Friday, July 31, 2026

Seven Weeks and One Day

 I - First of all, we want to thank everyone who has been praying for us over the past two months.  Needless to say, it was an adventure in learning that “man may choose his way, but the Almighty Elohim of Israel directs the path.”

Last year was a bit challenging for us as we both had health issues that kept us close to home and family.  Thus, we were not too keen on traveling overseas.  BYNA (B'ney Yoseph North America) invited us to attend their three-day 10th anniversary conference in Tampa, Florida, on March 3, 2026.  We delayed our response because both of us had to undergo some physical exams.  However, because many of our old friends were about to attend and wanted to see us and we them, we decided to make flight reservations for February 26th and spend a few days beforehand with close friends who reside in the area.  We purchased the tickets and made the necessary contacts, knowing that there was always a possibility of war breaking out and of the airport being closed down. The plan was to see some close friends who reside near Tampa, attend the BYNA anniversary and conference, fly to Wisconsin to visit my family for a week, and return to Israel on March 17th. 

Our El Al flight was to take us from Tel Aviv to Boston, where we were to pick up a domestic plane to Tampa.  However, during the flight over the middle of the Atlantic, we were informed that one of the two engines had faltered and therefore we would have to be redirected. Amazingly, no one panicked; everyone just continued as if it were mere routine. Because the flight was full and many passengers were slated to continue from Boston to other destinations, the choice of airports was limited.  After a short time, the pilot announced that we were turning back - to London's Heathrow airport. After about two hours, we thankfully landed at that destination.  We disembarked and were immediately escorted to our next awaiting flights. Our hats off to those responsible for making this exchange smooth and uneventful.  Our next flight took us directly to Tampa on an airline called “Virgin Atlantic.” We didn’t know that this abrupt change was prophetic (to be explained later). We were very thankful to be able to continue our journey as planned… so we thought…  

 

II - Upon arrival in Tampa, we were met by a couple, one of whom we knew from way back in the 1990’s as she was associated with Angus and Batya’s MIA (Messianic Israel Alliance) conferences. At that time, she and her late husband started an Ephraimite home group in Brandon, Florida, not far from Tampa, where we had shared a couple of times at their little home fellowship.  We met our friend and her new husband at Succot last year in the Jerusalem park, where regular gatherings are held on each of the three high holidays. Their enthusiasm for moving ahead in the restoration of the second stick of Joseph/Ephraim was electrifying for Rimona and me. At the time, we had no plans to come to the US, but they left us with an invitation to visit their congregation (Beit Tahila) in the future should we make a trip to the area.

A few days before we departed for the States, we wrote them and mentioned that we were about to participate in the BYNA anniversary celebration. We planned to arrive a few days beforehand to be picked up by other old-time friends with whom we were going to spend Shabbat.  However, some unexpected last-minute changes took place, and we were notified that our friend would not be in town. Almost simultaneously, an invitation came from the 'Succot couple' to host us in their home and congregation.  They also invited us to their post-Purim celebration the following day, but apologized that they had already invited a guest speaker from Israel sometime beforehand.  Well, the war broke out in Israel, and this guest speaker was not able to leave.  Instead, they were very happy to have us as their last-second fill-in speakers.  

From one day to the next, like our flight returning to London, YHVH had us on His itinerary.  Bet Tahila’s Purim celebration was like revisiting the MIA conferences, with praise, worship, and dance that were high on the agenda. As a bonus, friends who we knew from yesteryear also showed up, adding to the joy of being with more of the redeemed and found sheep of the House of Israel.  The celebration was anointed by Abba to such a degree that it prepared us, not only for what we shared with the congregation, but also for the unexpected (short-term) future that awaited us…        

 

III - We want to thank our hosts from Beit Tehila for picking us up at the airport upon arrival, and for the wonderful Erev Shabbat meal they prepared for us and for our mutual friends. On Shabbat, we had an opportunity to celebrate together and to share at their Shabbat service.  After the wonderful time of worship with their congregation, we were whisked away by our dear friends from Bradenton.  They picked us up in their Tesla, and we drove south. I had the privilege of sitting in the front seat.  This was my first experience in an autonomous vehicle. For an hour and a half, the driver, or should I say the one behind the wheel, conversed as if we were sitting in the back seat. He told me all about this amazing car.  We soon arrived at our destination, which was their son and daughter-in-law’s home, where we enjoyed a gourmet meal and stayed for the next two days. The following day was just what Abba knew we needed: to relax and enjoy with the family our home-away-from-home, which included a lovely boat ride around the area.  After those days of being pampered, we traveled back to Tampa, again in the Tesla.  

Before we even stepped out of the vehicle, in front of the hotel where the B'ney Yosef 10th Anniversary event was to take place, we recognized several people we had known from the first BYNA gathering.  Entering the Hotel and settling into our room, a gentle excitement ran through us as we wondered which of our dear friends we would encounter first.  We were not disappointed, as one by one, over the next few days, we hugged, talked, shared hearts, and reminisced with old and new friends.  One of the highlights of this event was its family reunion flavor.  On the following day, we were picked up by our beloved brother and returned to Beit Tehila for their Purim celebration, which I mentioned in last week’s letter.  

One of the greatest impacts that BYNA's 3-day meetings had on us was the creation of several 'action and evaluation committees' composed of associate members, along with elders and administration staff.  The potential for B'ney Yosef North America to become a hub for the restoration of our National Ephraimite identity now has a real chance to succeed.  But we also have to remember what it means to be a redeemed remnant of the body of Messiah.  We know that the Head of the body returned to His heavenly position to fulfill “all that has been spoken by the prophets of old” (Acts 3: 19-21), as His main purpose is to sanctify and restore the House of Jacob, and set up the administration of His Kingdom in the house of Jacob (see Luke 1: 31-33; Isaiah 49:5-6).

Over the years, different individuals have been voicing criticism and judging the efforts to organize with our national aspiration in mind, as the second stick of Joseph in the hand of Ephraim. But at the same time, we do need to take to heart Paul’s exhortations: “Whatever you do, do it as unto your Master” (Col.3:23; Eph. 6:7). And to the nay sayers we say: “Who are you to judge the servant of another? To his own master he stands or falls; and stand he will, for the Lord is able to make him stand” (Romans 14:4).  

It is Yeshua’s business to restore the whole House of Israel, but it takes working together, especially within an organization. But each individual is to serve the Master, not man or himself.  “For through the grace given to me (Paul) I say to every man among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as Elohim has allotted to each a measure of faith. For just as we have many members in one body and all the members do not have the same function,  so we, who are many, are one body in Messiah, and individually members one of another” (Romans 12:3- "…. Let love be without hypocrisy. Abhor what is evil; cling to what is good.  Be devoted to one another in brotherly love; give preference to one another in honor;  not lagging behind in diligence, fervent in spirit, serving the Master;  rejoicing in hope, persevering in tribulation, devoted to prayer,  contributing to the needs of the saints, practicing hospitality” (Romans 12:9-13).  

Among the critics are those who find it hard to work together with others because of the level of maturity it requires.  As we know, through our relationships with one another, the Spirit works sanctification: "Iron sharpens iron, so one man sharpens another" (Proverbs 27:17)...   

IV - On the last day of the conference, we were invited, if the opportunity were to avail itself, to a small fellowship in Dalton, Georgia, as the pastor was keen to meet us. Setting aside this request, we told him that in two days we were flying to Wisconsin for a 10-day visit to visit family, then returning to Israel for Pesach (Passover), as we planned to celebrate it at home with about 20 guests. In the meantime, two days after leaving Israel, the war with Iran broke out, and although our travel agent informed us only of a different departure airport, and not of a different date, we knew that the latter was also subject to change.

Thus, with the original plan still in mind, we checked out of the hotel with a friend from Texas, and the three of us were picked up and hosted by our mutual friend from Anna Maria Island. We left in a bit of a hurry because we needed to get to our destination for the Erev Shabbat meal.

During that multi-course gourmet dinner, we discussed the strategy for leaving on Sunday morning, as our flight to Wisconsin was at an extremely early hour.  Later in the evening, as we relaxed around an outdoor fireplace, we mentioned the invitation to Georgia, but dismissed it and all retired for the evening.

Shabbat morning came very quickly, as some of us early risers had the urge for coffee, a great assortment of which was available in the house coffee bar.  As we were relaxing, sipping our favorite drink, the subject of being led by the Spirit came up. After a mini-sermon by our host, the fear of the Almighty Elohim fell on me. We all seemed to sense that our plans were about to change.  Instead of flying to Wisconsin the next day, we ended up getting one-way tickets, compliments of our host, to Chattanooga, Tennessee, a destination not too far from Dalton, Georgia. After a couple of phone calls, everything was set for tomorrow's plan, to be picked up upon arrival and taken to a meeting with the pastor and several elders… to be continued.

How important is the womb and the seed of a woman?

The Jewish nation has never forgotten the lost tribes, which were torn off from the House of Jacob. Throughout the centuries, Judah has yearned for and searched for them.  Paul especially had a remarkable passion for his lost brethren. He was even willing to give up his life for their restoration and return.  In Romans 9, he expresses it as follows. “I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Messiah for the sake of my brethren, my kinsmen according to the flesh, who are Israelites” (Romans 9:2-4, emphasis added).  Why did he not call his “brethren, kinsmen” simply “Jews”? Why did he use Israelites, which includes the Jews but also the other tribes?  He then continues to stress his grief over them, while also identifying them as the true promised seed/progeny of Abraham via the dead womb of Sarah, who is "Isaac", and then the chosen seed of Isaac from Rebekah's womb, that is "Jacob", who is the father of all the Israelites. These are the people whom Paul is grieving over. He went to the nations driven by this knowledge. Challenging his readers, he asks: “Has the word of Elohim failed?" (v.6). In other words, has a covenant-keeping Elohim failed to watch over His word and perform it (ref. Jeremiah 1:12)?  Has He changed His mind about the covenants and promises that He made with the forefathers? We too have to ask ourselves the same questions. Or, better yet, ask Yeshua, Israel’s Messiah, if He has failed to be what He says He is, the Living Word of the Father, Faithful and True, Son of David, Shepherd and Redeemer of the whole house of Israel!  (See the Shepherd of Israel's warning in Ezekiel’s chapter 34)…

 

V - Upon arrival in Chattanooga, we were picked up by the pastor of the Dalton, Georgia, congregation. During the drive through the beautiful countryside, this young man told us about himself and how the congregation got started. He relayed the vision that he was given, in which he saw people flocking from many directions, like streams of water, to this fellowship. Upon arrival, we were welcomed by a few others, to whom we were introduced.  After the meal that we all partook of, we met for a time of prayer and sharing. We learned that, as a Hebrew roots congregation, they were mistaken for being Jewish and had been threatened by some anti-Semites who also damaged property. Thus, no signs were displayed on the outside of the building. As we sat there, praying, discussing, and answering questions, the elder assigned to security suddenly made his way to the door. A passerby came up to the glass door (that whole side of the room was glass, facing the street, and so we could be seen from the outside). The security guard welcomed this smart-looking African-American man wearing a nicely fitted jacket, cowboy hat, and boots.  He told us that he was from London and New York, and that he was seeking prayer for his relatives, living in the area. He had a heavy burden for these relatives who were averse to the Spirit. We prayed for their salvation and that they may come to know “Jesus” and be filled with the Spirit, as he obviously was.  As we gathered around, with some laying hands on him, wonderful words of encouragement and comfort were spoken through the Spirit. While we prayed for his family members, we did likewise for him, blessing him before he departed. 

After our surprise “guest” left, we thought perhaps YHVH brought him to verify that He would indeed bring many wandering sheep from all around to this fellowship. 

The plan was to have another meeting with the rest of the congregation the following evening. But last-minute announcements and severe storms in the area were not conducive to a large gathering. Thus, only some of the elders came. Yet, as part of the string of surprises that met us along the journey, two couples who saw the announcement on social media showed up. These were old-time acquaintances whom we knew years ago from…Texas! “What are you doing here?” we wondered. It turned out that these folk moved to the area some time ago in order to join a certain congregation. Once again, we had a time of prayer and intense discussions, while also being thoroughly blessed by re-acquainting ourselves with these precious people. Our prayer is that Abba would move upon their hearts to lend a helping hand to this young congregation and bless it with what they have acquired spiritually through the years.

Shortly before we left for our trip, we received an e-mail from old-time friends who, upon hearing of our intention to travel to the USA, had invited us to visit with them and their congregation in South Carolina. Not knowing at the time that our plans would be altered by Abba, we turned them down. But now things were different. It was a “mere” seven-hour drive from Dalton, Georgia, to Columbia, South Carolina. A short telephone call confirmed that this visit was indeed part of the plan.

The following morning, we were picked up early by one of the elders who drove us to a meeting place, halfway to our destination. There, we were picked up by our friends, veteran leaders of an Israelite-Hebrew roots congregation - Gates to Zion. Just like our Georgia ‘station’, this too was not to last long. However, much was to be gained during that brief visit… 


VI - After checking out of our hotel in Dalton, our driver from the fellowship picked us up at the designated time.  The journey north towards South Carolina was very smooth and uneventful, but our conversation was very interesting as our driver shared much about his Native American ancestry.  Arriving at our chosen destination, we met up with our friends from Gates to Zion, and we all had a fun-filled lunch at a fast-food restaurant.

Continuing the drive north with this very special couple meant nonstop conversation.  They are very seasoned Two-House Ephraimites, well connected to the land and its people. At least once a year, they come to Israel and bring others with them.  What's more, their fellowship supports families and communities in Judea and Samaria.  One might say, theirs is a “boots on the ground” congregation. After arriving and settling into a familiar bedroom in their home, we went out for dinner.

