Abram

(Genesis Chapter 12)

 “Now YHVH had said to Abram: ‘Get out of your country, from your family and from your father’s house, to a land that I will show you.  I will make you a great nation [goy]; I will bless you and make your name great; and you shall be a blessing’” (Genesis 12:1-2).

After twenty generations of firstborns, YHVH visits one man, Abram, and promises him that he will become the father of a nation (goy).  Why would YHVH Elohim single out the firstborn of this particular generation and make such a promise to him?

As we have seen from the days of Nimrod, Eber, and Peleg, the Noahic family had been scattered, resulting in the formation of nations (goyim):  “These are the families of the sons of Noah, according to their generations, in their nations; and from these the nations were divided on the earth after the flood” (Genesis 10:32).  These nations continued to pursue the hierarchical counterfeit and the kingly/priestly (oligarchic) rule that was established by Nimrod.  At the time of Abram’s birth, there were ten firstborns still alive in YHVH’s kingdom order, with Noah as the patriarchal head.  However, these elders were all aged and destined to pass away within the next generation.  Because of the proliferation of the earth’s inhabitants, it was obvious that one man or one firstborn could not represent and implement YHVH’s kingdom for all these people groups or nations/goyim. 

The order of YHVH’s kingdom on earth, therefore, had to take a new turn.  From the twentieth generation of firstborn, the Almighty selected a man - Abram- and declared that a nation would come from his loins.  What kind of nation would this be?  It was to be a firstborn nation which would belong to YHVH Elohim for His name’s sake.  It was to be a peculiar nation, a nation of righteous servant-kings, a chosen and set-apart nation, and a royal priesthood (ref. Exodus 19:6; 1 Peter 2:9).  These people would show forth the glory of the Creator, and be a blessing to the rest of mankind (ref. Genesis 12:2-3; Zechariah 8:13).  They would become a witness-nation of YHVH’s faithfulness to His covenant and to the promises that He would be making to and with the patriarchs. 

YHVH had planned and predestined this people group to carry all the birth-rights inherent in the family of Adam and Noah, and as such, to be fruitful, multiply, and fill the earth.  They would ultimately have dominion, as servants of the Most High, over all that was bequeathed to Adam.  However, having the nature of their progenitor, Adam, they would not qualify to function as redeemers. It would take a future Kinsman Redeemer, who would fulfill all righteousness for them, atone for their sin, and restore their relationship with their Covenant Maker.  This relative, then, would re-establish His kingdom rule in and through them "And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus/Yeshua. "He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end." (Luke 1:31-33).

Let us return to the promises that YHVH gave to Abram and to his seed:  “Then YHVH appeared to Abram and said, ‘To your descendants/seed I will give this land’” (Genesis 12:7).  Abram had to leave his father and household in Haran in order for this promise to be realized.  However, the children of Canaan, the cursed son of Ham, already occupied the land that YHVH chose to give to the progeny of Abram.  How was it that Abram had the right to take this property away from the Canaanites? 

Being a slave of slaves, or a servant of servants, Canaan did not have a judicial right to own land, as a slave was the property of his owner.  Thus, the area that he occupied was available, as it were, while his progeny was destined to be servants in the tent, or land of another.  Abram, on the other hand, and his firstborn descendants, had the right to redeem that territory and to dwell in it.  Yet being servants - of the Most High - they too could not possess it:  “The earth is YHVH’s and all its fullness” (Psalm 24:1), and, “The land shall not be sold permanently, for the land is Mine; for you are strangers and sojourners with Me” says YHVH (Leviticus 25:23).  He always holds the title deed to the land and can choose to give it to whomever He pleases, according to the conditions that He laid down (ref. Leviticus 18:25-28, especially verse 27).

As pointed out earlier, after the days of Peleg, the nations were divided according to the (future) number of the tribes of Israel.  In essence, the governmental administration and oversight of YHVH’s kingdom on earth was to be given to the promised seed of Abram’s firstborn.  But who would this one be, since Abram and his wife, Sarai, were childless? 

From Chapter 14 of "Firstborn Factor in the plan of Redemption," copyright 2011  

Hebrew Insights into Parashat Ki Te'tzeh - Dvarim (Deuteronomy) 21:10 - 25:19

 Parashat Ki* Te’tzeh (“when you go out…”) consists of lists of commandments, some of which we have encountered earlier in the Torah; others are repeated in a modified form, while quite a few are mentioned here for the first time. Whereas the previous Parasha (Shoftim) focused on national matters, here the focus is on the individuals within the nation. It should be noted that, even though at first glance the various injunctions seem to be placed randomly, a closer study reveals that they are organized in clusters with a common theme or some other link that ties each respective group. One such example, where the rulings almost form a storyline, is found at the beginning of the Parasha (21:10-23). The first one is a case of a man desiring and marrying a foreign woman taken captive in war, but losing interest in her at a later stage. The next ruling focuses on the rights of the firstborn son of (again) an unloved wife, whose husband has another, favored wife. From the firstborn son, we are taken to a command regarding a rebellious son, whom some of the sages believe to be the offspring of the foreign wife mentioned above. This son’s behavior makes him a ‘candidate’ for stoning, while the following statute deals with a criminal who is sentenced to hanging.  At the very end of the Parasha (in 25:13-16), to mention another example, we read about unjust weights and measures which are detestable in YHVH’s sight (v. 16). The concomitant ruling is a reference to the Amalekites, who are to be completely wiped out because they ill-treated Yisrael during the Exodus, which also places them under the category of: “Anyone doing these things is hateful to YHVH your Elohim, everyone acting evilly” (v. 16 again), even though “these things” is actually in reference to using unjust weights. Parashat Ki Te’tzeh illustrates the extent of YHVH’s involvement in every aspect of the Israelites’ life - the individuals as well as the community. In turn, Yisrael is to live life in a manner that is worthy of Him.

 

Returning to the paragraph about the "unloved woman" (literally, "hated"), it is made clear that it is incumbent upon her husband to "bestow firstborn status" on her firstborn son if she happens to have given birth to him (21:15-16). In Hebrew, the action of bestowing this status is contained in a single word - "ba'ker" – b.ch.r (bet, kaf/chaf, resh) – while "firstborn" is "b'chor", from which "first fruits" – bikkurim - is derived. Interestingly, in Modern Hebrew, this verb ("ba'ker" - "to instate a firstborn") is one of the synonyms for "to prefer".

