Hebrew Insights into Ve'zot Habracha, Deut 33:1 - 34:12

 The Torah’s last Parasha, with its prophetic blessings upon the People of Yisrael and the individual tribes, is also the last curtain for Moshe who takes his leave off the stage of history. We have seen the Patriarchs bless their sons before their departure, and now we view Moshe blessing the people whom he had carried in his bosom like a father (sometimes in spite of himself, ref. Num, 11:12) for over forty years.

 The opening statement, “ve’zot habracha” (“and this is the blessing”), indicates that the first and more general component of the blessing (33:2-5) is part and parcel of one singular blessing that Moshe delivers as YHVH’s spirit rests upon him. That is to say that each tribe’s blessing is not separate from the word bestowed upon the nation as a whole. The very usage of “b’racha”, singular, implies that YHVH is considering each individual tribe as part of a complete entity. Moreover, employing the (seemingly unnecessary) “and” implies that the blessing is a continuation of what preceded its pronouncement. Interestingly, that which precedes the blessing are the stern words that YHVH utters to Moshe, who is prevented from entering the land and can only view it from afar. Thus, the "and", of the next chapter and verse that follow, are in sharp contrast to the previous words and can therefore be understood as a "but", or "in spite of…"

 The glorious and majestic description of the giving of the Torah at Sinai is likened to an epiphany of YHVH Himself, denoted by His “coming”, “rising” and “shinning forth” over physical and geographical locations (ref 33:2). An equivalent description, although underscored by a more specific prophecy, is found in Chavakuk (Habakkuk) 3:3-4: “Elohim came from Teman, The Holy One from Mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise.   His brightness was like the light; He had rays flashing from His hand, and there His power was hidden”. These two excerpts seem to be related, though the latter may be a prophecy yet to be fulfilled. Interestingly, in “He came with ten thousands of saints” (back to the Parasha, 33:2), it is not the usual “ba” (“came”), but rather the Aramaic “ata”, evoking the Aramaic “maranatha” – or “maran ata” (Revelation 22:20) - that is, “Master come” or “the Master has come” (cf. v. 21, “he came – va’yete - with the heads of the people”).  The enigmatic meaning of these verses (2 and 3) is matched by the very words and syntax used, all of which are complex and extraordinary, presenting a challenging task for the commentators. The literal rendering, for example, of “ten thousands of saints”, mentioned in verse 2, is literally “ten thousands of holiness”, the word used there being “kodesh”. Thus, if the text is referring to “ten thousands of saints” or “holy ones”, why are “His holy ones” in the next verse (v. 3) rendered as “k’doshav” (“kadosh” - “holy one”), plain and simple? If in both cases the meaning is “His holy ones”, why are the terms not identical? Or, is it possible that “ten thousands of holiness” is not a reference to “saints” (or “angels” according to rabbinic interpretation) at all, but is a description of His abode (from which He is said to be coming) being “abundant in holiness”?

 The next expression in the same verse (2) is no less problematic. That which is translated as either “firey law” or “flashing lightning” is “eshdat” in Hebrew, being a term that appears nowhere else. If broken in two it is: “e’sh” – fire – and “dat” – “law, edict” or “manner of things”. However, “dat” is found only in Esther, one time in Ezra, and in the Aramaic sections of Daniel, making its usage here, at such an early stage, totally doubtful. According to the B.D.B Lexicon “eshdat” was originally “esh yokeh-dat”, which is “burning fire” (with the first two syllables now missing). [1] According to this viewpoint, we should read, “On His right (that is by the right-hand side) is a burning fire”.

 Verse 3 reads: “Indeed, He loves the people; all your holy ones are in Your hand, and they followed in Your steps, carrying Your words”. This presents several problems. It changes mid-sentence from third to second person. “He who loves the nations” or “peoples” is described as “chovev amim”. The root ch.v.v. (chet, vet, vet) – love dutifully – also forms the name Chovav, which is one of the names of Moshe’s father-in-law (ref. Num. 10:29). According to Daat Mikra, “even when He expresses love toward all peoples, ‘all His Holy ones’ are Yisrael and they are ‘in Your hand’”. Therefore the change to the second person in the second part of the verse denotes YHVH’s closeness to His people. Daat Mikra adds that the rest of the verse should read: “And they will be smitten at Your feet, and receive Your Word”, [2] whereas according to BDB the verb “tuku”, (“smitten”) is of dubious meaning and should therefore be understood as: “will be assembled”, as it is more compatible with the context. [3]

 Yisrael’s present and future destiny is defined in the next two verses (33:4,5). Since Moshe is mentioned here in the third person, the question arises whether he is speaking of himself, or is the assembly intoning the following: “Moses charged us with Torah, an inheritance for the assembly of Jacob. And there was a king in Jeshurun” [remember last Parasha’s Yeshurun, “the one who has been straightened”, in contradistinction to Ya’acov who is “winding” or “crooked”?]; when the heads of the people were gathered, the tribes of Israel together” (vs. 4, 5). For the “assembly of Jacob” we have here the unusual form of “kehila” (of the root k.h.l), rather than the frequent “kahal” or “eda”. “Kehila” appears to refer to a more organized form of the congregation, or society, rather than to a random assembly of the multitudes. Thus, when the People of Yisrael is in unison they become the redeemed community ruled over by YHVH while inheriting the Torah, rendering them no longer a wayward Ya’acov, but Yeshurun, whose paths have been made straight. 

 At this point, Moshe confers on each tribe its respective prophetic blessing.

 The first three tribes to receive their blessings are the firstborn Reuven, who in spite of having lost the birthright (ref. 1^st Chronicles 5:1, 2), symbolizes here this significant position; Secondly, Yehuda (Judah), who was to receive the kingly position, while Levi is third to be given his blessing which is the office of the priesthood. There is no mistake - this is the order of YHVH’s Kingdom: the birthright comes first, ideally consisting of kingship and priesthood. However, in the un-regenerated state the birthright had to be divided up into its two offices (namely the ‘kingly’ and the ‘priestly’), which were only brought together in Yeshua (ref. Zech. 6:13). But when YHVH’s kingdom will fully manifest upon the earth, His people will form the long-awaited-for nation of priests (after the order of Malchitzedek) and kings (e.g. 1^st Peter 2:9).*

 Since Yehuda, according to the blessing (v. 7), was destined to be “brought to his people”, it is apparent that he will be separated from them at some point. This prediction became fact when the ten northern tribes seceded from the united kingdom ruled by Yehuda and were later exiled and dispersed, and until now have not been reunited with their estranged southern brethren, albeit the many prophecies predicting their eventual union. 

