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.

 

Hebrew Insights into Parashat Tetzaveh Sh’mot (Exodus) 27:20 – 30:10

 Continuing from last week’s Parasha with its long and detailed instructions regarding the Mishkan, which was to be constructed, the priests' vestments and their instatement are at the heart of this Parasha – Parashat Tetzaveh. This theme is flanked at each end by, respectively, instructions concerning the oil for the Menorah and the description of the Altar of Incense. But whereas Parashat Trumah started with a free-will offering for YHVH (Ex. 25:2), this one starts with a command to Moshe "to command the Children of Israel to bring [lit. “take”] pure olive oil beaten for the light, to set light perpetually" (27:20 italics added). This order is denoted by "tetzaveh" - "you shall command" - the root being tz.v.h (tzadi, vav, hey). “This type of command connotes instructions given by a father to a son (I Sam. 17:20), a farmer to his laborers (Ruth 2:9), and a king to his servants (II Sam. 21:14). It reflects a firmly structured society in which people were responsible for their right to rule by God’s command. The leader was then in a position to command the people and to expect their obedience”.  The Theological Wordbook of the Old Testament further connects this root with "tzi'yoon"1, which means a “signpost, a mark or a monument” as is found, for example, in Yirmiyahu (Jeremiah) 31:21: “Set up road marks for yourself".  Thus “command”, as in “mitzva”, usually perceived only as a strict order or a dictate, has further and deeper implications. Let us ponder what is implied by the "mitzvah" being a "road marker". Interestingly, “tetzaveh” is not the imperative form for “command,” but is in second person male, future tense (i.e., “you shall command”), which modifies the intensity of this directive.  

The Mishkan, as it was named in the previous Parasha, is now designated, in the very beginning of our text, by a different title: Ohel Mo’ed (27:21). Last week we learned that the edifice of the sanctuary/Mishkan was going be a “tent” – ohel – but now with the addition of “mo’ed” it becomes apparent that it will not only be a “mishkan” – a place of “dwelling” of the Almighty’s Spirit (see also 29:45-46) – but it will also be connected to the “appointed meetings” with Him (ref. 29:42,43). The wording in 29:45-46: “I will dwell among the children of Israel… that I may dwell among them”, reveals an even greater reality – that YHVH desires and promises to dwell in and among His people (hence the need for the perpetual daily burnt offerings, 29:38-42a)! 

Last week we compared the Mishkan’s building instructions with the six days of Creation (ref. Ex. 24:16). This week, we are also required to make a similar analogy. In Parashat Trumah, the Menorah was listed in third place, while here the oil for the "perpetual light" is mentioned first, recalling, of course, the light mentioned at the beginning of the Creation account. The instructions for making the oil emphasize not only its purity and clarity (27:20, the word there being "zach", denoting both) but also that it is to be made by beating or pounding (the olives). This type of oil is therefore named "katit", the root of which is k.t.t. (kaf, tav, tav), meaning to “beat or crush".  Made, as it is, by crushing and pounding this oil is to be for a continual light (“ner tamid”, cf. 29:38-42; 30:8, where "tamid" – "continually" is also used). As such it reflects very clearly our unchanging Messiah (Heb. 13:8) Who is without sin and therefore pure (Heb. 4:15b), who was bruised and crushed (Is. 53:4), and is the Light of the world (John 8:12; 9:5). An analogous description of Him as the Anointed One (Who is also the Word, ref. John 1:1, and the way/path, ref. John 14:6) is found in Tehilim (Psalms) 119:105: "Your Word is a lamp to my feet and a light to my path" (italics added).2  It was up to the priests, A’haron and his sons, who were later to be anointed with the anointing oil, to "set" the oil and its lighting "before YHVH" (27:21). But whereas this "ner" was lit up by man, another "ner" is designated as YHVH's, for His purposes. Thus, we read in Mishley (Proverbs) 20:27: "The spirit [lit. Heb. "soul" – neshama] of a man is the lamp of YHVH, searching all the inner depths of his heart". 

Following these instructions Moshe was told, "to bring near A’haron… and his sons" to "himself" (literal translation for "summoning" or "take for yourself", 28:1). In the process of sanctifying the priests, Moshe was also to, “take one bull and two rams without blemish, and unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil", to make them of "fine wheat flour" and to "put them into one basket" which he was, again, to “bring near" (29:1-3, the translations may omit “bring near”). Immediately after that, he was again told "to bring near A'aron and his sons to the opening of the tent of meeting…" (v. 4, literal translation, emphasis added). In all three cases, the verb is "karev", of the root k.r.v  (kof, resh, bet/vet), meaning to “bring near or draw close”. This root is also the root for "korban", “sacrifice”, or “offering”. In 29:8 we are told that A'aron's sons were to be "brought near", as was the bull, which was to be slaughtered after the priests were to lay hands on it (v. 10). (It is also in YHVH’s hand that the two trees/branches/sticks of Ezekiel 37:19 become one. But just beforehand, in v. 17, when they are still in the hand of the prophet, the latter is told to “bring close” – ka’rev – those branches, one to the other, commonly translated as “join”.)

