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(CHAPTER 4)
21. Then YHWH spoke to Moshe, saying,
22. "Lift [naso] the heads of the sons of Gershon also, for the house of their fathers, according to their clans;
23. "you shall count those [who are] from thirty years old and upward to fifty years old--all who enter to perform the service and do the work in the Tent of Appointment.
Perform the service: the term used usually has to do with military service, but here it is used analogously for the Tabernacle service.
24. "This is the service of the clans of the Gershonites, [when they] serve and [when they] carry:
The different Levitical families are known by the work that they do. Physicists define work as something that releases or transfers energy. Gandhi said “The best way to find yourself is to lose yourself in the service of others.” But we can also lose ourselves in things on which we do not want our name to remain. Be sure that in which you lose yourself is worthwhile.
25. "They will carry the curtains of the Dwelling Place, and the Tent of Appointment, its covering, and the covering of takhash skins that [goes] over it, and the screen for the entryway of the Tent of Appointment,
26. "and the courtyard's drapes, and the screen [veil] for the entry opening of the courtyard which is by the Dwelling Place and by the altar, all around, and their ropes, and all the equipment for their service, and all that has to do with them; this is how they will serve.
These are things people would normally see all the time, so there is no special instruction about covering them up when traveling (as in verses 5-20). Indeed, these things are already coverings. A covering protects someone, but also separates him from what is outside; this is the cost and the privilege of having a covering. The root word for "coverings" is "to conceal", but it is also related in Hebrew to the full moon's "clothing" itself. Yaaqov recognized the moon in Yosef's dream as meaning Rakhel, the mother of Efrayim and Menashe, on whose side of the camp Gershon (which means “exile”) camps as well. It is these tribes that lost our covering over 2,700 years ago, but now YHWH is opening the door to be under one again. The purpose of our exile is to make us appreciate what we once had but no longer have—but can again have if we repent. We who are in exile are thus given the task of covering Israel in some way, whether in prayer or other types of practical protection.
27. "Upon the lips of Aharon shall be all the service of the sons of the Gershonites, in all their carrying and in all their serving; and you shall oversee them in safeguarding all that they carry.
Upon the lips...: Whatever else Aharon or the succeeding high priests told them to do was their job description. There was no confusion about who was in charge. They might tend to become bored with it and want some “freedom” to try other tasks sometimes, but the longer they stick with the same job, the more expert they become at it, and the more the community benefits.
28. "This is the service of the families of the sons of Gershon in the Tent of Appointment, and their functions shall be under the hand [direction] of Ithamar the son of Aharon the cohen.
Aharon commands them (v. 26), while Ithamar supervises their particular work. (See also v. 33.)
29. "As for the sons of Merari, you shall number them according to their clans, by the house of their fathers.
30. "You shall number [those] from thirty years old and upward to fifty years--everyone who is going into the service to do the work of the Tent of Appointment.
The previous count was of those from a month old and up, but this age group actually formed a large percentage of the Levites.
31. "And this is what they are responsible to carry for all their service in the Tent of Appointment: the planks of the Tabernacle, its bars, its pillars, its base-pedestals,
32. "And the pillars of the courtyard round about [it], its bases, their stakes, and their cords, for all their equipment and for all their service; and by name you shall assign the equipment they are responsible to carry.
By name: Each was told exactly which piece he was responsible for, so that there would be no confusion or contention about it--both inappropriate to their position. The total weight of the objects to be carried was about 1,700 pounds.
33. "This is the work of the families of the sons of Merari for all their service in the Tent of Appointment under the direction of Ithamar, son of Aharon the cohen."
It is very unusual to have boards be a component of a tent. They seem more like something that goes in a house. While He did later say Yerushalayim was where He had set His Name, YHWH had never commanded a house to be built, so the presence of boards should signal us that there is a lesson to learn from them. What is their significance? The sons of Merari, whose name means “bitterness”, are in charge of the items that give the tent structure and stability. Like the boards, being given this responsibility helps them avoid their natural but unhelpful downward inclination.
34. Then Moshe, Aharon, and the leaders of the congregation visited the sons of the Q'hathites according to their clans, and by their fathers' house,
The reason the leaders also came, aside from helping them with the huge task of counting, was for accountability, so they could avoid giving anyone reason to suspect nepotism or skewing of the numbers, because Moshe and Aharon were Q’hathites as well. (3:27) The leaders appear to have been from all the tribes, and would therefore be objective.
35. from thirty years old and upward to fifty years--everyone who is going into the service to do the work of the Tent of Appointment.
36. The ones they counted, by their families, [totaled] 2,750.
This compares to 8,600 in all from the age of one month and up. About 32% were in active service, while the rest were in training.
37. These are the ones [who were] numbered from the families of the Q'hathites, everyone who is serving in the Tent of Appointment, whom Moshe and Aharon visited at the word [mouth] of YHWH under the direction of Moshe.
Direction: literally, "hand".
38. And those visited from the sons of Gershon, by their families and by their fathers' house
39. from thirty years old and upward to fifty years and everyone who is entering the service to do the work of the Tent of Appointment,
40. according to their clans, by their fathers' house--they numbered 2,630.
This compares to to 7,500 in all—or about 35%.
41. These are the ones [who were] numbered from the families of Gershon--everyone who is serving in the Tent of Appointment, whom Moshe and Aharon visited at the word [mouth] of YHWH.
42. And those visited from the sons of Merari, by their families and by their fathers' household--
43. from thirty years old and upward to fifty years and everyone who is going into the service to do the work of the Tent of Appointment--
44. Their numbered ones, according to their clans, [totaled] 3,200.
Out of 6,200, the Merarites had over 51% in active service, so more of the “bitter” people (the meaning of Merari) will have something constructive to occupy their time and have little time left for self-pity. But their entire population is lower. The result of bitterness is decreased fruitfulness. If we let bitterness take root, we do not accomplish much. We are free to choose not to be bitter, no matter what anyone else does to us. The cure for bitterness is to serve the congregation and the exiles (the meanings of Q’hath and Gershon).
45. These [were] the ones numbered from the families of the sons of Merari--everyone who is serving in the Tent of Appointment, whom Moshe and Aharon visited at the word [mouth] of YHWH, under Moshe's direction.
46. All of those who were numbered among the Levites, whom Moshe, Aharon, and the captains of Israel visited according to their clans and by their fathers' household--
47. from thirty years old and upward to fifty years and everyone who is going into the service to do the work of carrying burdens in the Tent of Appointment--
What weight is each of us to carry in order to make the service of the whole community of Israel fruitful? The 50 days of the counting of the omer are to set us in order so we know our individual responsibilities and do not try to usurp someone else’s. The Levites who retired at 50 trained the younger Levites. (8:25-26)
48. the ones counted among them [totaled] 8,580.
Thus 38% of the 22,300 are in active service. After the Temple was built, they no longer needed to move these things from place to place. The Levites then acted as assistants to the priests in whatever capacity they were needed. But they were also the choir, the musicians, and the guards of the outer gates. They only did anything at the altar if there was a dire shortage of priests.
49. According to the command [mouth] of YHWH they were numbered, under the direction of Moshe, each man according to his service and according to what he was [responsible] to carry. Indeed they were counted, just as YHWH had commanded Moshe.
Like Avraham and Noakh, who were also given unprecedented commands, these men did not hesitate to take on the tasks Moshe assigned to them. We, too, are to be counted (known) by where Moshe (the Torah) sets us, by our servanthood, and by whose burdens we carry. Are we serving at full capacity? The service listed here was in addition to the responsibility for their own tents and everything else the lay Israelites would have to carry, so the latter task fell to their wives or children under age 30. Thus the families of those called to special service also had a price to pay—or, from a more positive perspective, the privilege of offering a special gift to YHWH.
CHAPTER 5
1. Then YHWH spoke to Moshe, saying,
2. "Order the descendants of Israel to send out from the camp every tzarua [leper], everyone with a [bodily] discharge, and whomever is defiled by a dead body.
