signs of the sorrow and alienation, which resulted from the sin committed by the Nation.
The variety of events crowding Parashat Ki Tissa, illustrate in microcosmic fashion, the topsy-turvy nature of Yisrael's relationship with her Elohim in years to come. Finally, having had the "maseh'cha" (which we discussed above) distort their spiritual sight; the Israelites cannot bear the glory which emanates from Moshe's face when he comes down from the Mountain. He is therefore obliged to cover his face with a veil ("mas'veh"). "But we [on the other hand] all with our face having been unveiled, having beheld the glory of the Lord in a mirror [the "Torah of liberty"], are being changed into the same image from glory to glory, as from the Lord, the Spirit" (2nd Cor. 3:18 italics added). Truly something to be thankful for and not to be taken lightly!
On a different note, this week we are celebrating the festival of Purim, which is characterized by "concealment." Hence the proverbial "maseh'cha" ("molten image," but also a "mask" in Modern Hebrew) and "mas'veh" (the veil) are of even greater relevance to us at this time, especially here in Israel where Purim is celebrated by wearing costumes and masks.
Time to rejoice!
Wednesday, February 29, 2012
Hebrew Insights into Parashat Tetzaveh – Sh’mot (Exodus) 27:20 – 30:10
Hebrew Insights into Parashat Tetzaveh – Sh’mot (Exodus) 27:20 – 30:10
The priests' vestments and their instatement are at the heart of Parashat Tetzaveh, while this theme is flanked at the beginning and end by the respective citing of the oil for the Menorah, and the description of the Altar of Incense. The previous Parasha started with a free-will offering for YHVH (Ex. 25:2) – ‘trumah’ – whereas this one starts with a command, to "bring … pure olive oil beaten for the light, to set light perpetually" (27:20 italics added). This order is denoted by "tetzaveh" - "you shall command," the root being tz.v.h (tzadi, vav, hey). “This type of 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.” The Theological Wordbook of the Old Testament further connects this root with "tzi'yoon"1, which means a “signpost, a mark or a monument” as is found, for example, in Yirmiyahu (Jeremiah) 31:21, “Set up road marks for yourself." Thus “command,” as in “mitzava,” usually perceived only as a strict order or a dictate, has further and deeper implications. Interestingly, “tetzaveh” is not the imperative form for “command,” but the second person future tense, in this way diminishing from the intensity of the wording.
Last week we compared the building instructions for the Mishkan 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 on the first day of Creation. The instructions for making the oil emphasize not only its purity and clarity (the word there being "zach," denoting both), but also that it is to be made by beating or pounding (the olives). This oil is named "katit," the root of which is k.t.t. (kaf, tav, tav), meaning to “beat or crush." This pure oil, made as it is, by crushing and pounding, is to be for a continual light ("ner tamid"). As such it reflects very clearly our unchanging Messiah (Heb. 13:8) Who is without sin and therefore pure (Heb. 4:15), had been bruised and crushed (Is. 53:5), and is the Light of the world (John 8:12; 9:5). An analogous definition of Him as the Anointed One Who is also the Word (John 1:1) is found in Tehilim (Psalms) 119:105: "Your word is a lamp to my feet and a light to my path".2
It was up to the priests, A’haron (Aaron) 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 bring near A’haron… and his sons" to "himself" (literal translation for "summoning" or "take for yourself"). In the process of sanctifying the priests, Moshe was also told to…"take one bullock … two perfect rams … unleavened bread, and unleavened cakes poured over with oil, and unleavened waters anointed with oil," to make them of "fine wheat flour" and to "put them into one basket" which he was, again, to “bring near" (29:1-3). Immediately after that, he was told once again "to bring near 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 "karev," of the root k.r.v (kof, resh, bet/vet), meaning to “bring near or close.” This root is also the root for "korban," a “sacrifice” or an “offering.” In 29:8, A'aron's sons were to be "brought near," as was the bullock which was to be slaughtered after the priests laid their hands on it (v. 10). This is the first instance of "laying of hands" – “samoch” (s.m.ch, samech, mem, kaf/chaf), with the primary meaning of the verb being to “lean upon." In the case of the "laying of hands," as is seen 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 “drawing near" to the Father can occur, followed by "leaning" and "relying" on Him. According to King David, “though [a man] falls, he is not cast down; for YHVH upholds - "somech" - his hand” (Psalms 37:24). In Tehilim 145:14 we read again: “YHVH upholds all who fall.”
As part of the consecration, two rams were also being slaughtered. The blood of the second one 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 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
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 beauty" (28:2). The word for "beauty" here is "tif'e'ret," of the root p.e.r (pey, alef, resh), which means to “beautify” and a “turban.” 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 beauty - p'er - 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 beautify - lehit'pa'er - Himself" (vs. 1,3). Once clothed in “beauty,” these ones render glory to YHVH, while exclaiming: "I will greatly rejoice in YHVH. My soul shall be joyful in my Elohim. For He clothed me with garments of salvation; He put on me the robe of righteousness, even as a bridegroom puts on – literally “ministers as a priest” - his ornament - p'er - 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. Notice in particular how the Yishayahu text associates the bridegroom with the priesthood.