This is the first instance of the "laying of hands" – “samoch” (s.m.ch, samech, mem, kaf/chaf), with the primary meaning of the verb being to “lean upon" or “support”. In the case of the "laying of hands", as is performed here by the priests, there is an identification with the "korban" which is about to give up its life, symbolizing ultimate submission. Thus, the particular selection of verbs used here introduces the sacrificial system and its significance. It is by the sacrifice that a “drawing near" to the Father can occur, followed by "leaning" and "relying" on Him. According to King David, “though [a man] falls, he is not cast down; for YHVH upholds - 'somech' - his hand on him” (Psalms 37:24). In Tehilim 145:14 we read again: “YHVH upholds all who fall”. 

The blood of the second ram, of the two that were to be slaughtered, was to be put on the priests' right earlobe, right thumb, and right big toe (29:20). In their service to YHVH these servants' relationship with Him, was to be marked by listening and obeying (which is denoted by one and the same word in Hebrew), by doing His deeds, and walking in His paths.3

The priests' special vestments signified their unique position, while each item they were attired with had its particular purpose. "And you shall make holy garments for your brother Aaron, for glory and for beauty" (28:2, 40 although the actual execution was up to "all the wise of heart" and "full of the spirit of wisdom" (lit. Heb.). The word here for "beauty" is "tif'e'ret", of the root p.a.r (pey, alef, resh), which means to “beautify” and also a “turban”. Our High Priest says of Himself in Yishayahu (Isaiah) 61: "The Spirit of YHVH is on Me because YHVH has anointed Me to… appoint to those who mourn in Zion, to give them beauty - p'er - instead of ashes the oil of joy instead of mourning, the mantle of praise instead of the spirit of infirmity, so that they may be called trees of righteousness, the planting of YHVH, in order to beautify - lehit'pa'er - Himself" (vs. 1,3). Once clothed in “beauty” these ones were to display YHVH's beauty of holiness while exclaiming: "I will greatly rejoice in YHVH. My soul shall be joyful in my Elohim. For He clothed me with garments of salvation; He put on me the robe of righteousness, even as a bridegroom puts on – literally “ministers as a priest” - his ornament - p'er - and as the bride is adorned with her jewels" (Is. 61: 10 italics added). The clothing items in this verse: garments – b’gadim, robe - m’eel, and the “ornament” denoted by “p’er” are all mentioned in our text too, in Sh’mot 28:2, 4. Notice how the Yishayahu's text associates the bridegroom with the priesthood, thus clearly foreshadowing Messiah as the Bridegroom and High Priest.

Indeed, these garments were “for glory and for beauty”, but if we pause to look again at “garment” – be’ged - we may discover an additional element. The root b.g.d (bet, gimmel, dalet) means “to betray” (e.g., Ex. 21:8, Is. 33:1). How is that connected to the official attire? Is it because he who betrays (the priests not being exempt), or is unfaithful, like any other sinner, requires a “covering” to hide the guilt and shame of his betrayal? Similarly, the “robe” mentioned in 28:4 – “m’eel” - shares its root (m.a.l, mem, ayin, lamed) with “me’eela” which means “to deceive, cover-up”, such as in Vayikra (Leviticus) 5:15, translated “trespass” or “unfaithfully”. Thus, the priests' garments constitute a symbolic covering of their spiritual and moral nakedness, so that they can minister and interpose between an equally sinful people and a Kadosh Elohim.

Last week, we noted that in the present Parasha Moshe was told (literally) to clothe A’haron and his sons (28:41), recalling B’resheet (Genesis) 3:21, where we read: "And YHVH Elohim made coats of skin for the man and his wife, and clothed them". It was the actions of “the man and his wife” (sin) that made necessary the ministry of interposing between man and Elohim, which was being entrusted now to A'haron and his sons, who too were “clothed” by YHVH's command.

In 28:12 and 28:29, A'haron is told to carry the names of the sons of Yisrael (engraved in precious stones) whenever he enters the Holy Place, as a memorial on the shoulders of the ephod and on the breastplate of judgment over his heart, with the breastplate being also for "a continual reminder before YHVH" (italics added). Interestingly, the names of the sons of Yisrael (Jacob, the tribes) were to be engraved according to the order of their birth, which in Hebrew is "ketoldotam" (v. 10). "Toldot" also means the "account of the generations" (e.g., Gen. 25:19; 37:2), and hence its usage here may also be portraying (even if symbolically) the entire annals of each of the sons' future descendants. 

