Hebrew Insights into Parashat Emor – Vayikra (Leviticus) 21 - 24
Parashat Emor ("tell, say, proclaim or speak") contains the well-known chapter 23, which lists and specifies YHVH's appointed times. Chapters 21 and 22, on one end of the Parasha, deal respectively with the priests' conduct of holiness, the sanctity of the offerings and the handling thereof. It is interesting to note the order; the sanctity of the priests ("they shall be holy to their Elohim", 21:6) is followed by the sanctity of the offerings (called "holy things", 22:3). The other end of the Parasha includes chapter 24, whose themes are the perpetual light ("ner ha'tamid") and the showbread ("lechem hapanim"). A brief account relating an episode during which YHVH's name was profaned *, as well as the resulting and immediate consequences, together with a series of instructions for penalizing measures applicable in similar cases, including cases of felony, seal off Parashat Emor.
It is in the midst of these issues, that the Holy Writ depicts the list of YHVH's appointed times. Verses 1 and 2 read as follows: “YHVH spoke again to Moses, saying, 'Speak to the sons of Israel and say to them, YHVH's appointed times ["mo'adim"] which you shall proclaim as holy convocations [“mik'ra'ey kodesh”] - My appointed times are these…'" Here we encounter the important terms, “mo’adim” and “mikra'ey kodesh”, (singular: “mo'ed” and “mikra kodesh”). Mo’ed stems from the root y.a'a.d (yod, ayin, dalet), which means "appoint, design or designate." Thus, in Amos 3:3 we read: "Do two men walk together unless it has been designated, or appointed for them [to do so]?" The conjugation of the verb implies that someone else was responsible for their meeting.
“Mo'ed”, as we see in the text before us, is connected to a specific called-out and destined assembly, many times termed “e'dah” (originating in the same root), which gathers or convenes together. In 24:14 for example, the assembly, or “edah”, is told to stone an offender. In T’hilim (Psalms) 82:1…"Elohim takes His stand in His edah". The “appointed times”, therefore, relate to an appointed group of people, but there is still more…
“Tent of [appointed] meeting” is “Ohel Mo'ed”. A similar, though not identical term, is found in T’hilim (Psalms) 74:8 where we read, “They have burned Your sanctuary". The rendering there of "sanctuary", however, is “mo'adey El”, literally, "appointed times of Elohim," making evident that Place and Time in the Hebrew mind are not always demarcated by a clear boundary. Our text reveals the “three-stranded cord” (ref. Eccl. 4:12), of place, time and people, as it is held together by the sovereignty of the One who has appointed and chosen them, and who is responsible for bringing about their interactions one with the other. Finally, y.a.a.d is also to “establish a destiny”, and so we read in Romans 8:29-30: “Whom He foreknew, He also predestined to be conformed to the image of His Son… Moreover whom He predestined, these He also called…” (italics added). In the Hebrew translation of the Greek text, “predestined” and “foreknew” are both of the root “ya’ad”. Who are the ones whom He foreknew, predestined and called? As we have seen above (and will see later), the calling and appointing has been and are Yisrael’s, thus establishing again (in context with the above quote), that y.a.a.d refers not only to people and place, but also to an eternal destiny (past, present and future).
The “holy convocations”, as mentioned, are “mikra'ey kodesh”. The root k.r.a (kof, resh, alef) makes up the verb “to call”, even though the "convocation" - the assembling - is made up of people. The “mikra kodesh” is therefore designated by its calling. “Mikra”, like the term we just examined, is also related to place, as is illustrated by Yisha’yahu (Isaiah) 4:5: "Then YHVH will create over the whole area of Mount Zion and over mikra'eh'a ["her assemblies"] a cloud by day…." In addition, these “holy convocations” are also the special times that are synonymous with “mo’adim”. And so, once again, the “calling” proves to be the common paradigm or ‘ingredient’ shared by the People, their special places of gathering, and the appointed times during which they are to convene.
The first "appointed day" – the “Shabbat” - is also the prototype upon which all the others are established (ref. v. 3). It speaks of rest, trust, and faith directed toward the Heavenly Father (a topic we dealt with at length in Parashat Yitro – Exodus 18-20).
The mo’ed which starts the annual cycle, is to be celebrated on the first month of the biblical calendar (the month of Aviv). The 14th day of that month is designated as YHVH's Pesach (Passover), whereas the next seven days are called the Feast of Matzot (Unleavened Bread). The root p.s.ch (pey, samech, chet), which we examined in Parashat Bo (Exodus 10-13:16), means to “pass or skip over.” The lamb’s blood was smeared on the Hebrews’ doorposts, thus covering and protecting the sons of Yisrael from YHVH's arm, which dealt severely with the Egyptians. It was by virtue of that blood that YHVH “passed” or “skipped over” the dwellings of the Israelites. The wider scope of the principle set in motion here is the atoning blood of the Lamb of Elohim, that covers and protects the redeemed from sin’s death sentence.
Next is the Feast of Matzot, or Chag HaMaztot (plural of “matza”, which is a thin, wafer-like cracker baked without yeast). “Chag” is feast, whose root, ch.g.g (chet, gimmel, gimmel), means “to circle” (e.g. Ps. 107:27), thus pointing to the cyclical nature and annual reoccurrence of YHVH’s feasts and appointed times. As we have already seen in Parashat Bo, the root m.tz.h (mem, tzadi, hey) means “to drain or squeeze out” to the very last drop of water. Yeast can only be activated in an accommodating environment (that is, in water). Since yeast, or leaven, is likened to the sin, which leavens, or puffs up the whole lump (Gal. 5:9), water may be compared to the environment which enhances it. The "old leaven" (1st Cor. 5:8) being sin, in the form of the deeds of darkness (Rom. 13:12), wickedness (1st Cor. 5:13) and more, is removed as the redeemed are constituted "holy matzot; for Messiah, our Passover… has been sacrificed" (1st Cor. 5:7). Notice that aside from “matza”, unleavened bread is also called “lechem oni”, translated “bread of affliction” (Duet. 16:3). Yeshua, who is the “Bread of Life” (John 6:35), was born in the House of Bread (Beit-Lehem) and interestingly was in Beit Onya (Bethany) - House of Affliction (John 12:1) - six days before He gave His disciples the bread (“matza”) representing His body (Luke 22:19).
"Then YHVH spoke to Moses saying, ‘Speak to the sons of Israel and say to them, When you enter the land… and reap its harvest, then you shall bring in the sheaf [omer] of the first of your harvest to the priest. And He shall wave the sheaf before YHVH for you to be accepted; on the day after the Sabbath the priest shall wave it’" (9-11 literal translation). The first harvest takes place very early in the spring. From Dvarim (Deuteronomy) 16:9 we learn that the picking is "from the time you begin to put the sickle to the standing [barley] grain." Because “omer” is also a measurement (one tenth of an epha), there is no question as to the amount of the "first of the harvest." Thus, the priest was to wave those first sheaves before YHVH, "for your acceptance" - lir'tzon'chem (root r.tz.h - resh, tzadi, hey - meaning "satisfy, favor"), after the Shabbat. Yeshua fulfilled this perfectly. Following His resurrection, which occurred after the Shabbat, He immediately went up to His Father (ref. John 20:17) to offer Himself on our behalf, thus rendering us acceptable. It was from this day that seven weeks were to be counted, making the 50th day a “mo'ed” which is tied intrinsically to the Counting of the Omer.
The land and its fruitfulness, or lack thereof, was to reflect Yisrael's relationship with YHVH, as it is "a Land for which YHVH your God cares; the eyes of YHVH your God are always on it, from the beginning even to the end of the year" (Duet. 11:12). The Cycle of the Feasts "from the beginning even to the end of the year" is partly designed for this purpose. Thus, if the rains come in their due season, watering the ground which responds to the seed (ref. Hos. 2:21,22), it is an indication that the Nation of Yisrael is walking with their Elohim, "who keeps for us the appointed weeks for the harvest" (Jer. 5:24). In that case, all is well and the Counting of the Omer can begin. Conversely, the consequence of disobedience and sin is drought (Lev. 26:14, 20, 26, for example), which means that there is no barley, no sheaves and nothing to count. That, in turn, will affect the next mo'ed, which is Shavu'ot. The mo'adim, the Land and the relationship with the Almighty are all linked together, making the life of the Hebrew person inseparable from his Elohim, his Torah, his land and community. The omer affects the celebration of Shavu’ot. It also signifies total dependency on YHVH, and speaks of His control over the natural and spiritual causes.
On Shavu'ot the focus is on "a new grain offering to YHVH" (v. 16), also termed "first fruits of the wheat harvest” (Ex. 34:22) and called bikkurim, deriving from the word “b'chor” – “firstborn”. Note that this word does not appear in connection with the waving of the first barley sheaves (v. 10), where “reshit” (that is, "first" stemming from “rosh” – “head”) is used instead. Yisrael is declared "holy to YHVH, the first - "reshit" - of His harvest" (Jer. 2:3). Hence, both of these special times (the Counting of the Omer and Shavu'ot) are a reminder to Yisrael that as YVHV's firstborn (Ex. 4:22), they too belong to Him. This Feast of First Fruit has also been fulfilled by Messiah, who is the first fruit, the “bikkurim” (ref. 1st Cor. 15:20,23), as are also all those that were “brought forth by the word of truth” (James 1:18).
Intertwined in this mo'adim ‘inventory’ is an important insertion, which lends another dimension to the feasts and to the life of the sons and daughters of Yisrael. It reads as follows: "When you reap the harvest of your land, moreover, you shall not reap to the very corners of your field nor gather the gleaning of your harvest; you are to leave them for the needy and the alien" (v. 22 italics added). The reason given for this injunction, albeit a very short one summarizes it all: "For I am YHVH your Elohim". We found a similar injunction in last week’s portion (Kdoshim), in 19:9-10, which was preceded by the declaration: "You shall be holy for I YHVH your Elohim am Holy" (19:2). YHVH’s holiness is expressed by His heart’s inclinations, His character and deeds, and it is this kind of holiness which He desires to bestow upon His people.
From the first month through the third - we now move to the seventh, which is replete with mo'adim, starting with the first day. )Rosh Chodesh - "head of the month", the usual term for the first day of the month, is not used here.) The "first day" of the seventh month is to be a “shabbaton”, a Shabbat-like day, and also a “mikra kodesh” - a "holy convocation". It is to be a “zich'ron tru'ah”, that is, a day dedicated to remembering and to making a “sound or a blast.” “T'ruah” is a generic noun; it is not used exclusively regarding this day of remembrance, thereby shrouding this mo’ed with some obscurity. The raising of human voices, or the blowing of a shofar (ram’s horn), or a silver trumpet can all produce the “t’ruah” sound. The combination of 'jarring' the communal memory and the emphasis on sound could possibly have to do with preparing the People for the tenth day of the month, the most solemn of all the feast days, “Yom HaKippurim,” literally "Day of the Atonements." The sound of the alarm is intended, therefore, to help the People of Israel recall the greatness of their Elohim, His deeds and commandments, as well as their own responses and shortcomings. In other words, it is a call to self-examination leading to repentance. Since “tru'a” signifies a number of different calls and alarms (e.g. Num. 10:5, 6,9) “…blessed is the people who knows [understands, discerns] tru'a [the specific sound and its intent]; O YHVH they walk in the light of your countenance!" (Ps. 89:15).
The Day of Atonement is a mikra kodesh, "on exactly the tenth day" (v. 27) to commence on the previous evening (according to verse 32); and "it is to be a Shabbat Shabbaton" - a Shabbat of Shabbats. What else singles out this day? In addition to a total cessation of labor, it is also to be a time of "affliction of the soul". To “afflict" is here “(ve)ee'ni'tem,” the root being a.n.h (ayin, noon, hey), shared by the adjectives “humility” or “self-denial”. Yisha’yahu (Isaiah) 58 clarifies for us the kind of affliction YHVH is referring to: "Is it a fast like this which I choose, a day for a man to afflict/humble [ah'not] himself? Is it for bowing one's head like a reed and for spreading out sackcloth and ashes as a bed? Will you call this a fast, even an acceptable day to YHVH? Is this not the fast, which I choose: to loosen the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free and break every yoke? Is it not to divide your bread with the hungry and bring the homeless poor [ah’ni, the same root] into the house…?" (v. 5-7 emphases added). Thus, he who truly afflicts himself is not necessarily engaged only in ceremonial acts, but, rather, empathizes with the afflicted and comes to their aid. Lastly, a quick glance back to Pesach will remind us of the "bread of affliction" - lechem oni - literally "bread of affliction or humility", which is another name for the “matza,” as we already noted above. Lechem Oni, therefore, is a fitting title for He who is the "Bread of Life", the Pesach's Matza, who is also described in Z’char’yah (Zechariah) 9:9 as "humble - ah'ni - and mounted on a donkey".
The other aspect of the Day of Atonement, the “kippurim or kapara”, of the root k.f.r (kaf, fey, resh), with its primal meaning, "to cover", we have examined a number of times (particularly in Parashat Noach – Gen. 6:9-11). The ultimate sin-covering and forgiveness was epitomized in the life and atoning death of Yeshua, who became the final sacrifice and ransom for all (ref. 1 Tim.2:6).
We are still in the seventh month. On the 15th day, the Feast of Succot - Booths or Tabernacles - is to be celebrated for eight days. The first day and the last are to be holy convocations, on which no work is to be preformed. This feast is to be kept "when you have gathered in the crops of the land" (vs. 39), and is therefore another one of those special times, during which the Israelites are reminded of the connection that the Land and its produce bear to their relationship with their Elohim. They are also enjoined to dwell in “succot” (“booths”) …"for seven days…so that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt" (v. 42, 43). This is the only mo'ed with an eighth day, which, aside from being a mikra kodesh, is also described as an “atzeret”, translated "solemn assembly" (v. 36). The root a.tz.r (ayin, tzadi, resh) means, "restrain, hold back, refrain," as well as "to rule, possess and to check". "Solemn", in reference to the "assembly," is no doubt a development from the idea of "restraint", denoting the importance of the day.
“Succa” (singular for “succot”) stems from the root s.ch.ch. (sah'mech, kaf, kaf ), meaning to “cover, protect or a (temporary) shelter”. Its primal root is to “weave together" (for example, "You have woven me - tesukeni - in my mother's womb," Ps. 139:13). "Succa" is also a "thicket." Besides being translated as a literal shelter for men and animals, this word is used figuratively; especially known is the “fallen succa - dynasty - of David", which YHVH promises to restore (Amos 9:11, Acts 15:16). The "mercy seat" - kaporet - in the Holy of Holies was covered by the wings of the Cherubim, which are described as “covering the mercy seat with their wings” (Ex. 25:20). "Covering", in this instance, utilizes “soche'chim” which shares the same root as “succa”.
While Succot, as mentioned (like Pesach), brings together several aspects and reasons for the mo'adim, it also points to future events. As we noted previously, Succot is the only feast with an eighth day. A full (and prophetically complete) unit of days is always comprised by seven days. The eighth day, therefore, signifies a new beginning. The restoration of David's “dynasty,” or “house,” when compared to a succa, clearly indicates that the Feast of Succot is yet to have an even greater fulfillment. On the day that…"the Branch of YHVH will be beautiful and glorious… there will be a succa to give shade from the heat by day, and refuge and protection from the storm and the rain", is an exciting future promise found in Yisha’yahu (Isaiah) 4:2, 6.
Shabbat, by commemorating the Creator’s work and His redemption of the Hebrews from bondage and their everlasting covenant, lays the foundation for the mo'adim; whereas the mo'adim illustrate the various phases of the life and path of faith. At the same time Shabbat, being the epitome of rest and cessation of all self-effort, is also a foreshadowing of the coming Kingdom. Thus it represents, as well as stands for the destination of the Believer's path, and hence it is twofold; while a foundation, it is also a tangible image of the goal. In this way, the Shabbat may be compared to Messiah Yeshua, in that He too is the foundation, the Root, as well as the Branch - both a Beginning and an ultimate Destination.
