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From: Ephraim Frank
To: heb_roots_chr@hebroots.org
Subject: Messianic Parashat Va'etchanan
Hebrew Insights into Parashat Va'etchanan - Deuteronomy 3:23 - 7:11
If there is any one term that typifies 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, side, for the sake of and fords, or passageway". This term, with some of those derivatives, shows up in a considerable number of places in Parashat Va'etchanan, which is why this time we will follow it not only here, but also throughout the entire book (of Deuteronomy - Dvarim). This excursion will also provide an opportunity to observe, once again, patterns of Hebrew thought and the compactness of the language, as well as the reciprocal effect of thought and language (on each other). We will see how "avor" lends D'varim its special character, and how it expresses what the people of Israel has been called to.
In Sh'mot (Exodus) the Hebrews 'passed over' from one state of existence (slavery) to another (freedom and redemption), and also to a new geographical location, by "crossing" the Reed Sea. 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 into the land promised them by YHVH. They will, once again, go through a change of status, when they will cease being 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) who is mentioned in B'resheet (Genesis) 11:14,15, six generations before Avraham. However, nowhere is the "passing" or "crossing" - designated by e.v.r - 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 follow the Israelite People through their journeys as depicted in this book.
Already in the opening verse we see Moshe addressing "all Israel on the side of the Jordan - Ever ha'Yarden" (1:1 italics added). Ever is one of the words for "side", thus rendering the Yarden's eastern bank, or side, "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 God 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 recalling the wilderness journey and its adventures, Moshe recounts: "We came through [a'va'rnu] the nations which you passed by [a'va'rtem]... " (29:15 italics added). About these nations, Moshe says, recalling YHVH's words to him: "You are passing [ovrim] by the border of your brothers, the sons of Esau" (2:4), "and we passed [va'na'vor] beyond our brother the sons of Esau... and we turned and 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). Preceding the crossing of this river, YHVH exhorted the Israelites: "Now rise up, and go over [ee'vru] the river Zered! And we went over [va'na'avor] the river Zered" (2:13, italics added).
The next "crossing over" [over] (2:18) was through Moav and Ammon, whose people, according to YHVH's word, were not to be disturbed. But the command to "cross [ee'vru]" the River Arnon, was different! The land of Sichon, the Amorite King was to come under Israel'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 God is giving us" (2:27,28 italics added). Instead, we are told that, "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 conquered 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, under 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, while, "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 "Sh'ma Yisrael - Hear O Israel" 9:1): "Therefore understand today that YHVH your God is He who goes over [ha'over] before you as a consuming fire" (9:3 italics added). And moreover, "YHVH your God Himself crosses over [over] before you; He will destroy these nations from before you, and you shall dispossess them. Joshua himself crosses over [over] before you, just as YHVH has said" (31:3 italic added). The fact that the Israelites are "crossing over [ovrim] to possess" or "inherit" the land is also an inseparable part of the land's description (in 11:10,11).
And while Moshe is thus preparing the nation, which he has so greatly nurtured, and has been willing to give up his life for, he does not hide from his listeners, and from posterity, the sad fact that he had "pleaded with YHVH at that time, saying: `O my Lord 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, may incur His anger ("evrah").
Moshe continues to recount 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" (32:48) - 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" comes from "a'vur", which literally is "one who has been caused to pass over". Thus, even a common preposition such as "for" is rooted in e.v.r, - "crossing or passing over" - pointing to the centrality of this term and to an active force or agent greater than one's self, who is the Prime Cause.
In our text, the Covenant and the commandments are not 'passed over' either. In his discourse Moshe elaborates extensively on these issues. YHVH made another covenant with the Children of Israel "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 God" (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" [a'varti - literally, "I transgressed/crossed"]. 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 God's Word does not necessarily require a physical crossing or passing over; it is simply a matter of turning inwardly, to that which had already been deposited there by the Almighty.
Finally, "And it shall be, on the day when you cross over [ta'avru] the Jordan to the land which YHVH your God 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 God is giving you, a land flowing with milk and honey, just as YHVH the God of your fathers promised you. Therefore it shall be, when you 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" assumed by the Hebrews, the 'People of Transition'!