Further, Moshe was told to "put the Urim and the Thummim into the breastplate of judgment; and they shall be on the heart of Aaron in his going before the face of YHVH. And Aaron shall bear the judgment of the sons of Israel on his heart before the face of YHVH continually" (v. 30 italics added). What is so meticulously to be prefigured here by A’haron was fully consummated by Yeshua (see also 28:38). Although there is no specific description of the “Oorim” and “Toomim” (as they are pronounced in Hebrew), the etymology of these terms is very interesting. "Oorim" is of the root "or" – light - albeit in plural form, as is "Toomim". The root of "Toomim" is "tom," meaning “integrity, perfection, complete, entirety, and finished”. In short, these items stand for "light and perfection, or completion". Once again, we see a picture of Yeshua, who is the Light, as well as the epitome of perfection. Another rendering of the Messiah’s figure is presented in the very spelling of these words, with the first letter of Oorim being ‘aleph’ (the first letter of the Hebrew alphabet), while the first letter of Toomim is ‘tav’, being the last letter. Thus, Yeshua is seen here as the ‘aleph and the tav’, the “beginning and the end” (Rev. 1:8), the light of the first day of Creation, and the completion thereof; “for all things were created by Him… all things were created through Him and for Him” (Col. 1:16).

Golden bells and pomegranate-shaped ornaments were to be attached alternately to the bottom of the High Priest's garment (28:33-35). The word for "bell" is "pa'amon", its root being p.a.m. (pey, ayin, mem), which means “foot, step, anvil, and time”. Unlike other words for Time, “et”, "zma'n", and “mo’ed”, which point to specific times, "pa'am" refers to "pulse" or "beat", and thus to Time's continuous motion. “Once” (as pertaining to time) is also “pa’am” (e.g., Gen. 18:2). With this meaning of “pa’amon”, making reference to the marking of the passage of time, it is interesting to note the function of its sound in this particular case. The bells were to "be heard in his [Aharon's] going into the sanctuary before the face of YHVH and in his coming out, that he [Aharon] should not die" (v.35, italics added). Last week, we read in Exodus 25:12: "You shall cast four rings of gold for it [the Ark], and put them in its four corners..." (other translations use "sides"). Those corners are "pa'amot", the root being the same as that of pa'amon. Thus,  pa'am brings together time, sound, and now also a physical placing. The pomegranates, shaped as they are with their little crowns, were used frequently as a decorative motif (e.g., Jer. 52:22ff).

The last article mentioned in this Parasha is the Altar of Incense. In 30:7-8 we learn that while attending to the altar, A'haron was also to attend to the lights:  "And Aaron shall burn incense of perfume on it morning by morning; when he dresses the lamps he shall burn it" (30:7). Thus, our Parasha comes round full circle from its beginning (with the lights/lamps) to the end. "When he dresses the lamps, he shall burn incense upon it; which he did every morning when he went into the holy place, where the candlestick with its lamps was. These he trimmed and dressed, snuffed those that were ready to go out, lighted those that had gone out, supplied them with oil and wicks, and cleared the snuff dishes, and the like. Now near to the candlestick stood the altar of incense, so that when the priest looked after the one, he did the service of the other. Hence, we learn that our intercessor and lamplighter is one and the same; he that was seen amidst the golden candlesticks dressing the lamps of them appears at the golden altar with a golden censer, to offer up the prayers of his saints" (emphasis added)4, whose prayers are, of course, compared to incense (see Rev. 5:8; 8:3-4).

 

   1 Theological Wordbook of the Old Testament, Vol. 2, ed. R. Laird Harris,

      Moody Press, Chicago, 1980.

   2 "In this world, you stood in need of the light of the Temple and other

      lamps are lit from its light. But in the world to come, by virtue of that

      lamp ["ner" - light], I shall bring you King Messiah who is likened to

      a lamp, as it is said (Ps. 132:17): "There I will cause to flourish a horn

      for David, I will set a lamp for Mine anointed" (Tanhuma Tezaveh 8 –

      an ancient commentary). Quoted from New Studies in Shmot Part 2,

      Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department

      for Torah Education and Culture in the Diaspora. Hemed Books Inc.,

      Brooklyn, N.Y.

  3  Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,

      Jerusalem, 1976, 1999.