* The word used there for “profaned” is “yikov”(root k.v.v, kof, vet, vet) and means
“to bore a hole”. Thus, as we saw last week when examining the verb ch.l.l,
which also means to “profane or desecrate”, such an act constitutes ‘hollowing
out’ or ‘making empty’ (implying meaninglessness) that which is of greatest
import, seriousness, and sacredness.
Some of the word definitions were gleaned from:
The New Brown, Driver, Briggs, Gesenius Lexicon, ed. Francis Brown, Hendrickson Publishers, Peabody, Mass. 1979.
Theological Wordbook of the Old Testament, ed. R. Laird Harris, Moody Press, Chicago, 1980.
Etymological Dictionary of Biblical Hebrew, ed. Matityahu Clark, Feldheim Publishers, Jerusalem, New York.1999.
Thursday, April 29, 2010
Thursday, April 22, 2010
Hebrew Insights into Parashat Acharey Mot – Vayikra (Leviticus) 16-18; Parashat Kdoshim – Vayikra (Leviticus) 19-20
Hebrew Insights into Parashat Acharey Mot – Vayikra (Leviticus) 16-18
The first part of Parashat Acharey Mot describes the procedure of the High Priest's "drawing close" to YHVH. The opening verse, "Now YHVH spoke to Moses after the death [“acharey mot”] of the two sons of Aaron, when they drew close to YHVH, and died" (Lev. 16:1, literal translation, emphasis and italics added) stresses "drawing close" to YHVH and, conversely, "dying". Thus, in verse 2 we read, "Tell Aaron… not to come at any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die…(italics added)." This is the solemn opening of the long and detailed account of the necessary preparation and sanctification process, culminating with…"This shall be a statute forever for you: In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all… For on that day the priest shall make atonement for you, to cleanse you that you may be clean from all your sins before YHVH. It is a Sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever. This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year" (16: 29-31, 43). Without actually pronouncing the term, it is, of course, the description of Yom Kippur. But rather than introducing Yom Kippur and its purpose, timing and varying procedures, the text first deals with the rightful process of entering the Holy of Holies. As it continues to unfold inductively, the ultimate purpose becomes fully exposed.
In verse 2, we encountered the expression…"inside the veil before the mercy sit". In Parashat Truma we learnt that the "mercy sit" is “kaporet” (of the root k.p/f.r - "cover"). The veil, of the root p.r.ch (pey, resh, kaf/chaf) meaning "a shrine" [1], is made up of the same letters and is “parochet”. The rest of verse 2 says: "I will appear in the cloud above the mercy seat." Thus the two renditions of mercy seat and the mention of the veil all in the same verse make for an alliteration (kaporet and parochet), a fact which underscores the position of the mercy seat, being within the veil where the High Priest may enter only under very strict and special conditions.
After personally readying himself and making a sin offering for atonement for himself and his household, the High Priest is to take two male goats, which he is to obtain from the congregation. These two are to be placed "in front of YHVH" at the opening of the Tent of Meeting where lots are to be cast for them, "one lot for YHVH and one lot for Aza'zel" (ref. 16:5 - 10). The goats mentioned here are “s'eerim” ("hairy ones", sa'eer = "hairy"). The casting of lots is "goral", which is of the root g.r.l. (gimmel, resh, lamed), meaning "stone or stony place", since the lots were stones shaken after being put into a piece of cloth or a container [2]. Thus, in Matthew 27:35 we read the following about Yeshua: "Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet, 'They divided My garments among them, And for My clothing they cast lots'" (Ps. 22:18). In the same chapter of Matthew (v. 15-17 and 21b) we read the following: "Now at the Feast the governor was accustomed to releasing to the multitude one prisoner whom they wished. And at that time they had a notorious prisoner called Bar Abba (Barabbas). Therefore, when they had gathered together, Pilate said to them, 'Whom do you want me to release to you? Bar Abba, or Yeshua who is called Messiah?' They said, 'Bar Abba!'" Thus the verdict was pronounced. The goat on which YHVH's lot fell was to be a sin offering, as it is written, "Elohim by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh" (Rom. 8:3). The other goat was to be for Aza'zel, with “azal” probably meaning "entire removal"[3], and was to be sent to the wilderness by the hand of a suitable ("eeti", meaning “timely”; "et" = the "right or appointed time") person (ref. vs. 21). Thus, Yeshua Bar Abba (Aramaic, “son of the father”) the criminal and counterfeit of Yeshua the Son of the Father, stood in proxy, as it were, for the goat that was allowed to live for the purpose of being sent to the wilderness, or “eretz grzera” ("land of separation", 18 :22) with all the sins and iniquities. And while the unrepentant Bar Abba was separated from the Father by his sins (ref. Is 59:2), Pilate was the timely person who facilitated the whole prophetic process and scenario.
Whereas chapter 16 began with a strong exhortation and command to the High Priest regarding time, place and procedures of coming before YHVH, chapter 17 enjoins the ordinary people not to sacrifice according to their own whims, lest they should be suspect of sacrificing to idols. And so we read in 17:7: "They shall no more offer their sacrifices to demons, after whom they have played the harlot." The word used there for "demons" is “s'eerim” again, the word that we have just encountered in the previous chapter for “male goats”. Goat worship prevailed in Egypt and it is thought that the demons worshipped there were in the form of male goats. [4] And as we see quite often in the Hebraic mindset and world, in the very essence of the transgression the solution is already provided (such as the word “chet” – sin – illustrates, as “hitcha’t’oot”, of the same root, is purification). Here we see that for the sin of serving the goat/deemon – s’eer – a provision has already been made by the usage of two goats (s’eerim).
Parashat Acharey Mot is made up of four sections. Aside from the part which leads up to Yom Kippur, and the section regarding the right place for the offerings, there are two more sections concerning the prohibitions of eating meat with blood, and incest. In the four sections, all so different from one another, one phrase is repeated like a refrain. Let us read the verses where this repeated verse is found: "In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your own country or a stranger who dwells among you" (16:29 italics added). "This shall be a statute forever for them throughout their generations. Also you shall say to them, ‘Whatever man of the house of Israel, or of the strangers who dwell among you, who offers a burnt offering or sacrifice’…" (17:7-8 italics added). "And every person who eats what died naturally or what was torn by beasts, whether he is a native of your own country or a stranger…” (17:15 italics added). Finally, "You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you" (18:26 italics added).
"Stranger" is “ger”, and originates from the root “gur” (gimmel, vav, resh), meaning "to dwell, to tarry, or sojourn". The importance of empathizing with the less fortunate, the weak and vulnerable is not only emphasized in this portion, but is repeated a number of times in several of the other Torah portions. The very essence of “ger” is not a mere stranger, but one who receives protection, because of his obvious vulnerability, from the community in which he abides.
The last section of Parashat Ahcarey Mot deals, as mentioned, with the prohibitions against incest and other sexual offences. Following the long list of specifics, YHVH admonishes Yisrael thusly: "Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. For the land is defiled; therefore I visit the punishment of its iniquity upon it…" (18:24). According to Torah, when one comes in contact with anything, which is (ritually) unclean, one is contaminated by it. The converse, however, is not true; i.e., coming in contact with that which is holy does not render one ‘automatically’ holy. In accordance with that verse, the Land itself is likewise subject to spiritual contamination by reason of the practices of its inhabitants, with the resulting consequences that “the land [will] vomit you out also when you defile it, as it vomited out the nations that were before you" (18:28). The following Parasha (Kdoshim) closes off with the same warning, as part of the command to stay separate (ref. 20:22).
Although the bulk of our Parasha deals with the type of precepts which could very easily turn into mere rituals and habits practiced thoughtlessly, we find the following in 16:30: "For on this day He shall make atonement for you, to cleanse you; for all your sins, before YHVH you shall be cleansed". The latter part of the verse which says: “before YHVH you shall be cleansed", may also be read, “before YHVH you shall be purified”, or, “you shall purify yourselves”. Here then is the fervent call to appropriate by faith the atonement enacted by the Almighty, forming also an appropriate introduction to Parashat Kdoshim.
[1] Notice the "k" and "ch" here denote the same letter, i.e. "kaf".
[2] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
[3] Ibid.
[4] Online Bible, Gill Commentary
Hebrew Insights into Parashat Kdoshim – Vayikra (Leviticus) 19-20
"And YHVH spoke to Moses, saying, 'Speak to all the congregation of the children of Israel, and say to them: `You shall be holy [plural -kdoshim], for I YHVH your Elohim am holy'" (19:1-2 emphasis added). The rest of the Parasha, like the previous one, constitutes a portrait of the 'holy’, or ‘set-apart’ Israelite, whose Elohim is Holy, a fact which could render him of the same status - as it says in Genesis 1:27: "So Elohim created man in His own image; in the image of Elohim He created him," (italics added).
In contrast to most of YHVH's addresses in the Parashot we have been studying, here the “entire congregation of the sons of Israel” – kol ah’dat b'ney Yisrael, is being addressed. We have here an assortment of directives, both of commission and omission. The penalties described (and mainly found in chapter 20), even if not exercised and carried out in our day and age, are indicators of the way YHVH views the transgressions that they are appended to.
The theme of Parashat Kdoshim is encapsulated in 20:25…"You shall therefore distinguish between clean animals and unclean, between unclean birds and clean, and you shall not make yourselves abominable by beast or by bird, or by any kind of living thing that creeps on the ground, which I have separated from you as unclean. And you shall be holy to Me, for I YHVH am Holy, and have separated you from the peoples, that you should be Mine." This clearly illustrates the contaminating effect, which the unclean has upon Elohim's People; yet over and above that, it underscores the separateness of those who belong to Him and who are rendered set apart by this very fact.
Going back to chapter 19, we will notice that most of the injunctions or clusters thereof, end with "I am YHVH your Elohim". Thus, in chapter 19 we read about reverence for father and mother and keeping the Shabbat. This is followed by a command to reject idols. The issue of peace offerings, which follows, is succeeded by how one is to treat those less fortunate than oneself (the poor and the sojourner), by leaving for them the gleanings of the fields and vineyards, for… "I am YHVH your Elohim". Theft, deception, lying and swearing falsely in YHVH's name are enumerated next. All of these constitute "profaning" His Name, which is “chalel” (ch.l.l., chet, lamed, lamed) meaning, to “make hollow or burrow”, and is also the root for "casualty" (such as those killed in war). Dealing unjustly (a.sh.k – ayin, shin, kof, oppressing and stealing) with one's fellow man, cursing the deaf and putting a stumbling block in front of the blind, diverting justice in court, tale bearing and not taking responsibility when a friend's life is in danger… all are sealed by "I am YHVH". Obviously we are moving here into more subtle matters that may not be necessarily noticed by society at large, but will be seen by Him whose "eyes run to and fro throughout the whole earth" (ref. 2nd Chr.16:9; Zech. 4:10). This takes us to even deeper issues of the heart, such as, "You shall not hate your brother in your heart".
"Brother", aside from its obvious meaning, could also relate to one's “fellowman”, just as do the following terms: "Associate" - amit (v. 11) and "re'ah", that is, “friend or fellowman” (more commonly rendered "neighbor" in the English translations) (ref. 19:16-18). The utilization of these terms clarifies that ‘others’ are equal to one’s self, and therefore should be treated accordingly. In verse 17, there is also an instruction of commission; that is, what one should do when the need arises, rather than accumulate hatred and bitterness, namely, "rebuke". If "open rebuke is better than love carefully concealed,” (Prov. 25:7), how much more does this apply when hate is the option? One is not to nurse vengeance nor bear a grudge against one's own people, logically leading to the highest dictum; that one is to love one's fellow man as one's self (v.18). Again, this is sealed by "I am YHVH".
The tending of trees in YHVH's Promised Land - which for the first three years were to be considered “uncircumcised” – “arelim”, and in the fourth are to be “praises to YHVH" - “hiluleem”, as well as prohibitions concerning all pagan idolatrous customs, ensue next. However, "I am YHVH" does not seal the passage before the mention of the honor due the elderly. The next cluster deals with the sojourner, because of the Israelites’ own experience in Egypt. Chapter 19 ends with the injunction for utilizing only honest and just measurements, as befitting a Nation of a just Elohim. "You shall observe all My statutes and all My judgments, and perform them…" forms the ending of chapter 19 (v. 37), to which we must append 18:5, where it says…”which if a man does, he shall live by them: I am YHVH.” It is no wonder, therefore, that the Renewed Covenant's mandate is to do just that – to enable His People to live out this Torah of Life (or life of Torah) through Him Who is the very Giver of Life.
Chapter 20 echoes chapter 18 (in Acharey Mot), in dealing largely with various forms of incest, forbidden forms of cohabitation, and abominable sexual practices, which are described by the phrase, “exposing the nakedness” (again, nakedness is tantamount to not having a “covering” – “kippur”). “Nakedness” here is “erva” of the root a.r.h. (ayin, resh, hey). A similar word, stemming from the root, a.r.r (ayin, resh, resh), that means “stripped” and also “childless”, is “ariri”, (e.g. Gen. 15:2; Is. 23:13) [1]. Thus, in verse 20, we read, “And if a man shall lie with his uncle's wife, he has uncovered his uncle's nakedness - erva. They shall bear their sin. They shall die bereft of children – arireem” (italics added). This makes evident the fruitlessness and lifelessness of sin, and symbolizes the fact that sin results only in death (childlessness).
It is interesting that the names of these two Parashot are often combined, along with next week's Emor ("say, speak out or express”). Strung together they form a phrase: "After the death of the holy ones, speak out…." Notably, it is only after “death” (to the old and carnal) that one may give expression to YHVH's Torah - written on one's heart, by which one might lead a holy life.
[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
The first part of Parashat Acharey Mot describes the procedure of the High Priest's "drawing close" to YHVH. The opening verse, "Now YHVH spoke to Moses after the death [“acharey mot”] of the two sons of Aaron, when they drew close to YHVH, and died" (Lev. 16:1, literal translation, emphasis and italics added) stresses "drawing close" to YHVH and, conversely, "dying". Thus, in verse 2 we read, "Tell Aaron… not to come at any time into the Holy Place inside the veil, before the mercy seat which is on the ark, lest he die…(italics added)." This is the solemn opening of the long and detailed account of the necessary preparation and sanctification process, culminating with…"This shall be a statute forever for you: In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all… For on that day the priest shall make atonement for you, to cleanse you that you may be clean from all your sins before YHVH. It is a Sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever. This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year" (16: 29-31, 43). Without actually pronouncing the term, it is, of course, the description of Yom Kippur. But rather than introducing Yom Kippur and its purpose, timing and varying procedures, the text first deals with the rightful process of entering the Holy of Holies. As it continues to unfold inductively, the ultimate purpose becomes fully exposed.
In verse 2, we encountered the expression…"inside the veil before the mercy sit". In Parashat Truma we learnt that the "mercy sit" is “kaporet” (of the root k.p/f.r - "cover"). The veil, of the root p.r.ch (pey, resh, kaf/chaf) meaning "a shrine" [1], is made up of the same letters and is “parochet”. The rest of verse 2 says: "I will appear in the cloud above the mercy seat." Thus the two renditions of mercy seat and the mention of the veil all in the same verse make for an alliteration (kaporet and parochet), a fact which underscores the position of the mercy seat, being within the veil where the High Priest may enter only under very strict and special conditions.
