Hebrew Insights into Parashat B’har – Vayikra (Leviticus) – 25 – 26:2
The first verse of Parashat B’har (meaning, "In Mount…") serves to remind us that
YHVH’s words to the Children of Yisrael, via Moshe, were spoken in Mount Sinai.
The opening of the Parasha focuses on the seventh year suspension of all soil cultivation (known as “Shmita,” whose root sh.m.t is mentioned in Parashat Mishpatim Ex. 23:11. See also Heb. Insights into Parashat Mishpatim Ex. 21-24). In spite of this edict regarding work cessation, it is stated, "the Sabbath of the land shall be to you for food" (25:6). This declaration contains the familiar and principal thought, similar to the one that accompanies the weekly Shabbat, that YHVH is the Provider and thus the members of the community are afforded an opportunity to exercise faith throughout that year.
Secondly, every member of the community, as well as the livestock, is equally promised provision for that time period (v. 6, 7). Again, not unlike the weekly Shabbat, the benefits of YHVH's year of land-rest apply to one and all without regard to status and origin. However, this “Shabbat of Shabbats” (v. 4) year, together with the 50th year Jubilee, the "yovel" which the rest of this Parasha is dedicated to - apply only in the Land of Yisrael.
In verse 3 we read: "You shall sow your field six years, and you shall prune your vineyard six years, and shall gather its produce." "Produce" or "provender" is “t'vua,” of the root b.o. (vet/bet, vav, alef), meaning “to come, come in or go in"; but also, in another conjugation, to “bring.” Thus, the term "produce" does not convey the idea of something which results merely from man's own productivity or effort, but rather it is that which "comes" or is "brought" to him from an outside source.
Following YHVH's instructions guarantees that…"you shall live on the land securely. And the land shall give its fruit, and you shall eat to satisfaction; and you shall dwell securely on it" (25:18, 19). To this promise, there will be an extra and supernatural blessing added: "I have commanded My blessing on you in the sixth year. And it shall produce the increase for three years; and you shall sow the eighth year, and shall eat of the old crop until the ninth year, until the coming [bo] in of its produce [t'vua]; you shall eat of the old" (21-23, italics and emphasis added). Here again we see the connection between “produce” and the verb "to come" (remember, both originate in the same root).
The un-gathered harvest is called “that which grows of itself” – “safee’ach,” “safee’ach, of the root s.f.ch (samech, fey, chet), literally “adding, attaching.” In light of verse 23, where those addressed (the Yisraelites) are called, “strangers and sojourners,” it is interesting to note how the verb s.f.ch is used Yishayahu (Isaiah) 14:1: For YHVH will have mercy on Jacob, and will still choose Israel, and settle them in their own land. The strangers will be joined with them [nisfe’chu], and they will cling to the house of Jacob” (Italics added). "Your unkempt grapes" (v. 5, 11) are called here “ee'nvey (“grapes of”) nezir'cha.” The latter term is rooted in the word “nazir” (Nazarite), whose restrictive vows include abstention from wine drinking or grape eating. Why are these grapes qualified by the term “nazir”? The connection is thought to be the Nazarite's hair, which was to be left uncut and unkempt, much like these grapes. This is reinforced by the first part of verse 5 ("that which grows of itself," alluding to unkemptness). These two prohibitions (namely, "not to reap that which grows of itself," and to "not gather the grapes of your unkempt vine") no doubt refer to harvesting for profit making-during that particular season.
As mentioned, the second part of the Parasha deals with the Year of the “Yovel” ("jubilee," which is a direct derivative of “yovel”). The primary meaning of yovel is thought to be the word for “horned animal” or for the "horn" itself, which was used for multiple purposes in the ancient Israelite community. Quite possibly the role of the “horned animal” (such as the bull or ox), in leading solemn processions has branched off into nouns and verbs that share the root y.v/b.l (yod, bet/vet, lamed) and are therefore connected to “leading.” The verb “hovel” is to "lead," thus forming the noun for "stream" which is “yuval,” and for the "produce of the soil" – “y'vul” (the ‘issue proceeding out of the ground’). Another interesting derivative of this root is “tevel,” meaning "world." This renders the world and its elements (e.g. streams and produce) as mere ‘issues,’ or results that proceed (or ‘are led’) from that which has originally formed or produced them, but which exists outside of them. Notice the conceptual similarity to our former observation, in the term "provender" - t'vua. “The earth is YHVH’s, and the fullness of it; the world (“tevel”), and those who dwell in it” (Ps. 24:1), affirms this very point.
Aside from letting the land lie fallow during the year of the “yovel,” that year was also to be “sanctified” (“vekidashtem”) for the purpose of "proclaiming liberty in the land to all its inhabitants…" (25:10). "Liberty" is “dror,” which is the same word for the bird known as "swallow" (e.g. Pr. 26:2), thus lending a graphic rendition to this term. The yovel year signifies and stipulates that all property, or its calculated value in another form, is to be returned to its original owner.
But above all the human benefits attached to the yovel, there is a greater significance for its proclamation, a significance that at the same time also forms a ‘Divine paradox’ so typical of Hebraic logic. In 25:23 we read: “And the land shall not be sold in perpetuity; for the land is Mine; for you are aliens and tenants with Me." "Perpetuity" here is “tzmi'toot,” stemming from the root tz.m.t (tzadi, mem, tav) which is “to end, put an end to something" or “to freeze assets.” Thus, reverting property to its original owner demonstrates the fact that it actually belongs to… YHVH, as we just learned from the above Psalm. And as much as the Torah stresses ownership rights, it also reminds us, almost in the same breath, who the real owner is and that “we have no permanent city here, but we seek the one to come" (Hebrews 13:14).
Regarding this issue, “the Biur explains the different elements manifested in the two clauses of the verse: a) Elohim’s sovereignty – the land is Mine; b) the transience of man and his brief sojourn upon earth… The author of Sefer haHinukh considers the educational message of the commandment… The Torah reminds man [who is inherently materialistic] that [property is] not really his, and that eventually all land must return to those who possessed it by the will of Elohim in the first place, for ‘His is the land’.” According to American 19th century economist, Henry George, “the Torah as a Code of Law aimed at ensuring justice, equity, and happiness for those who follow it. It sought to avoid the concentration of land, the source of life, wealth, and power in the hands of the few. “ Rav Kook, focusing on the spiritual aspects, claims that “all that economic disequilibrium… is but a synonym for ‘deviation and turpitude’[baseness or depravity, can refer specifically to: Moral turpitude, a legal concept in the United States] which call for ratification. They suppress…. the radiance of the spiritual splendor of the Divine soul that dwells in the nation, and the nature of those deeds dim the resplendent light of its splendor. For the supreme purpose of reaching the nearness of Elohim, He gave the Shabbat to every individual, the Shemitah year law.... and the laws of the yovel year… in order to rectify all ‘deviations’ of the past and to imbue the nation ‘with the spirit of forbearance and repentance’ that it may endeavor ‘to rectify the distortions of the past’”. [1] Repentance in connection with the yovel is quite pertinent, as the yovel is announced by blowing a shofar “in the seventh month, on the tenth day, on the day of atonement” (v. 9, literal translation).
