Hebrew Insights into Parashat B’ha’a’lot’cha - Bamidbar (Numbers) 8 – 12 with Hebrew Tools for Everyday Use

Parashat B’ha’a’lot’cha is packed with a variety of issues, commencing with the lighting of the menorah.  Thus in 8:2 YHVH instructs Moshe with the following: “When you raise (literal translation) the lamps…” - being the words that the Parasha is named after. We may note that last week’s Parasha’s title and leitmotif also had to do with “raising” and “lifting”, although an altogether different Hebrew verb was used for that purpose. The Levites’ sanctification and service duties form the next topic. Then provision for keeping Pesach, for those unable to celebrate it on its given date, follow. The instructions are now intercepted by a narrative passage describing the cloud and its role in the course of the journey, with added instructions, this time concerning the two silver trumpets that were to be instrumental in rounding up the camp of Yisrael (as well as having other functions). A list of the heads of the tribes is next, while mention is made of the departure of Moshe’s father-in-law (here called Chovav). Chapter 11, almost in its entirety, is devoted to the story of the Israelites’ gluttony and desire for meat.  The impartation of a “portion” of Moshe’s spirit to the seventy elders is next, with the final scene of Miriam and Aha’ron maligning their brother Moshe, resulting in Miriam’s leprosy (chapter 12).  Miriam had not only expressed jealousy (as did Aha’ron) against her brother, but also decried him for having married a dark skinned woman. Now, being struck with leprosy, her skin had lost its pigmentation rendering her completely white (“as snow”). One cannot fail but notice the irony and the lesson presented to Miriam (especially if compared to Isaiah 1:18)!

While the Levites’ purification rite entailed the sacrifice of two young bulls (8:8), they (the Levites) were also to be “brought near” (“le’hakriv,” with its additional meaning of, to “sacrifice or offer” before YHVH (v. 9).  At that point, “the sons of Israel” had to “put [or “lay”] their hands upon the Levites” (v. 10).  It was only then (v. 12) that the Levites could lay hands on the two bulls; one designated as a sin offering and the other as a burnt offering.  In Parashat Tetzaveh (Ex. 27:20-30:10) in 29:10 ff., we looked at the "laying of hands," which is “samoch” (s.m.ch, samech, mem, kaf/chaf), with the primary meaning of the verb being to “lean upon."  The "laying of hands" as being preformed here by the priests (as well as in Parashat Tetzaveh), denotes identification with the sacrifice, which is about to give up its life in ultimate submission. Interestingly, as the People of Yisrael “leaned” on the Levites, the latter vicariously carried their sins, just before their own were transferred to the bulls.

Aside from reference to the laying, or the putting of hands for atoning purposes, “hands,” as well as other body parts, are mentioned a number of times in our Parasha. Let us look at the handling of this imagery, especially when identical images are juxtaposed, and consider how this literary device contributes to the descriptions where it is employed, and whether (subtle) messages are conveyed by its usage.

When Moshe displays some doubts as to YHVH’s ability to provide an entire nation with meat (11:21-22), he hears: “Has YHVH’s hand become short?” (v. 23, italics added). However, in other instances it is Moshe’s hand that is mentioned… in connection with YHVH’s mouth. In 9:20 it says about the desert travels: “At the command – Hebrew: by the mouth - of YHVH they encamped, and at the command – by the mouth - of YHVH they traveled. They kept the charge of YHVH at the command – by the mouth - of YHVH”. Additionally, in 9:23 and 10:13 added to these words is the following: “by the hand of Moses” (italics added). Notice that the mouth of YHVH represents the charge, but the execution is symbolized by the hand (in this case, Moshe’s). Thus, Moshe’s aforementioned doubt raises the questions: if Moshe’s hand is ‘long enough’ to carry out YHVH’s word, is it at all possible that YHVH Himself is not able to implement that which He had set out to do (that is, can His hand be "short")?

In His scolding response to Miriam and A’haron’s slander of their brother, YHVH points out that with His servant Moshe He “speaks mouth to mouth” (12:8 italics added, translated “faced to face”).  Thus, YHVH’s authority is signified by the usage of the noun “mouth,” lending an extra emphasis to the Word and its implications.  The “nose” is also mentioned here several times.  YHVH had cause to be angry with the Israelites more than once in the course of our Parasha, as we see in 11:1 where His anger is kindled against them.  This “kindling” here, and also in 12:9 (the episode with Miriam and A’haron) is described as taking place in the nose.  The anger that “burned in YHVH’s nose” was caused by the People’s over-desire for meat.  YHVH, therefore, promises to provide them for a period of one whole month with so much meat “…until it comes out of your noses” (11:20, literal translation, italics added). The Israelites certainly selected to ‘butt noses’ with the wrong Person!

It is a well-known fact that the eating process starts with the eyes.  In 11:6 the people murmur: “But now our soul is dried away; there is nothing at all besides this manna before our eyes” (italics added).  The text continues to convey to us that “the manna was like coriander seed, and the color of it was like the color of bdellium,” with the word for “color” being “eye.”  And so, the consumers’ (i.e. the Israelites’) eyes looked ‘into’ the ‘eyes’ of the food that was handed them, but they did not like what they saw!  Just before that, when Moshe’s father in law expresses his desire to depart to his own land, Moshe, imploring him, says: “… you were to us for eyes” (10:31), meaning ‘you directed and helped us find our way in the wilderness.’  Thus the usage of “eyes” conveys clarity, direction and care, while the eyes of those who were turned in the wrong direction (in this case the People of Yisrael), only made their owners blind to the generosity and care that was freely granted to them.

In Parashat Yitro, Moshe’s father in law advised him to lighten up his load by sharing his duties and delegating authority (Ex. 18:13-27). It is interesting that his reappearance here is in proximity to the appointment of the seventy elders, who were instated as a result of Moshe’s complaint regarding his heavy burden (ref. 11:14, 16ff.).