  4  Gill commentary, Online Bible.

 

 

The Book of Esther and the Father's Love

The book of Esther is one of those literary masterpieces that lends itself to endless "peelings."  Or, it may be compared to a diamond with many facets, each glistening with multiple colors.  For example, this little book contains more quotes, direct and indirect, from the rest of the Tanach than almost any other.  Let us consider one aspect of this brilliant book. Digressing in time for a bit, we remember that in Egypt, the Children of Israel were both presented and treated like a faceless mass, so typical when a certain people group is being dehumanized.  Similarly, in Achashverosh's empire, such arrogances were also employed.  When one woman (Queen Vashti) committed an offense, all wives had to come under their husbands' severe control, by a royal decree.  When one Jew didn't behave according to expectations, all Jews were to be penalized. The girls who were brought to the selection contest in the palace were treated more like commodities.  But what stands out against this kind of background is the relationship between two people.  Just as in the story of Israel in Egypt, where a loving and caring family is highlighted against the morbid backdrop, and therefore was equipped to lead the "masses" into freedom, so too in this story.  Mordecai and his cousin, Hadassah, stand out as those who exemplify a relationship that has at its core the love of the Father.

 "In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite.  He [most likely Kish] had been carried away from Jerusalem with the captives who had been captured with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.  And he had brought up Hadassah, that is, Esther, his uncle's daughter, for she had neither father nor mother. The young woman was lovely and beautiful. When her father and mother died, Mordecai took her as his own daughter" (Esther 2:5-7 emphasis added).  Mordecai, whose genealogy and background were far from making him an anonymous individual, cared for his orphaned cousin and followed in the footsteps of his forefather Abraham, who faithfully took his fatherless nephew, Lot, under his wing (ref. Genesis 11:28; 12:3-4).  So tender was the concern that Mordecai had for Hadassah that it is described by the verb "o'men," which relates to nursing, foster parenting, and is based on the idea of being faithful or loyal.

When Hadassah, whose Persian name was Esther, was taken to the king's palace for the selection process, "she had not revealed her family and her people, just as Mordecai had charged her, for Esther obeyed the command of Mordecai as when she was brought up by him" (Esther 2:20 emphasis added).  Esther's respect for and obedience to Mordecai is noteworthy.  Once again, the root o.m.n shows up, as it does in the following examples:

"Did I conceive all these people? Did I beget them, that You should say to me, 'Carry them in your bosom, as a guardian carries a nursing child,' to the land which You swore to their fathers?" complains Moshe to Elohim in Numbers 11:12 (emphasis added).

As for Ruth's mother-in-law, once the former gave birth to her son, Oved, we are told that "… Naomi took the child and laid him on her bosom, and became a nurse to him" (Ruth 4:16 emphasis added).

While Esther was 'detained' in the palace, Mordecai continued to keep his eye on "her who [he] had taken… as his daughter … And every day Mordecai paced in front of the court of the women's quarters, to learn of Esther's welfare and what was happening to her" (Esther 2:15, 11).

The fruit of Mordecai's upbringing and his nurturing of this young lady was evident right away.  During the preparation time before the initial meeting with the king: "…she requested nothing but what Hegai the king's eunuch, the custodian of the women, advised. And Esther obtained favor in the sight of all who saw her" (Esther 2:15).  And further, "the king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti" (Esther 2:17). Esther's unassuming and humble disposition made a deep impression on all who met her. Her outer beauty matched her "…. hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of Elohim" (1 Peter 3:4).  She was indeed, a "royal daughter [who was] all glorious within" (Psalm 45:13).

Although concealing her true identity, Hadassah was well aware of who she was.  Her cousin was a man of true and courageous faith and conviction, who stood up against the power-wielding Haman; hence, his protégé displayed the same characteristics.  When Mordecai disclosed to the new queen the plot to exterminate all the Jews of the empire, and implored her to intercede before the king, after a short hesitation, she responded with prayer, fasting, and a call for all the Jews of Shushan to do the same.  With courage empowered by faith, Esther approached the king, even though she knew that without being invited, she might forfeit her life.  But being accepted by the king for an audience did not mean that the threat was over.  How will Achashverosh react when he hears that she had not revealed to him her Jewish identity, and especially now, as she was about to plead on behalf of that people group, whose annihilation he was committed to?

With the experience and confidence that she gained from a Father-like love, Esther was able to step into any situation, from a humiliating beauty pageant to being selected as queen, and then to be in a position of heavy responsibility as an agent of rescue for her people against the influential Haman.  The highest form of prudence and tact was being called for.  The courage that accompanied this woman of faith has now yielded the fruit of the required unparalleled wisdom and diplomacy.  Not only was Esther able to persuade the king of her case, but she was also able to bring to justice Haman, whom she incriminated.

