Hebrew Insights into Parashat Vayikra - Vayikra (Leviticus) 1-6:7 (Hebrew Scriptures 1-5:26) with Hebrew Tools for Everyday Use

This week's Parasha shares its name with the Book's title, which means "And He called - to Moses", continuing with, “and YHVH spoke to him out of the Tent of Meeting, saying…" (literal translation).  The Hebrew syntax of this opening verse is somewhat awkward and obscure. Let us try to find out why. The book of Sh’mot ended with (literal translation): “… 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 was calling him.

"Any man, if he brings an offering of you…" (v.2) starts the long and detailed discourse on the sacrifices. It is quite significant that the laws of the sacrifices begin with the word 'man', “to teach that man is the subject and not the object of the sacrifice”, says Seforno. He continues elaborating thusly: "If he brings an offering of you", that is, from your very selves, with a confession and with due submission, in the spirit of the Psalmist's, "The sacrifices of God are a broken spirit” (51:17), for the foolish who offers sacrifices without proper humility will find no acceptance".[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), 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, a noun that 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" (again, according to His specific requirements). Consequently that which was to be "lifted up" (the olah - the burnt offering, along with the peace offering, 3:9, sin offering 4:3, and the guilt or trespass offering, 5:15) had to be in that state or condition, being a reflection of the offerer’s heart attitude, as we shall soon see.

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", and so are the "inward parts", 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 2^ndCorinthians 2:15 adds that, “we are to Elohim a sweet savor of Messiah”, if indeed we have genuinely offered-up-ourselves to Him.

The next offering is the meal offering, "mincha" (2:1), which is thought to be of the root m.n.h (mem, noon, chet), meaning "a gift or a tribute".[3] Ka’yin (Cain) 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 always baked or fried without leaven or honey (could the latter prohibition be associated with the honey being derived from an insect?), although there are somewhat different stipulations required when it is offered as a first fruit (ref. 2:14-16). "A soul, if it should offer…" (2:1) is the introductory phrase to the "mincha" regulations, as well as to the sin offering (4:2) and guilt offering (4:27). The term "soul" (“nefesh”) rather than "a man" (although not always reflected in the translations) which was used regarding the burnt offering, may point to the place from where the person's true intents issue forth. This is particularly appropriate in the case of the “mincha”, as it was the only offering that all could afford - including-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 ful”, being also the root meaning of "shalom" – “peace” - from which the word for "payment" is derived. Thus, when He cried out "it is finished" (John 19:30), 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), 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). The root "yada" stems from "yad" – “hand” - and its basic meaning therefore is to “cast or throw". Many times it is used in connection with casting stones. However, it is also the root for "thanksgiving" and "praise" (and hence the name Yehuda). Just as the word for "teaching" (from which we get the noun “Torah”) stems from the act of "shooting" (an arrow), so do these terms of “thanking, praising and confessing”, issue forth from a root denoting activity. It is no wonder that the hand is symbolic of all of these expressions, as it is able to stretch forth and reach further than any other part of the human body - thus rendering it an instrument of communication. This root and its derivatives shed light on the society which made use of them, demonstrating its vibrant relationships and animated?communicativeness.

Lastly, the Parasha deals with "guilt offerings", which were also to be offered upon sins being committed inadvertently. But in this case, before making the sacrifice, reparations had to be paid (5:14-6:7). By the same token, Yeshua says: “If you offer your gift on the altar, and remember there that your brother has something against you, leave your gift there before the altar, and go. First, be reconciled to your brother [compensate him for what your behavior has caused him to suffer or lose], and then come, offer your gift" (Mat.5:23,24). “Committing a trespass” is the term used for this individual, and in Hebrew “tim’ol ma’al”. In the recent Parasha of Tetzaveh (ref. particularly Ex. 28:1ff), we noted that the clothing of the priests are connected to this verb, “ma’al”, which speaks of “unfaithfulness and treachery”, since “m’eel”, the  “outer garment” was worn priests, and other high ranking individuals [5]. (Another such term, “ba’god” is identical to “ma’al”, while “begged” is, again, an “outer garment”). Do these connections of disloyalty to articles of clothing suggest the proverbial nakedness of the unfaithful individual who at the same time tries to hide his faults under cover, this especially being the case among persons of high rank-(as-4:3ff,-22 --26-point-out)? In Hebrew Insights into Parashat Tetzaveh it was suggested that, “the priests clothe themselves with the said garments, symbolically covering their spiritual and moral nakedness, so that they can minister and interpose between an equally sinful people and a kadosh Elohim”.

