Hebrew Insights into Parashat Bamidbar (Numbers 1:1 - 4::20)

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

 “In the beginning was the word (davar), and the word (davar) was with Elohim, and Elohim was the word (“davar”)… And the word (davar) became flesh and lived among us…” (John 1:1,14). Davar is the spoken word, the all-powerful utterance that creates or generates everything, while “thing” is also "davar".  Thus, all "things" appear to be the results of that which has been "said" or "spoken".  In the Tanach, many terms, such as lies, wisdom, falsehood, truth, and more, are preceded by “d’var” – meaning “thing of….” indicating that the origin of all things is the ‘utterance’.  Davar is that which proceeds out of the mouth of Elohim and is therefore "the Word of Elohim".  “Matters” or “business” are also “davar” (or “dvarim” in plural form), as we see, for example in Shmot (Exodus) 5:13, 19: “Fulfill your works, your – dvarim - daily tasks" (emphasis added), and in Shoftim (Judges) 18:7, reference is made to the Danites who “… had no – dvarim - business with any man” (emphasis added).  Terms such as “deeds" (Jer. 5:28, speaking of "deeds of the wicked") are also “dvarim”. "Reason, motives, customs" (“the custom of the king” in Esther 1:13) also fall within the framework of “davar”.  The literal rendering for “after the order of Malchitzedek” (ref. Ps. 110:4) is “upon my divra, Malchitzedek”, that is, “upon my word”. The form “divra” illustrates the depth and scope of “davar”, which may also be rendered as an “order, pattern, type, or prototype". Hence, the “Ten Commandments” - “aseret ha-d’varim” - are “the ten words” or “things”, or “matters” (Ex. 34:28; Deut. 4:13, 10:4. Notice, none of these terms are related to “commandments” or “laws”).

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

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

 The "subdued" enemy (or the sinner), therefore, is often “pursued", "sent away", or “driven” to the "wilderness" or "desert" - "midbar".  But just as the wilderness may turn out to be a place of “pasture” for the flocks, it may also become a place of repentance and spiritual refreshing to those fleeing (or forced) there. In the “midbar’s” stillness, there are many opportunities to hear the voice of YHV's Word. The Bible records an impressive list of those who can attest to this fact.

 Another place where YHVH’s voice is heard is in the Holy of Holies (or “inner sanctuary”), which in Solomon’s Temple is called Dvir (ref. 1^st Kings 6:16).  Dvir is the furthest and innermost place within the Temple. Divine communication, therefore, is to be found in the furthest and remotest place; sometimes even in a land of banishment and punishment, which may become a refreshing oasis and even turn into a 'Holy of Holies'.

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

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

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

 In Hebrew Insights into Parashat Shmot (Ex. 1-6:1), we noted that as soon as the Egyptians embarked on their program of subjugating the Hebrews, they began treating them as a nameless mass (ref. Ex. 1:10-12), while also condemning to death the baby boys (Ex. 1:16). This is in striking contrast to what we encounter in Bamidbar chapter 1. In Verse 18 we read, “State their genealogies”, or “declare their pedigree”, or “register their ancestry” (depending on the translation), which is designated in Hebrew by one word - “hit’yaldu” - the root being y.l.d (yod, lamed, dalet) for “child” or “to give birth”, or “midwife” (this also brings to mind the two midwives who saved the lives of the baby boys). This verb is found nowhere else in Scripture, and literally means to “become a child”. Thus, restoring the nameless individuals and clans to their respective origins, with the various groupings and families being recognized, acknowledged, and brought to the fore, is part of the redemption process. This aspect of redemption will one day be experienced again when all the names of the families, clans, and tribes of Yisrael will be revealed, making up the full Commonwealth of the Household of Yisrael (cp. Ephesians 3:15).  

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

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

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

 The orders mentioned above, regarding the tribes and their placements, excluded the Levites who were to serve in the Mishkan and were to be at YHVH's disposal. In the course of the detailed description of their duties and responsibilities for the various parts of the Mishkan, mention is made of the edifice’s sides (Num. 3:29, 35). The Hebrew word here for “side” is “yarech”,  the root y.r.ch (yod, resh, kaf/chaf), meaning “thigh, loin or base”. The thigh represents man’s strength and power (see Gen. 24:2; 47:29), both in terms of virility and force (being also the place upon which the sword was placed). That is why for Ya’acov to become Yisrael, he was so injured that he limped on it (Gen. 32:31), and likewise, the repentant one, who, to demonstrate his true intentions, smites this part of his body (e.g., Jer. 31:19, Ephraim’s repentance). Similar to the root d.v.r. in some of its uses, “yarech” also refers to the “furthermost point”, the “backside” or to the “rear” (Jud. 19:1, Is. 14:15), and hence the application to “side”.