After personally readying himself and making a sin offering for atonement for himself and his household, the High Priest is to take two male goats, which he is to obtain from the congregation. These two are to be placed "in front of YHVH" at the opening of the Tent of Meeting where lots are to be cast for them, "one lot for YHVH and one lot for Aza'zel" (ref. 16:5 - 10). The goats mentioned here are “s'eerim” ("hairy ones", sa'eer = "hairy"). The casting of lots is "goral", which is of the root g.r.l. (gimmel, resh, lamed), meaning "stone or stony place", since the lots were stones shaken after being put into a piece of cloth or a container [2]. Thus, in Matthew 27:35 we read the following about Yeshua: "Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet, 'They divided My garments among them, And for My clothing they cast lots'" (Ps. 22:18). In the same chapter of Matthew (v. 15-17 and 21b) we read the following: "Now at the Feast the governor was accustomed to releasing to the multitude one prisoner whom they wished. And at that time they had a notorious prisoner called Bar Abba (Barabbas). Therefore, when they had gathered together, Pilate said to them, 'Whom do you want me to release to you? Bar Abba, or Yeshua who is called Messiah?' They said, 'Bar Abba!'" Thus the verdict was pronounced. The goat on which YHVH's lot fell was to be a sin offering, as it is written, "Elohim by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh" (Rom. 8:3). The other goat was to be for Aza'zel, with “azal” probably meaning "entire removal"[3], and was to be sent to the wilderness by the hand of a suitable ("eeti", meaning “timely”; "et" = the "right or appointed time") person (ref. vs. 21). Thus, Yeshua Bar Abba (Aramaic, “son of the father”) the criminal and counterfeit of Yeshua the Son of the Father, stood in proxy, as it were, for the goat that was allowed to live for the purpose of being sent to the wilderness, or “eretz grzera” ("land of separation", 18 :22) with all the sins and iniquities. And while the unrepentant Bar Abba was separated from the Father by his sins (ref. Is 59:2), Pilate was the timely person who facilitated the whole prophetic process and scenario.
Whereas chapter 16 began with a strong exhortation and command to the High Priest regarding time, place and procedures of coming before YHVH, chapter 17 enjoins the ordinary people not to sacrifice according to their own whims, lest they should be suspect of sacrificing to idols. And so we read in 17:7: "They shall no more offer their sacrifices to demons, after whom they have played the harlot." The word used there for "demons" is “s'eerim” again, the word that we have just encountered in the previous chapter for “male goats”. Goat worship prevailed in Egypt and it is thought that the demons worshipped there were in the form of male goats. [4] And as we see quite often in the Hebraic mindset and world, in the very essence of the transgression the solution is already provided (such as the word “chet” – sin – illustrates, as “hitcha’t’oot”, of the same root, is purification). Here we see that for the sin of serving the goat/deemon – s’eer – a provision has already been made by the usage of two goats (s’eerim).
Parashat Acharey Mot is made up of four sections. Aside from the part which leads up to Yom Kippur, and the section regarding the right place for the offerings, there are two more sections concerning the prohibitions of eating meat with blood, and incest. In the four sections, all so different from one another, one phrase is repeated like a refrain. Let us read the verses where this repeated verse is found: "In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your own country or a stranger who dwells among you" (16:29 italics added). "This shall be a statute forever for them throughout their generations. Also you shall say to them, ‘Whatever man of the house of Israel, or of the strangers who dwell among you, who offers a burnt offering or sacrifice’…" (17:7-8 italics added). "And every person who eats what died naturally or what was torn by beasts, whether he is a native of your own country or a stranger…” (17:15 italics added). Finally, "You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you" (18:26 italics added).
"Stranger" is “ger”, and originates from the root “gur” (gimmel, vav, resh), meaning "to dwell, to tarry, or sojourn". The importance of empathizing with the less fortunate, the weak and vulnerable is not only emphasized in this portion, but is repeated a number of times in several of the other Torah portions. The very essence of “ger” is not a mere stranger, but one who receives protection, because of his obvious vulnerability, from the community in which he abides.
The last section of Parashat Ahcarey Mot deals, as mentioned, with the prohibitions against incest and other sexual offences. Following the long list of specifics, YHVH admonishes Yisrael thusly: "Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. For the land is defiled; therefore I visit the punishment of its iniquity upon it…" (18:24). According to Torah, when one comes in contact with anything, which is (ritually) unclean, one is contaminated by it. The converse, however, is not true; i.e., coming in contact with that which is holy does not render one ‘automatically’ holy. In accordance with that verse, the Land itself is likewise subject to spiritual contamination by reason of the practices of its inhabitants, with the resulting consequences that “the land [will] vomit you out also when you defile it, as it vomited out the nations that were before you" (18:28). The following Parasha (Kdoshim) closes off with the same warning, as part of the command to stay separate (ref. 20:22).
Although the bulk of our Parasha deals with the type of precepts which could very easily turn into mere rituals and habits practiced thoughtlessly, we find the following in 16:30: "For on this day He shall make atonement for you, to cleanse you; for all your sins, before YHVH you shall be cleansed". The latter part of the verse which says: “before YHVH you shall be cleansed", may also be read, “before YHVH you shall be purified”, or, “you shall purify yourselves”. Here then is the fervent call to appropriate by faith the atonement enacted by the Almighty, forming also an appropriate introduction to Parashat Kdoshim.
[1] Notice the "k" and "ch" here denote the same letter, i.e. "kaf".
[2] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
[3] Ibid.
[4] Online Bible, Gill Commentary
Hebrew Insights into Parashat Kdoshim – Vayikra (Leviticus) 19-20
"And YHVH spoke to Moses, saying, 'Speak to all the congregation of the children of Israel, and say to them: `You shall be holy [plural -kdoshim], for I YHVH your Elohim am holy'" (19:1-2 emphasis added). The rest of the Parasha, like the previous one, constitutes a portrait of the 'holy’, or ‘set-apart’ Israelite, whose Elohim is Holy, a fact which could render him of the same status - as it says in Genesis 1:27: "So Elohim created man in His own image; in the image of Elohim He created him," (italics added).
In contrast to most of YHVH's addresses in the Parashot we have been studying, here the “entire congregation of the sons of Israel” – kol ah’dat b'ney Yisrael, is being addressed. We have here an assortment of directives, both of commission and omission. The penalties described (and mainly found in chapter 20), even if not exercised and carried out in our day and age, are indicators of the way YHVH views the transgressions that they are appended to.
The theme of Parashat Kdoshim is encapsulated in 20:25…"You shall therefore distinguish between clean animals and unclean, between unclean birds and clean, and you shall not make yourselves abominable by beast or by bird, or by any kind of living thing that creeps on the ground, which I have separated from you as unclean. And you shall be holy to Me, for I YHVH am Holy, and have separated you from the peoples, that you should be Mine." This clearly illustrates the contaminating effect, which the unclean has upon Elohim's People; yet over and above that, it underscores the separateness of those who belong to Him and who are rendered set apart by this very fact.
Going back to chapter 19, we will notice that most of the injunctions or clusters thereof, end with "I am YHVH your Elohim". Thus, in chapter 19 we read about reverence for father and mother and keeping the Shabbat. This is followed by a command to reject idols. The issue of peace offerings, which follows, is succeeded by how one is to treat those less fortunate than oneself (the poor and the sojourner), by leaving for them the gleanings of the fields and vineyards, for… "I am YHVH your Elohim". Theft, deception, lying and swearing falsely in YHVH's name are enumerated next. All of these constitute "profaning" His Name, which is “chalel” (ch.l.l., chet, lamed, lamed) meaning, to “make hollow or burrow”, and is also the root for "casualty" (such as those killed in war). Dealing unjustly (a.sh.k – ayin, shin, kof, oppressing and stealing) with one's fellow man, cursing the deaf and putting a stumbling block in front of the blind, diverting justice in court, tale bearing and not taking responsibility when a friend's life is in danger… all are sealed by "I am YHVH". Obviously we are moving here into more subtle matters that may not be necessarily noticed by society at large, but will be seen by Him whose "eyes run to and fro throughout the whole earth" (ref. 2nd Chr.16:9; Zech. 4:10). This takes us to even deeper issues of the heart, such as, "You shall not hate your brother in your heart".
"Brother", aside from its obvious meaning, could also relate to one's “fellowman”, just as do the following terms: "Associate" - amit (v. 11) and "re'ah", that is, “friend or fellowman” (more commonly rendered "neighbor" in the English translations) (ref. 19:16-18). The utilization of these terms clarifies that ‘others’ are equal to one’s self, and therefore should be treated accordingly. In verse 17, there is also an instruction of commission; that is, what one should do when the need arises, rather than accumulate hatred and bitterness, namely, "rebuke". If "open rebuke is better than love carefully concealed,” (Prov. 25:7), how much more does this apply when hate is the option? One is not to nurse vengeance nor bear a grudge against one's own people, logically leading to the highest dictum; that one is to love one's fellow man as one's self (v.18). Again, this is sealed by "I am YHVH".
The tending of trees in YHVH's Promised Land - which for the first three years were to be considered “uncircumcised” – “arelim”, and in the fourth are to be “praises to YHVH" - “hiluleem”, as well as prohibitions concerning all pagan idolatrous customs, ensue next. However, "I am YHVH" does not seal the passage before the mention of the honor due the elderly. The next cluster deals with the sojourner, because of the Israelites’ own experience in Egypt. Chapter 19 ends with the injunction for utilizing only honest and just measurements, as befitting a Nation of a just Elohim. "You shall observe all My statutes and all My judgments, and perform them…" forms the ending of chapter 19 (v. 37), to which we must append 18:5, where it says…”which if a man does, he shall live by them: I am YHVH.” It is no wonder, therefore, that the Renewed Covenant's mandate is to do just that – to enable His People to live out this Torah of Life (or life of Torah) through Him Who is the very Giver of Life.
Chapter 20 echoes chapter 18 (in Acharey Mot), in dealing largely with various forms of incest, forbidden forms of cohabitation, and abominable sexual practices, which are described by the phrase, “exposing the nakedness” (again, nakedness is tantamount to not having a “covering” – “kippur”). “Nakedness” here is “erva” of the root a.r.h. (ayin, resh, hey). A similar word, stemming from the root, a.r.r (ayin, resh, resh), that means “stripped” and also “childless”, is “ariri”, (e.g. Gen. 15:2; Is. 23:13) [1]. Thus, in verse 20, we read, “And if a man shall lie with his uncle's wife, he has uncovered his uncle's nakedness - erva. They shall bear their sin. They shall die bereft of children – arireem” (italics added). This makes evident the fruitlessness and lifelessness of sin, and symbolizes the fact that sin results only in death (childlessness).
It is interesting that the names of these two Parashot are often combined, along with next week's Emor ("say, speak out or express”). Strung together they form a phrase: "After the death of the holy ones, speak out…." Notably, it is only after “death” (to the old and carnal) that one may give expression to YHVH's Torah - written on one's heart, by which one might lead a holy life.
[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
Thursday, April 8, 2010
Hebrew Insights into Parashat Shmini – Vayikra (Leviticus) 9 - 12
Hebrew Insights into Parashat Shmini – Vayikra (Leviticus) 9 - 12
"It came to pass on the eighth day that Moses called Aaron and his sons and the elders of Israel" (Lev. 9:1). "Shmini," translated “eighth,” denotes a new beginning. The previous Parasha ended with A'ha'ron and his sons being charged to "not go outside the door of the tabernacle of meeting for seven days, until the days of your consecration are ended. For seven days he shall consecrate you" (8:33). And again in 8:35…"Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days, and keep the charge of YHVH…" Thus, on the eighth day A'ha'ron was to…"Take… a calf as a sin offering and a ram as a burnt offering, without blemish, and offer them before YHVH" (9:2). It is no mistake or coincidence that on this eighth day, symbolic of the new beginning and departure from the 'former things,' A'ha'ron, who had played a major role in the golden calf episode, was to offer, first and foremost, a calf. This offering (made respectively by the Priests and the People) is rendered a cut off mark, in the course of which "all the congregation drew near and stood before YHVH" (9:5 emphasis added). Thus, the atonement was fully made and YHVH's relationship with Yisrael was restored. Following this procedure as it was specifically prescribed by YHVH, resulted in a promise…"and the glory [kavod] of YHVH will appear to you" (v. 6). This offering, therefore, became a demarcation point, separating sinfulness and profanity from YHVH's Holiness and Glory. The motif of the holy or clean versus the profane or the unclean is threaded throughout this Parasha, as we shall continue to observe.
After all is carried out in accordance with YHVH’s command (ref. 9:6),”Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory [kavod] of YHVH appeared to all the people" (v. 23). According to Nechama Leibowitz, "The revelation of the Divine glory here denotes a reward for their efforts in erecting a Sanctuary for the Shekina".[1] “And fire came out from before YHVH and consumed the burnt offering and the fat on the altar. And all the people saw it, and they shouted and fell on their faces" (v.24).
As this scene reaches its peak, with "fire [coming] out from before YHVH... consuming the burnt offering…" (v. 24), we are suddenly transferred without as much as a breather into the next one, with its parallel yet contradicting elements. And so we read in 10:1 about A’haron’s sons, Nadav and Avihu taking censors and putting fire and incense on them, which YHVH had "not commanded them." Theirs was a fire of their own making ("zara" - foreign, strange, of a different kind), which they brought near before YHVH, and "So fire went out from YHVH and devoured them" (v. 2). When the Children of Yisrael did as they were commanded, and drew near to YHVH, His fire consumed the offering and He showed them His Glory. But when Nadav and Avihu brought near before YHVH that which He did not command, the consequence was that a fire went out from the Him, but consumed them. The similar terms used to describe both episodes make it clear that there can often be but a fine line which separates the holy from the profane, the desirable from the detestable. An example of contrasting terms, that serve to highlight certain situations is seen in 9:24, where we read that the people "shouted" - (va)yaronou - joyfully. In contrast, after Nadav and Avihu's sad annihilation, it is written that A'ha'ron was utterly silent, or even motionless - (va)yidom – root of d.o.m (10:3). In Psalm 94:17, the expression "dwelling in silence" ("shachna duma”), denotes death. Psalm 115:17 says: "The dead do not praise YHVH, nor any who go down into silence" (duma, once again).
"By those who come near Me I must be regarded as holy; And before all the people I must be glorified" (10:3) explains why Nadav and Avihu, because of their lofty positions, had to be totally obedient to YHVH and could not misrepresent him, as they had done. In fact, they are called here by YHVH "k'rova'i" - those who are close (or near) to Me - and as such, YHVH was to “be rendered holy" by, or through, them ("eka'desh"). In addition, it was by their actions that YHVH was to be glorified by others - "eka'ved" is the term used, meaning literally "heavy," and by implication, "highly esteemed."
In the second part of chapter 10, Moshe instructs A'ha'ron and his two "remaining sons" (v. 12) to not display any signs of mourning. On the other hand, the rest of Yisrael was given permission to "bewail the burning which YHVH has kindled" (v. 6, italics added). Interestingly, the “burning” here is not attached to the particular individuals, neither to human beings in general or even to death. The word used, which sounds so dreadfully detached, is "s'refa," meaning "burning” or “to burn." It appears that the emphasis is put on the calamity inflicted by YHVH, with the Priests being expected to identify with His approach (hence, His strict orders to them to not display signs of mourning over the death of their relatives). In addition, they were to remain inside the tent (cf. 8:33,36, mentioned above) as long as YHVH's anointing oil was on them, and were also prohibited from drinking wine and intoxicating drink in the course of their service in Ohel Mo'ed ("Tent of Meeting", vs. 6-9). This latter requirement led some commentators to surmise that YHVH's anger against Nadav and Avihu was kindled because they may have been inebriated while ministering. The purpose for these measures was …"that you [i.e. the Priests] may teach the children of Israel all the statutes which YHVH has spoken to them by the hand of Moses" (v. 11). But in order to be able to do so, they had, according to verse 10, to "…distinguish between holy and unholy, and between unclean and clean." It is this verse which encapsulates or summarizes the motif (as mentioned above) of the entire Parasha.
In the following section (10:12-20), Moshe reproves A'ha'ron and his remaining (“nota'rim”) sons, El'azar and Itamar, for not having eaten the remaining (“noteret”) offering, which was rightfully theirs. Instead, they had a little fire ("soraf," v. 16 – identical word to the “fire” mentioned above) of their own, getting rid of that which they were supposed to consume. Here we hear A'ha'ron expressing himself for the first time after the loss of his two sons, a loss he refers to as…"such things [that] have befallen me" (v. 19), and wondering if the eating required…"would have … been good - (ha)yitav - in the eyes of YHVH? And Moses heard and it was good - (va)yitav - in his eyes" (vs. 19-20). The echoing of A'ha'ron's "good" in Moshe’s response seems to indicate that harmony had been restored.