Surprisingly (as it predates Yeshua’ ultimate sacrifice), the trespasses in the last category are all marked by actions that without question are committed knowingly, either by lying, extortion, false swearing, and theft (6:1-5) and yet atonement and forgiveness are also made possible for these intentional sins.

As mentioned, in all of the last three types of offerings, we observe faultless ("tamim") animal sacrifices. There is no mention of laying hands on the animals in the course of performing the "guilt offering", but it exists in the case of both the peace (3:2,8,13) and sin offerings (4:4,15ff). In all cases (except for the meal offering), blood is involved: "for it is the blood which makes-atonement-for-the-soul"-(Lev.-17:11).

Notice that only clean animals fit for consumption were to be offered up to YHVH. Therefore, whenever offerer and priest would share in eating the sacrifice, 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.

Hebrew Tools for Everyday Use

We will ‘convert’ the terminology for sacrifices and offerings and see how it can be used in everyday speech. The “olah” (“burnt offering”) takes us to “going up” or “ascending”, which is also a term used for immigration to Israel – aliya. The root s.m.ch for laying hands on the sacrifice, as we saw above, also means to lean, but in Modern Hebrew is “relying” on someone (aside from several other meanings which we will not review here). We will make use here, once more, of “relative” – karov – which in the Parasha’s context is ‘related’ to sacrifice.

Netanyahu called the Jews to make Aliya to Israel

Netanyahu kara la’yehudim la’a’lot le’Yisrael

(lit. called to the Jews to go up to Israel)

He relies on the relative

Hu somech al ha’karov

He relied on the relative

Hu samach al ha’karov

She relies on the relatives

Hee somochet al ha’krovim

She relied on the relatives

He samcha al ha’krovim

---

Hebrew Insights into Parashot Va’yak'hel and Fkudey Sh’mot (Exodus) 35 – 40:38 with Hebrew Tools for Everyday Use

The two Parashot* that are before us seal off the book of Sh'mot. Both of them recapitulate the instructions for constructing the Mishkan, its utensils, the priests' garments, and reiterate the calling of the two artisans who were to be in charge of the work. However, because the instructions in our text describe (or report) the actual implementation of the work (in ‘real-time’), they are animated with a sense of activity. The act of contribution, for example, is fraught with enthusiasm and vitality, while everyone appears to be doing his utmost within his (or her) means and capabilities.

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 he [Moses] gathered…” is rooted in k.h.l (kof, hey, lamed) - “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 announced previously. The People of Yisrael respond with gusto. They are both contributing to and participating in the work itself. The camp is bustling with activity. The skilled and the unskilled, the rich and the poor, the rank and file together with the leaders – all are 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 cooperation between the lay people and the experts, all of whom were providing abundance of such magnitude, to the extent that Moshe was told: “The people are bringing more than enough for the service of the work that YHVH commanded to do" (v. 5). Moshe therefore "commanded, and they caused it to be voiced in the camp, saying, 'Let neither man nor woman make any more offering for the sanctuary’; and the people were held back from bringing" (v. 6).

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 [can also be read, “the Spirit of Elohim filled him”] 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”. As we noted last week, the assistant’s name expresses a similar concept, since 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. 2^nd Kings 12:9,10), table, and lamp” (e.g. 2^nd 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 described so in Yisha’yahu (Isaiah) 6:1, in reference to Shlomo’s (Solomon’s) Temple, and also in Y’chezkel (Ezekiel) 43:7, regarding the future Temple.