Another body part cited in the Parasha is “bone.”  In the first part of chapter 9 (v. 12, and also Ex. 12:46) we read that no bones of the Pesach sacrifice were to be broken. The word for “bone” is “etzem,” whose root is a.tz.m (ayin, tzadi, mem).  These three letters are shared by words such as “great, greatness, or might” (“atzum”), found for example in the promise regarding Avraham’s seed, which was destined to be a “great and mighty nation” (Gen. 18:18). It is also used for “forceful demand” or “protest” (“atzuma,” ref. Is. 41:21). “Multiplication” or “increase” is another derivative of the same root, seen in Yirmiya’hu (Jeremiah) 5:6.  In T’hilim (Psalms) 40:12 it is used for the “increase” of hair.  “Strength” that is rendered as “otzem” and “otzma” are other derivatives of the same root.  At the same time a.tz.m also means the “essence of something” or “the very same,” such as in the oft-used expression the “very” or “selfsame.”  In Parashat Bo, for example, we read: “And it came about at the end of four hundred and thirty years, to the very [“b’e’tzem”] day that all the hosts of YHVH went out from the land of Egypt” (Ex. 12:41 italics added).  Carrying the marrow, the bone is indeed the bearer of the very essence of life, although in a compressed form.  Yet out of this substance “strength, power, and greatness” emanate, implying also “increase” (in size and/or number). The employment of these terms not only discloses surprising anatomical knowledge, but it also evidences that the Hebrews must have been cognizant of the concept that a minuscule nucleus has a tremendous (sometimes latent) potential and an (explosive) force, such as is seen in the atom for example (and in the ‘seed principle’). 

Back to Parashat B’ha’a’lot’cha. The first part of chapter 10 deals with the silver trumpets, and their various usages. “Silver” is “kesef,” of the root k.s.f (kaf, samech, pey/fey) and has also come to be the generic word for “money.”  The same root also serves the verb for “longing, yearning or desiring” (e.g. Gen. 31:30; Zeph. 2:1; Ps. 17:12; Job 14:15). Was it longing for the pale precious metal that has given rise to this verb?

At the heart of the Parasha, in 10:35 and 36, we read the following powerful, vigorous, and prophetic proclamation:  “And it happened when the ark pulled up, Moses said, ‘Rise up, YHVH, and let Your enemies be scattered, and let those who hate You flee before You.’ And when it rested, he said, ‘Return, O YHVH, to the many thousands of Israel.’”  Interestingly, upon YHVH’s “rising” the enemy has to flee, but His “rest” marks the returning and the restoration of Yisrael, and therefore their reconciliation with Him.  This is all the more emphatic because the word for “return” – “shuva” – is reminiscent of “shev,” which means to “sit,” thus connecting Yisrael’s “return” to YHVH’s “rest.” “Shuv” may also be associated with “shevi” – “captivity,” as is seen, for example in the alliteration employed in T’hilim (Psalms) 126:4, where we read the plea: “Return YHVH our captivity,” which in Hebrew is, “shuva shvee’teynu,”/while ”when YHVH brought back (“beshuv”) the returning/captivity (“shivat”) Tziyon we were as those dreaming a dream..." (Ps. 126:1).

In the course of Moshe’s complaint (11:11–15) concerning his burdensome task, he addresses YHVH and asks rhetorically:  “Have I conceived all this people?  Did I bring them forth, that You should say to me, 'Carry them in your bosom like a nursing father carries the sucking child, to the land which You swore to their fathers?'” (v.12). “Nursing father” is a translation of “omen,” whose root is a.m.n (alef, mem, noon).  One of the earliest references in the Tanach (Old Testament) to this root is found in Shmot (Exodus) 17:12:  “But Moses' hands were heavy; and they took a stone, and put it under him, and he sat on it; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun” (italics added).  This, of course, is the description of the war with Amalek.  The word for “steady” is “emuna,” which is also the common word for “faith” and “trust.”  Indeed, a great act of faith was displayed there, in the wilderness of Refidim, where a battle was fought with a bitter foe, while victory was had by simply lifting up the tired hands of an elderly man!

Moshe, Aha’ron and Chur, and certainly Yehoshua, who was conducting the battle against the enemy, were faithful (i.e.“ne’emanim”), being another of this root’s derivatives (see Prov. 27:6 for example), in the practice of their faith – emunah.  In the post-biblical developments of the Hebrew language, use was made of this root for the creation of the verb “hit’amen” which means to “practice,” and the nouns “me’yoo’ma’noot” for “proficiency”; “omanoot” for “art” and “craftsmanship.” Hence, an “artist” is an “aman.”  All of these express the requirement for faith to be active and be made evident by action (e.g. James 1:22; 2:14-26).  However, the primal meaning of the root a.m.n. is "to confirm, support,” from which stem verbs such as “to nourish, bring up, and nurse.” Examples of this are found in Mlachim Bet (2^nd Kings) 10:1 and 5; Ruth 4:16 and Esther 2:7. In the description of Wisdom-personified (Proverbs 8), Wisdom - Elohim’s “delight” - is said to have been “brought up” - “amon” by Him (v. 30).  This terminology is also used in the Hebrew translation of Galatians 3:24, for “schoolmaster” or “tutor,” in reference to the role of the Torah in bringing up and leading us (faithfully, we may add) to the Messiah.  Thus, a faithful tutor (“ne’eman”) can truly (“om’nam,” ref. Gen. 18:13) be trusted (“ne’eman”) to lead his or her protégé on to the path of faith (“emunah”).

The exhortation in Divrey Hayamim Bet (2^nd Chronicles) 20:20, to “believe - “ha’aminu - in YHVH...” is followed by the promise: “and you will be confirmed” (“te’amnu”). Avraham “believed in YHVH and He counted it to him as righteousness” (Genesis 15:6).  It is here that the root a.m.n makes its first appearance in Scripture. Having faith in YHVH is what constituted Avraham righteous.  It follows, therefore, that those who are likewise constituted righteous by faith (ref. Gal. 3:24) “will [also] live by faith (Hab. 2:4 italics added), having an Elohim whose “faithfulness is unto all generations” (Ps. 119:90 italics added). AMEN (a.m.n)?