The root e.v.r, however, does not escape the enemies of the Hebrew people. Prior to the actual crossing, Yehoshua sent two spies to Y'richo (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."
In closing, let us pause briefly on "va'etchanan", the name of our Parasha,
which takes us back to the opening verse (3:23), where Moshe pleads with
YHVH to let him cross the Yarden. "And I pleaded" or implored..." -
va'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.
4:7,2:10). Thus, he who pleads with, and implores YHVH knows he is invoking
His grace, cognizant of the fact that even the pleading itself is
inseparable from YHVH's compassion and favor.
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From: Ephraim Frank
To: heb_roots_chr@hebroots.org
Subject: Parashat R'eh
Hebrew Insights into Parashat R'eh - Deuteronomy 11:26 - 16:17
"Behold! - "r'eh", "see, look" - I set before you today a
blessing and
a curse..." (Deut.11: 26, emphasis added). The imperative form of the
verb "to see, look or behold" is in singular person, while the "you"
in the verse is in plural form, denoting that although that which is
about to follows here is a charge to the entire nation, each and every
Israelite is to take a good look at what is being said, and is to
personally be responsible to obey YHVH's Word. Contrary to the
English rendering, that a blessing will result "if you hear the
commandments of YHVH your God which I command you today; and a curse,
if you will not hear the commandments of YHVH your God" (11:27 italics
added), in Hebrew it is simply " behold I set before you today
blessing and curse; a blessing [of] hearing the commandments...",
while the prepositional "if" is attached only to the curse. Thus, the
keeping of YHVH's word constitutes a blessing in itself, which is the
very reason He gave Israel the Torah, His instructions for life
abundant, in the first place. Having been in the wilderness, the
Israelites have not yet experienced the "rest and the inheritance"
promised them by YHVH (12:9). It is precisely in order to obtain the
latter that they are to "not do according to all that [you] are doing
here today, each doing all that is right in his own eyes" (12: 8).
"And you shall cross over the Jordan, and shall live in the land which
YHVH your God is causing you to inherit. And He shall give you rest
from all your enemies all around; and you shall live securely" (v. 10
emphasis added). "Rest" is "menu'cha" (root n.o.ch - noon, vav, chet),
and "inheritance" is "nachala" (root n.ch.l - noon, chet, lamed), with
the first two consonants of "inheritance", "nachala", forming the word
for "rest", and thusly rendering these two (inheritance and rest) as
an indivisible unit. In Yishayahu (Isaiah) 30:15 we read: "For so
says the Lord YHVH the Holy One of Israel, 'in returning and rest -
nachat - you shall be saved'". However, from Hebrews 4:2 we learn that
"the word [of the promise to enter the rest and receive the
inheritance] did not profit those hearing it, not having been mixed
with faith in the ones who heard".
Large portions of our Parasha deal with YHVH's place of choice, where He is to be worshipped. This place is defined as: "The place which YHVH your God shall choose out of all your tribes; for you shall seek His dwelling, to put His name there" (12:5). It is there that the Israelites will "go" (v. 5); it is there that they will "bring" their "offerings, sacrifices, tithes, contributions and oaths" (v. 11); it is there that they will "do" all that He commands them to do (v. 14). It is to be a place for both individual and corporate service to, and worship of, YHVH. The Pesach sacrifice will also be offered there (ref. 17:2, 6), as will the carrying out of the "rejoicing" during the feast of Shavu'ot (ref. v. 11). Finally, "three times in a year shall all your males appear before YHVH your God in the place which He shall choose" (17:16 emphasis added). The word here for "males" is not the usual "z'charim" (singular, "zachar"), but another version of the same root (z.ch.r. zayin, chaf, resh), "z'churim". The root z.ch.r means to "remember", and thus a "male" is "one who remembers". But here, the changed form ("z'churim") means "those who are remembered". If the Israelites remember to obey YHVH's Word, He will definitely not forget them. Returning now to "place" - "ma'kom" - a word we looked at in Parashat "Va'ye'tze", where we determined that the root "koom" (kof, vav, mem) means to "rise up". In that Parasha (Gen. 28-32:3), Ya'acov was seen 'stumbling' across several places. The first, on his way to Charan (Haran), upon escaping from his brother, was one that he named "Beit El" ("house of God") because of the vision of the angels going up and down a ladder on top of which he saw YHVH standing. A couple of decades later, this time returning from Charan and again facing the unknown (just before meeting Esav), Ya'acov once again came across a place where he was met by Elohim's angels and named it "camp of Elohim", or "double camps" ("Macha'nayim"). Immediately after that incident (in Parashat Va'yishlach 32:23-33), he was challenged by "a man" who fought with him in a place that he later named Peni'el ("God's face"). It was these "places", and what had transpired in them, that caused Ya'acov to rise up to the occasion and to his calling. His descendants, likewise, are called "to arise and go up to Zion". "Kumu ve'na'ale Zion" (Jer. 31:6), is the cry which issues forth from the "notzrim" (watchmen) of Ephraim to all Israel, urging them to go up to the place of YHVH's choosing, a place that is highlighted by this week's Parasha.
