Hebrew Insights into Parashat B’ha’a’lot’cha - Bamidbar (Numbers) 8 – 12

Parashat B’ha’a’lot’cha is packed with a variety of issues, commencing with the lighting of the menorah.  Thus, in 8:2 YHVH instructs Moshe with the following: “When you raise (literal translation) the lamps…” - being the words that the Parasha is named after. We noted that last week’s Parasha title and leitmotif also dealt with “raising” and “lifting”, although an altogether different Hebrew verb was used for that purpose. The Levites’ sanctification and service duties form the next topic. There  “elevation” is also mentioned but is associated with “waving” (root n.o.f, noon, vav, pey/fey). Then, provision for keeping Pesach for those unable to celebrate it on its prescribed date follows. The instructions are now intercepted by a narrative passage describing the cloud and its role in the course of the journey, with added instructions, this time concerning the two silver trumpets that were to be instrumental in rounding up the camp of Yisrael (as well as having other functions). A list of the heads of the tribes is next, and the departure of Moshe’s father-in-law (here called Chovav, or conversely, the latter’s son). Chapter 11, almost in its entirety, is devoted to the story of the Israelites’ gluttony and desire for meat.  The impartation of a “portion” of Moshe’s spirit to the seventy elders is next, with the final scene of Miriam and Aharon maligning their brother Moshe, resulting in Miriam’s leprosy (chapter 12).  Miriam had not only expressed jealousy (as did Aha’ron) against her brother but also decried him for having married a dark-skinned woman (a “kushite”). Now, being struck with leprosy, her skin had lost its pigmentation, rendering her completely white (“as snow”). One cannot fail to notice the irony and the lesson presented to Miriam (especially if compared to Isaiah 1:18)!

 While the Levites’ purification rite entailed the sacrifice of two young bulls (8:8), they (the Levites) were also to be “brought near” (“le’hakriv”, with its additional meaning of, to “sacrifice or offer” before YHVH. v. 9).  At that point, “the sons of Israel” had to “put [or “lay”] their hands upon the Levites” (v. 10).  It was only then (v. 12) that the Levites could lay hands on the two bulls; one designated as a sin offering and the other as a burnt offering.  In Parashat Tetzaveh (Ex. 27:20-30:10) in 29:10 ff., we looked at the "laying of hands", which is “samoch” (s.m.ch, samech, mem, kaf/chaf), with the primary meaning of the verb being to “lean upon".  The "laying of hands" as performed here by the priests (as well as in Parashat Tetzaveh) denotes identification with the sacrifice, which is about to give up its life in ultimate submission. Since the People of Yisrael “leaned” on the Levites, did the latter vicariously carry all of Yisrael’s sins, just before their own were transferred to the bulls? Or, were the Israelites commissioning the Levites to act as mediators on their (Israel’s) behalf, especially as "proxies" of the firstborn?

Aside from the reference to the laying, or the putting of hands for atoning purposes, “hands”, as well as other body parts, are mentioned several times in our Parasha. Let us look at the handling of this imagery, especially when identical images are juxtaposed, and consider how this literary device contributes to the descriptions and whether  (subtle) messages are conveyed thereby.

When Moshe expresses some doubts as to YHVH’s ability to provide an entire nation with meat (11:21-22), he hears: “Has YHVH’s hand become short?” (v. 23, italics added). However, in other instances, it is Moshe’s hand that is mentioned… in connection with YHVH’s mouth. In 9:18 and 20, it says about the desert travels: “At the command – in Hebrew: by the mouth - of YHVH they encamped, and at the command – by the mouth - of YHVH they traveled. They kept the charge of YHVH at the command – by the mouth - of YHVH”. In 9:23 and 10:13, the following is added to these words: “by the hand of Moses” (italics added). Notice that YHVH's mouth represents the charge, but the execution is symbolized by the hand (in this case, Moshe’s). Thus, Moshe’s aforementioned doubt raises the question: if Moshe’s hand is ‘long enough’ to carry out YHVH’s word, is it at all possible that YHVH Himself is not able to implement that which He had set out to do (that is, can His hand be "short", ref. 11;21-23)?

In His scolding response to Miriam and Aharon’s slander of their brother, YHVH points out that with His servant Moshe, He “speaks mouth to mouth” (12:8 italics added, translated “face to face”).  Thus, YHVH’s authority is signified by the use of the noun “mouth”, lending extra emphasis to His Word and its implications.  The “nose” is also mentioned a number of times.  YHVH had cause to be angry with the Israelites more than once in the course of our Parasha, as we see in 11:1, where His anger is kindled against them.  This “kindling” here, and also in 12:9 (the episode with Miriam and Aharon), is described as taking place in the nose. The anger that “burned in YHVH’s nose” was caused by the People’s over-desire for meat.  YHVH, therefore, promises to provide them for a period of one whole month so much meat “…until it comes out of your noses” (11:20, literal translation, italics added). The Israelites certainly selected to ‘butt noses’ with the wrong Person!

It is a well-known fact that the eating process starts with the eyes.  In 11:6, the people murmur: “But now our soul is dried away; there is nothing at all besides this manna before our eyes” (italics added).  The text continues to convey to us that “the manna was like coriander seed, and the color of it was like the color of bdellium,” with the word for “color” being “eye”.  And so, the consumers’ (i.e., the Israelites’) eyes looked ‘into’ the ‘eyes’ of the food that was handed to them, but did not like what they saw!  Just before that, when Moshe’s father-in-law (or brother-in-law) expresses his desire to depart to his own land, Moshe, imploring him, says: “… you were to us for eyes” (10:31), meaning ‘you directed and helped us [or do so in the future] find our way in the wilderness [or do so in the future]'.  Thus, the employment of “eyes” conveys clarity, direction, and care, while the eyes of those who were turned in the wrong direction (in this case, the People of Yisrael) only made their owners blind to the generosity and care that was freely granted to them.

In Parashat Yitro, Moshe’s father-in-law advised him to lighten up his load by sharing his duties and delegating authority (Ex. 18:13-27). Hence, his or his son’s appearance here, in proximity to the appointment of the seventy elders who were installed as a result of Moshe’s complaint regarding his heavy burden, seems no coincidence  (ref. 11:14, 16ff.). 