The process of associative thought and images, that is found in sequential passages such as we have already observed in this Parasha, is also evident in 11:24-30 and in its subsequent verses, (31-34), although being far apart thematically. When the seventy elders were gathered by Moshe, YHVH “took of the spirit – ru’ach - which was on the latter and placed it on them” (v. 25).  It was thus that they were enabled to function in their newly bestowed roles.  Immediately following this episode we read, “And a wind – ru’ach - went forth from YHVH, and it cut off quails from the sea and let them fall by the camp…” (v. 31).  Since “ru’ach” is both spirit and wind, this reference to YHVH setting up a team of elders endowed by the Spirit is not coincidentally followed by Him ‘employing’ the ru’ach once again, though for a totally different purpose, and thus calling our attention to His total control over all matters.  In the latter case it was for the purpose of driving the quail from the sea in order to satisfy the gluttonous demands of the people (ref. 11:31). Interestingly, the verb used for describing the “fall” of the quails upon the camp – va’yitosh – is more often relates to “forsaking, withdrawing, leaving” (e.g. Deut. 32:15, Ps. 27:9), and therefore acts here as a hint regarding the attitude of the people toward YHVH, as well as alluding to His ultimate response to their unbridled desire. Interestingly, in Tehilim (Psalms) 27:10, the usage of the same verb (“forsaking”) is followed by “gathering” (YHVH “will gather me in,” literal translation, v. 10). This very verb asof, a.s.f (alef, samech,fey), also connects the two passages that we are dealing with here (11:24-30 and 31-34).

But while in the first section Moshe is “gathering the elders” (v. 24, italics added), a much different picture follows, with the people of Yisrael gathering the quail (v. 32). In 11:4 another “gathering” is being referred to, it is that of the “mixed multitude” that was lusting for the meat.  Mixed multitude is “asaf’soof” (those “randomly gathered”) which is another derivative of the root a.s.f. - “gather or collect.”  At the very end of our Parasha we read about Miriam, who was quarantined for a week, following her leprosy.  After being kept at a distance from the camp, Miriam was “brought in” – or literally was “gathered” (12:15) – once again of the root a.s.f - so that the people could continue on their journey. 

Hebrew Tools for Everyday Use

Since our Parasha is replete with references to body (especially facial) parts, we will devote our attention to those words.

Hand – hands (a feminine noun)

Yad – yada’eem

Mouth - mouths

Peh – piyot (a masculine noun)

Face – Panim (both masculine and feminine)

Nose – noses

Af – apim (masculine noun)

Eye – eyes

Ayin – eyna’eem (feminine noun)

Bone – bones

Etzem – atza’mot (feminine noun)

Recording:

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Hebrew Insights into Parashat Nasso: Bamidbar (Numbers) 4:21 – Ch. 7 with Hebrew Tools for Everyday Use

 "Subject matter in the Bible is often arranged and linked together by a process of thought and, in particular, word association, probably originally designed as an aid to memory."1   This principle is well illustrated in Parashat Nasso. There is no need to look far and wide in the Parasha's three and a half chapters for a unifying theme. It is apparent.  In spite of the assortment of different and seemingly unrelated subjects that the Parasha presents, the root of "nasso" pops up in a number of places and in different connotations.

Bamidbar 4:22 says: "Lift the heads of the sons of Gershon…" (literal translation). "Lift" here is "nasso," of the root n.s.a (noon, sin, alef), which we have already encountered in previous portions, and several times in the same context of taking a census in last week’s Parasha (of the leaders of the sons of Israel 1:2, and of the Kohathites 4:2)2. Although the English translations use the imperative form ("take" or "lift"), in actual fact this is not what the Hebrew text says. The form “nasso” which is used here as a charge, is more like the English present progressive, rendering “nasso” almost as, "lifting up."  This unusual usage in an address form (cf. 3:40 in last week's Parasha, where the usual imperative form "sa" was used) serves to call attention to this verb and lends it the character of a noun.

Let us follow "nasso" throughout our Parasha and examine its usages within the contexts of the different topics presented.  The reason for the census as it applies to the Gershonite priests is given as: "This is the service of the families of the Gershonites, in serving and in bearing burdens ["masa"]… they shall bear ["venas'ou"] the curtains of the tabernacle, and the tent of meeting, its covering, and the covering of sealskin that is above upon it, and the screen for the door of the tent of meeting… At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden ["masa'am"], and in all their service; and you shall appoint unto them the charge of all their burden ["masa'am"]” (4:24,25,27 italics added).

"Lifting" and "bearing a burden" are both of the root n.s.a, which describes the essence of the Gershonites' service in the Mishkan. The Meraris' census, on the other hand, is not qualified by the verb n.s.a, but rather by “pakod,” which is translated "number" but basically means to “attend or visit" (it was also used in this form in last week’s Parasha in relationship to the census of the army, ch. 2). Yet the Merari’s work is also described as "a charge of their burden" (v. 31), which is, once again, "masa." Altogether the essence of the Levites and their work may therefore be described as: "All those that were numbered of the Levites… every one that entered in to do the work of service, and the work of bearing burdens ["masa"] in the tent of meeting… every one that entered in to do his work of service, and the work of his burden ["masa'o"] in the tent of meeting… they were numbered by the hand of Moses, each according to his service and his burden…" (4: 46, 47,49, italics added). The ultimate purpose of "bearing" these "burdens" (literally “carrying” or “lifting”), was in order to "lift high” or “elevate” the One to Whom the Levites were rendering this service.

However, the root n.s.a accompanies us all the way to the end of the Parasha, where the twelve leaders of the tribes are seen making their respective offerings for the inauguration of the Mishkan (7:2ff). Each of those “leaders” is called “nassi”  - “one who is elevated.” Because of the specific conjugation that is used for this noun, its literal translation should be, “one who is elevate-able.” In other words, the leaders were not merely the heads of their tribes by virtue of birth; in order to be in their lofty positions they had to be equal to these positions - proving their faithfulness and leadership capabilities.   

The next section where the root n.s.a makes an appearance is at the very end of the "law of jealousy" (5:11-31), as it is called (or “Sota” – ‘sinning woman’), which is the inspection of possible adultery on the part of a married woman. If and when proven that the wife has transgressed in such a manner, and after having gone through the various rites enumerated, she was to "bear ["tisa"] her iniquity" (v. 31, italics added). Whereas the priests’ duties in "bearing the burdens" of the Mishkan were of the more 'uplifting' kind, here "nasso" connotes 'carrying' a heavy burden of guilt.

The issue of "lifting" comes up again in the famous priestly or Aaronic blessing or benediction, which seals chapter 6. Toward the end of the blessing we read: "YHVH lift up ["yisa"] His face upon you and give you peace" (v. 26, italics added), which is an altogether different application of the root n.s.a, touching Elohim and His relationship with His People. Notice that the whole benediction is written in second person singular, implying that each individual within the Nation is being addressed. "Yisa YHVH panav," the lifting of YHVH's face, or countenance "toward you" or "upon you" indicates favor, acceptance, and turning toward the object of the benediction (as we have already seen in the past, regarding the meaning of "face" - "panim"), thus instilling hope in one’s heart.