 Of Levi it says (in verse 9): “who said to his father and to his mother, I have not seen him; and he has not acknowledged his brothers, nor knew his own son, for they have observed Your word and kept Your covenant”. The word for “acknowledge” is “hekir”, also meaning to “recognize” and stems from the root n.ch.r (noon, kaf/chaf, resh) used in “nochri” - “stranger” - and in the verb “hitnaker” - to be “estranged”. This term describes Yoseph’s initial treatment of his brothers in B’resheet (Genesis) 42:7. The Levites, who were also to assume the position of judges, could not be “partial” to anyone, including their own family members, or as the Hebrew has it, they could not (in their official capacity) “recognize or acknowledge" their relatives, but rather, had to become “estranged” from them. “Estrangement” and “recognition”, although appearing to be contradictory, are in fact not that far apart; at times it takes the former in order to achieve the latter (as was the case with Yoseph and his brothers).

 The description enumerating Yoseph’s blessing (vs. 13 – 17) resembles a trail going up and down hills, descending into valleys and underground resources and climbing mountain tops; a journey, which while topographical and geographical, also crosses the boundaries of Time and is ‘intercepted’ by the human element as well as by heavenly bodies, such as the sun and the moon (recalling to mind Yoseph’s dreams). “Meged” - translated “precious - is the leitmotif of this passage, as it is repeated five times within few verses. Its expanded meaning is “excellence, glory, and gifts of choice” in reference to nature.[4]  In verse 15, Yoseph’s hills and mountains are termed “ancient” (“kedem” - “first, initial, primary” and also connected to that which is “ahead”), and “everlasting” (the word being “olam”, which also means “futurity”). Both the heavens and the abyss are destined to contribute toward Yoseph’s well being. That which the ground will produce for him on a monthly basis will grow so fast, that it will seem as though “expelled” (“the best yield” is “geresh,” g.r.sh, to “expel, force out”) by the earth (v. 14). On the one hand “he shall push out the peoples” (v. 17), but his leadership position is not likened to the prowess of a king or a military leader, nor even to that of a typical priest, but rather to that of the Nazarite (ref. end of v. 16 – “n’zir ehcav”, literally the “nazarite among his brothers” and translated as “the one who was separated from his brothers”, or “a prince among his brothers”). The title used here originates in “nezer”, a “crown or a miter”, which is made up of the nazarite’s uncut hair (as we saw in Parashat Nasso, in Num. 6). The “nazarite” - or “nazir”- is one who takes upon himself an oath to abstain from worldly pleasures.

 Z’vulun (Zebulun) is told to rejoice in his “going out” (v. 18). In Parashat Ki Tetze (in Deut. 21:10) we already noted that “going out” many a time connotes going out to war (ref. 1^st Ch. 12:33), and in Z’vulun’s case also going out to sea (ref. Ya’acov’s blessings to his sons, in Gen. 49:13). Yisas’char’s (Issachar) tent dwelling is an antidote to Z’vulun’s “going out”, and refers to homestead and attachment to the land (the tent-dwelling here does not seem to suggest a nomadic lifestyle; cf. Jacob’s blessings, Gen. 49:14), and perhaps also to the wisdom and discernment characteristic of this people (ref. 1^st Ch. 12:32). The mutual cooperation between these two neighboring tribes is captured by verse 19. Yisas’char “shall call the peoples to the mountain. There they shall offer sacrifices of righteousness”, while Z’vulun will make provisions of “the bounty of the seas and treasures hidden in the sand”. The "mountain", in this case, is most likely the "Mountain of YHVH".

 Naphtali is “satisfied with favor”, which is “s’vah ratzon” (v. 23), while Asher, who is “favorable in the eyes of his brothers”, is “r’tzooy echav” (v. 24). Both these words emanate from the root r.tz.h. which is to “please, accept, favor”.

 In verse 15 we read about the “ancient – kedem – mountains”, while in verse 27 Elohim, who is described as a “dwelling place” (“me’ona”), is also called “Elohey kedem”, translated here as “eternal”, Thus, He who always was from the very beginning, is also the One who will ever be and it is He who will enable Yisrael to “dwell alone securely” (v. 28, literal translation; cf Bil’am’s blessing, Num. 23:9), as He Himself is her dwelling place while “underneath [her] are [His] everlasting arms” (v. 27).

 In coming to the end of the tribal blessings, it must be noted that Shim'on is conspicuously missing. Yehuda's blessing, however, opens up with "Hear, O YHVH, the voice of Yehuda…" Because Shim'on's name is rooted in the verb "to hear" (sh'ma), it is thought that the blessing of this tribe, which was destined to amalgamate into Yehuda, is hinted at here.

 Moshe’s last words constitute an exhilarating exclamation: “Blessed are you, O Israel! Who is like you, O people saved by YHVH, the shield of your help, and who is the sword of your excellence! And your enemies shall be found liars to you, and you shall tread on their high places” (33:29). It is most likely that Moshe himself did not compose the last eight verses of D’varim (chapter 34, or even the entire chapter, consisting of 12 verses). About his body, it is said, “He buried him…” (34:6), inferring the direct involvement of the Holy One of Yisrael in this task. And although in Sh’mot (Exodus) 33:20 YHVH said to Moshe: “You cannot see My face. For there no man can see Me and live”, here we read, in verse 10: “And never since has a prophet like Moses arisen in Israel, whom YHVH knew face to face”. These words do point to Moshe’s intimate knowledge of the Almighty, Who Himself is said to have “known” Moshe (cf. 1st Cor. 13:12). “Panim el panim” (“face to face”) implies exposure before someone, as in Hebrew “face” is not only an external image, with the root p.n.h (which we have noted several times in the past) meaning “to turn”.  Thus “face” is that which “turns” to look at and respond to another. And while “panim” is the “exterior” or the “surface”, “p’nim” means “inner” (ref. Ezekiel 40:19,23 etc.). Thus “panim” - face – also reflects that which is on the inside. In 2nd Corinthians 3:18 this principle is applied in a powerful way to each individual believer: “We all, with our face having been unveiled, having beheld [‘turned toward’] the glory of YHVH as in a mirror, are being changed [on the inside] into the same image from glory to glory, even as by YHVH, the Spirit” (italics added).

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

[2] Da’at Mikra, A’ahron Mirski, Rav Cook Inst., Jerusalem, 2001

[3] The New Brown, Driver, Briggs, Gesenius Lexicon

[4] Ibid. 