Reading these weekly “surprise” letters, some of you may conclude that we were on a culinary tour.  In one of our many conversations, mention was made of a major 'download' that several congregational members and their leaders had received. It was mainly centered on two scriptures, which they found very significant and instructive for the times we are living in: Psalms 108 and 110. It just so happened that the next night an elders’ meeting was to take place, and we, the unexpected guests, were invited to attend. 

The following evening, as the seven of us gathered and the two scriptures were read, the Holy Spirit's presence was very tangible.   “My heart is steadfast, O Elohim; I will sing, I will sing praises, even with my soul.  Awake, harp and lyre; I will awaken the dawn!  I will give thanks to You, O YHVH among the peoples; and I will sing praises to You among the nations” (Psalm 108:1-3 emphasis added).  "YHVH will stretch forth Your strong scepter from Zion, saying,'rule in the midst of enemies.' Your people will volunteer freely in the day of Your power; In holy array, from the womb of the dawn, (Psalm 110:2-3 emphasis added).

“I will awaken the dawn," but from where will it be done? Could it be that this is taking place from being positioned in "the womb of the dawn"?

One of the elders explained in greater detail how they were perceiving these verses about the dawn.  Each one who is called to minister to the Father and His Son during the "womb of the dawn" does so in a specific place, a personal "altar".  We discussed what this might mean or indicate for the restoration or perhaps the birthing of the second stick/nation of Ephraim/Israel.  Lots of thoughts began to stir in our minds about the significance of this “womb of the dawn".

As these "called and faithful" ones seem to be paving a path of prayer and praise for the Bridegroom's return, they are also pre-empting the coming forth of Ephraim. It occurred to us that some "sons of Yoseph" were taking up the role that had long ago been removed from the members of this house (e.g., Hosea 4:4-5): the "priesthood" – the priesthood of Ephraim. Looking further into these designated psalms revealed even more, that is, more about the "Lord" and His Melchizedek priesthood in 110, and Elohim's word regarding taking over the land of promise, along with the citing of some of the tribes, in 108.  

While contemplating what we were receiving from the GTZ pastors and elders, a memory of a recently mentioned book, “The Fourth Turning,” came to mind. Was this title saying something about the birthing phases? Did the proverbial baby need to turn in order to get into the correct position for birth?  There was a lot to sleep on that night and to take with us the next day to Phoenix, Arizona… 

 

VII - Firstly, I must apologize for the mistake in the P.S. of last week’s letter.  At Shavuot, we lift and wave two leavened loaves of bread, not unleavened, although in Messiah we are constituted unleavened.

Our early-morning flight from Colombia, South Carolina, to Phoenix, Arizona, meant that the four of us were already practicing getting up during the “womb of the dawn” and welcoming the sunrise upon our arrival at the airport.  Thanks to the many trips that these two GTZ pastors make to Israel, they had enough sky miles for us to fly free to Phoenix, which was another of those surprise provisions. Thank you.

Arriving in temperatures in the 90s F. (high 30s C), we were warmly welcomed by our hosts from “Living Messiah" Congregation. It is hard to put a title on this couple, even though they are regarded as teachers, pastors, and leaders; their demeanor is more like that of “Mama and Papa”.  We had been with them two weeks earlier at the BYNA 10th anniversary conference, at which time they became the new head Elders of this organization.

When they met us at the baggage area, one glance told them that we needed immediate respite. Hence, they rushed us off (in another Tesla) to a hotel. On the way, we were already sharing with them what had been transpiring since we left the conference, especially the revelations from the past two days.  In the course of mentioning Psalm 110 and the “womb of the dawn”, 'Papa', who is an amateur astronomer, especially as it relates to biblical events, commented that he recalled that somewhere in the vast universe of the celestial bodies, there is a place called the “womb”. 

The following day was reserved for friends who had recently moved back to the Phoenix area. What a joy it was to meet up again with one of the oldest (not in age) duos who have supported us from the beginning of our “ministry’ starting 30 years ago! The help that they rendered us cannot be measured by time or goods.  We dined, drove, and reminisced until we arrived at a historical site, and of course, had to do some shopping in one of the largest shops that we have ever been in. We had the privilege of visiting them in their new residence before saying goodbye.

Later on, the eve of Shabbat was celebrated in a lovely picnic area, where we were welcomed by the congregants with whom we shared personal information and answered questions.  Being thus introduced to those we would be addressing on Shabbat was a delightful idea. Before the service, on the morrow, I joined some of the men for a liturgical session, which we recited in unison. The order of the service was not unfamiliar to us, as it resembled others that are conducted in 'Hebrew Roots' congregations with prayer, scripture reading, praise, worship, and dance.  When my turn came to speak, many thoughts ran through my mind, but I found my peace once I yielded to the Spirit. Here are a few highlights from the message that we both shared. Rimona opened and closed the message by calling attention to the prophecies' relevance to the present-day situation in the land and to the call now upon the Ephraimites, in light of these changing conditions. My message included the theme of the Kingdom from its beginning in the Garden, through to the position of the firstborn, the firstborn nation under the Kingship of its Kingsman Redeemer, the two nations, Judah and Ephraim, and the faith of Abraham as an identifying marker. I ended my message by referring to creation's yearning for the revealing of these sons of Elohim.

https://www.youtube.com/watch?v=p-oGvuyywfA

Afterward, two hours were allotted to questions and answers. This was a most rewarding time, as we were asked inquisitive and intelligent questions on many aspects of the restoration of the House of Jacob, that is, the two houses of Israel (Judah and Ephraim).

Returning to the hotel, we were informed that the next morning we would transfer to the home of a very seasoned missionary who had served in several parts of the world, including Argentina and Israel. We met this energetic woman, somewhat older than us, at the Shabbat meeting. That evening, we started asking ourselves about our original plan of visiting my family in Wisconsin.  However, something was said earlier in the day about speakers who come through, deliver their messages, and take off. This comment served as a hint for us to wait and see what else YHVH would orchestrate.

The next morning, as we were heading to our host's home, we were given our marching orders for the morrow.  We were to travel three hours south to a farm owned by the congregation, there to visit and interact with those who are called (some permanently and others temporarily) to that region…


VIII - Arriving at our next lodging place, we were greeted by our energetic 85-year-old hostess, who quickly showed us to our room and offered us refreshments. We immediately felt loved and welcomed. She encouraged us by sharing episodes from her missionary journeys, including several trips to Israel.   After being well fed at dinner, we retired for the evening. 

The next morning, the same hospitality awaited us at the kitchen counter.  Soon after breakfast, we were picked up by Mom and Pop and were headed south to our next divinely appointed destination.  After a quick drop-off, our ‘patrons’ hurried back home as their daughter-in-law was in the hospital, struggling to give birth. Because the baby was not in the right position, the doctors contemplated a C-section. Somehow, we all felt that this situation corresponded to the imminent birthing of the nation of Ephraim. 

Arriving in the desert community, we found that the Arizona high desert offers a much friendlier environment than the city's low-lying area, not to mention the open spaces and patches of green formed by indigenous flora. In the relaxed desert atmosphere, we met a handful of people who welcomed us into their midst, each with their respective story. A campfire in the cool of the evening created the perfect ambience for gathering, two nights in a row, for a time of sharing, discussions, questions, and answers. On the second night, others from the area joined us in the flickering lights of the fire. Upon waking up, we met the dawn with prayer walks.

On the third day, just before leaving, we were invited for breakfast by a lady who turned out, surprisingly, to be someone we had met in Israel in the course of the past few years. She has a small farm within walking distance from the guesthouse where we stayed.  She took us to a friend who was heading north, where we were to meet up with 'Mama’ and ‘Papa’.

As we waited for the Tesla to show up, our excitement grew in anticipation of the news about the birth.  Upon their arrival, the couple was eager to tell us in detail what had taken place. When they arrived at the hospital, the mom was having intense contractions, making another attempt at a natural birth. Mama immediately took over and encouraged her to push through the pain, while Papa took charge of the spiritual side of things. At the last seconds, the baby turned, dropped into place and ... emerged into this world. All this transpired at the time of the spring equinox. Was it connected to the “womb of the dawn,” the “fourth turning”, and Zion’s birth pangs in delivering the second nation…? We pondered.

By the time we returned to Mesa, we were flying high. That same evening, the community was having a get-together in another lovely park. Much like the last one, fellowship was emphasised as well and an opportunity for us to share.  However, the highlight came at the end of the evening, when everyone gathered together, children in the middle, women surrounding them, and the men in the outer circle facing outwardly, as watchmen should. It was a very unique and special time of praise and prayer. Some passers-by stopped to look and listen, and a few waited to ask questions.  The atmosphere was very family-like, with Mama and Papa keeping order. 

Erev Shabbat came quickly, and we were invited to celebrate it in Mama and Papa’s home.  Upon arrival, Papa showed us on his computer the placement in this vast universe of the hole in the Milky Way, metaphorically called the “cosmic womb” where stars are born. But what was even more fascinating was his explanation of the constellations around that area.  Sagittarius - half horse and half human – is a centaur wielding a bow and arrow, pointing at Antares - the heart of Scorpius - on the other side of the massive hole. Then there was Virgo, the virgin, located next to Leo. (In our first letter of this series, we mentioned the sudden change in airlines that occurred on our flight from Tel Aviv to Florida, with the one that we had to switch to being, not insignificantly, Virgin Atlantic.)

For more information, see: “Every star in the constellation explained”: https://www.youtube.com/watch?v=4qoG5dndMV8

Obviously, Zechariah 9, which mentions Judah the bow and Ephraim the arrow, being a mighty weapon in the hand of YHVH, is being mirrored above us.  These two sons of Zion go to war against the sons of Greece. It is no coincidence that the “virgin daughter of Israel” (Jeremiah 31:31) is located next to the Lion (of Judah). A goat (for the sacrifice) and a cluster of sheaves (to be waved before the Almighty) are some of the other images that reflect YHVH’s written Word.

The glimpse into the celestials ended all too soon as the call to the table was sounded. Sitting around the Shabbat table was a portion of Mama and Papa’s family, sons and daughters, a couple of grandchildren, together with our house hostess and her son. Everything about this event spoke of reverence, thankfulness, generosity, holiness, and love. In fact, all of these are not confined to the Shabbat table inside the house. As soon as one steps into the entryway of Mama and Papa’s house, one sees a written invitation to sit and rest, with the appropriate seating arrangement, and a cold drink in a small outdoor fridge. This set-up is especially designed for mail and delivery persons, or anyone else who happens to be passing by in the heat of the day.

Having made our decision on Thursday to fly to Wisconsin the following Sunday, we booked our flights and prepared our luggage before Shabbat began. This was a little more difficult, as our extended stay brought us closer to and into the community.  It was so good to feel the freedom, which was a witness to the unity that they all shared! Thus, the Shabbat meeting was made even more special, knowing that the next day we would be leaving.

We were now acquainted with the format of the service, so we enjoyed simply taking it all in as we prayerfully pondered what our Heavenly Father might want to impart to those gathered.  Finally, we were introduced again as the main speakers. The following is a short summary of what was conveyed to the congregation:

Rimona opened by referring to the completion of the Mishkan (Tabernacle) and compared it to the coming together of the parts of the Messiah’s body, pointing out Hebrew terms that connect this theme to both creation and the bride of the Messiah. I explained the two foundation stones of the household of Elohim, as stated in Ephesians 2:20: “built upon the foundation of the apostles and prophets, Messiah Yeshua himself being the cornerstone”. Thus, the “Apostolic” aspect explains the nature and character of the redeemed. The Torah and Prophets reveal the divine order of the Kingdom government. For the “one new man” to be able to stand, he must have one foot on each of those stones. 

I then went on to emphasise the chronology of the Word, with the specific callings determined for each of the houses of Israel. For example, Ephraim is not to judge Judah, as the latter is overseen by Elohim, but, rather, to learn and understand his redeemed firstborn responsibility as “sons of the Living Elohim”.  Some of the qualifications and characteristics of these callings were elaborated on, primarily sanctification with its resultant care for Brother Judah, especially in his (Ephraim’s) priestly role “after the order of Melchizedek”, engaging in worship, prayer and intercession…

https://www.youtube.com/watch?v=Lsel3qfCP-Q

 

IX - Sunday arrived, and we were now back on track with our original plan to visit my family in Wisconsin. I called my sister and ‘warned’ her that this time we were actually coming. She informed me that the 28 inches of snow that they had two weeks earlier was almost gone.  As the driver of the rental car we would pick up in Milwaukee, Wisconsin, I found this good news.  We had more good news, as we had no problems at the airports. This is a praise report because, on the news networks, the opposite was announced. Thank You Abba Ba’Sha’ma’yim!  

We had another one of those little surprises when I picked up the rental car; it was a newer model of my own 2018 car. After a two-hour drive, we arrived in the small town of Harrisville. One always has to pass the town’s cemetery on the outskirts, where my great-grandparents, grandparents, parents, and brother, as well as hundreds of relatives, are resting.   I pulled up to the one stop sign in town, where the house directly across, on the left, is where I was raised after my birth, over 81 years ago.

Arriving at my oldest sister’s home, on the hill, we were warmly greeted, exchanged hugs, and settled in for our week’s stay. My sister, who is the family and town’s historian, brought us up to date with all the latest news. In the course of that week, family members and old friends popped in to see us; some of the younger ones introduced us to the newer family members, babies, and toddlers, whom we enjoyed meeting. Almost all of our visitors seemed to be more spiritually astute and alert than ever before. The changing world circumstances, with Israel at its center, seemed to have impacted them. We also had a couple of wonderful visits with my younger sister and her family at their beautiful log home.