In 28:29, A'haron is told to carry the names of the sons of Yisrael on the breastplate of judgment whenever entering the Holy Place, and that it was to be as "a continual 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 bear the judgment of the sons of Israel on his heart before the face of YHVH continually" (v. 30 italics added). Although there is no specific description of the “Oorim” and “Toomim” (as they are pronounced in Hebrew), the etymology of these terms is very interesting. "Oorim" is of the root "or" – light - albeit in plural form, as is "Toomim." The root of "Toomim" is "tom," meaning “integrity, perfect, complete, entirety, and finished.” In short, these items stand for "light and perfection, or completion." Once again, we see a perfect 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 all things were created by Him… all things were created through Him and for Him” (Col. 1:16).
.
Golden bells and pomegranates were to be attached alternately to the bottom of the High Priest's garment (28:33-35). The word for "bell" is "pa'amon," 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 "pulse" or "beat," and thus to Time's continuous motion. With this meaning of “pa’amon,” marking the passage of time, it is interesting to note the function of its sound here. The bells were to "be heard in his [A’haron's] going into the sanctuary before the face of YHVH and in his coming out, that he [Ah’aron] should not die" (v.35, italics added). The pomegranates were used frequently as a decorative motif (e.g. Jer. 52:22ff).
The fact 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 had actually necessitated the ministry of interposing between man and Elohim, which was entrusted to A'haron and his sons.
The last article to be mentioned in this Parasha is the Altar of Incense. In 30:8 we learn that while attending to the altar, A'haron was also to attend to the lights: "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 around ‘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 were 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 our intercessor and lamplighter is one and the same; 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."4 (emphasis added).
1 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris,
Moody Press, Chicago, 1980.
2 "In this world you stood in need of the light of the Temple and other
lamps are lit from its light. But in the world to come, by virtue of that
lamp ["ner" - light], I shall bring you King Messiah who is likened to
a lamp, as it is said (Ps. 132:17): "There I will cause to flourish a
horn for David, I will set a lamp for Mine anointed" (Tanhuma
Tezaveh 8 - an ancient commentary). Quoted from New Studies in
Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the
Diaspora. Hemed Books Inc., Brooklyn, N.Y.
3 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,
Jerusalem, 1976, 1999.
4 Gill commentary, Online Bible.
The priests' vestments and their instatement are at the heart of Parashat Tetzaveh, while this theme is flanked at the beginning and end by the respective citing of the oil for the Menorah, and the description of the Altar of Incense. The previous Parasha started with a free-will offering for YHVH (Ex. 25:2) – ‘trumah’ – whereas this one starts with a command, to "bring … pure olive oil beaten for the light, to set light perpetually" (27:20 italics added). This order is denoted by "tetzaveh" - "you shall command," the root being tz.v.h (tzadi, vav, hey). “This type of 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.” The Theological Wordbook of the Old Testament further connects this root with "tzi'yoon"1, which means a “signpost, a mark or a monument” as is found, for example, in Yirmiyahu (Jeremiah) 31:21, “Set up road marks for yourself." Thus “command,” as in “mitzava,” usually perceived only as a strict order or a dictate, has further and deeper implications. Interestingly, “tetzaveh” is not the imperative form for “command,” but the second person future tense, in this way diminishing from the intensity of the wording.
Last week we compared the building instructions for the Mishkan 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 on the first day of Creation. The instructions for making the oil emphasize not only its purity and clarity (the word there being "zach," denoting both), but also that it is to be made by beating or pounding (the olives). This oil is named "katit," the root of which is k.t.t. (kaf, tav, tav), meaning to “beat or crush." This pure oil, made as it is, by crushing and pounding, is to be for a continual light ("ner tamid"). As such it reflects very clearly our unchanging Messiah (Heb. 13:8) Who is without sin and therefore pure (Heb. 4:15), had been bruised and crushed (Is. 53:5), and is the Light of the world (John 8:12; 9:5). An analogous definition of Him as the Anointed One Who is also the Word (John 1:1) is found in Tehilim (Psalms) 119:105: "Your word is a lamp to my feet and a light to my path".2
It was up to the priests, A’haron (Aaron) 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 bring near A’haron… and his sons" to "himself" (literal translation for "summoning" or "take for yourself"). In the process of sanctifying the priests, Moshe was also told to…"take one bullock … two perfect rams … unleavened bread, and unleavened cakes poured over with oil, and unleavened waters anointed with oil," to make them of "fine wheat flour" and to "put them into one basket" which he was, again, to “bring near" (29:1-3). Immediately after that, he was told once again "to bring near 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 "karev," of the root k.r.v (kof, resh, bet/vet), meaning to “bring near or close.” This root is also the root for "korban," a “sacrifice” or an “offering.” In 29:8, A'aron's sons were to be "brought near," as was the bullock which was to be slaughtered after the priests laid their hands on it (v. 10). This is the first instance of "laying of hands" – “samoch” (s.m.ch, samech, mem, kaf/chaf), with the primary meaning of the verb being to “lean upon." In the case of the "laying of hands," as is seen 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 “drawing near" to the Father can occur, followed by "leaning" and "relying" on Him. According to King David, “though [a man] falls, he is not cast down; for YHVH upholds - "somech" - his hand” (Psalms 37:24). In Tehilim 145:14 we read again: “YHVH upholds all who fall.”