Thus, it was a father-like heart of love, exemplifying Elohim's tenderness and self-sacrifice, which ultimately saved the day of the impending holocaust, through a man who lived and expressed this love and by the recipient of it, a heroine who was willing to give up life for the cause that she was called for (ref. Esther 4:16).  "Greater love has no one than this, than to lay down one's life for his friends" (John 15:13).

What an empowering testimony for those who had been "cast out" and orphaned for millennia, but who can now take to heart the words penned by Hosea the prophet: "for in You [Elohim] the fatherless finds mercy!" (Hosea 14:3).

Hebrew Insights into Parashat Trumah - Sh’mot (Exodus) 25-27:19

 Parashat Trumah introduces several new terms and concepts that we have not encountered until now. "Truma", translated “contribution”, is derived from the root r.o.m  (resh, vav, mem) – meaning "high up, to lift up, to exalt". Having warranted such a term, the Almighty obviously held this type of contribution in high esteem. Furthermore, it also speaks of its Originator and His exalted position. The description of the potential “contributor” as a person whose "heart generously impels him" (25:2), reinforces the significance of this offering. "Yidvenu" is the verb used here, meaning to “cause one to be generous", stemming from the root n.d.v. (noon, dalet, bet/vet), which is also: "willing, noble, volunteer, freewill offering". Copious rain, for example, is "geshem n'davot" (Ps. 68:9). Other examples of the usage of this word are found in Hoshe’a (Hosea) 14:4 where YHVH declares: "I will love them [Yisrael] freely" (italics added). In Shoftim (Judges) 5:9 D'vorah describes the lawgivers of Yisrael, as those who "freely offered themselves among the people" (italics added). This contribution was to be given freely and was expected to include gold and silver (undoubtedly the gifts the Egyptians gave to the Hebrew people). The articles of “trumah” were intended for the building of the “holy sanctuary - mikdash - for YHVH” (v. 8), so that He will "dwell among them" (v. 8; cf. Ezekiel 37:26-28; 43:9b) – although the Hebrew – b’to’cham - may be read “in them”. 

    The sanctuary in the desert is more often called "mishkan" (v. 9), meaning "a dwelling place". However, being its first mention, it may have been necessary to clarify that this place was to be set apart and dedicated to the presence of YHVH, hence "mikdash".  “And let them make Me a sanctuary that I may dwell among them” - “ve’sha’chanti” - hence “mishkan” – dwelling place. “The text does not say 'that I may dwell in its midst,' but 'among them,' to teach you that the Divine Presence does not rest on the sanctuary by virtue of the sanctuary, but by virtue of Israel, 'for they are the temple of the Lord.’” To these words by the Zedah La-derekh Commentary, we add another. In referring to the same text, Malbim comments: "He commanded that each individual should build him a sanctuary in the recesses of his heart, that he should prepare himself to be a dwelling place for the Lord and a stronghold for the excellence of His Presence, as well as an altar on which to offer up every portion of his soul to the Lord until he gives himself for His glory at all times".[1] 

The Almighty says of Himself in Yishayahu (Isaiah) 66:1: “The heaven is My throne and the earth My footstool - where is the house that you may build for me?" (cf. I Kings 8:27). This sanctuary, therefore, is a place where the “creature” could have a measure of access to its Creator and experience His love, justice, and forgiveness. The sanctuary is a tangible place of meeting (ref. Ex. 25:22) for human beings confined to time and space. 

The first article to be built is the "aron" (25:10). We have already encountered this term (which means a “chest”, or an “ark”, and a sarcophagus – i.e., a stone coffin, in B’resheet 50:26, where reference was made to Yoseph's embalming and burial). This wooden case, overlaid with gold, was to be the Ark of the Testimony (25:16), bearing witness to YHVH's word, covenant, atonement, and forgiveness with and to the Israelites. Shlomo Ostrovski is of the opinion that in this unique and important article, two very distinct and different characteristics come together, as the acacia wood from which the ark was made originated from the plant world, while the precious metal of overlaid gold was derived from an altogether different source. The latter’s use was intended to magnify this special article, and thereby “elevate its status”.[2] Thus, the ‘lesser’ is transformed by virtue of the ‘covering’ by the ‘greater’.  Interestingly, in the book of Hitgalut (Revelation) 11:19, there is also a reference to the ark, though in a different location: “And the temple of Elohim was opened in heaven, and there was seen in His temple the ark of his testament…” 