Among other things, the Israelites were to bring to this place of worship the "burnt offerings, and your sacrifices, and your tithes, and the heave offering of your hand" (12:6). In Parashat Vayikra (Lev. 1 - 6:7) we saw that "burnt offerings" were, as they are here too, "olot", of the verb "aloh" (ayin, lamed, hey) which is to "go up", and in a different conjugation to "lift up or raise". It is only natural that offerings to Him who is "high and lifted up" are to be "raised"! Similarly, the "offering of your hand" (v. 6), that is "trumut" (singular - "truma"), is of the root "rah'm" meaning "lofty or high". Israel, then, is not only to "rise", but also to "lift up" their all to El Elyon (God Most High).
Whereas the sacrifices and offerings are not to be offered randomly ("take heed to yourself that you not offer your burnt offerings in every place that you see", 12:13), the slaughtering and partaking of meat, once Israel enters the land, may be done privately. This will enable the people to eat the meat of undomesticated animals such as deer and ram, which although kosher, could not be eaten in the wilderness as they were not to be used for sacrifices. But in addition to this changed regulation, another change is now being enacted. Because meat eating in the wilderness always involved a sacrifice ("peace offering" for the laymen), those partaking of it had to be "tahor", that is in a state of ritual cleanliness. However, with the coming change in the Land of Israel, he who is ritually unclean, the "tameh", will also be able to partake of meat (except meat which is to be sacrificed in the place designated by YHVH). It is here that the prohibition of consuming blood is also repeated (12:16), and elaborated upon in verse 23 where it says: " Only, be strong not to eat the blood, for the blood is the soul ("nefesh"), and you shall not eat the soul with the meat" (literal translation, emphasis added). Rashi, quoting Rabbi Yehuda, comments that it took "strength" to restrain oneself and not partake of the blood. He further quotes Rabbi Shim'on ben Azay who says that this indicates that if fortitude was needed to stay away from blood, which naturally does not constitute a great temptation, how much more so regarding YHVH's other injunctions!1 However, the only blood that we are obligated to 'drink' is Yehsua's, for He said: "Truly, truly, I say to you, except you eat the flesh of the Son of man, and drink His blood, you do not have life in yourselves. The one partaking of My flesh and drinking of My blood has everlasting life, and I will raise him up at the last day" (John 6:53, 54).
Chapter 13 and the first part of 14 deal with idolatrous practices about which it says: "You shall put away evil from among you" (13: 5). The verb for "put away" is "(u)ve'arta", of the root bet, ayin, resh, which literally means to "burn". In Bamidbar (Numbers) 11:1 we read: "And when the people complained, it displeased YHVH: and YHVH heard it; and his anger was kindled, and the fire of YHVH burnt among them". That fire of YHVH, which burnt among them, was also denoted by the same verb. And thus, we may infer that here (in 13:5), they are not only to "burn" the articles which are "evil", but that failing to depart from evil they will be incurring YHVH's burning anger. Moreover, another word that is spelt in exactly the same way means "brutish or ignorant," and by inference also "beasts and cattle". The fools are addressed in Tehilim (Psalms) 94: 8 - 11 in this way: "Understand you beastly ones ["bo'arim"] among the people; you fools, when will you be wise? He who planted the ear, shall He not hear? He who formed the eye, shall He not see? He who chastises the nations, shall He not punish, He who teaches man knowledge? YHVH knows the thoughts of man, that they are vain." It appears that b.a.r ("burning") is applied to those who are incurring YHVH's anger (or are likely to do so).