 The vicarious role of the Levites as firstborn follows in Bamidbar 3:41, 45. It says about their required conduct that they were to be taken “instead” or “in place of all the firstborn among the sons of Israel”. “Instead” or “in place of”, here (and in numerous other places) is “tachat”, meaning “rear, under, or underneath”, thus underscoring the required attitude of humility and servitude congruent with the tasks assigned to YHVH’s ministers. On the same issue: In chapter 1, verse 49, it says regarding the Levites: "Only the tribe of Levi you shall not number, nor take a census of them among the children of Israel”. However, the literal Hebrew says the following: “But the Tribe of Levi you shall not number, nor shall you lift up their heads among the children of Israel”. Although, “lift up their heads” does imply census, as we saw above, let us not ignore the literal meaning of “not lifting up the heads [of the priesthood and their assistants] from among the [rest of] the children of Israel”!

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

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

Newman. Eliner Library, Department for Torah Education and

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

2     Ibid

Hebrew Insights into Parashot B’har/ B'chukotai (Leviticus) 25 – 27

 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 on 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 Heb. Insights into Parashat Mishpatim - Ex. 21-24).  Despite 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 that accompanying the weekly Shabbat, that YHVH is the Provider. Thus, community members are allowed to exercise their faith throughout that year. In fact, contrary to human logic, this very rest will result in an abundance. 

Secondly, every member of the community, as well as the livestock, is equally promised provision for that period (25:6, 7). Again, not unlike the weekly Shabbat, the benefits of YHVH's year of land rest apply to all without regard to status or origin. However, this “Shabbat of Shabbats” (v. 4) year, together with the 50^th year Jubilee, the "yovel" to which the rest of this Parasha is dedicated, applies only in the Land of Yisrael.

In 25:3 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 in another conjugation, it is “to bring”. Thus, the term "produce" conveys the idea of that which does not result merely from man's productivity or effort, but rather that which "comes" or is "brought" to him from an outside source.

As already mentioned, 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, an extra and supernatural blessing will be 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" (21-22, italics 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 (or “after growth”) is called “that which grows of itself” – “safee’ach”, of the root s.f.ch (samech, pey/fey, chet), literally “adding, attaching, joining” (25:5, 11).  In light of verse 25:23, where the addressees (the Israelites) are called “strangers [gerim] and sojourners”, it is interesting to note how the verb s.p/f.ch is used in 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 (gerim) will be joined [nisfe’chu] with them, and they will cling to the house of Jacob” (Italics added). 

"Your unkempt grapes" (25:5, 11) are termed here “ee'nvey (“grapes of”) nezir'cha”. This expression 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 grapevines. This is reinforced by the first part of verse 5 ("that which grows of itself", alluding to unkemptness or lack of care).

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 word for 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” (‘issuing or 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 a source that originally formed or produced them, but that exists outside them. Notice the conceptual (and etymological) similarity to our former observation of 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 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. “Dror” for “liberty” is also mentioned in Yishayahu 61:1-2a, where we read: “The Spirit of Adonai YHVH is upon Me, because YHVH has anointed Me to preach good tidings to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty [d’ror] to the captives, and the opening of the prison to those who are bound; To proclaim the acceptable year of YHVH…” This “acceptable” year when “liberty” is proclaimed to the captives seems to be alluding to a (large scale and “grand”) Jubilee. Yirmiyahu, on the other hand, declares a stark warning to those who don't obey the Yovel laws (Jer. 34:17).

But above all the human benefits attached to the yovel, there is a greater significance to 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 “freeze assets”.  Thus, reverting property to its original owner demonstrates that it belongs to… YHVH, as we just learned from the above-cited Psalm 25.  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).

Another aspect of the yovel is redemption, “geula”, whose primary meaning is "kin" (denoted by “go’el”).  The next-of-kin must 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 slave, he is to be released on the yovel, “because they are My servants, whom I have brought out from the land of Egypt" (25:42 italics added). This verse is set in the context of the release of (other) slaves (25:44ff). Biblical Hebrew for "slave" and "servant" is one and the same - e'ved - from the root e.v.d (ayin, vet/bet, dalet), meaning "work" or "labor" (and also rendering service to, or worship of, YHVH).