But the greatest of all the surprises awaited us, actually very soon upon our arrival, at a lunch date with two very close friends. In the course of that meal, an idea came up, one that had never been suggested during my many previous visits to my home turf… and that was to call a meeting the next day for some of the local believing Christians! Such a feat, in such a short time, seemed almost impossible!

Indeed, a library in the town of Baraboo was contacted, and invitations were sent via social media and phone. The next day, the room was set up with snacks, drinks, and even trimmings, and more importantly, about 30 people or so, a few of whom we actually knew from the past, showed up. They even had a professional set up to record the session. Some of the topics I addressed were: The Gospel of the Kingdom and Yeshua, as they were taught by Paul, from the Torah and the Prophets; his commentaries form the basis for the apostolic writings. The former delineates the governmental side of the Kingdom, while the latter describes its nature. Together, the two are the foundations on which our faith stands; the order of the Kingdom from seed to firstfruits; the microcosm of the progenitors’ stories and the covenant promises to them, which manifest today macrocosmically; the firstborn nation and latter-day prophecies that spell the reunification of its two parts, and its Kingly and Priestly roles, even in the individual families.

https://drive.google.com/file/d/129aL6jGXuOQpGOHKULsFPf6i1sm5PVrF/view?usp=drivesdk

Knowing that we would not be able to return to the land for Passover, we had already called our Ephraimite friends in Canada to set two extra places for us.  On the last night, before leaving Wisconsin, my grandnephew stopped by and asked to see the PowerPoint on the Creation that I had with me. Gladly, he is also leaning toward the understanding of our biblical identity. He, his wife, baby daughter, and his grandmother (my sister) meet every Friday evening to welcome Shabbat, at which time he blows the shofar.  We left Wisconsin hopeful and satisfied, having just witnessed that Abba is at work in this part of the world, especially within my family… 

 

X - To continue our story, we have to go back to the BYNA anniversary and to a conversation with friends from Vancouver Island, Canada. While we were discussing the war in Israel and our son being in Lebanon again, the question of our return flight to Israel came up, especially regarding making it back in time for Passover. Not knowing what awaited us, we, of course, were thinking of our original plan, but considering the possibility of delayed flights to Israel.  Our friends commented with a hopeful smile, “You can come to us”. At the time we didn’t think it possible, but when we were waiting for ‘mama’ and ‘papa’ to pick us up somewhere in the deserts of Arizona, in over 100 degree temperatures, a compulsive thought came into my heated mind, and without even discussing it with Rimona, I called this precious couple and told them to “place two more settings for the Passover”. Being very close friends for many years, you can imagine the joy that filled all of us regarding this possibility.   

While we were cooling off in Wisconsin for a week (letter IX), we started making plans to fly to Vancouver. But then, remembering a dear sister who lives in Alberta, Canada, near Calgary, whom we wanted to see, we decided to make a one-day stop there, on our way to Vancouver Island.

All of the above seemed to be working out, except for one hitch - Rimona’s permit to enter Canada (eTA).  After filling out the form online, she attempted to pay the required 7 Canadian dollars. However, the card was refused. She kept trying, but to no avail.  The thought occurred to us that YHVH was putting a stop to that leg of the trip, or maybe our timing was off. However, He did have a solution!  After the meeting with the Christian group in the library in Wisconsin, we rushed out at exactly eight o’clock, as arranged beforehand. While filling out the form, I mentioned our problem to the video technician. So for the next hour, we stood in front of his vehicle under the streetlights, and with his laptop, we tried again. “Alas”, we did not succeed, and neither did he with his card. Finally, he resorted to using a travel card, and the 7 dollars were accepted! By the way, neither of our cards worked for any purchase in Canada (despite our Credit Card Company and bank offering no explanation), but Abba always found a creative way to ‘rescue’ us.  

Calgary met us with a white blanket of snow that surrounded our hotel as far as the eye could see, with some flurries for good measure. The next day, we awaited our friend somewhat anxiously, as we knew she would have to traverse her way through the snow for several hours to reach us. But in late morning, she showed up, cheerful and bright, and we had an inspiring prayer and up-building conversation regarding ‘matters at hand’. Our intimate time together continued during a lovely lunch that was served at a nearby restaurant (across from a huge Islamic center). The extra effort she put in, as well as ours, was well worth it!

In the course of the day, and much to our surprise, we had a call from a Calgary couple, whom we had known in the past, and with whose fellowship we had met several times. They heard that we were in the area and wanted to see us. When we met, we caught up on life events, and during dinner at the same restaurant where we had eaten earlier, we found out it was our friend’s birthday. Again, a special time of fellowship was enjoyed, as planned and engineered by Abba…  

 

XI - Being very thankful for the blessings of the day spent in Calgary, we made our way to an early morning flight to Vancouver.  We highly recommend flying at dawn, as the roads are less congested, lines are shorter, and most workers are not under a great deal of pressure.

Arriving early in Vancouver gave us ample time to travel leisurely to the ferry dock that would take us to Vancouver Island. We were watching the crowd waiting to board another ferry as they climbed the long bridge and boarded the boat, while cars, trucks, semis, and other motor vehicles entered below.  I was glad that I wasn’t on that boat.  As I looked out to sea, I noticed our ferry approaching, although the previous one had not left yet.  While we were waiting for our ferry to empty its passengers and vehicles, I saw, just outside the glass pane, a seagull standing on one leg. This sight reminded me of the message I gave in Wisconsin, about the church standing on the leg of the Gospel (the apostolic foundation), but not having the other foot on the Prophetic (ref. Ephesians 2:20).

Back to the dock of the bay, where the other ferry was at a standstill, and the passengers and vehicles were now unboarding. Apparently, the vessel broke down and could not leave.  I wondered if it had something to do with my one-legged friend and the church...

At last, the call came for our boarding, and we were off to our destination.  It was a very comfortable ride, as we waited excitedly to be greeted by the wonderful couple whom we call our “dear friends”.  In this short period of preparing for our visit, they wasted no time in arranging meetings, lunches, and dinners, inviting individuals and couples to spend time with us.  In between those activities, they also wanted us to see some of their favorite places on that beautiful island, which are many. However, the highlight of our visit to Vancouver Island was the fellowship we had with them.  Second to that was the special Passover gathering at one of their congregants’ homes.

Neither one of us can recall the last time we celebrated the Passover Seder outside of Israel. Quite frankly, we didn’t know what to expect. What’s more, the central feature of the celebration, the Haggadah that was to be used, was not one that we were familiar with, and as the appointed “Seder master”, I was a bit uncomfortable under these unknown circumstances.

The Seder was going to be held in the home of a woman who was getting ready to move out of it with her 3 sons… but surprisingly, the setup for the event was one of the most beautiful we had ever come across; white tablecloths, gold-rimmed eating utensils with beautifully matching silverware, and lovely table decorations.  Even the backs of the chairs were wrapped in white coverings, each flanked with a large golden bow. Our precious hosting friends greeted every guest with a water basin, and while blessing each one, they washed and dried their hands. The lady of the house prepared the most amazingly creative hors d’oeuvres, made to look like plants, which she served in small planting pots. And of course, there were the participants… about 5 or so teenage boys, who livened up the atmosphere, a couple of “Christian” ladies for whom this may have been the first experience of its kind, a Russian woman with her musically gifted son, who although of Jewish descent was not familiar with the tradition or with Yeshua, a very enthusiastic new believer who flew all the way from Montreal to take part in the celebration, and together with the small local crowd we made up a group of about 20 persons all told.

The unfamiliar Haggadah recounted, rather briefly, the story of the Exodus, but was mostly dedicated to the future Exodus of the Northern House of Israel (see Jeremiah 14:15-16). It turned out to be both inspiring and anointed, and afforded me several opportunities to elaborate and draw on the beautiful picture presented by this booklet, each of us held in our hands. A sumptuous meal, desserts, and fellowship capped off the evening. I intentionally engaged some of the boys in conversation in order to learn a bit about each of them. The talented 13-year-old pianist had to be persuaded to give us a taste of his gift.  With amazement, we listened to a short rendition of a Bach piece. Another young man was then encouraged to show us his black belt and some Karate moves.   

On Shabbat, a larger group gathered in a local library for a time of fellowship, teaching, sharing, and lounging while partaking of some healthy and delicious ‘morsels’. Here again, in addition to the folk we had already met, there were some new faces to get to know. We ended the day at the home of a local family, whom we had met in the past, both in Canada and in Israel. Catching up with them provided another opportunity to remember past events and renew relationships.

The visit to Vancouver Island seemed to us to be the last ‘station’ before returning to Israel.  This was confirmed by a message from our travel agent, who secured us a place on an El Al flight from Newark, New Jersey, and not Boston, Massachusetts. We accepted the timing and prepared our minds for the trip scheduled for April 17th.  However, it didn’t feel right to impose another week of hosting us on our dear friends. Indeed, YHVH had another surprise for us!  A friend from Israel called us and said we should contact mutual friends who had hosted us years ago at their congregation and home in Reno, Nevada. After talking with our Reno friends, who invited us to come and share with their congregation, we decided to head in that direction...   

 

XII - "Man plans his way, but Elohim…" has been the theme of this entire journey. It was no different in our last few days in Vancouver Island. Our precious friends intended to drive us to the Vancouver airport on the mainland, from which we were to fly to Reno, Nevada. But if you remember last week's account of the ferry that "didn't make it," it won't surprise you that by now both ferries going in that direction had broken down. Our plan had to be revised.

Since our hosting friends had to travel to the other side of the island, to Victoria, there to pick up a new car, our currently altered plan was to go with them, stay overnight, and make our way by ferry to Washington State, USA.  As YHVH would have it, we had friends whose home was close to the docking port. A quick phone call informed us that they were excited to meet us the next day.

This change allowed us to spend some time in the beautiful city of Victoria and have a few more hours with our Canadian hosts. After the smooth exchange of vehicles, with the old one left at the car dealership, we found ourselves once again in a self-driving Tesla. This road machine performed splendidly as it negotiated a very crooked and winding road that took us to Butchart Gardens, Victoria's "must-see" site. These gardens are gloriously planned and immaculately maintained. The terrain, with its variety of trees and bushes and sprawling expanses of flora, all exuding a wide range of dazzling colors, left us dazzled. We also had some interesting conversations with other park visitors.

The hotel selected by our hosts likewise showcased the beauty of the city and its bay, which we watched from our room's balcony, with seaplanes landing and taking off like giant birds. It was hard to say goodbye the next morning, as we were about to board the boat for the 90-minute journey to the United States.

Settling into our bench seats, we were anticipating an event-free, quick ride. Shortly after take-off, while making conversation with an elderly gentleman who was sitting across from us, he casually inquired as to where we were from.  Rimona responded, "Israel," but when, after several attempts, he didn't catch what she was saying, I raised my voice and said, "I s r a e l!" No sooner did the word leave my lips than a lady sitting behind him in the next booth exclaimed: "Israel! I am on my way there!" Well, should we have been surprised that another surprise caught up with us?! Within only a few minutes into the conversation, we discovered that she was not new to the land and had been there several times, volunteering, even during the war. Now she was going to meet a Jewish friend on the American side but was due to fly out in a few days. Further chatting revealed that we had a similar approach to certain aspects of Scripture, which allowed us to introduce her to our favorite topic.  We also discovered that we even had mutual friends and acquaintances in the Land. After exchanging telephone numbers, we promised each other to stay in contact.

Coming off the ferry, we were soon united with our friend, who drove us to his home, there to be welcomed by his wife with a sumptuous lunch she made for us. A few hours later, we were on our way to the hotel we had booked near Seattle airport. Due to road accidents (yes, more than one), the expected three-hour trip was extended to nearly five. However, this gave more time to fellowship with our friend.  Thanks to the GPS (God's Perfect Strategy), we arrived at our destination according to His timing… 

 

XIII - Arriving in Seattle, Washington, on a beautiful sunny day, we could not help but notice one of its main scenic views, Mt. Hood, one of the highest active stratovolcanoes in the Cascade Range. Mt. St. Helens, which is near Seattle and erupted in 1980, also came to mind as we had traveled through that area a few years later and viewed the massive destruction it caused.

Again we found ourselves getting up before dawn to take the shuttle to the airport for our early-morning flight to Reno.  Check-in is not what it used to be.   Now one has to walk up to a computer, and if you know what you’re supposed to do, you enter the info, receive your boarding pass, and luggage destination tag.  The hard part is figuring out how to attach the tag to the suitcase. Once that's been accomplished, then on to a conveyor belt, which transports the luggage into a machine that reads the tag, and off it goes; maybe. But if you haven’t put the baggage in correctly, it comes back to you for another try. You just have to make sure that you pray for the people waiting behind you!

We arrived at our destination on time to be greeted by our longtime friends and hosts.  Like other places we have been to in the past, everything looked familiar, but no less pleasing to the eye. The open high-desert vistas with their cacti and other typical plants protruding from the reddish soil, and the ‘big skies’ above, all make for a picturesque scene, one that also gives a sense of freedom.  

We had, of course, to have “catch-up” time. And then we noticed a very unusual practice that our friends were accustomed to doing at every meal. The husband would pull out the chair for his wife, and then easily slide it comfortably into place while she sat. I felt obligated to do the same. I don’t like to admit it, but the coordination between me, my wife, and the chair never seemed to work very well.  

Being the leaders of their congregation, and responsible for the property where their fellowship buildings were located, outside the city, our hosts had a work day scheduled that we were invited to participate in. However, because the weather was not accommodating, we ended up having personal time with some of the congregants who showed up. The property is situated on a large lot, and the building the congregation uses was at one time a private home. Thus, the very venue itself enhances an intimate family-like atmosphere.