Finally, chapter 7 is dedicated in its entirety to the offerings brought for the dedication of the Mishkan (or "Ohel Mo'ed") by the "princes" or "leaders," the "nesi'im", those who are "lifted up" (verses 2,3). “Nesi’im” is also plural for “cloud.” In Proverbs we find this word used metaphorically: “Whoever falsely boasts of giving is like clouds and wind without rain” (Proverbs 25:14, italics added). In Jude the same imagery is used (v 12), regarding “ungodly men who creep unnoticed” among YHVH’s own, and “who turn the grace of our Elohim into lewdness and deny the only Lord YHVH and our Master Yeshua Messiah” (Jude v 4).

Let us return now to Umberto Cassuto, who makes the following point: "The book of Bamidbar is arranged chiefly after such a fashion… with various items being included because of a similarity of thought, or phrases recurring in the chapters concerned…"4, as, indeed, is the case of the root n.s.a. Cassuto incorporates other examples from our Parasha: "The laws applying to the suspected adulteress (5:11-31) succeed by those treating  the Nazirite (6:1-21), after which is appended the formula for the priestly blessing (6:22-27)."  Preceding the law of the suspected adulteress, which focuses on a "man's wife [who] trespasses a trespass [“uma'ala bo ma'al”]," are the laws of the guilt offering, where we encounter the phrase "to do a trespass/commit unfaithfulness ["li'm'ol ma'al"] against YHVH" (5:6 italics added).  Before we continue to follow our ‘chain,’ let us pause to look at the verb “ma’al.” A common noun that stems from the same root is “m’eel,” which simply means a “robe.” Thus we infer that “trespass” is a form of deception, as it is rooted an attempt to cover up one’s actions. By contrast, we read in Yishayahu (Isaiah) 61:10: “…For He [YHVH] has clothed me with the garments of salvation, He has covered me with the robe – m’eel - of righteousness…”

Back to Bamidbar 5:18, where it says about the alleged adulteress: "And the priest shall set the woman before YHVH, and let the hair of the woman's head go loose - u'fara" (italics added). In 6:5 it says concerning the Nazirite: "He shall let the locks of the hair of his head grow long - "pera." Both u'fara and pera share the root p/f.r.a (pey/fey, resh, ayin). According to the above-mentioned principle, the similarities shared by the Nazarite and the high priest, both of whom are not to touch the dead (cf. 6:6 Lev. 21:11), are the reason why the Priestly Blessing is appended to this chapter which deals with the Nazirite's laws.

Within the specifications of the laws of guilt offering and compensation, mentioned in 5:5-10, the topic of confession - "viduy" - comes up (v. 7). This is not the first time we encounter this topic. In fact, we have already examined the term in Parashat Vayikra (Lev. 1-5, e.g. 5:5). Sefer Ha-hinukh sheds further light on this issue: "The verbal confession of guilt provides an indication that the sinner truly believes that all his deeds are revealed and known to the Lord, blessed be He, and he will not deny the omnipresence of the All-seeing. Again, by verbally specifying the sin and regretting it, he will be more careful in the future not to stumble thereon. After he has said with his mouth… he will as a result, become reconciled with His maker. The good God who desires the welfare of His creatures guided them in this path through which they would gain merit."5 Similarly, we read in 1^st John: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1:9). Hirsh notes that the form of the Hebrew verb "to confess," "hitvadeh," conjugated as it is (in the "hitpa'el" form) “…indicates that the confession consists of man speaking to himself, admonishing his [own] conscience."6

Let us conclude by reviewing once again the case of the jealous husband from another angle. When Yeshua came up out of the grave on the first of the week (see John 20:1) He was acting as the fulfillment of the first of the Omer, which was “waved for our acceptance” (see Lev. 23:11).  An omer of barley (i.e. one tenth of an ephah, see Ex. 16:36), was also to be used as an offering by the husband who was overcome by a spirit of jealousy, and so we read in 5:15 “… the man shall bring his wife to the priest. He shall bring the offering required for her, one-tenth of an ephah of barley meal…” (emphasis added). The priest was then to make the woman drink bitter water in order to determine whether she was innocent or not (ref. 5:17,18, 22-24, 27), with the effect of the drink on her body being such that it would disclose her true state. When on the stake, Yeshua was also given a bitter drink (gall mixed with wine), which although He did not actually drink, He did taste (see Matt. 27:34). Thus, Yeshua as the jealous husband (see Ex. 25:5; 34:14; Deut. 6:12-16 etc.), whose wife Israel has gone astray (e.g. Jer. 3:6) has also become the very offering for her sin, the Priest who makes the offering (e.g. Heb. 5:10), and the One who takes upon Himself her transgression, drinking, as it were, the bitter drink in her place.

In a letter in response to the above, Garret Lukas says the following: This past week I saw similarities between the Bitter Waters test and Isaiah 53 that I haven't seen before.  In Numbers 5, a guilty woman "bears (tisa, carries) her iniquity", like you pointed out.  If she is guilty, the presumption is that she'll be barren from then on.  If she is innocent, the scripture says, "She will conceive seed."

Israel was the Wife of YHWH.  There were plenty of witnesses against her, testifying that she was unfaithful to her husband.  If she had been forced to drink the bitter waters, it was known what the outcome would be.

But Messiah Yeshua stepped in for her:  

Isaiah 53:4: "Surely our sicknesses he carried (nasa) and our pains he bore (s'valam - synonym to nasa)."

53:11 "...and their iniquity he bore (yisbol)."

53:12 "and he carried (nasa) the sins of the many."

He bore her iniquity for her.  You mentioned the cup of gall mixed with wine that Yeshua tasted.  In Delitzch's Hebrew translation of Matthew 27:34, he translates gall as "m'rorot", from maror, meaning "bitter".  (What a picture of Pesach as well; just as we are commanded to eat maror at Pesach and taste the bitterness of suffering, so did he.)

One passage in Isaiah 53 that always puzzled me was verse 10.  Even though Messiah would be crushed as a trespass offering, "he will see seed (descendants)."