 

The stubborn and rebellious son, according to his own parents’ admission, “will not listen to his father's voice or his mother's voice; even though they discipline him, he will not listen to them” (21:18, 20). “Stubborn and rebellious” is “sorer u’moreh”; “sorer” is of the root s.r.h (samech, resh, hey) and means “turn aside, defect, or withdraw”. The root of “Moreh” is  m.r.h (mem, resh, hey), meaning “contentious, defiant, or rebellious”. The type of attitude displayed here issues from the heart, and so in Yirmiyahu (Jeremiah) 5:23 we read: “To this people there is a revolting/defiant and a rebellious – sorer u’moreh – heart”. This son is further described as “a glutton and a drunkard”.  The latter noun is “soveh”, the root being s.v.a. (samech, bet/vet, alef), recalling “sovah” (sin/shin, bet/vet, ayin) which is not only close in sound but also in meaning (albeit employing a different spelling). Thus, if one is not ‘satisfied’ - “sa’veh’ah” - and chooses to overindulge, he becomes a “soveh”. By making use of similar sounds, Hebrew typically points to life’s fine demarcation lines. Proverbs 23:19-21 addresses the same issue, using identical terminology ("soveh"). The rebellious son was to be executed by stoning (ref. 21:21), the latter being the verb “ragom”, one of several Hebrew terms used to denote this action.

 

Another stoning was to occur in the event of a young woman who, upon marriage, was found not to be a virgin (ref. 22:20-21), as well as when “a girl that is a virgin, betrothed to a man, and a man finds her in the city and lies with her” (vs. 23-24). In these cases, the stoning is “sakol” (s.k.l, samech, kof, lamed), which means not only to “hurl rocks”, but also to “gather rocks” such as in Yishayahu (Isaiah) 5:2: “My Beloved has a vineyard in a fruitful horn. And He dug it, and cleared it of stones” (italics added). This again illustrates the close proximity between apparent contradictions, of which we shall see more examples later.

 

 Following the prodigal son in 21:20, the text goes on to speak of “a man [who] has committed a sin worthy of death, and he is put to death, and you hang him on a tree” (v. 22), appending to it: “he who is hanged is accursed of Elohim” (v. 23). The rabbinic explanation for a sin that incurs hanging is idol worship and/or blaspheming. This is exactly what Yeshua was charged with; that is, he was accused of blaspheming the Name of the Almighty (ref. Mat.  26:65; Mark 14:62-64). This is also how He “redeemed us from the curse of [pronounced by] the Law [for breaking] its laws [or redeeming us from the “laws of sin and death”], having become a curse for us” (Gal. 3:13).

 

The next set of injunctions, in chapter 22, focuses on concern for the property of one’s fellow man and his welfare, as well as sensitivity toward YHVH’s creation. “You shall not see your brother's ox or his sheep driven away, and hide yourself from them. You shall surely turn them back to your brother” (v. 1). “You shall hide” here is “hit’a’lamta”, of the root a.l.m (ayin, lamed, mem), and means “hidden or concealed”, and in this context also “disregard, neglect” or “pretend not to see”. It is from this root that we obtain “olam” or “ad olam” which in Biblical Hebrew speaks mostly of “eternity” (future but also past), being indeed concealed and uncharted from man’s vantage point (Deut. 23:3; Gen. 17:7; Ex. 12:24). One of the Biblical terms for a young man is “elem” (and “alma” for a young woman), issuing from the same root (e.g., 1Sam. 17:56; Gen. 24:43); this being the case because their character is still unfolding and their future unknown.

 

At the other end of this cluster of injunctions, we read: “If a bird's nest happens to be before you in the way in any tree, or on the ground, with young ones, or eggs; and the mother is sitting on the young, or on the eggs, you shall not take the mother with the young. But in every case, you shall let the mother go, and take the young for yourself, so that it may be well with you, and you may prolong your days” (22:6,7 italics added). This somewhat obscure command holds a great promise, like that of the 5th Commandment of the Decalogue, which says: “Honor your father and your mother, as YHVH your Elohim has commanded you, so that your days may be prolonged” (Ex. 20:12, Deut. 5:16). The fact that this promise is common to both these injunctions has puzzled the sages all the way back to Talmudic days. Some of them concur that YHVH’s ways are higher than ours, and therefore various precepts are “passed finding out”, while others maintain that one should not even try to discover whether the Divine commands have reasons or not. On the other hand, Professor Yitzchak Heinemann contends that “it is incumbent on us to detect the finger of God in the wonders of nature and the events of our life, though they will still remain unsolved mysteries, so we must endeavor, as far as possible, to appreciate the wisdom and justice of His commands”. [1]

 

The identical reward for honoring parents and for shooing the mother bird before taking her young may serve as a clue to a principle that applies to every word spoken in the Torah: “kala k’cha’mura”, meaning that each precept (and/or word), whether insubstantial or weighty, is to be treated equally. Thus, all the way from the weightiest precept to the least esteemed, through those that are ‘in-between’, obedience is equally required, with the result (of so doing) and the rewards being at times identical. Our Parasha, to cite another such example, also exhorts us to “have a perfect and just ephah [a measurement]; so that they prolong your days in the land” (25:15). Applying this principle to YHVH’s commandments, each one is to be ‘weighed’ by the same scale, not denigrating one and estimating another.

 

"Letting go" of the mother bird is denoted by the verb "sh'lach" – shin, lamed, chet, which also means "to send away". This verb is found in several other instances in this Parasha, all of them having to do with wives – the captured woman from the beginning of the Parasha, once having lost favor with her captor-husband, is to be "let go" of (21:14), as is the wife whose husband has found something unclean about her, and who, therefore "sends her away", as does her second husband who likewise dismisses her (24:1,3,4).