* More information on the “firstborn factor” may be obtained from our book, Firstborn Factor in the Plan of Redemption,

 

 

Hebrew Insights into Parashat Ha'azinu Deut. 32:1-52

 Parashat Ha’azinu, which consists almost entirely of the ”Song of Moses” - Shirat Ha’azinu in Hebrew - is the crescendo that has been building up in the Dvarim (Deuteronomy) account. It is a recitation that summarizes the Israelites’ history, projecting future situations, while at the same time continually revolving around a central pivot - YHVH as the Almighty and as the loving Father of His people. Shirat Ha’azinu (the Ha’azinu song or poem) was to bear testimony for future generations. Last week, heaven and earth were also summoned as “witnesses”, as they are, indeed, here too: “Give ear, O heavens, and I will speak; and hear, O earth, the words of my mouth” (32:1, italics added). The imperative “ha’azinu” (“listen”) is a derivative of “ozen” – “ear”, and would therefore be best translated “give ear”.  Psalm 80 also opens up with: “Give ear- ha’azina - O Shepherd of Israel, You who lead Joseph like a flock; You who dwell between the cherubim, shine forth!” Perhaps if we “give ear” to the Shepherd of Yisrael, He will also give ear to our cry.

The common Hebrew word for “scales” is “moz’na’yim” (e.g. Lev. 19:36). The ancients must have known that the ear is responsible for balance, thus connecting the two words which stem from the root a.z.n (alef, zayin, noon). With that said, the picture depicted before us is of heaven and earth acting as scales that are to weigh Israel in the balance. You will notice that many of the verses are made up of couplets, where the same point is stated once and then repeated with a slight variation. Perhaps this device highlights all the more the ‘weighing scales', as well as being a double witness. The first two verses of the poem serve as a good example of this poetic device, which is so typical of biblical poetry:

 Give ear, O heavens, and I will speak;

And hear, O earth, the words of my mouth.

 My doctrine shall drop as the rain;

My speech shall drop down as the dew,

 As the small rain on the tender plant,

And.aslthe;showerslon;the;grass((vs.1-2).          

These words find their confirmation in the following: "For as the rain comes down, and the snow from heaven, and do not return there, but water the earth, and make it bring forth and bud, that it may give seed to the sower and bread to the eater,  So shall My word be that goes forth from My mouth; It shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it (Isaiah 55:10-11). 

YHVH’s love and care for Yisrael form the backdrop against which Yisrael’s past and future are respectively described and cast. According to the poem, the people’s relationship with and toward YHVH appears to be a primary cause of the events (past, present, and future) which befall them. 

Verse 4 exclaims that YHVH is “the Rock whose work is perfect”. The word used here for rock is “tzur”. This word is repeated a number of times in the poem, and thus we read in verse 13, in reference to YHVH’s benevolence toward Yisrael, “He made him suck honey from the rock and oil out of the flinty rock” (italics added). In response, Yeshurun (Jeshurun) – rooted in “straight”,?acts?more?like?apYa’acov (root of "crookedness”), and; “scorned9the?Rockbofftheir Salvation” (v. 15).  Verse 18 reads thus: “You forgot the Rock who birthed you”. The verb used here for “forgot” is “teshi” of the root n.sh.h (noon, shin, hey), which is also the root for the name Menashe (Manasseh). The imagery of the “rock”, a substance that is definitely not associated with tenderness, much less with motherhood, is juxtaposed with metaphors related to birthing and suckling. This type of unusual imagery is echoed somewhat in 1^st Corinthians 10:1 and 4, where we read: “Our fathers…. all drank of the spiritual Rock that followed them, and that Rock was Messiah”.

In verses 30 and 31 there are several more references to “tzur” ("How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and YHVH had surrendered them?  For their rock is not like our Rock.."), while in verse 37 the “rock” is the one in whom “refuge is taken” ("He will say: 'Where are their gods, the rock in which they sought refuge?") “chasayu”, ch.s.h., chet, samech, hey – is to “take refuge”, being a more conventional usage in relationship to the rock metaphor. Because the idols of the peoples were often made of stone or carved into a rock, “tzur” is also used here regarding the gods of the pagans (e.g., verse 31), contrasting the term with Yisrael’s Elohim, who is totally detached from the literal substance of the rock.

Other parts of our text appear to highlight different attributes of Elohim, one, in particular, is found in verse 27, but let us also include verse 26. YHVH says about His treacherous people: “I will make an end of them, I will make their memory cease from among men. Were it not that I dreaded the enemy’s provocation, lest their adversaries should misconstrue, lest they should say, ‘our hand is exalted and not YHVH has performed all this’” (italics added). This last verse (27) contains a very daring anthropomorphism [personification-humanization of YHVH], “indeed attributing to Him the sentiment of fear, as it were… has no parallel in the Torah”. In this commentary Nechama Leibowitz includes other instances where Moshe expresses concern over the desecration of YHVH’s name among the nations and concludes: “This concern over desecrating the Divine name… assumes a much more intense and extreme form in our sidra [Parasha]. Here it is the Almighty Himself who is, as it were, “concerned” over the world being misled and diverted from the path leading mankind spiritually forward. He is filled with apprehension lest His name be brought into disrepute instead of sanctified and His sovereignty universally recognized and acknowledged, which is the ultimate goal of all creation.”[1]  

“I will make an end of them…” (back to verse 26) is couched here in a very unique term, which appears nowhere else in the Tanach (O.T.) - “af’ey’em”. Several possible interpretations of this term have been extrapolated. Most “have traced its meaning to the word pe’ah – “corner”, while others connect it with af (anger)”. Rashi breaks up the word into its three syllables and comes up with: “af ey hem”, which is a question that reads as follows: “In anger (“af” meaning YHVH’s anger), where are they?” Thus implying that YHVH’s anger has reduced them to non-existence.[2]?Da’attMikra4offersyanother interpretation, with the same “pe’ah” – “corner, edge” in mind: “I will not leave of them as much as an edge”,[3] or being picked up in the shemitta year by anyone who so wishes, and/or being scattered to the utmost ends (symbolized by the edges of the fields).

Another verse that requires some attention is verse 5, which says: “They have corrupted themselves: they are not His sons; it is their blemish; they are a crooked and perverse generation”. And although the Hebrew is somewhat obscure, according to Da’at Mikra it should read, “His sons’ blemish is theirs” (literal translation), that is to say: “their perversion is of their own making. Hence it may then be said that they are “lo-banav”- “not-His-sons”  (although there is yet another, alternate, though a similar, reading of this). This is also reminiscent of the name that will be given at a much later date to Ephraim - “not-My-people”0(“Lo-Ami”.oHos.1:9). ? In contradistinction, verse 6 names YHVH as “your father, the One who purchases you” – “kone’cha”. Quite often the term “koneh” (k.n.h, kof, noon, hey) – to “buy, or purchase” – is synonymous with redeeming, and lends the latter act its graphic meaning, as the role of the redeemer is primarily to pay for and buy that which is lost (such as freedom or property). In 1^st Corinthians 6:20 and 7:23, Shaul (Paul) reminds the redeemed community: “You are bought with a price”. “Kone’cha”, with its similarity to “ken” (a “bird’s nest”), inspired Rashi to suggest that this is a reference to the nest that YHVH is making for Yisrael (see also verse 11). [4]

At this point, starting with verse 6 and through 14, the poem expounds very tenderly on the establishment of the Israelite nation, and on the care and love bestowed on it by its Maker. That Yisrael, even in its nascent state, had a major role in global affairs is made apparent from verse 8: “When the Most High divided to the nations their inheritance; when He separated the sons of Adam, He set the bounds of the people according to the number of the sons of Israel” (italics added). When one takes into consideration the fact that the above separation took place after the Flood, and more particularly that YHVH scattered the people during the Tower of Ba’vel (Babel) era (see Gen. 10:25, 11:8), this statement becomes all the more significant and points to an even greater future for Yisrael.