Another body part cited in the Parasha is “bone”.  In the first part of chapter 9 (v. 12 and also Ex. 12:46), we read that no bones of the Pesach sacrifice were to be broken. The word for “bone” is “etzem”, whose root is a.tz.m (ayin, tzadi, mem).  These three letters are shared by words such as “great, greatness, or might” (“atzum”), found for example in the promise regarding Avraham’s seed, which was destined to be a “great and mighty nation” (Gen. 18:18). It is also used for “forceful demand” or “protest” (“atzuma,” ref. Is. 41:21). “Multiplication” or “increase” is another derivative of the same root, seen in Yirmiya’hu (Jeremiah) 5:6.  In T’hilim (Psalms) 40:12 it is used for the “increase” of hair.  “Strength” rendered as “otzem” and “otzma” is also a derivative of the same root.  At the same time, a.tz.m also means the “essence of something” or “the very same”, such as in the oft-used expression the “very” or “selfsame”.  In Parashat Bo, for example, we read: “And it came about at the end of four hundred and thirty years, to the very [“b’e’tzem”] day that all the hosts of YHVH went out from the land of Egypt” (Ex. 12:41 italics added).  Carrying the marrow, the bone is indeed the bearer of the very essence of life, although in a compressed form.  Yet out of this substance “strength, power, and greatness” emanate, implying also “increase” (in size and/or number). The employment of these terms not only discloses surprising anatomical knowledge but also evidences that the Hebrews must have been cognizant of the concept that a minuscule nucleus has a tremendous (sometimes latent) potential and an (explosive) force, such as in the atom, (and in the ‘seed principle’). 

Back to Parashat B’ha’a’lot’cha. The subject of the first part of Chapter 10 is the silver trumpets and their various usages. “Silver” is “kesef” of the root k.s.f (kaf, samech, pey/fey) and has also come to be the generic word for “money”.  The same root also serves as the verb for “longing, yearning, or desiring” (e.g., Gen. 31:30; Zeph. 2:1; Ps. 17:12; Job 14:15). Was it the desire for the pale precious metal that has given rise to this verb?

At the heart of the Parasha, in 10:35 and 36, we read the following powerful, vigorous, and prophetic proclamation: “And it happened when the ark pulled up, Moses said, ‘Rise up, YHVH, and let Your enemies be scattered, and let those who hate You flee before You.’ And when it rested, he said, ‘Return, O YHVH, to the many thousands of Israel’”.  Interestingly, upon YHVH’s “rising” the enemy has to flee, but His “rest” marks the return and the restoration of Yisrael, and therefore their reconciliation with Him.  This is all the more emphatic because the word for “return” – “shuva” – is reminiscent of “shev”, which means to “sit”, thus connecting Yisrael’s “return” to YHVH’s “rest”. “Shuv” may also be associated with “shevi” – “captivity”, as is seen, for example in the alliteration employed in T’hilim (Psalms) 126:4, where we read the plea: “Return YHVH our captivity”, which in Hebrew is, “shuva shvee’teynu”, while ”when YHVH brought back (“beshuv”) the returning/captivity (“shivat”) Tziyon we were as those dreaming a dream..." (Ps. 126:1).

In the course of Moshe’s complaint (11:11–15) concerning his burdensome task, he addresses YHVH and asks rhetorically: “Have I conceived all this people?  Did I bring them forth, that You should say to me, 'Carry them in your bosom like a nursing father carries the sucking child, to the land which You swore to their fathers?'” (v.12). “Nursing father” is a translation of “omen”, whose root is a.m.n (alef, mem, noon).  One of the earliest references in the Tanach to this root is found in Shmot (Exodus) 17:12: “But Moses' hands were heavy; and they took a stone, and put it under him, and he sat on it; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun” (italics added).  This, of course, is the description of the war with Amalek.  The word for “steady” is “emuna”, which is also the common word for “faith” and “trust”.  Indeed, a great act of faith was displayed there in the wilderness of Refidim, where a battle was fought against a bitter foe, and victory was won simply by lifting up the tired hands of an elderly man! 

Moshe, Aharon, and Chur, and certainly Yehoshua, who was conducting the battle against the enemy, were faithful (i.e., “ne’emanim”), being another of this root’s derivatives (see Prov. 27:6, for example), in the practice of their faith – emunah.  In the post-biblical developments of the Hebrew language, use was made of this root for the creation of the verb “hit’amen,” which means to “practice”, and the nouns “me’yoo’ma’noot” for “proficiency,” “omanoot” for “art,” and "omnoot" for “craftsmanship”. Hence, an “artist” is an “aman”.  All of these express the requirement for faith to be made evident by action (e.g., James 1:22; 2:14-26).  However, the primary meaning of the root a.m.n. is "to confirm or support”, from which stem verbs such as “to nourish, bring up, and nurse”. Examples of this are found in Mlachim Bet (2^nd Kings) 10:1 and 5; Ruth 4:16 and Esther 2:7. In the description of Wisdom-personified (Proverbs 8), Wisdom - Elohim’s “delight” - is said to have been “brought up” - “amon” by Him (v. 30).  This terminology is also used in the Hebrew translation of Galatians 3:24, for “schoolmaster” or “tutor”, in reference to the role of the Torah in bringing up and leading us (faithfully, we may add) to the Messiah.  Thus, a tutor who is faithful (“ne’eman”) can truly (“om’nam,” ref. Gen. 18:13) be trusted (“ne’eman”) to lead his or her protégé on to the path of faith (“emunah”). 

The exhortation in Divrey Hayamim Bet (2^nd Chronicles) 20:20, to “believe - “ha’aminu - in YHVH...” is followed by the promise: “and you will be confirmed” (“te’amnu”). Avraham “believed in YHVH and He counted it to him as righteousness” (Genesis 15:6 italics added).  It is here that the root a.m.n first appears in Scripture. Having faith in YHVH is what constituted Avraham righteous.  It follows, therefore, that those who are likewise constituted righteous by faith (ref. Gal. 3:24) “will [also] live by faith (Hab. 2:4 italics added), having an Elohim whose “faithfulness is unto all generations” (Ps. 119:90 italics added). AMEN (a.m.n)? 

The process of associative thought and images found in sequential passages, such as we have already observed in this Parasha, is also evident in 11:24-30 and in its subsequent verses (31-34), although being far apart thematically. When the seventy elders were gathered by Moshe, YHVH “took of the spirit – ru’ach - which was on the latter and placed it on them” (v. 25).  Thus, they were enabled to function in their newly bestowed roles.  Immediately following this episode, we read, “And a wind – ru’ach - went forth from YHVH, and it cut off quails from the sea and let them fall by the camp…” (v. 31). Since “ru’ach” is both spirit and wind, this reference to YHVH setting up a team of elders endowed by the Spirit is not coincidentally followed by Him ‘employing’ the ru’ach once again, though for a totally different purpose, and thus calling our attention to His total control over all matters.  In the latter case, the wind is cited as driving the quail from the sea in order to satisfy the gluttonous demands of the people (ref. 11:31). Interestingly, the verb used for describing the “fall” of the quails upon the camp – va’yitosh – more often relates to “forsaking, withdrawing, leaving” (e.g., Deut. 32:15, Ps. 27:9), and therefore acts here as a hint regarding the attitude of the people toward YHVH, as well as alluding to His ultimate response to their unbridled desire. In Tehilim (Psalms) 27:10 the usage of the same verb (“forsaking”) is followed by “gathering” (YHVH “will gather me in”, literal translation, v. 10). The verb a.s.f (alef, samech, fey/pey) also connects the two passages that we are examining - 11:24-30 and 31-34 – as in verse 30 it says: “And Moses returned to the camp”, the Hebrew rendering is, “And Moses was gathered to the camp.