The order and protection of the camp is still being established, because not everything flows smoothly or goes perfectly just because we are in the camp that has YHWH at its center. There are problems to be faced and dealt with. These are some of the most difficult ones. A large part of being set apart to YHWH is defining what belongs in His camp, and what belongs outside of it—and in what season. This section is not about who can come and be part of the camp, but who must be expelled from it. If Israel is to be restored, we need to become people that others can live with in close quarters. YHWH loves Israel and desires to live at the core of her camp, but things there must be up to a certain standard if He is to stay there. To learn to fully recognize His presence, we need to go back to where it was first recognized, in Genesis 1. There the earth was chaotic and laid to waste. But YHWH spoke light into the equation, then put His hand to it, and what did He do? He divided it! His main tool in overcoming chaos was division or separation. It is words that make distinctions, and this is what fights the chaos today as well. When this camp was originally formed, He also spoke it into existence (Ex. 3:9), and because the elders came with Moshe and Aharon to speak to Pharaoh, Israel could be separated out of Egypt. Soon YHWH made a distinction between Egypt and Goshen, where Israel gathered to learn to live with one another again so they would be in the right condition to form this camp—where? In “the place of the word”. Again, He is dividing His people from many things so that we can walk in Torah and form a people again. We can rebuild this camp even though we are scattered so far and wide. But further order needs to be brought to the camp. Certain elements must be purged out, with no exceptions. When outside, there is no covering from the cloud, no light by night, and no protection from Israel’s enemies, who walk in darkness. And worse, there are all the other lepers--not having the infectious disease known as leprosy today, but a spiritual condition from deeper than the skin—in the flesh--that manifests itself in scaly itchiness that seems much like psoriasis. It is a specific punishment meted out to persons who desire an honor or a position of authority that YHWH has not chosen to give them. (12:1ff; 2 Kings 5:20ff; 2 Chron. 26:16ff) Discharge: an oozing that either overflows from beneath the flesh or stops it up (see Lev. 15:3). It represents a "free-flowing" tongue or any encounter with the things hiding deep within us that express themselves either in actions or attitudes. If they are not dealt with, they can dissolve the “glue” that holds us together in unity. Gossip is the most obvious, but loose lips are just as dangerous. Too much information can empower our enemies, so set a strong guard over your mouth: think before you speak. We must examine what is building up inside of us. If we are aware of it, we can avoid becoming its victims. We can prepare defenses against it by asking, “Where did that frustration or impatience come from? Why did I just say that? What sparked it?” If left unattended, these things can gush to the surface and take us outside the camp for a while. To avoid this, we need to watch for the signs and deal with them when they first appear. By a body: a picture of any kind of death we “rub up against”. Yeshayahu (Isa.) 52:11 clarifies that touching nothing unclean is part of how we come out of our exile. Sadly, those whom we often seek when we have to be put outside the camp are those in the same condition, because they can see things our way, so we want to start a club, when instead we should be seeking healing. If, when under such discipline, we find someone to agree with our rebellion, we’ll probably never come back into the camp. Proverbs 12:28 tells us that there is no death in the way of righteousness. Seek out the wise and righteous, and those who are in other ways more elevated than you are, and you will be able to raise your own level rather than being sought out by those at the lowest levels. (Gibor)
3. "Whether male or female, you shall send them out; the outside of the camp [is where] you are to send them, so they will not defile their camps, in the midst of which I make My dwelling."
Ritual impurity is “contagious”, for it is a picture of selfishness, and our natural reaction to selfish people is to be selfish in return. If we are thinking only of self, we can be right in the middle of the camp and yet not really in it at all. If we are only focused on “poor me”, we are strangers to our neighbors. We cannot be a community that way. Wanting another’s position instead of being content with and fulfilling the role we are actually given makes us "dead" to the camp--useless to it. Putting one's ego above that of his neighbors already separates him from them in reality, so to put him outside the physical camp is just the logical way to complete the picture. To keep him in the camp would send the message that YHWH is permissive, and that is not true. He is long-suffering with those whose hearts are inclined toward Him, but He is not tolerant, because disease must be quarantined lest others be infected with this selfishness and the camp be decimated. This casting out was not permanent (Lev. 13:46ff) unless they refused to follow the right protocol or simply refuse to repent, and our exile is likewise meant to jar us into realizing how narrow our focus has been and make us eager to come back toward the community. After a certain amount of time, one is again ritually clean and permitted back inside when a few conditions are met. Some people are outside for less than a day. They are not sent far away, because there will be multiple inspections by the priest (by tradition, the camp at this time measured about twelve miles in each direction); they would probably be immediately outside the camp or just beyond the latrines. But still to hear the phrase “outside the camp” should send shudders up our spine. Those who are outside are not under any of the tribal banners anymore. They cannot fulfill their prophetic calling, and if they are not in their place, the order is not complete, and we are all vulnerable. But this temporary isolation is a warning of what life could always be if they continue on this course of action. The wise hear the wake-up call and realize they need to get back in line by renouncing their selfishness.
4. So the descendants of Israel did so, putting them outside the camp. Just as YHWH said to Moshe, so the descendants of Israel did.
They had no Bible at this time. They had to trust the word of a fugitive from justice that he was truly speaking for YHWH, and put their relatives outside the protection of the camp! They honored him because he proved honorable. It is a difficult responsibility to send anyone outside the camp. It is easier to put ourselves in danger than others. But it is a risk we must learn to take, and keeping the Torah as we should prepares us for it. The chaos in the world is increasing. But this camp is the pattern for bringing order to the whole world. No matter what comes against us, the Place of the Word is the safest place in the world to be. (Rev. 12:14) It takes courage just to agree that the Torah is the right way, but we need to go further and actually put our hands to re-establishing this camp so that Israel can again go Home. YHWH has hope that our exile will make us want to do right all the time once He allows us back into His Land.
5. And YHWH spoke to Moshe, saying,
6. "Tell the descendants of Israel [that] whenever they commit any of the sins of humanity, carrying out an act of unfaithfulness against YHWH, and that person, whether man or woman, is convicted,
Sins of humanity (Adam): LXX, "sins common to man". Convicted: literally, (found) guilty.
7. " then they shall confess their sin which they have committed, and [each] must pay back what he owes with its principal, and add a fifth to it, and must give it to the one whom he offended.
A fifth: of its monetary value. He is paid for his trouble. There is no forgiveness without “strings attached”. Yeshua even started a step earlier than this: rebuke one’s brother (show him his guilt and teach him the truth). Then when he confesses, without making excuses, and repents (fixes what he broke, adding this 20% surcharge, and acts in the opposite manner), he may be forgiven. Notice that sins against a fellow man are considered unfaithfulness to YHWH, because we are marring His treasured possessions.
8. "But if a man has no kinsman-redeemer to whom what he owes can be restored, then what he owes shall belong to YHWH for the cohen, in addition to the ram of atonement by which a covering shall be effected over him.
Cohen: “priest”; literally, officiator. Even if the one wronged is dead and has no survivors to pay back (supposing the crime took place some time ago), the person is not "off the hook" from paying the restitution. He still needs to bring justice. The one representing YHWH most directly and who has no other inheritance will benefit from it instead. Confession alone does not absolve us of guilt. We confess with our mouths, but repent with our actions. Restitution with the designated fine is also required, AND we need to “pay the inspector” to be sure that we have properly mended what we broke, so that society can again function smoothly.
9. "And every contribution of the children of Israel's holy things which they bring to the cohen will become his own,
The priest is getting a “cut”, but this is not like a Catholic confessional where nothing is actually done for the confessor in return. Since he is the one who has taught the sinner not to do whatever he has done, he must also receive part of the restitution.
10. "and whatever any individual dedicates shall become his; whatever anyone gives to the cohen will become his own."
Dedicates: i.e., to YHWH. The way to give to YHWH, who is not physical, is to give to the one He has put in the position of officiating at His sanctuary. Just because this right has been abused throughout history does not mean we are not still responsible to carry it out in the proper way.