A string of verbs, which follow one another in progressive intensity and describe YHVH’s involvement with Yisrael is introduced in verses 10 & 11. “He found him…He compassed him about … He cared for him…. Like an eagle that stirs up its nest… He hovers… He spreads his wings… He takes him… lifts him….”  The “desert land”, the “waste”, and the “howling wilderness” mentioned here (v. 10) bring to mind a lost entity wandering around, and thus these verbs appear as the solution and response to the people’s dire condition. These verbs are fraught with activity: “vay’vone’nehu” (root b.n.h, bet/vet, noon, hey), translated “cared”, in actual fact could relate to “bina” – “wisdom” and thus may read: “endowed him with wisdom”. Another possibility is that the above verb stems from “hitbonen”, which is to “look closely, watch”, or to “boneh”, “build, build up, or edify”. “Guarded him” is a translation of “yitz’renhu” and continues, “as the apple of His eye”. The latter is the pupil, “eeshon”, which literally is a “little man”. When one looks into someone else’s eye, one sees a miniature reflection of oneself.  “Hovers” is particularly interesting, as it is “ye’ra’chef”, of the root r.ch.f (resh, chet, pey/fey), which is found in B’resheet (Genesis) 1:2 in reference to the Spirit of Elohim. We recall the idea of being protected from above as well as being airborne in Parashat Va’era, in Shmot (Exodus) 6:7, 8, where we read YHVH’s promise: “And I will take you…. to the land concerning which I lifted up My hand…” (italics added). In Sh’mot (Exodus) 19:4, YHVH addressed Yisrael: “I bore you on eagles’ wings and brought you to Myself”. Parashat Ha’azinu, therefore, echoes and captures promises of the past, transferring them to the Israelites’ present reality on the threshold of the Promised Land.

Next is the enumeration of the goodness and plenty that was conferred upon Yisrael, and with which she shall be blessed in the future ("He made him ride in the heights of the earth, that he might eat the produce of the fields; He made him draw honey from the rock, and oil from the flinty rock;  curds from the cattle, and milk of the flock, with fat of lambs; and rams of the breed of Bashan, and goats, with the choicest wheat; and you drank wine, the blood of the grapes" vs. 13-14). Verse 15 witnesses a transition, and once again, there is an inventory, if you will, of densely listed verbs. Unfortunately, not all of them can be translated into verb form in English: “Yeshurun grew fat… kicked… became fat… became thick… covered in layers… forsook Elohim his maker….” In Hebrew, all these are in verb form and follow one another thusly: “va’yishman… va’yiv’at… shamanta, avita, kasita, va’yitosh… vay’na’bel”, almost in stampede fashion. Just as before, where YHVH’s intense activities around His people were depicted in verb form, action-laden, so too here, the Israelites’ intent on turning away from their Creator is described in a chain reaction of fast moves.

The excerpt of verses 28-35 presents a controversy, which has been engaging the commentators for generations. Who is the subject of verses 28-29 ("For they are a nation void of counsel, nor is there any understanding in them.  Oh, that they were wise, that they understood this, that they would consider their latter end!")? Is it Yisrael, or is it the enemies? In verse 30 ("how could one chase a thousand, and two put ten thousand to flight…"}, again, who is being chased, is it Yisrael, or the enemies? Verse 36: “For YHVH will bring His people justice; and He shall have compassion on His servants…” seems to indicate that the former section would have referred to the enemy. However, according to verses 30 and 31 again, it would appear that Yisrael is the subject of the section: “How shall one chase a thousand, and two put ten thousand to flight unless their Rock had sold them and YHVH had shut them up?  For their rock is not as our Rock, even our enemies themselves being judges”. Who is it that YHVH is “selling”? (Remember verse 6, where He was depicted as the Father and the “buyer”?) Does He not sell that which belongs to Him? And in verse 31, in the references to “their rock” and to “our rock”, is there, not a distinction made between Yisrael and the other nations?  Verses 37 and 38 ("He will say: 'Where are their gods, the rock in which they sought refuge?  Who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise and help you, and be your refuge") present a similar dilemma. Again, is it Yisrael or is it the nations that are the subject of this brief portion? Having just read that YHVH will have compassion on His people, this could possibly refer to the enemies, whose rock and god (the rock being the "god" and not a mere metaphor for strength, unlike the Elohim of Yisrael, who is symbolized by the rock but is not the rock itself) is unable to help them. Conversely, this could also be talking to Yisrael, who had been leaning on false gods whom they trusted to no avail. What do you think?

“And Moses made an end of speaking all these words to all Israel. And he said to them, ‘Set your hearts to all the words which I testify among you today, which you shall command your sons to observe and to do, all the words of this law; For it is not a vain thing for you, because it is your life. And by this word you shall prolong your days in the land where you go over Jordan, there to possess it’” (vs. 45-47 italics added). Thus, Moshe seals these most solemn words of the testimonial poem. The words, “for it is not a vain thing for you, because it is your life” are rendered in Hebrew, “for it is not an empty word for you, because…” and here it is possible to read, “He is your life…"  “I am the way, the truth, and the Life”, were Yeshua’s words in John 14:6. And just as Shirat Ha’azinu was to bear a testimony, so did the Word-made-flesh (John 1:14) who bore testimony in His very being, “so that all may believe…” (John 1:7).

Once the recitation of the poem is over, Moshe is told by Elohim: "Go up this mountain of the Abarim, Mount Nebo, which is in the land of Moab, across from Jericho; view the land of Canaan, which I give to the children of Israel as a possession" (Deuteronomy 32:49). "Abarim" – avarim in Hebrew pronunciation - is rooted in our familiar "over", to cross or pass over. Thus, although Moshe was not to cross over to the land of C'na'an, there is another crossing that awaits him… from this present world to the next…

 

[1] New Studies in Devarim, 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] Da’at Mikra, A’ahron Mirski, Rav Kook Inst., Jerusalem, 2001

[4] Ibid.