Proper treatment of one's fellow citizen, defined as "brother", prohibits charging usury or interest (ref. 25:36,37). The two words used are “neshech” and “marbit”. The root of neshech (n.sh.ch, noon, sheen, chaf) is also the root for the verb “to bite". "Those who bite" (e.g., Habbakuk 2:7) are, therefore, the oppressors and creditors. “Marbit” is from the root r.v/b.a (resh, vet/bet) which literally means "much, many, to add, to make greater, to increase". Hence, “marbit” is a "monetary increment".

As part of taking care of one’s “brother”, if he has lost his assets and was sold to “a stranger who sojourns with you, or to a member of the stranger’s family” (25:47 literal translation), the recipient of this injunction is obliged to redeem the one sold. As to the “member of the stranger’s family”, here he is called “eker”, being a most unusual term. The root a.k.r (ayin, kof, resh) basically means “to uproot”, and thus a “barren woman” is “akara”. But since this word can also mean a “shoot”, making the one plucked out from the parent plant also transplantable, albeit in different soil. Further, should misfortune be the lot of a native Israelite, he too would feel “plucked out” and “uprooted”, and hence this term may also be applied to, or at least infer to, the latter. Selling one’s services, this Israelite is termed “sachir” – a hired person, “servant” (as some of your translations would have it, but not appearing in the original text, 25:40, 50, 53).  

Aside from instructions on how to calculate the redemption payment (25:50-53), specifics are also given as to the possible next of kin who is eligible to redeem (vs. 48, 49) the one who has “become poor” (“mooch”, root of m.oo.ch –  mem, vav, kaf – impoverish, become low).  Having once been others’ servants/slaves, the sons of Yisrael are now the servants/slaves of the One who redeemed them from their lowly state (ref. 25:55), hence YHVH requires that redemption be continually operative under the measures which He is providing for His people.  

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

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

Having examined above, in Parashat B’har, one of the words for "interest" - “marbit”, here is another word that shares the same root and needs to be pointed out - “r’vava” (which we also encountered in Parashat Cha’yey Sarah in Gen. 24:60). In 26:8 we read, "…and one hundred of you shall pursue ten thousand (“r’vava”)…" (emphasis added).  

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

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

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

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

The last part of Parashat B’chu’kotai deals with laws concerning vows of dedication to YHVH (27:2-29), while the final verses pertain to tithes. Verse 2 introduces the subject of the vows by not merely stating “Should a man/person make a vow…”, but curiously qualifies the making or taking of this vow by the verb “yaflee”, rooted in “pele” - y.p/f.a (yod, pey/fey, alef), which means that the vowers' action is considered “outstanding, wonderful,” such as in “Wonderful Counselor” (Is.9:6).

As mentioned, verses 32-33 (of ch. 27) deal with tithes: “And all the tithe of the herd, or of the flock, all that passes under the rod, a tenth shall be holy to YHVH.  He shall not search whether it is good or bad; neither shall he change it…” (italics added). Y’chezkel (Ezekiel) 20:37-38 echoes the terms we encounter here, applying them to YHVH’s sheep and to the land of their inheritance: “And I will cause you to pass under the rod, and I will bring you into the bond of the covenant.  And I will purge out from among you the rebels and those who sin against Me. I will bring them out from the land where they reside, and they shall not enter into the land of Israel” (italics added).  In the above Vayikra (Leviticus) text, we encountered, “He shall not search (also meaning “to inspect”)” – “lo ye’vaker” (v. 33).  Y’chezkel 34:12 reiterates this phrase (as if in dialog with the present text), though this time with positive intent, and so we read: “For so says Adonai YHVH: Behold, I Myself will search for My sheep and seek them out – uvikarteem, as the seeking out – kevakarat – of the shepherd of his flock in the day that he is among his scattered sheep, so I will seek out – a’vaker - My sheep and will deliver them out of all places where they have been scattered …” (literal translation, italics added).

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

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

Some of the word meanings were gleaned from: The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson.  Publishers, Peabody, Mass. 1979

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

 

 

Hebrew Insights into Parashat Emor (Leviticus 21:1 – 24:23)

 

Parashat Emor starts with (literal translation) “and spoke - va’yomer - YHVH to Moshe, ‘speak – emor -  to the priests, the sons of A’haron’” (21:1). In both instances, the verb used for “speak” is the same one, a.m.r (alef, mem, resh).

The topics that Moshe was commanded to address the cohanim/priests had to do with their sanctity. The first of these deals with defiling themselves with the dead (v.1), although in Hebrew the word “dead” is missing, and can only be inferred from the context. Perhaps this is a linguistic device intended to illustrate the defilement of death, and thus is omitted (even) from the text. The titles of the previous two Parashot, together with this one, form the sentence: “after the death of the holy ones, say/speak…,” the “speaking” having to do, once again, with the topic of death. The opening of our Parasha seems, therefore, to take off from the beginning of Parashat Acharey Mot (Lev. 16:1-2), which deals with the aftermath of the death of A’haron’s sons, elaborating on the necessary conduct required by the priests.  

