Parasha: Korach – Numbers 16:1 – 18:32
Haphtarah: 1Sam.11:14-12:22
Reading Date: 28st June 2008 – 25th Sivan 5768
This week I feel like changing format a bit, let’s see how it goes!
At the beginning of the parasha, Rashi quotes Chazal who explains that the target of Korach’s rebellion was the ‘Kehunah’ (Priesthood). Similarly, many occurrences and mitzvot later in the parasha indicate that Korach’s assault was directed against Aaron and his position.One may question how Korach’s argument applied to the Priesthood, as Korach seemingly was upset about the general leadership; in fact, his contention (16:3) was against the perceived monopoly on leadership as exercised by Moses and Aaron, and Moses in particular was responsible for appointments to all positions of prestige. (To be precise, it was Moses’ appointment of Elitzafan ben Uziel as Prince of ‘Bnei Kehat’ which stirred Korach’s rage [Rashi from Tanchuma on 16:1]. This incident was unrelated to Aaron and the ‘Kehunah’.) Why, then, was the Priesthood specially and primarily targeted by Korach?I think that the answer to this question is found in the haphtarah. It is related how Samuel the Prophet warned the nation about its desire for a king. Samuel feared that – unlike a prophet, who merely coveys YHVH’s direct commands to Man – a king would serve to remove the people from YHVH. This is exactly the reason why Aaron was the real foe of Korach. Aaron exemplified submissiveness to YHVH. His very “leadership” title was, rather, one of divine service. Korach, on the other hand, sought to usurp Torah and democratize its interpretation, stripping it of holiness and making it into a loose, non-binding text (16:3), and he felt that true leadership meant asserting autonomy on Torah law, thus disconnecting it from YHVH’s defining role. Korach felt that Jewish leaders, somewhat like secular ones, should enact and interpret law as they see fit, in accordance with popular interests, and that ‘avodah’ -work- was subject to common interpretation rather than ‘Mesorah’. Thus, Aaron, whose leadership position embodied pure self-effacement and submissiveness to God, was the true antithesis of Korach’s vision for government, and Korach viewed Aaron and the Priesthood in its current state as the greatest enemy of democratic religion.
Many interpreters struggle to explain the sin of the spies but when one looks at the text itself much is revealed. Prior to Moses’ description to the spies of what they may find in Eretz Yisrael, he says,“Ureitem et Haaretz Ma Hi”, “and you should see the land as it is”.The simple understanding is that this statement introduced the ensuing verses as Moses specified the possibilities, “hatova hi im raah – the good with the bad, hashmena hi im raza – the fat with the thin, etc.” However, “Ureitem Et Haaretz Ma Hi”, could be a directive unto itself. Before Moses offers specifics regarding the Land, he warned the spies to see beyond all of the failings they may encounter in the Land. Moses understood that there were physical challenges in Eretz Yisrael. He knew that the Spies could report negatively about Eretz Yisrael. Therefore he charged the Spies to look at Eretz Yisrael with the attitude of, “Ma Hi” “As it is”, and to appreciate its intrinsic value and character. Regardless of the severe challenges that accompanied conquering and settling Eretz Yisrael, Moses was confident that viewing Eretz Yisrael, Ma Hi, would help accentuate its spiritual meaning and transcend a vision for the future.The Spies obstructed this vision when they reported negatively about Eretz Yisrael.The same is true for Korach. One of the questions Korach posed to Moses was whether or not a tallit that is blue needs strings attached to it. At first glance this question seems absurd. Surely any four-cornered garment regardless of its color requires tzitzit. The sages explain that the color white represents clarity and lucidness. The white strings of the Tzitzit represent the direction offered to us by Sages and teachers, who help us understand and appreciate the depths and the complexities of the Torah. A dark color represents that which is challenging and difficult for us to comprehend. The blue strand of techelet amongst the seven white strings demonstrates that there are bound to be concepts we are incapable of understanding without seeking advice. Korach wanted to remove the white of the tzitzit and to persuade the Children of Israel to undermine the authority of Torah. The Ramban says that the episode of the Spies and the story of Korach are connected because both wanted to dissuade the Children of Israel from entering the Land. Both the Spies and Korach were self absorbed with wanting the nation to see things their way and not “ma hi” – the way it is.
On a national level it is sometimes necessary for our leaders to see their people as “Ma Hi”; to see beyond the failings and to show concern and foresight based on sensitivity rather then self-absorption. On a personal level as well, if we were to see things at times in our lives as “ma hi”, life would become more fulfilling and take on new spiritual meaning.May YHVH guard us, the Nation of Israel and the world over from harm and send Messiah speedily. May He protect the armed forces of Israel and that they be Chazak!Let us remember to pray for all the soldiers that are missing and especially for their families. May they know the comfort that only the spirit of YHVH can bring, that peace that passes all understanding. May they be returned to their families soon.
Shabbat Shalom.
Friday, June 20, 2008
Parashat Shelach
Parasha: Shelach – Numbers 13:1 – 15:41
Haftara: Joshua 2:1-24
Reading Date: 21st June 2008 – 18th Sivan 5768
13:16 This verse has the renaming of Hosea to Joshua. In English this may seem insignificant but as all names in Hebrew have a meaning this is a very significant verse to consider. To save, ‘hosha’ (hey, vav, shin, ayin) is the root of Hosea’s name and a very noble name at that but when the ‘yud’ and the ‘hey’ (the letters denoting the Holy One blessed be He) his name becomes ‘Yehoshua’ meaning it is YHVH that saves. Considering the same root, we have the name ‘Yeshua’, the completeness of salvation.