Another aspect of the yovel is redemption, “geula,” whose primary meaning is "kin" (denoted by “go’el”). It is the next-of-kin's duty to buy back that which a member of the family has lost - or perhaps even the family member himself, if he had been conscripted to slavery. In the case of a Hebrew servant, he is to be released on the yovel…"because they are My servants, whom I have brought out from the land of Egypt" (v. 42 italics added). The context of this verse deals accordingly with the releasing of slaves; Biblical Hebrew for "slave" and "servant" is one and the same - e'ved - from the root e.v.d (ayin, vet, dalet), meaning "work" or "labor" (and also rendering service/worship of YHVH).
As part of the proper treatment of one's fellow countryman, defined as "brother," there is a prohibition against charging usury, or interest (ref. v. 36, 7). The two words used are “neshech” and “marbit.” The root of neshech (n.a.ch, noon, alef, chaf) is also the root for the verb “to bite." "Those who bite" (e.g. Habbakuk 2:7) are therefore the oppressors and debtors. “Marbit” is from the root r.v/b.a (resh, vet/bet, hey) which literally means "much, many, to add, to make greater, to increase"; hence “marbit” is a "monetary increment."
The centrality of the Land in the life of the Israelites and their relationship with YHVH, are brought to bear in some of the terms we discussed above. In contrast, the “ger,” the sojourner, the one who merely resides, is called in verse 47 “eker,” which is translated “son or descendant of a sojourner.” However, “eker” is related to the verb “akor,” meaning “pluck out,” hence the sojourner is seen as an uprooted person. At the same time, the sons of Yisrael are not totally exempt from this definition either, as the Owner of the Earth says of them: “you are aliens and sojourners with Me” (verse 23).
Just as our Parasha opened up with the “When you come into the land which I give you, then the land shall keep a Sabbath to YHVH” (Leviticus 25:2 Italics added), so now it ends with the command to keep “My Sabbaths, I am YHVH” (26:2 Italics
added). Thus we see that not only are the Land (and its produce) and the People belong to YHVH, but so are the times and seasons, especially the ones that He had singled out.
[1] New Studies in Vayikra (II), Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora. Hemed
Books Inc., Brooklyn, N.Y.
Some of the word meanings were gleaned from:
The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown, Hendrickson
Publishers, Peabody, Mass. 1979. \
Theological Wordbook of the Old Testament, ed. R. Laird Harris, Moody Press,
Chicago, 1980.
Monday, May 9, 2011
Tuesday, April 26, 2011
Hebrew Insights into Parashat Emor – Vayikra (Leviticus) 21 - 24
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). Followed by the sanctity of the appointed times (chapter 23) 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.
Chapter 23 is situated in the center of the Parasha, flanked by the above-mentioned themes of the set-apartness of the priests and the offerings on one end, and by mentioning the set apart location of the “ner ha’tamid” (the “perpetual light”) and the showbread. Verses 1 and 2 of chapter 23 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 is "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” (in this case, mentioned here in 24;3). 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" in Hebrew is “mo'adey El,” literally, "appointed times of El," making evident that Place and Time in the Hebrew mind are not always demarcated by a clear boundary. Our text reveals the “three-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… [who] has been sacrificed" (1st Cor. 5:7). Notice that aside from “matza” unleavened bread is also called “lechem oni,” translated “bread of affliction” (Deut. 16:3). Yeshua, who is the “Bread of Life” (John 6:35), was born in the House of Bread (Beit-Lehem) and 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. This was totally fulfilled by Yeshua. 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 Elohim cares; the eyes of YHVH your Elohim are always on it, from the beginning even to the end of the year" (Deut. 11:12). The Cycle of the Feasts "from the beginning even to the end of the year" is partly designed for this purpose. 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, “beginning,” "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 YHVH's firstborn (Ex. 4:22), they too belong to Him. Messiah is called the “reshita” (1st cor. 15::20, 23 Aramaic New Testament), the “beginning,” just like the first of the Omer, which is waved for our “acceptance.” The Feast of First Fruit has also been fulfilled by Messiah when He sent the Spirit of Holiness so that we may be the “bikkurim” (ref. 1st Cor. 15:20,23) – the “first fruit” who were “brought forth by the word of truth” (James 1:18). Interestingly, on Shavu’ot two loaves baked with leaven are to be waved (chapter 23:17,20), making it obvious that these signify YHVH’s two peoples who, unlike His Son, are not yet totally without sin.
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 Yisrael recall the greatness of their Elohim, His deeds and commandments, as well as their own responses and shortcomings. In other words, it is a call to self-examination leading to repentance. Since “tru'a” signifies a number of different calls and alarms (e.g. Num. 10:5, 6,9) “…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 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.
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). Followed by the sanctity of the appointed times (chapter 23) 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.
Chapter 23 is situated in the center of the Parasha, flanked by the above-mentioned themes of the set-apartness of the priests and the offerings on one end, and by mentioning the set apart location of the “ner ha’tamid” (the “perpetual light”) and the showbread. Verses 1 and 2 of chapter 23 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 is "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” (in this case, mentioned here in 24;3). 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" in Hebrew is “mo'adey El,” literally, "appointed times of El," making evident that Place and Time in the Hebrew mind are not always demarcated by a clear boundary. Our text reveals the “three-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… [who] has been sacrificed" (1st Cor. 5:7). Notice that aside from “matza” unleavened bread is also called “lechem oni,” translated “bread of affliction” (Deut. 16:3). Yeshua, who is the “Bread of Life” (John 6:35), was born in the House of Bread (Beit-Lehem) and 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. This was totally fulfilled by Yeshua. 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 Elohim cares; the eyes of YHVH your Elohim are always on it, from the beginning even to the end of the year" (Deut. 11:12). The Cycle of the Feasts "from the beginning even to the end of the year" is partly designed for this purpose. 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, “beginning,” "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 YHVH's firstborn (Ex. 4:22), they too belong to Him. Messiah is called the “reshita” (1st cor. 15::20, 23 Aramaic New Testament), the “beginning,” just like the first of the Omer, which is waved for our “acceptance.” The Feast of First Fruit has also been fulfilled by Messiah when He sent the Spirit of Holiness so that we may be the “bikkurim” (ref. 1st Cor. 15:20,23) – the “first fruit” who were “brought forth by the word of truth” (James 1:18). Interestingly, on Shavu’ot two loaves baked with leaven are to be waved (chapter 23:17,20), making it obvious that these signify YHVH’s two peoples who, unlike His Son, are not yet totally without sin.
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 Yisrael recall the greatness of their Elohim, His deeds and commandments, as well as their own responses and shortcomings. In other words, it is a call to self-examination leading to repentance. Since “tru'a” signifies a number of different calls and alarms (e.g. Num. 10:5, 6,9) “…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 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.
Hebrew Insights into Parashat Kdoshim – Vayikra (Leviticus) 19-20
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, of both 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. In fact, in chapter 19 “I am YHVH” (“your Elohim” added to some of them) is repeated 15 times tagged on to the various injunctions.
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, relating to the action should take when the need arises to reprimand or rebuke his fellow man (rather than accumulate hatred and bitterness). 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 strictly honest and just measurements, as befitting a Nation of a just Elohim. "You shall observe all My statutes and all My judgments, and perform them…" forms the ending of chapter 19 (v. 37), to which we must append 18:5 (of the previous Parasha), 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 Parashat Acharey Mot), in dealing largely with various forms of incest, forbidden forms of cohabitation, and abominable sexual practices, which are described by the phrase, “exposing the nakedness” (again, nakedness is tantamount to not having a “covering” – “kippur”). “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).