The making of the bronze basin (or laver) and its base captivates our attention, as they were made from "the mirrors of the [women] who congregated at the opening of the Tent of Meeting" (38:8). Much has been said about the symbolism of the mirrors plating this basin, where the priests were to wash their feet and hands (that is, to consecrate themselves) before approaching the Altar, as an allusion to one of the steps on the progressive path of faith taken by the Believer. However, in the scene at hand we encounter women who have assembled, “tzov'ot”, by the entrance of the Mishkan. The verb and root tz.v.a (tzadi, bet, alef) is also used for “army” and “hosts”, such as in "YHVH Tzva'ot". In Shmuel Alef (1^st Samuel) 2:22 we find once again this "army of women" by "the opening of the Tent of Meeing," although in a very different (and negative) connotation.  In T’hilim (Psalms) 68:11-12 we read: "YHVH gave the word; great was the company - tza'va - of those who proclaimed [female gender] it; Kings of armies ("tzva'ot") flee, they flee, and she who remains at home divides the spoil".  Last week we saw the People of Yisrael in their frenzy to make the golden calf, using gold earrings worn by their "wives, sons and daughters" (Ex. 32:2). This week, many of the same people are contributing to the Mishkan, and some of the donations are of the very same materials that were used for the abominable image. The women who had contributed the mirrors, thereby giving up their vanity, are seen here drawn to the house of YHVH forming a company, literally an "army", which proclaims His Word and is therefore far mightier than even that of "kings of armies" (ref. again to Ps. 68:12). Hence, according to the Psalm, their reward (or "spoil") is also far greater. Were these women motivated by a desire to repent and atone for the recent terrible sin committed so callously by the People of Yisrael?

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. 1:13). 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 they did or not, the transformation that had taken place was quite amazing! In Egypt they were treated as a faceless mass, having suffered loss of individual identity to the point that they were referred to in single person (e.g. Ex. 1:10-13, Parashat Shmot, literal translation). By comparison, in 36:8 – 37:7, the work performed in the Mishkan is also described in single person. However, against the backdrop of the preceding descriptions, the picture set before us here is entirely different. If the oft repeated “and he made” are in reference to Betzal’el, we are left in no doubt that he had the full and active support, and participation of the People as a whole. But, if the reference is to more than one person - it would signify unison. Once again, just as we observed in Parashat Trumah (in 26:6-11), the Mishkan itself was to be made of a great variety of components, yet was to be “one” (36:13, 18). This was also the case with the People of Yisrael, who was (and is) to portray the eternal principle of ‘unity within diversity’, so well illustrated by our text.

After the description of the Nation’s willing participation in the preparations of the Mishkan, Parashat Fkudey, the last in the book of Sh’mot, continues to elaborate on the inventory of materials for the sacred edifice and the priests’ official garments. “Fkudey” means “that which was taken into account/visited”, or “these are the accounts”. But it is not only the Mishkan’s inventory that is counted or listed; the term is also applied here to the congregation itself (38:25, “pkudey** ha’eda” – “those of the congregation who were taken into account/visited”). 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 account” in order to make the half shekel payment (ref. 38:25,26, and also as we noted last week).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) 2:1-2 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). Another parallel to the Creation process is found in 39:43: “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 this 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 38:21 and is echoed in 40:3 by the “ark of the testimony”, whereas last week in Parashat Ki Tissa we encountered the “tablets of the testimony” (Ex. 34:29). “Testimony” is “edut” - “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 (a.o/u.d), whose primal meaning is to “endure, continue, repeat”, and by implication “to establish facts.”3 “Od” is therefore “more and continually” and “ad” is “perpetuity”, while “edot” are YHVH’s “decrees”. The witnesses (whether human, inanimate objects, decrees, or even Time itself) are incorporated into the perpetual and firm arrangement to which they are testifying, in this case being YHVH’s everlasting Covenant.