Many Biblical commentators have made a case for Santa Katarina in Sinai as being ‘the’ Mount Sinai. There is but one problem. As the location of Kadesh Barnea is agreed upon by all archeologists and scholars, they could never have walked that distance in 11 days (Deut.1:2). This leaves a question as to where Mount Sinai is and it is commonly accepted the modern day Mount Karkom is a far more likely locale. The same can be said of the journey of the 12 spies. If we take a 40 day journey where the travelers were frightened and probably moved mostly at night it would seem unlikely that they would have gone further north than Hebron. They would then have headed southwest toward the coast through the modern day area known as Eshkol (There are ancient ruins of vineyards there), picked the legendary bunch of grapes and headed back to Kadesh Barnea. This seems a far more logical route than those who think that the spies went all the way to the far north of modern day Israel.
13:27-33 We know well the result of the bad report. We all need to be as Caleb and Joshua and be bearers of the good report. It is like the old account of the bucket filled or emptied half-way with water.
14:1 YHVH declared, “They indulged in weeping without a cause; I will establish for them weeping through out the generations.” That night, Tishah B’Av (the 9th Av), is the date that both Temples were destroyed and many other tragedies touch place throughout Jewish history[1].
14:18 YHVH, Slow to Anger, Abundant in Kindness, Forgiver of Iniquity and Willful Sin, and who cleanses – but does not cleanse completely, recalling the sins of the parents upon the children to the third and fourth generation. Moses, in his petition is identifying and confessing his knowledge of the Father’s heart.
14:20 After Moses’ successful intercession YHVH forgives he Nation but decree 40 years of wandering in the desert. If we look at this in our today terms we see it as a natural learning process as we progress toward our entry into the Promised Land.
Because of the importance of the last part of the portion I would like to spend some significant time on it.
15:37 Speak to the Children of Israel and instruct them to make tzitzit for themselves on the corners of their garments through all the ages; let them attach a cord of turquoise to the tzitzit of each corner. That shall be your tzitzit; look at it and recall all of YHVH's mitzvot and observe them... Thus shall you be reminded to observe all My mitzvot and to be holy to your God. I YHVH am your God, who brought you out of the land of Egypt to be your God...
The parasha concludes with these famous instructions attach tzitzit (fringes) to the corners of our clothing as a reminder of and a directive to keep YHVH's mitzvot. The instruction of tzitzit is seen as a reminder of the entirety of our practice of Torah observance. The Sages believed that it was so important that they incorporated it verbatim into the Shema, one of our most central prayers.
The Rabbis wondered why YHVH commanded the inclusion of one Turquoise thread among the white threads of the tzitzit. Tractate Menachot of the Babylonian Talmud reports Rabbi Meir asking "Why is blue different from all other colors?" and then answering, "Because blue resembles the sea, and the sea resembles sky, and the sky resembles YHVH's Throne of Glory...as it is written: 'Above the sky over their heads was the semblance of a throne, like sapphire in appearance...'"[2] In other words, Rabbi Meir hypothesizes that the turquoise thread in tzitzit is meant to guide its wearers through a chain of associations beginning with immediate visualization of tzitzit and ending with the expansiveness of YHVH. But why didn't Rabbi Meir simply say that the turquoise thread reminds us of YHVH's throne? Why do we first need to think of the ocean and the sky?
Rabbi Meir is alluding to the intimate connection between the spiritual and the real world. Our relationship with YHVH must also encompass a relationship with the world that surrounds us: the ocean, the sky, and the rich variety of life that dwells in between. We must learn to truly see, and thereby to know, the full world that YHVH has created, from the depths of the ocean to the heights of the sky and the vastness of earth. Indeed, we are not permitted to merely contemplate the world - we must be part of it. Immediately preceding Rabbi Meir's comment, the Talmud asks why we are told to look at tzitzit and remember YHVH's commandments. The Talmud offers the answer that "seeing leads to remembering and remembering leads to doing."[3] Seeing or reading about tzitzit is meant to remind us to act. This is true as much today as it was when these words were written. Perhaps thinking of the turquoise of the ocean and the sky can serve as a reminder to care for the earth and make choices that lead to sustainable development. Perhaps remembering those who inhabit the expanse of land between ocean and sky, and recalling our communal redemption story, should remind us of our obligation to build a world that honors the dignity and equality of all people and to share the message of salvation with them.
We can see the earth differently by traveling and interacting with a diversity of people, visiting the developing world, or simply walking down the streets of our own cities, eyes wide open, speaking with those who need help. If we look carefully enough, what we see may remind us, like the Shema does, of our ancient and modern family stories. Ours are stories about slavery, poverty, immigration, environmental degradation, suffering, and, in many cases, redemption. Our stories can help us to see the stories of others and to act in ways that will bring about redemptive endings. As the Rabbis imply in their teaching about tzitzit and its place in the Shema, when we look around we are challenged to make connections between ourselves and the world around us. These connections obligate us to act.
The color turquoise that reminds us of ocean, sky and YHVH's throne also reminds of this connection. The particular shade of turquoise to be used in tzitzit is called techelet. Ramban[4] suggests that techelet was chosen because its spelling is very close to the word tachlit, which means purpose or goal. The relationship between the two words summarizes the teaching on tzitzit. The purpose of our rituals is to truly see and engage with the world, and its people. This relationship with those around us leads us into relationship with our Heavenly Father. Only then, as the end of parshat Shelach tells us, we will be holy to our God.