Our Parasha clearly brings out the role of the Priests in the Israelite society, and their approach to their office. S.R. Hirsch elaborates on this issue: "The Hebrew priest is part of the nation, and his position is not an isolated one before God, but one that he occupies only within and through the nation….” Regarding the sacrifices and their function relative to the Almighty and to the worshipper, he says: “The closeness of and approach to God… may only be found through obedience to and acceptance of God's will… The offering means to place the offerer at God's service, i.e., he wants to fulfill God's wishes through his offering. All offerings are therefore forms of Divine demands which the offerer, through his offering, accepts as the guidelines for his future conduct."[2]
In line with the theme of separating the clean from the unclean, the rest of the Parasha (chapter 11) is dedicated to the type of animal, fish and fowl permitted for consumption, as well as to those that were forbidden. It is interesting that verses 4-7 constitute a list of four animals, all of which have one of the two traits required, but are devoid of the other. However, the first trait mentioned in all four cases happens to be the one that fulfills the requirement, whereas the specification of the missing one is second. The lesson to be learned here is simple: even though things may seem 'right' or 'proper' at first sight, they should be investigated further, lest one be easily deceived (e.g. notice the order of adjectives in the title of the Tree of Knowledge of Good and Evil).
"You shall not make yourselves abominable with any creeping thing that creeps; nor shall you make yourselves unclean with them, lest you be defiled by them, for I am YHVH your Elohim. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth, for I am YHVH who brings you up out of the land of Egypt, to be your Elohim. You shall therefore be holy, for I am holy" (vs. 43-45). The Israelites were separated for YHVH’s sake by being brought out of Egypt, the land of bondage, where they belonged to someone else (whose servants they were).
Aligning themselves with their Elohim and His ways is what makes the Israelite Nation a "holy nation." Partaking of that which is abominable in His sight renders those who choose to do so just as abominable - "sheh-ketz." The "abomination (of desolation)" in Daniel 9:17, is "shikutzim," plural form of the same root, sh.k.tz. (shin, kof, tzadi). Interestingly, an associated term to the latter is the word for "creeping" mentioned here (and in verses 10,20,21,23,29, 31,41,42) – “sheh-retz,” the root being sh.r.tz (shin, resh, tzadi). The creatures that "move in the water" (v. 46) are "reh-mes," r.m.s. (resh, mem, sin). Thus, together the reh-mes and the sheh-retz, which in and of themselves are not 'evil', and in fact have been created by YHVH, if used wrongly (that is, for consumptions) become a "sheh-ketz," which is an abomination.
Our Parasha, quite characteristically, ends with a clear reminder of its theme: “to distinguish, [or separate], the unclean from the clean…" (v. 47).
1. New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
2. Ibid
[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
"[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
"It came to pass on the eighth day that Moses called Aaron and his sons and the elders of Israel" (Lev. 9:1). "Shmini," translated “eighth,” denotes a new beginning. The previous Parasha ended with A'ha'ron and his sons being charged to "not go outside the door of the tabernacle of meeting for seven days, until the days of your consecration are ended. For seven days he shall consecrate you" (8:33). And again in 8:35…"Therefore you shall stay at the door of the tabernacle of meeting day and night for seven days, and keep the charge of YHVH…" Thus, on the eighth day A'ha'ron was to…"Take… a calf as a sin offering and a ram as a burnt offering, without blemish, and offer them before YHVH" (9:2). It is no mistake or coincidence that on this eighth day, symbolic of the new beginning and departure from the 'former things,' A'ha'ron, who had played a major role in the golden calf episode, was to offer, first and foremost, a calf. This offering (made respectively by the Priests and the People) is rendered a cut off mark, in the course of which "all the congregation drew near and stood before YHVH" (9:5 emphasis added). Thus, the atonement was fully made and YHVH's relationship with Yisrael was restored. Following this procedure as it was specifically prescribed by YHVH, resulted in a promise…"and the glory [kavod] of YHVH will appear to you" (v. 6). This offering, therefore, became a demarcation point, separating sinfulness and profanity from YHVH's Holiness and Glory. The motif of the holy or clean versus the profane or the unclean is threaded throughout this Parasha, as we shall continue to observe.
After all is carried out in accordance with YHVH’s command (ref. 9:6),”Moses and Aaron went into the tabernacle of meeting, and came out and blessed the people. Then the glory [kavod] of YHVH appeared to all the people" (v. 23). According to Nechama Leibowitz, "The revelation of the Divine glory here denotes a reward for their efforts in erecting a Sanctuary for the Shekina".[1] “And fire came out from before YHVH and consumed the burnt offering and the fat on the altar. And all the people saw it, and they shouted and fell on their faces" (v.24).
As this scene reaches its peak, with "fire [coming] out from before YHVH... consuming the burnt offering…" (v. 24), we are suddenly transferred without as much as a breather into the next one, with its parallel yet contradicting elements. And so we read in 10:1 about A’haron’s sons, Nadav and Avihu taking censors and putting fire and incense on them, which YHVH had "not commanded them." Theirs was a fire of their own making ("zara" - foreign, strange, of a different kind), which they brought near before YHVH, and "So fire went out from YHVH and devoured them" (v. 2). When the Children of Yisrael did as they were commanded, and drew near to YHVH, His fire consumed the offering and He showed them His Glory. But when Nadav and Avihu brought near before YHVH that which He did not command, the consequence was that a fire went out from the Him, but consumed them. The similar terms used to describe both episodes make it clear that there can often be but a fine line which separates the holy from the profane, the desirable from the detestable. An example of contrasting terms, that serve to highlight certain situations is seen in 9:24, where we read that the people "shouted" - (va)yaronou - joyfully. In contrast, after Nadav and Avihu's sad annihilation, it is written that A'ha'ron was utterly silent, or even motionless - (va)yidom – root of d.o.m (10:3). In Psalm 94:17, the expression "dwelling in silence" ("shachna duma”), denotes death. Psalm 115:17 says: "The dead do not praise YHVH, nor any who go down into silence" (duma, once again).
"By those who come near Me I must be regarded as holy; And before all the people I must be glorified" (10:3) explains why Nadav and Avihu, because of their lofty positions, had to be totally obedient to YHVH and could not misrepresent him, as they had done. In fact, they are called here by YHVH "k'rova'i" - those who are close (or near) to Me - and as such, YHVH was to “be rendered holy" by, or through, them ("eka'desh"). In addition, it was by their actions that YHVH was to be glorified by others - "eka'ved" is the term used, meaning literally "heavy," and by implication, "highly esteemed."
In the second part of chapter 10, Moshe instructs A'ha'ron and his two "remaining sons" (v. 12) to not display any signs of mourning. On the other hand, the rest of Yisrael was given permission to "bewail the burning which YHVH has kindled" (v. 6, italics added). Interestingly, the “burning” here is not attached to the particular individuals, neither to human beings in general or even to death. The word used, which sounds so dreadfully detached, is "s'refa," meaning "burning” or “to burn." It appears that the emphasis is put on the calamity inflicted by YHVH, with the Priests being expected to identify with His approach (hence, His strict orders to them to not display signs of mourning over the death of their relatives). In addition, they were to remain inside the tent (cf. 8:33,36, mentioned above) as long as YHVH's anointing oil was on them, and were also prohibited from drinking wine and intoxicating drink in the course of their service in Ohel Mo'ed ("Tent of Meeting", vs. 6-9). This latter requirement led some commentators to surmise that YHVH's anger against Nadav and Avihu was kindled because they may have been inebriated while ministering. The purpose for these measures was …"that you [i.e. the Priests] may teach the children of Israel all the statutes which YHVH has spoken to them by the hand of Moses" (v. 11). But in order to be able to do so, they had, according to verse 10, to "…distinguish between holy and unholy, and between unclean and clean." It is this verse which encapsulates or summarizes the motif (as mentioned above) of the entire Parasha.
In the following section (10:12-20), Moshe reproves A'ha'ron and his remaining (“nota'rim”) sons, El'azar and Itamar, for not having eaten the remaining (“noteret”) offering, which was rightfully theirs. Instead, they had a little fire ("soraf," v. 16 – identical word to the “fire” mentioned above) of their own, getting rid of that which they were supposed to consume. Here we hear A'ha'ron expressing himself for the first time after the loss of his two sons, a loss he refers to as…"such things [that] have befallen me" (v. 19), and wondering if the eating required…"would have … been good - (ha)yitav - in the eyes of YHVH? And Moses heard and it was good - (va)yitav - in his eyes" (vs. 19-20). The echoing of A'ha'ron's "good" in Moshe’s response seems to indicate that harmony had been restored.
Our Parasha clearly brings out the role of the Priests in the Israelite society, and their approach to their office. S.R. Hirsch elaborates on this issue: "The Hebrew priest is part of the nation, and his position is not an isolated one before God, but one that he occupies only within and through the nation….” Regarding the sacrifices and their function relative to the Almighty and to the worshipper, he says: “The closeness of and approach to God… may only be found through obedience to and acceptance of God's will… The offering means to place the offerer at God's service, i.e., he wants to fulfill God's wishes through his offering. All offerings are therefore forms of Divine demands which the offerer, through his offering, accepts as the guidelines for his future conduct."[2]
In line with the theme of separating the clean from the unclean, the rest of the Parasha (chapter 11) is dedicated to the type of animal, fish and fowl permitted for consumption, as well as to those that were forbidden. It is interesting that verses 4-7 constitute a list of four animals, all of which have one of the two traits required, but are devoid of the other. However, the first trait mentioned in all four cases happens to be the one that fulfills the requirement, whereas the specification of the missing one is second. The lesson to be learned here is simple: even though things may seem 'right' or 'proper' at first sight, they should be investigated further, lest one be easily deceived (e.g. notice the order of adjectives in the title of the Tree of Knowledge of Good and Evil).
"You shall not make yourselves abominable with any creeping thing that creeps; nor shall you make yourselves unclean with them, lest you be defiled by them, for I am YHVH your Elohim. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth, for I am YHVH who brings you up out of the land of Egypt, to be your Elohim. You shall therefore be holy, for I am holy" (vs. 43-45). The Israelites were separated for YHVH’s sake by being brought out of Egypt, the land of bondage, where they belonged to someone else (whose servants they were).
Aligning themselves with their Elohim and His ways is what makes the Israelite Nation a "holy nation." Partaking of that which is abominable in His sight renders those who choose to do so just as abominable - "sheh-ketz." The "abomination (of desolation)" in Daniel 9:17, is "shikutzim," plural form of the same root, sh.k.tz. (shin, kof, tzadi). Interestingly, an associated term to the latter is the word for "creeping" mentioned here (and in verses 10,20,21,23,29, 31,41,42) – “sheh-retz,” the root being sh.r.tz (shin, resh, tzadi). The creatures that "move in the water" (v. 46) are "reh-mes," r.m.s. (resh, mem, sin). Thus, together the reh-mes and the sheh-retz, which in and of themselves are not 'evil', and in fact have been created by YHVH, if used wrongly (that is, for consumptions) become a "sheh-ketz," which is an abomination.
Our Parasha, quite characteristically, ends with a clear reminder of its theme: “to distinguish, [or separate], the unclean from the clean…" (v. 47).
1. New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
2. Ibid
[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
"[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
Tuesday, March 23, 2010
Hebrew Insights into Parashat Tzav - Vayikra (Leviticus) 6:8-8
Hebrew Insights into Parashat Tzav – Vayikra (Leviticus) 6:8 - 8
(Hebrew Scriptures 6-8)
"Command Aaron and his sons, saying, ‘This is the law of the burnt offering…’” (Lev. 6:9), are YHVH's words to Moshe at the beginning of our Parasha, which is named after the imperative form for the word "command" - "tzav." "The law (of the burnt offering)" is rendered "torah," making the usage of this word here, “binding instructions.” This is but one of several examples of the way this multi-faceted term is utilized.
In Parashat Tzav we encounter, once again, the listing of the various offerings, this time with added specifications. Moreover, mention is made here of the interactions and connections that exist between the different offerings. Thus, we read about the meal offering - "mincha" (in 6:17)…"It is most holy, like the sin offering, and like the guilt offering" (italics added). In verse 25 we read about the sin offering ("chatat")…"This is the law [torah] of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before YHVH" (italics added). Likewise, it says about the guilt offering ("a'sha'm"): “In the place where they kill the burnt offering, they shall kill the guilt offering" (7:2, italics added), and again in 7:7…"As a sin offering is, so [is] a guilt offering. One law [torah] is for them. The priest who makes atonement by it, it is his" (italics added).
The meal offerings' holiness is identical to that of both the sin and guilt offerings, all of which are denoted by the term "kodesh kodashim" - holy of holies – i.e. the "holiest of all." The animals for the sin and guilt offerings are killed in the same place as the burnt offering. Likewise, both the sin and guilt offerings are to have one "torah," according to which they actually belong to the priest who makes the atonement by both of them. Thus, status (of holiness), place and ownership are the three common elements shared in some way by all four of these offerings.
These same three attributes are quite easily related to Yeshua's person, to what He has accomplished, and hence to the benefits that we have thus acquired:
1."Holiness": "According as He chose us in Him before the foundation of the world, for us to be holy and without blemish before Him in love" (Eph. 1:4, italics added).
2. "Place": " I am going to prepare a place for you" (John 14:2, italics added).
3. "Ownership by the Priest": " I am the Good Shepherd, and I know those that are mine, and I am known by the ones that are mine" (John 10:14, italics added).
"I guarded those whom You gave to Me" (John 17:12, italics added).
"Of those whom You gave to Me, I lost not one of them" (John 18:9, italics added).
Following the instructions for the "guilt offering" is the "torah of zeva'ch sh’lamim or the law of the Slaughtered Peace Offerings, which appears to stand on its own. However, its conspicuous placement after the mention of the "guilt offering" may be significant. Last week we noted that the "guilt offering" (as mentioned in Parashat Vayikra), was accompanied by reparations for damages incurred (5:23,24). Peace and reconciliation cannot take place before one is relieved of one's guilt (through the YHVH’s provision, such as making good for damages). We also noted that "sh'lamim" is of the root sh.l.m, meaning "complete or whole" as well as "peace, reconciliation and payment." But the actual term for "peace offering" - sh'lamim - is rendered in the plural form. This is not surprising, as this type of sacrifice has three differing aspects or categories: "thanksgiving," "oath" and a "freewill offering" (7:11-16).
Thanksgiving is "toda" (as we saw last week), from the root y.d.a, connected to "hand" or “arm.” Interestingly in quite a few cases carrying out a vow is conveyed as "paying the vow/oath" - "shalem neh'de'r" - making use of both these terms together (e.g. 2Sam. 15:7; Ecc. 5:4; Is. 19:21; Jonah 2:9, as it appears in the Hebrew text). The freewill offering is termed "n'dava," which is a word we encountered in Parashat Trumah, albeit in verb form (Ex. 25:2). The root n.d.v. speaks of generosity and free giving . “Oath” as "neh'de'r” (n.d.r), is connected to another root, n.z.r, which is the root for "nazarite" or "Nazarene," being the adjective for 'he who is bound by a "neh'de'r," or an oath'.
Toward the end of our Parasha, in 8:9, we read about the consecration of A'ha'ron and his sons: "And put the miter on his head, and on the miter, on its front, he put the golden plate, the holy crown; as YHVH commanded Moses." The "holy crown" here is "nezer ha'kodesh," the crown of holiness. Since the Nazarene is a person who is "consecrated or dedicated," the root n.z.r appears to be a fusion of that which pertains to a priestly ministry (although not of the Levitical order), and at the same time also referring to a crown, an item usually associated with royalty. Does the term “nezer,” therefore, allude to the office of king-priest, particularly as it was to be fulfilled in Yeshua (see Zech. 6:12,13)?