Earlier, 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 diversity of its natural conditions as an instrument for building and maintaining the relationship with His People, as well as for instructing and chastising them. And, as we have already observed, this concept is implemented well before the Israelites even enter the 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 Mishkan 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 (or “etching”) 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? Having given up His life, He redeemed for His Father those who are to be kings and priests who will reign on earth. Our High Priest stood before the Father with the proverbial onyx stones on His shoulders and the golden band with “Holiness unto YHVH” on His forehead. Qualified to 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, opening the way by enabling them to be “the sealed servants of Elohim” (Revelation  7:3 italics added).

* Parashot – plural for “Parasha” – “Parashat…” Parasha of…

(e.g. Va’yak’hel)

** The letter “pey” may also be pronounced “fey” depending on

its placement in a given word.

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 Hebrew

4 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot Kdumim Ltd. Lod, Israel, 1996.

Hebrew Tools for Everyday Use

The hectic work that has been described above will inspire us to state that, “every man and woman worked” - Kol eesh ve’eesha avdu. In the assembling of the women we have the verb which forms the noun “army” – tzava. The furniture of the Mishkan are terms used in every day living: shulchan – table (“shulchanot” – tables), “kis’eh” – chair, (“kis’ot” – chairs). We also looked at “edut” – testimony – which is rooted in “ed” – witness (“edim” plural), and at Moshe’s “seeing” the “work” – “m’la’cha” (not “avoda” this time, which is another term for “work”). In the “engraving of a signet” was ‘hidden’ the verb “open” and hence “opening”, which will seal our lesson at this time.

The army has tables

La’tza’va yesh shulchanot

The army had no chairs

La’tzava lo hayu kis’ot (lit. to the army there were no chairs)

He sees the witness

Hu ro’eh et ha’ed

He saw the witnesses

Hu ra’ah et h’e’dim

There was much work

Hayta m’lacha raba (literally, there was work much)

Yeshua opened the opening to the Mishkan

Yeshua patach et ha’petach la’Mishkan

Hebrew Insights into Parashat Ki Tissa –Sh’mot (Exodus) 34 - 30:11 with Hebrew Tools for Everyday Use

"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". 1^st 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. Each individual was, as it were, to be lifted up to his Maker. For a proper conduct of the census, every one between age twenty and fifty had to offer a representational half shekel as a token, called a "ransom" ("kofer," of the root k.f.r. that is "kippur," meaning “propitiation, covering”). This half shekel "atonement money" given to YHVH as a contribution ("trumah"), was then rendered "for the service of the Tent of Meeting [ohel mo'ed]”, for it to "be a memorial of the sons of Israel before YHVH to make atonement for yourselves" (30:16 emphases added). This atonement (or ransom) money became a contribution to help in constructing of the place where these sons of Yisrael will eventually be 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”. Here it would be appropriate to add that Yeshua has paid in full for the required atonement, much more than a half shekel, “and [also] raised [lifted] us up with Him, and seated us with Him in the heavenly places” (Eph. 2:6).

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. This act also made clear that, before the Almighty all were equal: “The rich shall not give more and the poor shall not give less than half a shekel” (30:15). 

More instructions for articles and utensils, which are to make up the future Mishkan, follow. In 30:17-21, the brazen laver is mentioned, and then the instructions for making the incense and anointing oil (ref. vs. 23-25). "It shall not be poured on the flesh of man, and you shall not make any like it in its proportion; it is holy. It shall be holy to you. If a man prepares any like it, or who gives from it to a stranger, he shall be cut off from his people" (30:32,33), is the injunction in connection to both (the oil and the incense, see also vs. 37, 38). No doubt the exclusive usage of these articles may also be applied to our lives, making distinctions between that which is set apart and that which is not so and not mixing the two.