[1] Rashi on Psalms 106:27
[2] Menachot 43b
[3] Menachot 43b
[4] An acronym for Rabbi Moses ben Nahman, the 13th century Spanish commentator
Haftara: Joshua 2:1-24
Reading Date: 21st June 2008 – 18th Sivan 5768
13:16 This verse has the renaming of Hosea to Joshua. In English this may seem insignificant but as all names in Hebrew have a meaning this is a very significant verse to consider. To save, ‘hosha’ (hey, vav, shin, ayin) is the root of Hosea’s name and a very noble name at that but when the ‘yud’ and the ‘hey’ (the letters denoting the Holy One blessed be He) his name becomes ‘Yehoshua’ meaning it is YHVH that saves. Considering the same root, we have the name ‘Yeshua’, the completeness of salvation.
Many Biblical commentators have made a case for Santa Katarina in Sinai as being ‘the’ Mount Sinai. There is but one problem. As the location of Kadesh Barnea is agreed upon by all archeologists and scholars, they could never have walked that distance in 11 days (Deut.1:2). This leaves a question as to where Mount Sinai is and it is commonly accepted the modern day Mount Karkom is a far more likely locale. The same can be said of the journey of the 12 spies. If we take a 40 day journey where the travelers were frightened and probably moved mostly at night it would seem unlikely that they would have gone further north than Hebron. They would then have headed southwest toward the coast through the modern day area known as Eshkol (There are ancient ruins of vineyards there), picked the legendary bunch of grapes and headed back to Kadesh Barnea. This seems a far more logical route than those who think that the spies went all the way to the far north of modern day Israel.
13:27-33 We know well the result of the bad report. We all need to be as Caleb and Joshua and be bearers of the good report. It is like the old account of the bucket filled or emptied half-way with water.
14:1 YHVH declared, “They indulged in weeping without a cause; I will establish for them weeping through out the generations.” That night, Tishah B’Av (the 9th Av), is the date that both Temples were destroyed and many other tragedies touch place throughout Jewish history[1].
14:18 YHVH, Slow to Anger, Abundant in Kindness, Forgiver of Iniquity and Willful Sin, and who cleanses – but does not cleanse completely, recalling the sins of the parents upon the children to the third and fourth generation. Moses, in his petition is identifying and confessing his knowledge of the Father’s heart.
14:20 After Moses’ successful intercession YHVH forgives he Nation but decree 40 years of wandering in the desert. If we look at this in our today terms we see it as a natural learning process as we progress toward our entry into the Promised Land.
Because of the importance of the last part of the portion I would like to spend some significant time on it.
15:37 Speak to the Children of Israel and instruct them to make tzitzit for themselves on the corners of their garments through all the ages; let them attach a cord of turquoise to the tzitzit of each corner. That shall be your tzitzit; look at it and recall all of YHVH's mitzvot and observe them... Thus shall you be reminded to observe all My mitzvot and to be holy to your God. I YHVH am your God, who brought you out of the land of Egypt to be your God...
The parasha concludes with these famous instructions attach tzitzit (fringes) to the corners of our clothing as a reminder of and a directive to keep YHVH's mitzvot. The instruction of tzitzit is seen as a reminder of the entirety of our practice of Torah observance. The Sages believed that it was so important that they incorporated it verbatim into the Shema, one of our most central prayers.
The Rabbis wondered why YHVH commanded the inclusion of one Turquoise thread among the white threads of the tzitzit. Tractate Menachot of the Babylonian Talmud reports Rabbi Meir asking "Why is blue different from all other colors?" and then answering, "Because blue resembles the sea, and the sea resembles sky, and the sky resembles YHVH's Throne of Glory...as it is written: 'Above the sky over their heads was the semblance of a throne, like sapphire in appearance...'"[2] In other words, Rabbi Meir hypothesizes that the turquoise thread in tzitzit is meant to guide its wearers through a chain of associations beginning with immediate visualization of tzitzit and ending with the expansiveness of YHVH. But why didn't Rabbi Meir simply say that the turquoise thread reminds us of YHVH's throne? Why do we first need to think of the ocean and the sky?
Rabbi Meir is alluding to the intimate connection between the spiritual and the real world. Our relationship with YHVH must also encompass a relationship with the world that surrounds us: the ocean, the sky, and the rich variety of life that dwells in between. We must learn to truly see, and thereby to know, the full world that YHVH has created, from the depths of the ocean to the heights of the sky and the vastness of earth. Indeed, we are not permitted to merely contemplate the world - we must be part of it. Immediately preceding Rabbi Meir's comment, the Talmud asks why we are told to look at tzitzit and remember YHVH's commandments. The Talmud offers the answer that "seeing leads to remembering and remembering leads to doing."[3] Seeing or reading about tzitzit is meant to remind us to act. This is true as much today as it was when these words were written. Perhaps thinking of the turquoise of the ocean and the sky can serve as a reminder to care for the earth and make choices that lead to sustainable development. Perhaps remembering those who inhabit the expanse of land between ocean and sky, and recalling our communal redemption story, should remind us of our obligation to build a world that honors the dignity and equality of all people and to share the message of salvation with them.