[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
"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, of both 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. In fact, in chapter 19 “I am YHVH” (“your Elohim” added to some of them) is repeated 15 times tagged on to the various injunctions.
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, relating to the action should take when the need arises to reprimand or rebuke his fellow man (rather than accumulate hatred and bitterness). 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 strictly honest and just measurements, as befitting a Nation of a just Elohim. "You shall observe all My statutes and all My judgments, and perform them…" forms the ending of chapter 19 (v. 37), to which we must append 18:5 (of the previous Parasha), 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 Parashat Acharey Mot), in dealing largely with various forms of incest, forbidden forms of cohabitation, and abominable sexual practices, which are described by the phrase, “exposing the nakedness” (again, nakedness is tantamount to not having a “covering” – “kippur”). “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).
[1] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
Thursday, April 14, 2011
Hebrew Insights into Parashat Acharey Mot – Vayikra (Leviticus) 16-18
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 this theme continues to unfold gradually, inductively, the ultimate purpose is exposed to the light.
Verse 2 contains the expression…"inside the veil before the mercy seat." In Parashat Truma (Exodus 25-27:19) 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, made up of the same letters), 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 as 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," as well as “to fear (see Ps. 22:23 for example). ”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 specific details, 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 mindlessly, 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
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 this theme continues to unfold gradually, inductively, the ultimate purpose is exposed to the light.
Verse 2 contains the expression…"inside the veil before the mercy seat." In Parashat Truma (Exodus 25-27:19) 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, made up of the same letters), 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 as 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," as well as “to fear (see Ps. 22:23 for example). ”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 specific details, 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 mindlessly, 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
Wednesday, April 6, 2011
Hebrew Insights into Parashat Metzo’rah – Vayikra (Leviticus) 14 - 15
Hebrew Insights into Parashat Metzo’rah – Vayikra (Leviticus) 14 - 15
Parashat Metzo'rah forms a sequel to Parashat Tazri'a and is defined by the words…"the Torah of the leper for the day of his cleansing" (Lev. 14:2). Just as it was the priest who diagnosed the state of leprosy, it is only he who could now determine if "the affliction - or plague - of leprosy is healed" (v. 3 literal translation, emphasis added). This “affliction” or “plague” (which some of the English translations omit and in others, it is “plague” or “infection”) is “nega.” It stems from the root n.g.a (noon, gimmel, ayin), with the primary meaning being "to touch." The most famous 'touch' in Scripture that had a significant influence on all the afflictions we are dealing with here is found in B’resheet (Genesis) 3:3: "But of the fruit of the tree which is in the midst of the garden, Elohim has said, `You shall not eat it, nor shall you touch it, lest you die'" (italics added). The Children of Yisrael were likewise charged not to touch Mount Chorev (Ex. 19:12,13). The root n.g.a is found also in Yisha’yahu (Isaiah) 53:4 and 8, where it says about Messiah, "We esteemed Him stricken [nagu'ah], and "for the transgressions of My people He was stricken [nega]" (emphasis added). Thus, His affliction on our behalf becomes the healing touch for all of our “n’ga’eem” (plural for “nega” – affliction), which were brought forth by the initial ‘touch’ in the Garden.
Referring back to the person being cleansed…it is now incumbent upon him to take two living and clean birds, cedar wood, scarlet and hyssop for his offering. One of the birds was to be killed in an earthen vessel over “living” ('running,' in English) water. The living bird is to be taken with the cedar wood, the scarlet and the hyssop, all of which are to be dipped in the blood of the dead bird, over “living” ('running') water (ref. 14:4-6). Interestingly, "living" is mentioned four times in this short passage. "Scarlet" in Hebrew is “tola'at shani,” which is literally a "worm of scarlet" (i.e. the worm from which the dye was extracted). Incidentally, in Parashat F’kudey (Ex. 38:21-40) the term “worm of scarlet” – tola’at shani – was rendered scarlet thread – signifying the blood of the atonement and was mentioned along with the gold, the blue and the purple. The mention of the worm may denote a very humble status (e.g. Ps. 22:6; Is. 41:14). “Hyssop” is the translation (actually a form of transliteration) of “ezov,” symbolic of the lowliest of plants, especially when compared to the cedar. In Mlachim Alef (I Kings) 5: 13 we read: "…from the cedar tree of Lebanon even to the hyssop that springs out of the wall." In contrast to the worm and the hyssop, the cedar symbolizes grandeur and eminence. Next, the earthen vessel also connotes humility (e.g. "we have this treasure in earthen vessels" 2nd Cor. 4:7). Whether this combination of the lowly with the lofty denotes different types of individuals, or whether it is pointing to the characteristics within the individual (who is to reform from the sin of pride and haughtiness and become humble and submissive), is an issue that has been hotly debated. However, regardless of the answer to this question, in order for a state of cleanliness to be declared, the bird's blood must be sprinkled seven times on the person undergoing the purification.
In the course of the cleansing process, the priest had to go outside the camp to the place where the afflicted person was quarantined (v. 8). In the previous Parasha we noted that the phrase "outside the camp" (“the city, or “the gate”), has a dual connotation. In Vayikra (Leviticus) 4:12 and 6:11, we find "a clean place outside the camp." Here in 14:40, 41, and 45 there is reference to "an unclean place outside the city." Both places are singled out, and are in fact related. The priest who goes outside the camp comes in contact with the unclean, or afflicted person, much like our High Priest who (in order to cleanse us) had to come to our contaminated world so that we could join Him "outside [His] camp" (ref. Heb. 13:13).
On the “eighth day,” after the seven day watch (ref. v. 13,14) and the concurrent bodily purging, the person undergoing the cleansing comes forth with his offerings. Notice, this selfsame individual goes through a ritual similar to the dedication for service of A’haron and his sons (cf. Ex. 29:20-21; Lev. 8:23, 24). And thus we read: "The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot…And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering” (v. 14;17, ref. also v. 25-28). Atonement is thus granted, as well as anointing for 'hearing,' 'doing,' and 'walking' (see Hebrew Insights into Parashat Tetzaveh (Exodus 27:20 – 30:10, particularly 29:20).
Since quite a substantial offering was being expected of the person being cleansed, provision was made "if he is poor and cannot afford it…" (14:21). "Cannot afford" is expressed by a typical picturesque idiom…"his hand is unable to reach," since "hand reaching" (of this type), denotes financial well being. "To reach," stemming from the root n.s.g (noon. sin, gimmel), also means "to pursue, or overtake."