11. Then YHWH spoke to Moshe, saying,
12. "Speak to the descendants of Israel, and tell them, "If any man's wife turns aside and has committed an act of unfaithfulness against him
"Turning aside" puts her in the position of needing to be questioned as to whether she actually followed through on a temptation. This is another way that the camp can be defiled. (Compare verses 1-4.)
13. "in which a man lay with her in copulation with seed, but it has been hidden [from him] when she was defiled, though there is no witness against her, nor was she caught [in the act],
Since there were not at least two witnesses (Deut. 17:6; 19:15), neither she nor the other man are to be executed, as they would otherwise be. (Lev. 20:10)
14. "but a spirit of jealousy comes over him, and he is provoked to anger because she [may be] defiled, or if a spirit of jealousy passes over him, and he is provoked to anger though she may not have been defiled,
If someone does not confess her sin and tries to hide it, leaving it for YHWH to reveal what we hide; one of these ways is for Him to bring this suspicion over her husband. Assumedly this procedure is followed only if she does not confess from the start, or if she denies it and the priest does not believe her. YHWH is especially supportive of a husband’s jealousy, because He has experienced what it is like to have an unfaithful “bride”.
15. "then he may bring his wife to the cohen, and also bring her offering on account of her—a tenth of an eyfah of barley meal. He shall pour no oil on it, nor put any frankincense on it, because it is a grain offering for jealousy, a grain offering of reminder [that] brings depravity back to mind.
The man, who is responsible to keep order in his household, brings a gift to the priest for his services, though his suspicions have not yet proven grounded. Tenth of an eyfah: equivalent to one omer, but stated this way instead, because ten people traditionally constitutes the minimum quorum for a complete congregation. So a tenth of an eyfah represents one person—the wife herself. She stands alone for her judgment, for if the guilt is hers, her husband is not held responsible if he carries out this test. He does not act on his jealousy by his own means, but rather brings her to the proper judge. A tenth of an eyfah is the price of a bride who has gone astray, just as YHWH's people have, as illustrated in the book of Hoshea. Our ancestors were unfaithful to Him and we still carry their sin until we confess it and repent. Barley: Gamli’el said that because she was acting like an animal, she was fed animal fodder. The barley meal also relates us to the counting of the omer (measure), the 49 days or seven sevens counted after the first harvest. During this time our jealous Elohim will especially test our loyalty and priorities. After our long exile, are we yet a fit wife for Him? This offering is without anointing, because it is in regard to her alone rather than together with the rest of the congregation. Frankincense is a white powder (a picture of purity) with a beautiful fragrance, and the term is feminine, so it represents a bride. Her purity as a bride is in question in this case, so that picture must be withheld from the offering.
16. "Then the cohen shall bring her near and have her stand in the presence of YHWH,
17. "and the cohen shall take holy water in an earthen vessel; and the cohen shall take some of the dust from the floor of the Dwelling-place and put it into the water.
Holy water:from the laver of the Tabernacle. An earthen vessel: this pictures a fragile mortal body. Dust from the floor: the LXX adds, "as a witness"; dust relates to the descendants of Avraham (Gen. 13:16). This dust is taken from holy ground, and so represents the part of Israel that has remained set-apart. The word for floor (or bottom) comes from a root meaning the part that is torn or cut out (or in the case of a tent, missing), especially used of clothing; it almost always has a negative connotation in Scripture, relating to mourning or bereavement. The part of YHWH's dwelling-place (Israel) that has been torn away is the Northern Kingdom. When this portion of Avraham's seed is mixed with the Torah, things can either be bound or loosed in the Kingdom.
18. "The cohen shall then have the woman stand before YHWH, uncover the woman's head, and place the grain-offering of remembrance into her hand, that is, an offering of jealousy. Moreover, the cohen shall have in his hand the bitter water that brings a curse.
Uncover her head: remove the symbol of her husband’s covering, so she can be tested without regard to YHWH’s mercy toward him, because if she is guilty she has already been acting as out from under his authority. Barley seeds, harvested during the counting of the Omer, represent bringing the whole House of Israel to unity. By taking hold of this offering, the woman is saying that she still identifies herself as part of Israel. Bitter water: If water is a picture of the Torah, how does it bring a curse? In actuality, it is being unfaithful to the Torah that brings the curse. (Deut. 27:13ff) If the curse comes, it is not the Torah that brought it; she did!
19. "Then the cohen shall adjure her by an oath, and tell the woman, ‘If no man has lain with you and you have not turned aside to defilement instead of [remaining under] your husband, be acquitted of this bitter water that brings a curse.
It appears that there was some sort of chemical reaction if this solution encountered the factor of mixed seed within her. This seems to be supported by recently-discovered evidence that genetic traits are exchanged between a husband and wife. When the same man’s seed has been received over a long period, the unused sperm break down and are “recycled” within the woman, to the extent that DNA from a former husband or sexual partner can even show up in children fathered by a later partner, causing a child of the second husband to look like the first husband, because the mother now carries this genetic code as well. Apparently the resulting toxin took effect rather quickly. If there was no mixed seed, nothing would occur.
20. "‘But if you have turned aside to [another] instead of your husband, and if you are defiled, any man other than your husband having given his seed to you...'
We have been unfaithful as a people, but if we again become faithful, the curse can be removed, for Yeshua has provided a way to get back on the right track. If we walk in agreement with his life, we remove the curse from ourselves. But if we remain rebellious, the curse remains.
21. "Then the cohen shall adjure the woman with an oath involving a curse, and the cohen shall tell the woman, ‘May YHWH make you an object of execration or an attestation of innocence today, when YHWH makes your reproductive system waste away and your womb to swell up;
22. "‘and this water that causes a curse shall go into your thigh to make your womb swell up and your reproductive system to fail.' And the woman shall say, ‘Amen, so be it.'
At this stage, she did have the choice of confessing if she was guilty, and her husband would be the one to decide whether to kill her, forgive her, or divorce her but let her live. Usually if someone tells the truth from the start rather than lying and making others search it out, she will receive more respect and more mercy, and there is hope for the relationship to be healed. By drinking it, she shows that she is submitting to the test. If she is confident that she is not guilty, she may wish to proceed with the test to provide a mental or psychological cleansing for her husband, who is plagued by suspicion, bringing imbalance to the household. This can be a clear point of closure for him as well as her. If she proceeds, knowing she is guilty, she is forewarned that she will incur permanent physical problems: she would never again have children; the "bad bloodline" is ended with her, and the rotting away of her reproductive system within her might even have deadly effects on her as well. This woman would no longer be producing descendants for Avraham—which is a form of death in itself. “Amen, so be it”: exactly how the whole nation was to answer the blessings and curses given on Mts. Eval and Grizim. (Deut. 27) We never read of any actual case where this test was carried out. The severity of the consequences probably served as a strong deterrent for most people-- one more way of keeping order in Israel. For inheritance and other purposes, it is important that each child know who his father actually is, and mixing seed like this would only bring confusion.
23. "And the cohen shall write these curses on a document, and blot them off with the bitter water.
She would actually drink the words of the curse! According to the Mishnah, the ink was made from charred plants, and it was scraped off the scroll with a blade into the water. Moshe was able to make bitter water sweet by cutting down a tree and introducing it into the bitterness. (Ex. 15:25) Colossians 2:14 tells us that Y’shua blotted out a set of similar decrees against us (the letter of the Torah with its curses), nailing them to his execution stake—again introducing a “tree” into the equation. Was this the “cup” which he asked YHWH to let pass from him? But we are judged by the authority we recognize. We tacitly agreed to the Torah for years simply by carrying Bibles that included it, since we regarded it as our authority, even though only much later did we see ourselves as obligated to the whole because we are part of Israel. If we turn our back on our commitments, there is still a curse.
24. "Then he must make the woman drink the bitter water that causes the curse, and the water that causes the curse shall enter into her to cause bitterness.
A scroll can be bitter to the stomach. (Rev. 10:9-10; compare Y'hezq’El/Ezekiel 3:3) But if we submit to His tests with a pure heart, they will have no ill effect on us.
