The first verse of Parashat B’har (meaning, "In Mount…") serves to remind us that YHVH’s words to the Children of Yisrael, via Moshe, were spoken in Mount Sinai.
The opening of the Parasha focuses on the seventh year suspension of all soil cultivation (known as “Shmita,” whose root sh.m.t is mentioned in Parashat Mishpatim Ex. 23:11. See Heb. Insights into Parashat Mishpatim - Ex. 21-24). In spite of this edict regarding work cessation, it is stated, "the Sabbath of the land shall be to you for food" (25:6). This declaration contains the familiar and principal thought, similar to the one that accompanies the weekly Shabbat, that YHVH is the Provider and thus the members of the community are afforded an opportunity to exercise faith throughout that year. 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 time period (25: 6, 7). Again, not unlike the weekly
Shabbat, the benefits of YHVH's year of land-rest apply to one and all without
regard to status and origin. However, this “Shabbat of Shabbats” (v. 4) year,
together with the 50th year Jubilee, the "yovel" to which the rest of this Parasha is
dedicated - apply only in the
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
"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 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 has originally formed or produced them, but which exists outside of 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). "
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 the fact that it actually belongs to… YHVH, as we just learned from the above-cited Psalm. And as much as the Torah stresses ownership rights, it also reminds us, almost in the same breath, who the real Owner is and that “we have no permanent city here, but we seek the one to come" (Hebrews 13:14).
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
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 that He is providing for His people.
Some of the word meanings were gleaned from:
The New Brown, Driver, Briggs, Gesenius Lexicon, Francis
Brown
Hendrickson.
Publishers,
Theological Wordbook of the Old Testament, ed. R. Laird
Harris, Moody Press, Chicago, 1980.
No comments:
Post a Comment