"When you have come into the land of Canaan, which I give [“natan”] you as a possession, and I put [literally “give”, natan ] the leprous plague [“nega”, referred to above] in a house in the land of your possession…" (14:34), is a non-ambiguous declaration that shows clearly that the cause of the “nega” (which, as we noticed last week was not a mere ‘natural phenomenon’) is YHVH Himself, although, it should be carefully noted that the above is dealing specifically with a built up structure. The usage of the verb “natan,” employed here twice for “give” and "put," reinforces both YHVH's involvement in the matter, and the fact that He is also its primary cause. A house so plagued is to be "emptied out" of its content (v. 36) -“pina,” of the root p.n.h (pey, noon, hey, meaning "to turn"), is the verb used here. In Parashat Trumah (Ex. 25:10-30), we have already encountered p.n.h, in relationship to the "showbread" ("bread of the face") and the faces of the cherubim placed on the Ark of the Covenant. In the course of "emptying out" the house there is a “turning” - that is, "making way" and by implication a “clearing” or an “emptying out." The act of emptying out one's house (and taking it apart, if need be, 14:40-45) also has a symbolic meaning. We thus read in 2nd Corinthians 5:1
"For we know that if our earthly house, this tent, is destroyed, we have a building from Elohim, a house not made with hands, eternal in the heavens." According to Midrash Rabba 17:7: "And I will put the plague of tza'ra'at in the house of the land of your possession (14:34) - this refers to the Temple." Here is what Malbim, citing another source, has to say about this very thing: "The use of the term venatati [“and I will give”] regarding tza'ra'at prompted Rabbi Yehuda to consider the plague in a positive light as a medium for the elimination of sin and iniquity". [1] However, this passage not only deals with the tza'ra'at which pertains to buildings, but also with the type which affects clothing (v. 55), while mentioning other related conditions, namely "a scale, a swelling, a scab, and a bright spot" (ref. v. 54, 56).
"Scale" is “netek,” from the root n.t.k (noon. tav, kof), meaning “to pull off, draw, disconnect, or remove." Ee’yov (Job) laments: "…my purposes are broken off – “nitku”…” (Job 17:11 italics added). And again, "my tent is plundered, all my chords are broken…” (Jer. 10:20, italics added). The swelling is called “s'et,” of the root n.s.a (noon, sin, alef), meaning "to lift, carry or hold up." S'et, as such, according to B.D.B Lexicon is "exaltation, dignity or swelling". [2] Ee’yov (Job - 41:25), speaking of Leviathan, says: "When he raises himself up, the mighty are afraid" (italics added). “Scab” is the translation of “sapa'chat,” which is of the root s.f.ch (samech, fey, chet), meaning "to join, or add." It can also refer to that which is overgrown. In Chavakuk (Habakkuk) 12:15 we read, "Woe to him who gives drink to his neighbor, joining him to your wineskin, even to make him drunk, that you may look on his nakedness!” (Italics added). Finally, the "bright spot" is “baheret,” of the root b.h.r (bet, hey, resh), which means "bright or brilliant," used almost exclusively in relationship to a physical condition. However, one reference in Ee’yov (Job) 37:21 seems to indicate a light so bright that men cannot look at it.
Lining up the terms, according to their respective connotations, will create the following picture: A breaking, or removal (possibly from the Almighty) will lead to the attitude of loftiness resulting in rebelliousness and pride, followed by wrong attachments, and from there the path is open to what may appear as effulgence, but is nothing more than a blinding false light. The entire body of instructions is finalized by the words "…to teach on the day of the unclean, and on the day of cleansing; this is the Torah of the tza'ra'at" (v. 57, literal translation). Thus, this long passage, which starts in verse 34, is solely for the purpose of teaching (“le'horot”) the Torah (as it pertains to the issue at hand). Torah impartation, therefore, is what it takes to counteract the sequence portrayed above and its dismal results.
The next section of the Parasha (chapter 15) deals with unclean discharges omitted by the body (which are the natural outcome of the sequel of conditions described above). "This was an emblem of the corruption of nature, and of all evil things that are in or flow out of the evil heart of man, which are defiling to him"[3] (see Mat. 15:18).
"If a woman has a discharge of blood for many days, other than at the time of her customary impurity [her regular menstrual cycle], or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean [for as long as she has the discharge]…
Whoever touches those things [which she has handled] shall be unclean…" (15:25, 27). This injunction makes the episode recorded in the Gospels, of Yeshua healing the woman with the issue of blood, most remarkable (ref. Matt. 9:18-26; Mark 5:25-34, Luke 8:40-56)! Yeshua does not appear to be alarmed by the fact that an unclean woman has touched him. In fact, He does not even refer to her as such. As much as Yeshua respected the regulations of Torah (being the Torah incarnate), it was the Torah of Life and NOT the “letter” which He advocated and practiced. Yeshua ministered the life of the (Re)New(ed) Covenant, as defined by 2nd Corinthians 3:6: A "new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life."
Toward the end of Parashat Metzora we read: “So you shall cause the sons of Israel to be estranged – vehizartem, root of zar, stranger, foreigner - from their uncleanness, so that they do not die in their uncleanness when they defile My dwelling place that is among them” (15:31, literal translation). As those who form the abode of YHVH, the Israelites are to be “strangers” to uncleanliness. These words truly encapsulate the spirit of the Torah injunctions; a spirit that the Elohim of Yisrael wishes to bestow upon His people.
[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] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
[3] Gill Commentary, Online Bible
Parashat Metzo'rah forms a sequel to Parashat Tazri'a and is defined by the words…"the Torah of the leper for the day of his cleansing" (Lev. 14:2). Just as it was the priest who diagnosed the state of leprosy, it is only he who could now determine if "the affliction - or plague - of leprosy is healed" (v. 3 literal translation, emphasis added). This “affliction” or “plague” (which some of the English translations omit and in others, it is “plague” or “infection”) is “nega.” It stems from the root n.g.a (noon, gimmel, ayin), with the primary meaning being "to touch." The most famous 'touch' in Scripture that had a significant influence on all the afflictions we are dealing with here is found in B’resheet (Genesis) 3:3: "But of the fruit of the tree which is in the midst of the garden, Elohim has said, `You shall not eat it, nor shall you touch it, lest you die'" (italics added). The Children of Yisrael were likewise charged not to touch Mount Chorev (Ex. 19:12,13). The root n.g.a is found also in Yisha’yahu (Isaiah) 53:4 and 8, where it says about Messiah, "We esteemed Him stricken [nagu'ah], and "for the transgressions of My people He was stricken [nega]" (emphasis added). Thus, His affliction on our behalf becomes the healing touch for all of our “n’ga’eem” (plural for “nega” – affliction), which were brought forth by the initial ‘touch’ in the Garden.
Referring back to the person being cleansed…it is now incumbent upon him to take two living and clean birds, cedar wood, scarlet and hyssop for his offering. One of the birds was to be killed in an earthen vessel over “living” ('running,' in English) water. The living bird is to be taken with the cedar wood, the scarlet and the hyssop, all of which are to be dipped in the blood of the dead bird, over “living” ('running') water (ref. 14:4-6). Interestingly, "living" is mentioned four times in this short passage. "Scarlet" in Hebrew is “tola'at shani,” which is literally a "worm of scarlet" (i.e. the worm from which the dye was extracted). Incidentally, in Parashat F’kudey (Ex. 38:21-40) the term “worm of scarlet” – tola’at shani – was rendered scarlet thread – signifying the blood of the atonement and was mentioned along with the gold, the blue and the purple. The mention of the worm may denote a very humble status (e.g. Ps. 22:6; Is. 41:14). “Hyssop” is the translation (actually a form of transliteration) of “ezov,” symbolic of the lowliest of plants, especially when compared to the cedar. In Mlachim Alef (I Kings) 5: 13 we read: "…from the cedar tree of Lebanon even to the hyssop that springs out of the wall." In contrast to the worm and the hyssop, the cedar symbolizes grandeur and eminence. Next, the earthen vessel also connotes humility (e.g. "we have this treasure in earthen vessels" 2nd Cor. 4:7). Whether this combination of the lowly with the lofty denotes different types of individuals, or whether it is pointing to the characteristics within the individual (who is to reform from the sin of pride and haughtiness and become humble and submissive), is an issue that has been hotly debated. However, regardless of the answer to this question, in order for a state of cleanliness to be declared, the bird's blood must be sprinkled seven times on the person undergoing the purification.