In the afternoon of our arrival day, our hosts drove us to Lake Tahoe, which is one of their favorite places. It is truly a special site. Although weather conditions did not allow us to see the sun rays reflecting off the water, the walk was exhilarating and the environment spectacular. I used to come to this area for recreation during my "bC" years.  It was also on this day that we received another notification from our travel agent, namely, that the flight back to Israel had been moved from the 17th to the 14th of March, which meant that we would have to leave in two days. Again, we had to trust our GPS flight arranger, who has been gracious ever since the surprise changes. 

On the eve of Shabbat, a festive meal was held at the congregational building, after which we assembled in the main meeting room. We were introduced and were called upon to tell our personal story. The atmosphere was very warm and welcoming, which made it very easy and natural to share with those assembled as if we were having an individual conversation with each one.

On Shabbat, the service was opened up with praise and worship led by the youth. These young people and their parents are quite new to Torah and Hebrew Roots, but are very eager to learn. They have quite a dominant presence in the congregation. While being mentored, these young ones are also encouraged to take responsibility and participate actively. Aside from these families, there are 'veterans' too, some of whom we had met beforehand, either there or in Israel. Because of the family-like atmosphere, the younger people felt more at ease asking questions and being in dialogue with us. When the service ended, some came up and thanked us for confirming what they had already known in their hearts to be true, but among the youth several still had questions. This led to another one of those surprises…

 

XIV - First of all, apologies for giving wrong information about the tallest Mountain in Washington State, the one mentioned last time, which was within our sight. It was Mount Rainier, not Mt. Hood. 

As we are winding down now to the end of our “Surprise Journey”, we remain amazed by those little episodes that reveal Yeshua’s “Chesed” (loving kindness) and “Emunah” (faithfulness). As stated in last week’s letter, the response of a couple of teenagers to the Shabbat’s message was heartwarming.  They did not swallow everything, lock, stock, and barrel, but with very good questions, challenged what they heard. This led to setting up a meeting with one or two for the following day. 

Well, again, man plans a way, but YHVH directs the path.  After breakfast with our lovely hosts and congregational pastors, we headed out of town to the fellowship home building. The weather was a factor, as the hills were now white with snow, and more intermittent snow showers accompanied our drive.  Arriving at the property, aside from us, only a couple of others showed up. As we waited, a phone call came from the mother of the boy with whom we were supposed to meet. The two of them were in a coffee shop in a nearby city, as the storm prevented them from coming to the congregational house. She wondered if we would join them. In addition to her son, she had arranged for an acquaintance to come as well. A few weeks beforehand, on a short hike, she came across a woman with whom she started dialoging, only to find out that she was Jewish and was in search of identity and meaning. Thus, she arranged to meet the latter at that café so she could meet people from Israel (us) who were in town. 

All of us at the fellowship home found this possibility quite providential; we bundled up in the face of the blowing wind, hurriedly hopped into the cars, and headed to Carlson City, to the coffee rendezvous, hoping to meet this new 'prospect'.

At the establishment, I was more than happy to talk to the young man and try to answer his questions. At the same time, we were in anticipation as to whether the "wondering" Jewish woman would show up. She did! The eight of us huddled into a semi-private corner of the coffee house.  The seating arrangement gave me, the boy, and an elder enough space to delve back into conversation and looming questions from the day before.  The other five were busy sharing personal testimonies, scriptures, and answering questions that a Jewish person would obviously have regarding Messiah Yeshua (Jesus). This lady, though having a Jewish mother, was quite uninformed on what it means to be Jewish, and knew nothing about Israel. Hearing more about her heritage and about the land of Israel, AND the Jewish Messiah, she was constantly in tears.

Time flew by very quickly, and one of the Caffe's employees reminded us that there was a two-hour time limit and we would have to leave. This was not only true about the business but also about the street parking.  So, with quick suggestions from the pastors and weather permitting, we all headed back to the fellowship home where we continued talking and discussing many scriptures about the faith, including our ancestral identity. Our new friend accompanied us, much to our joy, and had taken an interest in the shared topics. We had heard that since then, she had been attending the congregation. Another one of the teenagers was waiting for us there. A young lady who impressed us greatly as to her potential calling, not just with her knowledge of scriptures, but also as to YHVH’s anointing that was upon her. 

As is always the case with time, somehow the hourglass has to be turned. Saying goodbye to our new and old friends has been the theme along this seven-week journey.  But now we were heading back home to Israel. Our beloved friends drove us to the Reno airport for our flight to San-Francisco, where we would catch an evening flight to Newark and from there to Tel Aviv. We had hoped that our return journey would somehow be as smooth and 'hospitable' as the previous flights had been.  YHVH didn’t disappoint us, despite the many hours of waiting and, of course, the final long leg of the journey. 

Upon arriving in Newark and seeing that our luggage was already waiting for us and hardly anyone around, we thought it quite strange, even though it was now midnight, which meant that we had a 10-hour wait for the El Al flight.  Well, as YHVH would have it, another person was coming along this empty corridor, with luggage stacked as high as Mt Rainier, on a single cart. Behind the cart was a young Orthodox man, obviously on his way to Israel. Upon seeing us, he came over and joined us.  Rimona was very tired and tried to get some rest on the not-so-comfortable seats. Being inquisitive, I asked him a few questions while he too was querying me.  Our conversation went on for almost two hours, during which time we covered several Bible topics, especially the prophets. I also found out about his sect of Judaism.  But most of all, it was the depth of his faith that impressed me. When I told him that our son was fighting in Lebanon, he wrote down his name and promised to pray every day for him and for us as well.  He showed me a book of the Psalms that he had with him; it had very large Hebrew lettering and underneath each was an English translation. When I inquired of him as to how I could obtain such a copy, he insisted that I take his.  Wow! And what a blessing it has been to me ever since! Soon another of his Orthodox friends showed up, as they were on their way to Jerusalem for a year of study and after that back to the States, for one more year of study; only then will they consider looking for a bride.  I thought that bit of information was very interesting.

Finally, the hours passed, and hundreds of (mostly young) Orthodox families were waiting for boarding. We seemed to be the only ones with colorful clothing, as the rest were all in black and white.  It was like being in one of the Orthodox communities in Jerusalem.  This gathering allowed us to watch and listen to parents relating to their children from suckling to teens. Though quite lively, as children are, they did mind their parents, some of whom were even engaged in schooling them, especially during the long flight. Departure time came and went, and we were still in the terminal. When we did take off, it was four hours after the scheduled time. We arrived home on the 50th day from the start of our travels, which commenced on February 26th.

Again, thank you all for your part in our journey.

“It is good to give thanks to YHVH-Yeshua, for His Chesed endures forever.”

This ends our YHVH-ordained seven-week adventure.

Sunday, July 26, 2026

Hebrew Insights into Parashat Ekev Deueronomy 7:12 - 11:25

 “And it shall be, because you hear these judgments, and keep and do them, even YHVH your Elohim will keep with you the covenant and the mercy which He swore to your fathers” (italics added) is the opening verse of Parashat Ekev. “Because” (here) is “ekev”, from the root a.k.v (ayin, kof, bet/vet), the primary meaning of which is “heel”. In other words, taking the right step (of hearing and obeying) will result in the desired consequences. Our forefather Ya’acov was so named because he was born holding his twin brother’s heel (Gen. 25:26).  He literally came in the footsteps of his brother, and thus his name, which means to “follow”, perfectly matched the birth condition. His, however, was not the kind of following of the faithful disciple, who walks in the footsteps of his master. The image of ‘heel-holding’ or ‘heel grabbing’ refers to hindering or trapping someone, such as we see in the following examples: “Dan shall be a serpent... that bites the horse’s heels” (Gen. 49:17 italics added); “The trap shall take him by the heel” (Job 18:9 italics added); “They mark my steps [heels]” (Ps. 56:6).  In the following words of Psalm 41:9, we find an allusion to Messiah’s destiny: “My own familiar friend... which did eat of my bread has lifted his heel against me” (italics added).  This type of follower steals quietly behind the one he follows with a crafty intent (as was the case with Messiah’s “familiar friend”). Indeed, from the same root of “heel” and “follow” (a.k.v.), stem words like “crafty, cunning, and deceptive”, as we see, for instance, in Yirmiyahu (Jeremiah) 9:4: “... surely every brother deals craftily [akov ya’akov]” (italics added).  When Esav (Esau) was startled by his younger brother’s cunning, in B’resheet (Genesis) 27:34, 36, “he cried out with an exceedingly great and bitter cry: ‘… Is he not rightly named, Ya’acov? For he has supplanted (“akav”) me...?’” (italics added).  The prophet Hoshe’a (Hosea), many centuries later, traces the waywardness of the nation of Yisrael (who in this prophecy is called “Ya’acov”) to their progenitor: “In the womb he took his brother by the heel” (Hos. 12:3, italics added).  In the wake of this ‘birth mark’ of crookedness, Ya’acov (the man and the nation) remained true to his (and their) nature, as is even evidenced here, where YHVH makes it perfectly clear: “It is not for your righteousness or for the uprightness [yosher – lit. ‘straightness’] of your heart that you are going to possess their land…” (9:5).  

 “In the wake of” or “as a result of” - in short “because” - is “ekev”, such as is employed in our Parasha. Quite often YHVH declares: “And in your seed all the nations of the earth shall be blessed, because (ekev) you have obeyed my voice" (Gen. 22:18, italics added). David answered the prophet Na’tan (Nathan), who told him a parable following his sin with Bat-Sheva (Bathsheba) and said: “He must make restitution for the lamb, because [ekev] he did this thing and had no compassion” (2nd Sam.12:6 italics added). Thus, this little “ekev” - “because” - becomes the fulcrum on which the balance of justice depends, much like the heel in the physical body. The following, from Psalm 49, illustrates this most graphically: "...the iniquity at my heels surrounds me" (v. 5). In Hebrew, the iniquity at the heels can also be understood as that which will cause me to turn, and of course, it's the heel that is used for the turning. And just as this section of the Parasha started with, “And it shall be, because [EKEV] you hear these judgments, and keep and do them…” it also ends with: “So you shall perish; because [EKEV] you would not listen to the voice of YHVH your Elohim…” (Deut. 8:20).

Parashat Ekev features two major themes, which alternate throughout: the physical conditions of the Land and the connectedness of these conditions to the people’s obedience to YHVH. The second of these themes is in the form of reflections on Yisrael’s rebelliousness during their wilderness journey. The recounting of the latter is for the purpose of illustrating sin and rebellion and issuing warnings in the face of the new circumstances that Yisrael is about to face.

In 7:12-13, “keeping the judgments”, as we saw above, guarantees a promise of love, blessing, and multiplication, a promise which is built into the two-sided covenant (the other side being the curse incurred by disobedience to the “judgments”, as we shall see next week).  “Covenant” is “b’reet”, of the root b.r.t (bet, resh, tav), forming the verb “barot”, with its primary meaning being to “separate out the parts” [1], thus rendering the covenant as a special agreement with a special and set-apart people. “Blessings” – “bracha” is primarily “growth or unhindered prosperity”. Its root, b.r.ch (bet, resh, kaf), is also the root for “berech”, which is “knee”.  This all-important word, to “bless” or “blessing", is surprisingly not attached to the imagery of a more regal hand-stretching gesture, or to the mouth which is also an instrument of blessing, but rather to the humble action of kneeling.  Neither is there a special word assigned to Elohim's blessings (so as to distinguish it from blessings conferred by men).

The words uttered in 7:12 and 13 are echoed in 8:13: “And your herds and your flocks will multiply, and your silver and your gold will have multiplied [root of “rav”], and all that you have is multiplied [“rav”]…” Moreover, the land YHVH promises to Yisrael is a land “in which you shall eat bread without poverty – miskenot” (8:9). “Misken” (of the same root, s.ch.n, samech, kaf/chaf, noon) is a “poor person, one to be pitied” (e.g. Ecc. 9:15, 16). Shmot (Exodus) 1:11 tells us that the storage cities that Yisrael built for Par’oh were “arey miskenot”.  Ironically, the Hebrews themselves were very “miskenim” (plural for miserable) when they built those “miskenot” cities.  Now, not only will they be free from poverty and want, but they will also not have to labor for someone else.  In fact, last week we read in 6:10, 11 about their future dwelling places: “…to give to you great and good cities, which you have not built, and houses full of every good thing which you have not filled…” There will be so much provision that they will not even need to erect for themselves “arey miskenot”, cities of storage, as storing up for the future will not be called for.  However, this plenty will require “watchfulness” lest they forget YHVH (ref. 8:11), who “took you out of Egypt… who led you through the wilderness”, and “who fed you” (ref. vs. 14, 15, 16).  There is always the danger of saying in one’s heart: “My power and the might of my hand have gotten me this wealth” (v. 17), while it is YHVH “who gives to you power to get wealth” (v. 18). Wealth is a translation of “cha’yil”. Remember “not by might, not by power…” in Z’chariah 4:6? There, “cha’yil” is translated as “might” while “power” is “ko’ach”.  Thus, it is only YHVH’s might – cha’yil - which can grant all this wealth. It is therefore paramount that you should “remember YHVH your Elohim, for He gives to you power – “ko’ach” - to “do well”, in this case implying wealth – “chayil” (Deut. 8:18).