We can see the earth differently by traveling and interacting with a diversity of people, visiting the developing world, or simply walking down the streets of our own cities, eyes wide open, speaking with those who need help. If we look carefully enough, what we see may remind us, like the Shema does, of our ancient and modern family stories. Ours are stories about slavery, poverty, immigration, environmental degradation, suffering, and, in many cases, redemption. Our stories can help us to see the stories of others and to act in ways that will bring about redemptive endings. As the Rabbis imply in their teaching about tzitzit and its place in the Shema, when we look around we are challenged to make connections between ourselves and the world around us. These connections obligate us to act.
The color turquoise that reminds us of ocean, sky and YHVH's throne also reminds of this connection. The particular shade of turquoise to be used in tzitzit is called techelet. Ramban[4] suggests that techelet was chosen because its spelling is very close to the word tachlit, which means purpose or goal. The relationship between the two words summarizes the teaching on tzitzit. The purpose of our rituals is to truly see and engage with the world, and its people. This relationship with those around us leads us into relationship with our Heavenly Father. Only then, as the end of parshat Shelach tells us, we will be holy to our God.
[1] Rashi on Psalms 106:27
[2] Menachot 43b
[3] Menachot 43b
[4] An acronym for Rabbi Moses ben Nahman, the 13th century Spanish commentator
Thursday, June 12, 2008
Parashat Beha'alotcha
Parasha: Beha’alotcha – Numbers 8:1 – 12:16
Haftara: Zechariah 2:14-4:7
Reading Date: 14st June 2008 – 11th Sivan 5768
8:1-2 ‘YHVH spoke to Moses saying, “Speak to Aaron and say to him: When you light the lamps …”’. The sages open this discussion saying ‘which is like a bridegroom coming out of his chamber…’ (Ps.19:6). Praised be the Holy One, blessed be He, that He favored the Nation of Israel and granted us the Torah of Truth, a Tree of Life by which we inherit life for this world and in for the World to Come[1].
8:2 Aaron was disappointed that every tribal leader had part in dedicating the new Tabernacle while he and the tribe of Levi were excluded. Rashi comments that Aaron’s take was of more value as he was the one to prepare and kindle the menorah. So too today it is our responsibility as priests to prepare and kindle the light of Messiah that it may shine for all who cast their eyes upon it.
8:1-4 YHVH commands the consecration of the Levites for their service in the Tabernacle. Aaron was to place the seven lamps upon the menorah in such a way that they would shine ‘Al mool panav’ (on and opposite his face). These directions are not a mere repetition but also a more precise definition, of the general instructions given in Ex.25:37, when the menorah was made. He was to place the lamps in such a manner that each should give light over against its front, i.e., should through its light opposite to the front of the lamp. Israel was thereby to be represented perpetually before YHVH as a people causing its light to shine in the darkness of this world. And when Aaron is commanded to attend to the lighting of the candlestick, so that it may light up the dwelling, in these special instructions the entire fulfillment of his service in the dwelling is enforced upon him as a duty. In this respect the instructions themselves, coupled with the statement of the fact that Aaron had fulfilled them, stand quite appropriately between the account of what the tribal leaders had done for the consecration of the altar service as representatives of the congregation, and the account of the solemn inauguration of the Levites in their service in the sanctuary[2].
8:6 This references back to Lev.8 where the Levites in their new status as the servants of YHVH required a sacrifice as was required at the consecration of the Cohenim.
8:7 Of interest in this verse is the word ‘chet’ meaning sin or transgression. The word for the cleansing of sin ‘taher’ refers to bodily purity but the word ‘tachtat’ used for spiritual purity shares the same root as the word for sin and is the root for the modern Hebrew word for disinfection ‘chitoowi’.
8:10 After this the Levites were to come before YHVH in front of the altar; and the children of Israel, probably the tribal representatives in the name of the Israelites, were to lay their hands upon them, not merely “as a sign that they released them from the possession of the nation, and assigned them and handed them over to YHVH”[3].
8:17 The first-born belongs to YHVH. This is why we redeem the first born if it is a male child among us. The act is called in Hebrew ‘pidyon haben’.
8:24 Rashi comments on verse 24, that the service started at the age of twenty but that they had to serve a five year apprenticeship before being actively involved.
8:26 From the age of fifty the Levites were excluded form manual labor but had to continue helping during the time of service ‘mishmeret’. This is from the Hebrew word ‘shomer’ – to look after or guard.
9:9-14 YHVH gave these instructions: “Everyone who has become contaminated because of a human corpse or on a distant road…” - the Hebrew ‘rechoka’ would imply being far away either from family or Jerusalem.[4] These would keep the ‘pesach sheni’ or second Pesach, a month after the ‘moed’ that in all respects had to be kept in accordance with the statute of the feast viz., eating the lamb with unleavened bread and bitter herbs, leaving nothing till the next day, and not breaking a bone. The command is repeated with reference to foreigners
9:13 Failure to make the Pesach offering results in a man having to bear his own sin. The person of Messiah, the Pesach Lamb, is the one that relieves us of that burden. His blood causes the angel of death to pass over us. In obedience to YHVH on this day we remember the sacrifice that was offered for us that we may live.
10:1 Here we have mention of the ‘chatzatzra’ or trumpet as opposed to the shofar, the sound associated with the voice of YHVH that was heard on Sinai.
10:5 The blasts of the shofar are explained at our website link http://www.shofar.bravehost.com/history.html
10:11 The Hebrew refers to the journey with the use if the word ‘masayhem’ – their journey. The word ‘masa’ refers more to an exciting adventure rather than a mundane journey.
10:12 The marching orders – I believe that when YHVH gets the restored Israel moving again, it will be in the same order!