But reading it in light of Numbers 5, I see now that if Israel had been forced to drink the bitter waters, she would surely have been left barren. How could Messiah hope to inherit future generations of faithful followers with a barren, forsaken wife?  So he drank the cup in her place, a Righteous One who didn't do anything wrong.

And after the suffering of Isaiah 53 is accomplished, what is spoken in Isaiah 54:1?

"Sing Barren One who did not bear!  Burst forth with song, you who were not in labor!  For more are the children of the desolate wife than the sons of the married, says YHWH."

The Barren One is free to conceive seed because her husband has borne her sins and atoned for them himself.

"If it be Your desire, let this cup pass from me.  Nevertheless, not my desire, but Yours be done."

"And YHWH desired to crush him with sickness, in order to make his soul a trespass offering..."

Notes:

1 Umberto Cassuto in New Studies in Bamidbar, Nechama Leibowitz, trans.

 Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the    

 Diaspora. Hemed Books Inc., Brooklyn, N.Y.

2 For more on the root n.s.a, look up Hebrew Insights into Parashat B’resheet   (Genesis - with special reference to 3: 13; 4:7, 13).

3 Although "nasso" in reference to the Kohathites is found in last week’s  Parashat Bamidbar (Numbers) 4:2.

4 Umberto Cassuto in New Studies in Bamidbar, Leibowitz

5 Ibid.

6 Ibid.

Hebrew Tools for Everyday Use

Since in this week’s Hebrew Insights, above, we focused mainly on the verb n.s.a and its Biblical usages, of which there are more than in everyday common Hebrew, we will highlight only one which is in daily usage and that is “nassi” – “president”. “Pakod” – visit, count, muster – is used currently to form the word for office worker, “pakid”. In an indirect way we also discovered the word “me’eel” which in modern usage is simply “coat”. Let’s see how we may put these words into use and increase our Hebrew vocabulary.

The president wore a coat

Ha’nassi lavash me’eel

The clerk works with the president

Ha’pakid oved eem ha’nassi

The president and the clerk are wearing coats

Ha’nassi ve’hapakid lovshim me’eelim

http://vocaroo.com/i/s1gVAs8ubRmf

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Hebrew Insights into Parashat Bamidbar - Bamidbar (Numbers) 1 – 4:20 With Hebrew Tools for Everyday Use

"And YHVH spoke to Moses in the wilderness…" (emphasis added), are the opening words of the Torah's fourth book, Bamidbar (Numbers). In this first verse YHVH is "speaking" – "va’ydaber" – “in the wilderness" - "ba-midbar" - both words originating from the same multifaceted root  - d.v.r (dalet, bet/vet, resh).  Let us examine this root and follow it to a number of unexpected places.  

“In the beginning was the word (davar), and the word (davar) was with Elohim, and Elohim was the word (“davar”)… And the word (davar) became flesh and lived among us…” (John 1:1,14). Davar is the spoken word, the all-powerful utterance that creates or generates everything, while “thing” is also "davar."  Thus, all "things" appear to be the results of that which has been "said" or "spoken."  In the Tanach many terms, such as “lies, wisdom, falsehood, truth” and more, are preceded by “d’var” – meaning “thing of….” indicating that the origin of all things is the ‘utterance’.  Davar is that which proceeds out of the mouth of Elohim, and is therefore "the Word of Elohim."  “Matters” or “business” are also “davar” (or “dvarim” in plural form), as we see for example in Shmot (Exodus) 5:13, 19: “Fulfill your works, your – dvarim - daily tasks" (emphasis added), and in Shoftim (Judges) 18:7, reference is made to the Danites who “… had no – dvarim - business with any man” (emphasis added).  Terms such as “deeds" (Jer. 5:28, speaking of "deeds of the wicked") are also “dvarim.” "Reason, motives, customs" (“the custom of the king” in Esther 1:13) also fall within the framework of “davar.”  The literal rendering for “after the order of Malchitzedek” (ref. Ps. 110:4), is “upon my divra, Malchitzedek,” that is, “upon my word.” The form “divra” illustrates the depth and scope of “davar,” which may be also rendered as an “order, pattern, type, arch or proto type." Likewise the “Ten Commandments” are “aseret ha-d’varim,” that is, “the ten words” (Ex. 34:28; Deut. 4:13, 10:4).

From this point let us venture further a-field to “dever,” which is "plague," or “pestilence.”  Although this abrupt transition may seem curious, it is consistent with many such disparities found in the Tanach.  If we remember that "davar" also means "cause," than the "plague," or "dever," illustrates the principle that “the curse causeless/without reason shall not come” (Pro. 26:2).  Indeed, time after time the plague is the result of rebellion against Elohim, as in the case of the plagues of Egypt. YHVH says to Yirmiyahu (Jeremiah) about the people of Yisrael: “I will consume them by the sword, and by the famine and by the plague - dever” (Jer. 14:12 italics added). The following is what He speaks to the Land of Yisrael through the prophet Y’chezkel (Ezekiel): “The sword from without and the plague – dever - from within” (Ez. 7:15 italics added). Amos 4:10 records another warning by Elohim to send a plague upon His people.

"Subdue” or "destroy" stem once again from the root d.v.r, with its infinitive “lehadbir.”  In T’hilim (Psalms) 18:47 we find for example: “Elohim… subdues the people under me” (emphasis added). This verb also means “to expel or send away," such as sending off the flock to pasture, or to the desert.  Thus in Mi’cha (Micah) 2:12 the flocks are seen in the midst of their “hidabar,” which is translated "fold" or "pasture."

Hence the "subdued" enemy (or the sinner) is often “pursued," "sent away," or “driven” to the "wilderness" or "desert" - the "midbar."  But just as the wilderness may turn out to be a place of “pasture” for the flocks, it may also become a place of repentance and spiritual refreshing to those who are fleeing (or are forced) there. In the “midbar’s” stillness there are many opportunities to hear the voice of YHVH sounding His Word. The Bible records an impressive list of those who can attest to this fact. Another place where YHVH’s voice is heard is in the Holy of Holies (or “inner sanctuary”), which in Solomon’s Temple is called Dvir (ref. 1^st Kings 6:16).  Dvir is the furthest and innermost place within the Temple.  Divine communication, therefore, is to be found in the furthest and remotest of places; sometimes even in a land of banishment and punishment, which may not only become a refreshing oasis, but may even turn into a 'Holy of Holies.'