Parashat Emor also 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, as we have just seen, 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 is made up of chapter 24, with its themes of the perpetual light ("ner ha'tamid" vs. 1-4) and the twelve loaves that were to be set on the gold table (vs. 5-9).  A brief account describing how YHVH's name was profaned * and the immediate and resultant consequences, together with a series of instructions on penalties applicable to similar cases and a variety of offenses, seals off Parashat Emor. 

Before examining chapter 23 with its listing of the "mo'adim" (the appointed times), let us pause to look at a curious or even bizarre statement in 22:11. The topic at hand has to do with partaking, or even "drawing near" to the holy things which the people would dedicate to YHVH. It was the priests' duty to distinguish who was fit for this and who was not. In verse 10, it says, "No outsider shall eat the holy offering; one who dwells with the priest, or a hired servant, shall not eat the holy thing".   However, verse 11 seems to contradict what we just read, as well as all the previous strict qualifications regarding these dedicated things. Here is what it says: "But if the priest buys a person with his money, he [the bought person] may eat it [the dedicated thing]; and one who is born in his house [the priest's] may eat his food". The purchased individual would have been a slave, most likely a Canaanite, while the "one who is born in the house" is, again, a reference to one of the servants (compare Genesis 17:12-13, 23). Is this hinting at the tremendous undertaking by Elohim, whose Son was to "purchase with own blood" the "slaves to sin" from every "kindred and tongue and nation", and thus the latter will be able to partake of that which is "holy" or "dedicated" ( the "kodesh")? (see Acts 20:28; Romans 6:20; Rev. 7:9).

Chapter 23 is situated in the center of the Parasha, with verses 1 and 2 stating the following: “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.d (yod, ayin, dalet), which is "appoint, design, or designate". Thus, we read in Amos 3:3 (literal translation): "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. Some are of the opinion that the word for witness, “ed” masculine, and “e’dah” (feminine) also originate from the same root. But there is more…

“Tent of [appointed] meeting” is “Ohel Mo'ed” (mentioned herein 24:3). A similar, though not an identical term, is found in T’hilim (Psalms) 74:4 and 8, where we read, “Your enemies roar in the midst of Your meeting place… They have burned Your sanctuary". The renderings of “your meeting place” and "sanctuary" here are: “mo’ade’cha” and “mo'adey El”, literally "your appointed times” and “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-strand cord” of place, time, and people, held together by the sovereignty of the One who has appointed and chosen them and is responsible for bringing about their interactions with one another. Finally, y.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” is rooted in “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 have been and are Yisrael’s, thus establishing again (in context with the above quote), that y.a.d refers not only to people, time, and place but also to an eternal destiny (past, present, and future). “Eternity” or “forever” is sometimes designated by the word “ad” (ayin, dalet), such as in Tehilim 48:14 (‘ever”). “Mo’ed”, with a slight alteration, may be rendered as “m’ad” – from eternity or “from of old” or “ever”, which takes us all the way back to creation, as in B’resheet 1:14 the “seasons” in the original text are rendered “mo’adim”.

The “holy convocations”, as mentioned, are “mikra'ey kodesh”, with the singular being “mikra”. 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 calling, therefore, is what designates the “mikra kodesh”. 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 and the appointed times during which they are to convene. Another parallel of “mikra” to the root yod, ayin, dalet that we just reviewed, is that it too lends itself to ‘place’. In Yishayahu 4:5 we read, “...then YHVH will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night”. The “assemblies” mentioned here are rendered “mikra”. 

The first "appointed day" – the “Shabbat” - is also the prototype upon which all the others are established (ref. 23:3). 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 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, in 12:11), 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, who thus came to no harm. The wider scope of the principle set in motion here is the atoning blood of the Lamb of Elohim, which 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 a feast whose root, ch.u.g (chet, vav, gimmel), means “to circle” (e.g., Ps. 107:27), thus pointing to the cyclical nature and annual recurrence of YHVH’s feasts and appointed times.  As we have seen already 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 element that leavens or puffs up the whole lump (ref. Gal. 5:9), water may be compared to the environment that enhances it. The "old leaven" (1 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 Pesach [lamb who]… has been sacrificed" (1 Cor. 5:7).  Notice that aside from “matza”, unleavened bread is also called “lechem oni”, translated as “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 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 which is a specific measurement] of the BEGINNING/re’sheet 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’" (23:9-11 literal translation). The first harvest (of barley) 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 (beginning-resheeet) 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, who was in the beginning (ref. Gen. 1;1; John 1:1-2), and is declared to be the beginning and the end (ref. Col. 1:18; 1John 2:13-14; Rev. 1:8, 3:14, 21;6, 22:13). 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. After the first barley harvest was cut, one waited until the day after Shabbat and counted seven weeks, making the 50th day a “mo'ed”, which is intrinsically tied 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 can indicate 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. 26:18-20, 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 intertwined, making the life of the Hebrew person inseparable from his Elohim, his Torah, his land, and community. The omer, therefore, affects the celebration of Shavu’ot. It also signifies total dependency on YHVH and speaks of His control over the natural and spiritual causes, their conditions, and aftermath.