Now that all the instructions with respect to the Mishkan are in place, it becomes necessary to select the artisans to execute the work. The men chosen by YHVH are Betzal'el the son of Oori, the son of Choor from Yehuda, who was filled with YHVH's Spirit, and Ohali'av (“Father is My Tent”) the son of Achi'se'mach from the tribe of Dan. These two were endowed with all the wisdom, understanding, knowledge and skills that it would take "to make all that I have commanded…" (ref. 31:1-6). YHVH declares, "I have called by name Betzal'el" (31:2, emphasis added), and indeed the meaning of the name is "in the shadow of the Almighty" ("beh"-"in"; "tzel"- “shadow”; “el"-"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 from the mountain 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'ha’ron to ease off their frustrations? The answer to that remains unknown, but what our text does inform us about, is the people's firm resolve to alleviate these frustrations. "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 (32:1-6) 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'ha’ron, 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 the individuals and the nation were to “walk before Elohim’s face”, and not the other way around (e.g. Gen. 17:1, 24:40; 1^st Sam. 2:30; 1^st Kings 2:4, 8:25, 9:4). 

In an attempt to placate the crowd, A'ha’ron complies, instructing anyone wearing jewelry to "remove" their gold earrings, using, not coincidentally, the imperative plural form for "tear off", which is “par'ku" (32:2). 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; Ezekiel 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 A'ha’ron takes a stylus - che'ret (ch.r.t, chet, resh, tet) (32:4), 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).  Before we go on with this scene, it is interesting to compare the above (“stylus”) with another reference to a “stylus” and “etching” (or “engraving”). Thus, in 32:16, it says about the tablets being “engraved” by the “finger of Elohim”. “Engraved” is spelt “charut”, but not with a tet (like the above), but with a tav, which makes it very close to “cherut”, liberty. The comparison and contrast between the “magician”-like formation of the calf, and the “liberty” that seems to be associated with the tablets that YHVH engraved, is very striking (cf. James 1:24, the “Torah of liberty”). Back to A’ha’ron. With the stylus A’ha’ron formed - "(ve)yatzar" - the "molten calf" - "egel ma'seh'cha". "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 covering all the nations" found in Yishayahu (Isaiah) 25:7, where it is in the form of the alliteration: "ma'seh'cha nesu'cha".

Thus, whereas in Parashat Mishpatim (in 21:1) we saw that Moshe was to place the Torah in front of YHVH's chosen Nation as a mirror, here the backsliding Israelites, who are so desperate to 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’seh’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, emphasis added). The offense of these descendants of Yitz'chak (Isaac) climaxes when they act in total defiance to the stern warning, which was presented to them in Sh’mot (Exodus) 22:20 (and 34:14): "One sacrificing to gods shall be destroyed”. The verb for “play” is "(le)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 engaging. 

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 of the fact that Moshe would beseech Him on behalf of this reproachable people, makes here a declaration (v. 10), allowing us a rare glimpse into what is otherwise an 'off limits' domain of His deep hurt: "Leave Me alone (that My anger may glow against them, that I may consume them)" (italics added).  But Moshe's uninterrupted intercessory address (vs. 11-13) does result in YHVH being "moved to pity concerning the evil which He had spoken to do to His people" (v. 14).

The language employed in 32:15,16 could not be more emphatic in recounting the preciousness of the divinely written tablets: “…the two tablets of the testimony… tablets written on their two sides, on this and on that side they were written. And the tablets were the work of Elohim, and the writing was the writing of Elohim; it was engraved on the tablets". All this is in sharp contrast to the horrendous sight awaiting Moshe at the foot of the Mountain.

“When Joshua heard the noise of the people as they shouted, he said to Moses. ‘There is a noise of war in the camp’” (32:17). The “noise” that Yehoshua heard is “be’ra’o”, which is a very unusual way to say “teruah”. The sound echoes “ra” or “ra’ah” (resh, ayin) – evil, and indeed just a little further, A’ha’ron says about the people, “the are set on evil” – ra (v. 22ץ Refer also to 32:12,14, where ‘harm’ – ra’ah - is used 3 times).  This follows the burning of the image, grinding its ashes to powder and mixing it with water, an act preformed by Moshe, who then made the people of Yisrael drink this concoction.  YHVH’s messenger was acting on behalf of a jealous Husband who was more than suspicious of His wife’s unfaithfulness and betrayal (see Numbers 5:11 ff – the “law of jealousy”). “She”, therefore, had to partake of this unsavory drink.