In summation, the Word, as epitomized by the Son of Elohim, is life giving, but rejecting Him (the "Davar") may result in a plague (“dever”), which subdues and drives ("madbir") one to the desert ("midbar"), there to be spoken to ("daber") by the Living Word ("Davar") Who utters the Word of Truth ("dvar emet") in His inner sanctuary, or most holy place (dvir). “And I will woo her to Me in the wilderness…” we read in Hoshe’ah (Hosea) 2:14. D.v.r teaches us why it was essential for the Israelites to go through their wilderness journey on the road to becoming a nation.

Chapters 1 and 2 of Bamidbar describe the formation of the congregation of Yisrael’s encampment for the purpose of a census (cf. Ex. 30:11-16). However, whereas on the previous occasion (in Exodus) each of them had to "give a ransom for his soul to YHVH while numbering them" (which was of one half shekel that was used for the Mishkan), here they are not required to do so.

"Lift the heads of all the congregation of the sons of Israel, by their families, by their fathers' houses, according to the number of names, every male, by their skulls” (literal translation, Num. 1:2 emphasis added).  "Nahmanides emphasizes that the census was personal and individual… impressing on us the value and sterling worth of each and every soul which is a unique specimen of divine creativity and a world of its own."  In the same vein, Isaac Arama says: "They were not just like animals or material objects, but each one had an importance of his own like a king or a priest.  Indeed Elohim had shown special love towards them and this is the significance of mentioning each one of them by name and status; for they were all equal and individual in status."[1][1] Yeshua’s death, for each and every man (ref. Heb. 2:9) on the Hill of "Golgota," which is Aramaic for "skull," lends an even greater credence to the above statements. 

In Hebrew Insights into Parashat Shmot (Ex. 1-6:1) we noted that, as soon as the Egyptians embarked on their program of subjugating the Hebrews they treated them as a nameless mass (ref. Ex. 1:10-12), while at the same time attempting to carry out infanticide (Ex. 1:16). This is in striking contrast to what we encounter in Bamidbar chapter 1. In Verse 18 we read, “State their genealogies,” or “declare their pedigree,” or “register their ancestry” (depending on the translation), which is designated by one word - “hit’yaldu” - the root being y.l.d (yod, lamed, dalet) for “child” or “to give birth,” or “midwife” (this, bringing to mind the two midwives who saved the lives of the baby boys from the cruel edict of Par’oh). The usage here of this verb is the only place where it is found in this form, literally meaning to “become a child.” Thus, the restoration of the nameless individuals and clans to their respective origins, with the various groupings and families being recognized, acknowledged and brought to the fore, is part of the redemption process. This aspect of redemption will one day be experienced again when all the names of the families, clans and tribes of Yisrael will be revealed, so as to make up the full Commonwealth of the Household of Yisrael.  

When the roll call was completed and the Levites' duties in the Mishkan were dispensed, "YHVH spoke to Moses and Aaron, saying: 'Everyone of the children of Israel shall camp by his own standard, beside the emblems of his father's house; they shall camp some distance from the tabernacle of meeting'" (2:1, 2).  The organizational process, of turning the former slaves into a nation, is continuing.  The Israelites were to array themselves according to their tribes in specified directions around the Mishkan.  The “standard" mentioned here (and in 1:52) is "degel," of the root d.g.l (dalet, gimmel, lamed). In Shir HaShirim (Song of Songs) 5:10 we read: "My Beloved is bright and ruddy, standing out among ten thousand". “Standing out" is "dagul," of the same root as “degel”. "Dagul" may also be interpreted as "chosen" and "selected."  Again, in the same book, the betrothed says about her beloved, "And His banner ("diglo") over me is love" (2:4). The various banners, or standards (according to the respective tribes) with their emblems, were indicative of YHVH's favor and love toward His "select" people, and over each member of this chosen race. 

The "emblems", mentioned above in 2:2, are "otot" (plural, and "ot" singular). "Ot" (alef, vav, tav) is a widely used term, denoting "sign, token, pledge, assurance, miracle, omen" and more.  Although we do not know what the banners looked like, it appears that each of them had the "ot," or sign, of a particular "father's house," which rendered each tribe much like a family related to a single progenitor. 

Concerning the grouping around the Mishkan, which was in the midst of the camp, Nahmanides says in relationship to this edifice:  “It was a kind of Mount Sinai on which the Torah was given, accompanying them on all their journeying.” Benno Jaccob follows up this idea: “The Lord transferred His presence from Sinai to the Tabernacle, from the sanctuary of the Lord which His hands had established, to the sanctuary which Israel had made'"2 This may account for the strict orders of the camp's formation.

The above mentioned orders, regarding the tribes and their placements, excluded the Levites who were to serve in the Mishkan, and were to be at YHVH's disposal. In the course of the detailed description of their duties and responsibilities for the various parts of the Mishkan, mention is made of the edifice’s sides (Num. 3:29, 35). The Hebrew word here for “side” is “yarech,” of the root y.r.ch (yod, resh, kaf/chaf), meaning “thigh, loin or base.” The thigh represents man’s strength and power (see Gen. 24:2; 47:29), both in terms of virility and force (being also the place upon which the sword was placed). That is why in order for Ya’acov to become Yisrael his thigh had to be injured, and likewise the repentant one, who in order to demonstrate his true intentions smites that part of his body (e.g. Jer. 31:19, Ephraim’s repentance). Similar to the root d.v.r. in some of its uses, “yarech” also refers to the “furthermost point,” to the “backside” or to the “rear” (Jud. 19:1, Is. 14:15), and hence the application to “side.”

The vicarious role of the Levites as firstborn follows in Bamidbar 3:41, 45 with a reference to their required conduct. It says there that, they were to be taken “instead” or “in place of all the firstborn among the sons of Israel.” The word for “Instead,” or “in place of,” here (and in numerous other places) is “tachat,” meaning “rear, under or underneath,” thus underscoring the required attitude of humility and servitude congruent with the tasks assigned to YHVH’s ministers.