 

Right in between the lost ox and sheep and the nesting bird, is the oft-quoted verse: "A woman shall not wear anything that pertains to a man, nor shall a man put on a woman's garment, for all who do so are an abomination to YHVH your Elohim” (22:5). This injunction is especially used to “prove” the Bible’s disapproval of women wearing what is thought to be strictly male clothing.  However, this is not what the Hebrew text is expressing. “Lo yi-hi-ye kli gever al isha” means “there shall not be a tool/implement of a man upon a woman”. This implies that she is not to carry or wield a tool or an implement characteristic of man’s responsibilities. In this case, therefore, Scripture is not concerned with apparel or fashion, but with certain types of activities that distinguish men from women! As for the men, they are indeed commanded, plain and simple, not to wear women’s garments. The noun "kli" is found elsewhere in our Parasha. "When you come into your neighbor's vineyard, you may eat your fill of grapes at your pleasure [lit. satisfaction], but you shall not put any in your container" (23:24). The "container" (or "vessel") here is "kli". Notice also that here the "eater" partakes of the grapes until he is, literally, satisfied. It is this "satisfaction" – sovah – that did not suffice in the case of the son we read about above, turning him into a "so'veh", someone who crossed the boundary lines and turned into a glutton and a drunkard (just as we noted above, although similar in sound, there is a difference in the spelling of "satisfaction" or "one who is satisfied" – which is the case here – sa've'a - spelled sin/shin, vet/bet, ayin, and the dissatisfied glutton is who is soveh, samech, vet/bet, alef).

 

Back to chapter 22:14 and 17, where we encounter a woman whose husband charges or accuses her. These accusations are "alilot" – a.l.l (ayin, lamed, lamed). In Mitzrayim YHVH is said to have "hit'a'lel" with the Egyptians – that is, He performed deeds that made a mockery of the enemy (Ex. 10:2). "Olal" is also a toddler, and in 24:21, "le'olel" is "to glean" grapes: "afterward; it [the leftover grapes] shall be for the stranger, the fatherless, and the widow". Despite such a variety of meanings, all share a common root that points to movement or development toward attaining a certain goal, be it a positive or a negative one (as in the case of the accused woman).

 

In 23:7-8 we read: “You shall not despise an Edomite, for he is your brother. You shall not despise an Egyptian, for you were an alien in his land, sons of the third generation that are born to them may enter into the assembly of YHVH”. This directive is in contradistinction to the one dealing with the Ammonites and Moabites, who were not to enter the assembly of YHVH even after ten generations, that is, never. Da’at Mikra ponders: “Why is it that the Torah deals this way with the Edomites, not demanding from them what was demanded of the Moabites and Ammonites, which was to greet Israel with bread and water when they had passed by these peoples’ territories? Because Ya’acov tricked Esav and wrested from him the birthright and the blessings, while for having chased Ya’acov, Esav and his progeny have already been punished by having been held off from the assembly of Israel for two generations. The Egyptians are also forgiven for their treatment of Israel, as [their reason for doing so was because] they were afraid lest Israel would join their enemies.” [2]

* The conjunction “ki” is used very frequently in Dvarim. Many sections open up with “if” or “when”, in both cases being a translation of “ki,” which at times is also translated as “for.”

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

[2] Devarim with Daat Mikrah Commentary, Pub. Mossad Harav Kook, Jm. 2001.

Out of the Archives "More Mysteries" (refreshed) 21/06/2002

       

 In the past, as well as more recently, I have come across believers (Christians) who respond to the topic of Israelite identity in statements such as: “I am a Gentile (meaning non-Jew). I do not feel in any way that I’m of the natural seed of Israel, but in Jesus I have all the promises that belong to Israel”. It is nice to claim positive promises, but would these assertors be so quick to make them had they considered the responsibilities that go with being a chosen Firstborn Nation? Especially when this nation is a witness to a faithful covenant-keeping Elohim. I have also heard it said by a Messianic Jew that the inclusion of Gentiles into Israel’s New Covenant is the “greatest thing” (that is, more so than if these "Gentiles" were actually of Israelite descent).  But is it?  Could this belief be a form of replacement theology? 

 

Did the Elohim of Abraham, Isaac, and Jacob/Israel fail to keep His first covenant of multiplicity (stars and sand) with those three forefathers? Did He somehow decide to add other forefathers’ seeds to the Abrahamic Covenant, eliminating the importance of Sarah and Rebecca’s wombs?  (see Romans 9). What is even worse is making Elohim a liar regarding the promises of the First Covenant? Would it not be a “greater thing” if you a “Gentile” from the nations, who has received Elohim’s mercy through Israel’s New Covenant, were to realize that you actually are proof of the Almighty's faithfulness to the First Covenant made with your forefathers Abraham, Isaac, and Jacob? The New Covenant with Israel did not replace Israel; just the opposite, it found the promised seed of Isaac and Jacob/Israel, testifying to YHVH’s faithfulness in keeping the First Covenant.     

 

Yes, "formally you were goy’im, that is, those identified with the nations, but now you are brought (back) into the commonwealth (national identity) of Israel" (ref. Eph. 2:12). How about identifying with the multitudes promised to the forefathers? Was not the “fullness of the Goy’im” promised to Ephraim? Does the mystery of the blindness of Israel have something to do with ignorance of one’s natural heritage? And isn't Ephraim’s brother Manasseh’s name (“forgetfulness”) prophetic of the destiny of the people connected to the promises you, the so-called Gentile, are claiming (Gen. 48:19)? YHVH did not make those promises to “Gentiles”, but to those forgetful Israelites who are “far off”.   

 

Let me emphasize again: the apostles’ understanding of the thirteen or so mysteries they wrote about was based on the Tanach/Old Testament. Yeshua also spoke of these mysteries, although in parable form.  One of those mysteries is found in Paul’s address to the “former Gentiles” or “wild olive branches” who used to be “far off, alienated from the commonwealth of Israel and strangers to the covenants” (ref. Rom 11:25; Eph 2:12). Who are those described as being “far off”?

 

YHVH opens His dissertation in Ezekiel 11:15 by addressing the ones who are “far off”. "Son of man, your brethren, your relatives, your countrymen, and all the house of Israel in its entirety, are those about whom the inhabitants of Jerusalem have said, `Get far off from YHVH; this land has been given to us as a possession.’" Doesn’t that sound familiar, as even today some are still saying to the repentant and restored returnees of Israel/Ephraim those very words?  Are we dealing here with a mystery of blindness on both sides of the family? "Thus says YHVH - Elohim: ‘Although I have cast them far off among the Gentiles (or Nations - (Goy’im), and although I have scattered them among the countries, yet I shall be a little sanctuary for them in the countries where they have gone"' (Ezekiel 11:16 emphasis added). Who was YHVH addressing through the prophet Ezekiel?

 

"O Adoni, righteousness belongs to You, but to us shame of face, as it is this day--to the men of Judah, to the inhabitants of Jerusalem and all Israel, those near and those far off in all the countries to which You have driven them, because of the unfaithfulness which they have committed against You” (Dan. 9:7 emphasis added). Who is the Prophet Daniel addressing, defining their location as being “far off”.