As part of the consecration, two rams were also being slaughtered. The blood of the second one 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 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
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 beauty" (28:2). The word for "beauty" here is "tif'e'ret," of the root p.e.r (pey, alef, resh), which means to “beautify” and a “turban.” 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 beauty - p'er - 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 beautify - lehit'pa'er - Himself" (vs. 1,3). Once clothed in “beauty,” these ones render glory to YHVH, while exclaiming: "I will greatly rejoice in YHVH. My soul shall be joyful in my Elohim. For He clothed me with garments of salvation; He put on me the robe of righteousness, even as a bridegroom puts on – literally “ministers as a priest” - his ornament - p'er - 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. Notice in particular how the Yishayahu text associates the bridegroom with the priesthood.
In 28:29, A'haron is told to carry the names of the sons of Yisrael on the breastplate of judgment whenever entering the Holy Place, and that it was to be as "a continual 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 bear the judgment of the sons of Israel on his heart before the face of YHVH continually" (v. 30 italics added). Although there is no specific description of the “Oorim” and “Toomim” (as they are pronounced in Hebrew), the etymology of these terms is very interesting. "Oorim" is of the root "or" – light - albeit in plural form, as is "Toomim." The root of "Toomim" is "tom," meaning “integrity, perfect, complete, entirety, and finished.” In short, these items stand for "light and perfection, or completion." Once again, we see a perfect 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 all things were created by Him… all things were created through Him and for Him” (Col. 1:16).
.
Golden bells and pomegranates were to be attached alternately to the bottom of the High Priest's garment (28:33-35). The word for "bell" is "pa'amon," 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 "pulse" or "beat," and thus to Time's continuous motion. With this meaning of “pa’amon,” marking the passage of time, it is interesting to note the function of its sound here. The bells were to "be heard in his [A’haron's] going into the sanctuary before the face of YHVH and in his coming out, that he [Ah’aron] should not die" (v.35, italics added). The pomegranates were used frequently as a decorative motif (e.g. Jer. 52:22ff).
The fact 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 had actually necessitated the ministry of interposing between man and Elohim, which was entrusted to A'haron and his sons.
The last article to be mentioned in this Parasha is the Altar of Incense. In 30:8 we learn that while attending to the altar, A'haron was also to attend to the lights: "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 around ‘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 were 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 our intercessor and lamplighter is one and the same; 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."4 (emphasis added).
1 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris,
Moody Press, Chicago, 1980.
2 "In this world you stood in need of the light of the Temple and other
lamps are lit from its light. But in the world to come, by virtue of that
lamp ["ner" - light], I shall bring you King Messiah who is likened to
a lamp, as it is said (Ps. 132:17): "There I will cause to flourish a
horn for David, I will set a lamp for Mine anointed" (Tanhuma
Tezaveh 8 - an ancient commentary). Quoted from New Studies in
Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the
Diaspora. Hemed Books Inc., Brooklyn, N.Y.
3 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,
Jerusalem, 1976, 1999.
4 Gill commentary, Online Bible.
Monday, February 20, 2012
Hebrew Insights into Parashat Trumah – Sh’mot (Exodus) 25-27:19
Hebrew Insights into Parashat Trumah – Sh’mot (Exodus) 25-27:19
Parashat Trumah introduces us to several new terms and concepts that we have not encountered hitherto. "Truma," translated “contribution,” is derived from the root r.o.m (resh, vav, mem) – meaning "high up, to lift up, to exalt." This type of offering was obviously held in high esteem by the Almighty, since it warranted a term such as the one used here. The description of the potential “contributor” as a person whose "heart generously impels him," reinforces the significance of this offering. "Yidvenu" is the verb used, and it means to “cause one to be generous," its root being n.d.v (noon, dalet, bet/vet). It also means "willing, noble, volunteer, or freewill offering." Copious rain, for example, is "geshem n'davot" (Ps. 68:9). Other examples of the usage of this word are found in Hoshe’a (Hosea) 14:4 where YHVH declares: "I will love them [Yisrael] freely" (italics added), and in Shoftim (Judges) 5:9 D'vorah describes the lawgivers of Yisrael, as those who "freely offered themselves among the people" (italics added). In our Parasha the contributing is “freely” given (see 25:3-7), including gold and silver (being undoubtedly the gifts ‘donated’ by the Egyptians), for the purpose of building the "holy sanctuary" - mikdash - for YHVH, so that He will "dwell among them" (v. 8; cf. Ezk. 37:26-28; 43:9b).