The above exhortation stresses remembering YHVH, as forgetfulness will lead to idolatry which, in turn, will bring about destruction (ref. 8:19, 20). The wilderness, therefore, was to serve as a place of refinement, humbling, and trial (ref. 8:2, 3, 16) in order to obviate just this kind of outcome.  Some of the blessings (in 7:13) will entail “the increase of your oxen and the wealth of your flock”.  Here “increase” is “sh’gar”- “cast or throw” in Aramaic, hence “that which comes forth from the womb”. [2] “Oxen” in this context is “alafim”, which also means “thousands” (“elef” singular).  We already encountered this term in Parashat Chayey Sarah (in Gen. 24:60), where we found that its root, a.l.f, is also shared with “aluf,” which means “prince or chief” and with “alef”, the name of the first letter of the Hebrew alphabet. The prominence of “alef” makes it, by implication, also of great numerical value – hence “elef” - a “thousand”.  Thus, the oxen mentioned here allude to great wealth. The “wealth of the flock” is the rare “a’shtarot” (used in this way only in Dvarim) of the root a.sh.r (ayin, shin, resh), related to “osher” – “wealth” and to “eser”, which is the figure “ten” (as well as being connected to Ashtaroth, the goddess of fertility).

In Shmot (Exodus) 23:27, 28 (in Parashat Mishpatim), we read the following promise: “…and I will confound all the people among whom you come. And I will give the neck of your enemies to you. And I will send hornets before you which shall drive out the Hivite, the Canaanite, and the Hittite before you” (italics added). Here, in 7:20 we read again: “And YHVH your Elohim shall send the hornets among them, until the ones who are left perish, even those who hide themselves from your face” (italics added), and again in verse 23: “And YHVH your Elohim shall…. confuse them into great confusion until they are destroyed” (literal translation). Both “confound” in Shmot 23:28 and “confusion” here in 7:23 are of the root h.m.m (hey, mem, mem) meaning to “make noise, confuse or discomfort” (and is an onomatopoeic word, just like the English “hum”, recalling the sound made by the hornets). This, then, is not only a promise for the future; but also a glimpse into the past recalling that YHVH had “confused – “va’yaham” - the camp of the Egyptians” (Ex. 14:24), during Yisrael’s exodus out of the “house of bondage”.

In this first part of the Parasha, included in the promises that will result in obedience, there are several echoes of Parashat Sh'lach Lecha (Bamidbar 13:1-15:41) that relate to the spies' report. In their account, ten of the spies announced that the land "devours – literally eats – its inhabitants" and what's more, there are "giants [there], the descendants of Anak…" (13:33). In response (in 14:9) Yehoshua and Calev chided the complaining Israelites who believed this report, by declaring that "the people of the land are our bread…". This idea is now picked up in Dvarim 7:16, where YHVH promises to Yisrael that they will, literally, "eat all the peoples whom YHVH your Elohim is giving you". Moreover, the "descendants of Anak" will be consumed by Him (ref. 9:2-4).

Despite all the material wealth and the increase promised at the beginning of the Parasha, and later in 8:7-10, sandwiched in between these two passages, in 8:3, is the following passage: “And He has humbled you, and caused you to hunger, and caused you to eat the manna, which you had not known, and your fathers had not known, in order to cause you to know that man shall not live by bread alone, but man shall live by every word that proceeds from the mouth of YHVH” (italics added). All material goods, whether plentifully or scantily supplied, are the outcome of a “word that proceeds from the mouth of YHVH”.  One way or another He ‘calls the shots’.  Moreover, it is not these provisions, again whether in great or small quantities, which determine life or the quality thereof but “every word that proceeds from the mouth of YHVH”.  When Yeshua cited this very scripture, in a situation somewhat similar to that of Yisrael, which like Him was tried (according to 8:2, 3, 16) in the wilderness, He passed the test and overcame His trial (Mat. 4:4; Luke 4:4).

The word “bread” - “lechem” - is many times translated as “food”, as indeed it is a generic term for man’s sustenance. The root of “lechem” is l.ch.m (lamed, chet, mem), with the last two consonants - ch.m - making up the word “cha-m,” meaning “hot” or “warm”.  Only by baking the dough in a hot oven will it turn into the desired edible substance. Hence, heat, energy, and effort are all part of the bread-making process. Another noun that shares the root l.ch.m is “milchama”, which is “war”, as does the verb to “fight, or struggle for one’s existence or survival” – “lachom”.  The closeness of these two terms is well illustrated by two verses in Mishley (Proverbs) 23. Verse 1 says: “When you sit down to eat with a ruler, look carefully at what is before you”.  The Hebrew for “eat” reads here “lilchom”, which literally means “to fight”, but because of l.ch.m’s dual meaning it is possible to read the verb as “eat” or more literally “to partake of bread”.  Verse 6 of the same chapter says: “Do not eat the bread of one who has an evil eye, and do not desire his delicacies”. Here “eat” is “tilcham”, which again could be read as “fight”.  We may infer, therefore, that if man were to live solely by the bread of his own making (or imagine that he does), he would have to fight and strive for it. Thus, once again, we turn to Zechariah 4:6: “not by might, nor by power, but by My Spirit, says YHVH of Hosts”, which proves to be very applicable.

The circumstances awaiting the Israelites in the land will differ vastly from those prevailing in the desert. Yet just as until now every detail pertaining to their lives and needs was determined by “every word proceeding out of the mouth of YHVH”, so will it continue to be the case in their new home. But for this principle to stay afloat, the people must keep and guard His every word and live accordingly. The 8:7-10 passage is regarded “as the classic description of the fertility and other wonderful qualities of the holy land. But we must not ignore its other implication. The Torah sings the praises of the land to emphasize too the moral dangers and pitfalls that such gifts might bring with them. Although the life of the Israelites in the Promised Land would no longer be dependent on water being extracted from the rock or on manna dropping from heaven, nevertheless even the normal rainfall and all the natural gifts of the land were similarly derived from the Creator and not in virtue of their own power and might of their hand”.[3]

Chapter 9 continues to center on YHVH’s promises of “consuming the enemies” in the land, and also recounts Yisrael’s golden calf rebellion and the need that arose then to inscribe anew the two tablets of the Torah.  It opens with the famous words: “Hear oh Yisrael…” implying that Yisrael is to hear and obey, as “hearing the voice…” is a Hebrew idiom for obeying, which is evident from the previous verse (the last one in chapter 8): “…You shall perish; because [EKEV] you did not listen to the voice of YHVH your Elohim” (8:20, emphasis added). In 9:6, 13 references are made to Yisrael’s “stiff neck” or “hard nape”. Having a “stiff neck” implies a literal inflexibility, which does not allow one to turn one’s face (panim - “face” - from the root p.n.h, which is also the root for the verb “turn”, while “pina” is “corner”).  Thus, the proverbial stiffness of the neck speaks of a head that is facing in one direction only, and of a person who is headstrong and unable to turn (from his old ways).  We have already noted in the past that “panim” - “face” - stemming from the verb “to turn”, exposes the essential nature of YHVH’s approach toward us, and that is His relational nature to which we are to respond. Yisrael’s “stiffness” and “hardness” of neck and uncircumcised heart are addressed in the following: “And you shall circumcise the foreskin of your heart, and you shall not harden your neck anymore” (10:16).  “Such an exhortation is made to bring men to a sense of their need of it [that is, of the exhortation], and of the importance of it, and to show how agreeable it is to the Lord, and so to stir them up to seek unto him for it”. [4] In chapter 30:6 there is a promise that YHVH will circumcise their heart, so that they may love Him, thus laying the foundations for the new covenant of the heart, in the course of which the latter becomes the ‘parchment’ on which the Torah is inscribed (ref. Jer. 31:33).

The Parasha ends with another look at the land - “a land which YHVH your Elohim cares for; the eyes of YHVH your Elohim are constantly on it, from the beginning of the year to its end” [5] (11:12). “Care for” is “doresh”, with its literal meaning being to “seek”. YHVH is very intent in His constant surveillance of the land, “from the beginning of the year to the end…” meaning that He is involved in every part of the natural cycle to which this land is subject.  Curiously, “beginning (of the year”) – resheet - is spelled here without alef (normally this word is spelled resh, silent-alef, shin, yod, and tav), thus calling to mind “resh” or “rosh” (spelled resh, yod/vav shin), which is poverty. Since the biblical year begins in the spring, after the rainy season, crop shortage may indeed be quite prevalent. But to return to our topic… As pointed out already, Yisrael’s conduct toward YHVH will also have ramifications on the land (e.g. 11:13 – 17).  These words of YHVH were to be inscribed on the hearts and are also to be for a sign on frontlets – “totafot” – between the eyes and on the hand (ref. 11:18).  One of the explanations for “totafot” is that it is a derivative of the Egyptian word for a hair ornament called “tataf”. [6] 

Above we noted that multiplication (of the root “rav”) of both people and livestock is mentioned several times in our Parasha.  In summation of the Parasha we read: “And you shall teach them [YHVH’s commands] to your sons by speaking of them as you sit in your house, and as you go in the way, and as you lie down, and as you rise up. And you shall write them on the side posts of your house, and on your gates, that your days and the days of your sons may be multiplied [“yirbu”, again of the root “rav”], and the days of your sons in the land which YHVH has sworn to your fathers, to give to them, as the days of the heavens over the earth” (11:19-21). The “heaven and earth”, according to last week’s Parashat Va’etchanan (4:26), are YHVH’s witnesses to His dealings with the people of His choice, both here and also when He proclaims a new covenant in Yimiyahu (Jeremiah 31:32, 37).

1 Etymological Dictionary of Biblical Hebrew, Rabbi Matityahu Clark, Feldheim Publishers, Jerusalem. New York.

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

3 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.

4 Online Bible, Gill Commentary.

5 The spelling of the word used here for “beginning,” “resheet”, is irregular.  This spelling possibly hints at “ree’sh”, which is poverty (ref. Parashot Matot/ Masa’ey), since the beginning of the year in the month of Aviv occurs at the end of the winter dormancy.

6 Chumash Dvarim with Daat Mikrah comentary, Pub. Mossad Harav Kook, Jm. 2001.

 

Saturday, July 18, 2026

Hebrew Insights into Parashat Va’etchanan – D’varim (Deuteronomy) 3:23 – 7:11

 If there is one term that typifies the book of D'varim, it is "transition" - or "avor" in Hebrew, stemming from the root. e.v.r, (ayin, vet/bet, resh), meaning to "traverse, cross over, pass by or through, transgress, get angry/cross, other side, for the sake of and fords, or passageway", being also the root for the word “Hebrew”.  This term, with some of those derivatives, shows up many times in Parashat Va’etchanan, which is why we will follow it not only there, but also throughout the book of Dvarim (Deuteronomy). This excursion will also provide an opportunity to observe, once again, patterns of the Hebrew mindset and the compactness of the language, as well as the mutual effect of thought and language on each other. We will see how “avor” lends D’varim its special character, and in turn how it expresses the calling of the People of Yisrael.

 
In Sh'mot (Exodus) the Hebrews passed over from one state of existence (slavery) to another (freedom and redemption) as well as to a new geographical location, by crossing the Sea of Reeds. Here, in Dvarim, they are about to experience another crossing. This time it is the Yarden, which is to become the passageway that will lead them to the land promised them by YHVH. They will, once again, go through a change of status, ceasing to be nomads. In the past we have noted that "Hebrews"- "Ivrim" - are those who are destined for transitions of one form or another. This group of people is seen here (and throughout Scripture) fulfilling this very destiny, already alluded to by the name of their progenitor Ever (Eber, Gen. 11:14,15) mentioned five generations before Avraham, whose name they bore.  However, nowhere is the "passing" or "crossing" – designated by e.v.r (ayin, bet/vet, resh) - more evident than in D'varim, where the term is used in several connotations forming, as it were, a series of milestones that enable us to accompany the Israelites in their journeys and transitions as depicted in this book.
 
Already in Dvarim’s opening verse, we see Moshe addressing "all Israel on the side of the Jordan – Ever ha'Yarden" (1:1 italics added). Ever (vowel sounds like in “essence”) is "the other side", thus rendering the land on the Yarden's eastern shore, "Ever haYarden".  It was also at "Ever ha'Yarden" where Moshe "began to explain the Torah" (1:5). Sometime later Yehoshua (Joshua) reminds the Israelites of another "ever" -  the place where their forefathers came from, saying: "Thus says YHVH the Elohim of Israel: `Your fathers Terah, the father of Abraham and the father of Nahor, dwelt on the other side [ever] of the River in old times; and they served other gods. Then I took your father Abraham from the other side [ever] of the River, led him throughout all the land of Canaan, and multiplied his descendants and gave him Isaac'" (Josh. 24:2,3 italics added).
 
In recounting the wilderness journey and its adventures, Moshe says, "We came through [a'va'rnu] the nations which you passed by [a'va'rtem]… "(Deut. 29:16 italics added). About these nations, he made earlier comments, recalling YHVH’s words to him: "You are passing [ovrim] by the border of your brothers, the sons of Esau" (2:4).  And as to the actual event: "And we passed [va'na'vor] and turned beyond our brother the sons of Esau… and we passed [va'na'vor] by way of the Wilderness of Moab" (2:8). “And the time we took to come from Kadesh Barnea until we crossed over [avarnu] the Valley of the Zered was thirty-eight years, until all the generation of the men of war was consumed from the midst of the camp, just as YHVH had sworn to them" (2:14). Although the wording here appears to be recounting technical details, it captures the tragedy that the Israelites brought upon themselves - the passing on of an entire generation. Preceding the crossing of this river (Zered), YHVH exhorted the Israelites: “Now rise up, and go over [e’e’vru] the river Zered! And we went over [va’na’avor] the river Zered” (2:13, italics added).
 