But while in the first section, Moshe is “gathering the elders” (11:24, italics added), a much different picture follows, with the people of Yisrael gathering the quail (v. 32). In 11:4, another “gathering” is being referred to, it is that of the “mixed multitude” that was lusting for the meat.  Mixed multitude is “asaf’soof” (those “randomly gathered”), which is another derivative of the root a.s.f. - “gather or collect”.  At the very end of our Parasha, we read about Miriam, who was quarantined for a week, following her leprosy.  After being kept at a distance from the camp, Miriam was “brought in” – or literally  “gathered” (12:15) – once again of the root a.s.f - so that the people could continue on their journey. 

 

Hebrew Insights into Parashat Nasso (Lifting up)

 Numbers 4:21 – 7:89

"Subject matter in the Bible is often arranged and linked together by a process of thought and, in particular, word association, probably originally designed as an aid to memory".1   This principle is well illustrated in Parashat Nasso. There is no need to look far and wide in the Parasha's three and a half chapters for a unifying theme. It is apparent.  Despite the assortment of seemingly unrelated subjects that the Parasha presents, the root of "nasso" appears in several places with different connotations.

Bamidbar 4:22 says: "Lift the heads of the sons of Gershon…" (literal translation). "Lift" here is "nasso", of the root n.s.a (noon, sin, alef), which we have already encountered in previous portions, and several times in the same context of taking a census in last week’s Parasha (of the leaders of the sons of Israel 1:2, and of the Kohathites 4:2)2. Although the English translations use the imperative form ("take" or "lift"), in actual fact, this is not what the Hebrew text says. The form “nasso,” which is used here as a charge, is more like the English present progressive, rendering “nasso” almost as a "lifting up".  This unusual usage in an address form (cf. 3:40 in last week's Parasha, where the usual imperative form "sa" was used) serves to call attention to this verb and lends it the character of a noun.

Let us follow "nasso" throughout our Parasha and examine its usage in the context of the different topics presented.  The reason for the census as it applies to the Gershonites is given as: "This is the service of the families of the Gershonites, in serving and in bearing burdens ["masa"]… they shall bear ["venas'ou"] the curtains of the tabernacle, and the tent of meeting, its covering, and the covering of sealskin that is above upon it, and the screen for the door of the tent of meeting… At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden ["masa'am"], and in all their service; and you shall appoint unto them the charge of all their burden ["masa'am"]” (4:24,25,27 italics added). 

"Lifting" and "bearing a burden" or a “charge” are all rooted in n.s.a, which describes the essence of the Gershonites' service in the Mishkan. The Meraris' census, on the other hand, is not qualified by the verb n.s.a, but rather by “pakod”, which is translated as "number" but basically means to “attend or visit" (it was also used in this form in last week’s Parasha in relationship to the census of the army, ch. 2). Yet the Meraris’ work is also described as "a charge of their burden" (v. 31), which is, once again, "masa". Altogether the essence of the Levites' service may, therefore, be summarized as: "All those that were numbered of the Levites… everyone that entered in to do the work of service, and the work of bearing burdens ["masa"] in the tent of meeting… every one that entered in to do his work of service, and the work of his burden ["masa'o"] in the tent of meeting… they were numbered by the hand of Moses, each according to his service and his burden…" (4: 46, 47,49 italics added). The ultimate purpose of "bearing" these "burdens" (literally “carrying” or “lifting”) was to "lift high” or “elevate” (same root – n.s.a) the One to Whom the Levites were rendering these rites. 

The next section where the root n.s.a makes an appearance is at the very end of the "law of jealousy" (5:11-31), as it is called (or “Sota” – ‘sinning woman’), which is the inspection of possible adultery on the part of a married woman. If, and when proven, that the wife has transgressed in such a manner, and after having gone through the various rites enumerated, she was to "bear ["tisa"] her iniquity" (v. 31, italics added). Whereas the priests’ duties in "bearing the burdens" of the Mishkan were of the more 'uplifting' kind, here "nasso" connotes 'carrying' a heavy burden of guilt.

The issue of "lifting" comes up again in the famous priestly, or Aaronic, blessing, or benediction, which seals chapter 6. Toward the end of the blessing, we read: "YHVH lift up ["yisa"] His face upon you and give you peace" (v. 26, italics added), which is an altogether different application of the root n.s.a, touching Elohim and His relationship with His People. Notice that the whole benediction is written in second-person singular, implying that each individual within the Nation is being addressed. "Yisa YHVH panav", the lifting of YHVH's face, or countenance, toward you, or "upon you," indicates favor, acceptance, and turning toward the object of the benediction (as we have already seen in the past, regarding the meaning of "face" - "panim"), thus instilling hope in one’s heart. 

Finally, chapter 7 is dedicated in its entirety to the offerings brought for the dedication of the Mishkan (or "Ohel Mo'ed") by the "princes" or "leaders", the "nesi'im", those who are "lifted up" (verses 2,3). Each of those “leaders” is called “nassi” - “one who is elevated”. Because of the specific conjugation that is used for this noun, its literal translation should be, “one who is elevate-able”. In other words, the leaders were not merely the heads of their tribes by virtue of birth. Not at all! In order to be in their lofty positions, they had to be equal to these positions, proving their faithfulness and leadership capabilities. 

“Nesi’im” is also plural for “cloud”. In Proverbs, we find this word used metaphorically: “Whoever falsely boasts of giving is like clouds and wind without rain” (Proverbs 25:14, italics added). In 1^st Peter, the same imagery is used regarding those “who walk according to the flesh in the lust of uncleanness and despise authority…. These are wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever” (2:10, 17 italics added). 