The sanctuary in the desert is more often called "mishkan," meaning "a dwelling place." However, because this is its first mention, it may have been necessary to clarify that this place was to be set apart and dedicated to the presence of YHVH, hence "mikdash." “And let them make Me a sanctuary that I may dwell among them.” The text does not say 'that I may dwell in its midst,' but 'among them,' to teach you that the Divine Presence does not rest on the sanctuary by virtue of the sanctuary, but by virtue of Israel, 'for they are the temple of the Lord.’” To these words by the Zedah La-derekh Commentary, we add another. In referring to the same text, Malbim comments: "He commanded that each individual should build him a sanctuary in the recesses of his heart, that he should prepare himself to be a dwelling place for the Lord and a stronghold for the excellency of His Presence, as well as an altar on which to offer up every portion of his soul to the Lord, until he gives himself for His glory at all times".[1]
The Almighty says of Himself in Yishayahu (Isaiah) 66:1…"The heaven is My throne and the earth My footstool - where is the house that you may build for me?" (cf. I Kings 8:27). This sanctuary, therefore, is a place where the “creature” could have a measure of access to its Creator and experience His love, justice and forgiveness. The sanctuary is a tangible place of meeting (ref. Ex. 25:22) for the sake of human beings who are confined to time and space.
The first article that is to be built is the "aron." We have already encountered this term (which means a “chest,” or an “ark,” and a sarcophagus – i.e., a stone coffin), in B’resheet (Genesis) 50:26, where reference was made to Yoseph's embalming and burial. This wooden case, overlaid with gold, was to be the Ark of the Testimony (25:16), bearing witness to YHVH's word, covenant, atonement and forgiveness with and toward the Israelites. Shlomo Ostrovski is of the opinion that in this unique and important article two very distinct and different characteristics come together, as the acacia wood from which the ark was made originates from the plant world, while the precious metal of overlaid gold was derived from an altogether different source. The latter’s use was intended to magnify this special article, and thereby “elevate its status.”[2] Thus the ‘lesser’ is transformed by virtue of the ‘covering’ by the ‘greater.’
"You are to make a cover for the ark out of pure gold" (v. 17). This "cover" is the familiar "kaporet," of the root k.f.r (from which stems "kippur" - "propitiation"). On this cover were to be placed two gold k'ruvim (cherubs). In the Assyrian language "kruv" (singular) is “to be gracious or to bless," with its adjective meaning "great or mighty." In Shmuel Bet (2nd Samuel) 22:11, we read that YHVH "rode on a k'ruv, and did fly, and was seen on the wings of the wind." Likewise, the k'ruvim were also placed as guards preventing entry to the Garden of Eden (Gen. 3:24). Here, on the other hand, their presence signified accessibility to the Most High. The k'ruvim were placed in such a way that their faces – panim - would be turned toward each other (ref. 25:20). In verse 30 we read about "the table of showbread" being the table of "lechem hapanim," literally "bread of the face."
"Panim" is from the root "pana" (p.n.h - pey, noon, hey) meaning "to turn." There are several other words (usually with an added preposition) connected to the same root, such as "in front of, before, toward, corner, attend to, undertake, take away and clear." "Panim," as are several other Hebrew words, always occurs in the plural form. Thus its very meaning and usage take into account the existence and presence of someone else, whom one is potentially facing (by turning one’s head). This is evident here by the description of the k'ruvim's position…"and their faces [are turned] each toward its brother" (v. 20 literal translation). Next is the "bread of the face" (v. 30), a seemingly obscure term which requires an explanation. There are numerous instances where YHVH speaks of His Presence in terms of "panim" (although it may not be borne out by the English translations), as we saw for example in last week's Parasha “…they shall not appear before Me [literally - My Face] empty-handed" (Ex. 23:15). The "bread of the face" therefore refers to YHVH's Presence, which is turned toward His creatures, an image that clearly foreshadows the "Bread of Life," as epitomized in and by Yeshua.
Following the descriptions of the Ark and the “Table of the Bread of the Presence," we now move on to the “lampstand - Menorah" (stemming from "nur - fire, light, shine"). The Menorah’s components, quite curiously, are not merely functional. At least five of its elements seem to be directly connected to the botanical sphere: "calyxes, knobs, blossoms (or flowers), branches and almonds." These features are all part of the almond tree. Let us bear in mind that in the desert, where these instructions were given and where the Tabernacle (or sanctuary) was to be set up, there was not an almond tree in sight! In other words, here, for the first time, we encounter elements characterizing the Land of Promise (the ultimate goal of the People’s present circumstances) as they are brought into the most important of edifices, YHVH's sanctuary. The Menorah is not the only article that points to the Land and to its characteristics. The latter are actually built right into the worship system and into the whole framework of the Israelites' relationship with YHVH (as we shall see in future Parashot).