The laws of tithing are also repeated in our Parasha: "You shall surely tithe all the increase of your seed that the field yields year by year" (14:22). "Aser te'aser", you shall surely tithe", is emphatic, whilst the letters ayin, sin and resh which are the root of "eser" - "ten" (the tithe of course being the tenth part and is called "ma'aser"), also form the root of "rich" - "ashir" (with a slight modification in the letter "sin", which with a dot on the upper right hand side becomes a "shin"). Are we to surmise from this that he who pays his tithes is guaranteed riches? The reason given here for the tithes (and for having to be faithful to eat it in the place chosen by YHVH) is for the purpose of teaching "to fear YHVH" (14:23). The commentator Alshikh asks, "How can eating, drinking and abundance of rejoicing teach people to be Godfearing? ... Perhaps the Holy One blessed be He commanded them to take a tithe of all their possessions to Jerusalem, to deter them from repudiating the source of their bounty and that they should realize that this wealth did not originate with the power of their own hands. It was as if they were giving the king his portion. This tithe is "holy to the Lord", and from the table of the Most High. They were partaking of the table of the Most High (this tithe was regarded as their own personal goods...) ... The 'living would take this to heart' that he was a slave of the king of the universe, partaking of His bounty, and in this way never stop fearing the Lord continually."2
The principle of the release of debts comes next. "Every seven years you shall make a release"... a "sh'mita" of the verb sh.m.t. (shin, mem, tet), which means to "drop, release or let go". The lesson learnt thereby is not only the remission of debts, but also the remission of sins granted us by YHVH, who in forgiveness and grace "lets go" of our transgressions. The results of an attitude denoted by the expression "an open and free hand" (15:8), and by the deeds accompanying it, is such that there will be: "...no one in need among you. For YHVH will greatly bless you in the land that YHVH your God is giving you for an inheritance, to possess it" (15:4). But should there remain poor in the land, "sh'mita" will afford an opportunity to "give freely" (ref. vv. 8, 10, 11) and, further, to be blessed in return. Even Yeshua made the comment that "the poor are always with you" (John 12:8). In the latter part of chapter 15 we encounter instructions concerning Hebrew slaves, who are to be released on the seventh year, "And when you send him out free from you, you shall not let him go away empty. You shall richly bestow on him from your flock, and from your threshing floor, and from your winepress..."(v. 14). The Hebrew here reads: "bestowing you shall bestow", while the verb for "bestow" is "ha'anik" (the root is a.n.k, ayin, noon, kof). According to Daat Mikra commentary3 the usage here of a verb connected to "anak", which is a necklace, is in order to point out that rather than 'hang burdens on the neck' (as the idiom goes) of the former slave, his former master is to 'hang on his neck' gifts of every kind.
Still on the same theme, in 17:11, we read concerning the Feast of Shavu'ot: "And you shall rejoice before YHVH your God, you and your son, and your daughter, and your male slave, and your slave-girl, and the Levite that is inside your gates, and the alien, and the fatherless, and the widow that are among you..." According to Rashi, the first four form a list that parallels the last four. The first lot belongs to man, while the second lot belongs to YHVH, who says to man: "If you will treat well those who belong to Me, I shall likewise be kind to those who belong to you".
1. Dvarim with Daat Mikrah Commentary, Pub. Mossad Harav Kook, Jm. 2001.
2. New Studies in Devarim, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y.
3. Dvarim with Daat Mikrah Commentary, Pub. Mossad Harav Kook, Jm. 2001.
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