25. "Then the cohen shall take the jealousy offering from the woman's hand and swing the offering to and fro before YHWH, then offer it on the altar:
Swing it before YHWH: so as to say, “May YHWH judge this case”.
26. "The cohen shall grasp a handful of the grain offering--its memorial portion--and smoke it upon the altar, and afterward have the woman drink the water.
Grasp: or scoop out. She drinks the water a second time. Why? YHWH shows His mercy by giving her time to repent if she is guilty. The first cup only showed that she was opening herself up to be weighed. The punishment does not take effect if she repents between the first and second cups. But if she denies a true accusation, there is no backing out.
27. "And when he has made her drink the water, what will take place is that if she is defiled, having acted treacherously against her husband, the water that causes the curse shall enter into her and become bitter, her womb shall swell up, and her loins will waste away, and the woman shall be an [object of] execration among her people.
The Talmud (Sotah 28a) says that when such offenses became overly common, it says, the ordeal ceased to be administered. Object of execration: i.e., someone who would be jeered at, as a mockery of true fruitfulness. Her husband had to pay for the child of whom his wife has deprived the nation (v. 15).
28. "But if the woman is not defiled, but rather is clean, then she will be vindicated, and [will] conceive seed.
If she takes the second cup, though she knows she is not guilty, there is a reward for her; if she is innocent, she will (not might) be fruitful! How could this occur? First, why would her husband have suspected her of cheating on him, if she did not appear pregnant at a time when he did not think he could have been the one to father the child? Remember, there was ink included in the mixture. In ancient Egypt (from which they would at this point have derived their writing materials), ink was made by burning organic materials such as wood or oil, pulverizing them, then holding them together with gum from an acacia tree. Numerous papyri have been found that describe Egyptian medical concoctions from this time period, including the fact that acacia bark (which contains lactic acid) was used as a spermicide or contraceptive. Today it is used in the Middle East as a source of fiber, and pregnant women today are warned not to use it, because it can cause bloating and miscarriage—which appears to be what occurred in v. 27. If she is not medically treated to ensure that the remains of the fetus and placenta are removed, severe infection can result. So this “bitter water” was essentially an abortifacient to rid her of the other man’s child—apparently permitted by YHWH Himself in this type of case, realizing the disgrace that will result if a rapist or even a usurper puts a blot on one’s household or lineage. Jealousy is sanctioned by Torah; envy (a very different thing) is not. But why would this not cause the same results in an innocent wife? Ink was also made from some berry sources, some of which, if ingested when not pregnant, can treat endometriosis and actually help a woman become fertile!
29. "This is the instruction in regard to jealous ardor, when a wife turns [to another] instead of her husband and has become defiled,
30. "or when a spirit of jealousy comes over him and he is jealous for his wife, and sets her before YHWH; then the cohen shall execute for her this whole directive.
The husband who decides to start this process must follow through with it, and he risks losing his wife. No one is forcing him to do so, but if he does not trust the process, or is not willing to live with the results, he should not enter into it.
31. "Then the man shall be cleared of guilt, and this [particular] woman shall bear her guilt."
Cleared of guilt: There is no penalty for the man's suspicion; he has fulfilled his obligation to judge his own household first, thus identifying what truly is inside the camp. He turned the responsibility over to her to take her life into her own hands. Even if she dies, he is not counted responsible for her sin, because he investigated it. But if she was not truly guilty and he did not clear up the allegation, he would bear the guilt. If the message of dying to self in the Torah (of which water is a symbol) and the restoration of YHWH's dwelling-place (both physical and spiritual) go deep into us and we remember our Hebraic heritage, Colossians 2 tells us that the "handwriting that was against us" is taken away, opening the door for Avraham to have more descendants.
CHAPTER 6
1. Then YHWH spoke to Moshe, saying,
2. "Speak to the descendants of Israel, and tell them, ‘When either a man or a woman separates [himself] to take the [extraordinary] vow of a Nazir, to dedicate himself to YHWH,
YHWH clearly includes women in such spiritual disciplines. Excluding women from wearing tzitziyoth or wrapping t’fillin is a relatively new phenomenon, and came into Israel from other cultures. Separates: a different Hebrew term than the ordinary word for “holy”. It means to distinguish oneself in an extraordinary way. While only YHWH may declare a particular day or a particular object holy, a person may make a conscious decision to set himself apart for a particular purpose and for a set time, within the boundaries YHWH set up, to put himself in a better position to do better at the more “ordinary” type of holiness. No one requires him to do this; it is the choice of an individual. At that point, his choice ends, because YHWH has specified how to express this type of commitment. He puts limits on what kinds of things we can foreswear; there are no vows of celibacy in Israel, for this would make someone permanently unfruitful. Rabbinic writings say people might take a vow as a discipline against sexual temptation (especially in the context of chapter 5), to avoid pride, as a means of attaining a spiritual gifting, or as an initiation into prophethood. (See Amos 2:11.) There are many areas in which one may want to concentrate on ascending to a higher level. One is not just separated from something, but unto something or Someone. The term “to dedicate” (nazar) is used elsewhere in Scripture of the whole camp of Israel being set apart from uncleanness (Lev. 15:31). The specific marks of a Nazir as outlined below will make others pay attention to the fact that one has taken a vow, and hold him accountable to whatever area in which he is declaring he wants to improve. It is not just a private undertaking between oneself and YHWH, for one’s actions benefit or harm all of Israel. The restrictions will refocus one’s energies on the purpose he took his vow. Every time he sees a grape, he will remember his vow and what it is he is trying to accomplish through it. Not the vow, but the reason for which he took it, is to be his focus.
3. "‘He shall separate himself from wine and fermented drink; he shall not drink vinegar [made] from wine, nor vinegar from strong drink. He shall not drink any juice from the grapes, nor shall he eat fresh grapes or raisins.
Separate himself: the same word as "dedicate" in v. 2, and the same root as the term Nazir itself, which is also used for the fruit of the seventh year, when vines are left untrimmed. (Lev. 25:5) He is a picture of the Sabbath and the Kingdom; the result of being pruned for six years, having the Torah written on our hearts, should be that beneficial fruit comes forth naturally. He lets what YHWH put on him do its own thing, not being conformed to anyone else's demands. Ironically, he had to stop partaking of the vine in order to be such a “vine”. We should get to the point where we internalize all the “trimming” from our teachers and no longer need their reminders, because we have developed the right habits. The time of the Nazir’s vow is meant to bring him to the point where he remains fruitful even after no one is holding him accountable anymore. Fermented drink: also used of beer made from other plants, but in this context, it is only another grape product such as brandy, with a stronger degree of alcohol content than wine because there has been more fermentation. In Israel, the grape was a mainstay of the economy and culture. Grapes are a symbol of joy, and though the Nazir will certainly experience much joy during the time of his separation (possibly even more than ever before), this is not his motivation. So he symbolically builds a defense against letting the “pursuit of happiness” sidetrack him.
4. "All the days of his separation, he shall not eat of any product of the wine vine, from the seeds to the hull.