10:21 The Kohathites carried the sanctuary – in Hebrew, ‘hamikdash’ referring to the articles of the Tabernacle like the ark, the menorah, the table and the altar of incense.
10:29 Note Jethro has a Hebrew name by this time – ‘Chovav’
If it had not been for the sins of the peole described in the succeeding passages, the Israelites would have been in the Promised Land in three days!
10:35-36 These two verses are set off from the rest of the Torah by an inverted ‘nun’. The Talmud[5] calls these two verses a separate book indicating that it has its own message. Moses speaks not of the journey of the people but rather of the Ark’s progress. The purpose of the Ark to be to introduce the Torah and it’s teachings into every aspect of our daily lives.
Reference to the Haftarah – Zech.3:14 – When YHVH comes to dwell amongst His people, many nations will join themselves to Him. V.16 Judah as His heritage, His portion upon the Holy Land and He will choose Jerusalem again.
We long for the day that the Promised Land will truly become the Holy Land – Come, Messiah, Come! – “sh’yavo haMashiach”
11:4 The word used to describe the mixed multitude or rabble is ‘asfasoof’ which literally means a mob. Rashi suggests that these were Egyptians who had joined the Israelites and influenced them to moan and complain to the extent that they said they preferred Egyptian slavery to the presence of YHVH (v.20).
11:16 The choosing of the seventy elders is commonly accepted to be the forerunner of what eventually became the Sanhedrin.
11:17 There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by YHVH, under the burden of which his strength would eventually break down, unless he received some support. YHVH relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair. “Gather unto Me,” He said to Moses, “seventy men of the elders of Israel, whom you know as ‘zkenim’ and ‘shotrim’ …” These were elders, wise men and literally policemen or enforcers of the Word.
11:34-35 From this judgment the place of encampment received the name ‘k’vrot-hattaavah, i.e., graves of greediness, because there the people found their graves while giving vent to their greedy desires. From there they move to ‘chatzerot’ the name implies a closed in place – ‘chatzer’ and there they remained – as though they moved into a safe enclosure.
12:1-16 There is difference of opinion between commentators whether the Cushite is Zipporah or not. Some say that Aaron and Miriam referred to Zipporah in a derogatory way and others say that this was in reference to Moses’ new wife after the passing of Zipporah who was a Mideanite. However the key issue in this chapter is the punishment of Miriam which has become an eternal teaching as to the gravity of the sin of slander.
[1] Rabbi Aba - Bahalotcha
[2] Dilitch – Commentary on the Torah
[3] Knobel
[4] Mishnah Pesach IX.2
[5] Shabbat 115b-116a
Haftara: Zechariah 2:14-4:7
Reading Date: 14st June 2008 – 11th Sivan 5768
8:1-2 ‘YHVH spoke to Moses saying, “Speak to Aaron and say to him: When you light the lamps …”’. The sages open this discussion saying ‘which is like a bridegroom coming out of his chamber…’ (Ps.19:6). Praised be the Holy One, blessed be He, that He favored the Nation of Israel and granted us the Torah of Truth, a Tree of Life by which we inherit life for this world and in for the World to Come[1].
8:2 Aaron was disappointed that every tribal leader had part in dedicating the new Tabernacle while he and the tribe of Levi were excluded. Rashi comments that Aaron’s take was of more value as he was the one to prepare and kindle the menorah. So too today it is our responsibility as priests to prepare and kindle the light of Messiah that it may shine for all who cast their eyes upon it.
8:1-4 YHVH commands the consecration of the Levites for their service in the Tabernacle. Aaron was to place the seven lamps upon the menorah in such a way that they would shine ‘Al mool panav’ (on and opposite his face). These directions are not a mere repetition but also a more precise definition, of the general instructions given in Ex.25:37, when the menorah was made. He was to place the lamps in such a manner that each should give light over against its front, i.e., should through its light opposite to the front of the lamp. Israel was thereby to be represented perpetually before YHVH as a people causing its light to shine in the darkness of this world. And when Aaron is commanded to attend to the lighting of the candlestick, so that it may light up the dwelling, in these special instructions the entire fulfillment of his service in the dwelling is enforced upon him as a duty. In this respect the instructions themselves, coupled with the statement of the fact that Aaron had fulfilled them, stand quite appropriately between the account of what the tribal leaders had done for the consecration of the altar service as representatives of the congregation, and the account of the solemn inauguration of the Levites in their service in the sanctuary[2].
8:6 This references back to Lev.8 where the Levites in their new status as the servants of YHVH required a sacrifice as was required at the consecration of the Cohenim.
8:7 Of interest in this verse is the word ‘chet’ meaning sin or transgression. The word for the cleansing of sin ‘taher’ refers to bodily purity but the word ‘tachtat’ used for spiritual purity shares the same root as the word for sin and is the root for the modern Hebrew word for disinfection ‘chitoowi’.
8:10 After this the Levites were to come before YHVH in front of the altar; and the children of Israel, probably the tribal representatives in the name of the Israelites, were to lay their hands upon them, not merely “as a sign that they released them from the possession of the nation, and assigned them and handed them over to YHVH”[3].
8:17 The first-born belongs to YHVH. This is why we redeem the first born if it is a male child among us. The act is called in Hebrew ‘pidyon haben’.
8:24 Rashi comments on verse 24, that the service started at the age of twenty but that they had to serve a five year apprenticeship before being actively involved.
8:26 From the age of fifty the Levites were excluded form manual labor but had to continue helping during the time of service ‘mishmeret’. This is from the Hebrew word ‘shomer’ – to look after or guard.