Let us return now to Umberto Cassuto, who makes the following point: "The book of Bamidbar is arranged chiefly after such a fashion… with various items being included because of a similarity of thought, or phrases recurring in the chapters concerned…"4, as, indeed, is the case with the root n.s.a. Cassuto incorporates other examples from our Parasha: "The laws applying to the suspected adulteress (5:11-31) are succeeded by those treating the Nazirite (6:1-21), after which is appended the formula for the priestly blessing (6:22-27)".  Preceding the law of the suspected adulteress, which focuses on a "man's wife [who] trespasses a trespass [“uma'ala bo ma'al”], are the laws of the guilt offering, where we encounter the phrase "to do a trespass/commit unfaithfulness ["li'm'ol ma'al"] against YHVH" (5:6 italics added).  Before we continue to follow our ‘chain’, let us pause to look at the verb “ma’al”. A common noun that stems from the same root is “m’eel”, which simply means a “robe”. Thus, it infers that “trespass” is a form of deception, as it is rooted an attempt to cover up one’s actions. By contrast, we read in Yishayahu (Isaiah) 61:10: “…For He [YHVH] has clothed me with the garments of salvation; He has covered me with the robe – m’eel - of righteousness…”

Back to Bamidbar 5:18, where it says about the alleged adulteress: "And the priest shall set the woman before YHVH, and let the hair of the woman's head go loose - u'fara" (italics added). In 6:5 it says concerning the Nazirite: "He shall let the locks of the hair of his head grow long - "pera". Both u'fara and pera share the root p/f.r.a (pey/fey, resh, ayin). Surprisingly, this edict conveys a similarity between the Nazarite and the alleged adulteress. However, there are also similarities shared by the Nazarite and the high priest. Neither of them is to touch the dead (cf. Num. 6:6 to Lev. 21:11), which is why the Priestly Blessing is appended to this chapter that deals with the Nazirite's laws. Another connection is found in 6:3: "he shall separate himself from wine and similar drink; he shall drink neither vinegar made from wine nor vinegar made from similar drink; neither shall he drink any grape juice, nor eat fresh grapes or raisins". Immediately after Aaron's sons, Nadav and Avihu, kindled the strange fire which brought about their demise, Aaron and his other sons were charged in Leviticus 10:9:  "Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute forever throughout your generations". 

Within the specifications of the laws of guilt offering and compensation, mentioned in 5:5-10, the topic of confession - "viduy" - comes up (v. 7). This is not the first time we encounter this topic. In fact, we have already examined the term in Parashat Vayikra (Lev. 1-5, e.g., 5:5). Sefer Ha-hinukh sheds further light on this issue: "The verbal confession of guilt provides an indication that the sinner truly believes that all his deeds are revealed and known to the Lord, blessed be He, and he will not deny the omnipresence of the All-seeing. Again, by verbally specifying the sin and regretting it, he will be more careful in the future not to stumble thereon. After he has said with his mouth… he will, as a result, become reconciled with His maker. The good God who desires the welfare of His creatures guided them in this path through which they would gain merit".5 Similarly, we read in 1^st John: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1:9). Hirsh notes that the form of the Hebrew verb "to confess," "hitvadeh", conjugated as it is (in the "hitpa'el" form) “…indicates that the confession consists of man speaking to himself, admonishing his [own] conscience".6 

In Vayikra 27:1 (Parashat B'chu'kotai), the taking of oaths drew our attention because of the unique Hebrew term, "taking a vow." Here, this term is used again:  "Speak to the children of Israel, and say to them: 'When either a man or woman consecrates an offering to take the vow of a Nazirite, to separate himself to YHVH". "Consecrates" here is "yaflee" – of the root p.l.a (pey, lamed, alef (the same root in a slightly different form is used in Bamidbar 15:3 for the same action. There it is "paleh"). This root, as we noted recently, means "wonder" or "to do wonders". Hence, what is "wonderous" about taking an oath? This week's Haftara deals with the annunciation of Shimshon's birth, who was called to be a Nazarite from birth. There, this root is used twice, although not directly in connection with the Nazarite vow. When Shimshon's father, Mano'ach, asks the angel/messenger who appeared (originally) to his wife, as to his name the latter responded with a question: "Why do you ask My name, seeing it is wonderful – pel'ee?" (Judges 18:13). In the next verse, we read: "So Manoah took the young goat with the grain offering, and offered it upon the rock to YHVH. And He did a wondrous thing – hiflee - while Manoah and his wife looked on". The "wonderful" name of the messenger, who acted "wondrously", may divulge His identity as being the One who later on was known as the "Wonderful Counselor" of Yisha'ya'hu 9:6. "Is anything too hard for YHVH?" of B'resheet 18:14, reads in the original, "is anything too wonderful – hayipa'le – for YHVH". These words were spoken after Sarah laughed when she heard the promise that she would give birth to a son. This chain of words, rooted in p.l.a., may not throw more light on what is said at the opening of chapter 6 of Bamidbar. Still, it certainly confirms Prof. Cassuto's assertion, regarding "similarity of thought, or phrases recurring in the chapters concerned", and in fact in the entire Scriptures. Thus, it is another device that illustrates the connectedness of the various parts of Elohim's Word, making it an ongoing organic aggregate.

Let us conclude by reviewing once again the case of the jealous husband from another angle. When Yeshua came up out of the grave on the first of the week (see John 20:1) He was acting as the fulfillment of the first [beginning) of the Omer, which was “waved for our acceptance” (see Lev. 23:11).  An omer of barley (i.e., one-tenth of an ephah, see Ex. 16:36), was also to be used as an offering by the husband who was overcome by a spirit of jealousy, and so we read in 5:15 “… the man shall bring his wife to the priest. He shall bring the offering required for her, one-tenth of an ephah [i.e., an omer] of barley meal…” (emphasis added). The priest was then to make the woman drink bitter water to determine whether she was innocent or not (ref. 5:17,18, 22-24, 27), so that the drink's effect on her body would disclose her true state. When on the stake, Yeshua was also given a bitter drink (gall mixed with wine), which although He did not actually drink, He did taste (see Matt. 27:34). Thus, Yeshua as the jealous husband – or representing Him (see 34:14; Deut. 6:12-16, etc.), whose wife Yisrael has gone astray (e.g., Jer. 3:6) has also become the very offering for her sin, the Priest who makes the offering (e.g., Heb. 5:10), and the One who takes upon Himself her transgression, drinking, as it were, the bitter drink in her place (see. Mat. 26:42; Mark 14:36; Luke 22:42; John 18:11). Without Yeshua's all-encompassing intervention, if the woman was found guilty, she would forever carry her guilt in a form of the curse that she brought upon herself. However, in Vayikra 20:10, it states very clearly that an adulterer and an adulteress are both to be put to death. What is the difference, then, between the treatment of the adulteress that we had just read about, who was not to be put to death, and the one that was? If viewed from a more global perspective, as we did above, seeing the Husband and the wife being Elohim/Messiah and Yisrael, we may conclude that this portrays YHVH's treatment of Yisrael versus His approach to Yehuda. The former had, to all intents and purposes, "died" for her adulterous behavior, while the latter was not put to death but had to carry the burden of her sin and curse for many generations. The coming of Yisrael and Yehuda's Redeemer has, of course, completely changed this situation.