"As to the flesh of the sacrifice of the thanksgiving peace offerings, it shall be eaten in the day of his offering. He shall not leave of it until morning" (7:15). This idea engendered a variety of comments on the part of the sages and rabbis. Maimonides, writing in The Guide for the Perplexed- part 3, proffers the following reason: “‘The offerings must all be perfect and in the best condition, in order that no one should slight the offering or treat it with contempt’. And according to Sefer haHinuch: ‘There is an allusion [here] to our trust in God; a man should not begrudge himself his food and store it for the morrow, seeing that God commanded to utterly destroy sanctified meat after its time, when no creature - man or beast - is allowed to partake of it.’” This point of view is comparable to the way the Israelites were supposed to regard the manna.[1] In addition, if the offerer is to partake of the peace offering, he must himself be ritually clean or else be cut off from his people (ref. 7: 20, 21). Similarly in 1st Corinthians 11:20-34, we read that those who were breaking bread together were not to do so “unworthily, [such] that one will be guilty of the body and of the blood of the Lord. But let a man examine himself, and so let him eat of the bread, and let him drink of the cup; for he who is eating and drinking unworthily eats and drinks judgment to himself, not discerning the body of the Lord" (v. 27-29).
Still on “Ze'vach sh'lamim," it may be seen as an analogy to Yeshua's 'Perfect' (shalem) and "one [time] offering… [that] has perfected the ones being sanctified for all time" (Heb. 10:14, italics added), who are thereby able "through Him… [to] offer up a sacrifice of thanksgiving to Elohim always, that is, the fruit of the lips… " (Heb. 13:14, italics added).
"Any person who eats any blood, even that person shall be cut off from his people" (7:27). In last week's Parasha we noted that "it is blood which makes atonement for the soul" (Lev. 17:11), likewise it says "that the life is in the blood." And while Man(kind) - "adam" - is of the earth ("adama"), he is also of blood, which is "dam." Man cannot partake of the very substance which is divinely designed to both give him life AND cover his sin and iniquity.
In chapter 8, dealing with the consecration of the priesthood, one of the words used for "consecration" is "milu'im" (v. 22, 28,29,31,33), of the root "m.l.a" (mem, lamed, alef), meaning "full, to make full or fulfill,”and by implication "consecrate," as is seen in verse 33: "…until the days of your consecration are fulfilled. For He shall consecrate you seven days" (italics added). The connection of "maleh" (the singular form) to consecration seems rather obscure. Yet when looking at the items pertaining to the act of consecration in verses 25 and 26, all of which were to be placed on the palms of A'ha'ron's hand and on the palms of his sons’ hands, we get a glimpse of the connection between 'making holy' and 'full.' As described by the Gill Commentary[2]:.. "And thou shalt put all in the hands of Aaron, and in the hands of his sons," [&c.], which accounts for the use of the phrase, filling the hand for consecration." Gill goes on to say - "For all the above things of the ram, bread, cakes and wafers were put into their hands when consecrated, denoting their investiture with their office: all things are in the hands of Messiah, relative to the glory of God and the good of his people. Their persons are in his hands, and all grace and blessings of it for them; a commission to execute his office as a priest is given to him. And as it was proper that he also should have somewhat to offer (Heb. 8:3), his hands are filled, and he has a sufficiency for that purpose, as Aaron and his sons had." And to that we may add…"And out of His fullness we all received, and grace on top of grace. For the Torah was given through Moses, but grace and truth came through Messiah Yeshua" (John 1:16,17, italics added).
[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] On Line Bible
"Notes:
[1] New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora. Hemed Books
[2] On Line Bible
Thursday, March 18, 2010
Hebrew Insights into Parashat Vayikra - Yayikra (Leviticus) 1-6:7. (Hebrew Scriptures 1-5:26)
Hebrew Insights into Parashat Vayikra – Vayikra (Leviticus) 1 – 6:7
(Hebrew Scriptures 1-5:26)
This week's Parasha shares its name with the Book's title (Leviticus), which means "And He called." Our opening verse…"And He called to Moses and YHVH spoke to him out of the Tent of Meeting, saying…" (literal translation), is a very swift and dramatic transition from the end of Sh'mot, where the Tent of Meeting was just in the process of being constructed. Evidently, as soon as the tent is set up, YHVH speaks to Moshe "out of" the tent. "Any man, if he brings an offering of you…" starts the long and detailed discourse on the sacrifices. It is quite significant that ‘the laws of the sacrifices’ begin with the word 'man', “to teach that man is the subject and not the object of the sacrifice”, says Seforno and 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” (51:19), for the foolish who offers sacrifices without proper humility will find no acceptance".[1] "Brings," rooted in "k.r.v" (kof, resh, vav), which we have already encountered in Parashat Tetzaveh (Ex. 29:1-3), means to “bring near" and shares the same root as "korban," that is, "an offering" or a "sacrifice." Thus, it is immediately clear that the purpose of the offerings is to draw the worshipper near or close to YHVH.
The first type of offering presented here is the "olah," the burnt offering, which noun originates with the root a.l.h (ayin, lamed, hey), forming 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 (Ex. 28:30) we examined the Oorim and Toomim, that were to be carried "before YHVH", noting again that the meaning of "Toomim" is "perfect." Thus, that which is to be brought before YHVH (or anyone who walks with or before Him) is to be "perfect" or "whole" (according to His stipulations). That which was to be "lifted up" (the olah - the burnt offering, along with the peace offering, sin offering and the guilt offering) had to be, therefore, in that state or condition.
This "korban tamim" was to be brought to the door of the Tent of Meeting, "that he may be accepted - lir'tzono - before YHVH" (v. 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 (Ex. 29:10) we noted the purpose for the "laying of the hands" (s.m.ch. of the root to “lean") 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," and the legs, "kra'a’yim." The "kerev" (or "k'rava’yim" in plural) is the "inward parts." We have already seen that the noun and verb for "offering" and "to offer," respectively, are of the root k.r.v, meaning "near or close," as are the "inward parts" too, all of which appear to symbolize the "drawing near" to YHVH on the part of the offerer who himself undergoes a genuine inward change. The "legs" here are, as mentioned, "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" (v. 13). A smell of any kind is always a harbinger. This aroma, therefore, symbolizes the change that has taken place within the person who has put his confidence in YHVH (by relying and leaning on Him), and who has humbly drawn 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.” And it is only natural, therefore that 2 Corinthians 2:15 adds that “we are to Elohim a sweet savor of Messiah,” if we have indeed offered up ourselves.
The next offering is the meal offering, "mincha," which is thought to be of the root m.n.h (mem, noon, hey), meaning "a gift or a tribute"[3]. Ka’yin (Cain) and Hevel (Abel) both brought a "mincha" to YHVH (Gen. 4:3,4). This type of offering, as it is presented here, is made up of variable mixtures of grain, oil, frankincense and more, and is baked or fried without leaven or honey, although there are somewhat different stipulations required when it is offered as a first fruit (ref. 2:14-16). "A soul, if it should offer…" (2:1) is the introductory phrase to the "mincha" regulations, as well as to the sin offering and guilt offering. The term "soul" (“nefesh”) rather than "a man," which was used regarding the burnt offering, may point to the place from where the person's true intents issue forth. This is particularly appropriate in the case of the “mincha,” as it was the only offering that all could afford, including the poor.
Following the "mincha" is the "peace offering", "zeva'ch sh'lamim." The word used here for offering is no longer "korban," but "zeva'ch," which is "slaughter for sacrifice." Our Patriarch Ya’acov is seen offering a “zeva’ch” when he and Lavan (Laban) were reconciled (Gen. 31:54). "Shlamim" is of the root sh.l.m (shin, lamed, mem), meaning "whole, complete, or full,” being also the root meaning of "shalom" – “peace” - from which the word for "payment" is derived. Thus, when He cried out "it is finished," Yeshua the Perfect ‘Ze'vach, who paid the full and necessary price, such that we may have peace with YHVH, summarized His tremendous undertaking in one word.
Next is the sin offering, which denotes a korban offered for sins committed inadvertently - "korban chatat." Chatat is of the root ch.t.a (chet, tet, alef), “chet”, and primarily means to “miss a goal or a mark." But as is often the case in Hebrew, the same root can apply to another word - opposite in meaning - creating one of the language's characteristics of dynamic tension and paradox. Thus, the root ch.t.a, used in a different conjugation, also forms a verb which means to “cleanse or purify" (e.g. Lev. 14:49; 52; Num.19: 12, 13 etc.). 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 is 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. vs. 5) - "vidu'y", of the root y.d.a (yod, dalet, hey). "Yada" stems from "yad" – “hand” - and its basic meaning therefore is to “cast or throw." Many times it is used in connection with casting stones. However, it is also the root for "thanksgiving" and "praise" (and hence the name Yehuda). Just as the word for "teaching" (from which we get the noun “Torah”) stems from the act of "shooting" (an arrow), so do these terms of “thanking, praising and confessing,” issue forth from a root denoting activity. It is no wonder that the hand is symbolic of all of these expressions, as it is able to stretch forth and reach further than any other part of the human body - thus rendering it an instrument of communication. This root and its derivatives shed light on the society which made use of them, demonstrating the fact that it was very vibrant and communicative, where attitudes were expressed vividly.
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. 8:23,24). “Committing a trespass” is the term used for this individual, and in Hebrew “tim’ol ma’al”. Interestingly, “ma’al” which speaks of “unfaithfulness and treachery,” is very similar to “m’eel” which, according to B.D.B. is an “outer garment,” especially worn by high ranking personages, such as the priests.[5] This is much like “ba’god,” whose meaning is identical to “ma’al”, and “begged,” which is, again, an “outer garment.” Do these connections of disloyalty to articles of clothing suggest the proverbial nakedness of the unfaithful individual, and at the same time infer that a person of any rank is susceptible to such acts (as chapter 4 points out)?
In all of the last three types of offerings, we observe faultless ("tamim") animal sacrifices. There is no mention of laying hands on the animals in the course of performing the "guilt offering"; but it exists in the cases of both the peace and sin offerings. In all cases (except the meal offering), blood is involved…" for it is the blood which makes atonement for the soul" (Lev. 17:11).
It is interesting to note that only animals fit for consumption are offered up to YHVH. Therefore, in those instances where the offerer may partake of the sacrifice, together with the priest, they are 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 a 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." Thus, being who we are in Yeshua, we are 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 Scriptures 1-5:26)
This week's Parasha shares its name with the Book's title (Leviticus), which means "And He called." Our opening verse…"And He called to Moses and YHVH spoke to him out of the Tent of Meeting, saying…" (literal translation), is a very swift and dramatic transition from the end of Sh'mot, where the Tent of Meeting was just in the process of being constructed. Evidently, as soon as the tent is set up, YHVH speaks to Moshe "out of" the tent. "Any man, if he brings an offering of you…" starts the long and detailed discourse on the sacrifices. It is quite significant that ‘the laws of the sacrifices’ begin with the word 'man', “to teach that man is the subject and not the object of the sacrifice”, says Seforno and 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” (51:19), for the foolish who offers sacrifices without proper humility will find no acceptance".[1] "Brings," rooted in "k.r.v" (kof, resh, vav), which we have already encountered in Parashat Tetzaveh (Ex. 29:1-3), means to “bring near" and shares the same root as "korban," that is, "an offering" or a "sacrifice." Thus, it is immediately clear that the purpose of the offerings is to draw the worshipper near or close to YHVH.
The first type of offering presented here is the "olah," the burnt offering, which noun originates with the root a.l.h (ayin, lamed, hey), forming 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 (Ex. 28:30) we examined the Oorim and Toomim, that were to be carried "before YHVH", noting again that the meaning of "Toomim" is "perfect." Thus, that which is to be brought before YHVH (or anyone who walks with or before Him) is to be "perfect" or "whole" (according to His stipulations). That which was to be "lifted up" (the olah - the burnt offering, along with the peace offering, sin offering and the guilt offering) had to be, therefore, in that state or condition.
This "korban tamim" was to be brought to the door of the Tent of Meeting, "that he may be accepted - lir'tzono - before YHVH" (v. 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 (Ex. 29:10) we noted the purpose for the "laying of the hands" (s.m.ch. of the root to “lean") 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," and the legs, "kra'a’yim." The "kerev" (or "k'rava’yim" in plural) is the "inward parts." We have already seen that the noun and verb for "offering" and "to offer," respectively, are of the root k.r.v, meaning "near or close," as are the "inward parts" too, all of which appear to symbolize the "drawing near" to YHVH on the part of the offerer who himself undergoes a genuine inward change. The "legs" here are, as mentioned, "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" (v. 13). A smell of any kind is always a harbinger. This aroma, therefore, symbolizes the change that has taken place within the person who has put his confidence in YHVH (by relying and leaning on Him), and who has humbly drawn 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.” And it is only natural, therefore that 2 Corinthians 2:15 adds that “we are to Elohim a sweet savor of Messiah,” if we have indeed offered up ourselves.
The next offering is the meal offering, "mincha," which is thought to be of the root m.n.h (mem, noon, hey), meaning "a gift or a tribute"[3]. Ka’yin (Cain) and Hevel (Abel) both brought a "mincha" to YHVH (Gen. 4:3,4). This type of offering, as it is presented here, is made up of variable mixtures of grain, oil, frankincense and more, and is baked or fried without leaven or honey, although there are somewhat different stipulations required when it is offered as a first fruit (ref. 2:14-16). "A soul, if it should offer…" (2:1) is the introductory phrase to the "mincha" regulations, as well as to the sin offering and guilt offering. The term "soul" (“nefesh”) rather than "a man," which was used regarding the burnt offering, may point to the place from where the person's true intents issue forth. This is particularly appropriate in the case of the “mincha,” as it was the only offering that all could afford, including the poor.
Following the "mincha" is the "peace offering", "zeva'ch sh'lamim." The word used here for offering is no longer "korban," but "zeva'ch," which is "slaughter for sacrifice." Our Patriarch Ya’acov is seen offering a “zeva’ch” when he and Lavan (Laban) were reconciled (Gen. 31:54). "Shlamim" is of the root sh.l.m (shin, lamed, mem), meaning "whole, complete, or full,” being also the root meaning of "shalom" – “peace” - from which the word for "payment" is derived. Thus, when He cried out "it is finished," Yeshua the Perfect ‘Ze'vach, who paid the full and necessary price, such that we may have peace with YHVH, summarized His tremendous undertaking in one word.
Next is the sin offering, which denotes a korban offered for sins committed inadvertently - "korban chatat." Chatat is of the root ch.t.a (chet, tet, alef), “chet”, and primarily means to “miss a goal or a mark." But as is often the case in Hebrew, the same root can apply to another word - opposite in meaning - creating one of the language's characteristics of dynamic tension and paradox. Thus, the root ch.t.a, used in a different conjugation, also forms a verb which means to “cleanse or purify" (e.g. Lev. 14:49; 52; Num.19: 12, 13 etc.). 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 is 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. vs. 5) - "vidu'y", of the root y.d.a (yod, dalet, hey). "Yada" stems from "yad" – “hand” - and its basic meaning therefore is to “cast or throw." Many times it is used in connection with casting stones. However, it is also the root for "thanksgiving" and "praise" (and hence the name Yehuda). Just as the word for "teaching" (from which we get the noun “Torah”) stems from the act of "shooting" (an arrow), so do these terms of “thanking, praising and confessing,” issue forth from a root denoting activity. It is no wonder that the hand is symbolic of all of these expressions, as it is able to stretch forth and reach further than any other part of the human body - thus rendering it an instrument of communication. This root and its derivatives shed light on the society which made use of them, demonstrating the fact that it was very vibrant and communicative, where attitudes were expressed vividly.
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. 8:23,24). “Committing a trespass” is the term used for this individual, and in Hebrew “tim’ol ma’al”. Interestingly, “ma’al” which speaks of “unfaithfulness and treachery,” is very similar to “m’eel” which, according to B.D.B. is an “outer garment,” especially worn by high ranking personages, such as the priests.[5] This is much like “ba’god,” whose meaning is identical to “ma’al”, and “begged,” which is, again, an “outer garment.” Do these connections of disloyalty to articles of clothing suggest the proverbial nakedness of the unfaithful individual, and at the same time infer that a person of any rank is susceptible to such acts (as chapter 4 points out)?
In all of the last three types of offerings, we observe faultless ("tamim") animal sacrifices. There is no mention of laying hands on the animals in the course of performing the "guilt offering"; but it exists in the cases of both the peace and sin offerings. In all cases (except the meal offering), blood is involved…" for it is the blood which makes atonement for the soul" (Lev. 17:11).