In the course of the cleansing process, the priest had to go outside the camp to the place where the afflicted person was quarantined (v. 8). In the previous Parasha we noted that the phrase "outside the camp" (“the city, or “the gate”), has a dual connotation. In Vayikra (Leviticus) 4:12 and 6:11, we find "a clean place outside the camp." Here in 14:40, 41, and 45 there is reference to "an unclean place outside the city." Both places are singled out, and are in fact related. The priest who goes outside the camp comes in contact with the unclean, or afflicted person, much like our High Priest who (in order to cleanse us) had to come to our contaminated world so that we could join Him "outside [His] camp" (ref. Heb. 13:13).
On the “eighth day,” after the seven day watch (ref. v. 13,14) and the concurrent bodily purging, the person undergoing the cleansing comes forth with his offerings. Notice, this selfsame individual goes through a ritual similar to the dedication for service of A’haron and his sons (cf. Ex. 29:20-21; Lev. 8:23, 24). And thus we read: "The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot…And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering” (v. 14;17, ref. also v. 25-28). Atonement is thus granted, as well as anointing for 'hearing,' 'doing,' and 'walking' (see Hebrew Insights into Parashat Tetzaveh (Exodus 27:20 – 30:10, particularly 29:20).
Since quite a substantial offering was being expected of the person being cleansed, provision was made "if he is poor and cannot afford it…" (14:21). "Cannot afford" is expressed by a typical picturesque idiom…"his hand is unable to reach," since "hand reaching" (of this type), denotes financial well being. "To reach," stemming from the root n.s.g (noon. sin, gimmel), also means "to pursue, or overtake."
"When you have come into the land of Canaan, which I give [“natan”] you as a possession, and I put [literally “give”, natan ] the leprous plague [“nega”, referred to above] in a house in the land of your possession…" (14:34), is a non-ambiguous declaration that shows clearly that the cause of the “nega” (which, as we noticed last week was not a mere ‘natural phenomenon’) is YHVH Himself, although, it should be carefully noted that the above is dealing specifically with a built up structure. The usage of the verb “natan,” employed here twice for “give” and "put," reinforces both YHVH's involvement in the matter, and the fact that He is also its primary cause. A house so plagued is to be "emptied out" of its content (v. 36) -“pina,” of the root p.n.h (pey, noon, hey, meaning "to turn"), is the verb used here. In Parashat Trumah (Ex. 25:10-30), we have already encountered p.n.h, in relationship to the "showbread" ("bread of the face") and the faces of the cherubim placed on the Ark of the Covenant. In the course of "emptying out" the house there is a “turning” - that is, "making way" and by implication a “clearing” or an “emptying out." The act of emptying out one's house (and taking it apart, if need be, 14:40-45) also has a symbolic meaning. We thus read in 2nd Corinthians 5:1
"For we know that if our earthly house, this tent, is destroyed, we have a building from Elohim, a house not made with hands, eternal in the heavens." According to Midrash Rabba 17:7: "And I will put the plague of tza'ra'at in the house of the land of your possession (14:34) - this refers to the Temple." Here is what Malbim, citing another source, has to say about this very thing: "The use of the term venatati [“and I will give”] regarding tza'ra'at prompted Rabbi Yehuda to consider the plague in a positive light as a medium for the elimination of sin and iniquity". [1] However, this passage not only deals with the tza'ra'at which pertains to buildings, but also with the type which affects clothing (v. 55), while mentioning other related conditions, namely "a scale, a swelling, a scab, and a bright spot" (ref. v. 54, 56).
"Scale" is “netek,” from the root n.t.k (noon. tav, kof), meaning “to pull off, draw, disconnect, or remove." Ee’yov (Job) laments: "…my purposes are broken off – “nitku”…” (Job 17:11 italics added). And again, "my tent is plundered, all my chords are broken…” (Jer. 10:20, italics added). The swelling is called “s'et,” of the root n.s.a (noon, sin, alef), meaning "to lift, carry or hold up." S'et, as such, according to B.D.B Lexicon is "exaltation, dignity or swelling". [2] Ee’yov (Job - 41:25), speaking of Leviathan, says: "When he raises himself up, the mighty are afraid" (italics added). “Scab” is the translation of “sapa'chat,” which is of the root s.f.ch (samech, fey, chet), meaning "to join, or add." It can also refer to that which is overgrown. In Chavakuk (Habakkuk) 12:15 we read, "Woe to him who gives drink to his neighbor, joining him to your wineskin, even to make him drunk, that you may look on his nakedness!” (Italics added). Finally, the "bright spot" is “baheret,” of the root b.h.r (bet, hey, resh), which means "bright or brilliant," used almost exclusively in relationship to a physical condition. However, one reference in Ee’yov (Job) 37:21 seems to indicate a light so bright that men cannot look at it.
Lining up the terms, according to their respective connotations, will create the following picture: A breaking, or removal (possibly from the Almighty) will lead to the attitude of loftiness resulting in rebelliousness and pride, followed by wrong attachments, and from there the path is open to what may appear as effulgence, but is nothing more than a blinding false light. The entire body of instructions is finalized by the words "…to teach on the day of the unclean, and on the day of cleansing; this is the Torah of the tza'ra'at" (v. 57, literal translation). Thus, this long passage, which starts in verse 34, is solely for the purpose of teaching (“le'horot”) the Torah (as it pertains to the issue at hand). Torah impartation, therefore, is what it takes to counteract the sequence portrayed above and its dismal results.
The next section of the Parasha (chapter 15) deals with unclean discharges omitted by the body (which are the natural outcome of the sequel of conditions described above). "This was an emblem of the corruption of nature, and of all evil things that are in or flow out of the evil heart of man, which are defiling to him"[3] (see Mat. 15:18).
"If a woman has a discharge of blood for many days, other than at the time of her customary impurity [her regular menstrual cycle], or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean [for as long as she has the discharge]…
Whoever touches those things [which she has handled] shall be unclean…" (15:25, 27). This injunction makes the episode recorded in the Gospels, of Yeshua healing the woman with the issue of blood, most remarkable (ref. Matt. 9:18-26; Mark 5:25-34, Luke 8:40-56)! Yeshua does not appear to be alarmed by the fact that an unclean woman has touched him. In fact, He does not even refer to her as such. As much as Yeshua respected the regulations of Torah (being the Torah incarnate), it was the Torah of Life and NOT the “letter” which He advocated and practiced. Yeshua ministered the life of the (Re)New(ed) Covenant, as defined by 2nd Corinthians 3:6: A "new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life."