The next “crossing over" [o-ver in Hebrew] (2:18) was through the territory of Moav and Ammon, that according to YHVH's word was not to be trampled. But the command to "cross [e’e’vru]" the River Arnon was different! The land of Sichon, the Amorite king, was to come under Yisrael's dominion. The Amorites ignored the message, "Let me pass through [e'ebra] your land; I will keep strictly to the road, and I will turn neither to the right nor to the left. You shall sell me food for money, that I may eat, and give me water for money, that I may drink; only let me pass through [e'ebra] on foot, just as the descendants of Esau who dwell in Seir and the Moabites who dwell in Ar did for me, until I cross [e'evor] the Jordan to the land which YHVH our Elohim is giving us" (2:27,28 italics added). Instead, "Sihon king of Heshbon would not let us pass through [ha'a'virenu]" (v. 30, italics added). Thus, the land of the Amorites was conquered. A similar fate awaited Og the king of Bashan, whose land was also subjugated by the Israelites. Moshe recalls: "We took the land from the hand of the two kings of the Amorites who were on this side of the Jordan [Ever haYarden], from the River Arnon to Mount Hermon" (3:8 italics added).
 
This was also the land requested by the tribes of Reuven, Gad, and half of Menashe, who had to meet one condition: "All you men of valor shall cross over [ta'avru] armed before your brethren, the children of Israel" (3:18 italics added), in order to help them take control of the Promised Land. Moshe continues, promising to Yehoshua: "YHVH will do to all the kingdoms through which you pass [over]" (v. 21), what He had done to the former kingdoms.
 
In addition to the above promise, there is an even greater one (preceded by the words "Sh'ma Yisrael - Hear O Israel" in 9:1): "Therefore understand today that YHVH your Elohim is He who goes over [ha'over] before you as a consuming fire" (9:3 italics added). And moreover, "YHVH your Elohim Himself crosses over [o’ver] before you; He will destroy these nations from before you, and you shall dispossess them. Joshua himself crosses over [o’ver] before you, just as YHVH has said" (31:3 italic added). The "crossing over [ovrim] to possess" or "inherit" the land is also an inseparable part of the description of the Land itself, as everything about its conditions constitutes a major change-over and transition from the setting of the desert (for details see 11:10 -12).
 
And while Moshe was thus preparing the nation, which he had so greatly nurtured and for whom he had been willing to give up his life, he did not conceal from them and from posterity the sad fact that he had "pleaded with YHVH at that time, saying: ‘O my Adonai YHVH, You have begun to show Your servant Your greatness and Your mighty hand… I pray, let me cross over [e'ebra] and see the good land beyond [ever] the Jordan, those pleasant mountains, and Lebanon.’ But YHVH was angry [va'yita'ber] with me on your account, and would not listen to me" (3:23-26 italics added). Yes, "angry" in this context is also made up of the root ayin, vet/bet, resh! Thus, there is more than one way to 'cross over'. ‘Crossing over' to the 'wrong side' and 'crossing' YHVH's will, will incur His anger (“evrah”).
 
Moshe continues to relate his plight, as pronounced by YHVH: "Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over [ta'avor] this Jordan. But command Joshua, and encourage him and strengthen him; for he shall go over [ya'avor] before this people…" (3: 27,28 italics added). Just before Moshe's death on Mount Nevo (Nebo), called here “Avarim” (32:49) - the Mount of Crossing - he is once again reminded by his Elohim, "I have caused you to see it [the land] with your eyes, but you shall not cross over [ta'avor] there" (34:4 italics added). In Psalm 106:32 this story is repeated: “They angered him also at the waters of strife, so that it went ill with Moses for their sakes [ba’a’vu’ram]” (italics added). The singular form “(ba)avu’r” literally means “one who has been caused to pass over”.  Thus, even a common preposition such as “for someone’s sake” is rooted in e.v.r – i.e. “crossing or passing over” - pointing to the centrality of this term and to an active force, or agent, outside of one’s self who, as this preposition shows, acts as the Prime Cause.
 
The covenant and the commandments are not 'passed over' in our text either.  In his discourse, Moshe elaborates extensively on these issues. YHVH made another covenant with the Children of Yisrael, "in the land of Moab besides the covenant which He made with them in Horeb… that you may enter [le'ov'recha] into covenant with YHVH your Elohim" (Deut. 29:1,12 italics added). Thus, in “entering” this covenant they were literally "crossing" into it. "Transgressing" YHVH's commandments, according to 26:13, is also referred to as "crossing". Some of these commandments are: "When a man has taken a new wife, he shall not go out to war or be charged [ya'avor] with any business…" (24:5 italics added), and "There shall not be found among you anyone who makes his son or his daughter pass through [ma'avir] the fire…" (18:10 italics added). "For this commandment which I command you today is not too mysterious for you, nor is it far off. It is not in heaven, that you should say, `Who will ascend into heaven for us and bring it to us, that we may hear it and do it?' Nor is it beyond [meh’ever] the sea, that you should say, `Who will go over [ya'avor] the sea for us and bring it to us, that we may hear it and do it?’ But the word is very near you, in your mouth and in your heart, that you may do it" (30:11-14 italics added). According to these words, it appears that fulfilling Elohim's Word does not necessarily require a physical crossing or passing over; it is simply a matter of turning inwardly, to that which He has already deposited there (see Rom. 8:11).
 
Finally, "And it shall be, on the day when you [plural] cross over [ta'avru] the Jordan to the land which YHVH your Elohim is giving you, that you shall set up for yourselves large stones, and whitewash them with lime. You shall write on them all the words of this law, when you have crossed over [be'ovre'cha], that you may enter the land which YHVH your Elohim is giving you, a land flowing with milk and honey, just as YHVH the Elohim of your fathers promised you. Therefore it shall be, when you [plural] have crossed over [be'ovre'chem] the Jordan, that on Mount Ebal you shall set up these stones, which I command you today…" (27:2-4 italics added). Thus, the "crossing over" is to be marked by stones that were to be a testimony of a genuine "crossing over" and a “changeover” undertaken by the Hebrews, the 'People of Transition'!
 
The root e.v.r, however, is also being applied to the enemies of Yisrael. Prior to the actual crossing, Yehoshua sent two spies to Yericho (Jericho). These two were pursued by men who themselves had to cross the Yarden’s "fords”. These “fords” are “ma’a’barot,” literally, “that which enables passage” (ref. Josh. 2:7).
 
Interestingly, the Hebrew translation for Hebrews 6:20, speaking about the Place of the Presence (behind the veil), states that Yeshua has “gone over” (in Hebrew - ‘o’ver’) there for us, as a forerunner.
 
In closing, let us pause briefly on “va’etchanan”, the title of our Parasha, which takes us back to its opening verse (3:23) where Moshe pleads with YHVH to let him cross the Yarden. “And I pleaded” or implored…” – etchanan – is of the root ch.n.n (chet, noon, noon), which means to “show favor or be gracious”, while “chen” (chet, noon) is “grace” (e.g. Zech. 4:7, 12:10). Thus, he who pleads with, and implores YHVH knows he is invoking His grace, cognizant of the fact that even the pleading itself is linked to YHVH’s compassion and favor active in the one who is pleading with expectancy. This verb occurs one more time in the Parasha, in reference to the seven nations of C'nan, that Yisrael's Elohim was about to subdue: "when YHVH your Elohim delivers them over to you, you shall conquer them and utterly destroy them. You shall make no covenant with them nor show mercy to them" (Deut. 7:2). "Show mercy" - te'cha'nem - literally is "show [have] grace/favor to them".
 
Note: In the synagogue, the Torah scrolls are placed in an ark called “teiva”.  When the representative of the congregation who prays on their behalf stands before the ark, he too is said to be “passing [over] before the teiva”.

Sunday, July 12, 2026

Hebrew Insights into Parashat D'varim Deuteronomy 1:1 -3:22

 “Dvarim” is the book of Deuteronomy and lends its name to our Parasha. “These are the words which Moses spoke to all Israel beyond the Jordan…” (1:1). “D’varim” (singular - “davar”), of the root d.v/b.r (dalet, bet/vet, resh), which is also the root for “midbar” that we encountered in the opening Parasha of the book of Bamidbar - Numbers - refers to “words”. Thus, the names of the books of Bamidbar and Dvarim (as well as their respective contents) are connected by the root d.v.r, alluding to the Word (“davar”) spoken in the desert (“midbar”). Dvarim is also known as “Mishneh Torah”, mentioned in Dvarim 17:18 as part of the instructions for a future monarch. This term suggests copying since “mishneh” originates in the root sh.n.h, (shin, mem, hey), meaning to “repeat” (and hence copy). However, “mishneh” also means “secondary” (with “two” – “sh’na’yim” - sharing the same root, thus being related to “second”). This may indicate that the book at hand is a “secondary Torah”, as it is a kind of synopsis of the three previous tomes (not including B’resheet).

In 1:5 we read: “On the other side of the Jordan Moses began explaining this law”, but more literally it says that Moshe was “willing to undertake” (“ho’eel” of the root y.a.l, yod, alef, lamed) to expound – ba’er - the Torah”, thus summing up the essence of this fifth book of the Pentateuch. Referring to this summary as… “expounding the Torah” lends (once again) a broader meaning to this term (i.e. Torah}.  The Theological Wordbook of the Old Testament sheds more light on “ho’eel”: “The primary meaning of this root is ‘to make a volitional decision to commence a given activity…’  This volitional decision to begin an act clearly indicates the function of one’s mind to initiate… The verb concentrates on the volitional element rather than on emotional or motivational factors. It stresses the voluntary act of the individual’s will to engage in a given enterprise, not what may have brought him to that decision… Theologically, this verb strongly supports the concept of man’s free will, for man can make decisions to initiate any given action (within human control), but God holds him responsible for that volitional decision”.[1] This is not the first time that the verb “ho’eel” is ‘attached’ to Moshe. After having rescued Re’u’el’s (Yitro) daughters at the well and accepting their father’s invitation, it says that “Moses was content – va’yo’el – to live with the man, and he gave Zipporah his daughter to Moses” (Ex. 2:21. Another example is found in 1st Samuel 12:22, where for “ho’eel” the translation is “pleased”.

Back to the present. Moshe is exercising his will, resolving to “ba’er” (expound) the Torah to the People of Yisrael. “Ba’er” (b.a.r. bet, alef, resh) is to “make distinct, declare, make plain”, and shares its root with “be’er” which is a “well or cistern”. Although it is not altogether certain whether there is an etymological connection between “making plain” and “well”, the fact that the word for “eye” and “water spring” is one and the same in Hebrew (“ayin”), indicates that while water is connected to the act of seeing, it may also be related to ‘understanding’, which is another form of ‘seeing’. By expounding on YHVH’s words, Moshe was certainly providing the Israelites with clear, thirst-quenching, well-drawn living water in the dry desert.

In 1:9,12, Moshe uses the familiar verb “nasso”, to “carry, lift, bear a burden”, which has been used particularly in Bamidbar (Numbers), with even a Parasha by that name (Num. 4:21…). From Moshe’s speech, we learn how heavy a burden this people was for him at times, although the One who had truly carried and cared for them was their Elohim. Thus, Moshe himself admits, in 1:31, that, "in the wilderness… you saw how YHVH your Elohim carried you, as a man carries his son, in all the way that you went until you came to this place" (emphases added).

When Moshe stresses just judgment (in 1:17) he says: “You shall not respect persons in judgment…” which in Hebrew is, “you shall not acknowledge, or know, or recognize [anyone’s] face in judgment” (ha’ker panim), as “recognizing” one person above another does away with impartiality which is indispensable for meting out justice. Thus, one is not to prefer one’s relatives, friends, or associates over strangers.  “Recognize a face” - as presented here – appears in other places as “carry a face” (having the same meaning as recognizing a face), such as in Vayikra (Leviticus) 19:15, regarding the prohibition to show partiality to the poor. Yet despite the usage of the theme of “carrying” used in the present passage (as we saw above), when ‘carrying out’ justice is mentioned (in 1:17), this common idiom of “carrying/lifting a face” (that is, being partial) is strangely omitted, and instead “recognizing a face” is the idiom of choice.

Recently we have been noticing that the word used for “tribe/s” has been “ma’teh/matot” (“rod/rods”), in contrast to the more common word shevet” (sh.v.t, shin, vet, tet, which also means “rod, staff, club, scepter” and also a live branch). The “rod and staff [which] will comfort me” (of Psalm 23:4) are, respectively, “shevet” and “mish’e’net” (which is a staff specifically for leaning on). In chapter 1 the references to the tribes (vs. 13, 15) are couched in the term “shevet”.  “Shevet” is also the rod that if a father spares, may earn him the reputation of one who hates his son (ref. Prov. 13:24). The usage of “shevet”, refers to didactic reproof (as preparation before entering the land and starting out a new life), is therefore quite appropriate in this 5th book of the Pentateuch! ("I will make you pass under the rod..." in Ezekiel 20:37, where “shevet” is used, is a key verse regarding Yisrael’s restoration.) But what is so striking about this monologue addressing the younger generation, most of whom would not have participated in the events Moshe mentions, is that he speaks to his audience in the second person, as though all of them had been responsible and had participated in those events. It seems that at this particular juncture Moshe is using this as another educational tool (even with the view of its relevance for future generations).