It is interesting to note that only animals fit for consumption are offered up to YHVH. Therefore, in those instances where the offerer may partake of the sacrifice, together with the priest, they are 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 a 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." Thus, being who we are in Yeshua, we are a salted sacrifice burnt by fire unto the peace (completeness, fullness) which He made "by the blood of His cross" (Col. 1:20), sealing the Covenant for all eternity.
[1] New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department
for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
2 Ibid
3 Theological Wordbook of the Old Testament, Vol. 1, ed. R. Laird Harris, Moody Press, Chicago, 1980.
4 New Studies in Vayikra Part 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library,
Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
5 The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers,
Peabody, Mass. 1979
Tuesday, March 9, 2010
Hebrew Insights into Parashot Vayak'hel/F'kudey – Sh’mot (Exodus) - 35 - 40
Hebrew Insights into Parashot* Vayak'hel/F'kudey – Sh’mot (Exodus) - 35 - 40
The Parasha before us, and the subsequent one, both seal off the book of Sh'mot. The two of them recapitulate the instructions for constructing the Mishkan, its utensils, the priests' garments, and also reiterate the calling of the two craftsmen who were to be in charge of the work. However, because the instructions in our text describe the actual implementation, 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. 25:2,3). In all likelihood this was to serve reminder as a reminder to the Israelites, that even the building of the Mishkan does not supersede the Shabbat rest.
Vayak’hel, “And Moshe gathered…” “Vayak’hel”, from the root k.h.l - “to gather unto” – for the purpose of executing the plan. And as we shall see shortly, a plan is unquestionably 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 ‘blanket summonses’ had not been issued previously. Now that the people were both contributing and participating in the actual work, the camp was bustling with activity. The skilled and the unskilled, the rich and the poor, the rank and file together with the leaders – all were doing their part.
Let us now simply follow the text, taking note of the activity, the mass inclusion of the entire community, and the Spirit of eager willingness and generosity that pervaded the camp. "And all the congregation of the sons of Israel went out from Moses. And they came, everyone whose heart was lifted up, and everyone whose spirit made him willing. They brought the offering of YHVH for the work of the tabernacle of the congregation, and for all its service, and for the holy garments. And the men came in together with the women, everyone willing of heart. They brought in bracelets, and nose rings, and rings, and ornaments, every gold article, and everyone who waved a wave offering of gold to YHVH. And everyone with whom blue was found, and purple, and crimson, and bleached linen, and goats' hair, and rams' skins dyed red, and dugong skins, they brought. Everyone rising up with an offering of silver and bronze, they brought the offering of YHVH; and everyone with whom was found acacia wood for any work of the service, they brought. And every wise-hearted woman spun with her hands; and they brought spun yarn, blue, and purple, and crimson and bleached linen. And all the women whose hearts were lifted up in wisdom spun the goats' hair. And the leaders brought the onyx stones and stones for the setting, for the ephod and for the breast pocket, and the spice, and the oil for the light, and for the anointing oil, and for the incense of the perfumes. And every man and woman whose hearts made them willing to bring for all the work which YHVH commanded to be done by the hand of Moses; the sons of Israel brought a willing offering to YHVH… “(35:20-29-emphases added).
As mentioned, this action-packed passage is characterized by the willingness and eager participation of everyone involved. A similar atmosphere is also echoed in chapter 36, where Betzal'el and Ohali'av (Aholiab) and all the ones endowed with Elohim-given wisdom and a desire to do the work, take the contributions from the people: "And they took every offering before Moses which the sons of Israel had brought for the work of the service in the holy place, to do it. And they brought to him still more willing offerings morning by morning. And all the wise men came, those doing every kind of work for the sanctuary, each one from his work they were doing"…(36:3, 4-emphases added). Here we see the co-operation between the lay people and the experts, all of whom were providing abundance of such magnitude, to the extent that Moshe was told…"The people are bringing more than enough for the service of the work that YHVH commanded to do"… (v. 5). Moshe therefore "commanded, and they caused it to be voiced in the camp, saying, 'Let neither man nor woman make any more offering for the sanctuary; and the people were held back from bringing'" (v. 6).
The wisdom, skill, and expertise with which the work was carried out clearly did not originate with the expert artisans themselves. In 35:31, 32, 34 we read: “And He has filled him [i.e. Betzal’el] with the spirit of Elohim in wisdom, in understanding, and in knowledge… to devise designs. And He has put in his heart that he may teach” (emphases added). Betzal’el’s protégé, whom he was teaching, was Ohali’av from the tribe of Dan. Having been endowed from above with the skillfulness and ability to carry out the work, Betzal’el, true to his name, appears to be residing “in the shadow of the Almighty.” His assistant’s name expresses a similar concept, as Ohali’av means, “my tent is the Father.” Thus, the artist engaged in crafting the Mishkan (Tabernacle), declares, by his very name, Who the real abode is!
Now, back to the earthly Mishkan… The specifications for the Ark of the Covenant, the Table of Showbread, and the Lampstand are listed in 37:1-24. In Hebrew these three articles are “a’ron, shulchan, and menorah” – rendered literally as, “cabinet/closet/chest (e.g. 2nd Kings 12:10,11), table and lamp” (e.g. 2nd Kings 4:10); A comfortable abode, under any circumstances, especially in the desert! But what about a washbasin for a quick freshening up, and maybe mirror to make sure every hair is in place? Well, the account in 38:8 does not fail to mention 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 “cair”, which is also the Hebrew word for “throne”. The “Ark of the Covenant” is YHVH’s seat of glory, and was so described in Yisha’yahu (Isaiah) 61:1, in reference to Shlomo’s (Solomon’s) Temple, and also in Y’chezkel (Ezekiel) 43:7, regarding the future Temple.
The making of the bronze basin (or laver) and its base captivates our attention, as they were made from "the mirrors of the [women] who congregated at the opening of the Tent of Meeting" (38:8). Much has been said about the symbolism of the mirrors plating this basin, where the priests were to wash their feet and hands (that is, to consecrate themselves) before approaching the Altar, as an allusion to one of the steps on the progressive path of faith taken by the Believer. However, in the scene at hand we encounter women who had assembled, “tzov'ot”, by the entrance of the Mishkan. The verb and root tz.v.a is also used for “army” and “hosts”, such as in "YHVH Tzva'ot." In Shmuel Alef (1st Samuel) 2:22 we find once again this "army of women" by "the opening of the Tent of Meeing". In T’hilim (Psalms) 68:12 we read: "YHVH gave the word; great was the company - "tza'va" - of those who proclaimed [female gender] it; Kings of armies ("tzva'ot") flee, they flee, and she who remains at home divides the spoil." Last week we saw the People of Yisrael in their frenzy to make the golden calf, using gold earrings worn by their "wives, sons and daughters" (Ex. 32:2). This week, many of the same people are making contributions for the Mishkan, and some of the donations are of the very same materials that were used for the abominable idol (35:2). The women who had contributed the mirrors, thereby giving up their vanity, are seen here drawn to the house of YHVH and forming a company, literally an "army", which proclaims His Word and is therefore far mightier than even that of "kings of armies" (ref. again to Ps. 68:12). Hence, according to the Psalm, their reward (or "spoil") is also far greater. Were these women motivated by a desire to repent and atone for the terrible 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 had over them "slave-masters who afflicted them with heavy burdens. And he [Israel] built store cities for Pharaoh" (Ex. 1:11). Now, the Nation as a whole is engaged in a totally different “work,” the “avoda” of the Mishkan, the avoda of HaShem. Did they ever reflect back to those dark days, considering in awe their currently changed circumstances and status?
Whether or not they did so, the transformation that had taken place was quite amazing! In Egypt they were treated as a faceless mass, having suffered a loss of individual identity to the point that they were referred to in the singular form (e.g. Ex. 1:10-13, Parashat Shmot). By comparison, in 36:8 – 37:9, the work performed in the Mishkan is also described in singular form. However, against the backdrop of the preceding descriptions, the picture set before us here is entirely different. If the oft-repeated “and he made” (note, this singular form may not be reflected in all the translations), are in reference to Betzal’el, we are left in no doubt that he had the full and active support and participation of the People as a whole. But if the reference is to more than one person - it would signify unison. Once again, just as we observed in Parashat Trumah (26:6. 11), the Mishkan itself was to be made of a great variety of components but yet was to be “one” (36:13, 18). Similarly, this was also the case with the People of Yisrael, who was (and is) to portray the eternal principle of ‘unity of diversity’, so well illustrated in our text.
Parashat F'kudey, the last in the book of Sh’mot, continues to elaborate on the inventory of materials for the Mishkan and on the priests’ official garments. “F'kudey” means, “which was counted”, or “this is the inventory”. But it is not only the Mishkan’s inventory which is counted or inventoried; the term is also applied here to the congregation itself (38:35, “pkudey ha’eda” – “those of the congregation who were numbered”). The meaning of the root p.k.d. aside from counting, visiting and commanding, originates with “invest with purpose or responsibility”1 Thus in Parashat Va’yakhel 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. But the term “fkudey”, on the other hand, stresses the fact that the congregation has no existence apart from the individuals who make it up. Thus, each and every one has been “visited” and “counted” in order to make the half shekel payment (ref. 38:25,26).2
In 39:32, we read the following: "And all the work of the tabernacle of the congregation was finished (“vate’chal”), and the sons of Israel did according to all which YHVH commanded Moses; so they did” (emphasis added). In B’resheet (Genesis) 2:1 we read: “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…” (emphasis added). Here is yet another parallel to the Creation process, found also in 39:43 where it says: “And Moses saw (“va’yar”) all the work, and behold they had done it…. and Moses blessed them.” This may be compared to the oft-repeated “and Elohim saw…“ (in B’resheet 1) and also to B’resheet 1:28, where in reference to the creation of man and woman it says, “and He blessed them” (emphasis added).
In the opening verse we come across the expression “tabernacle of the testimony”, echoed in 40:3 by the “ark of the testimony”, whereas in Parashat Ki Tissa (34:20) we encountered the “tablets of the testimony”. “Testimony” is “edut”, which is “a witness” or “evidence. Thus, the reason 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 (“ud”), 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”. Thus, the witnesses (whether human, inanimate objects, decrees, or even Time itself) are incorporated into the perpetual and firm arrangement which they are testifying to, in this case YHVH’s Covenant.
In Parashat Trumah (Ex. 25:27:19) we examined the association of the shape of the Menorah to the flora of the Land of Israel. A similar relationship is thought to exist here too. ”And he gave the table into the tabernacle of the congregation, on the side of the tabernacle, northward outside the veil; And he put the lampstand in the tabernacle of the congregation, opposite the table, on the side of the tabernacle southward…” (40:22, 24, emphases added). The placing of these articles in the directions specified above was not coincidental.
The fifty day period between Pesach and Shavu'ot is when the flowers of the olive open and the kernels of wheat and barley fill with starch. Thus, the productive fate of these crops is determined during that season which [in the land of Israel] is characterized by multiple changes and climatic contrasts. Scorching southern winds, which bring with them extreme dryness and heat, alternate with cold winds from the north and west which generate tempestuous storms containing thunder, lightning and rain. The northern wind is most beneficial to the wheat, if it blows during the wheat's early stages of ripening; yet the same wind can wreak havoc on the olive crop if the buds have already opened into flowers. Olive blossoms need successive days of dry heat. Both of these crops then require just the proper balance of the heat waves and cold northern winds, making the fifty day season (the ‘Omer counting’) a very important and yet precarious season. The Talmudic sages explained that this phenomenon is symbolized by placing "the table in the north and the Menorah in the south". The showbread, which represents the wheat and barley, faced the direction of the north wind. The Menorah, lit with olive oil, faced the direction of the southern wind. Placed together in the Holy Place, they symbolize the plea to the One Creator that each wind would come at the right time.4
Obviously it is only YHVH Who is able to hold all the elements of His Creation in the perfect balance required. Thus, He is seen using (more than once) the Land of Yisrael and the variety of its natural conditions as an instrument for building and maintaining the relationship with His People, as well as for instructing and chastising them. And, as we have already observed, this concept is implemented well before the Israelites even enter the Land of Promise!
To summarize, Va’yakhel and F'kudey complement one another. In Va'yakhel we were informed about the making of the vessels of the Mishkan, whereas in F'kudey their content and meaning are ‘poured’ into them: The tablets are placed into the Ark of the Covenant, the bread is laid on the Table of Showbread, the wicks are lit in the Menorah and the incense is burned.5
* Parashot - plural of Parasha
1 Etymological Dictionary of Biblical Hebew, based on the commentaties of Samsom Raphael
Hirsch, Matityahu Clark, Feldheim Publishers, Jerusalem, - New York, 1999.
2 http://www.kipa.co.il/pash/
3 Etymological Dictionary of Biblical Hebew
4 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot Kdumim
Ltd. Lod, Israel, 1996.
5 http://www.kipa.co.il/pash/
The Parasha before us, and the subsequent one, both seal off the book of Sh'mot. The two of them recapitulate the instructions for constructing the Mishkan, its utensils, the priests' garments, and also reiterate the calling of the two craftsmen who were to be in charge of the work. However, because the instructions in our text describe the actual implementation, 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. 25:2,3). In all likelihood this was to serve reminder as a reminder to the Israelites, that even the building of the Mishkan does not supersede the Shabbat rest.
Vayak’hel, “And Moshe gathered…” “Vayak’hel”, from the root k.h.l - “to gather unto” – for the purpose of executing the plan. And as we shall see shortly, a plan is unquestionably 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 ‘blanket summonses’ had not been issued previously. Now that the people were both contributing and participating in the actual work, the camp was bustling with activity. The skilled and the unskilled, the rich and the poor, the rank and file together with the leaders – all were doing their part.
Let us now simply follow the text, taking note of the activity, the mass inclusion of the entire community, and the Spirit of eager willingness and generosity that pervaded the camp. "And all the congregation of the sons of Israel went out from Moses. And they came, everyone whose heart was lifted up, and everyone whose spirit made him willing. They brought the offering of YHVH for the work of the tabernacle of the congregation, and for all its service, and for the holy garments. And the men came in together with the women, everyone willing of heart. They brought in bracelets, and nose rings, and rings, and ornaments, every gold article, and everyone who waved a wave offering of gold to YHVH. And everyone with whom blue was found, and purple, and crimson, and bleached linen, and goats' hair, and rams' skins dyed red, and dugong skins, they brought. Everyone rising up with an offering of silver and bronze, they brought the offering of YHVH; and everyone with whom was found acacia wood for any work of the service, they brought. And every wise-hearted woman spun with her hands; and they brought spun yarn, blue, and purple, and crimson and bleached linen. And all the women whose hearts were lifted up in wisdom spun the goats' hair. And the leaders brought the onyx stones and stones for the setting, for the ephod and for the breast pocket, and the spice, and the oil for the light, and for the anointing oil, and for the incense of the perfumes. And every man and woman whose hearts made them willing to bring for all the work which YHVH commanded to be done by the hand of Moses; the sons of Israel brought a willing offering to YHVH… “(35:20-29-emphases added).
As mentioned, this action-packed passage is characterized by the willingness and eager participation of everyone involved. A similar atmosphere is also echoed in chapter 36, where Betzal'el and Ohali'av (Aholiab) and all the ones endowed with Elohim-given wisdom and a desire to do the work, take the contributions from the people: "And they took every offering before Moses which the sons of Israel had brought for the work of the service in the holy place, to do it. And they brought to him still more willing offerings morning by morning. And all the wise men came, those doing every kind of work for the sanctuary, each one from his work they were doing"…(36:3, 4-emphases added). Here we see the co-operation between the lay people and the experts, all of whom were providing abundance of such magnitude, to the extent that Moshe was told…"The people are bringing more than enough for the service of the work that YHVH commanded to do"… (v. 5). Moshe therefore "commanded, and they caused it to be voiced in the camp, saying, 'Let neither man nor woman make any more offering for the sanctuary; and the people were held back from bringing'" (v. 6).