In a response letter to the above, Garret Lukas says the following: This past week, I saw similarities between the Bitter Waters test and Isaiah 53 that I haven't seen before.  In Numbers 5, a guilty woman "bears (tisa, carries) her iniquity", as you pointed out.  If she is guilty, the presumption is that she'll be barren from then on.  If she is innocent, the scripture says, "She will conceive seed”.

Israel was the Wife of YHWH.  There were plenty of witnesses against her, testifying that she was unfaithful to her husband.  If she had been forced to drink the bitter waters, it was known what the outcome would be.

But Messiah Yeshua stepped in for her:  Isaiah 53:4: "Surely our sicknesses he carried (nasa) and our pains he bore (s'valam - synonym to nasa)." 53:11 "...and their iniquity he bore (yisbol)." 53:12 "and he carried (nasa) the sins of the many".

He bore her iniquity for her.  You mentioned the cup of gall mixed with wine that Yeshua tasted.  In Delitzch's Hebrew translation of Matthew 27:34, he translates gall as "m'rorot", from maror, meaning "bitter".  (What a picture of Pesach as well; just as we are commanded to eat maror at Pesach and taste the bitterness of suffering, so did he.)

One passage in Isaiah 53 that always puzzled me was verse 10.  Even though Messiah would be crushed as a trespass offering, "he will see seed (descendants)."

But reading it in light of Numbers 5, I see now that if Israel had been forced to drink the bitter waters, she would surely have been left barren. How could Messiah hope to inherit future generations of faithful followers with a barren, forsaken wife?  So, he drank the cup in her place, a Righteous One who didn't do anything wrong.

And after the suffering of Isaiah 53 is accomplished, what is spoken in Isaiah 54:1? "Sing Barren One who did not bear!  Burst forth with song, you who were not in labor!  For more are the children of the desolate wife than the sons of the married, says YHWH".

The Barren One is free to conceive seed because her husband has borne her sins and atoned for them himself.

"If it be Your desire, let this cup pass from me.  Nevertheless, not my desire, but Yours be done".

"And YHWH desired to crush him with sickness, in order to make his soul a trespass offering..."

Psalm 32:1-2 makes for an appropriate conclusion to what we have just read: Psalm 32:1-2: “Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom YHVH does not impute iniquity, and in whose spirit there is no deceit”.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Newman. Eliner Library, Department for Torah Education and

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

2     Ibid

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

 The first verse of Parashat B’har (meaning, "In Mount…") serves to remind us that YHVH’s words to the Children of Yisrael, via Moshe, were spoken on Mount Sinai.

The opening of the Parasha focuses on the seventh-year suspension of all soil cultivation (known as “Shmita,” whose root sh.m.t is mentioned in Parashat Mishpatim Ex. 23:11. See Heb. Insights into Parashat Mishpatim - Ex. 21-24).  Despite this edict regarding work cessation, it is stated: "the Sabbath of the land shall be to you for food" (25:6). This declaration contains the familiar and principal thought, similar to that accompanying the weekly Shabbat, that YHVH is the Provider. Thus, community members are allowed to exercise their faith throughout that year. In fact, contrary to human logic, this very rest will result in an abundance. 

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

In 25:3 we read: "You shall sow your field six years, and you shall prune your vineyard six years, and shall gather its produce". "Produce" or "provender" is “t'vua”, of the root b.o. (vet/bet, vav, alef), meaning “to come, come in or go in", but in another conjugation, it is “to bring”. Thus, the term "produce" conveys the idea of that which does not result merely from man's productivity or effort, but rather that which "comes" or is "brought" to him from an outside source.

As already mentioned, following YHVH's instructions guarantees that “…you shall live on the land securely. And the land shall give its fruit, and you shall eat to satisfaction, and you shall dwell securely on it" (25:18, 19). To this promise, an extra and supernatural blessing will be added: "I have commanded My blessing on you in the sixth year. And it shall produce the increase for three years; and you shall sow the eighth year, and shall eat of the old crop until the ninth year, until the coming [bo] in of its produce [t'vua]; you shall eat of the old" (21-22, italics added). Here again we see the connection between “produce” and the verb "to come" (remember, both originate in the same root).

The un-gathered harvest (or “after growth”) is called “that which grows of itself” – “safee’ach”, of the root s.f.ch (samech, pey/fey, chet), literally “adding, attaching, joining” (25:5, 11).  In light of verse 25:23, where the addressees (the Israelites) are called “strangers [gerim] and sojourners”, it is interesting to note how the verb s.p/f.ch is used in Yishayahu (Isaiah) 14:1: “For YHVH will have mercy on Jacob, and will still choose Israel, and settle them in their own land. The strangers (gerim) will be joined [nisfe’chu] with them, and they will cling to the house of Jacob” (Italics added). 

"Your unkempt grapes" (25:5, 11) are termed here “ee'nvey (“grapes of”) nezir'cha”. This expression is rooted in the word “nazir” (Nazarite), whose restrictive vows include abstention from wine drinking or grape eating. Why are these grapes qualified by the term “nazir”? The connection is thought to be the Nazarite's hair, which was to be left uncut and unkempt, much like these grapevines. This is reinforced by the first part of verse 5 ("that which grows of itself", alluding to unkemptness or lack of care).

As mentioned, the second part of the Parasha deals with the Year of the “Yovel” ("jubilee", which is a direct derivative of “yovel”). The primary meaning of yovel is thought to be the word for “horned animal” or for the "horn" itself, which was used for multiple purposes in the ancient Israelite community. Quite possibly, the word for the role of the “horned animal” (such as the bull or ox) in leading solemn processions has branched off into nouns and verbs that share the root y.v/b.l (yod, bet/vet, lamed) and are therefore connected to “leading”.  The verb “hovel” is to "lead", thus forming the noun for "stream" which is “yuval”, and for the "produce of the soil" – “y'vul” (‘issuing or proceeding out of the ground’).  Another interesting derivative of this root is “tevel”, meaning "world".  This renders the world and its elements (e.g., streams and produce) as mere ‘issues’, or results that proceed (or are ‘led’) from a source that originally formed or produced them, but that exists outside them. Notice the conceptual (and etymological) similarity to our former observation of the term "provender" - t'vua.  “The earth is YHVH’s, and the fullness of it; the world (“tevel”), and those who dwell in it” (Ps. 24:1), affirms this point.