On Shavu'ot, the focus is on "a new grain offering to YHVH" (23:16), also termed "first fruits of the wheat harvest” (Ex. 34:22) called bikkurim, which is derived from the word “b'chor” – “firstborn”. Note that in the Hebrew Bible this word does not appear in connection with the waving of the first barley sheaves (v. 10), where, as we noticed above, “resheet” (that is, “beginning” or "first", stemming from “rosh” – “head”) is used.  Interestingly, Yisrael is declared "holy to YHVH”, and like Yeshua is also called “the first - resheet - 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. The Feast of First Fruit (Bikkurim/Shavu’ot, see Ex. 34:22; Num. 28:26) has also been fulfilled by Messiah when He sent the Spirit of Holiness so that we may be the “bikkurim” – the “first fruit” who were “brought forth by the word of truth” (James 1:18). Shavu’ot’s two loaves that are baked with leaven (which are to be waved, 23:17,20), signify that YHVH’s two peoples, unlike His Son, can be still plagued by the power of sin, but conversely, also with the ‘leaven’ of the animating presence of the Spirit (see Matthew 13:33; Luke 13:20-21),.

Intertwined with 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” (23:22 italics added). The reason given for this injunction, albeit very short, 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 heart, His character, and deeds express His holiness. He desires to bestow this kind of holiness upon His people and, in turn, they are to live accordingly.

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" (23:24). It is to be a “zich'ron tru'ah”, that is, a day dedicated to remembering the “sound or a blast” (that was first heard on Mount Sinai, Ex. 19:16). Yet, “t'ruah” is a generic noun, thereby shrouding this mo’ed with some obscurity. The raising of human voices, 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 may also be in preparation for the tenth day of the month, the most solemn of all the feast days, “Yom HaKippurim”, literally "Day of the Atonements" (v. 27).  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 several different calls and alarms (e.g. Num. 10:5, 6,9,10), “…blessed is the people who knows [understands, discerns] the “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/s is a mikra kodesh, "on exactly the tenth day" (23:27) 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" here is “(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…?"  (vs. 5-7 emphases added). Thus, he who truly afflicts himself is not necessarily engaged in ceremonial acts only 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, and 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, pey/fey, resh), with its primal meaning "to cover", we have examined several times (particularly in Parashat Noach – in Gen. 6:14). The ultimate sin-covering and subsequent forgiveness were 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 seven days. The first day is to be a holy convocation, on which no work is to be performed. This feast is to be kept "when you have gathered in the crops of the land" (23:39) and is, therefore, another special time, during which the Israelites are reminded of the connection that the Land and its produce bear to their relationship with 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" (vs. 42, 43). After this mo'ed, there is 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, "to restrain, hold back, refrain", as well as "to rule, possess, and to check".  "Solemn", referring to the "assembly", is no doubt an expansion of "restraint", denoting the importance of the day.

“Succa” (singular of “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). The term "covering" in this instance utilizes “so’che'chim”, sharing the same root as “succa”.

While Succot brings together several aspects and reasons for all the other mo'adim, it also points to future events. Succot is the only feast that is followed by an eighth day (a day that stands on its own). A full (and prophetically complete) unit of days is always comprised of 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 (chupa - wedding canopy) and protection from the storm and the rain", is an exciting future promise found in Yisha’yahu (Isaiah) 4:2, 6. Being placed at the end of the cycle of the feasts, the solemn eighth day points to that which is even beyond the feasts’ cycle… 

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, also foreshadows the coming Kingdom. Thus, it represents, as well as stands for, the destination of the Believer's path, and hence is twofold: a foundation but 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 (ref. Revelation 22:16).