“The beautiful almond tree, whose white and pink blossoms are the first to emerge from winter dormancy, dominating the landscape of Israel at the end of the rainy season, passes very rapidly through several stages of growth.”[3] What is then the connection of the Menorah to this plant? "Almond" in Hebrew is "sha'ked," related to the root sh.k.d (shin, kof, dalet), meaning "to watch, be diligent and insistent." In Yirmiyahu (Jeremiah) 1:11-12 we encounter the imagery of the almond tree as related to the above terms: "And the word of YHVH to me was, saying, Jeremiah, 'what do you see?' And I said, 'I see an almond rod'. Then YHVH said to me, 'You have seen well; for I will watch over My word to perform it.'” In Mishley (Proverbs) 8:34 "happy" is the person who is "watching – “lishkod” - daily at My threshold." Hareuveni remarks that it is likely that "the knobs and the flowers of the Menorah were patterned after the cups of the almond flower or after the embryonic almond fruit still crowned with the calyx of the flower." Thus, the Menorah was to be a reminder of YHVH's faithfulness and steadfastness (as demonstrated by the natural phenomena of the Land of Yisrael).
There is yet another tree that the Menorah is connected to, one whose oil was to feed it, and that is the olive tree. In Yisrael the sight of the newly blossoming almonds in spring, strewn amongst the olive groves, is a reminder that YHVH "watches over His word to perform it," especially to the proverbial ‘olive tree’ - Yisrael (Jer. 11:16, Rom. 11:17, 24).
The edifice of the Tabernacle was a tent, "ohel," with a primary meaning (in some of the ancient languages of the Middle East) of “to settle down and be inhabited, settlement, and city." This temporary and collapsible structure, which was essentially made of cloth, skins and wooden poles housing a number of articles that were made of a variety of materials for diverse purposes, illustrates a very central scriptural principle. Twice in the midst of instructions relating to the tent's several components, we read…"and it shall be one - echad" (26:6,11). This demonstrates the composite that makes up the "whole," or the "one," as well as "oneness" and "unity.”
Most times “echad” is used to denote simply a singular “one” (e.g. Gen. 42:13), but undoubtedly the most well known occurrence of this word is to be found in the “Sh’ma”: “Hear Oh Israel, YHVH our Elohim is one Elohim” (Deut. 6:4). This eternal injunction and tenet of faith actually points to a union of plurality, since the word “Elohim” is the plural form of “el.” Thus, “echad” is not just a singular “one,” verified by other expressions such as: “one flesh” (Gen. 2:24); “one people” (Gen. 11:6); “So all the men of Israel were gathered against the city, united together as one man” (Judges 20:11), and of course by our present example (Ex. 26:6, 11). However, “echad” also has a plural form: “achadim,” to be found, for example in Y’chezkel (Ezekiel) 37 17: “that they may become one (i.e. plural of one, emphasis and italics added) in your hand,” that is, the sticks of Yoseph and Yehudah. “Echad” also lends itself to “oneness,” as we see in Y’chezkel 21:16. However, the command there (addressing a sword): “hitachadi” – “unite yourself”- can also be read: “sharpen yourself.” This makes for a union between “one” (“ehcad”) and “sharpness” -“chad” - which is also a shortened form of “echad” (see Ez. 33:30), and indeed is the word for “one” in Aramaic. In conclusion, true oneness is a pressed together, compacted union of many in one, portraying sword-like sharpness (see for example Zechariah 9:13). In the Brit Chadasha (New Testament), the ‘one made up of the many’ is exemplified by the many-membered Body of Messiah. Echad well represents integration (into oneness and wholeness; remember "shalem"?), which is typical of the Hebrew language and of Hebraic thought.
Enhancing the oneness of the Mishkan, is the description of joining the curtains and the loops (26:3,5,6). The word for “curtain” here is “y’ree’a,” and for “loop” - “loo’la’a,” both being in the feminine gender. In joining them “one to another” the Hebrew employs an anthropomorphism (personification) and reads: “a befriending (i.e. “joining,” being of the root ch.v.r, meaning to “bind together” and “friend”) of one woman (one curtain/one loop) to her sister (i.e. to another identical curtain/loop).” In this way, even the technical instructions for the Mishkan lend themselves to oneness and relationships.
Three times in this Parasha we read that Moshe is told to make the articles and the Mishkan…"according to that which you were shown on the mountain" (25:40; 26:30; 27:8). When and where was he shown "the pattern"? If we refer to the end of last week's Parasha we may find the answer: "And the glory of YHVH dwelt on the mountain of Sinai. And the cloud covered it six days. And He called to Moses on the seventh day from the midst of the cloud… And Moses came into the midst of the cloud" (24:16, 18). Thus, the 'where' and 'when' are answered, but what was he actually ‘shown’? “In six days the Lord made heaven and earth. The actual making of the Tabernacle and its furnishings He entrusted to man. Its design or pattern God similarly made in six days. On the seventh day He called to Moses, and Moses was shown the design of the Tabernacle and its furnishings on the mount." The commentator further demonstrates this point by comparing B’resheet (Genesis) 2:1,2 to Sh’mot (Exodus) 39:32 - 40:33, revealing a similarity of terminology used in both accounts. Martin Buber discovered seven corresponding elements in key words, which are used in both accounts.[4] Thus we may ask, does the pattern of the "mishkan" in some microcosmic way reflect YHVH's creation, and if so, how?