Aside from letting the land lie fallow during the year of the “yovel”, that year was also to be “sanctified” (“vekidashtem”) for the purpose of "proclaiming liberty in the land to all its inhabitants…" (25:10). "Liberty" is “dror”, which is the same word for the bird known as "swallow" (e.g. Pr. 26:2), thus lending a graphic rendition to this term.  The yovel year signifies and stipulates that all property, or its calculated value in another form, is to be returned to its original owner. “Dror” for “liberty” is also mentioned in Yishayahu 61:1-2a, where we read: “The Spirit of Adonai YHVH is upon Me, because YHVH has anointed Me to preach good tidings to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty [d’ror] to the captives, and the opening of the prison to those who are bound; To proclaim the acceptable year of YHVH…” This “acceptable” year when “liberty” is proclaimed to the captives seems to be alluding to a (large scale and “grand”) Jubilee. Yirmiyahu, on the other hand, declares a stark warning to those who don't obey the Yovel laws (Jer. 34:17).

But above all the human benefits attached to the yovel, there is a greater significance to its proclamation; a significance that at the same time also forms a ‘Divine paradox’ so typical of Hebraic logic.  In 25:23, we read: “And the land shall not be sold in perpetuity; for the land is Mine; for you are aliens and tenants with Me". "Perpetuity" here is “tzmi'toot”, stemming from the root tz.m.t (tzadi, mem, tav), which is to “end, put an end to something" or “freeze assets”.  Thus, reverting property to its original owner demonstrates that it belongs to… YHVH, as we just learned from the above-cited Psalm 25.  And as much as the Torah stresses ownership rights, it also reminds us, almost in the same breath, who the real Owner is and that “we have no permanent city here, but we seek the one to come" (Hebrews 13:14).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

 

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

 

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

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

Parashat Emor also contains the well-known chapter 23, which lists and specifies YHVH's appointed times. Chapters 21 and 22, on one end of the Parasha deal, respectively, as we have just seen, with the priests' conduct of holiness, the sanctity of the offerings, and the handling thereof.  It is interesting to note the order; the sanctity of the priests ("they shall be holy to their Elohim", 21:6) is followed by the sanctity of the offerings (called "holy things", 22:3), followed by the sanctity of the appointed times (chapter 23).  The other end of the Parasha is made up of chapter 24, with its themes of the perpetual light ("ner ha'tamid" vs. 1-4) and the twelve loaves that were to be set on the gold table (vs. 5-9).  A brief account describing how YHVH's name was profaned * and the immediate and resultant consequences, together with a series of instructions on penalties applicable to similar cases and a variety of offenses, seals off Parashat Emor. 

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

Chapter 23 is situated in the center of the Parasha, with verses 1 and 2 stating the following: “YHVH spoke again to Moses, saying, 'Speak to the sons of Israel and say to them, YHVH's appointed times ["mo'adim"] which you shall proclaim as holy convocations [“mik'ra'ey kodesh”] - My appointed times are these…'" Here we encounter the important terms, “mo’adim” and “mikra'ey kodesh” (singular: “mo'ed” and “mikra kodesh”). Mo’ed stems from the root y.a.d (yod, ayin, dalet), which is "appoint, design, or designate". Thus, we read in Amos 3:3 (literal translation): "Do two men walk together unless it has been designated, or appointed for them [to do so]?" The conjugation of the verb implies that someone else was responsible for their meeting. 

“Mo'ed”, as we see in the text before us, is connected to a specific called-out and destined assembly, many times termed “e'dah” (originating in the same root), which gathers or convenes together. In 24:14, for example, the assembly, or “edah”, is told to stone an offender. In T’hilim (Psalms) 82:1, “Elohim takes His stand in His edah”.  The “appointed times”, therefore, relate to an appointed group of people. Some are of the opinion that the word for witness, “ed” masculine, and “e’dah” (feminine) also originate from the same root. But there is more…

“Tent of [appointed] meeting” is “Ohel Mo'ed” (mentioned herein 24:3). A similar, though not an identical term, is found in T’hilim (Psalms) 74:4 and 8, where we read, “Your enemies roar in the midst of Your meeting place… They have burned Your sanctuary". The renderings of “your meeting place” and "sanctuary" here are: “mo’ade’cha” and “mo'adey El”, literally "your appointed times” and “appointed times of El”, making evident that Place and Time in the Hebrew mind are not always demarcated by a clear boundary. Our text reveals the “three-strand cord” of place, time, and people, held together by the sovereignty of the One who has appointed and chosen them and is responsible for bringing about their interactions with one another. Finally, y.a.d is also to “establish a destiny”, and so we read in Romans 8:29-30: “Whom He foreknew, He also predestined to be conformed to the image of His Son… Moreover, whom He predestined, these He also called…” (italics added). In the Hebrew translation of the Greek text, “predestined” is rooted in “ya’ad”. Who are the ones whom He foreknew, predestined, and called? As we have seen above (and will see later), the calling and appointing have been and are Yisrael’s, thus establishing again (in context with the above quote), that y.a.d refers not only to people, time, and place but also to an eternal destiny (past, present, and future). “Eternity” or “forever” is sometimes designated by the word “ad” (ayin, dalet), such as in Tehilim 48:14 (‘ever”). “Mo’ed”, with a slight alteration, may be rendered as “m’ad” – from eternity or “from of old” or “ever”, which takes us all the way back to creation, as in B’resheet 1:14 the “seasons” in the original text are rendered “mo’adim”.

The “holy convocations”, as mentioned, are “mikra'ey kodesh”, with the singular being “mikra”. The root k.r.a (kof, resh, alef) makes up the verb “to call”, even though the "convocation" - the assembling - is made up of people. The calling, therefore, is what designates the “mikra kodesh”. In addition, these “holy convocations” are also the special times that are synonymous with “mo’adim”. And so, once again, the “calling” proves to be the common paradigm or ‘ingredient’ shared by the people and the appointed times during which they are to convene. Another parallel of “mikra” to the root yod, ayin, dalet that we just reviewed, is that it too lends itself to ‘place’. In Yishayahu 4:5 we read, “...then YHVH will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night”. The “assemblies” mentioned here are rendered “mikra”. 

The first "appointed day" – the “Shabbat” - is also the prototype upon which all the others are established (ref. 23:3). It speaks of rest, trust, and faith directed toward the Heavenly Father (a topic we dealt with at length in Parashat Yitro – Exodus 18-20).

The mo’ed, which starts the annual cycle, is celebrated on the first month of the biblical calendar (the month of Aviv). The 14th day of that month is designated as YHVH's Pesach (Passover), whereas the next seven days are called the Feast of Matzot (Unleavened Bread).  The root p.s.ch (pey, samech, chet), which we examined in Parashat Bo (Exodus 10-13:16, in 12:11), means to “pass or skip over”.  The lamb’s blood was smeared on the Hebrews’ doorposts, thus covering and protecting the sons of Yisrael from YHVH's arm, which dealt severely with the Egyptians.  It was by virtue of that blood that YHVH “passed” or “skipped over” the dwellings of the Israelites, who thus came to no harm. The wider scope of the principle set in motion here is the atoning blood of the Lamb of Elohim, which covers and protects the redeemed from sin’s death sentence.