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 Parashot Acharey Mot and Kdoshim

 

Hebrew Insights into Parashot Acharey Mot/Kdoshim – Vayikra (Leviticus) 16-20

 

This week’s first Parasha's 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 added) underscores the combination of "drawing close" to YHVH and "death". Thus, in verse 2 we read: "Tell Aaron… not to come [just] 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 introduction to the long and detailed account of the necessary preparation and sanctification process of the High Priest’s entrance to the Holy of Holies, 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, 34).

Without actually pronouncing the term, it is, of course, the description of Yom haKippurim. But rather than commence with that special day, its purpose, timing, and varying procedures, the text first deals with the needed course of action in relation to the High Priest, while the theme of Yom haKippurim unfolds gradually and inductively, ultimately bringing to light its goal. What is more, as we saw above, in this particular context, the instructions are mentioned against the backdrop of the death of Ah’aron’s two sons, which enhances the seriousness and solemnity of the day, albeit without calling it by its explicit name.

The term “atonement” in its various forms (which includes “kaporet” – translated “mercy seat”, but in Hebrew is rooted in k.p.r – “to atone” or “cover” as we saw in Ex. 25:17), is repeated many times over in chapter 16, as is the blood of the atonement, with which many of the items mentioned were to be sprinkled. What is the purpose of sprinkling blood on inanimate objects? “So he shall make atonement for the Holy [Place], because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness. Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel” (Leviticus 16:16, 19 italics added). In carrying out the requirements for sin atonement, the articles used had become contaminated by the people's sins.

In 16:2, we encounter the expression “inside the veil - parochet - before the mercy seat - kaporet".  The veil – parochet - is made up of the same letters as “kaporet”.[1] The rest of verse 2 says, "I will appear in the cloud above the mercy seat-kaporet." Thus, the rendition of the mercy seat and the veil in the same verse makes for an alliteration (kaporet and parochet), highlighting the connection of these two articles and the position of the mercy seat within the veil, where the High Priest may enter only under very strict and special conditions. “Parochet”, stemming from p.r.ch (pey, resh, kaf), means both “separating” and “covering” and together with “kaporet” points to the ‘cure’ for sin through the provision of the covering and the requirement of separation.

After making himself ready and making a sin offering as atonement for his own person and household, the High Priest was to take two male goats, which he was to obtain from the congregation. These two were to be placed "in front of YHVH" at the opening of the Tent of Meeting, where lots had 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," s'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 are comprised of 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 Yeshua 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!'" The verdict was cast. 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. 8:3b).

The other goat was to be for Aza'zel (sometimes translated as “scapegoat”). “Aza’zel” is a compound word, made up of the word “az” (ayin, zayin), meaning “strong”, but can also be read as “ez” – goat, and “azal” (alef, zayin, lamed) - “that which is used up”, or “is no more”. The goat that was “to be no more” was sent to the wilderness by the hand of a suitable ("eeti”, meaning “timely”; "et" = the "right or appointed time") person (ref. 16:21). Thus, Yeshua Bar Abba 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" or “verdict” 16:22).  The root g.z.r (gimmel, zayin, resh) is literally “to cut off, remove, decreed”.  And while it was decreed that the unrepentant Bar Abba would be cut off and removed from the Father with his sins (see Is. 59:2), Pilate was the timely person who facilitated the whole process and scenario.  Yet, it also says about the “Suffering Servant” of Yishayahu (Isaiah) 53:8: “For He was cut off [nigzar] from the land of the living” (emphasis added). We see, therefore, that despite our above comparison of Yeshua and Bar Abba, respectively, to the two goats, Yeshua also fulfilled the role of the second goat, as is confirmed by 16:21: “Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat...” (italics added). Yeshua Bar Abba, although partially fitting the role of the goat sent to the wilderness, definitely did not act the part of carrying vicariously sins and iniquities for the purpose of their removal.

And just as Pilate washed his hands after having succumbed to the demand to crucify Yeshua (Mat. 27:24), so was it commanded that the person who was to send the goat of azazel, would have to “wash his clothes and bathe his body in water” (Lev. 16:26).

Whereas chapter 16 began with a strong exhortation and command to the High Priest regarding the 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 suspected of sacrificing to idols or be led astray and carry out such acts. And so, we read in 17:7: "They shall no more offer their sacrifices to demons, after whom they have played the harlot…" "Demons" here is “s'eerim”, being 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. [3] And as we see quite often in the Hebraic world and mindset, in the very essence of the transgression, the solution is already provided (such as the word “chet” – sin – illustrates, with the same root forming a verb which means “purification”). Here we see that for the sin of serving the goat/demon – s’eer – a provision has already been made by using two goats (s’eerim). The connection between the “s’eer’ that was sent to the desert and the “s’eerim’ which are constituted demons may be found in Luke 11:24, where it is written: "When an unclean spirit goes out of a man, he goes through dry places [desert], seeking rest…” (emphasis added).