9:9-14 YHVH gave these instructions: “Everyone who has become contaminated because of a human corpse or on a distant road…” - the Hebrew ‘rechoka’ would imply being far away either from family or Jerusalem.[4] These would keep the ‘pesach sheni’ or second Pesach, a month after the ‘moed’ that in all respects had to be kept in accordance with the statute of the feast viz., eating the lamb with unleavened bread and bitter herbs, leaving nothing till the next day, and not breaking a bone. The command is repeated with reference to foreigners
9:13 Failure to make the Pesach offering results in a man having to bear his own sin. The person of Messiah, the Pesach Lamb, is the one that relieves us of that burden. His blood causes the angel of death to pass over us. In obedience to YHVH on this day we remember the sacrifice that was offered for us that we may live.
10:1 Here we have mention of the ‘chatzatzra’ or trumpet as opposed to the shofar, the sound associated with the voice of YHVH that was heard on Sinai.
10:5 The blasts of the shofar are explained at our website link http://www.shofar.bravehost.com/history.html
10:11 The Hebrew refers to the journey with the use if the word ‘masayhem’ – their journey. The word ‘masa’ refers more to an exciting adventure rather than a mundane journey.
10:12 The marching orders – I believe that when YHVH gets the restored Israel moving again, it will be in the same order!
10:21 The Kohathites carried the sanctuary – in Hebrew, ‘hamikdash’ referring to the articles of the Tabernacle like the ark, the menorah, the table and the altar of incense.
10:29 Note Jethro has a Hebrew name by this time – ‘Chovav’
If it had not been for the sins of the peole described in the succeeding passages, the Israelites would have been in the Promised Land in three days!
10:35-36 These two verses are set off from the rest of the Torah by an inverted ‘nun’. The Talmud[5] calls these two verses a separate book indicating that it has its own message. Moses speaks not of the journey of the people but rather of the Ark’s progress. The purpose of the Ark to be to introduce the Torah and it’s teachings into every aspect of our daily lives.
Reference to the Haftarah – Zech.3:14 – When YHVH comes to dwell amongst His people, many nations will join themselves to Him. V.16 Judah as His heritage, His portion upon the Holy Land and He will choose Jerusalem again.
We long for the day that the Promised Land will truly become the Holy Land – Come, Messiah, Come! – “sh’yavo haMashiach”
11:4 The word used to describe the mixed multitude or rabble is ‘asfasoof’ which literally means a mob. Rashi suggests that these were Egyptians who had joined the Israelites and influenced them to moan and complain to the extent that they said they preferred Egyptian slavery to the presence of YHVH (v.20).
11:16 The choosing of the seventy elders is commonly accepted to be the forerunner of what eventually became the Sanhedrin.
11:17 There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by YHVH, under the burden of which his strength would eventually break down, unless he received some support. YHVH relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair. “Gather unto Me,” He said to Moses, “seventy men of the elders of Israel, whom you know as ‘zkenim’ and ‘shotrim’ …” These were elders, wise men and literally policemen or enforcers of the Word.
11:34-35 From this judgment the place of encampment received the name ‘k’vrot-hattaavah, i.e., graves of greediness, because there the people found their graves while giving vent to their greedy desires. From there they move to ‘chatzerot’ the name implies a closed in place – ‘chatzer’ and there they remained – as though they moved into a safe enclosure.
12:1-16 There is difference of opinion between commentators whether the Cushite is Zipporah or not. Some say that Aaron and Miriam referred to Zipporah in a derogatory way and others say that this was in reference to Moses’ new wife after the passing of Zipporah who was a Mideanite. However the key issue in this chapter is the punishment of Miriam which has become an eternal teaching as to the gravity of the sin of slander.
[1] Rabbi Aba - Bahalotcha
[2] Dilitch – Commentary on the Torah
[3] Knobel
[4] Mishnah Pesach IX.2
[5] Shabbat 115b-116a
Thursday, June 5, 2008
Parashat Nasso
Parasha: Nasso – Numbers 4:21 – 7:89
Haftara: Judges 13:2-25
Reading Date: 7st June 2008 – 4th Sivan 5768
4:23 ‘To do or to work’ - Part of the responsibility of sons of Gershon was to participate in the musical accompaniment of some of the communal offerings (Bamidbar Rabbah 6:5) a duty that the Talmud characterizes as work (Arachin 11a).
The sages tell us that the priest should say seven penitential prayers (slichot) with joyful chants in his throat. He shall raise them by the six rings of the windpipe which are the six rungs of the throne of ‘chochmah’ or knowledge. The authors of the Mishnah wrote that the heart has understanding. During the time of the counting of the Omer we have been looking at the different types of relationships we have according to the attributes we have as human beings (www.shefainsights.blogspot.com) and here again we see them; Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod. For those of you do not know these terms, please refer to the link above, it will be a tremendous help in your daily lives. (Naso – idra raba)
4:28 Some translations use ‘the work of the sons…’ others use ‘the charge of the…’ – the word used in Hebrew is ‘mishmeret’ which is best translated like a work day or shift.
4:34-48 This marks the completion of the census of the three Levitical families: viz., 2750 Kohathites, 2630 Gershonites, and 3200 Merarites - in all, 8580 Levites fit for service: a number which bears a just proportion to the total number of male Levites of a month old and upwards, viz., 22,000.