This question will be answered partly in Parashat F’kudey, but also in our present Parasha there are some notable parallels:
B’resheet 1:7 “Elohim made (va’ya’as) the firmament”;
Sh’mot 25:8 “And let them make (va’ya’a’su) Me a sanctuary.”
B’resheet 1:16 “Then Elohim made (va’ya’s) two great lights”;
Sh’mot 25:10 “And they shall make (va’ya’asu) an ark.”
B’resheet 1:25 “And Elohim made (va’ya’s) the beast of the earth”;
Sh’mot 25:23 “You shall also make (ve’a’sita) a table.”
Additionally, as mentioned above, at the end of last week’s Parasha (of Mishpatim) we read: “Now the glory of YHVH rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud” (Ex. 24:16 italics added). In Sh’mot 20:11 it says: “For in six days YHVH made the heavens and the earth, the sea, and all that is in them, and rested the seventh day” (italics added).
1 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.
Eliner Library, Department for Torah Education and Culture in the Diaspora.
Hemed Books Inc., Brooklyn, N.Y.
2 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,
Jerusalem, 1976, 1999
3 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot
Kdumim Ltd. Lod, Israel, 1996
4 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.
Eliner Library, Department for Torah Education and Culture in the Diaspora.
Hemed Books Inc., Brooklyn, N.Y.
Most of the word definitions were extracted from: The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.
Parashat Trumah introduces us to several new terms and concepts that we have not encountered hitherto. "Truma," translated “contribution,” is derived from the root r.o.m (resh, vav, mem) – meaning "high up, to lift up, to exalt." This type of offering was obviously held in high esteem by the Almighty, since it warranted a term such as the one used here. The description of the potential “contributor” as a person whose "heart generously impels him," reinforces the significance of this offering. "Yidvenu" is the verb used, and it means to “cause one to be generous," its root being n.d.v (noon, dalet, bet/vet). It also means "willing, noble, volunteer, or freewill offering." Copious rain, for example, is "geshem n'davot" (Ps. 68:9). Other examples of the usage of this word are found in Hoshe’a (Hosea) 14:4 where YHVH declares: "I will love them [Yisrael] freely" (italics added), and in Shoftim (Judges) 5:9 D'vorah describes the lawgivers of Yisrael, as those who "freely offered themselves among the people" (italics added). In our Parasha the contributing is “freely” given (see 25:3-7), including gold and silver (being undoubtedly the gifts ‘donated’ by the Egyptians), for the purpose of building the "holy sanctuary" - mikdash - for YHVH, so that He will "dwell among them" (v. 8; cf. Ezk. 37:26-28; 43:9b).
The sanctuary in the desert is more often called "mishkan," meaning "a dwelling place." However, because this is its first mention, it may have been necessary to clarify that this place was to be set apart and dedicated to the presence of YHVH, hence "mikdash." “And let them make Me a sanctuary that I may dwell among them.” The text does not say 'that I may dwell in its midst,' but 'among them,' to teach you that the Divine Presence does not rest on the sanctuary by virtue of the sanctuary, but by virtue of Israel, 'for they are the temple of the Lord.’” To these words by the Zedah La-derekh Commentary, we add another. In referring to the same text, Malbim comments: "He commanded that each individual should build him a sanctuary in the recesses of his heart, that he should prepare himself to be a dwelling place for the Lord and a stronghold for the excellency of His Presence, as well as an altar on which to offer up every portion of his soul to the Lord, until he gives himself for His glory at all times".[1]
The Almighty says of Himself in Yishayahu (Isaiah) 66:1…"The heaven is My throne and the earth My footstool - where is the house that you may build for me?" (cf. I Kings 8:27). This sanctuary, therefore, is a place where the “creature” could have a measure of access to its Creator and experience His love, justice and forgiveness. The sanctuary is a tangible place of meeting (ref. Ex. 25:22) for the sake of human beings who are confined to time and space.
The first article that is to be built is the "aron." We have already encountered this term (which means a “chest,” or an “ark,” and a sarcophagus – i.e., a stone coffin), in B’resheet (Genesis) 50:26, where reference was made to Yoseph's embalming and burial. This wooden case, overlaid with gold, was to be the Ark of the Testimony (25:16), bearing witness to YHVH's word, covenant, atonement and forgiveness with and toward the Israelites. Shlomo Ostrovski is of the opinion that in this unique and important article two very distinct and different characteristics come together, as the acacia wood from which the ark was made originates from the plant world, while the precious metal of overlaid gold was derived from an altogether different source. The latter’s use was intended to magnify this special article, and thereby “elevate its status.”[2] Thus the ‘lesser’ is transformed by virtue of the ‘covering’ by the ‘greater.’