The wisdom, skill, and expertise with which the work was carried out clearly did not originate with the expert artisans themselves. In 35:31, 32, 34 we read: “And He has filled him [i.e. Betzal’el] with the spirit of Elohim in wisdom, in understanding, and in knowledge… to devise designs. And He has put in his heart that he may teach” (emphases added). Betzal’el’s protégé, whom he was teaching, was Ohali’av from the tribe of Dan. Having been endowed from above with the skillfulness and ability to carry out the work, Betzal’el, true to his name, appears to be residing “in the shadow of the Almighty.” His assistant’s name expresses a similar concept, as Ohali’av means, “my tent is the Father.” Thus, the artist engaged in crafting the Mishkan (Tabernacle), declares, by his very name, Who the real abode is!
Now, back to the earthly Mishkan… The specifications for the Ark of the Covenant, the Table of Showbread, and the Lampstand are listed in 37:1-24. In Hebrew these three articles are “a’ron, shulchan, and menorah” – rendered literally as, “cabinet/closet/chest (e.g. 2nd Kings 12:10,11), table and lamp” (e.g. 2nd Kings 4:10); A comfortable abode, under any circumstances, especially in the desert! But what about a washbasin for a quick freshening up, and maybe mirror to make sure every hair is in place? Well, the account in 38:8 does not fail to mention 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 “cair”, which is also the Hebrew word for “throne”. The “Ark of the Covenant” is YHVH’s seat of glory, and was so described in Yisha’yahu (Isaiah) 61:1, in reference to Shlomo’s (Solomon’s) Temple, and also in Y’chezkel (Ezekiel) 43:7, regarding the future Temple.
The making of the bronze basin (or laver) and its base captivates our attention, as they were made from "the mirrors of the [women] who congregated at the opening of the Tent of Meeting" (38:8). Much has been said about the symbolism of the mirrors plating this basin, where the priests were to wash their feet and hands (that is, to consecrate themselves) before approaching the Altar, as an allusion to one of the steps on the progressive path of faith taken by the Believer. However, in the scene at hand we encounter women who had assembled, “tzov'ot”, by the entrance of the Mishkan. The verb and root tz.v.a is also used for “army” and “hosts”, such as in "YHVH Tzva'ot." In Shmuel Alef (1st Samuel) 2:22 we find once again this "army of women" by "the opening of the Tent of Meeing". In T’hilim (Psalms) 68:12 we read: "YHVH gave the word; great was the company - "tza'va" - of those who proclaimed [female gender] it; Kings of armies ("tzva'ot") flee, they flee, and she who remains at home divides the spoil." Last week we saw the People of Yisrael in their frenzy to make the golden calf, using gold earrings worn by their "wives, sons and daughters" (Ex. 32:2). This week, many of the same people are making contributions for the Mishkan, and some of the donations are of the very same materials that were used for the abominable idol (35:2). The women who had contributed the mirrors, thereby giving up their vanity, are seen here drawn to the house of YHVH and forming a company, literally an "army", which proclaims His Word and is therefore far mightier than even that of "kings of armies" (ref. again to Ps. 68:12). Hence, according to the Psalm, their reward (or "spoil") is also far greater. Were these women motivated by a desire to repent and atone for the terrible 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 had over them "slave-masters who afflicted them with heavy burdens. And he [Israel] built store cities for Pharaoh" (Ex. 1:11). Now, the Nation as a whole is engaged in a totally different “work,” the “avoda” of the Mishkan, the avoda of HaShem. Did they ever reflect back to those dark days, considering in awe their currently changed circumstances and status?
Whether or not they did so, the transformation that had taken place was quite amazing! In Egypt they were treated as a faceless mass, having suffered a loss of individual identity to the point that they were referred to in the singular form (e.g. Ex. 1:10-13, Parashat Shmot). By comparison, in 36:8 – 37:9, the work performed in the Mishkan is also described in singular form. However, against the backdrop of the preceding descriptions, the picture set before us here is entirely different. If the oft-repeated “and he made” (note, this singular form may not be reflected in all the translations), are in reference to Betzal’el, we are left in no doubt that he had the full and active support and participation of the People as a whole. But if the reference is to more than one person - it would signify unison. Once again, just as we observed in Parashat Trumah (26:6. 11), the Mishkan itself was to be made of a great variety of components but yet was to be “one” (36:13, 18). Similarly, this was also the case with the People of Yisrael, who was (and is) to portray the eternal principle of ‘unity of diversity’, so well illustrated in our text.
Parashat F'kudey, the last in the book of Sh’mot, continues to elaborate on the inventory of materials for the Mishkan and on the priests’ official garments. “F'kudey” means, “which was counted”, or “this is the inventory”. But it is not only the Mishkan’s inventory which is counted or inventoried; the term is also applied here to the congregation itself (38:35, “pkudey ha’eda” – “those of the congregation who were numbered”). The meaning of the root p.k.d. aside from counting, visiting and commanding, originates with “invest with purpose or responsibility”1 Thus in Parashat Va’yakhel 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. But the term “fkudey”, on the other hand, stresses the fact that the congregation has no existence apart from the individuals who make it up. Thus, each and every one has been “visited” and “counted” in order to make the half shekel payment (ref. 38:25,26).2
In 39:32, we read the following: "And all the work of the tabernacle of the congregation was finished (“vate’chal”), and the sons of Israel did according to all which YHVH commanded Moses; so they did” (emphasis added). In B’resheet (Genesis) 2:1 we read: “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…” (emphasis added). Here is yet another parallel to the Creation process, found also in 39:43 where it says: “And Moses saw (“va’yar”) all the work, and behold they had done it…. and Moses blessed them.” This may be compared to the oft-repeated “and Elohim saw…“ (in B’resheet 1) and also to B’resheet 1:28, where in reference to the creation of man and woman it says, “and He blessed them” (emphasis added).
In the opening verse we come across the expression “tabernacle of the testimony”, echoed in 40:3 by the “ark of the testimony”, whereas in Parashat Ki Tissa (34:20) we encountered the “tablets of the testimony”. “Testimony” is “edut”, which is “a witness” or “evidence. Thus, the reason 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 (“ud”), 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”. Thus, the witnesses (whether human, inanimate objects, decrees, or even Time itself) are incorporated into the perpetual and firm arrangement which they are testifying to, in this case YHVH’s Covenant.
In Parashat Trumah (Ex. 25:27:19) we examined the association of the shape of the Menorah to the flora of the Land of Israel. A similar relationship is thought to exist here too. ”And he gave the table into the tabernacle of the congregation, on the side of the tabernacle, northward outside the veil; And he put the lampstand in the tabernacle of the congregation, opposite the table, on the side of the tabernacle southward…” (40:22, 24, emphases added). The placing of these articles in the directions specified above was not coincidental.
The fifty day period between Pesach and Shavu'ot is when the flowers of the olive open and the kernels of wheat and barley fill with starch. Thus, the productive fate of these crops is determined during that season which [in the land of Israel] is characterized by multiple changes and climatic contrasts. Scorching southern winds, which bring with them extreme dryness and heat, alternate with cold winds from the north and west which generate tempestuous storms containing thunder, lightning and rain. The northern wind is most beneficial to the wheat, if it blows during the wheat's early stages of ripening; yet the same wind can wreak havoc on the olive crop if the buds have already opened into flowers. Olive blossoms need successive days of dry heat. Both of these crops then require just the proper balance of the heat waves and cold northern winds, making the fifty day season (the ‘Omer counting’) a very important and yet precarious season. The Talmudic sages explained that this phenomenon is symbolized by placing "the table in the north and the Menorah in the south". The showbread, which represents the wheat and barley, faced the direction of the north wind. The Menorah, lit with olive oil, faced the direction of the southern wind. Placed together in the Holy Place, they symbolize the plea to the One Creator that each wind would come at the right time.4
Obviously it is only YHVH Who is able to hold all the elements of His Creation in the perfect balance required. Thus, He is seen using (more than once) the Land of Yisrael and the variety of its natural conditions as an instrument for building and maintaining the relationship with His People, as well as for instructing and chastising them. And, as we have already observed, this concept is implemented well before the Israelites even enter the Land of Promise!
To summarize, Va’yakhel and F'kudey complement one another. In Va'yakhel we were informed about the making of the vessels of the Mishkan, whereas in F'kudey their content and meaning are ‘poured’ into them: The tablets are placed into the Ark of the Covenant, the bread is laid on the Table of Showbread, the wicks are lit in the Menorah and the incense is burned.5
* Parashot - plural of Parasha
1 Etymological Dictionary of Biblical Hebew, based on the commentaties of Samsom Raphael
Hirsch, Matityahu Clark, Feldheim Publishers, Jerusalem, - New York, 1999.
2 http://www.kipa.co.il/pash/
3 Etymological Dictionary of Biblical Hebew
4 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot Kdumim
Ltd. Lod, Israel, 1996.
5 http://www.kipa.co.il/pash/
Thursday, March 4, 2010
Hebrew Insights into Parashat Ki Tissa –Sh’mot (Exodus) 34 - 30:11
Hebrew Insights into Parashat Ki Tissa –Sh’mot (Exodus) 30:11 - 34
"When you lift up ["ki tissa"] the head of the sons of Israel to be mustered, they shall each give the ransom of his soul to YHVH, in mustering them, and there shall not be a plague among them in mustering them" (Ex. 30:12, literal translation). Hundreds of years later, when King David made an attempt to conduct a census, YHVH reprimanded him heavily ("And Satan stood up against Israel and moved David to number Israel… And it was evil in the eyes of Elohim as to this thing", 1st Ch. 21:1,7). We see, therefore, the necessity for each of the souls numbered to offer a token, as a "ransom" ("kofer", of the root k.f.r., that is, "kippur", meaning “propitiation, covering”), and for symbolically representing each person. Thus, all those who are over twenty years of age provide half a shekel, as a contribution ("trumah") to YHVH. This "atonement money" is to be given "for the service of the Tent of Meeting ("ohel mo'ed")" for it to "be a memorial of the sons of Israel before YHVH to make atonement for yourselves" (30:16). The atonement (or ransom) money becomes a contribution to help the construction of the place where these sons of Yisrael will eventually be atoned for and remembered. Interestingly, later on in the Parasha, in 34:23, we read: “Three times in the year your men shall appear before YHVH”. In Hebrew “man” or “male” is “zachar” (literally, “one who remembered”), but here the word has been modified to “za’chur”, which means “one who is remembered.”
Going back to our census, we see how it enabled further national organization to take place, while offering an opportunity for contributions to be collected for the construction of Ohel Mo’ed (“tent of meeting”, as it is referred to in this Parasha). This pragmatism, wherein the nation's practical and spiritual needs were combined, illustrates the Torah’s intrinsic and typical proclivity for fusing the various components and aspects of life into one act or event, as seen here.
More instructions for articles and utensils, which are to make up the future Tabernacle, follow. In 30:17-21, the brazen laver is mentioned, and then the instructions for making the incense and anointing oil. "It shall not be poured on the flesh of man, and you shall not make any like it in its proportion; it is holy. It shall be holy to you. If a man prepares any like it, or who gives from it to a stranger, he shall be cut off from his people" (30:32, 33), is the injunction in connection with both (the oil and the incense, ref. also v. 37, 38). These words may alert us to the oft-made attempts, so prevalent in our day, of 'passing on' the 'anointing', 'catching' or even 'importing' it.
Now that all the instructions (with respect to the Tabernacle) are in place, it becomes necessary to select the artisans to execute the work. The men selected by YHVH are Betzal'el the son of Oori, the son of Choor from Yehuda, who was filled with YHVH's Spirit, and Ohali'av the son of Achi'se'mach from the tribe of Dan. Those two are endowed with all the wisdom, understanding, knowledge and skills that it would take "to make all that I have commanded…" (ref. 31:1-6). YHVH declares, "I have called by name Betzal'el" (31:2, emphasis added), and indeed the meaning of the name is "in the shadow of the Almighty" ("beh", is "in"; "tzel" is “shadow”, and "el" means "mighty").
Just before Moshe's return with the Torah instructions, inscribed on the tablets of the testimony "by the finger of Elohim" (31:18), attention is given once more to the Shabbat. It is to be "as a sign between Me and you, throughout your generations, that you may know that I am YHVH who sanctifies [separates] 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", or "as for you". However, in this context it appears to mean "whatever else you do [keep My Sabbaths]!"
All seems to be in order now. YHVH hands Moshe the stone tablets He had written, and Moshe is about to descend and deliver the Divine message to the People.
Suddenly there is a shift of scene and time. At what point exactly was it that the people's restlessness and disenchantment with Moshe led them to put pressure on A'haron to ease off their frustration? The answer to that remains unknown. But what our text does inform us about, is the people's firm resolve to alleviate these frustrations. "And the people saw that Moses delayed to come down from the mountain. And the people gathered to Aaron. And they said to him, 'Rise up, make for us gods who may go before our face. As for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him'" (32:1).
Several key words in this text (verses 1-6), all of which is in chapter 32, 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 are plaguing the anxious Israelites. It is not difficult to envision them expressing the following sentiments: 'What embarrassment and shame is this man Moshe subjecting us to! His strange ways and disappearance will be our demise, and we will wither and be destroyed in this desert!’ A large crowd gathers around A'haron, denoted by "(va)yika'hel", of the root k.h.l (kof, hey, lamed), which means “assembly or congregation.” Thus, the assembly of Yisrael congregates around the only person whom they deem able to execute the plan that they had already formulated. To the "elohim", which they demand that A'haron make for them, they refer in the plural, 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 allude 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 them. In an attempt to placate the crowd, A'haron complies, instructing anyone wearing jewelry to "remove" their gold earrings, using, not without undue intention, the imperative form for "to tear off", which is “par'ku" (v. 2). The verb p.r.k (pey, resh, kof) also means “to part, to rip (Ps. 7:2), to fragment, or to tear” (I Kings 19:11; Ez. 19:12), thus all-too accurately describing the overall condition of those who were "tearing off" their jewels to make gods for themselves!
In the process (v. 4), A'aron takes a stylus - che'ret (ch.r.t, chet, rehs, tet), which seems to share the root with one of the words for "magicians" (such as those who operated in Egypt, e.g. Ex.8:3, 14) - "chartumin". In verse 16 of the same chapter, we encounter another variant of the same word. This time in verb form. In reference to the writing of Elohim, which was “engraved” on the tablets, the verb “charut” is used. But whereas the stylus was spelt with the letter “tet” at the end, this verb is spelt with the letter “tav”. Perhaps the vast dichotomy of context caused the scribe to spell those two almost identical words in two different ways. What is more, the very same spelling of “engraved”- “ch’arut”, with a slight modification of vowels, can be read as “cherut”, which is “liberty”, thus alluding to the “finger of Elohim” writing “liberty on the tablets” (Ex. 32:16), that is, the “Torah of Liberty” spoken of by the Apostle Ya’acov (James 1:25). Thus, the loss of liberty is implied, when it is not Elohim who is doing the “engraving”.
With the stylus A’haron formed - "(ve)yatzar" - the "molten calf" - "egel ma'seh'cha" (v. 4). "Formed" is of the root y.tz.r (yod, tzadi, resh) which goes back to "thought, imagination and contemplation" - "yetzer" - such as used in B’resheet (Genesis) 6:5, and B’resheet 8:21 respectively: "Every imagination of the thoughts of his heart"; "The imagination of the heart of man is evil from his youth." It is nothing less than "evil imagination" which yields the results of this sad episode. The calf, "egel", is rooted in a.g.l (ayin, gimmel, lamed), meaning, "round or roll", referring to a young calf as it rolls, bounds or gallops. This particular calf, though, was a "ma'seh'cha", that is a molten image. "Ma'seh'cha" is also a “covering” or a “veil”, such as the "veil shrouding" found in Yishayahu (Isaiah) 25:7, and is the translation for the alliteration "ma'seh'cha nesu'cha." Thus, whereas in Parashat Mishpatim we saw that Moshe was to place the Torah in front of YHVH's chosen Nation as a mirror, here the backsliding Israelites, who are so desperate to see with their eyes (as pointed out above), actually suffer a loss of sight, as they are blindfolded by a "ma'seh'cha" (a veil) of their own making. In 34:17, in the course of the renewal of the Covenant, it is necessary to remind them once again, “You shall make no molten gods – elohey ma’she’cha.”