Wine vine: This eliminates the question of whether a Nazir may partake of tomatoes, squash, or cucumbers, which also grow on vines. He may eat from any vine but a grapevine. They are not abstained from because they are a bad thing. A vineyard caused Noakh trouble, but it was not the grape’s fault. YHWH even compared Himself to a vinedresser who had done everything he could do to give his vines the right nutrients. (Yeshayahu/Isa. 5:1ff) With all the time and effort He had put into Israel, He expected He would receive better results, and because grapes were such a staple in Israel, everyone who heard the prophet could easily identify with how YHWH felt. He describes His delight with the Northern Kingdom of Israel in terms of a hungry person overjoyed to find grapes in a very remote location. (Hos. 9:10) But then we went and “dedicated ourselves” (also the related word nazar) to Ba’al. (Y’hezq’el/Ezekiel 14:7.) Wine is normally a picture of joy. But for this purpose even that joy is left behind. One is separated from a major part of his culture, and people around him would have to notice, especially when combined with other characteristics of this type of vow as seen below. If someone was being hospitable to him, he would be more likely to offer him offer him grape juice instead of water, because it was often safer to drink. When he refused, they would know he was under such a vow, and ask why. That is just the point. The vow distinguishes him (v. 2), or makes him very noticeable. But this is not about being different for the sake of being different, the kind of crying out for attention that is reflected by piercing one’s body, stretching one’s earlobes, or getting bizarre tattoos which one will probably regret later. This is a more mature pursuit. It is not about getting attention; it is about paying attention. He is going to great lengths to be able to concentrate on intense study, prayer, or the conquering of a particular bad habit to which he may be inclined. He is also inviting YHWH to participate in the process so that he can be successful. It may be an obviously-spiritual pursuit, or it may not, but if it affects our relationships with others, it is spiritual. This vow is a public one because the others who know about it will help carry the load. Sometimes just the fact that someone else knows about it is enough to to make us ashamed to not finish the job.
5. "All the days of his vow of separation, no razor shall come upon his head; until all the days are completed in which he consecrates himself to YHWH, he shall be holy, and let the locks of the hair of his head grow [wildly].
In a few cases, like Shimshon (Samson)'s and Shmuel (Samuel)’s, this was a lifelong calling. In most cases in the historical record, the vow was not taken for more than 30, 60, or 90 days, i.e, from one new moon to another. It was nothing to be taken lightly, though some examples in the Mishnah of issues that had to be ruled on in regard to a Nazir show that by Second Temple times it was becoming rather profaned. Someone might say, “If that animal I see coming turns out to be white when it approaches, I will be a Nazir, but if it is black, I will not.” And his friend would say, “Me, too!” Yeshua took this vow just after his “last supper”, to last until the Kingdom comes in its fullness. That same night he said he was “the vine” and we the branches. Bettering oneself must always be in the context of raising the whole community of Israel to a higher level. Locks: from a word meaning “unrestrained”: symbolic of the fact that when he restricts himself to the task at hand, he must not be restrained by any other consideration. The unruly hair is a reminder of the annoyance he was to others when he did not restrain himself, and that his life needs boundaries. But “locks” also comes from a root meaning “to lead”. Interestingly, Proverbs 31:4-7 tells us that it is not for kings to drink wine or princes to drink fermented drink—for their minds must remain clear when making decisions for the whole nation. YHWH said the same for the priests when on duty (Lev. 10:9)
6. "During none of the days of his consecration to YHWH may he come [near] a dead person;
One is defiled if he is even in the same room as a dead body. So others who knew that one was under a Nazir’s vow would help him by warning him to stay away from where someone had died. It was more common in those days for people to die in public, because people spent much less time indoors, so death was not as sanitized or hidden away as it is today. The term Nazir has the nuance of keeping oneself at a distance from these things that are specified. The same term is used of priests keeping their distance from the set-apart things at times they were not to be used. (Lev. 22:2) This is a reminder to keep his distance from whatever it is he is trying to overcome. He goes outside of societal norms to draw closer to YHWH and to the things he does need to take hold of. Paying attention to his duty to keep himself at a distance from wine, a razor, or a dead body is meant to be a reminder that he is set apart unto a specific task. Dead person: literally, dead soul. It does refer to a corpse, but actually says nothing about a body, so that we can see the deeper meanings. It teaches us to keep our distance from living things that bring death. A graveyard is really a pretty peaceful place; we find more death in, for example, a shopping mall--among the living--for since Torah is called our life (Deut. 32:47), anyone who is without it is truly dead. We exchange energy with whatever we come in contact with, and with talkative people it is especially inevitable, so we have to build walls to avoid having the “death” from agendas other than the Kingdom’s pull us downward. We are to be a light to the world, but we must keep our guard up and beware the “living dead”.
7. "he may not make himself ritually impure [even] for the sake of his own father or mother, his brother or his sister, because the consecration [crown] of his Elohim is upon his head.
If one sets himself apart to YHWH, there is no room for anything else; there are no exceptions, even if one loses a loved one. Only the high priest also had such strictures placed on him. Even the rules for ordinary priests were more lenient. This is a very high level of sanctity. When someone says he wishes to follow Yeshua, he considers it as serious as a Nazir's vow, for he says we must choose him even over normal duties to relatives: the "dead" are left to bury their dead; we have a different calling. (Matt. 8:18ff; Luk. 9:57-59, based on 1 Kings 19:19ff). And that "vow" is a permanent one.
8. "All the days of his separation, he is set apart unto YHWH.
He is allowed no days off or breaks within the time he specifies for his vow.
9. "Even if anyone dies very suddenly beside him, he has defiled the head of his consecration, and he shall shave his head on the day of his purification; on the seventh day he shall shave it.
Very suddenly: unexpectedly, and certainly unintentionally. This seems unfair because though he had no way of avoiding the contact, he sinned (missed his goal); he needs to go “retrieve his arrow” through bringing some expensive offerings (vv. 10-11), then try again. No such dispensation is allowed in the case of accidentally forgetting and trimming his hair or eating a grape. These are things over which he does have control. Note that it does not say the beard is shaved, only the head, that is, the skull area. This is because an Israelite man is to let his beard grow (Lev. 19:27); having it removed is a great shame. (2 Shmuel 10:4-5) By not shaving his beard, every Israelite man portrays the fact that he is set apart to YHWH like the Nazir, though to a lesser degree.
10. "Then on the eighth day, he shall bring two turtledoves or two young pigeons to the cohen at the entryway to the Tent of Appointment,
The eighth day is meant to be a continuance and sealing of what has been accomplished on the days leading up to and culminating in the seventh, as a picture of the Kingdom. But if we get to the time when the door is open for the Kingdom, and yet are not mature enough to be ready for it, we have to start over, and the eighth day simply becomes another first day.
11. "and the cohen shall prepare one to be a sin offering, and one as an ascending offering, and they shall make atonement for him, as he failed to attain his goal because of the [dead] person, and he shall set apart his head on that [same] day.
Only perfection can correctly picture YHWH's own holiness, so although YHWH does provide a way to atone for it, he still has to start over again. All that we do to repent, including being redeemed by Y’shua', only gets us back to the starting point of where Adam was; it is not to our credit if we return, because we should have been there all along. Setting ourselves apart to full-time service in a Christian context rather than Israelite is also missing the mark, as positive as one’s intentions may be, because he is still in an environment that has death as its focus.
12. "And he must consecrate unto YHWH the days of his separation, and he shall bring a male year-old lamb as a guilt offering, but the days that came before shall be voided, because his separation [time] was profaned.
Even if he was only one day away from fulfilling his vow, he failed, so none of those days count. It is very easy for even one small encounter to ruin a lifetime of progress. There is a price to pay—possibly over and over—until he gets it right. The longer it takes to learn our lessons, the more expensive the lessons become.
13. "Now this is the instruction for the Nazir when his days of separation are completed: he shall be brought to the entryway of the Tent of Appointment,
14. "and he must bring his offering near for YHWH: one male year-old lamb without defect as an ascending offering, one female lamb a year old to be a sin offering, and one sound ram for peace offerings,
He had to bring one offering for YHWH alone, one to bless the priests, and one to feed others who had come to worship. Seen from another angle, when he actually achieves his goal and does ascend, he brings an offering to commemorate it and thank YHWH. Then he brings a recognition of the sin that made him want to rise higher, then a recognition of community, because with a peace offering one often gave witness of what YHWH had done for him to others who were worshipping at YHWH’s sanctuary. This is very expensive, but if he has truly learned from it, it will have changed his life forever.
15. "a basket of unleavened bread of flour, [pierced] loaves of fine flour mingled with oil, and [thin] unleavened wafers anointed with oil, along with their food offerings and libations.
16. "Then the cohen shall present them before [the face of] YHWH, and shall prepare his sin offering and ascending offering.
Prepare: not offer, because that had to be done by the person to whom it belonged, because it was their transgression that necessitated it.