Toward the end of Parashat Metzora we read: “So you shall cause the sons of Israel to be estranged – vehizartem, root of zar, stranger, foreigner - from their uncleanness, so that they do not die in their uncleanness when they defile My dwelling place that is among them” (15:31, literal translation). As those who form the abode of YHVH, the Israelites are to be “strangers” to uncleanliness. These words truly encapsulate the spirit of the Torah injunctions; a spirit that the Elohim of Yisrael wishes to bestow upon His people.
[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] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.
Publishers, Peabody, Mass. 1979.
[3] Gill Commentary, Online Bible
Wednesday, March 30, 2011
Hebrew Insights into Parashat Tazri'a –Vayikra (Leviticus) 12-13
Hebrew Insights into Parashat Tazri'a –Vayikra (Leviticus) 12-13 Aside from dealing with the purification rites of a post birth woman, the beginning part of Parashat Tazri'a also touches on the eighth day circumcision (12:3). Last week's Parasha was called "Shmini," meaning "eighth." And while the bulk of Parashat “Tazri'a” deals with regulations of "tzarat" (leprosy and similar skin diseases), it is the next Parasha which bears the name of the leper ("Me'tzorah"). Thus, even when there appears to be no connection between two successive Parashot (plural of Parasha), one is often threaded into the other (even if it is only by a very thin cord). That, however, will be not true of (next week's). Parashat Me'tzorah, which forms a sequel to this present one and is therefore very closely related to it.
"If a woman conceives seed [literal translation] and gives birth to a male child, then she shall be unclean seven days…" (12:2). "Conceives seed" is "tazri'a," after which our Parasha is named, is a very unusual form for "becoming pregnant," since its root word "zera" - z.r.a. - (zayin, resh, ayin) is "seed" or "semen" (and by implication also "offspring"). S.R. Hirsch translates it: "When a woman has matured a human germ…" and goes on to comment: "Germ, basically the seed of plants and hence herb-yielding seed (Gen. 1:11), the seed-forming activity of plants for the continuation of their species, when applied to human beings is the usual term for the offspring by which Man continues his generation. By the use of the expression "tazri'a" here, which only occurs in B’resheet (Genesis) 1:11 and 12, referring to the activity of plants for the continuation of their species, the mother's role in producing progeny is looked at in the purely material physical character of its physiological process, and with that one word the whole idea of the uncleanness spoken of here is shown,"[1] In this manner Hirsch also provides one of several answers supplied to the question, "Why should a mother be declared 'unclean' for fulfilling a Divinely-ordained mission?" The sages especially question the need for a sin offering. [2] The expression "tazri'a," however, brings to mind not only B’resheet (Genesis) 1:11 and 12, as Hirsch points out, but is also reminiscent of the usage of the term "zera," “seed” in B’resheet 3:15, where there is reference to the "Seed of the woman" Who is destined to crush the head of the serpent (ref. Gal. 3:16). The seven initial days of the woman's "impurity" are comparable to the week of impurity during the menstrual cycle (see Lev. 15:19).
"When the days of her purification are fulfilled, whether for a son or a daughter, she shall bring to the priest a lamb of the first year as a burnt offering, and a young pigeon or a turtledove as a sin offering, to the door of the tabernacle of meeting" (12:6). The burnt offering, according to some of the sages, was a token of thankfulness to the Almighty for having preserved her through the labor pains and hazards, and for having been granted the strength to bear a child. "The new life within her made [the mother] deeply conscious of the greatness of the creator, as also of her insignificance as 'dust and ashes' and impurity; hence the need for a sin-offering."[3]
The sin offering may be linked to the fact that we are "brought forth in iniquity, and in sin my mother conceived me" (Ps. 51:5), as expressed by David, who was not singling out his own mother as a sinner for having conceived him, but was emphasizing the fact that man's inherent sin nature is hereditary, and simply passes through the blood line. The fact that it is transmitted from generation to generation is illustrated by what we have already observed, that contained in man is the seed for the perpetuity of his (sinful) race, and thus the fruit will resemble the parent plant. The unusual usage of "tazri'a" could therefore be the clue to unraveling the 'mystery' of the mother's "impurity" after giving birth, and the requirement of a sin offering. Incidentally, Miriam, Yeshua's mother, did likewise (ref. Luke 2:24), even though her son's conception had been totally different. In this case, following the Torah ruling was most likely performed in the same vein as Yeshua's immersion, which was for the purpose of "fulfilling all righteousness" (Mat. 3:15). The usage of "seed" in connection to bearing an offspring, therefore, underscores the heredity nature of sinfulness. Thus, the "Seed of the woman" (Gen. 3:15) is a reminder that the sinless Seed will likewise be propagated after His own kind.
In one breath with the birth of "a male," mention is also made of the eighth day circumcision. When we reviewed Parashat Shmini mention was made of the significance of the figure “eight” which stems from the root sh.m.n, being the root for “fat” (hence “oil - shemen"), following the fullness of seven ("sheva"), thereby indicating an overabundance (at times with negative connotations, such as "and Yeshurun waxed fat…" Deut. 32:15, emphasis added). The eighth day circumcision also indicates that it takes precedence over Shabbat, and a child who is born on Friday, notwithstanding, will be circumcised on the following Shabbat. Take note, in this respect, of the connection between the “seventh day” and the “eighth”.
The next part of the Parasha (chapter 13) is also devoted to issues of purity and impurity, this time related to skin diseases, as well as to contaminated houses and clothes. Since dealing with this variety of conditions was up to the priests' discernment, they are the ones mentioned, and it is therefore A'haron who is addressed here (whereas he was not mentioned in the first part of the Parasha). The various conditions described and elaborated upon all come under the general heading of "tza'ra'at" (tz.r.a, tzadi, resh, ayin). Another word which stems from the same root is "tzir'ah", meaning “hornet”. Both "tza'ra'at" and "tzir'ah" appear to be used symbolically, as we see for example in Shmot (Exodus) 23:28: "And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you" (for a similar reference to hornets refer to Deut. 7:20 and Josh. 24:12).
The root tz.r.a. means “project outward.” If the sins committed, which result in this affliction, are mostly done in secret, then this condition reveals them, whether on one’s body, clothing or home. Doesn’t that illustrate each of our lives? We may think, contemplate or even say something secretly, thinking that we can hide away our iniquity. However, YHVH sees all, not to mention the fact that affliction, of one form or another, is “built into” the action of sin, and especially it affects our bodies. Anything, which is not of the nature of the One who indwells us is constituted sin, and thus, by not being conformed to the new life that now indwells us we bring on ourselves plagues and malaise, and every form of dis-ease.
The New Brown, Driver, Briggs, Gesenius Lexicon defines the root verb "tza'ro'a" as "to throw down, prostrate, humble oneself"[4]. The various forms of "tzara'at" certainly placed the one declared as contaminated in a humbling, if not a humiliating state, described in verses 45 and 46: "Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, `Unclean! Unclean!' He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp." The word for "unclean" is "tameh" (t.m.a, tet, mem, alef) with its literal meaning being "ritually polluted."