"You are to make a cover for the ark out of pure gold" (25:17). This "cover", translated in English as “mercy seat”, is the familiar "kaporet" of the root k.f.r (from which stems "kippur" - "propitiation" and literally means “cover”). On this cover,  two gold k'ruvim (cherubs) were to be placed. In the Assyrian language, "kruv" (singular) is “to be gracious or to bless", with its adjective meaning "great or mighty". In Shmuel Bet (2^nd Samuel) 22:11, we read that YHVH "rode on a k'ruv, and did fly, and was seen on the wings of the wind". Likewise, the k'ruvim were also placed as guards preventing entry to the Garden of Eden (Gen. 3:24). Here, on the other hand, their presence signifies accessibility to the Most High. It will be “from between the two cherubim” that YHVH will “meet” and “speak… about everything which [He] will give… in commandment…” (25:22). The k'ruvim were to be situated in such a way that their faces – panim - would be turned toward each other (v. 20). In verse 30 we read about "the table of showbread" being the table of "lechem hapanim", literally "bread of the face". 

"Panim" stems from the root "pana" (p.n.h - pey, noon, hey), meaning "to turn". There are several other words (usually with an added preposition) connected to the same root, such as "in front of, before, toward, corner, attend to, undertake, take away, and clear". "Panim", as are several other Hebrew words, always occurs in the plural form. Thus, its very meaning and usage take into account the presence of another person whom one may face (by turning one’s head). This is evident here in the description of the k'ruvim's position: “…and their faces [are turned] each toward its brother" (v. 20 literal translation). The "bread of the face" (v. 30) is a seemingly obscure term that requires an explanation. There are numerous instances where YHVH speaks of His Presence in terms of "panim" (although it may not be borne out by the English translations), as we saw for example in last week's Parasha, “…they shall not appear before Me [literally - My Face] empty-handed" (Ex. 23:15). The "bread of the face" therefore refers to YHVH's Presence which is turned toward His creatures, an image that clearly foreshadows the "Bread of Life" as epitomized in and by Yeshua.3 

How YHVH was to meet and speak between the cherubim remains the million and one dollar/euro (choose your currency) question. Our only clue is the meaning, respectively, of the terms “kaporert” and “panim”, which point not to the physical dimension, but rather to the qualitative and spiritual aspect of this awesome “meeting”. 

 

 Following the descriptions of the Ark and the “Table of the Bread of the Presence", we now move on to the “lampstand - Menorah" (stemming from "nur - fire, light, shine". Root: noon, vav, resh. 25:23-30). The Menorah’s components, quite curiously, are not merely functional. At least five of its elements seem to be directly connected to the botanical sphere: "calyxes, knobs, blossoms (or flowers), branches, and almonds". These features are all part of the almond tree. Let us bear in mind that in the desert, where these instructions were given and where the Mishkan was to be set up, there was not an almond tree in sight! In other words, here, for the first time, we encounter elements characterizing the Land of Promise (the ultimate destination of these desert wanderers) as they are included in the most important of edifices - YHVH's sanctuary. The Menorah is not the only article that points to the Land and its characteristics. The latter (i.e., the land's characteristics) are built right into the worship system and the whole framework of the Israelites' relationship with YHVH (as we shall see in future Parashot/Parashas). 

“The beautiful almond tree, whose white and pink blossoms are the first to emerge from winter dormancy, dominating the landscape of Israel at the end of the rainy season, passes very rapidly through several stages of growth.”.4 What then is the connection of the Menorah to this plant? "Almond" in Hebrew is "sha'ked", related to the root sh.k.d (shin, kof, dalet), meaning "to watch, be diligent and insistent". In Yirmiyahu (Jeremiah) 1:11-12 we encounter the imagery of the almond tree as related to the above terms: "And the word of YHVH to me was, saying, Jeremiah, 'what do you see?' And I said, 'I see an almond rod. Then YHVH said to me, 'You have seen well; for I will watch over My word to perform it'”. We learn from Mishley (Proverbs) 8:34 that, "happy" is the person who is "watching – “lishkod” - daily at My threshold". Hareuveni points out that it is likely that "the knobs and the flowers of the Menorah were patterned after the cups of the almond flower or after the embryonic almond fruit still crowned with the calyx of the flower". Thus, the Menorah was to be a reminder of YHVH's faithfulness and steadfastness, as demonstrated by the natural phenomena of the Land of Yisrael. 

 

 There is yet another tree connected to the Menorah, one whose oil was to feed it: the olive tree. In Yisrael the sight of the newly blossoming almonds in spring, strewn in the olive groves, is a reminder that YHVH "watches over His word to perform it", especially to the proverbial ‘olive tree’ - Yisrael (see Jer. 11:16; Rom. 11:17, 24). 