 

“Who is wise? Let him understand these things. Who is prudent? Let him know them. For the ways of YHVH are right; the righteous walk in them, but transgressors stumble in them” (Hos. 14:9).

Hebrew Insights into Parashat Shoftim (Deuteronomy 16:18 - 21:9)

 Last week’s Parashat R’eh ended with: "Every man shall (‘give as he is able’ – is not in the original text, referring to the 3 required pilgrimages), according to the blessing of YHVH your Elohim which He has given [natan] you” (Deuteronomy 16:17, italics added). Parashat Shoftim (“judges”) starts with: “You shall appoint [“titen”/give] judges and officers in all your gates, which YHVH your Elohim gives you [noten]…” Thus, “giving” (in various conjugations) is clearly emphasized here, with the “giving” of YHVH making it possible for those who are His to do likewise. In fact, His “giving” appears throughout the Parasha, especially, but not exclusively, regarding “the land which YHVH your Elohim is giving you". Relevant supervisory regulations are being set up here for the future administration of Yisrael’s national life. To begin with, as we have already noticed, the appointment of judges and officers is provided for, leading to several prohibitions regarding just conduct. Idolatry and its consequences follow. The establishment of arbitrators and judges in all matters leads to instructions concerning the monarchy, and the conduct of the Levites and priests, with, once again, severe warning against idolatrous practices such as witchcraft. From here, we skip to the much-discussed topic of cities of refuge and the blood avenger, and also the setting of boundaries. Matters of witnessing a crime and false witnesses follow. The many issues associated with wars, and how to deal with the corpse of a slain person whose killer is unknown, seal off our Parasha. 

The expression that we encountered in last week’s Parashat R’eh, namely, “You shall put away [purge] – literally burn or consume - the evil from among you” (13:5), is another repeated theme in Parashat Shoftim, almost like a refrain (ref. 17:7,12; 19:13,19; 21:9), thus subtly pointing to the results of incurring YHVH’s burning anger (as we also saw last week). 

Right at the core of this list of subjects, there is a passage, which at first glance may appear compatible with the others. It points to yet another authority figure to appear in the future life of the nation of Israel. However, this figure is of an altogether different genre and purpose (18:15-19). Above all else, this excerpt is prophetic, describing an individual who will show up on Yisrael’s horizon. This person’s qualifying characteristics are somewhat specified in this passage and contrasted with potential false claimants or counterfeits (see vs. 20-22. For more on the latter, refer to 13:1-5 in Parashat R’eh). The instructional aspect of this text is simply, “Whoever will not listen to My words which he [this prophet] shall speak in My name, I will require it at his hand” (18:19). Moshe says of Him: “YHVH your Elohim shall raise up to you a prophet from among you, of your brothers, one like me; you shall listen to him” (v. 15), and again in verse 18 YHVH Himself is speaking, addressing Moshe: “I shall raise up a prophet to them from among their brothers, one like you; and I will put My words in his mouth; and he shall speak to them all that I shall command him”. In verses 16 and 17 mention is made of the fact that before the giving of the Torah in Chorev (Horeb), the Israelites asked Moshe to interpose between them and YHVH. Apparently YHVH looked favorably upon that request (even though His ‘favorable’ attitude may have only been relative to His knowing their inability to ‘draw close’ to Him. As to this matter, see, for example, Deut. 5:26, which reveals the Father’s depth of heart for His children immediately after declaring His so-called approval of their request).

The future prophet, like Moshe, will also have this characteristic of mediation. By inference (re Moshe), some of his other attributes will be: granting deliverance from bondage, being mighty in word and deed, offering strong leadership yet being humble beyond any other human being, willingness to offer up his own life for the people, acting as a teacher and a judge, and being raised from among the ranks of his own people. Dvarim (Deuteronomy) 34:10 appends more details about Moshe, thus implying more about the future prophet: “And never has a prophet like Moses arisen in Israel, whom YHVH knew face to face”. Does placing this passage amid the Torah’s judicial, civil, and clerical instructions, which flank it on each side, point to the reason and end-all of these instructions themselves, and to that which imbues them with life? In Romans 10:4, we read: “For the goal at which the Torah aims is the Messiah”. Shim’on Keyfa (Peter) identifies this prophecy with the “One proclaimed to you before” (Acts 3:20, 22), who is Messiah Yeshua. 

In comparison with this passage, which portrays Yisrael’s supreme ruler, we read in 17:8 – 12 about the Levites and the priests who are to judge and instruct Yisrael: “If a matter is too hard for you in judgment, between blood and blood, between cause and cause, or between stroke and stroke, matters of strife within your gates… And you shall come into the priest, of the Levites, and to the judge who is in those days, and shall inquire. And they shall declare the sentence of judgment to you”. Summarizing the above passage, we see the following points: (1) The place where these arbitrations are to take place, is “the place which YHVH your Elohim shall choose” (17:10). (2) The litigants’ response is to be in obedience “to the word which they [the judges] declare to you” and “you shall do according to the mouth of the law which they direct you, and according to the judgment which they deliver to you. You shall not turn aside from the word, which they declare to you right or left” (vs. 10, 11). (3) The consequences of disobedience are: “And the man who acts with pride so as not to listen to the priest who is standing to serve YHVH your Elohim there, or to the judge, even that man shall die…” (v. 12). 

There are marked differences between these conditions and that which applies to the “prophet” according to 18:15 – 19. Whereas obeying the priestly judges is to be preceded by specific judicial matters, obeying the “prophet” is not subject to such prerequisites: “…I will put My words in His mouth; and he shall speak to them all that I shall command him” (18:18), says YHVH. And while it is YHVH who appoints this one, the judges are simply mentioned as, “the priest, of the Levites, and… the judge who is [that is, who happens to be officiating] in those days” (17:9). Whereas YHVH will “require at His hand… whoever will not listen to My words which he [the prophet] shall speak in My name” (18:19), the person who does not obey the priest or the judge, although subject to a death sentence, will not be accountable to YHVH Himself. In addition, the priests and judges, unlike the “prophet”, are not mentioned as speaking in YHVH’s name, but rather as “standing to serve Him” (17:12). 