The concept, "outside the camp," like many others in Scripture, is twofold. Whereas here the "tameh" is separated from the community, in Shmot (Exodus) 33:7, after the Golden Calf episode we read: "Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting. And it came to pass that everyone who sought YHVH went out to the tabernacle of meeting which was outside the camp" (italics added). Likewise, in Hebrews 13:12-13: "Therefore Yeshua also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach."
The latter part of chapter 13 deals with “tzra’at” as it contaminates leather or cloths (v. 47-59). Several times mention is made of “sh’ti va’erev,” that is, the “warp and woof” of the cloth (the threads woven lengthwise and crosswise). The woof which is threaded through the warp is thought of as being “mixed in,” and is therefore designated by the well known term “erev” (ayin, resh, vet), that we have been following in many instances, but primarily in the word for “evening,” which is a state of light being mixed with darkness.
Nechama Leibowitz concludes: "According to most commentators tzara'at is not a common disease, but supernatural infliction by Divine Providence through which man is reminded of his sinful ways, and called upon to abandon them". The appended footnote says: "It is noteworthy that medical research fails to associate the Biblical tzara'at with any known disease. Its diagnosis as leprosy is rejected by modern medicine". Earlier she pointed out that plagues in general had a special role as warning signs against sinful behavior [5], or were its consequences (e.g. 2nd Sam. 24:1, 15; 2nd Ch. 26:16-21).
[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] Ibid
[4] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson, Publishers Peabody, Mass. 1979.
[5] New Studies
"If a woman conceives seed [literal translation] and gives birth to a male child, then she shall be unclean seven days…" (12:2). "Conceives seed" is "tazri'a," after which our Parasha is named, is a very unusual form for "becoming pregnant," since its root word "zera" - z.r.a. - (zayin, resh, ayin) is "seed" or "semen" (and by implication also "offspring"). S.R. Hirsch translates it: "When a woman has matured a human germ…" and goes on to comment: "Germ, basically the seed of plants and hence herb-yielding seed (Gen. 1:11), the seed-forming activity of plants for the continuation of their species, when applied to human beings is the usual term for the offspring by which Man continues his generation. By the use of the expression "tazri'a" here, which only occurs in B’resheet (Genesis) 1:11 and 12, referring to the activity of plants for the continuation of their species, the mother's role in producing progeny is looked at in the purely material physical character of its physiological process, and with that one word the whole idea of the uncleanness spoken of here is shown,"[1] In this manner Hirsch also provides one of several answers supplied to the question, "Why should a mother be declared 'unclean' for fulfilling a Divinely-ordained mission?" The sages especially question the need for a sin offering. [2] The expression "tazri'a," however, brings to mind not only B’resheet (Genesis) 1:11 and 12, as Hirsch points out, but is also reminiscent of the usage of the term "zera," “seed” in B’resheet 3:15, where there is reference to the "Seed of the woman" Who is destined to crush the head of the serpent (ref. Gal. 3:16). The seven initial days of the woman's "impurity" are comparable to the week of impurity during the menstrual cycle (see Lev. 15:19).
"When the days of her purification are fulfilled, whether for a son or a daughter, she shall bring to the priest a lamb of the first year as a burnt offering, and a young pigeon or a turtledove as a sin offering, to the door of the tabernacle of meeting" (12:6). The burnt offering, according to some of the sages, was a token of thankfulness to the Almighty for having preserved her through the labor pains and hazards, and for having been granted the strength to bear a child. "The new life within her made [the mother] deeply conscious of the greatness of the creator, as also of her insignificance as 'dust and ashes' and impurity; hence the need for a sin-offering."[3]
The sin offering may be linked to the fact that we are "brought forth in iniquity, and in sin my mother conceived me" (Ps. 51:5), as expressed by David, who was not singling out his own mother as a sinner for having conceived him, but was emphasizing the fact that man's inherent sin nature is hereditary, and simply passes through the blood line. The fact that it is transmitted from generation to generation is illustrated by what we have already observed, that contained in man is the seed for the perpetuity of his (sinful) race, and thus the fruit will resemble the parent plant. The unusual usage of "tazri'a" could therefore be the clue to unraveling the 'mystery' of the mother's "impurity" after giving birth, and the requirement of a sin offering. Incidentally, Miriam, Yeshua's mother, did likewise (ref. Luke 2:24), even though her son's conception had been totally different. In this case, following the Torah ruling was most likely performed in the same vein as Yeshua's immersion, which was for the purpose of "fulfilling all righteousness" (Mat. 3:15). The usage of "seed" in connection to bearing an offspring, therefore, underscores the heredity nature of sinfulness. Thus, the "Seed of the woman" (Gen. 3:15) is a reminder that the sinless Seed will likewise be propagated after His own kind.
In one breath with the birth of "a male," mention is also made of the eighth day circumcision. When we reviewed Parashat Shmini mention was made of the significance of the figure “eight” which stems from the root sh.m.n, being the root for “fat” (hence “oil - shemen"), following the fullness of seven ("sheva"), thereby indicating an overabundance (at times with negative connotations, such as "and Yeshurun waxed fat…" Deut. 32:15, emphasis added). The eighth day circumcision also indicates that it takes precedence over Shabbat, and a child who is born on Friday, notwithstanding, will be circumcised on the following Shabbat. Take note, in this respect, of the connection between the “seventh day” and the “eighth”.
The next part of the Parasha (chapter 13) is also devoted to issues of purity and impurity, this time related to skin diseases, as well as to contaminated houses and clothes. Since dealing with this variety of conditions was up to the priests' discernment, they are the ones mentioned, and it is therefore A'haron who is addressed here (whereas he was not mentioned in the first part of the Parasha). The various conditions described and elaborated upon all come under the general heading of "tza'ra'at" (tz.r.a, tzadi, resh, ayin). Another word which stems from the same root is "tzir'ah", meaning “hornet”. Both "tza'ra'at" and "tzir'ah" appear to be used symbolically, as we see for example in Shmot (Exodus) 23:28: "And I will send hornets before you, which shall drive out the Hivite, the Canaanite, and the Hittite from before you" (for a similar reference to hornets refer to Deut. 7:20 and Josh. 24:12).
The root tz.r.a. means “project outward.” If the sins committed, which result in this affliction, are mostly done in secret, then this condition reveals them, whether on one’s body, clothing or home. Doesn’t that illustrate each of our lives? We may think, contemplate or even say something secretly, thinking that we can hide away our iniquity. However, YHVH sees all, not to mention the fact that affliction, of one form or another, is “built into” the action of sin, and especially it affects our bodies. Anything, which is not of the nature of the One who indwells us is constituted sin, and thus, by not being conformed to the new life that now indwells us we bring on ourselves plagues and malaise, and every form of dis-ease.
The New Brown, Driver, Briggs, Gesenius Lexicon defines the root verb "tza'ro'a" as "to throw down, prostrate, humble oneself"[4]. The various forms of "tzara'at" certainly placed the one declared as contaminated in a humbling, if not a humiliating state, described in verses 45 and 46: "Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, `Unclean! Unclean!' He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp." The word for "unclean" is "tameh" (t.m.a, tet, mem, alef) with its literal meaning being "ritually polluted."