As was already mentioned, the two k’ruvim above the kaporet (so-called mercy seat), and also those woven on the veil and the curtains of the Mishkan (Ex. 26:31, 1) recall the ones mentioned in B’resheet (Genesis) 3:24, whose function (with the flaming sword) was to guard the way to the Tree of Life in the Garden of Eden. But in addition to this feature, several others also recall the Garden. The entrance to the Garden as well as to the Mishkan was on the east side (Gen. 3:24; Ex. 26:22 - the far end of the Mishkan was to the west, thus the entrance would have been from the eastern side). We also saw above the Menorah’s similarity to a tree. Placed at the center of the Mishkan it may be linked to the Tree of Life “in the midst of the Garden” (Gen. 2:9). Man was put in the Garden to “work (la’avod) and keep (lishmor)” it (Gen. 2:15), while the Ko’hanim (priests) were also said to have to “keep” (tend) – lishmor – the Mishkan and its articles, and “to do the work of the Mishkan” (Num. 3:7-8). Lastly, Moshe was to make tunics for A’haron and his sons and then to clothe them (Ex. 28:40), with the same word for “tunics”  - ku’tanot - being used for the skin garments that YHVH made for man and woman, and with which He dressed them (Gen. 3:21). These associations point to the fact that in some way the Mishkan was a gate leading to a path that was to restore humanity ultimately back to the Garden. 

The edifice of the sanctuary was a tent, "ohel", with a primary meaning (in some of the ancient languages of the Middle East) of “to settle down and be inhabited, settlement, and city". This temporary and collapsible structure, essentially made of cloth, skins, and wooden poles, housing several articles that were made of a variety of materials for diverse purposes, illustrates a very central scriptural principle. Twice amid instructions relating to the tent's several components, we read, “and it shall be one - echad" (26:6,11). Thus it is a variety of components that make up the "whole", or the "one", as well as "oneness" and "unity”. 

 Most times “echad” is used to denote simply a singular “one” (e.g. Gen. 42:13), but undoubtedly the most well-known occurrence of this word is found in the “Sh’ma”: “Hear Oh Israel, YHVH our Elohim is one Elohim” (Deut. 6:4). This eternal injunction and tenet of faith actually points to a union of plurality, since the word “Elohim” is the plural form of “el”. Thus, “echad” is not just a singular “one”, as is verified by other expressions such as: “one flesh” (Gen. 2:24); “one people” (Gen. 11:6); “So all the men of Israel were gathered against the city, united together as one man” (Judges 20:11), and of course by our present example. However, “echad” also has a plural form: “achadim” found, for example, in Y’chezkel (Ezekiel) 37:17: “that they may become one (literally, “plural of one”, emphasis and italics added) in your hand”, speaking of the sticks of Yoseph and Yehudah. “Echad” also lends itself to “oneness”, as we see in Y’chezkel 21:16 (although, again, it may not show up in the English translation). However, the command there (addressing a sword): “hitachadi” – “unite yourself” - can also be read: “sharpen yourself”. This makes for a union between “one” (“echad”) and “sharpness” - “chad” - which is also a shortened form of “echad” (see Ez. 33:30) and indeed is the word for “one” in Aramaic. Finally, in the creation process, the first day was pronounced not as “first day” but “one day” – yom echad (Gen. 1:5). In conclusion, true oneness is a pressed together, and compacted union of many in one, portraying a sword-like sharpness (e.g. Zechariah 9:13). In the Brit Chadasha (New Testament) the ‘one who is made up of many’ is exemplified by the many-membered Body of Messiah. The concept of Echad well represents integration and inclusion (into oneness and wholeness; remember "shalem"?) typical of the Hebrew language and Hebraic thought. 

Adding to the oneness of the Mishkan is the description of joining the curtains and the loops (26:3,5,6). The word for “curtain” here is “y’ree’a”, and for “loop” - “loo’la’a”, both being in the feminine gender. In joining them “one to another” the Hebrew employs anthropomorphism (personification) and reads: “a befriending (“joining” being of the root ch.v.r meaning to bind together and “friend”) of one woman (one curtain/one loop) to her sister (i.e. to another identical curtain/loop)”. In this way, even the technical instructions for the Mishkan's construction exemplify oneness and relationship. 

The boards that were to make up the structure of the Mishkan had to be held together with “tenons” (26:17): “binding one to the other…” Here again in Hebrew, it is: “one woman to her sister…” while the (silver) sockets (v. 19), being a masculine noun, are called “adanim”, stemming from the root a.d.n (alef, dalet, noon) which means “sustaining, providing a base”. It is from this root that the word “adon” – master – is derived, and hence Adonai – the Sustainer and the One who has set up the foundations and who upholds everything. In verse 31, we encounter the veil that was to enclose the Kodesh Kodashim (“Holy of Holies”), called “parochet” – a divider, separator. Ironically, the Egyptians were described as “making the children of Yisrael serve with rigor” (Ex. 1:13 italics added), which is the translation for “perech” – labor that signified separation, that is, the discrimination that was inflicted upon them. Now they are told to make the “parochet” - an element in an edifice where they are once again to labor, but not as slaves but as those who have been separated as a unique people for a special relationship with the Adon/Master of the universe, with whom they were to meet in this structure. 