17. "Then he shall prepare the ram to be a sacrifice of peace offerings unto YHWH, along with the basket of unleavened bread; the cohen shall also prepare his grain offering and his libation.
18. "Then the Nazir must shave the head of his separation at the entry to the Tent of Appointment, and shall take the hair of the head of his separation and put it into the fire that is under the sacrifice of peace offerings.
He also cannot end his vow without paying for it. The hair grown as part of his vow may not now become his own glory; it was consecrated to YHWH, so with YHWH it must remain. Even the evidence of his special separation unto YHWH is removed, because it was between him and YHWH, and is not to be profaned when he returns to civilian life by becoming a reason to rest on his laurels or a trophy to hang on his wall to say, “See what I did?” Whatever he has accomplished belongs to YHWH and His people, not the Nazir himself. What he has learned during his time set apart, he must teach to others in Israel; that is the only tangible “souvenir” YHWH wants him to have of this special time.
19. "Then the cohen shall take the boiled foreleg from the ram, and one unleavened cake from the basket, and one unleavened wafer, and place them on the Nazir's hands after the hair of his Nazirship is shaved off.
20. "Then the cohen will swing them back and forth as a wave offering before [the face of] YHWH; this is holy for the cohen in addition to the breast of the wave offering and the hind leg of the [lifted] contribution; after that the Nazir may drink wine.
May drink: or shall drink, as another clear demarcation that he is no longer a Nazir. The vow is over; he can return to this expression of joy. There is a season for everything, and to continue in his abstinence when he is not under the vow might be as inappropriate as it would be to continue fasting into Sukkoth after Yom haKippurim is over.
21. "This is the instruction regarding the Nazir who has taken a vow [and] his offering to YHWH for his separation, aside from whatever [else] he can afford; according to the wording of the vow which he made, so shall he perform upon the instruction about his separation."
Whatever else he can afford: i.e., the rest of the meal. That is true hospitality—the Israelite way.
22. Then YHWH spoke to Moshe, saying,
In this context, any time someone does something for the sake of Israel (such as the Nazir’s vow), the priest benefits. How can he give anything back, if he owns nothing? By his ability to in fact confer blessing on the nation by his words. So YHWH gives him a specific way to do this:
23. "Tell Aharon and his sons, ‘In this manner you shall bless the descendants of Israel, saying to them,
24. "‘"May YHWH stoop toward you and watch over you.
Stoop: usually translated "bless", but the word really means "bend the knee", and while we thus "bless" YHWH, He hardly bends the knee to us; rather, He lowers Himself to our level as a father does to a small child. (Gibor) As the Nazir can raise his status to a holier condition, the high priest can also raise the level of the entire nation. As the Torah was given to the descendants of all present as well as those actually standing there, so was this blessing. So we can and should put ourselves in a position to receive it, because we need all the favor YHWH is willing to give us so that we, like King Yoshiyahu, can repent on behalf of our ancestors. Blessing is a very real way we can enlarge one another. It is especially important for parents to bless their children with inheritances carried on from our ancient past. (See examples in Gen. 14:18ff; 24:60; 27:28ff; 48:15, 20; Ruth 2:4.)
25. "‘"May YHWH illuminate His presence for you, and show you favor.
Illuminate: or highlight; Nehemiah Gordon says it means to smile at us.
26. "‘"May YHWH lift up His face over you, and ordain well-being for you."
Lift up His face: pay intimate attention to us, making eye contact. Well-being: or "peace" (Heb., shalom), but it is much more; it means completeness, with everything in its proper place.
27. "‘Thus they shall put My name upon the descendants of Israel, and I will bless them.'"
Put My name: by tradition, while he was pronouncing the blessing the priest would form the shape of the letter shiin, for Shaddai (the name commonly used to mark YHWH's name upon an object or person), with both of his hands raised toward them in front of him, but not higher than YHWH’s name that was on his turban-plate. (Ferency) Having His name on us gives us a foundation for Him to bless us, who in ourselves are impure. The Nazir, like the High Priest, had the oil of anointing upon his head, and the high priest had a "crown” that said "set apart unto YHWH" on his head. Now the rest of the people can have His name placed on them as well. In this blessing, YHWH's name is mentioned three times--a sign of special emphasis. Something we miss in the English translation is that this whole blessing is directed to a masculine singular object: "one man". When the Torah was given at Mount Sinai, and when Ezra read the Torah and reinstituted the Levitical service after the exile (Neh. 8:1), the people were also “as one man”—in unity.
CHAPTER 7
1. So it came about that on the day when Moshe had finished setting up the Dwelling-Place and had anointed it and set it apart along with all its equipment, as well as the altar and all its equipment (having anointed them and set them apart as well),
On the literal level it may be that Moshe only oversaw the work, but the wording signifies that what Moshe represents--the Torah, for which his name came to be a form of “shorthand”--is what sets up YHWH's Dwelling Place. Not the Mishnah, Talmud, tradition, or even the Renewed Covenant; these all build on the Torah, but cannot override it. The details of his setting up the Tabernacle are found in Exodus 40. How did Moshe set up a place for YHWH to dwell? Through all the events of the preceding six chapters: identifying those who could battle for Israel, setting the camps in order and assigning the Levites their tasks, identifying what our standards are to be, redemption of the firstborn, restitution for our errors, ridding the camp of what is defiled and those who are unfaithful, setting the people apart for our particular calling, and having YHWH’s name put upon us. All of these acts together cause His dwelling place to arise—not just the physical tent, but a people in whose midst He can dwell. This is His real desire; the tent was a gift to show us what we as His dwelling place are to be like. It is not a museum piece, but a place in which work will continue to be done daily, so finishing the setup is really just the beginning. Each particular part was set apart, and this is how it enters YHWH’s realm. He set up a people in Goshen, but then gave us the Torah to show each person how to do his part so that Israel can remain a set-apart nation. Only as each person is “visited” (so he knows what part of the whole he is responsible for) can the whole community be set apart. Which piece of furniture are you? What is it about your life that teaches others the Kingdom? Pay attention to the intricacies of your own inner workings, because each of us is a dwelling place for YHWH; “a chain is only as strong as its weakest link”. YHWH gave us the Tent to show us all the ways we have not been a sanctuary worthy of Him. Only when we are ashamed of this, and do something about it, will we be able to understand how to get in and out of the set-apart place and how to behave within it. (Y’hezq’El/Ezk. 43:10-11) To find your place, take a “census” of each area of your life, one by one. Consider why you excel where you do, and why you fail in other areas. Measure yourself against the standard He has given in the Torah. The Sh’ma itself gives you three areas in which to start—your heart (motives), soul (appetites), and strength (intensity). Eastern religions seek the inner self for its own sake; we are to seek it in order to bring it under discipline so we can function smoothly as a part of Israel as a whole. The Torah tells us how. The word “finished” here in verse 1 is a form of the same Hebrew word as that used for a bride (kalah). Moshe raised up a bride for YHWH; our job is to get her dressed. Each area we bring under the Torah’s control is like adding another piece of adornment , so we can present to Him a bride not looking like she just got up from sleeping, but one fully acceptable to the King of the Universe, and ready and eager for Him.
2. the captains of Israel, heads of the households of their fathers, who were the chiefs of the tribes and were standing over those who had been mustered, brought their drawing-near [offering]s.
This is the culmination of the counting that began with these tribal leaders in chapter 1. They are not directly addressed again until chapter 30, when they are called together again to give additional directions. The purpose of the counting was more than to be ready for war. Every nation has an army; Israel’s unique calling is to complete YHWH’s dwelling-place. The raising up of the Dwelling Place begins with the leaders. Those who are mustered need a shepherd, or they will wander off to where wolves can devour them. These have to answer to the Over-shepherd, but they are literally men who are “lifted up” (like banners) in order to be looked up to as examples and imitated. Therefore the leader must be worthy of imitation—ones who “take up” their responsibility. Follow those who are drawing near—who are not afraid to clean house, make sure the foundation and covering are still secure, and examine everyone to be sure all are in place so the work can be done.