Just before the passage about the “prophet like Moshe”, mention is made of the abominations of the people living in the Land of Promise. Yisrael is warned not to do as “these nations whom you shall expel [who] listen to observers of clouds, and to diviners” (18:14). Rather, Yisrael is to be “tamim” - “whole, wholesome, innocent, without blemish -  with YHVH” (18:13). This calls to mind Avraham, who was told, “walk before Me and be tamim” (Gen. 17:1 italics added). It appears that “wholesomeness” in one’s walk before YHVH is connected to the aforementioned passage, and to the Person at its center. It is only by Him that one is rendered tamim”, as Ephesians 1: 4-5 points out: “According as He chose us in Him before the foundation of the world, for us to be holy and without blemish before Him in love, predestinating us to adoption through Yeshua the Messiah to Himself” (Italics added). 

The “prophet”, whose coming is predicted here, unlike the body of the judging and teaching priests, which is set up in response to the people’s needs, will be “raised up” by YHVH Himself (ref. 18:15) and will represent Him in an overall manner. 

Verses 1 and 2 in chapter 18 state unequivocally that the Levites "shall have no part nor inheritance with Israel… they shall have no inheritance among their brethren, YHVH is their inheritance". Yet verse 8 seems to indicate that the Levite could profit from that which "comes from the sale of his inheritance".  However, in Hebrew, this verse reads differently: "They [the Levites] shall eat equal portions aside from the sale[s] of the fathers". Admittedly, this is not easy to understand, but even so, it is NOT saying that the Levites own property, which would be contrary to the above verses 1 and 2, in particular, since the context here is food and not possessions. 

In 17:14-20, the institution of the (‘earthly’) monarchy is discussed. It will be set up in response to Yisrael’s request: “When you come into the land which YHVH your Elohim is giving to you, and have possessed it, and settled in it; and you shall say, ‘Let me set [place/put] a king over me like all the nations around me’” (17:14). Once Yisrael decides to “place” (“sim”- “put”) a king over itself YHVH will select him, providing he is “from among your brothers”, and not 'from among the foreign subjects'. In this way the king would be like the “prophet” whom we just discussed, with the difference being that the coming of the latter (the prophet) will be solely by YHVH’s initiative.  It will be incumbent upon the king to study the injunctions of the Torah. In fact, he is to make a copy of it in a book for his own use, termed here “mishneh Torah” of the root sh.n.h, meaning to “repeat” or “secondary” (v. 18). The king is also to live modestly, “so that his heart may not be lifted up above his brothers and that he may not turn aside from the commandment, to the right or to the left” (v. 20). The root for “king”, “melech” in Hebrew, is anchored in the root m.l.ch (mem, lamed, kaf) and makes for a verb which means “consult, consider different views”, such as we see in Nehemiah 5:7, where it is translated “serious thought” or “consulted”. Thus, it is assumed that in making decisions, Yisrael's king will be consulting and considering different views; a very far cry from the common idea of kingship, especially in the ancient world, which often ascribed divinity to the ruling monarch. 

Chapter 18 verses 3 and 4 present the “priest's due from the people, from those that offer a sacrifice, whether an ox or sheep, that they shall give to the priest the leg, and the two cheeks, and the stomach, the first of your grain, of your new wine, and of your oil, and the first of the fleece of your flock, you shall give to him”. Concerning “this order of giving the priests of the fruit of the land and the fruit of the flocks”, Daat Mikra observes that it was a way to ensure that the priests will not lack “even when there is shortage or famine in the land, because whatever the people have available will also be made available to the Levites. And moreover, since the gifts are handed from one person to another, from lay people to priests, these individuals will be encountering one another as well as exchanging views with each other, and thus drawing closer together. The Israelite (that is the “non-Levite”) will learn the priest’s lofty manners, and the priest will get to know the customs and way of life of the ordinary farmer, his talk and concerns, and thus together all of them will become one single holy people”.[1] In reference to “customs” (mentioned by the commentator above), the text (18:3) reads: “And this will be the priests’ due….” The word for “due” is “mishpat” – sharing its root with the Parasha’s title, which aside from meaning “judge/judgment, litigation, govern” etc. also means “custom” or “manner” (e.g., Ex. 21:9). 

Most of chapter 19 is devoted to the cities of refuge and to the “ancient boundaries”. The cities of refuge were set up to prevent the avenging of blood in cases of unintentional killing. The blood avenger is called a “go’el dam”, literally “redeemer of blood” (vs. 6, 12). The role of a redeemer is to mete out justice (within his family) and bring about the required cleansing from pollution created by the shedding of innocent blood (ref. v. 10). All three of these terms, that is, “meting out justice,” “cleansing” and “pollution” are designated by the root g.a.l (gimmel, alef, lamed). Thus, the term’s tri-fold meaning portrays accurately the ultimate Go’el – Redeemer - whose death, whereby He has taken upon Himself sin’s pollution, accomplished all of these and more. 

As to the “ancient boundaries” - in 19:14 we read: “You may not remove your neighbor's landmark, which those of former days have set in your inheritance, which you shall inherit in the land which YHVH your Elohim is giving you, to possess it”. The word for “remove” is “tasig”, of the root “sug” (samech or at times sin, vav, gimmel), meaning to “move away” and therefore often accompanied by “achor” (“backward”), as is seen in 2nd Samuel 1:22: “the bow of Jonathan did not draw back (nasog achor”). He who moves the marking of a property (in order to extend his own lot) is actually “backsliding”, or “retreating” away from the ones “formerly set” and from the way they were originally determined. The emphasis here on “the land which YHVH your Elohim is giving you to possess it” implies that it is He who set these boundaries in the first place, and therefore altering them would also constitute spiritual “backsliding”. In Proverbs, we find the same verb, “sug”, used very similarly in 22:28: “Do not move the old landmark which your fathers have set”. 

The war regulations (chapter 20) stipulate who will be exempt from the obligation to go to battle. In 20:5-8, four such cases are cited. The first is a man “who has not dedicated [or consecrated or inaugurated] his new house” (v. 5 emphasis added), being the verb “chanach” (ch.n.ch, chet, noon, kaf/chaf) which also means to “train” (e.g., Gen. 14:14, Avraham’s trained servants are called “chanee’chim”. See also, Prov. 22:6) as well as “consecrate" and "habituate”. 