“…And they rose early on the morrow, and they offered burnt offerings and brought near peace offerings. And the people sat down to eat and drink, and rose up to play" (v. 6). The offense of the descendants of Yitz'chak (Isaac) climaxes when they act in total contrast to the severe warning, which was presented to them in Sh’mot (Exodus) 22:19: "One sacrificing to gods shall be destroyed" (and repeated in 34:14). The verb “play” is "(le)tza'chek" (of the root tz.ch.k, tzadi, chet, kof “to laugh"), and is used here, implying "making sport, toying with, mocking," or "conjugal caresses" - all of which speak of the lewd debauchery that Yitzchak’s progeny was engaged in.
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" (v. 7). The all-knowing Elohim, being aware that Moshe would beseech him on behalf of this reproachable people, makes here a declaration (v. 10), allowing us a rare glimpse into what is otherwise an 'off limits' domain: "Leave Me alone (that My anger may glow against them, that I may consume them)." But Moshe's uninterrupted intercessory address (v. 11-13) does result in YHVH being "moved to pity concerning the evil which He had spoken to do to His people" (v. 14).
The language employed by verses 15 and 16 could not be more emphatic in recounting the preciousness of the Divinely written tablets: …"the two tablets of the testimony… tablets written on their two sides, on this and on that side they were written. And the tablets were the work of Elohim, and the writing was the writing of Elohim; it was engraved on the tablets." All this is in sharp contradiction to the horrendous sight awaiting Moshe at the foot of the Mountain.
After a sad confrontation with A'haron, during which the latter defends his position by making weak excuses, Moshe realizes that the People is "loosed, for Aaron had let it loose for a derision among their enemies" (v. 25). The words for "loose", used here, stem from "para" (p.r.a. pey/fey, resh, ayin). As we observed already in Parashat Miketz (Gen. 42-44:17), the same consonants also appear in Par'oh's name. The question that arose there was whether the meaning of this root ("unruly", "disorder") had any bearing on the meaning of the title accorded to the Egyptian monarchs (although "Par'oh", as we noted there, does have its specific and separate meaning in the Ancient Egyptian tongue). This issue seems to be quite pertinent in this case, as the Hebrews were certainly manifesting a reversal to practices, which they no doubt observed in their land of sojourning. Likewise, we have just seen a resemblance of the word denoting Egypt’s magicians to the tool A'haron used to make the calf.
The first six verses of chapter 33 describe a transitional phase, leading to the restitution of relationship between YHVH and His People. As part of the People's mourning and repentance, they remove the rest of their jewels (verse 6). Interestingly, the verb for removing the jewels is not the same as the one used above (32:2). Instead, there is the unusual usage of a word that in Shmot (Exodus) 12:36 was employed for "spoiling" (the Egyptians). The verb used here – va’yit’natzlu - shares its root (y.tz.l yod, tzadi, lamed) with the word for "deliver" (3:8). Is this intended as a reminder, in the course of healing the breach in the relationship with the Almighty, of the miraculous deliverance that they have had from the enemy by YHVH's arm?
The rest of the Parasha deals with issues relating, not surprisingly in view of the circumstances, to YHVH's presence, His reverence, His revelation to Moshe, and the renewal of the Covenant. In mentioning Moshe's writing of the "d'varim" – “words” on the new stone tablets, the figure "ten" is cited (34:28), unlike the first mention of these “words”, where no number was specified (Parashat Yitro, chapter 20). In this verse (28) Moshe is described as staying on the Mount, in the Presence of YHVH, for forty days during which he wrote the tablets, abstaining from eating and drinking. In 24:10,11 of Parashat Mishpatim, we encountered the elders and nobles of Israel ‘seeing’ the Elohim of Israel while “eating and drinking”, just prior to Moshe’s first ascent to the Mountain. These two scenes, against the backdrop of the two contrasting circumstances, form quite an object lesson. The one foreshadowing the “Marriage Supper of the Lamb” and the time when He will dwell with His own (Rev. 19:9 21:3), while the other contains signs of the sorrow and alienation, which resulted from the sin committed by the Nation of Yisrael.
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 cannot bear the glory which emanates from Moshe's face when he comes down from the Mountain. He is therefore obliged to cover his face with a veil ("mas'veh"). "But we [on the other hand] all with our face having been unveiled, having beheld the glory of the Lord in a mirror [the "Torah of liberty"], are being changed into the same image from glory to glory, as from the Lord, the Spirit" (2nd Cor. 3:18 italics added). Truly something to be thankful for and not to be taken lightly!
"When you lift up ["ki tissa"] the head of the sons of Israel to be mustered, they shall each give the ransom of his soul to YHVH, in mustering them, and there shall not be a plague among them in mustering them" (Ex. 30:12, literal translation). Hundreds of years later, when King David made an attempt to conduct a census, YHVH reprimanded him heavily ("And Satan stood up against Israel and moved David to number Israel… And it was evil in the eyes of Elohim as to this thing", 1st Ch. 21:1,7). We see, therefore, the necessity for each of the souls numbered to offer a token, as a "ransom" ("kofer", of the root k.f.r., that is, "kippur", meaning “propitiation, covering”), and for symbolically representing each person. Thus, all those who are over twenty years of age provide half a shekel, as a contribution ("trumah") to YHVH. This "atonement money" is to be given "for the service of the Tent of Meeting ("ohel mo'ed")" for it to "be a memorial of the sons of Israel before YHVH to make atonement for yourselves" (30:16). The atonement (or ransom) money becomes a contribution to help the construction of the place where these sons of Yisrael will eventually be atoned for and remembered. Interestingly, later on in the Parasha, in 34:23, we read: “Three times in the year your men shall appear before YHVH”. In Hebrew “man” or “male” is “zachar” (literally, “one who remembered”), but here the word has been modified to “za’chur”, which means “one who is remembered.”
Going back to our census, we see how it enabled further national organization to take place, while offering an opportunity for contributions to be collected for the construction of Ohel Mo’ed (“tent of meeting”, as it is referred to in this Parasha). This pragmatism, wherein the nation's practical and spiritual needs were combined, illustrates the Torah’s intrinsic and typical proclivity for fusing the various components and aspects of life into one act or event, as seen here.
More instructions for articles and utensils, which are to make up the future Tabernacle, follow. In 30:17-21, the brazen laver is mentioned, and then the instructions for making the incense and anointing oil. "It shall not be poured on the flesh of man, and you shall not make any like it in its proportion; it is holy. It shall be holy to you. If a man prepares any like it, or who gives from it to a stranger, he shall be cut off from his people" (30:32, 33), is the injunction in connection with both (the oil and the incense, ref. also v. 37, 38). These words may alert us to the oft-made attempts, so prevalent in our day, of 'passing on' the 'anointing', 'catching' or even 'importing' it.
Now that all the instructions (with respect to the Tabernacle) are in place, it becomes necessary to select the artisans to execute the work. The men selected by YHVH are Betzal'el the son of Oori, the son of Choor from Yehuda, who was filled with YHVH's Spirit, and Ohali'av the son of Achi'se'mach from the tribe of Dan. Those two are endowed with all the wisdom, understanding, knowledge and skills that it would take "to make all that I have commanded…" (ref. 31:1-6). YHVH declares, "I have called by name Betzal'el" (31:2, emphasis added), and indeed the meaning of the name is "in the shadow of the Almighty" ("beh", is "in"; "tzel" is “shadow”, and "el" means "mighty").
Just before Moshe's return with the Torah instructions, inscribed on the tablets of the testimony "by the finger of Elohim" (31:18), attention is given once more to the Shabbat. It is to be "as a sign between Me and you, throughout your generations, that you may know that I am YHVH who sanctifies [separates] 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", or "as for you". However, in this context it appears to mean "whatever else you do [keep My Sabbaths]!"
All seems to be in order now. YHVH hands Moshe the stone tablets He had written, and Moshe is about to descend and deliver the Divine message to the People.
Suddenly there is a shift of scene and time. At what point exactly was it that the people's restlessness and disenchantment with Moshe led them to put pressure on A'haron to ease off their frustration? The answer to that remains unknown. But what our text does inform us about, is the people's firm resolve to alleviate these frustrations. "And the people saw that Moses delayed to come down from the mountain. And the people gathered to Aaron. And they said to him, 'Rise up, make for us gods who may go before our face. As for this Moses, the man who brought us up from the land of Egypt, we do not know what has become of him'" (32:1).
Several key words in this text (verses 1-6), all of which is in chapter 32, 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 are plaguing the anxious Israelites. It is not difficult to envision them expressing the following sentiments: 'What embarrassment and shame is this man Moshe subjecting us to! His strange ways and disappearance will be our demise, and we will wither and be destroyed in this desert!’ A large crowd gathers around A'haron, denoted by "(va)yika'hel", of the root k.h.l (kof, hey, lamed), which means “assembly or congregation.” Thus, the assembly of Yisrael congregates around the only person whom they deem able to execute the plan that they had already formulated. To the "elohim", which they demand that A'haron make for them, they refer in the plural, 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 allude 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 them. In an attempt to placate the crowd, A'haron complies, instructing anyone wearing jewelry to "remove" their gold earrings, using, not without undue intention, the imperative form for "to tear off", which is “par'ku" (v. 2). The verb p.r.k (pey, resh, kof) also means “to part, to rip (Ps. 7:2), to fragment, or to tear” (I Kings 19:11; Ez. 19:12), thus all-too accurately describing the overall condition of those who were "tearing off" their jewels to make gods for themselves!
In the process (v. 4), A'aron takes a stylus - che'ret (ch.r.t, chet, rehs, tet), which seems to share the root with one of the words for "magicians" (such as those who operated in Egypt, e.g. Ex.8:3, 14) - "chartumin". In verse 16 of the same chapter, we encounter another variant of the same word. This time in verb form. In reference to the writing of Elohim, which was “engraved” on the tablets, the verb “charut” is used. But whereas the stylus was spelt with the letter “tet” at the end, this verb is spelt with the letter “tav”. Perhaps the vast dichotomy of context caused the scribe to spell those two almost identical words in two different ways. What is more, the very same spelling of “engraved”- “ch’arut”, with a slight modification of vowels, can be read as “cherut”, which is “liberty”, thus alluding to the “finger of Elohim” writing “liberty on the tablets” (Ex. 32:16), that is, the “Torah of Liberty” spoken of by the Apostle Ya’acov (James 1:25). Thus, the loss of liberty is implied, when it is not Elohim who is doing the “engraving”.
With the stylus A’haron formed - "(ve)yatzar" - the "molten calf" - "egel ma'seh'cha" (v. 4). "Formed" is of the root y.tz.r (yod, tzadi, resh) which goes back to "thought, imagination and contemplation" - "yetzer" - such as used in B’resheet (Genesis) 6:5, and B’resheet 8:21 respectively: "Every imagination of the thoughts of his heart"; "The imagination of the heart of man is evil from his youth." It is nothing less than "evil imagination" which yields the results of this sad episode. The calf, "egel", is rooted in a.g.l (ayin, gimmel, lamed), meaning, "round or roll", referring to a young calf as it rolls, bounds or gallops. This particular calf, though, was a "ma'seh'cha", that is a molten image. "Ma'seh'cha" is also a “covering” or a “veil”, such as the "veil shrouding" found in Yishayahu (Isaiah) 25:7, and is the translation for the alliteration "ma'seh'cha nesu'cha." Thus, whereas in Parashat Mishpatim we saw that Moshe was to place the Torah in front of YHVH's chosen Nation as a mirror, here the backsliding Israelites, who are so desperate to see with their eyes (as pointed out above), actually suffer a loss of sight, as they are blindfolded by a "ma'seh'cha" (a veil) of their own making. In 34:17, in the course of the renewal of the Covenant, it is necessary to remind them once again, “You shall make no molten gods – elohey ma’she’cha.”
“…And they rose early on the morrow, and they offered burnt offerings and brought near peace offerings. And the people sat down to eat and drink, and rose up to play" (v. 6). The offense of the descendants of Yitz'chak (Isaac) climaxes when they act in total contrast to the severe warning, which was presented to them in Sh’mot (Exodus) 22:19: "One sacrificing to gods shall be destroyed" (and repeated in 34:14). The verb “play” is "(le)tza'chek" (of the root tz.ch.k, tzadi, chet, kof “to laugh"), and is used here, implying "making sport, toying with, mocking," or "conjugal caresses" - all of which speak of the lewd debauchery that Yitzchak’s progeny was engaged in.
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" (v. 7). The all-knowing Elohim, being aware that Moshe would beseech him on behalf of this reproachable people, makes here a declaration (v. 10), allowing us a rare glimpse into what is otherwise an 'off limits' domain: "Leave Me alone (that My anger may glow against them, that I may consume them)." But Moshe's uninterrupted intercessory address (v. 11-13) does result in YHVH being "moved to pity concerning the evil which He had spoken to do to His people" (v. 14).
The language employed by verses 15 and 16 could not be more emphatic in recounting the preciousness of the Divinely written tablets: …"the two tablets of the testimony… tablets written on their two sides, on this and on that side they were written. And the tablets were the work of Elohim, and the writing was the writing of Elohim; it was engraved on the tablets." All this is in sharp contradiction to the horrendous sight awaiting Moshe at the foot of the Mountain.
After a sad confrontation with A'haron, during which the latter defends his position by making weak excuses, Moshe realizes that the People is "loosed, for Aaron had let it loose for a derision among their enemies" (v. 25). The words for "loose", used here, stem from "para" (p.r.a. pey/fey, resh, ayin). As we observed already in Parashat Miketz (Gen. 42-44:17), the same consonants also appear in Par'oh's name. The question that arose there was whether the meaning of this root ("unruly", "disorder") had any bearing on the meaning of the title accorded to the Egyptian monarchs (although "Par'oh", as we noted there, does have its specific and separate meaning in the Ancient Egyptian tongue). This issue seems to be quite pertinent in this case, as the Hebrews were certainly manifesting a reversal to practices, which they no doubt observed in their land of sojourning. Likewise, we have just seen a resemblance of the word denoting Egypt’s magicians to the tool A'haron used to make the calf.
The first six verses of chapter 33 describe a transitional phase, leading to the restitution of relationship between YHVH and His People. As part of the People's mourning and repentance, they remove the rest of their jewels (verse 6). Interestingly, the verb for removing the jewels is not the same as the one used above (32:2). Instead, there is the unusual usage of a word that in Shmot (Exodus) 12:36 was employed for "spoiling" (the Egyptians). The verb used here – va’yit’natzlu - shares its root (y.tz.l yod, tzadi, lamed) with the word for "deliver" (3:8). Is this intended as a reminder, in the course of healing the breach in the relationship with the Almighty, of the miraculous deliverance that they have had from the enemy by YHVH's arm?
The rest of the Parasha deals with issues relating, not surprisingly in view of the circumstances, to YHVH's presence, His reverence, His revelation to Moshe, and the renewal of the Covenant. In mentioning Moshe's writing of the "d'varim" – “words” on the new stone tablets, the figure "ten" is cited (34:28), unlike the first mention of these “words”, where no number was specified (Parashat Yitro, chapter 20). In this verse (28) Moshe is described as staying on the Mount, in the Presence of YHVH, for forty days during which he wrote the tablets, abstaining from eating and drinking. In 24:10,11 of Parashat Mishpatim, we encountered the elders and nobles of Israel ‘seeing’ the Elohim of Israel while “eating and drinking”, just prior to Moshe’s first ascent to the Mountain. These two scenes, against the backdrop of the two contrasting circumstances, form quite an object lesson. The one foreshadowing the “Marriage Supper of the Lamb” and the time when He will dwell with His own (Rev. 19:9 21:3), while the other contains signs of the sorrow and alienation, which resulted from the sin committed by the Nation of Yisrael.
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 cannot bear the glory which emanates from Moshe's face when he comes down from the Mountain. He is therefore obliged to cover his face with a veil ("mas'veh"). "But we [on the other hand] all with our face having been unveiled, having beheld the glory of the Lord in a mirror [the "Torah of liberty"], are being changed into the same image from glory to glory, as from the Lord, the Spirit" (2nd Cor. 3:18 italics added). Truly something to be thankful for and not to be taken lightly!
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