3. Now they brought their offerings before YHWH: six covered wagons, and twelve oxen: a wagon for [every] two of the captains, and an ox for each. And they brought them in front of the Tabernacle.
These are probably the same wagons Yosef sent to Yaaqov, reviving his heart (Gen. 45:27) because he recognized them, having seen them first in his vision of the camp of Israel. (Gen. 32:2)
4. Then YHWH spoke to Moshe, saying,
5. “Accept it from them, so that they may be used for the service of the Tent of Appointment, and you shall give them to the Levites--to each according to his service.”
Accept it: Moshe wasn’t even sure what to do with the additional things they brought, because he already had more than enough (Ex. 36:5). But YHWH said it was useful to Him, because it would make the work of some of the Levites more efficient.
6. So Moshe took the wagons and the oxen, and gave them to the Levites.
Why didn’t the leaders give the gifts directly to the Levites? Because though they were important men, they were not authorized to do so; Moshe was the proper channel to go through. He knew exactly what YHWH wanted to do with them and how many of each item each of the Levitical groups needed. They did not try to designate where their gifts were to be used, but trusted Moshe to decide. This was a free-will offering; no one told them to bring it, but still they did not regard it as their own. When we turn ourselves over to YHWH, He decides whether we will teach or sweep floors. But Moshe and the leaders have put the carts before the oxen! Why? Because if they were only given the wagons, they could pull them by themselves if they had to. Often we do not receive the extra empowerment until we show that we are willing to pull the weight ourselves. We need to use what we already have before asking for more. If we “take up the yoke of the Kingdom” and commit to pulling even if we do not think we can do it, and the strength will come. Then when the cattle are provided, we will appreciate them all the more.
7. He gave the sons of Gershon two wagons and four oxen, according to their service.
8. Then he gave four wagons and eight oxen to the sons of Merari as appropriate for their service, under the direction of Ithamar, son of Aharon the priest.
Today we would say this was unfair, since the Merarites received twice as much equipment as the Gershonites. But they had more to carry, and YHWH provides resources not equally but according to the responsibilities He gives. To those from whom much is expected, much is given.
9. But he gave none to the sons of Q’hath, because the service of the Sanctuary belonging to them was to carry it on their shoulders.
They were not permitted to use wagons to transport the furniture of the Tabernacle, which was under their jurisdiction. They were meant to feel its weightiness. There was a higher standard for the holiest items. The furniture of the Dwelling Place was not to be carried on these wagons. In fact, it was precisely the fact that no one noticed this distinction when the Philistines placed the Ark on an ox-cart that cost Uzza his life (2 Shmu’el 6:7), because they should have stopped the procession right there and sent for some priests or at least Q’hathites to carry it back on their shoulders. Some burdens we must feel intimately, and having “power tools” to do the job for us would keep us from learning from it as much as we were meant to. If we are to truly appreciate the things of the Kingdom, we cannot experience them the easy way. Others may tell us that never having the Sabbath available for our own pursuits or having to wear beards in the summer, etc., may be “too hard”, but it is to remind us of YHWH’s importance as compared to every other consideration. But if we get the point of the Renewed Covenant (which is really the same as the former) and “bear one another’s burdens” (Gal. 6:2), then indeed the burden Yeshua lays on us will be light (Mat. 11:30); if we tried to accomplish these things alone, without a community, they would crush us. But if we do not first try to lift a burden alone, we will not appreciate how much lighter it is when shouldered together with others. If we take advantage of the community every time, we only become dependent, for we need to know how to bear the burden so we can help others bear theirs. We can draw strength from others who have fully entered into worship or study, but no one can “share their oil” when the Bridegroom is already arriving.
10. And the captains came near for the dedication of the altar on the day when it was anointed, and the captains brought their own offerings near, in front of the altar.
This time they may have come from their own private possessions, in addition to what they brought collectively in verse 3. Or, since all of their gifts were the same, they may have commissioned someone to make identical gifts, paying them to reshape their silver and gold into something more specifically useful to the Sanctuary.
11. Then YHWH told Moshe, “They shall bring their offerings near, one captain each day, for the dedication of the altar.”
12. Now the one who brought his offering near on the first day was Nachshon, the son of Amminadav, of the tribe [branch] of Yehudah.
Some 3,600 years later, the names of these twelve leaders are still remembered, because they were faithful to their task. They did not seek this honor, but YHWH made sure they were given the credit they were due. Since the Torah is “life” to us (Deut. 32:47), we can quite literally say their names were written in the Book of Life.
13. His offering was one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
Some estimate the sheqel at this time to have been 0.8 ounces, so 130 sheqels would be the equivalent of about 6.5 pounds, 70 would be 3.5 pounds, 10 (v. 14) would be 8 ounces, etc.
14. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
15. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
16. one male kid of the goats, for a sin offering;
Why is a sin offering brought? That we are surprised to find one shows that we do not properly understand sin. Sin is not just blatant immorality, but anything that does not fully meet the standard. Any gift, no matter how large or how righteously-motivated, fails to do justice to what YHWH deserves. Even these most renowned men in Israel (under Moshe and Aharon) had to admit to all Israel that they, too, miss the target. That they are doing something to right the situation is an example to us as well.
17. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering [drawing-near] of Nachshon the son of Amminadav.
Yehudah came first, and they set the bar high; they are again the forerunners in the Land today.
18. On the second day, Nethan’el the son of Tzuar, captain of Issachar, drew near.
19. As his offering, he brought: one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
20. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
21. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
22. one male kid of the goats, for a sin offering;
23. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Nethan’el, son of Tzuar.
24. On the third day, Eliav the son of Helon, [the] ruler of the sons of Z’vulun.
25. His offering:one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
26. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
27. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
28. one male kid of the goats, for a sin offering;
29. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Eliav, son of Helon.
30. On the fourth day, Elitzur the son of Sh’dey-Ur, the captain of the sons of Reuven.
31. His offering was one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
32. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
33. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
34. one male kid of the goats, for a sin offering;
35. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Elitzur the son of Sh’dey-Ur.
36. On the fifth day, Shelumiel the son of Tzurishaddai, the captain of the sons of Shim’on.
37. His offering was one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
38. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
39. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
40. one male kid of the goats, for a sin offering;
41. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Shelumiel, son of Tzurishaddai.
42. On the sixth day, the captain for the sons of Gad, Elyasaf the son of De’uel.
43. His offering [was] one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
44. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
45. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
46. one male kid of the goats, for a sin offering;
47. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Elyasaf the son of De’uel.
48. On the seventh day, the captain for the sons of Efrayim, Elishama the son of Ammihud.
49. His offering [was] one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
50. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
51. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
52. one male kid of the goats, for a sin offering;
53. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Elishama the son of Ammihud.
The seventh day brings the Sabbath to mind; it is noteworthy that Efrayim, who forsook the Sabbath once, is chosen to be associated with it. Those who return home often appreciate it more than those who stayed there all along. (Lukas 7:47)
54. On the eighth day, the captain of the sons of M’nasheh, Gam’liel the son of Pedah-tzur
55. His offering [was] one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
56. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
57. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
58. one male kid of the goats, for a sin offering;
59. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Gamli-El the son of Pedah-tzur.
Gamli-El, as seen earlier, means “Elohim has dealt bountifully with me”. But it sounds exactly like the Hebrew for “Elohim is for me, too!” This fits well with the tribe of M’nasheh returning from being scattered among the nations, having forgotten his father’s house, which was the thought that Yosef had when he named this son. The eighth day represents the enclosing and sealing of what has been gathered so it can remain there.
60. On the ninth day, the captain of the sons of Binyamin: Avidan the son of Gid’oni.
61. His offering [was] one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
62. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
63. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
64. one male kid of the goats, for a sin offering;
65. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Avidan the son of Gid’oni.
66. On the tenth day, the captain of the sons of Dan: Achiezer the son of Ammishaddai.
67. His offering [was] one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
68. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
69. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
70. one male kid of the goats, for a sin offering;
71. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Achiezer the son of Ammishaddai.