After a sad confrontation with A'ha’ron, during which the latter defends his position by making weak excuses, Moshe realizes that the People is "loosed – unrestrained - for Aaron had let it loose – be unrestrained - for derision among their enemies" (32: 25). The words for "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", “unrestrained”) had any bearing on the meaning of the title accorded to the Egyptian monarchs (although "Par'oh", as we noted there, does have its specific and separate meaning in the Ancient Egyptian tongue).  This issue seems to be quite pertinent in this case, as the Hebrews were certainly manifesting a reversal to practices which they no doubt observed in land of their sojourning. Likewise, we have just seen a resemblance of the word denoting Egypt’s magicians to the tool used by A'ha’ron 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). This verb – va’yit’natzlu - shares its root (y.tz.l yod, tzadi, lamed) with the verb for "deliver" (Ex. 3:8). Being used here in the course of healing the breach in the relationship with the Almighty, could be a reminder to Yisrael of their miraculous deliverance from Egypt. 

In the course of Moshe’s intercession on behalf of the People of Yisrael, YHVH says to him: “… lead the people to that which I have told you…” (literal translation, 32:34). “N’cheh” is the imperative here for “lead”. Later on, in 33:14, after a long discourse between YHVH and Moshe, the Holy One promises: “My Presence – panim-face – will go, and I will give you rest” (literal translation). “Give rest” – hani’choti – actually shares its root with “lead”, and more specifically, “leading toward a goal”, without forgetting, of course, the element of “rest”. Thus, it was only by virtue of YHVH’s “restful and purposeful guidance” that Moshe was able to be the goal-oriented leader that he was.

The rest of the Parasha deals with issues relating, not surprisingly in view of the recent events, to YHVH's presence, His reverence, His revelation to Moshe, and to the renewal of the Covenant.  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, Ex. 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 food and drink. In 24:10,11 (Parashat Mishpatim) we encountered the elders and nobles of Yisrael ‘seeing’ the Elohim of Yisrael while “eating and drinking”, just prior to Moshe’s first ascent to the Mountain. These two 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), while the other is signified by markings of sorrow and mourning, resulting from the sin committed by the Nation.

The variety of events crowding Parashat Ki Tissa illustrates, in microcosmic fashion, the topsy-turvy nature of Yisrael's relationship with her Elohim in years to come.  Finally, having had the "maseh'cha" (which we discussed above) distort their spiritual sight, the Israelites could not bear the glory which emanated from Moshe's face when he came down from the Mountain. He was therefore obliged to cover his face with a veil ("mas'veh"). "But we [on the other hand] all with our face having been unveiled, having beheld the glory of YHVH in a mirror [the "Torah of liberty"], are being changed into the same image from glory to glory, as from YHVH, the Spirit" (2^nd Cor. 3:18 italics added). Truly something to be thankful for and not to be taken lightly!

Hebrew Tools for Everyday Use

YHVH’s congregation or assembly - “kahal”- is used currently as “crowd” or “audience”. We have several references to “males” –“z’charim” – literally, “those who remembered” in the Parasha. “Zachar” (lit. “he remembered”) is also the word for “male”. Betzal’el and his “tent making” will come in use, as we will “rest in the shadow…” but at the same time we will not forget to “laugh”- “yitzchak” (“he will laugh”, and of course also the name of our ancestor, Isaac).

The audience/crowd remembered to laugh

Ha’ka’hal zachar li’tzchok

The males rested in the shadow of the tents

Ha’zcharim nachu be’tzel ha’ohalim

Yitzchak rested in the shadow of the tent

Yitzchak nach be’tzel ha’ohel