Continuing in chapter 1, we see that one of the lessons that Moshe wishes to draw from is the story of the spies (v. 22ff). “Why did he not also refer to the sin of the Golden Calf? “Why did he select the sin of the spies and omit all the other historical experiences?” These are questions posed by Nechama Leibowitz. She then goes on to cite Hoffman, who “illuminatingly points out that Moses wishes to refer to an exactly parallel situation. The children of Israel were once again on the threshold of the Promised Land, just as their ill-fated parents had been, thirty-eight years previously. Let them not forfeit the Land once again…” Moshe, therefore, issues a warning to “the children of Israel against once more forfeiting the land by their lack of faith…” [2]

The spies’ story accurately illustrates the Israelites’ skepticism. In 1:22 we read: “And you came near to me, every one of you, and said, 'let us send men before us, and they shall search out the land for us…'” It is significant that the request for a surveillance report of the land by “every one of you… coming [or drawing] near” is interpreted (in the above quote) as a lack of faith. (This is in contrast to the original story in Parashat Sh’lach Le’cha, Bamidbar – Numbers: 13:1-2; 32:8, where YHVH is presented as the initiator of the plan). Another “drawing near” is mentioned in the next Parasha, when Moshe recalls the scene at Chorev (Horeb). “And it happened, when you heard the voice out of the midst of the darkness, while the mountain burned with fire, you came near to me, all the rulers of your tribes, and your elders, and you said… ‘If we hear the voice of YHVH your Elohim anymore, then we shall die. For who of all flesh that has heard the voice of the living Elohim speaking out of the midst of the fire, as we have, and has lived? You go near and hear all that YHVH our Elohim may say, and you shall speak to us all that YHVH our Elohim may speak to you…’” (5:23-27, italics added). We see that at the time of the giving of the Torah, the elders and leaders of Yisrael had a real concern about “drawing near” to YHVH, and instead “drew near” to Moshe and asked him to act on their behalf. If this was the leaders’ attitude, it is no wonder that sometime later the entire nation (“every one of you”) displayed a similar apprehension regarding YHVH’s promises, which is why that whole generation was condemned to die in the wilderness.

Moshe goes on to recount the sad episode, all those years back, recalling that the ones who had displayed unbelief and later insisted to go up and fight the enemy (ref. 1:41) against YHVH’s wishes (as if to make up for their former attitude). YHVH declared, therefore, that they would be “struck” before their enemies (ref. v. 42). The word used for “struck” is “tinagfu” of the root n.g.f (noon, gimmel, fey). “Negef” and “mage’fa” mean “plague or pestilence”, and are usually divinely ordained for the purpose of discipline, such as in the case before us.  In Bamidbar (Numbers) 16:46, 47 we read about the plague (“magefa”) which followed the rebellion of Korach and his band. Later, in Vayikra 25:8,9, mention was made of the “magefa” that plagued the Israelites in the wake of the Baal Pe’or episode and the daughters of Mo’av, whereas in Sh’mot (Exodus) 12:13, it was the Egyptians who were “struck” while the Israelites remained untouched.

Back to our chronology as is recounted by Moshe: Despite YHVH’s warning, Yisrael “rebelled and … acted proudly and went up into the hills” (Deut. 1: 43). “[you] acted proudly” reads here (va)taz’du" (root zayin, dalet). Back in B’resheet (Genesis) 25, in Parashat Toldot, Ya’acov was seen “cooking a stew”, which in Hebrew is “va'ya'zed na'zid" (v. 29). We learned there that although “stew” is “nazid”, the root "zed” also means “pride, rebellion or presumptuousness”. Thus, Ya'acov was cooking up a non-too-healthy stew for his brother, and according to the present passage, his progeny’s conduct even surpassed that of their forefather's.

The ensuing result of this failed attempt to go to battle is reported in Dvarim 1:44: “And the Amorites who lived in that hill country came out to meet you and they chased you, as the bees do, and drove you back from Seir to Hormah”.  In Shmot (Exodus) 23:28 it says: “And I will send hornets before you which shall drive out the Hivite, the Canaanite, and the Hittite before you”. However, because of disobedience and rebellion, the Israelites incurred defeat, and they were chased by so many (proverbial) bees, being “driven back” all the way from Se’ir and Chorma.  The latter happens to stem from the root ch.r.m (chet, resh, mem), rendered “cherem” which in this case means “destruction”.  In Bamidbar (Numbers) 21:1-3, we read: “And the king of Arad the Canaanite… heard that Israel had come… and he fought against Israel, and took some of them captive. And Israel vowed a vow to YHVH, and said, ‘if You will indeed deliver this people into my hand, then I will utterly destroy [(ve)he’cheramti] their cities'. And YHVH listened to the voice of Israel, and delivered up the Canaanites, and they utterly destroyed [(va)yacharem] them and their cities, and the name of the place was called Hormah [Chorma]” (italics and emphasis added). However, Moshe’s narration here lets us know that destruction was also the lot of the Israelites, who at that point “sat and wept before YHVH, but YHVH would not listen [to them]” (Deut. 1:45) following the episode recounted above (in verse 44).

Chapter 2 contains Moshe’s reviews of some geographical and historical facts. As part of preparing the young Israelites for their relocation, he wants them to have a geographical and historical orientation and perspective. This is particularly true in 2:9-12, 18-23. Some of the names of the peoples mentioned are rather revealing. In 2:10 we read about the “Eimeem” (Emims). “Eima” is “fear, dread or horror” (for example, in the Covenant Between the Torn Pieces it says: “… and behold a terror – “eima” – of great darkness,” Gen. 15:12). These “Eimim” are compared to, or regarded as the Anakim (Deut. 2:11) who are the giants described by the spies (Num. 13:28). Mention is then made of the “Rfa’eem.” The root r.f.a. (resh, fey, alef) is used several times to describe the dead, or dwellers of She’ol.  In Yisha’yahu (Isaiah) 14:9 we read: “Sheol from beneath is excited over you to meet you when you come; It arouses for you the spirits of the dead (“rfa’eem”)….” The Rfa’eem were also considered among the giants (and are mentioned in B’resheet 14:5). According to 2:20, the giants were also called “Zam’zumeem”, and lived in the land that was “considered the land of the Rfa’eem” (literal translation). This latter fact may have rendered that land the “land of the dead”, perhaps subtly hinting that YHVH will “begin to put your dread and your fear on the face of the people under all the heavens, who will hear your fame, and will tremble and writhe because of you” (2:25 italics added).

Appropriately the Parasha ends with the following: “Do not fear them for YHVH your Elohim, He shall fight for you” (3:22). These descriptions of vanquishing the former dwellers of the lands of Seir (Edom), Moav and Ammon for the sake of Esav-Edom (Yitzchak’s son) and Lot’s grandsons (ref. 2:17-23) serve also as encouragement to the Israelites, as to their awaiting land of promise.  

Before concluding, let us examine a leitmotif which is repeated several times in our Parasha and is first seen in 1:8 (and then in 1:21): “See, I have placed the land before you (lit. “to your faces”) go in and possess [“r’shu” – wrest it by impoverishing its present residents] the land which YHVH swore to give to your fathers… and to their seed after them” (italics added). This repeated declaration is preceded, in verse 7, by the imperative “p’nu” (turn) which stems from the same root as “face” (see also 1:40, 2:1, 8). It seems that before YHVH will “give/place” the land before His people, they are required to make a “turn”. Last week we examined briefly “yerusha” as one of the words for an inheritance, which is rooted in the verb “roshesh”, used here by YHVH in its imperative form. YHVH declares that He has already “given/placed” – “natati” - the land before His people (1:20, 21, 39), but that it was incumbent upon them to do their duty. First, they had to “turn” and then “see”. That is, they had to realize, by exercising faith, what their heavenly Father had already accomplished. Secondly, they had to go and take/wrest the land, based upon the former realization and premise, and act, again, in faith. In 2:5,9,19, respectively, YHVH likewise declares that He “has given Mount Seir to Esau as a possession” and “has given Ar (Mo’av) to the sons of Lot as a possession” (“yerusha” – the same term He uses for Yisrael’s inheritance or possession), and the same regarding the Ammonites. However, “before them” is significantly missing. Thus, although YHVH is sovereign over all peoples, even the ones whose possessions He is protecting, He is notably treating His own in an exceptional manner.

In 2:31, YHVH declares again to His people (literal translation): “See, I have begun to give/place – “natati” – Sihon and his land over to you. Impoverishing begin to impoverish his land”. In the case of Sichon and his people, Yisrael’s Elohim also announces that it is He who has “hardened his [Sichon’s] spirit and made his heart obstinate” (2:30), having “mercy on whom He will, and whom He wills He hardens” (ref. Rom. 9:18).

Thus, as just mentioned, while YHVH is totally sovereign and controls all people groups, we notice that He places certain expectations upon Yisrael, who are to apply their conscious will (like Moshe, at the beginning of the Parasha) and act volitionally in faith and obedience to their Maker and King, with the Land of Promise being the venue for such actions. "To whom much is given…" (Luke 12:48).

1. Theological Wordbook of the Old Testament, Vol. 1, ed. R. Laird Harris, Moody Press, Chicago, 1980

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.

Sunday, July 5, 2026

Hebrew Insights into Parashot Ma'tot and Masa'ei Bamidbar (Numbers 30:2 - 36:13)

 

We have reached the end of Bamidbar (Numbers), and this time we will examine the two Parashot that conclude this book. In the opening verses (30:1-2), Moshe is seen addressing the “heads of the tribes of the sons of Israel”.  The word used here for tribes is “ma’tot” (plural, while singular is “ma’teh”). In Parashat Chu’kat we discovered that “ma’teh” is a rod or a staff (like the one Moshe used to hit the rock, Num. 20:8-11), and that this word is rooted in the verb to “stretch out” but that it also means to “incline, turn, or turn away”.  Thus, by implication, “ma’teh” is used for “tribe”, emanating from the ‘rod of authority' in the hand of the respective tribal leaders. (The other word for tribe, “shevet”, also means a “rod”.)  In both our Parashot, “mateh” is used solely for “tribe” or “tribes” (e.g. 31:4; 32:28).  In Vayikra (Leviticus) 26:26 we encountered another “staff”, that is “ma’teh lechem” which is the “staff of bread”. There it was used metaphorically for that which is leaned (or depended) upon, as indeed our bodies cannot do without bread (used there as a generic term for “food”).

 

The first part of Parashat Ma’tot deals with oaths and prohibitions, and their annulments (see Matt. 18:18-19). At the beginning of the passage, mention is made of a vow or oath undertaken by a man, underscoring the strict prohibition not to "break" them. "Break" or "annul" here is "yachel", which is rooted in ch.l.l, a multi-meaning root that we examined several times in the past. Here it points to "profaning", implying the profaning of the name of YHVH, as at the beginning of the verse it stated clearly that the oath and/or vow were made to Him. Continuing, in 30:3-5 we read: “And when a woman vows a vow to YHVH, and has bound a bond in the house of her father in her youth, and her father has heard her vow… and her father has remained silent… then all her vows shall stand... But if her father has prohibited her in the day he heard, none of her vows and her bond with which she has bound her soul shall stand. And YHVH will forgive her because her father prohibited her”.  “Prohibited” in both instances in this passage is “heh’nee,” of the root n.o.h (noon, vav, alef) meaning “hinder, restrain, or frustrate”. Similarly, in verse 8, the same verb is used: “If in the day her husband hears, he prohibits her…” (emphasis added). (In this there is a fascinating connection to the book of Esther) **

 

The latter part of Parashat Ma’tot (chapter 32) presents the story of the sons of Re’uven and Gad who express to Moshe their desire to settle in the land of Gil’ad, on the eastern shore of the Yarden (Jordan). However, Moshe, being concerned that they may be separating themselves from their brethren and that their move could hurt the rest of the people, voices his misgivings and says: “And why do you discourage the heart of the sons of Israel from passing over to the land which YHVH has given to them?  So your fathers did when I sent them from Kadesh Barnea to see the land. And they went up to the valley of Eshcol and saw the land, and discouraged the hearts of the sons of Israel” (32:7-9).  Here we find the verb n.o.h once again, but this time translated as “discourage or discouraged”. Moshe attributes the same motives that operated in the hearts of the ten spies (in Parashat Sh’lach Lecha, Num. 13-15) to the two and a half tribes wishing to settle on the Yarden’s eastern shore.  He construes their wish as being one that would frustrate YHVH’s will, while at the same time incurring frustration in his listeners, who no doubt were concerned that their leader would frustrate their plans. Frustration and a feeling of being hindered were no doubt also the experience of a woman, who after taking a vow and/or restricting herself in some way for Godly reasons and in good conscience, is prevented from going through with her commitments.

 

The origin of the verb n.o.h is “rise with difficulty” [1], illustrating what we have noticed time and again, namely that Hebrew is a very concrete language and thus most of its abstract terms are borrowed from the tangible world.  Two other such terms in this Parasha are “bind” (see 30:3,4,5,6 ff), which is “assor” (a.s.r., alef, samech, resh) and means “imprison or imprisoned” (e.g. Gen. 40:3; Jud. 15:12-13; 1Sam. 6:7). Another one is “annul or make void” – “ha’fer” (in 30:12), whose root is “porer” (p.r.r. pey, resh, resh) and means to “crumble, break, shatter or destroy”.

 

Returning to Moshe’s exhortive address to the two-and-a-half tribes; the aged leader expresses his concern lest their actions would give rise to a “brood of sinful men” (32:14). The word used there is “tarbut”, which is of the root “rav” meaning “much, many, or great”, and is therefore simply a derivation of “increase or add”. Thus, Moshe is concerned about the increase or spread of evil among them, but without pointing to an existing source, group, or a particular “brood”.  In verses 14b and 15 he adjoins: “[Lest] you still [will] add more to the burning anger of YHVH against Israel. For if you turn away from Him, He will add more to His abandoning of them [i.e. Yisrael] in the desert…” (literal translation).  “Add more” here is “lispot” and “vayasaf”. The first of these can be easily related to “safoh” (s.p.h, samech, peh, hey) which often means “destruction” (e.g. Genesis 18:23). Again, Moshe is concerned that the actions of the Reuvenites, Gaddaites, and Menashites would bring about an increase of evil and in this manner add to YHVH’s anger, adding disciplinary measures, resulting in more suffering for the people as a whole.