Head and Heart

 

As believers in the Gospel of the Kingdom and in Yeshua's Resurrection from the dead, we are qualified to receive the Holy Spirit into our hearts. As a result, we are constituted living tabernacles or dwellings of Elohim in the Spirit. However, at times our behavior doesn’t line up with this holy presence.  It seems that we are also subject to another influencer - the 'mind' or 'head'.  Thus, we subsist in two worlds: one is made up of the flesh/lust and pride, and the other is Yeshua’s Spirit of lowliness/humility and the fruit of this Spirit (see Galatians 5:22).  

With this as a premise, I would like to compare the “head” to the tree of knowledge of good and evil and the “heart” to the tree of life. How can we tell the difference?  The answer seems simple: by the fruit.  But what if the "good" of the tree of knowledge looks very much like the fruit of the Spirit? How are we to distinguish between them?

Our ancestors, Adam and Eve, are a case in point, as they set up a precedent. They were created in the image and likeness of Elohim; they had the Father’s nature in them, being one with the Creator in whom they were "living and moving, and having their being" (see Acts 17:28).  But because YHVH gave them physical, earth-made bodies, their mind/head connected them to the five senses and the physical world.  In chapter 8 of Romans, Paul points out this dichotomy in several statements: “For those who are according to the flesh set their minds on the things of the flesh... "The mind set on the flesh is death... “The mind set on the flesh is hostile toward Elohim… "The flesh cannot please Elohim“ (Romans 8:5-8).  Yeshua, likewise, warned His disciples: "Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak." (Matthew 26:4).

The “good” of the forbidden tree was Adam and Eve’s demise. They looked, and when they saw that the fruit on the forbidden tree was “good,” they swallowed Satan’s bait and reasoned in their minds, “What can be wrong with that which is 'good, ' especially if it will make me wise and I will be like Elohim?"  This very thinking demonstrates the inherent deception.

How could they become something that they already were, that is, being in the image and likeness of Elohim? In that state, they lacked nothing. It was totally superfluous, not to mention harmful, to try to become like Elohim by gaining knowledge of "good and evil".

We were born into this world as sons and daughters of Adam. Human beings live from the “head” and creaturely instincts.  We analyze our thoughts and experiences by what is ‘good for me’ and what is ‘not good’ for me (and for everybody else). The spiritual deception originates from ignoring the fact that Satan is masquerading as an angel of light/good.  He thus, influences our minds and uses the “flesh” to manifest his kingdom nature, and as a result, we end up being governed by the law of sin and its consequences.  Paul is very clear about this judicial matter:  ^“For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit.  For the mind set on the flesh is death, but the mind set on the Spirit of Life is peace” (Romans 8:5-6 emphasis added).  

As mentioned above, we have received the rule of YHVH’s Kingdom when the Holy Spirit entered our hearts. His peace comes from the Tree of Life along with all the other fruit of the Spirit.  We now have free access to the Tree of Life and as expressed by Isaiah the prophet: "Ho! Every one who thirsts, come to the waters; and you who have no money come, buy and eat. Come, buy wine and milk without money and without cost. "Why do you spend money for what is not bread, and your wages for what does not satisfy? Listen carefully to Me, and eat what is good, and delight yourself in abundance” (Isaiah 55:1-2).

Normally, when the holidays come around, the level of stress, worry, fear, and anxiety can express itself in all forms of unloving behavior and show up in our ‘basket of fruit’.  May we, in this season of YHVH’s feast days, offer up our hearts and minds to Him, who is full of loving kindness, mercy, goodness, faithfulness and compassion, so that our hearts will also be full of the same. 

Hebrew Insights into Parashat Va'yelech - Dvarim (Deuteronomy) 31

While Parashat Nitzavim (“standing” as compared to “and he went/walked”) focuses on the “crossing over” of the Hebrew people, Parashat “Va’yelech” starts with… the “going” of Moshe: “va’yelech Moshe”, that is “and Moses went”, and continues with: “and spoke these words to all Israel” (31:1). These words of introduction, “Moses went”, regarding the statements that the elderly leader was about to make to his compatriots is quite curious. Was it a hint of his impending departure, and that he was ready to proclaim this fact to all Yisrael? Indeed, Moshe continues: “I am a hundred twenty years old today. I can no more go out and come in. Also YHVH has said to me, ‘You shall not go over this Jordan’” (31:2, italics added). Notice the elderly leader’s words, “I can no more go out and come in”, which in Hebrew is: “la’tzet ve-lavo” [literally “to go out” and “to come in”). The previous Parashot [plural for Parasha], Ki Tetze, “when you go out”, and Ki Tavo”, “when you come in”, seem to be related (respectively) to these words of Moshe about “going out to war” (Deut. 21:10), and “coming into the land” (26:1). Thus, paraphrased, Moshe is implying the following: “I am not able to lead you in war, and neither am I able to enter the land with you”.

But whereas Moshe will not be accompanying the people, he consoles them, saying that “YHVH your Elohim will cross before you” – which is once more the familiar “over” (a.v.r – the root of “Hebrew”).  “He will destroy these nations before you”, and in addition, Yehoshua will also “go – pass, cross - “over” - before you” (v. 3). Verses 6, 7, and 8, spoken to Yisrael and to Yehoshua summarize all of the above:  "’ Be strong and of good courage, do not fear nor be afraid of them [the people of the land]; for YHVH your Elohim is the One who goes with you. He will not leave you nor forsake you’.  Then Moses called Joshua and said to him in the sight of all Israel, ‘Be strong and of good courage, for you will be the one to go with this people to the land which YHVH has sworn to their fathers to give them and you shall cause them to inherit it.  And YHVH is the One who goes before you. He will be with you, He will not leave you nor forsake you; do not fear nor be dismayed". Notice the repetition of “be strong and of good courage”, and of “YHVH is the One who goes with/before you”. YHVH is with His people, He is also with their leader, and at the same time is also going before/ahead of both. 

The third expression, which is repeated in the above passage: “He will not fail you nor forsake you” is, “lo yar’pecha, ve-lo ya’az’vecha”. “Yar’peh” – translated as “fail” - is rooted in r. p/f. h (resh, pey/fey, hey), meaning to “become weak, let go, be negligent, or remove”. In Tehilim (Psalms) 46:10 it says, “Be still and know that I am YHVH”. However, in Hebrew the rendering is “harpu”, literally “let go”, or “become weak”. Because YHVH will not “let go” of His people, they are the ones who must do the “letting go” and become “weak” before Him, and in so doing they will know that He is the Elohim who alone can give them strength. Shaul (Paul) echoes this when he says: “And He said to me, ‘My grace is sufficient for you, for My power is made perfect in weakness’. Most gladly therefore I will rather glory in my weakness, that the power of Messiah may overshadow me” (2^nd Corinthians 12:9 italics added). The next verb (of the above-mentioned expression, “lo yar’pecha ve-lo ya’az’vecha”) is azav (ayin, zayin, bet/vet), and means, “leave, abandon or forsake”. It is also used elsewhere in our Parasha, although in a different connotation, as we shall see at once.