The second person to be exempt from army service is he “who planted a vineyard and has not begun to use it” (v. 6 emphasis added). The verb used here is “chalel” (of the root ch.l.l, chet, lamed, lamed, which we examined at the end of Parashat Yitro, relating to Ex. 20:25) and also means “profane, pollute, defile, begin, to bore holes, entrust, release, dance and a dead body” (example of the latter, “chalal,” is found in 21:1). In a typical Hebrew fashion, we find that ‘ends meet’ and come full circle in the various meanings of ch.l.l. Thus, if we follow this root, starting with ‘profane’, which also means ‘hollow’ (void of real content), then comes ‘release’ (once again, ch.l.l)2, ending with a (new) ‘beginning’ (ch.l.l) and  'eradicating profanity'. Applying this picture to a dead body, a deceased person has certainly been released from any obligations, BUT at the same time, as our verb points out, there is also a new beginning here… albeit in another dimension. This is similar to the term “chet” - “sin” - into which is built the means for reform (“cha’teh” – “cleansing”), here too, profanity and defilement are couched in a term that provides for a transformation by way of a new beginning. The other two individuals who are exempt from army duty are those who are betrothed but have not consummated the marriage, and those who are fearful. 

 In last week’s Parashat R’eh we discussed the meaning of “male”, being “he who remembers”, and then pointed out the special reference there to those who belong to YHVH as “those who are being remembered” (16:16) - “z’churim”. Surprisingly, the same reference to males occurs here too (20:13), although this time it is applied to “all the men of a city which refuses to make peace” and who are to be “struck”. Thus, even these men (who are destined to be put to death) are no less known and remembered by YHVH, who is indeed “in all and over all” (Eph. 4:6)!

Lastly, the Parasha deals with the “decapitated heifer” – “egla arufa” (21:1-9), in connection with the case of an unknown murderer: “And the elders of that city shall bring the heifer down to an ever-flowing stream, which is not plowed nor sown. A’sheh oref”), hence the verb for “breaking the neck” is “arof”. Although the heifer is killed while the elders declare that their "hands have not shed this blood" (v. 7), its killing is not a sacrifice or an offering. The heifer's neck is to be broken by the stream” (v. 4). The word for the “nape of the neck” is “oref” (such as in “stiff-necked”) – it is slaughtered in this manner. Thus, its carcass is buried rather than burnt. The heifer symbolizes the restitution (atonement) of the blood of the dead person, as he cannot be fully avenged without his murderer being found. Additionally, the shedding of innocent blood defiles both people and land; therefore, this occasion renders the opportunity for the elders of the area to “wash their hands off of the matter” and be counted innocent of the blood of the deceased (ref. 21:6, 7). The usage of the “nape of the neck” for the action of decapitating the heifer also alludes to the Hebrew idiom of “turning the neck”, which means to “turn away from” or “reject” (Jeremiah 2:27, for example). In this way, the elders’ action constitutes a declaration that they have rejected and renounced the evil deed that has been committed, also applying it vicariously to the entire people of Yisrael (ref. vs. 8,9) as well as to the land (see 19:10). Just to add an observation - this action, taken by the elders, denotes a conscientious moral oversight the likes of which does not come close to what we can expect from our nations’ leaders!  

  

1 Davrim with Daat Mikrah Commentary, Pub. Mossad Harav Kook, Jm. 2001.

2 Etymological Dictionary of Biblical Hebrew, based on the commentaries of Samson Raphael Hirsch, Matityahu Clark, Feldheim Publishers, Jerusalem – New York, 1999.

Hebrew Insights into Parashat R’eh, Deuteronomy 11:26 – 16:17

 “Behold! – “r’eh,” “see, look” - I set before you today a blessing and a curse…” (Deut.11: 26, emphasis added). The imperative form of the verb “see, look, or behold” is in the singular person, while the “you” in this verse is in plural form. Thus, although that which is about to follow is a charge to the entire nation, each Israelite must consider what is being said and be personally responsible for obeying YHVH’s Word.  Contrary to the English rendering that, a blessing will result “if you hear the commandments of YHVH your Elohim which I command you today; and a curse, if you will not hear the commandments of YHVH your Elohim” (11:27 italics added), in Hebrew it is simply: “Behold I set before you today a blessing and curse; a blessing [of] hearing the commandments…” The prepositional “if” is attached only to the curse.  Thus, keeping YHVH’s Word constitutes a blessing in itself, which is why He gave Yisrael the Torah in the first place - instructions for life abundant! (cf. John 10:10). The blessings are a "given", a default, if you will, obtained by living in obedience to YHVH's Word.

In order to maintain the blessings in the land of their inheritance, the Israelites are commanded: “You shall utterly destroy all the places where the nations whom you shall possess serve their gods… and you shall obliterate their name from that place” (12:2a.3c italics added). The verb used for “utterly destroy” is the same as for “obliterate” - “abed” of the root a.b/v.d (alef, bet/vet, dalet).  The first reference is a double rendering, “a’bed ta’abdoon (destroying you will destroy - singular)”, while the second (obliterate in English) is “ve’eeba’de’tem (plural)”. "Abed” (here in its different forms) puns with “avod” (ayin, bet/vet, dalet), which here is used for “worship and service rendered to idols”, and may be an intentional device employed in our text. Thus we read above, “The places where the nations… serve [av’du] their gods”, and in 13:6-8: “If your brother… or your son or daughter, or the wife you cherish, or your friend… entice you secretly, saying, ‘let us go and serve [na’avda] other gods…’ you shall not yield to him or listen to him…” (emphasis and italics added), as serving other gods will indeed bring about utter destruction and obliteration – avadon - of the above root a.b/v.d - upon those thus engaged (see also 13:10-17). In 12:29 it says that YHVH  will be destroying, cutting off, or annihilating "before you the nations which you go to dispossess". This "destruction" is "karot", meaning "to cut off", while the command to the Israelites to "destroy" the "places" and the "names" connected to the prevailing idolatry in the land, which is the above-mentioned abod, is different. The literal meaning of this verb is "to cause to be lost", whether the sites themselves, or their very memory. 

But while this command to “obliterate” points to the places (of the nations’ idol worship), when the text describes idolatry that originates with one’s relatives and close associates a completely different course of action is enjoined: "But you shall surely kill [harog ta’hargenu – killing you will kill] him; your hand shall be first against him to put him to death, and afterward the hand of all the people.  And you shall stone him with stones until he dies, because he sought to entice you away from the YHVH your Elohim…” (Deut. 13:9-10).  