The concept, "outside the camp," like many others in Scripture, is twofold. Whereas here the "tameh" is separated from the community, in Shmot (Exodus) 33:7, after the Golden Calf episode we read: "Moses took his tent and pitched it outside the camp, far from the camp, and called it the tabernacle of meeting. And it came to pass that everyone who sought YHVH went out to the tabernacle of meeting which was outside the camp" (italics added). Likewise, in Hebrews 13:12-13: "Therefore Yeshua also, that He might sanctify the people with His own blood, suffered outside the gate. Therefore let us go forth to Him, outside the camp, bearing His reproach."
The latter part of chapter 13 deals with “tzra’at” as it contaminates leather or cloths (v. 47-59). Several times mention is made of “sh’ti va’erev,” that is, the “warp and woof” of the cloth (the threads woven lengthwise and crosswise). The woof which is threaded through the warp is thought of as being “mixed in,” and is therefore designated by the well known term “erev” (ayin, resh, vet), that we have been following in many instances, but primarily in the word for “evening,” which is a state of light being mixed with darkness.
Nechama Leibowitz concludes: "According to most commentators tzara'at is not a common disease, but supernatural infliction by Divine Providence through which man is reminded of his sinful ways, and called upon to abandon them". The appended footnote says: "It is noteworthy that medical research fails to associate the Biblical tzara'at with any known disease. Its diagnosis as leprosy is rejected by modern medicine". Earlier she pointed out that plagues in general had a special role as warning signs against sinful behavior [5], or were its consequences (e.g. 2nd Sam. 24:1, 15; 2nd Ch. 26:16-21).
[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] Ibid
[4] The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson, Publishers Peabody, Mass. 1979.
[5] New Studies
Sunday, February 27, 2011
Hebrew Insights into Parashat Fkudey – Sh’mot (Exodus) 38:21- 40
Hebrew Insights into Parashat Fkudey – Sh’mot (Exodus) 38:21- 40
Parashat Fkudey, the last in the book of Sh’mot, continues to elaborate on the inventory of materials for the Mishkan and on the priests’ official garments. “Fkudey” means, “which was 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 (38:25, “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 last week’s 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…” (italics added). Here is yet another parallel to the Creation process, found also in 39:43 where it says: “And Moses saw (“va’yar”) all the work, and behold they had done it…. and Moses blessed them.” This may be compared to the oft-repeated “and Elohim saw…“ (in B’resheet 1) and also to B’resheet 1:28, where in reference to the creation of man and woman it says, “and He blessed them” (emphasis added). In 40:33 we read, “And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished (va’yechal) the work (m’lacha) (emphasis added).” Compare to B’resheet (Genesis) 2:2: “And on the seventh day Elohim ended (va’yechal) His work (m’lacha) which He had done.”
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!
Last week’s Va’yakhel and this week’s Fkudey complement one another. Whereas last week we were informed about the making of the vessels of the Mishkan, whereas this week 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 burned5. We are also informed, of course, in detail about the making of the vestments of those who were to officiate in YHVH’s abode, i.e. the priests. Interestingly, the materials used for these garments -“gold, blue, purple, and scarlet and the fine woven linen” - were also used in the making of the tent itself.
Among the various parts of the high priest’s regalia was “the plate of the holy crown of pure gold” and on it “an inscription like the engraving of a signet: HOLINESS TO YHVH” (28:39:30 ). In 39:6 we read, similarly, about the two onyx stones that were placed on the high priest’s shoulders, with the names of the tribes etched on them. In this way, the high priest would approach YHVH on behalf of His people. “An engraving of a signet” is rendered “pituchey chotam”- literally “the engravings of a seal.” Digging a little deeper, we discover that whereas “chotam” is a seal, “pituchey” (engravings of…) originates from the root p.t.ch (peh, tav, chet) meaning “to open” or “opening.” So, how is it that a “seal” and an “opening” signify the onyx stones as well as the engraving upon the high priest’s crown? Do these two seemingly opposing terms allude to something beyond that which meets the eye? In Revelation Chapter 5 Yeshua is seen worthy of opening a special “book” and breaking its seals. What was it that enabled Yeshua to carry out this most important task, which no one else could execute? That which qualified Him to open the seals was what He had accomplished by having given up His life, redeeming for His Father those who are to be kings and priests, who would reign on earth and are sealed on their foreheads (Revelation 7:4). Thus, our High Priest is seen standing before the Father with the proverbial onyx stones on His shoulders and the golden band with “Holiness unto YHVH” on His forehead. Qualifying to open the sealed book of redemption, He was displaying His ultimate task of presenting to His Father those whom He had purchased by His blood, having enabled them to be “the sealed servants of Elohim” (Revelation 7:3).
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/
Parashat Fkudey, the last in the book of Sh’mot, continues to elaborate on the inventory of materials for the Mishkan and on the priests’ official garments. “Fkudey” means, “which was 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 (38:25, “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 last week’s 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…” (italics added). Here is yet another parallel to the Creation process, found also in 39:43 where it says: “And Moses saw (“va’yar”) all the work, and behold they had done it…. and Moses blessed them.” This may be compared to the oft-repeated “and Elohim saw…“ (in B’resheet 1) and also to B’resheet 1:28, where in reference to the creation of man and woman it says, “and He blessed them” (emphasis added). In 40:33 we read, “And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished (va’yechal) the work (m’lacha) (emphasis added).” Compare to B’resheet (Genesis) 2:2: “And on the seventh day Elohim ended (va’yechal) His work (m’lacha) which He had done.”
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!
Last week’s Va’yakhel and this week’s Fkudey complement one another. Whereas last week we were informed about the making of the vessels of the Mishkan, whereas this week 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 burned5. We are also informed, of course, in detail about the making of the vestments of those who were to officiate in YHVH’s abode, i.e. the priests. Interestingly, the materials used for these garments -“gold, blue, purple, and scarlet and the fine woven linen” - were also used in the making of the tent itself.
Among the various parts of the high priest’s regalia was “the plate of the holy crown of pure gold” and on it “an inscription like the engraving of a signet: HOLINESS TO YHVH” (28:39:30 ). In 39:6 we read, similarly, about the two onyx stones that were placed on the high priest’s shoulders, with the names of the tribes etched on them. In this way, the high priest would approach YHVH on behalf of His people. “An engraving of a signet” is rendered “pituchey chotam”- literally “the engravings of a seal.” Digging a little deeper, we discover that whereas “chotam” is a seal, “pituchey” (engravings of…) originates from the root p.t.ch (peh, tav, chet) meaning “to open” or “opening.” So, how is it that a “seal” and an “opening” signify the onyx stones as well as the engraving upon the high priest’s crown? Do these two seemingly opposing terms allude to something beyond that which meets the eye? In Revelation Chapter 5 Yeshua is seen worthy of opening a special “book” and breaking its seals. What was it that enabled Yeshua to carry out this most important task, which no one else could execute? That which qualified Him to open the seals was what He had accomplished by having given up His life, redeeming for His Father those who are to be kings and priests, who would reign on earth and are sealed on their foreheads (Revelation 7:4). Thus, our High Priest is seen standing before the Father with the proverbial onyx stones on His shoulders and the golden band with “Holiness unto YHVH” on His forehead. Qualifying to open the sealed book of redemption, He was displaying His ultimate task of presenting to His Father those whom He had purchased by His blood, having enabled them to be “the sealed servants of Elohim” (Revelation 7:3).
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/
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