Thus verses 16 and 17 of Dvarim 31 record: “And YHVH said to Moses, ‘Behold, you shall sleep with your fathers. And this people shall rise up and go lusting after the gods of the strangers of the land into which they are going, into their midst. And they will forsake Me – ve’azavani - and break My covenant which I made with them. Then My anger shall be kindled against them in that day, and I will forsake them - ve’azavtim…’” (Italics added). Verse 5 reveals to us that there is a condition to being preserved by YHVH: “…do to them [the nations in Cna’an - Canaan) according to all the commandments which I have commanded you”, to not “go lusting after [their] gods”, thereby forsaking the true One. Nevertheless, in verse 16 we read that, “This people shall rise up…” which is “ve’kam”. In  Parashat Nitzavim (Det. 29:13) it said: “…that He may establish you today for a people to Himself…” which is literally “that He may raise you up… - hakim”. Hence, it is the very people, whom YHVH was raising up – establishing - who “shall rise up and go lusting after the gods of the strangers…” (italics added), while the people themselves will own to the fact that, “have not these evils come upon us because our Elohim is not among us?” (v.17b italics added). Clearly, while the people are ‘engaging’ with false deities, YHVH, Yisrael’s Elohim, cannot be present among them!

In the two examples above (and in many similar ones throughout the Tanach, some of which we examined very recently), we see the usage of identical words, or derivatives of the same root, for the purpose of conveying contrasting messages. This method highlights or enhances an idea and at times adds a touch of irony and a moral to the story or to the description at hand.

YHVH is commanding Moshe to call on Yehoshua in order for both to “present” themselves in the Tent of Meeting (31:14); a command which is designated by the imperative “(ve-hit)yatzvu”, of the root y.tz.v that we encountered in Parashat “Nitzavim”. In presenting himself, Yehoshua is to make a “firm stand” and a commitment.

Mentioned in Nitzavim are "the hidden things – "nistarot") that "belong to YHVH", while "those things which are revealed belong to us and to our children forever, that we may do all the words of this law (29:29). This renders the Torah laws as not hidden or mysterious; in other words, "doable". In Parashat Vayelech, the sins that Yisrael will be committing will incur the "hiddenness"… of YHVH's face from them (31:17). Whereas in 29:29 there is a promise that YHVH will be taking care of that which is hidden, relieving His people of certain burdens, now it's their lack of obedience that will cause Him to hide His face from them.

Further connection to Parashat Nitzavim is evident in the concept of “witness” – testimony – “ed”, masculine, and “eda”, feminine. In the previous Parasha, heaven and earth were mentioned as witnesses (30:19). Now the “Song” (which constitutes the following Parasha), the book of the Torah (which of course includes the "Song"), and heaven and earth (again) are singled out as witnesses. The “Song”, in particular, is to “testify as a witness” against the people, “when many evils and troubles have found them” (31:21). “Testifying” in this particular case is “an’ta” (of the root a.n.h – ayin, noon, hey), meaning to “respond or answer”, as according to verse 19 the “Song” will be “in the mouths of the Children of Israel”. Therefore, when they recite this Song, their own words shall “respond” to, or echo, their evil actions and become a testimony against them. This brings to mind Parashat Nitzavim’s: “The word is very near you, in your mouth and in your heart, so that you may do it” (30:14 italics added), which is the other side of the same proverbial coin. Another usage of “ta’aneh”, “respond”, in relation to “witness” is found in Sh’mot (Exodus) 20:16 and Dvarim (Deuteronomy) 5:20, where it says: “You shall not bear – “ta’aneh”- respond” - a false witness against your neighbor”. In view of this, we may ask: Are the things we say and do mere responses, or answers that bear testimony to a ‘Primary Cause’ (be it YHVH or the adversary)?

In 31:10-11 we read: “And Moses commanded them, saying, ‘at the end of seven years, at the set time of the year of release, in the Feast of Tabernacles, when all Israel has come to appear before YHVH your Elohim in the place which He shall choose, you shall read this law before all Israel in their hearing’.” The word for “read” is “kara” (k.r.a, kof, resh, alef), meaning to "read, recite, call”. At the end of the Parasha, in verse 29, it says: “For I know that after my death you will become utterly corrupt, and turn aside from the way which I have commanded you. And evil will happen to you in the latter end of the days…”  Moshe predicts that “evil” will “happen to you”, which is rendered here ve’karat, and shares the same root as the aforementioned “kara” (“read”). However, as a rule the spelling for “happen” (albeit of the same sound as “read” or “recite”), is different and therefore has another root. Thus, the special rendering and spelling of “happen” in this particular case incorporates, as it were, the verb for “reading”. Hearing the Torah read while turning away from it and from its Giver will result in evil befalling or happening to those who know better yet choose to rebel against its Giver (and against their own better judgment). 

Finally, the ironic vein reappears in verses 28 and 29, when compared with verse 12, through the use of the verb “gather” in its imperative form. In the first instance, it is the command to gather all the “people, men and women, and little ones, and the stranger… that they may hear and that they may learn to fear YHVH your Elohim and carefully observe the words of this Torah” (that is, in the 7th-year gathering at Succot). In the second instance, “all the elders of your tribes, and your officers” are to be gathered “that I may speak these words in their hearing and call heaven and earth to witness against them”. The object of this second gathering is to predict that after Moshe’s death “You will become utterly corrupt, and turn aside from the way which I have commanded you; and evil will befall you in the latter days, because you will do evil in the sight of YHVH, to provoke Him to anger through the work of your hands" (verse 29). Whereas the first gathering is of the entire people, the second is addressing only the ones with leadership responsibilities. Thus, if the first gathering will not yield the desired results, it will become necessary for the second one to take place. 

 

Testing a Redeemer

 (Genesis Chapters 12 to 14)

Before the appearance of the promised son, Abram had to go through a series of tests in order to qualify, that is, to be found loyal to his position as a firstborn redeemer.  After leaving Ur with his father, Terah, to go to the land of Canaan, the family settled down in Haran, north of the ultimate land of destination.  Terah was 145 years old when YHVH summoned his son Abram to take leave of him and the family and go to another land.  YHVH spoke to this seventy-five-year-old firstborn saying:  “Get out of your country, from your family and from your father’s house, to a land that I will show you. I will make you a great nation [goy]; I will bless you and make your name great; and you shall be a blessing. I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed” (Genesis 12:1-3).  Before leaving Haran, Abram had a firstborn’s responsibility to execute - he took his nephew Lot and his deceased brother’s property under his wing.  It was only then that he departed his father’s house for the Promised Land. 