Having been nomads in the wilderness, the Israelites have not yet experienced the “rest and the inheritance” promised them by YHVH (12:9).  It is precisely to obtain those two promises that they are to “not do according to all that [you] are doing here today, each doing all that is right in his own eyes… And you shall cross over the Jordan, and shall live in the land which YHVH your Elohim is causing you to inherit. And He shall give you rest from all your enemies all around; and you shall live securely” (12: 8, 10, italics added).  “Rest” is “menu’cha” (root n.o.ch – noon, vav, chet), and “inheritance” here is “nachala” (root n.ch.l – noon, chet, lamed), with the first two consonants of the latter forming “nach” – rest, thusly making these two (inheritance and rest) an indivisible unit. From Hebrews 4:1, 2 we learn that “the word [of the promise to enter the rest and receive the inheritance] did not profit those hearing it, not having been mixed with faith in the ones who heard” (italics added). The root n.ch.l is also used for streams of water; that is what 'flows' or 'moves on', such as an inheritance passed from one generation to the next. 

Large portions of our Parasha deal with YHVH’s place of choice, where He is to be worshipped. It is no wonder, therefore, that just beforehand He commands Yisrael to cleanse the land of all vestige of idolatry. As we saw in Parashat Va’ye’tze (Genesis 28: 10 – 32:2, in chapter 28:10ff) “place” is “makom”, originating from the verb “kum” which means “to rise, stand up, or go up”.  This place is defined as: “The place which YHVH your Elohim shall choose out of all your tribes; for you shall seek His dwelling, to put His name there” (12:5).  It is there that the Israelites are to “go” -- it is there that they are to “bring” their “offerings, sacrifices, tithes, contributions and oaths” (12:6, 11). It is also there that they are to “do” all that He commands them to do (12:14).  It is to be a place for both individual and corporate service to, and worship of YHVH, with the Pesach sacrifice being offered there (ref. 16:2, 6), and where the “rejoicing” during the Feast of Shavu’ot (Feast of Weeks) is to take place (ref. 16:11), as well as at Succot (16:15). Finally, “three times in a year shall all your males appear before YHVH your Elohim in the place which He shall choose” (16:16 emphasis added). The word here for “males” is not the usual “z’charim” (singular, “zachar”), but another version of the same root (z.ch.r. zayin, chaf, resh), “z’churim”. The root z.ch.r means to “remember”, and thus a “male” is “one who remembers”.  But here the changed form (“z’churim”) means “those who are remembered”. If the Israelites remember to obey YHVH’s Word, He will definitely not forget them and will maintain His faithfulness to them (and their households). "The place that YHVH chooses" (for His dwelling place in the land of Israel), which is repeated several times in our text, as we just noted, calls to mind Yeshua's words: "I go to prepare a place for you…" (John 14:2b), which is preceded by His statement: "In my Father's house, there are many mansions" (v. 14a). Whether on earth or in heaven, in the terrestrial or in the celestial, Elohim always desires to live with and in His people, and is, therefore, the Builder of their shared abode (cf. 1^st Chron. 17:25; Ps. 127:1; Is. 66:1; Heb. 11:10).

Whereas the sacrifices and offerings are not to be offered randomly (“take heed to yourself that you not offer your burnt offerings in every place that you see”, 12:13), the slaughtering and partaking of meat, once Yisrael enters the land, may be done at will (v. 15). This will enable the people to eat the meat of undomesticated animals such as deer and ram, which although kosher, could not be eaten in the wilderness as they were not to be used for sacrifices.  But in addition to this changed regulation, another change is now being enacted.  Because meat-eating in the wilderness always involved a sacrifice (“peace offering” for the laymen), those partaking of it had to be “tahor”, that is, in a state of ritual cleanliness. However, with the changed conditions and requirements for and in the Land of Yisrael, he who is ritually unclean, the “tameh”, will also be able to partake of meat (except, of course, meat that is to be sacrificed in the place designated by YHVH).  It is here that the prohibition of consuming blood is also repeated (12:16) and elaborated upon in verse 23, where it says (literally): “Only, be strong not to eat the blood, for the life is in the blood, and you shall not eat the life with the flesh” (emphasis added). Rashi, quoting Rabbi Yehuda, comments that it took “strength” to restrain oneself and not partake of the blood. He further quotes Rabbi Shim’on ben Azay who says that this indicates that if fortitude was needed to stay away from blood, which naturally does not constitute a great temptation, how much more so regarding YHVH’s other injunctions![[1]]  However, the blood that we are obligated to ‘drink’ is Yeshua's, for He said: “Truly, truly, I say to you, except you eat the flesh of the Son of man, and drink His blood you do not have life in yourselves.  The one partaking of My flesh and drinking of My blood has everlasting life, and I will raise him up at the last day” (John 6:53, 54).

The expression “life is in the blood”, of 12:23, is actually the “blood is [or constitutes] the soul”, as we see also in B’resheet (Genesis) 9:4.  Soul - “nefesh” - stems from the root n.f.sh (noon, pey/fey, shin) meaning, “rest” or “refreshing oneself”. Shmot (Exodus) 23:12 provides a good example and illustration of the usage and meaning of this verb: “Six days you are to do your work, but on the seventh day you shall cease from labor [in order] that your ox and your donkey may rest, and the son of your female slave, as well as your stranger may refresh themselves” (emphasis added). Thus, embedded in the very word for ‘soul’ is YHVH’s original intent and design for it, which is “rest, repose and refreshment”. What's more, in Exodus 31:17 we read the following: "...for in six days YHVH made the heavens and the earth, and on the seventh day He rested and was refreshed - va'yinafesh" (italics added).

Chapter 13 begins with a challenge concerning false prophets or dreamers of dreams, which the Israelites are not to heed if they are to truly express love for YHVH their Elohim.  Accordingly, we read the following in verse 3: “You shall not listen to the words of that prophet or that dreamer of dreams; for YHVH your Elohim is testing you to find out if you love YHVH your Elohim with all your heart and with all your soul”.  The Hebrew for “you love…” is “ha’yesh’chem ohavim…”  This is an unusual usage of “yesh”, which as a rule means, “there is, substance, or existence” and is generally not attached to verbs.  The particular usage employed here indicates that the love the Israelites are supposed to have for YHVH is to be part and parcel of their very being, their makeup, and their fiber.  