In chapter 4 we view how the chosen family of K'hat (Kohath) was to dismantle the Mishkan when it was time to move on.  During this awesome procedure they had to restrain themselves and avert their gaze from the holy articles, with the help of A'haron and his sons (vs 19, 20). "They shall not go in to see the holy things as they are being covered, lest they die," is the Parasha's last verse, which literally says, "And they shall not go in to see, at the swallowing of the holy things [lest] they die." The usage here of "swallow" ("bela") for "covering" the Mishkan articles is very unusual. It may be alluding to the fact that an unwarranted gaze could bring upon the onlookers (that is, the members of the K'hat clan) the penalty of being swallowed alive (a form of punishment which was sometimes inflicted – supernaturally - upon offenders, such as in the case of Achan in Num. 16:30-34). Thus, A'haron’s family was being charged with responsibility over the lives of their brothers, the K'hats, whose "keepers" they were to be.

1 New Studies in Bamidbar, Nechama Leibowitz, trans. Aryeh

Newman. Eliner Library, Department for Torah Education and

Culture in the Diaspora. Hemed Books Inc., Brooklyn, N. 

2        Ibid

Hebrew Tools for Everyday Use

Most of our attention in the above article was focused on the root d.v/b.r which is still used widely and commonly in Modern Hebrew. Let us do some conjugating of this verb and in this way practice using it. In our Parasha we encountered the unique usage of “hitya’ldu” for “pedigree”, or “genealogy”, while the noun “yeled” is the common word for “child” and “moledet” is one’s “homeland”. This takes us to the “banner”, which in Bamidbar 2:2 is “degel” and in everyday speech is used for “flag”.

I (masculine) speak Hebrew

Ani me’da’ber Ivrit

I (feminine) do not speak Hebrew

Ani lo meh’da’be’ret Ivrit

You (masculine) talk much

Ata me’da’ber harbeh

You (feminine) speak English

At me’da’be’ret Anglit

He is speaking to the child

Hu meda’ber el ha’yeled

The girl is speaking about (lit. “on”) the homeland

Ha’yal’da me’da’be’ret al ha’moledet

The homeland’s flag (the flag of the homeland)

Ha’degel shel ha’moledet

Recording:

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Hebrew Insights into Parashat B’chu’kotai – Vayikra (Leviticus) 26:3 – 27 with Hebrew Tools for Everyday Use

The topic of the important place accorded to the Land, which we examined in Parashat B’har with its varied ramifications, continues in Parashat B’chu’kotai ("In My Statutes"), as seen in 26:3-13. Keeping YHVH's statutes is destined to be reflected in the natural conditions of the Land of Yisrael.  The correlation will be seen in the abundance of rain (and therefore of crops), the removal of dangerous carnivores, demographic expansion, abundance and prosperity.  The other benefits resulting from faithfulness to YHVH and His Word will be peaceful conditions prevailing in the Land and its surroundings, the ability to defeat the enemy, and primarily the fulfillment of His promise to instate His Mishkan in the midst of His people, and to always walk among them (ref. 26:11, 12).

In 26:5 we read, “…and your threshing shall reach [or overtake] the vintage, and the vintage shall reach [or overtake] the sowing time; and you shall eat your bread to satisfaction, and live in your land securely.”  This is especially pertinent in light of Parashat B’har’s sh’mita-year promise: “Then I will command My blessing on you in the sixth year, and it will bring forth produce enough for three years” (Lev. 25:21 italics added).  In a prophecy pertaining to a latter day, the Prophet Amos echoes this “overtaking”: "The plowman shall overtake the reaper, and the treader of grapes him who draws along seed" (9:13). Moreover, we are also reminded of 25:22 (in the previous Parasha: “and [you] shall eat of the old crop… until the coming in of its crop; you shall eat of the old"), by 26:10: "And you shall eat very old provision, and clear away the old because of the new."  In other words, not only will there be a long and lasting overabundance which will remain fresh and usable for the entire time period, but even before it is fully consumed there will be a fresh crop!

Having examined in Parashat B’har one of the words for "interest" - “marbit” (whose root is r.v/b.a), we will now take a look at another word that shares the same root -  “r’vava” (which we also encountered in Parashat Cha’yey Sarah in Gen. 24:60). In 26:8 we read, "…and one hundred of you shall pursue ten thousand (“r’vava”)…" (emphasis added).

These promises are sealed with the familiar: "I am YHVH your Elohim, who has brought you out of the land of the Egyptians, from being their slaves.” It then continues: “And I will break the bars of your yoke, and I will make you walk upright" (26:13). "Walking upright" is “ko'memi'yoot,” of the root k.o.m (kof, vav, mem), meaning to “rise or get up."  In Parashot Va'ye'tze (Gen. 28:10-32:2) and Vayishlach (Gen. 32:3-Ch. 36) we noticed the significance of Ya'acov's "rising up," as well as that of the special "place" - ma'kom (of the same root) - where he experienced some of his ‘rising.’ Here the sons of this Patriarch are promised "an upright walk," providing they do so in Elohim's chosen paths. Additionally, in 26:37 we encounter the word “t’kuma,” translated "power to stand" (“you shall have no power to stand before your enemies”), with its more modern usage being "resurrection" and "recovery."

But if Yisrael chooses to “..despise My statutes, or if your soul abhors My judgments, so that you do not perform all My commandments, but break [invalidate] My covenant” (26:15 italics added), a long list of punitive measures follow. “Abhor” here is “tig’al” (root g.a.l gimmel, ayin, lamed), being the first time this word is mentioned (26:11). Some may recognize the similarity of this verb to “ga’al” – redeem (gimmel, alef, lamed), a minor change in spelling and sound (ayin versus alef), and yet a world of difference!  Making void the covenant signifies removing one’s self from under the protective umbrella of redemption, rendering it no longer operational.  Further in verse 18 we read: “if you do not obey Me, then I will punish you seven times more for your sins.” The chastisement of “seven times over” is also mentioned in verses 21, 24 and 28.  As part of YHVH’s covenant with His people, provision for national atonement for sin was made available by the high priest sprinkling seven times the blood of a goat on the mercy seat on the Day of Atonement (ref. Lev. 16:14).  Hence, nullifying of the covenant would result in a similarly seven-fold outcome.