Parashat Acharey Mot is made up of four sections. Aside from the part which leads up to Yom haKippurim, and the section regarding the right place for the offerings (most of chapter 17), there are two more sections concerning the prohibitions of eating meat with blood (17:10-16), and incest (Ch. 18). In the four sections, all so different from each other, one phrase is repeated like a refrain (see the italicized words in the following): "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" here is “ger”, and originates from the root “gur” (gimmel, vav, resh), meaning "to dwell, tarry, sojourn", as well as “to fear (see Ps. 22:23 for example: “fear Him all you offspring of Israel”). The stranger’s defenselessness and vulnerability may be a cause for fear (hence the oft-repeated reminders as to the proper attitude toward YHVH’s peoplehim and the inclusiveness with which he is to be treated). 

The last section of Parashat Acharey Mot deals, as mentioned, with the prohibitions against incest and other sexual offenses. It is sandwiched between statements regarding the practices of the land's inhabitants, which the Israelites have just left, and the practices in the land which they were about to enter (see 18:3, 24-25). Presently, we observed that YHVH’seople were commanded to include the strangers while here they are solemnly warned not to defile themselvliving among them, and with that which their neighbors were defiling themselves (v. 27). There is a fine line between including the ones who choose to come into the household of Yisrael, and between keeping firm and clear boundaries of separation from other non-Israelites. 

According to Torah, when one comes in contact with anything that 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 make one holy. The land, therefore, because of the practices of its inhabitants would be subject to spiritual contamination 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).

Finally, in 16:30 we read: "For on this day He [some translations replace “He” with “the priest”] shall make atonement for you, to cleanse you; for all your sins, before YHVH you shall be cleansed," or “before YHVH you shall be purified”, or “before YHVH you shall purify yourselves”. Here is a fervent call to appropriate by faith the atonement enacted by the Almighty, and thus to experience the fulfillment of His promise. However, this could not be achieved without the High Priest, first and foremost, complying implicitly with all of YHVH’s instructions. [4]

 "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 this 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 fact, in chapter 19, “I am YHVH” is repeated 15 times and is tagged to the various injunctions (with “your Elohim” being added in some of the cases). Paul tells us in Ephesians 1:3-4: “Blessed be the Elohim and Father of our Lord Messiah Yeshua, who has blessed us with every spiritual blessing in the heavenly places in Messiah, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love” (italics added).

In contrast to most of YHVH's addresses in the previous Parashot we have been studying, here the “entire congregation of the sons of Israel” – kol ah’dat b'ney Yisrael (19:2) - is being addressed regarding being set-apart as their Elohim. We have here an assortment of directives, both of commission and omission. The penalties described (and mainly found in chapter 20), even if not exercised and carried out in our day and age, indicate how YHVH views the transgressions to which they are appended.

The theme of Parashat Kdoshim is encapsulated in 20:24b-26: "I am YHVH your Elohim who has separated you from the peoples. You shall therefore distinguish (literally “separate”) 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 that the unclean have upon Elohim's People. At the same time, it highlights the separateness of those who belong to Him and who are rendered set apart by this fact. The single verb used here for “separate” and “distinguish” is “havdel” (b.d.l, bet, dalet, lamed), used 3 times in the creation account in B’resheet 1, in regards to the separation of the light from darkness (v. 4), the separation of the water above the firmament from the water below it (vs. 6,7), and in creating heaven’s lights that were to divide the light from the darkness (vs. 14,18). Thus, the usage of the root b.d.l points to the distinct category that YHVH has allocated for His people among other people groups, as well as to how they were to conduct their daily life.

Going back to chapter 19, we will notice that most of the injunctions or clusters thereof end with "I am YHVH your Elohim". We read about reverence for father and mother and keeping the Shabbat (v. 3). This is followed by a command to reject idols. Verse 5 deals with offering a peace offering “lirtzonchem” – translated ‘of your own free will’, but in Vayikra 23:11, regarding the command to bring the ‘beginning omer’, “lirtzonchem” is also mentioned and translated “so that you may be accepted”. Is this also the meaning of “lirtzonchem” in the case before us? If this offering is eaten on the third day (as its remains were supposed to have been burnt by the third day),  it will be considered an "abomination" that shall not be accepted. "Abomination" here is rendered by the very strong term "pigul," which indicates that not only the 'holy' is to be set aside and separated, but so is that which is unclean and unacceptable.