 

Another main theme in our Parasha is the command directed at Moshe to “execute vengeance… against the Midianites, afterward, you [Moshe] shall be gathered to your people” (31:2). In the preparations leading to this eventuality, Moshe calls out for men to be “prepared for the army” (31:3, literal translation).  However, “he-chal’tzu” (with root ch.l.tz, chet, lamed, tzadi), which is the command used here for “be prepared”, actually means to “draw, pull out, or remove” (such as “removing” one’s shoe by pulling it, Deut. 25:9). Thus, the literal rendering of 31:3 should be: “Draw out from amongst yourselves men for the army…” Rabbi Mordechai Eilon, quoting Rabbi Yitzchak Arama, stresses that although the expression “draw out from amongst yourselves” is about a select group, it points to the ‘whole’ from which this group is to be drawn, implying the involvement of the entire group. In this way, being represented by the “cha’luztim” (plural for “cha’lutz”, “those who plod ahead”; see also 32:20, 21 translated “arm yourself”), the whole army will be participating in the battle. Aside from meaning “drawn out”, the root ch.l.tz also speaks of being removed from one’s customary environment and comfort zone, indicating that the vanguards were willing to venture and forge the way ahead of everyone else. The additional meaning of the verb cha’letz - “to rescue and deliver” (used several times in the Psalms) - is compatible with the readiness of the two-and-a-half tribes to help their brethren.

 

Given this, when the Re’uvenites and Gaddites declare later (in 32:17): “We shall ourselves go armed” (which reads, “va’necha’letz”, again of the root ch.l.tz), their intent appears much clearer. They are saying, in fact, that after making basic provisions for their families and livestock, they will “remove” themselves from all that is familiar to them and will “hurry and go ahead of the sons of Israel until we bring them to the place which is theirs…” (32:17, literal translation).  In his response, Moshe states that each of them is to be a “cha’lutz” for his brother (while stressing that failing to do so will be considered a sin “before YHVH” vs. 20-23).  Their response is again marked by the term “chalutz” (v. 27). Moshe repeats this condition; namely, that only if they will act as “chalutzim” will they be entitled to land on the Yarden’s eastern shore.  In their reply, the Gaddaites and Re’uvenites confirm their readiness to “go over… as chalutzim… before YHVH into the land of Canaan, so that the land of our inheritance on that side of Jordan may be ours” (v. 32). 

 

Interestingly, the first time the root ch.l.tz shows up in Scripture is in Genesis 35:11, where the Almighty promises Abraham that, “…a nation and a company of nations shall come from you, and kings shall come out of your loins” (sometimes translated “body”).  “Loins” in that text is “chalatza’yim” - the strong body part. The root ch.l.tz also lends itself to festive or royal robes. Yehoshua the High Priest was dressed in such robes (ma’ch’la’tzot) in exchange for his filthy ones (ref. Zech. 3:4).  Finally, in the Hebrew translation of Hebrews 6:20, Yeshua, as the forerunner who entered behind the veil for us, is called “Yeshua he’cha-lutz”.

 

Aside from declaring their willingness to go forth as a vanguard before their brethren in their campaign to take over the land, the two tribes also use another term (translated “ready to go”, 32:17) – chushim – which underscores their determination and readiness to act “hastily” (see Is. 60:22). At the same time, they also describe to Moshe their plans (regarding their land in the eastern side of the Jordan), saying:” We will build sheepfolds here for our livestock, and cities for our little ones...” (32:16). Moshe, for his part repeats these words a little later, with a slight modification: “Build cities for your little ones and folds for your sheep...” (v. 24). The experienced leader resets their priorities, ‘take care of your families and then attend to your flocks...’

 

Chapters 33-36 constitute Parashat Masa’ey, the last in Bamidbar, which starts with: “These are the journeys of – “mas’ey” - the sons of Israel… (33:1, emphasis added), “and Moses wrote their departures according to their journeys by the mouth of YHVH. And these are their journeys, according to their departures” (v. 2). Although Moshe is entirely familiar with the journeys and the name of each location that the people of Yisrael had gone through, and/or encamped at, the account which will now follow (vs. 3- 49) is dictated to him “by the mouth of YHVH”. 

 

Wondering as to the importance of these technical details, some of the sages, including Rashi, have concluded that this list was to serve as a reminder to the people of YHVH’s watchfulness over them, and of His attention to every detail about their lives and destiny.  Thus, the name of each place is used as a device to invoke in them the memory of YHVH’s care for them.  According to Maimonides, the names of the places are a testimony intended to verify that they have indeed stayed at the locations mentioned; places where only YHVH Himself could have sustained them, thus bringing to their minds the miracles that He wrought for them.  Sforno adds to this: “The Lord blessed be He desired that the stages of the Israelites’ journeyings be written down to make known their merit in their going after Him in a wilderness, in a land that was not sown [ref. Jer. 2:2] so that they eventually deserved to enter the land.  ‘And Moses wrote’ – he wrote down their destination and place of departure. For sometimes that place for which they were headed was evil and the place of departure good… Sometimes the reverse happened. He wrote down too the details of their journeyings because it involved leaving for a new destination without any previous notice, which was very trying. Despite all this, they kept to the schedule…’ In other words, according to Sforno, the Torah shows us both sides of the coin. We have been shown am Yisrael “composed of rebels and grumblers, having degenerated from the lofty spiritual plane of their religious experience at Mount Sinai… Now the Torah changes its note and shows us the other side of the picture, Israel loyal to their trust, following their God through the wilderness… They followed Him despite all the odds, through the wildernesses of Sinai, Etham, Paran and Zin… that was also a place of fiery serpents and scorpions and drought where there was no water, where our continued existence would have been impossible, were it not?for?the?grace?of?God…”[2]

 

Upon completing the inventory of the (past) journeys, attention is now being turned to the future: the boundaries of the land of Promise, the names of the men who are to help the people possess their inheritance, the cities apportioned to the Levites, and the cities of refuge. Thus, we read in Chapter 34 the details regarding the extent of the territory of the inheritance. In an era when defined borders did not exist, this was a novelty that underscores, once again, the importance YHVH attaches to the land and its occupation. About the land of C’na’an it says that it “shall fall to you as an inheritance” (v.2, emphasis added). The usage of this verb in this context demonstrates that Yisrael’s lot was predestined and predetermined. Additionally, it “… is the land which you shall inherit by lot, which YHVH has commanded to give to the nine tribes and the half-tribe” (emphasis added). As to the land that was to be occupied by the two and a half tribes, in 34:13b-15 (according to the Hebrew text), it is written that the two and a half tribes “took” their inheritance. Hence, a clear distinction is made between the land which is apportioned and the land that is taken by choice. It is here that YHVH also appoints those “who will take possession of the land for you” (34:17ff). As to the cities of the Levites, who are to dwell in the other tribes’ territories, it says: “Command the sons of Israel that they give to the Levites cities to live in, from the land of their possessions, and you shall give to the Levites open land for the cities” (35:2).

 

“Open land” (or “common land”) is “migrash”. One of the words for “inheritance” is “yerusha” (e.g. 33:52, 53, the latter used there in verb form “yarashtem”). The term “impoverish” is embedded in both words (being a reference to the party from whom one’s inheritance is wrested). “Migrash”, which the Levites were to be granted, is of the root g.r.sh (gimmel, resh, shin) with its primary meaning to “cast or drive out”. “Yerusha”, taking possession, is of the root y.r.sh (yod, resh, shin), and connected to another root, r.sh.sh (resh, shin, shin) which means to “beat down, shatter” and lends itself to the noun “rash” – "cause poverty", “poor, poverty-stricken” (e.g. 1st 18:23; 2nd Sam. 12;4 and several times in Proverbs).

 

Hebrew certainly does not conceal or embellish the hard-core facts and does not attempt to be politically correct.  As a matter of fact, from Matthew 11:12 we learn that the Kingdom of Heaven is also “seized by force”.  Thus, in taking hold of YHVH’s possession (and their inheritance), the Israelites had to “impoverish” and “cast out” the inhabitants of the land.  When “Sarah saw the son of Hagar the Egyptian… mocking, she said to Abraham, ‘Drive away [“ga’resh”] this slave-girl and her son, for the son of this slave-girl shall not inherit [“yirash” – will cause another to be impoverished] with my son, with Isaac’” (Gen. 21:9,10).

 

The next topic is that of the cities of refuge and their respective guidelines, one of which states that if a person has slain someone unintentionally, he is to remain in the city of refuge until the death of the high priest and only then return to the “land of his possession [inheritance]” (35: 25, 28).  Similarly, it is only through the death of our High Priest that we too have been released, and may now come out of our proverbial confinement into the freedom of our inheritance (ref. Acts 20:32; 26:18; Eph. 1:11; Col. 3:24; Heb. 9:15). This fact gains even more validity when we read the last part of the chapter: “And you shall take no ransom [kofer, of the root k.f/p.r – kippur] for the life of a murderer; he is punishable for death, for dying he shall die. And you shall take no ransom [kofer] for him to flee to the city of his refuge, to return to dwell in the land, until the death of the priest. And you shall not pollute the land in which you are, for blood pollutes the land. And no ransom [kofer] is to be taken for the land for blood which is shed in it, except for the blood of him who sheds it; and you shall not defile the land in which you are living. I dwell in its midst, for I, YHVH, am dwelling among the sons of Israel” (35:31-34). The blood of Yeshua our High Priest has purified both ourselves and our earthly inheritance, while at the same time has also gained for us a heavenly one (ref. 1Pet. 1:4).

 

According to the English translation, the cities of refuge are to be “selected” or “appointed” (35:11).  The Hebrew, on the other hand, reads: “You shall cause cities to occur (for yourselves)… “ve’hik’re’tem” – root k.r.h (kof, resh, hey, which we encountered in Gen. 24:12, Parashat Cha’yey and Balak  Num. 23:4,16).  This expression is an oxymoron, as one’s will is either actively involved, or else things occur in a happenstance manner, or (more likely) by Providence beyond one’s control. Once again, the Hebraic mentality presents a challenge, pointing to the place where Providence and man’s choice meet, even at the expense of defying human logic. 

 

YHVH’s meticulous attention to the place He has set apart is seen again in the last chapter of Parashat Masa’ey, where we learn that “no inheritance of the sons of Israel shall turn from tribe to tribe, for each one of the sons of Israel shall cling to the inheritance of the tribe of his fathers. And any daughter that possesses an inheritance from any tribe of the sons of Israel to one of the families of the tribe of her father is to become a wife of the family of the tribe of her father, so that the sons of Israel may each possess the inheritance of his father. And the inheritance shall not turn from one tribe to another tribe. For the tribes of the sons of Israel shall each one cling to its own inheritance, as YHVH commanded Moses” (36:7-9 emphases added). The word for “turn” here, in the future tense, is “tisov” of the root s.b.b (samech, bet, bet). “Savav” is to “turn about or go around”.  It is indicative of mobility, unstableness, and temporariness. The usage of this verb here lends an extra emphasis to the issue at hand: “For the tribes of Israel shall each cling – yid’b’ku, adhere, cleave like glue - to its own inheritance, as YHVH commanded…”  In B’resheet 2:24 we read: “Therefore a man shall leave his father and mother, and will cleave/adhere/cling to his wife and they will become one flesh”. YHVH declares above that He dwells in the midst of the land, among the sons of Yisrael (Num. 35:34); it is no wonder, therefore, that He is so very particular about the set-up of His abode.

 

The above paragraph is about the appeal made to Moshe by "the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph" (36:1). These ones are concerned that Tzlofchad's daughters who have obtained permission to inherit their deceased father's property will marry into different tribes and thus the tribal inheritance, as we read above, will be lost. Moshe and the other leaders, who are attentive to this request, find the solution, as quoted in the above paragraph. What is striking about the passage in 36:1-4, when compared to Bamidbar 27:1-4, where the original request was made by the young women, is the usage of several identical terms/words. The daughter of Tzlofchad, literally, "drew near" (va'tik'rav'na)…  before Moshe and the other leaders, as do the "fathers of the families of" Manasseh – "vayik're'vu". The daughters are concerned lest their father's name "be diminished" – va'yi'gara – as is also the concern of the group of men from Manasseh, that "their inheritance will be", again, "diminished"- yi'gara – from the inheritance of our fathers… so it will be diminished – yi'gara – from the lot of our inheritance" (Num. 27:4; 36:3). Thus, whereas there are opposing interests at hand in this particular case, the usage of the same terms, concerning each of the parties, reflects the acceptance and understanding granted to meet the need of each – truly a "win-win" solution. 

*“Parashot” plural for “Parasha” (whereas “Parashat” is “Parasha of…”, hence “Parashat Matot”   or “Parashat Mas’ey”)

 

** When Mordechai begged Esther to plead the Jews’ case before King Achashverosh, he added that she could forfeit her life if she were to “keep silent” (Esther 4:14). Esther was to go and try to annul the king’s “vow”, much like the husband or father in our Parasha in the case of his wife’s/daughter’s vow making. In the Parasha, if the male were to keep silent (same word used in Esther) for more than a day, the vow would remain valid but the said male would bear its consequences, if there were any, just as Esther would have done had she kept silent. Typical of the book of Esther’s “technique of opposites”, it is the female who was in the position to annul a harmful vow taken by her husband.

This point was extracted from Rabbi Fohrman’s study of Esther

https://www.alephbeta.org/

In Shmot (Exodus) 19:8 and 24:7, at the foot of Mt. Sinai, the People of Yisrael made a promise (oath or vow-like) to obey YHVH. But since Yisrael did not keep her word, the ill consequences ultimately fell on her. Because YHVH, her husband, did not annul her ‘vow’, He too was ‘held responsible for her sin of breaking her promise-vow '. This is seen very clearly by the fact that Yeshua “bore her guilt”, as it says in 30:15 (see also 1st Peter 2:24).

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

2 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.Y.