Four times in this Parasha, we read that Moshe is told to make the articles and the Mishkan “according to that which you were shown on the mountain" (25:9,40; 26:30; 27:8). When and where was he shown "the pattern"? If we refer to the end of last week's Parasha we may find the answer: "And the glory of YHVH dwelt on the mountain of Sinai. And the cloud covered it for six days. And He called to Moses on the seventh day from the midst of the cloud… And Moses came into the midst of the cloud" (24:16, 18). Thus, the 'where' and 'when' are answered, but what was Moshe actually shown? “In six days the Lord made heaven and earth. The actual making of the Tabernacle and its furnishings, He entrusted to man. Elohim similarly made its design or pattern in six days. On the seventh day, He called to Moses, and Moses was shown the design of the Tabernacle and its furnishings on the mount”. The commentator further demonstrates this point by comparing B’resheet (Genesis) 2:1,2 to Sh’mot (Exodus) 39:32 - 40:33, revealing a similarity of the terminology used in both accounts. Martin Buber, for example, discovered seven corresponding elements in keywords used in both accounts.5 Thus, we may ask, does the pattern of the "Mishkan" in some microcosmic way reflect YHVH's creation, and if so, how? 

This question will be answered partly in Parashat P’kudey, but also in our present   Parasha; there are some notable parallels:

Above were mentioned examples of the usage of “echad”, while in B’resheet 1:5 it says: “Elohim called the light Day, and the darkness He called Night. So, the evening and the morning were the (literally) one [echad] day.”

     B’resheet 1:7 - “Elohim made (va’ya’as) the firmament…”

     Sh’mot 25:8 - “And let them make (ve’a’su) Me a sanctuary”.

     B’resheet 1:16 - “Then Elohim made (va’ya’s) two great lights…”

     Sh’mot 25:10 - “And they shall make (ve’a’su) an ark”.

     B’resheet 1:25 - “And Elohim made (va’ya’s) the beast of the earth…”

     Sh’mot  25:23  - “You shall also make (ve’a’sita) a table”.

 

 Again, at the end of last week’s Parasha (Mishpatim), we read: “Now the glory of YHVH rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud” (Ex. 24:16 italics added). In parallel, it says in Sh’mot 20:11: “For in six days, YHVH made the heavens and the earth, the sea, and all that is in them, and rested the seventh day” (italics added). Additionally, above, reference was made to the Ark of the Testimony mentioned in Hitgalut (Revelation), while there, in 15:5, for example, the "temple in heaven" is cited. 

We have already seen the anthropomorphism utilized in the Mishkan's curtains and their clasps, as well as in the sockets, which share the same root as the word "master". But this is not the sum total of such usages. The very measurement – a cubit - which in Hebrew is "amah", means forearm. As mentioned above, in 26:17 the tenons of the boards were to be interlinked "a woman to her sister" (i.e., "one to another"). Several times when the Mishkan's side is mentioned (e.g. 26:20), the word used is "tze'la", which is the same one that was used for "rib" in B'resheet 2:21 when YHVH brought forth woman out of man's rib. For "far side", in 26:22 for example, the word "yar'ketayim" is used, a plural of "yare'ch" which is the thigh, such as in B'resheet 24:2 and 47:29. Thus, in viewing the Mishkan, we saw that its work of construction was compared to the days of creation, while its design may be linked to the Garden of Eden, its articles of a closet, a chair, a table, and a lamp may be likened to a home, and beyond that – the terminology used for the description of its structural components also embodies the human body.   

 

   1 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.

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

   Hemed Books Inc., Brooklyn, N.Y.

   2 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,   Jerusalem, 1976,           1999

   3 See blogspots for 2 related articles

 http://israeliteletters.blogspot.co.il/2014/02/bread-of-presenceface.htm          http://israeliteletters.blogspot.co.il/2014/02/bread-of-life.html

  4 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot    Kdumim  Ltd.    Lod, Israel, 1996

  5 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.  Eliner Library,          Department for Torah Education and Culture in the Diaspora.    Hemed Books Inc., Brooklyn, N.Y.

 Most of the word definitions were extracted from: The New Brown, Driver, Briggs, Gesenius     Lexicon, Francis Brown Hendrickson. Publishers, Peabody, Mass. 1979.