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 50th 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."
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.
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.