From then on, YHVH subjected Abram to one test after another, examining His servant’s faithfulness in the role of a servant-prince and firstborn-redeemer.  True to his given task, Abram proved to be his “brother’s keeper,” demonstrating that he was not unaware of whose servant he was.

When Abram and his then-small family and entourage arrived in the environs of the heartland city of Shechem, YHVH spoke to him once again, saying, “To your descendants/seed I will give this land” (Genesis 12:7).  Fulfilling his priestly office as a redeemer, he built his first altar to YHVH in the land that was now declared a possession of his future family.  Notice that at first YHVH did not give the inheritance to Abram, but to his seed, which was destined to become a nation.  Yet, despite all the promises, Abram’s wife Sarai remained barren, and hopes were diminishing of her ever having a child.

After a short stay in Shechem, the family moved on to Bethel (House of God), where Abram built a second altar.  Here again, we see the firstborn functioning in the office of a priest, possibly even offering to YHVH first fruits and the firstborn of his flocks.  It was not long after YHVH had guided him to the Promised Land when a famine swept across the territory.  This called-one of Elohim must have been quite surprised, if not confused, about the kind of inheritance that was bequeathed to him.  Here he was, trusting his Heavenly Master to give him a land that would sustain him and his dependents throughout the generations, but instead he found himself going down to Egypt! 

Alas, even now Abram’s troubles and tests were not over.  In fact, it seems that they were only just beginning…  His fear that Pharaoh might look upon his beautiful wife and kill him in order to take her for himself was of real concern to the patriarch.  He, therefore, convinced Sarai to tell a half-truth and say to the ruler of Egypt that he was her brother (ref. Genesis 20:12).  This time Abram’s righteousness failed the test.  If there was a hero in this story, it was Sarai, who submitted to her husband’s decision and, in truth, was willing to give up her life to save his.  YHVH, however, not only protected Sarai’s innocence and loyalty but also delivered her out of Pharaoh’s hand.  To top it off, He caused the latter to bless Abram and give him sheep, cattle, and other riches.  Amazingly, Pharaoh did not hold Sarai’s husband accountable for YHVH’s wrath, which fell on Egypt because of this deception! 

In time, Abram returned to Bethel, to the same place where he had pitched his tent and built an altar shortly after his initial arrival to the land (ref. Genesis 13:3-4).  Is there a prophetic pattern here, foreshadowing what would happen to his offspring?  Indeed, later on, the promises to the seed (Israel) will appear to have been discarded for a time, resulting in a descent (precipitated by famine) to Egypt, an eventual emergence from there with great riches, and a return to the “house of Elohim” (that is, to the promised land). 

Acting as a faithful redeemer, Abram handed back to Lot the latter’s rightful inheritance, which he had administered for him until then.  He also gave his nephew the first choice of land.  Lot chose what appeared to be the best that the world could offer.  The fact that Lot is referred to as Abram’s “brother” (ref. Genesis 14:14, 16) illustrates another aspect of the seed principle, that the life of the father is in his progeny.

After Abram performed this righteous act, YHVH spoke to him again, reiterating the promise and adding to it:  “Lift your eyes now and look from the place where you are -- northward, southward, eastward, and westward; for all the land which you see I give to you and your descendants forever.  And I will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered. Arise, walk in the land through its length and its width, for I give it to you” (Genesis 13:14-17).  Abram may have given his nephew first choice in picking territory, but YHVH had offered the former much more, promising him property in all directions including that which Lot had chosen.  Unlike the first promise to the patriarch’s seed, this time YHVH bestowed land specifically to Abram himself.

The above promise that the descendants would be “as the dust of the earth” is not limited to numbers and profuseness of posterity; it is also refers to the nature of the seed, which would be ‘earthy’ and ‘natural.’  Nevertheless, up to this point, YHVH had not yet made a covenant with him, as a covenant could only be ratified with blood, and by testing in the fires of life’s experiences.

Upon Lot’s departure, Abram moved his tent to the area of the great oaks of Mamre in Hebron, where he built a third altar to YHVH.  During his time there, a war broke out.  Five of the city-kings in the area, who were vassals of the king of Elam, rebelled against him.  The latter formed a coalition with three other kings and came down to defeat the rebels.  One of the five dissenting Canaanite city-states was Sodom, where Lot had made his home.  When the four kings defeated the five insubordinate ones, they took captives and spoils, including Lot’s family and possessions.  Abram, no doubt, was very much aware of the political situation, but did not join his neighbors to do battle against the foreign forces.  However, upon hearing that Lot had been taken captive, Abram, again true to his position of firstborn and redeemer, acted according to his obligation to restore his relative and retrieve the seized assets.  He not only brought back that which belonged to Lot, but also recovered the possessions of the five local kings.  Does this event not evoke YHVH’s plan to send a Kinsman Redeemer for the lost tribes of Israel?  To restore them, along with all their property? Also, bring them back to their land, and while doing so, to save the rest of lost humanity?! (ref. Matthew 13:44).

As soon as the spoils were returned, the king of Sodom wanted to strike a deal with his savior.  However, Abram knew the ways of Torah righteousness and justice and therefore refused.  According to Genesis 14, during that encounter, or perhaps even beforehand, Melchizedek (whose name means King of Righteousness), whom we referred to in Chapter 5 Dominion - Rule, arrived on the scene. 

In his willingness to be his “brother’s keeper” and to give up his own life to deliver him from the enemy's hand, Abram once again fulfilled his mandate as a firstborn redeemer and deliverer.  YHVH therefore sent the king of Shalem (Salem), who was also a priest of the Most High, to bless Abram with bread and wine.  “And he blessed him, and said, ‘Blessed be Abram of the Most High Elohim, Possessor of heaven and earth; and blessed be the Most High Elohim, who has delivered your enemies into your hand.’  And he [Abram] gave him a tithe of all” (Genesis 14:19-20).  Unlike Cain, Abram faithfully gave to Elohim that which belonged to Him, thus continuing to qualify for the covenant.