This 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". The "gleanings" are especially interesting. The verb that is attached to them is "te'olel" (le'olel in the infinitive). It is a term we encountered once before, in Parashat Bo (specifically in Ex. 10:2, where it is translated "made a mockery" – of Par'oh ). The root that both of these words share is a.l.l (ayin, lamed, lamed). Thus, if one does not obey the commandment to leave one's gleanings to the poor, it is as though he is deliberately disregarding and mocking them and their Maker.

Theft, deception, lying, and swearing falsely in YHVH's name are enumerated next. These constitute "profaning" His Name (vs. 8, 12, 29, in the latter, some of the translations renders this, “do not prostitute”), which is “chalel” (ch.l.l., chet, lamed, lamed) meaning, “to make hollow or burrow”, and is also the root for "casualty" (such as 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 (r.ch.l also serves the noun for a traveling salesman offering his merchandise, e.g. Ezk. 17:4, where it is translated "merchants") 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. 2^nd Chr.16:9; Zech. 4:10b). This takes us to even deeper issues of the heart, such as, "You shall not hate your brother in your heart" (19:17).

"Brother", aside from its obvious meaning, could also relate to one's “fellow man”, just as do the following terms: "Associate" - amit (19:11, in the translation rendered ‘one another, while in vs.15,17b the translation renders it as ‘neighbor’), and "re'ah", that is, “friend or fellowman” (again, more commonly rendered "neighbor" in the English translations. See 19:13,16,18). The utilization of these terms clarifies that ‘others’ are equal to oneself, and therefore should be treated accordingly. In verse 17, there is also an instruction of commission, relating to the action that should be taken when the need arises to reprimand or rebuke one’s fellow man (rather than harbor hatred and bitterness in one’s heart). If "open rebuke is better than love carefully concealed” (Prov. 27:5), 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 oneself (v. 18), while in Hebrew the word used is “re’ah” – friend, associate. Again, this is sealed by "I am YHVH". Loving one's fellow man as oneself may be enabled because he (or she) is no different from oneself. "Ve'ah'ha'vta le're'a'cha ka-mocha". "Ka-mocha" may also be read: "as you are", that is, he/she is like you. Moreover, the omission commands that precede this one (starting in v. 9 through 19) can only be obeyed if one "loves one's fellow man as oneself".

After the prohibitions regarding the mixing of seeds and improper nuptials, chapter 19 continues with the tending of trees in YHVH's Promised Land, which for the first three years, are to be considered “uncircumcised” – “arelim” (which is reminiscent of the covenant of circumcision made with Abraham). The usage of ‘uncircumcision’ concerning (fruit) trees may be tied to the statement found in Dvarim 20:19, where it literally says, “for man is the tree of the field” (see also Mark 8:24, the blind man who at first saw “men like trees walking”). In the fourth year, the trees are to be “praises to YHVH" - “hiluleem”, and may only be partaken of in the fifth year (ref. 19:23-25). This continues with prohibitions concerning all pagan idolatrous customs. "I am YHVH" seals these passages, and is also appended to the Shabbat’s observance and to 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 about 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…" (v. 37) brings this chapter to a close, to which words we must append 18:5 (of the previous Parasha) “…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 the life of Torah) through Him Who is the "Torah Incarnate' and the 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” or "kapara"). “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) and means “stripped” and “childless” is “ariri” (e.g. Gen. 15:2; Jer. 22:30). Thus, we read verses 20 and 21: “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. If a man takes his brother's wife, it is an unclean thing. He has uncovered his brother's nakedness - erva. They shall be childless - arireem” (italics added).  This makes evident the fruitlessness and lifelessness of sin, symbolizing the fact that sin results only in death (or bareness, in this case). This entire section (vs. 10-21) is preceded by: "Consecrate yourselves therefore, and be holy, for I am YHVH your Elohim. ' And you shall keep My statutes, and perform them: I am YHVH who sanctifies you. 'For everyone who curses his father or his mother shall surely be put to death. He has cursed his father or his mother. His blood shall be upon him" (20:7-8). Again, pointing to the sanctification theme, but with an emphasis on the centrality of sound family life by the stern warning against anyone who would dare to dishonor his parents (remember the Parasha's opening words speak of revering father and mother, in 19:3). The rest of the commandments, which deal strictly with incest, relate to and elaborate on the same topic of the family's sanctity, including the very severe penalty against anyone who gives his seed – child – to Molech and against those who shut their eyes in face of this abomination (20:2-5).  

      

[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] Online Bible, Gill Commentary

[4] Thirty verses convey the High Priest’s orders, versus one verse with

 instructions for the people.