Thus YHVH will not "make them walk uprightly" (as we saw above), but instead will inflict upon them a series of blows. Moreover, He will also "walk contrary" to them (ref. 26:24).The expression "walking contrary" is used nowhere else except in this chapter, where it appears… seven times! The word used for "contrary" – keri -  probably stems from the root k.r.h (kof, resh, hey), meaning "to happen." Rashi comments on this: “Our rabbis said: ‘This word signifies irregularity, by chance, something that happens only occasionally. Thus [meaning], 'if you will follow the commandments irregularly…’ Menahem explains it as an expression for refraining… ‘refrain (hoker) your foot from your neighbor's house’ (Prov. 25:17), or of a refraining (va'yikar) spirit…."1. “Keri,” therefore, may refer to an avoidance of performing YHVH’s Word, along with a casual and nonchalant attitude which was also condemned by Yeshua in Revelation 3:15,16, where we read: "I wish you were cold or hot… So then, because you are lukewarm, and neither cold nor hot I will spew you out of my mouth" (italics added), leading us to the curse of eventually being spewed out of the Land (26:32 – 39, and also Lev. 20:22). Thus the “contrary walk” incurs a “seven-fold chastisement.”

The list of curses (26:14-46) is somewhat parallel to the list of the blessings, albeit much longer. It is divided up into several progressive categories: diseases, defeat, drought, carnivorous animals, and a combination of wars, plagues and famines, which will cause parents to consume their own children's flesh.  Finally, after the destruction of the idols and pagan images, there will be a dispersion of the People of Yisrael among the nations. Under these conditions, and once the Land has been emptied of its inhabitants, its Shabbats will be repaid (as the Israelites did not keep the Sabbatical years that we read about in the last Parasha). These Shabbats will "appease" the land, with the word used here being “tirtzeh” (of the root “ratzon” - “will” or “acceptance”). Thus, the land "will be appeased" (v. 34, 35) and “accept” its inhabitants.  Accordingly, the "year of acceptance" (Is. 61:2) is “sh'nat ratzon.”  The same word for “acceptance” appeared in Parashat Emor, where we read in Vayikra (Leviticus) 23:11 about the Omer: "And he [the priest] shall wave the sheaf before YHVH, to be accepted [lirtzon'chem] for you…" (italics added).  As we saw above, negligence to observe the Shmita  on the seventh year, is what makes the figure ”seven” stand out, relative to sin and the penalties subsequently incurred. The usage of seven here reminds us of some of the commands which the Israelites will be transgressing, commands that are related to the figure seven, such as the seventh day of the week, the seventh year of rest, and the seven years multiplied by seven leading to the Jubilee, the 50th year of release of all debts and property.

The last part of Parashat B’chu’kotai deals with laws concerning vows of dedication to YHVH (27:2-29), while the final verses pertain to tithes. Verse 2 introduces the subject of the vows by not merely stating “if a man/person takes a vow…” (literal translation), but curiously qualifies the vow by the verb “yaflee”, rooted in “pele” - y.p/f.a (yod, pey/fey, alef), which means “wonder, wonderful,” such as in “Wonderful Counselor” (Is.9:6). This verb renders these vows as very special. The verse continues to say (regarding those who were to be subject of the vows) “souls according to your evaluation to YHVH.” In other words, these are vows concerning the dedication of souls to YHVH whose ‘worth’ the person taking the vow is to determine. In so doing he has to be aware of the awesomeness of his responsibility, hence the unusual usage of the verb “yaflee” above. The “evaluation” (erech, ayin, resh, chaf) of souls continues all the way through verse 8, having been defined at the very beginning by the usage of “pele,” which denotes the enormity of the task. 

As mentioned, verses 32-33 deal with tithes: “And all the tithe of the herd, or of the flock, all that passes under the rod, a tenth shall be holy to YHVH.  He shall not search whether it is good or bad; neither shall he change it…” (italics added). Y’chezkel (Ezekiel) 20:37-38 echoes the terms we encounter here, applying them to YHVH’s sheep and to the land of their inheritance: “And I will cause you to pass under the rod, and I will bring you into the bond of the covenant.  And I will purge out from among you the rebels and those who sin against Me. I will bring them out from the land where they reside, and they shall not enter into the land of Israel” (italics added).  In the above Vayikra (Leviticus) text, we encountered, “He shall not search (also meaning “to inspect”)” – “lo ye’vaker” (v. 33).  Y’chezkel 34:12 reiterates this phrase (as if in dialog with the present text), though this time with a positive intent, and so we read: “For so says Adonai YHVH: Behold, I Myself will search for My sheep and seek them out – uvikarteem, as the seeking out – kevakarat – of the shepherd of his flock in the day that he is among his scattered sheep, so I will seek out – a’vaker - My sheep and will deliver them out of all places where they have been scattered …” (literal translation, italics added).

The final verse, which is similar to the opening verse of Parashat B’har (referring to Mount Sinai) seals off the Parasha, and indeed the book of Vayikra (Leviticus) with the words:  "These are the statutes which YHVH made between him and the children of Israel in Mount Sinai by the hand of Moses" (v. 34 italics added).

1] New Studies in Vayikra, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.

Some of the word meanings were gleaned from:

The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown, Hendrickson Publishers, Peabody, Mass. 1979.

Theological Wordbook of the Old Testament, ed. R. Laird Harris, Moody Press, Chicago, 1980

גשם, ארץ, חדש, ישן, הרבה, קרה, ביקור

Hebrew Tools for Everyday Use

The Parasha’s emphasis on the elements and the land and its potential blessings (of produce) in response to obedience, yields words such “eretz” – land, earth, ground – “geshem” – rain – and “chadash” and “yashan” – new (produce) and old (produce). By the way, “yashan” for “old” does not pertain to living beings, whether human or animals. “Revava”, “ten thousand”, which we encountered above, stems in the much used root r.v. (“rav” meaning “much” and “great), with “harbeh” – many – being very common in modern speech. In examining the rare term “keri” we encountered the verb “to happen” (“koreh” and in the infinitive “li’krot”), which does not mean “to read” in spite of the similar sound (different spelling). We will complete this week’s list with a “visit”.

Much rain fell on the ground

Harbeh geshem yarad al ha’aretz

What’s new? What’s happening?

Ma chadash? Ma koreh?

The seeds (are) not new, they are old

Haz’ra’eem lo chadashim, hem ye’sha’nim

I am visiting Israel

Ani me’vaker be’Yisrael (masculine)

Ani me’va’keret be’Yisrael (feminine)

She is visiting Israel

Hee me’va’keret be’Yisrael

He is visiting Israel

Hu me’va’ker be’Yisrael

Recording: http://vocaroo.com/i/s0P05xERZhI7

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