"You are to make a cover for the ark out of pure gold" (v. 17). This "cover" is the familiar "kaporet," of the root k.f.r (from which stems "kippur" - "propitiation"). On this cover were to be placed two gold k'ruvim (cherubs). In the Assyrian language "kruv" (singular) is “to be gracious or to bless," with its adjective meaning "great or mighty." In Shmuel Bet (2nd Samuel) 22:11, we read that YHVH "rode on a k'ruv, and did fly, and was seen on the wings of the wind." Likewise, the k'ruvim were also placed as guards preventing entry to the Garden of Eden (Gen. 3:24). Here, on the other hand, their presence signified accessibility to the Most High. The k'ruvim were placed in such a way that their faces – panim - would be turned toward each other (ref. 25:20). In verse 30 we read about "the table of showbread" being the table of "lechem hapanim," literally "bread of the face."
"Panim" is from the root "pana" (p.n.h - pey, noon, hey) meaning "to turn." There are several other words (usually with an added preposition) connected to the same root, such as "in front of, before, toward, corner, attend to, undertake, take away and clear." "Panim," as are several other Hebrew words, always occurs in the plural form. Thus its very meaning and usage take into account the existence and presence of someone else, whom one is potentially facing (by turning one’s head). This is evident here by the description of the k'ruvim's position…"and their faces [are turned] each toward its brother" (v. 20 literal translation). Next is the "bread of the face" (v. 30), a seemingly obscure term which requires an explanation. There are numerous instances where YHVH speaks of His Presence in terms of "panim" (although it may not be borne out by the English translations), as we saw for example in last week's Parasha “…they shall not appear before Me [literally - My Face] empty-handed" (Ex. 23:15). The "bread of the face" therefore refers to YHVH's Presence, which is turned toward His creatures, an image that clearly foreshadows the "Bread of Life," as epitomized in and by Yeshua.
Following the descriptions of the Ark and the “Table of the Bread of the Presence," we now move on to the “lampstand - Menorah" (stemming from "nur - fire, light, shine"). The Menorah’s components, quite curiously, are not merely functional. At least five of its elements seem to be directly connected to the botanical sphere: "calyxes, knobs, blossoms (or flowers), branches and almonds." These features are all part of the almond tree. Let us bear in mind that in the desert, where these instructions were given and where the Tabernacle (or sanctuary) was to be set up, there was not an almond tree in sight! In other words, here, for the first time, we encounter elements characterizing the Land of Promise (the ultimate goal of the People’s present circumstances) as they are brought into the most important of edifices, YHVH's sanctuary. The Menorah is not the only article that points to the Land and to its characteristics. The latter are actually built right into the worship system and into the whole framework of the Israelites' relationship with YHVH (as we shall see in future Parashot).
“The beautiful almond tree, whose white and pink blossoms are the first to emerge from winter dormancy, dominating the landscape of Israel at the end of the rainy season, passes very rapidly through several stages of growth.”[3] What is then the connection of the Menorah to this plant? "Almond" in Hebrew is "sha'ked," related to the root sh.k.d (shin, kof, dalet), meaning "to watch, be diligent and insistent." In Yirmiyahu (Jeremiah) 1:11-12 we encounter the imagery of the almond tree as related to the above terms: "And the word of YHVH to me was, saying, Jeremiah, 'what do you see?' And I said, 'I see an almond rod'. Then YHVH said to me, 'You have seen well; for I will watch over My word to perform it.'” In Mishley (Proverbs) 8:34 "happy" is the person who is "watching – “lishkod” - daily at My threshold." Hareuveni remarks that it is likely that "the knobs and the flowers of the Menorah were patterned after the cups of the almond flower or after the embryonic almond fruit still crowned with the calyx of the flower." Thus, the Menorah was to be a reminder of YHVH's faithfulness and steadfastness (as demonstrated by the natural phenomena of the Land of Yisrael).
There is yet another tree that the Menorah is connected to, one whose oil was to feed it, and that is the olive tree. In Yisrael the sight of the newly blossoming almonds in spring, strewn amongst the olive groves, is a reminder that YHVH "watches over His word to perform it," especially to the proverbial ‘olive tree’ - Yisrael (Jer. 11:16, Rom. 11:17, 24).
The edifice of the Tabernacle was a tent, "ohel," with a primary meaning (in some of the ancient languages of the Middle East) of “to settle down and be inhabited, settlement, and city." This temporary and collapsible structure, which was essentially made of cloth, skins and wooden poles housing a number of articles that were made of a variety of materials for diverse purposes, illustrates a very central scriptural principle. Twice in the midst of instructions relating to the tent's several components, we read…"and it shall be one - echad" (26:6,11). This demonstrates the composite that makes up the "whole," or the "one," as well as "oneness" and "unity.”