In chapter five we see the outward organization of the tribes of Israel as the army of YHVH. Torah then proceeds to their internal, moral and spiritual order for the purpose of giving an inward support to their outward or social and political unity. This is the object of the directions concerning the removal of unclean persons from the camp.
5:3 The camp is being made worthy of the indwelling of the Shekinah.
5: 11-31 The woman in the passage behaved in a way to give her husband reason to suspect her of adultery, but there is no proof of guilt or innocence. The Torah prescribes a miraculous process that will prove her guilt or innocence and thereby restore trust and love to her marriage. If her fear of imminent death induces her to confess, the marriage would end in divorce, but without any penalty for her. The use of super natural intervention in the case of the bitter water is what convinces the husband. No court or testimony what convince him otherwise.
This passage serves to explain not only the introduction of the law respecting the jealousy-offering in this place, but also the general importance of the subject, and the reason for its being so elaborately described.
5:18 Rather than actual bitter water it should rather be the waters of her bitterness.
5:19 Rashi tells us that the verse starts with the alternative of innocence as in capital cases the court must always start with arguments for acquittal.
Repentance: The sages wondered why if someone’s sins actually harmed the whole universe, his act of repentance should help to restore this damage. Rabbi Yitzchak replied than when one repents (chozer b’tshuva) no matter what was done, repentance can restore, including the personal as well as in the heavens. Although YHVH has steeped the world with Judgement, He wishes us to repent in order to better our position in this world and in the World to Come.
6:2 The Nazarite. - The legal regulations concerning the vow of the Nazarite are appropriate to the laws intended to promote the spiritual order of the congregation of Israel. For the Nazarite brings to light the priestly character of the Covenant Nation in a peculiar form, which has necessarily to be incorporated into the spiritual organization of the community, so that it might become a means of furthering the sanctification of the people in covenant with YHVH. (Talmud. Nasir)
6:21-27 The Priestly or Aaronic Blessing. - The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of YHVH, inasmuch as Israel was first truly formed into a congregation of YHVH by the fact that He not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus: The second in each case contained a special application of the first to the people, and the three gradations unfolded the substance of the blessing step by step with ever increasing emphasis. - The first, “YHVH bless you and keep you safe,” conveyed the blessing in the most general form, merely describing it as coming from YHVH, and setting forth preservation from the evil of the world as His work. “The blessing of YHVH is His goodness in action, by which a supply of all good pours down to us from His good favor; then follows, secondly, the prayer that He would keep the people. - The second, “YHVH make His face shine upon you, and be gracious to you,” defines the blessing more closely as the manifestation of the favor and grace of YHVH. The face of YHVH is His personality as turned towards man. If “the light of the sun is sweet, and pleasant for the eyes to behold” (Ecc_11:7), “the light of the divine countenance, the everlasting light (Psa_36:10), is the sum of all delight” . This light sends rays of mercy into a heart in need of salvation, and makes it the recipient of grace. - The third, “YHVH lift up His face to you, and give you peace”, sets forth the blessing of YHVH as a manifestation of power, or a work of power upon man, the end of which is peace (shalom), the sum of all the good which YHVH sets, prepares, or establishes for His people.
6:27 The priests do not have any independent or special power to confer or withhold the blessing. They are the conduit through which YHVH bestows His blessings upon the people.
7:10-11 All heads of the Tribes presented the same gift. The reason for this regulation was not to make a greater display or to avoid cutting short the important ceremony of consecration, but was involved in the very nature of the gifts presented.
Each tribe offered;
- (1) A Silver Dish (kearah, Exo_25:29) of 130 shekels, i.e., about 4 1/2 lbs.
- (2) A Silver Bowl (mizrak, a sacrificial bowl, not a wine container, as in Exo.27:3 of 70 shekels, both filled with fine flour mixed with oil for a meat-offering;
- (3) A golden Spoon (caph, Exo.25:29) filled with incense for an incense-offering;
- (4) A bullock, a ram, and a sheep of a year old for a burnt-offering;
- (5) A goat for a sin-offering;
- (6) Two oxen, five rams, five he-goats, and five sheep a year old for a peace-offering. Out of these gifts the fine flour, the incense, and the sacrificial animals were intended for sacrificing upon the altar, and that not as a provision for a lengthened period, but for immediate use in the way prescribed. This could not have been carried out if more than one tribe had presented it’s gifts, and brought them to be sacrificed on any one day. For the limited space in the court of the tabernacle would not have allowed of 252 animals being received, slaughtered, and prepared for sacrificing all at once, or on the same day; and it would have been also impossible to burn 36 whole animals (oxen, rams, and sheep), and the fat portions of 216 animals.
Haftara: Judges 13:2-25
Reading Date: 7st June 2008 – 4th Sivan 5768
4:23 ‘To do or to work’ - Part of the responsibility of sons of Gershon was to participate in the musical accompaniment of some of the communal offerings (Bamidbar Rabbah 6:5) a duty that the Talmud characterizes as work (Arachin 11a).
The sages tell us that the priest should say seven penitential prayers (slichot) with joyful chants in his throat. He shall raise them by the six rings of the windpipe which are the six rungs of the throne of ‘chochmah’ or knowledge. The authors of the Mishnah wrote that the heart has understanding. During the time of the counting of the Omer we have been looking at the different types of relationships we have according to the attributes we have as human beings (www.shefainsights.blogspot.com) and here again we see them; Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod. For those of you do not know these terms, please refer to the link above, it will be a tremendous help in your daily lives. (Naso – idra raba)
4:28 Some translations use ‘the work of the sons…’ others use ‘the charge of the…’ – the word used in Hebrew is ‘mishmeret’ which is best translated like a work day or shift.