Next is the Feast of Matzot, or Chag HaMaztot (plural of “matza”, which is a thin, wafer-like cracker baked without yeast). “Chag” is a feast whose root, ch.u.g (chet, vav, gimmel), means “to circle” (e.g., Ps. 107:27), thus pointing to the cyclical nature and annual recurrence of YHVH’s feasts and appointed times.  As we have seen already in Parashat Bo, the root m.tz.h (mem, tzadi, hey) means “to drain or squeeze out” to the very last drop of water.  Yeast can only be activated in an accommodating environment (that is, in water).  Since yeast or leaven is likened to the element that leavens or puffs up the whole lump (ref. Gal. 5:9), water may be compared to the environment that enhances it. The "old leaven" (1 Cor. 5:8) being sin, in the form of the deeds of darkness (Rom. 13:12), wickedness (1st Cor. 5:13), and more, is removed as the redeemed are constituted "holy matzot; for Messiah, our Pesach [lamb who]… has been sacrificed" (1 Cor. 5:7).  Notice that aside from “matza”, unleavened bread is also called “lechem oni”, translated as “bread of affliction” (Deut. 16:3). Yeshua, who is the “Bread of Life” (John 6:35), was born in the House of Bread (Beit-Lehem) and was in Beit Onya (Bethany) - House of Affliction (John 12:1) - six days before He gave His disciples the bread (“matza”) representing His body (Luke 22:19).

"Then YHVH spoke to Moses, saying, ‘Speak to the sons of Israel and say to them, ‘when you enter the land… and reap its harvest, then you shall bring in the sheaf [omer which is a specific measurement] of the BEGINNING/re’sheet of your harvest to the priest. And He shall wave the sheaf before YHVH for you to be accepted; on the day after the Sabbath the priest shall wave it’" (23:9-11 literal translation). The first harvest (of barley) takes place very early in the spring. From Dvarim (Deuteronomy) 16:9 we learn that the picking is "from the time you begin to put the sickle to the standing [barley] grain".  Because “omer” is also a measurement (one-tenth of an epha), there is no question as to the amount of the "first of the harvest".  Thus, the priest was to wave those first (beginning-resheeet) sheaves before YHVH, "for your acceptance" - lir'tzon'chem (root r.tz.h – resh, tzadi, hey – meaning, “satisfy, favor”), after the Shabbat. This was totally fulfilled by Yeshua, who was in the beginning (ref. Gen. 1;1; John 1:1-2), and is declared to be the beginning and the end (ref. Col. 1:18; 1John 2:13-14; Rev. 1:8, 3:14, 21;6, 22:13). Following His resurrection, which occurred after the Shabbat, He immediately went up to His Father (ref. John 20:17) to offer Himself on our behalf, thus rendering us acceptable. After the first barley harvest was cut, one waited until the day after Shabbat and counted seven weeks, making the 50th day a “mo'ed”, which is intrinsically tied to the Counting of the Omer.

The land and its fruitfulness, or lack thereof, was to reflect Yisrael's relationship with YHVH, as it is "a Land for which YHVH your Elohim cares; the eyes of YHVH your Elohim are always on it, from the beginning even to the end of the year" (Deut. 11:12). The Cycle of the Feasts "from the beginning even to the end of the year" is partly designed for this purpose.  Thus, if the rains come in their due season, watering the ground which responds to the seed (ref. Hos. 2:21, 22), it can indicate that the Nation of Yisrael is walking with their Elohim, "who keeps for us the appointed weeks for the harvest" (Jer. 5:24).  In that case, all is well and the Counting of the Omer can begin. Conversely, the consequence of disobedience and sin is drought (Lev. 26:18-20, 26, for example), which means that there is no barley, no sheaves, and nothing to count.  That, in turn, will affect the next mo'ed, which is Shavu'ot. The mo'adim, the Land, and the relationship with the Almighty are all intertwined, making the life of the Hebrew person inseparable from his Elohim, his Torah, his land, and community. The omer, therefore, affects the celebration of Shavu’ot. It also signifies total dependency on YHVH and speaks of His control over the natural and spiritual causes, their conditions, and aftermath.

On Shavu'ot, the focus is on "a new grain offering to YHVH" (23:16), also termed "first fruits of the wheat harvest” (Ex. 34:22) called bikkurim, which is derived from the word “b'chor” – “firstborn”. Note that in the Hebrew Bible this word does not appear in connection with the waving of the first barley sheaves (v. 10), where, as we noticed above, “resheet” (that is, “beginning” or "first", stemming from “rosh” – “head”) is used.  Interestingly, Yisrael is declared "holy to YHVH”, and like Yeshua is also called “the first - resheet - of His harvest" (Jer. 2:3).  Hence, both of these special times (the Counting of the Omer and Shavu'ot) are a reminder to Yisrael that as YHVH's firstborn (Ex. 4:22), they too belong to Him. The Feast of First Fruit (Bikkurim/Shavu’ot, see Ex. 34:22; Num. 28:26) has also been fulfilled by Messiah when He sent the Spirit of Holiness so that we may be the “bikkurim” – the “first fruit” who were “brought forth by the word of truth” (James 1:18). Shavu’ot’s two loaves that are baked with leaven (which are to be waved, 23:17,20), signify that YHVH’s two peoples, unlike His Son, can be still plagued by the power of sin, but conversely, also with the ‘leaven’ of the animating presence of the Spirit (see Matthew 13:33; Luke 13:20-21),.

Intertwined with this mo'adim ‘inventory’ is an important insertion which lends another dimension to the feasts and to the life of the sons and daughters of Yisrael. It reads as follows: “When you reap the harvest of your land, moreover, you shall not reap to the very corners of your field nor gather the gleaning of your harvest; you are to leave them for the needy and the alien” (23:22 italics added). The reason given for this injunction, albeit very short, summarizes it all: "For I am YHVH your Elohim". We found a similar injunction in last week’s portion (Kdoshim), in 19:9-10, which was preceded by the declaration: "You shall be holy for I YHVH your Elohim am Holy" (19:2). YHVH’s heart, His character, and deeds express His holiness. He desires to bestow this kind of holiness upon His people and, in turn, they are to live accordingly.