Most times “echad” is used to denote simply a singular “one” (e.g. Gen. 42:13), but undoubtedly the most well known occurrence of this word is to be found in the “Sh’ma”: “Hear Oh Israel, YHVH our Elohim is one Elohim” (Deut. 6:4). This eternal injunction and tenet of faith actually points to a union of plurality, since the word “Elohim” is the plural form of “el.” Thus, “echad” is not just a singular “one,” verified by other expressions such as: “one flesh” (Gen. 2:24); “one people” (Gen. 11:6); “So all the men of Israel were gathered against the city, united together as one man” (Judges 20:11), and of course by our present example (Ex. 26:6, 11). However, “echad” also has a plural form: “achadim,” to be found, for example in Y’chezkel (Ezekiel) 37 17: “that they may become one (i.e. plural of one, emphasis and italics added) in your hand,” that is, the sticks of Yoseph and Yehudah. “Echad” also lends itself to “oneness,” as we see in Y’chezkel 21:16. However, the command there (addressing a sword): “hitachadi” – “unite yourself”- can also be read: “sharpen yourself.” This makes for a union between “one” (“ehcad”) and “sharpness” -“chad” - which is also a shortened form of “echad” (see Ez. 33:30), and indeed is the word for “one” in Aramaic. In conclusion, true oneness is a pressed together, compacted union of many in one, portraying sword-like sharpness (see for example Zechariah 9:13). In the Brit Chadasha (New Testament), the ‘one made up of the many’ is exemplified by the many-membered Body of Messiah. Echad well represents integration (into oneness and wholeness; remember "shalem"?), which is typical of the Hebrew language and of Hebraic thought.
Enhancing the oneness of the Mishkan, is the description of joining the curtains and the loops (26:3,5,6). The word for “curtain” here is “y’ree’a,” and for “loop” - “loo’la’a,” both being in the feminine gender. In joining them “one to another” the Hebrew employs an anthropomorphism (personification) and reads: “a befriending (i.e. “joining,” being of the root ch.v.r, meaning to “bind together” and “friend”) of one woman (one curtain/one loop) to her sister (i.e. to another identical curtain/loop).” In this way, even the technical instructions for the Mishkan lend themselves to oneness and relationships.
Three times in this Parasha we read that Moshe is told to make the articles and the Mishkan…"according to that which you were shown on the mountain" (25:40; 26:30; 27:8). When and where was he shown "the pattern"? If we refer to the end of last week's Parasha we may find the answer: "And the glory of YHVH dwelt on the mountain of Sinai. And the cloud covered it six days. And He called to Moses on the seventh day from the midst of the cloud… And Moses came into the midst of the cloud" (24:16, 18). Thus, the 'where' and 'when' are answered, but what was he actually ‘shown’? “In six days the Lord made heaven and earth. The actual making of the Tabernacle and its furnishings He entrusted to man. Its design or pattern God similarly made in six days. On the seventh day He called to Moses, and Moses was shown the design of the Tabernacle and its furnishings on the mount." The commentator further demonstrates this point by comparing B’resheet (Genesis) 2:1,2 to Sh’mot (Exodus) 39:32 - 40:33, revealing a similarity of terminology used in both accounts. Martin Buber discovered seven corresponding elements in key words, which are used in both accounts.[4] Thus we may ask, does the pattern of the "mishkan" in some microcosmic way reflect YHVH's creation, and if so, how?
This question will be answered partly in Parashat F’kudey, but also in our present Parasha there are some notable parallels:
B’resheet 1:7 “Elohim made (va’ya’as) the firmament”;
Sh’mot 25:8 “And let them make (va’ya’a’su) Me a sanctuary.”
B’resheet 1:16 “Then Elohim made (va’ya’s) two great lights”;
Sh’mot 25:10 “And they shall make (va’ya’asu) an ark.”
B’resheet 1:25 “And Elohim made (va’ya’s) the beast of the earth”;
Sh’mot 25:23 “You shall also make (ve’a’sita) a table.”
Additionally, as mentioned above, at the end of last week’s Parasha (of Mishpatim) we read: “Now the glory of YHVH rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud” (Ex. 24:16 italics added). In Sh’mot 20:11 it says: “For in six days YHVH made the heavens and the earth, the sea, and all that is in them, and rested the seventh day” (italics added).
1 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.
Eliner Library, Department for Torah Education and Culture in the Diaspora.
Hemed Books Inc., Brooklyn, N.Y.
2 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,
Jerusalem, 1976, 1999
3 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot
Kdumim Ltd. Lod, Israel, 1996
4 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.
Eliner Library, Department for Torah Education and Culture in the Diaspora.
Hemed Books Inc., Brooklyn, N.Y.
Most of the word definitions were extracted from: The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.
Subscribe to:
Posts (Atom)