 From Chapter 15 of "Firstborn Factor in the plan of Redemption," copyright 2011

Hebrew Insights into Parashat Nitzavim (Deuteronomy 29:9 - 30:20)

 Parashat Nitzavim may be subtitled “The Hebrew People - A Testimony of the Covenant and of the Promises”. Although Nitzavim is translated "You stand…" - it actually means "standing in position, standing firmly, or taking a stand", the root being y.tz.v (yod, tzadi, bet/vet), and the definition is “set, establish or take a stand.”[1] According to Rabbi Samson Raphael Hirsh, however, the root is tz.v.v (tzadi, vet, vet), and means “cover while moving.” [2] Embodied in this Parasha (as well as in the next, Parashat Va’yelech), is the definition of the nation as well as the ultimate promise of grace. Interestingly, about the “nations” which “rage” and “the peoples” who “contemplate a vain thing”, with their “kings and rulers” (mentioned in Psalm 2:1-2), it is said that they “take their stand together against YHVH and His Anointed…” (v.2). In Hebrew “take their stand” is, again, “yit’ya’tzvu”, which places the latter in a parallel but contradictory position to those who are now standing in solemn formation before entering the land promised to them by their Elohim. Thus, as these two “stances” are placed side by side, one is left with a choice of where to stand and with whom…

The familiar verb "avor", which means “to pass, go through, go over, enter”, and the noun and verb forms of "witness or testimony” ("ed"), show up more than once. The Hebrew people, YHVH’s witnesses, are characterized, as we know, by ‘crossing’ or ‘passing over '; hence, different aspects of this action are presented in the text.

But why are the “passers over” standing in 'position' or "formation”? “That you may enter ("avor") the covenant with YHVH your Elohim, and enter ("avor") into His oath [alah – an oath that if broken incurs a curse; in 30:7 it is used as “curse”] which YHVH your Elohim is making with you today, so that He may establish you today as His people and that He may be your Elohim, just as He spoke to you and as He swore to your fathers, to Abraham, Isaac, and Jacob. Now not with you alone am I making this covenant and this oath, but both with those who stand here with us today in the presence of YHVH our Elohim and with those who are not with us here today" (29:12-15). With all the crossing over of the Hebrews, the passing/crossing over into the covenant is of prime importance. Notice also the far-reaching aspect of the covenant, to those “not with us today”, thus pointing to the continuity of the people of Yisrael and to generational unity within the boundaries of the covenant. Moreover, in 29:10-11 the text stresses the all-inclusiveness of the covenant by addressing “all of you”, as well as by enumerating the entire social structure of the nation: “your leaders and your tribes and your elders and your officers, all the men of Israel, your little ones and your wives -- also the stranger who is in your camp, from the one who cuts your wood to the one who draws your water”.

“Covenant” – “brit” – is of the root b.r.t (bet, resh, tav), meaning “cut". “Making a covenant” – “karot”- is another verb for “cut” (or fell a tree, for example). Consequently, in making the covenant, there is a double cutting as it were, which points emphatically to separation from one’s former situation, both naturally and spiritually (and is signified by the 'cutting' entailed in the physical circumcision). By the same token, by transgression one may experience a “cutting (again, k.r.t, e.g. Lev. 7:20) … away” from the boundaries prescribed by the covenant.  

This covenant, being two-sided, is therefore like a two-edged sword. Abba laid down the conditions, but knowing the infidelity characteristic of His children’s hearts, He also built into the covenant the promise of grace. In other words, it will ultimately be He alone who makes its fulfillment possible, as is seen so vividly in 30:3-10. In verse 6, He promises that at a later time He will “circumcise the heart” of His people. “Circumcise” is designated by the root m.u.l (mem, vav, lamed), meaning… “to cut”, once again.   In between this promise of grace and the warnings of transgressing His commandments (29:16-28), we read in 29:29: “The things hidden are to YHVH our Elohim, and the things revealed are to us and to our sons -- that we may do all the words of this Torah” (literal translation, italics added). Disobedience cannot be excused by claiming that the Torah is mystical and concealed, and as if this is not enough, it says in 30:11-14: "For this commandment which I command you today is not too mysterious for you, nor is it far off.  It is not in heaven, that you should say, 'Who will ascend into heaven for us and bring it to us that, we may hear it and do it?'  Nor is it beyond the sea, that you should say, 'Who will go over the sea for us and bring it to us that we may hear it and do it?'  But the word is very near you, in your mouth and in your heart, that you may do it”. The word for “mysterious” here is different from the one employed in 29:29 for “hidden”. The present term (v. 14) for “hidden” is “niflet”, rooted in p.l.a (pey, lamed, alef. See Shoftim - Judges 13:18, 19 and Tehilim - Psalm 139:6, in both this word is translated “wonderful”). However, having said all of the above, in the next Parasha (chapter 31), there is a warning about situations in which YHVH will hide His face from His people (31:17).

Repentance and turning to YHVH accompany restoration, expressed in the 30:3-10 passage, where all the verbs are in the ‘active causative form’, denoting that He is both the initiator and the ‘enactor’. Not only does He take it upon Himself to enable the fulfillment of the covenant and, at a later date, send Yeshua to carry all of our afflictions and sufferings, but in 31:13 it also says that "YHVH your Elohim [is He] who will cross (over) ahead of you" (31:3 italics added). YHVH is truly the Elohim of the Hebrews! He goes ahead of them by "crossing over" Himself! At the same time, alongside the “crossing” or “passing over”, we have here one of those Hebraic dichotomies, indicated by “standing firmly”. The blend of both is the desired condition and status designated for the People of Yisrael. And indeed, we see Yeshua crossing  - “over”* – ahead of us, entering within the veil, giving us a hope which is sure and steadfast – “yatziv” (ref. Heb. 6:19, 20, Hebrew translation of the Greek, being also of the root y.tz.v). Thus, with a “yatziv” (sure) hope, we are enabled to be both steadfast and stand firmly while crossing over.

In the meantime, this drama of the covenant nation, its unfaithfulness, and the grace granted it is to unfold in front of the entire universe and creation. The testimony – witness - “ed” – is being established by calling upon heaven and earth (ref. 30:19). The Song of Moses (referred to in Parashat Va’yelech 31:21 and presented in chapter 32) is the written record that serves as a witness, as does the Torah too, which is to be kept in the ark in the Holy of Holies (31:26).

The desolate land (29:23-28) will also bear witness to the unfaithfulness of the people, both before their own sons' eyes and in front of the foreigners (v. 22), as will their banishment from it (i.e., the land). All this is with a view toward the end that the Hebrew people themselves will become a witness and a testimony nation. "You are my witness, declares YHVH" (Is. 43:10), to the fact that He is the Elohim of Yisrael, the Elohim of creation, and the Elohim of the universe.

As we have already seen, the covenant pertains to this present-day generation (see 29:14-15), just as much as it did to those who lived back then. Therefore, we too are to "stand firm in position", standing our ground today, to be a covenant people and a witness to the Elohim of the covenant, the Elohim of Yisrael, the Elohim of the Hebrews - the Elohim of grace.

 

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

 [2] Etymological Dictionary of Biblical Hebrew, Rabbi Matityahu Clark, Feldheim       

Publishers, Jerusalem, New York.

·       “Over” is pronounced like “overt,” minus the “t” sound.