4:34-48 This marks the completion of the census of the three Levitical families: viz., 2750 Kohathites, 2630 Gershonites, and 3200 Merarites - in all, 8580 Levites fit for service: a number which bears a just proportion to the total number of male Levites of a month old and upwards, viz., 22,000.
In chapter five we see the outward organization of the tribes of Israel as the army of YHVH. Torah then proceeds to their internal, moral and spiritual order for the purpose of giving an inward support to their outward or social and political unity. This is the object of the directions concerning the removal of unclean persons from the camp.
5:3 The camp is being made worthy of the indwelling of the Shekinah.
5: 11-31 The woman in the passage behaved in a way to give her husband reason to suspect her of adultery, but there is no proof of guilt or innocence. The Torah prescribes a miraculous process that will prove her guilt or innocence and thereby restore trust and love to her marriage. If her fear of imminent death induces her to confess, the marriage would end in divorce, but without any penalty for her. The use of super natural intervention in the case of the bitter water is what convinces the husband. No court or testimony what convince him otherwise.
This passage serves to explain not only the introduction of the law respecting the jealousy-offering in this place, but also the general importance of the subject, and the reason for its being so elaborately described.
5:18 Rather than actual bitter water it should rather be the waters of her bitterness.
5:19 Rashi tells us that the verse starts with the alternative of innocence as in capital cases the court must always start with arguments for acquittal.
Repentance: The sages wondered why if someone’s sins actually harmed the whole universe, his act of repentance should help to restore this damage. Rabbi Yitzchak replied than when one repents (chozer b’tshuva) no matter what was done, repentance can restore, including the personal as well as in the heavens. Although YHVH has steeped the world with Judgement, He wishes us to repent in order to better our position in this world and in the World to Come.
6:2 The Nazarite. - The legal regulations concerning the vow of the Nazarite are appropriate to the laws intended to promote the spiritual order of the congregation of Israel. For the Nazarite brings to light the priestly character of the Covenant Nation in a peculiar form, which has necessarily to be incorporated into the spiritual organization of the community, so that it might become a means of furthering the sanctification of the people in covenant with YHVH. (Talmud. Nasir)
6:21-27 The Priestly or Aaronic Blessing. - The spiritual character of the congregation of Israel culminated in the blessing with which the priests were to bless the people. The directions as to this blessing, therefore, impressed the seal of perfection upon the whole order and organization of the people of YHVH, inasmuch as Israel was first truly formed into a congregation of YHVH by the fact that He not only bestowed His blessing upon it, but placed the communication of this blessing in the hands of the priests, the chosen and constant mediators of the blessings of His grace, and imposed it upon them as one portion of their official duty. The blessing which the priests were to impart to the people, consisted of a triple blessing of two members each, which stood related to each other thus: The second in each case contained a special application of the first to the people, and the three gradations unfolded the substance of the blessing step by step with ever increasing emphasis. - The first, “YHVH bless you and keep you safe,” conveyed the blessing in the most general form, merely describing it as coming from YHVH, and setting forth preservation from the evil of the world as His work. “The blessing of YHVH is His goodness in action, by which a supply of all good pours down to us from His good favor; then follows, secondly, the prayer that He would keep the people. - The second, “YHVH make His face shine upon you, and be gracious to you,” defines the blessing more closely as the manifestation of the favor and grace of YHVH. The face of YHVH is His personality as turned towards man. If “the light of the sun is sweet, and pleasant for the eyes to behold” (Ecc_11:7), “the light of the divine countenance, the everlasting light (Psa_36:10), is the sum of all delight” . This light sends rays of mercy into a heart in need of salvation, and makes it the recipient of grace. - The third, “YHVH lift up His face to you, and give you peace”, sets forth the blessing of YHVH as a manifestation of power, or a work of power upon man, the end of which is peace (shalom), the sum of all the good which YHVH sets, prepares, or establishes for His people.
6:27 The priests do not have any independent or special power to confer or withhold the blessing. They are the conduit through which YHVH bestows His blessings upon the people.
7:10-11 All heads of the Tribes presented the same gift. The reason for this regulation was not to make a greater display or to avoid cutting short the important ceremony of consecration, but was involved in the very nature of the gifts presented.
Each tribe offered;
- (1) A Silver Dish (kearah, Exo_25:29) of 130 shekels, i.e., about 4 1/2 lbs.
- (2) A Silver Bowl (mizrak, a sacrificial bowl, not a wine container, as in Exo.27:3 of 70 shekels, both filled with fine flour mixed with oil for a meat-offering;
- (3) A golden Spoon (caph, Exo.25:29) filled with incense for an incense-offering;
- (4) A bullock, a ram, and a sheep of a year old for a burnt-offering;
- (5) A goat for a sin-offering;
- (6) Two oxen, five rams, five he-goats, and five sheep a year old for a peace-offering. Out of these gifts the fine flour, the incense, and the sacrificial animals were intended for sacrificing upon the altar, and that not as a provision for a lengthened period, but for immediate use in the way prescribed. This could not have been carried out if more than one tribe had presented it’s gifts, and brought them to be sacrificed on any one day. For the limited space in the court of the tabernacle would not have allowed of 252 animals being received, slaughtered, and prepared for sacrificing all at once, or on the same day; and it would have been also impossible to burn 36 whole animals (oxen, rams, and sheep), and the fat portions of 216 animals.
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