From the first month through the third, we now move to the seventh, which is replete with mo'adim, starting with the first day. (Rosh Chodesh - "head of the month", the usual term for the first day of the month, is not used here.) The "first day" of the seventh month is to be a “shabbaton”, a Shabbat-like day, and also a “mikra kodesh” - a "holy convocation" (23:24). It is to be a “zich'ron tru'ah”, that is, a day dedicated to remembering the “sound or a blast” (that was first heard on Mount Sinai, Ex. 19:16). Yet, “t'ruah” is a generic noun, thereby shrouding this mo’ed with some obscurity. The raising of human voices, the blowing of a shofar (ram’s horn), or a silver trumpet can all produce the “t’ruah” sound. The combination of 'jarring' the communal memory and the emphasis on sound may also be in preparation for the tenth day of the month, the most solemn of all the feast days, “Yom HaKippurim”, literally "Day of the Atonements" (v. 27).  The sound of the alarm is intended, therefore, to help the People of Yisrael recall the greatness of their Elohim, His deeds and commandments, as well as their own responses and shortcomings. In other words, it is a call to self-examination leading to repentance. Since “tru'a” signifies several different calls and alarms (e.g. Num. 10:5, 6,9,10), “…blessed is the people who knows [understands, discerns] the “tru'a” [the specific sound and its intent]; O YHVH they walk in the light of your countenance!" (Ps. 89:15).

The Day of Atonement/s is a mikra kodesh, "on exactly the tenth day" (23:27) to commence on the previous evening (according to verse 32); and "it is to be a Shabbat Shabbaton" - a Shabbat of Shabbats.  What else singles out this day? In addition to a total cessation of labor, it is also to be a time of "affliction of the soul". To “afflict" here is “(ve)ee'ni'tem,” the root being a.n.h (ayin, noon, hey), shared by the adjectives “humility” or “self-denial”. Yisha’yahu (Isaiah) 58 clarifies for us the kind of affliction YHVH is referring to: "Is it a fast like this which I choose, a day for a man to afflict/humble [ah'not] himself? Is it for bowing one's head like a reed and for spreading out sackcloth and ashes as a bed? Will you call this a fast, even an acceptable day to YHVH? Is this not the fast, which I choose: to loosen the bonds of wickedness, to undo the bands of the yoke, and to let the oppressed go free and break every yoke? Is it not to divide your bread with the hungry and bring the homeless poor [ah’ni, the same root] into the house…?"  (vs. 5-7 emphases added). Thus, he who truly afflicts himself is not necessarily engaged in ceremonial acts only but, rather, empathizes with the afflicted and comes to their aid. Lastly, a quick glance back to Pesach will remind us of the "bread of affliction" - lechem oni - literally "bread of affliction or humility", which is another name for the “matza”, as we already noted above. Lechem Oni, therefore, is a fitting title for He who is the "Bread of Life", the Pesach's Matza, and who is also described in Z’char’yah (Zechariah) 9:9 as "humble - ah'ni - and mounted on a donkey".

The other aspect of the Day of Atonement, the “kippurim” or “kapara” of the root k.f.r (kaf, pey/fey, resh), with its primal meaning "to cover", we have examined several times (particularly in Parashat Noach – in Gen. 6:14). The ultimate sin-covering and subsequent forgiveness were epitomized in the life and atoning death of Yeshua, who became the final sacrifice and ransom for all (ref. 1 Tim.2:6).

We are still in the seventh month. On the 15th day, the Feast of Succot - Booths or Tabernacles - is to be celebrated for seven days. The first day is to be a holy convocation, on which no work is to be performed. This feast is to be kept "when you have gathered in the crops of the land" (23:39) and is, therefore, another special time, during which the Israelites are reminded of the connection that the Land and its produce bear to their relationship with Elohim. They are also enjoined to dwell in “succot” (“booths”): “…for seven days… so that your generations may know that I had the sons of Israel live in booths when I brought them out from the land of Egypt" (vs. 42, 43). After this mo'ed, there is an eighth day, which aside from being a mikra kodesh, is also described as an “atzeret”, translated "solemn assembly" (v. 36). The root a.tz.r (ayin, tzadi, resh) means, "to restrain, hold back, refrain", as well as "to rule, possess, and to check".  "Solemn", referring to the "assembly", is no doubt an expansion of "restraint", denoting the importance of the day.

“Succa” (singular of “succot”) stems from the root s.ch.ch. (sah'mech, kaf, kaf), meaning to “cover, protect, or a (temporary) shelter”.  Its primal root is to “weave together" (for example, "You have woven me - tesukeni - in my mother's womb," Ps. 139:13). "Succa" is also a "thicket". Besides being translated as a literal shelter for men and animals, this word is used figuratively; especially known is the “fallen succa - dynasty - of David", which YHVH promises to restore (Amos 9:11, Acts 15:16). The "mercy seat" - kaporet - in the Holy of Holies was covered by the wings of the Cherubim, which are described as “covering the mercy seat with their wings” (Ex. 25:20). The term "covering" in this instance utilizes “so’che'chim”, sharing the same root as “succa”.

While Succot brings together several aspects and reasons for all the other mo'adim, it also points to future events. Succot is the only feast that is followed by an eighth day (a day that stands on its own). A full (and prophetically complete) unit of days is always comprised of seven days. The eighth day, therefore, signifies a new beginning. The restoration of David's “dynasty”, or “house”, when compared to a succa, clearly indicates that the Feast of Succot is yet to have an even greater fulfillment. On the day that “the Branch of YHVH will be beautiful and glorious… there will be a succa to give shade from the heat by day, and refuge (chupa - wedding canopy) and protection from the storm and the rain", is an exciting future promise found in Yisha’yahu (Isaiah) 4:2, 6. Being placed at the end of the cycle of the feasts, the solemn eighth day points to that which is even beyond the feasts’ cycle… 

Shabbat, by commemorating the Creator’s work and His redemption of the Hebrews from bondage and their everlasting covenant, lays the foundation for the mo'adim; whereas the mo'adim illustrate the various phases of the life and path of faith.  At the same time, Shabbat, being the epitome of rest and cessation of all self-effort, also foreshadows the coming Kingdom. Thus, it represents, as well as stands for, the destination of the Believer's path, and hence is twofold: a foundation but also a tangible image of the goal. In this way, the Shabbat may be compared to Messiah Yeshua, in that He too is the foundation, the Root, as well as the Branch - both a Beginning and an ultimate Destination (ref. Revelation 22:16).

Some of the word definitions were gleaned from:

The New Brown, Driver, Briggs, Gesenius Lexicon, ed. Francis Brown, Hendrickson Publishers, Peabody, Mass. 1979.

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

Etymological Dictionary of Biblical Hebrew, ed. Matityahu Clark, Feldheim Publishers, Jerusalem, New York.1999.