The rest of chapter 13 and the first part of 14 deal (again) with idolatrous practices, about which it says: “You shall put away evil from among you” (13: 5c, see also v. 17a).  The verb for “put away” is “(u)ve’arta”, of the root b.ae.r (bet, ayin, resh) which literally means to “burn”.  In Bamidbar (Numbers) 11:1 we read, “And when the people complained, it displeased YHVH and YHVH heard it; and his anger was kindled, and the fire of YHVH burnt among them”.  That fire of YHVH, which burnt among them, was denoted by the same verb.  And thus, we may infer that Yisrael is not only to “burn” the “evil”, but that failing to depart from it will incur YHVH’s burning (anger).  Moreover, there is another word that is spelled the same and means “brutish or ignorant” and by inference also “beasts and cattle” (e.g. Gen. 45:17).  The fools are addressed in Tehilim (Psalms) 94: 8 – 11 in this way: “Understand you beastly ones [“bo’arim”] among the people; you fools, when will you be wise? He who planted the ear, shall He not hear? He who formed the eye, shall He not see? He who chastises the nations, shall He not punish, He who teaches man knowledge?  YHVH knows the thoughts of man, that they are vain”.  It appears that b.ae.r (“burning,” but also “removal” and “brutish”) is applied to the ignorant ones who have incurred YHVH’s burning anger, or to those who may be in danger of doing so. 

The laws of tithing are also repeated in our Parasha: “You shall surely tithe all the increase of your seed that the field yields year by year” (14:22). “Aser ta’aser” – “You shall surely tithe” (lit. “tithing you shall tithe”) is emphatic. The letters ayin, sin, and resh from the word “eser” - “ten” (the tithe, of course, being the tenth part of the whole, and therefore called “ma’aser”).  These letters also form the root of ashir - rich (with a slight modification in the letter “sin”, placing the dot – vowel - on the upper right-hand side, turning it to “shin”).  Are we to surmise from this that he who pays his tithes is guaranteed riches?  The reason given here for the tithes (and for having to be faithful to eat it in the place chosen by YHVH) is to teach the “fear [of] YHVH” (14:23).  The commentator Alshikh asks, “How can eating, drinking, and abundance of rejoicing teach people to be God-fearing? … Perhaps the Holy One blessed Be He commanded them to take a tithe of all their possessions to Jerusalem, to deter them from repudiating the source of their bounty, and that they should realize that this wealth did not originate with the power of their own hands. It was as if they were giving the king his portion. This tithe is ‘holy to the Lord’, and from the table of the Most High. They were partaking of the table of the Most High (this tithe was regarded as their own personal goods…) … The ‘living would take this to heart’ that he was a slave of the king of the universe, partaking of His bounty, and in this way never stop fearing the Lord continually.”[[2]] 

The principle of the release of debts comes next. “Every seven years you shall make a release [“sh’mita”] (15:1), of the verb sh.m.t. (shin, mem, tet), which means to “drop, release, or let go” (as we saw in Parashat Mishpatim – Ex. 21-24, in 23:11).  The lesson learned thereby is not only the remission of debts but also the remission of sins, granted us by YHVH who in forgiveness and grace “lets go” of our transgressions. The theme of generosity expressed in 15:3-4 is repeated in verses 7-11, where we find the expression, “an open and free hand” (15:8). Such an attitude, with the resultant deeds, will produce conditions where there will be, “…no one in need among you, for YHVH will greatly bless you in the land that YHVH your Elohim is giving you for an inheritance, to possess it” (15:4).  But should the poor nevertheless remain in the land, “sh’mita” will afford an opportunity to “give freely” (ref. vs. 7, 8, 10, 11) and, further, to be blessed in return.  Even Yeshua made the comment that “the poor are always with you” (John 12:8).  The word used in our text for “poor” (15:7, 11) is “ev’yon”, of the root a.v.h (alef, bet/vet, hey) which is “submit to existing demand” [3], thereby describing the lot of the less fortunate member of society. In verse 2, we read: “… every creditor shall release what he has loaned to his neighbor…” - “loaned” here being “yasheh” (root n.sh.h, noon, shin, hey) and means “obligate, give up rights”. It also forms the root of the name Menashe (forgetfulness, related to "giving up rights, see Gen. 41:51). In verse 6, we read again: “For YHVH shall bless you as He has promised you, and you will lend to many nations, but you will not borrow…” “Lend” here is “avot” (a.v.t. ayin, bet/vet, tet), meaning “obligate, be indebted”. [4] Conditions of full graciousness and generosity result in full freedom, with none having to “submit to the demands of others” to whom they are “indebted”. But, as mentioned above, when that is not the case, YHVH makes provision for those who fall under this category, thus allowing the rest of society to be exercised in goodness and care. The centrality of this principle is well expressed in Proverbs 19:17, which says: “He who has pity on the poor lends to YHVH, and He will pay back what he has given”.

In the latter part of chapter 15, we encounter instructions concerning Hebrew slaves, who are to be released in the seventh year: “And when you send him out free from you, you shall not let him go away empty. You shall richly bestow on him from your flock, and from your threshing floor, and from your winepress…” (v. 14, emphasis added).  The Hebrew reads: “bestowing you shall bestow”, while the verb for “bestow” is “ha’anik” (the root is a.n.k, ayin, noon, kof). According to Daat Mikra commentary [5], the usage of this verb here is connected to “anak”, a necklace, to point out that rather than ‘hang burdens on the neck’ (as the idiom goes) of the former slave, the master is to ‘hang on his neck’ gifts of every kind. Still on the same theme, in 16:11 we read concerning the Feast of Shavu’ot: “And you shall rejoice before YHVH your Elohim, you and your son, and your daughter, and your male slave, and your slave-girl, and the Levite that is inside your gates, and the alien, and the fatherless, and the widow that are among you…” According to Rashi, the first group of four parallels the last four. The first lot belongs to man, while the second lot belongs to YHVH, who says to man: “If you will treat well those who belong to Me, I shall likewise be kind [literally, ‘cause to rejoice’] to those who belong to you”. [6]

  

[1]  Dvarim with Daat Mikrah Commentary, Pub. Mossad Harav Kook, Jm. 2001.

[2]  New Studies in Devarim, Nechama Leibowitz, trans. Aryeh Newman. Eliner  

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

      Books Inc., Brooklyn, N.Y.

[3] Etymological Dictionary of Biblical Hebrew, based on the commentaries of   

     Samson Raphael Hirsch, Matityahu Clark, Feldheim Publishers, Jerusalem, - New    

     York, 1999.

[4] Ibid

[5] Dvarim with Daat Mikrah Commentary, Pub. Mossad Harav Kook, Jm. 2001.

[6] Ibid

 [1]  Dvarim with Daat Mikrah Commentary, Pub. Mossad Harav Kook, Jm. 2001.