72. On the eleventh day, the captain of the sons of Asher: Pagiel the son of Okhran.
73. His offering [was] one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
74. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
75. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
76. one male kid of the goats, for a sin offering;
77. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Pagiel the son of Okhran.
78. On the twelfth day, the captain of the sons of Nafthali: Achira the son of Enan:
79. His offering [was] one silver dish, its weight being 130 [sheqels], one silver bowl [weighing] 70 sheqels, according to the sheqel of the Sanctuary, both of them filled with fine flour mingled with oil for a grain offering;
80. one hollowed-out golden vessel [weighing] ten [sheqels] full of incense;
81. one bull, a son of the herd; one ram; one male year-old lamb for an ascending offering;
82. one male kid of the goats, for a sin offering;
83. And for a slaughter of peace offerings, two oxen, five rams, five he-goats, and five male year-old lambs; this was the offering of Achira the son of Enan.
The order that the leaders of the tribes offered their offerings is the same as the order in which they camped and in which they set forth to travel. Each tribe brought the same, so apparently no one tried to outdo the others. (Compare Ex. 30:15.) They were more interested in the demonstration of unity than in expressing their individuality. But notice that Moshe did not just describe Nakhshon’s gift, then say, “everyone else brought the same.” He made sure it was noted that each one had paid attention to making sure that everything needed was brought. We all have to be inclined to giving of ourselves and rising to a higher level for it all to add up. Each must bring his part for the nation to be whole. Even if one appears more important than the others, it is so only in one or a few areas. The throne belongs to Yehudah, but Yosef has the birthright (1 Chron. 5:2). Each has a different role, but all must be present and available for the nation to function properly.
84. This was the dedication of the altar by the captains of Israel on the day it was anointed: twelve silver dishes, twelve silver bowls, twelve golden spoons.
85. [Since] each silver dish [was] 130 [sheqels] in weight, and each bowl 70, all of the silver of the vessels [totalled] 2,400 sheqels according to the sheqel of the Sanctuary.
86. [Also] twelve hollowed-out golden vessels full of incense, ten [for this pan and] ten [for that] pan, according to the sheqel of the Sanctuary; all the gold from the spoons [totalled] 120 [sheqels].
120 sheqels is about 6 pounds. The total of their gifts of precious metals was 2,520 sheqels—the number of days in 7 years when counted as 360 days, which was the case at that time (prior to 701 B.C.E.). It correlates with a complete Shmittah cycle–a picture of perfect fruitfulness.
87. All the animals for the ascending offerings [totalled] twelve bulls, twelve rams, twelve male year-old lambs, along with their grain offering, then the twelve male kids of the goats for a sin-offering,
There are twelve of everything, but nowhere in the entire book of B’Midbar is there a word whose numerical value adds up to twelve! Nothing could substitute for the offerings they needed to bring. Since the Levites are counted separately and Yosef was split into two tribes, there are actually 13 tribes of Israel. The key to this strange math in which 12 sons for some reason had to become 13 tribes is that the numerical value of ekhad (unity) is 13. When these tribes are all indeed united, YHWH calls them “Yeshurun”—those who are upright with no crookedness at all in them. (Deut. 33:5)
88. and all the animals for the slaughter of the peace-offering: 24 bulls, 60 rams, 60 he-goats, and 60 male year-old lambs. This was the dedication of the altar after it was anointed.
They wanted to be sure everyone was well-fed: 204 animals are brought for the peace offerings! They deserve to be leaders because they are greatly inclined to hospitality like their ancestor Avraham. This twelve-day event was said to constitute the “Hanukkah” of the altar—its dedication; the holiday with that name commemorates its rededication after having been defiled by the Greeks circa 132 B.C.E. Every time the tabernacle or Temple is inaugurated, the altar is built first. But hanukkah also means “training” or “teaching”. What they were doing was “breaking the altar in” as one does with a horse or a new tool, so that it will be “used to its job” when it is needed for its actual purpose. Dedication has a secondary meaning, which involves tenacity, staying power, drive, commitment, perseverance, application, hard work, effort, loyalty, allegiance, discipline, and persistence. It is continuing in something that at first seems exciting, but later turns out to be a lot of blood, sweat, and tears. What are we dedicated to that will outlast us? Are we teaching our children in such a way that they will see the value of passing this heritage on to their children and grandchildren?
89. Now when Moshe went into the Tent of Appointment to speak with Him, he heard the voice speaking to him from above the covering-lid which is on top of the Ark of the Testimony--from between the two kh’ruvim. Then he spoke with Him.
Until this point, YHWH had always dwelt above; now He entered into the lower realms that had been set sufficiently apart for Him. Since He cast Adam out of Eden, He had still desired intimacy with mankind, but a place had to be made for Him. Is this the fullness of YHWH? Of course not. But it is the same part of Himself that He revealed to Adam—His authority (weightiness), and His presence in a form that can dwell with us. As verse 1 says, when all was complete—ascending, removing sin, and achieving peace between YHWH and men and between men and their neighbors, YHWH let Himself be heard. But it does not tell us what “He” said—or even mention His name—for this was an intimate moment, as pictured by the kh’ruvim on top of the lid, facing each other and facing Him at the same time. But He later withdrew His presence again, and we are again in the position of having to seek it. This time it started with Moshe doing his part and the leaders responding by doing their part without having to be told. No one had to force them to, because they wanted to be a part of YHWH’s dwelling-place on earth. They were given much, and they responded with much; that is why they were elders. That is whom we are meant to learn from.
TORAH PORTION
Naso
(Numbers 4:21-7:89)
INTRODUCTION: This portion continues with the count of the Levites who assist the priests, but, more than being just a numbering, it describes the assignments of those who remained to be counted (what they are in charge of) and whom they are accountable to. Again, this is the second counting of the Levites. The first count was of all of them—from a month old and upward, to correlate with the number of the firstborn in Israel, as seen in chapter 3. But now only those of age to be in active service are counted, not those either in training or with seniority to train, but those doing the actual work. Fascinatingly, when we compare the percentages of those in each family in active service with the whole count, and consider the fact that the names of each person mentioned have meanings that are highlighted when compared with the names of each clan, we can gain some lessons about how to deal with attitudinal difficulties which plague us all. These seemingly-sterile, dry lists are not so dull after all!
Next YHWH deals with some issues more difficult for us emotionally: the need to put some people outside the camp (whether for quarantine or for the purpose that gained some correctional institutions the name “penitentiary” rather than “prison”), as well as how to deal with suspicions that cannot be proven or disproven by normal scientific means. In any close-knit community there will be such conflicts, and though we aim to be high-minded, good-willed people, not petty grudge-bearers, it is instructive that YHWH recognizes the place for emotional closure and takes extraordinary steps to remedy even perceived problems which may not turn out to be justified. The highly-specific nature of the remedy bears the marks of divine rather than human knowledge in ways that have only recently become known to the medical world again.
One aspect of this is the insightful fact that in court cases where grievances between neighbors are being dealt with, not just one-for-one restitution of lost items is mandated, but consideration is given to lost time, income, or emotional distress that may have accrued during the interval, so an appropriate surcharge is added to satisfy these intangibles as well.
The Torah also deals with the urge that often arises within the hearts of a redeemed people to do something extra for the One who has redeemed us. This goes beyond the norms of keeping a society running smoothly and what we would think of as practical matters, with which the Torah’s laws do spend most of their “time” dealing. But since such religious urges and the spiritual disparity they bring have often caused envy and even enmity between people who would otherwise love one another, YHWH recognizes both the need to allow them some expression but the need to keep them within boundaries so the intangibles do not disrupt the flow of “normal” community life. He includes measures to both give a personal space to temporarily withdraw from mundane life in order to resolve a pressing problem in his heart or mind and to prevent spiritual pride from getting a foothold in the process. The psychological balance that the Torah evidences once again amazes us.
Another thing that comes out in this portion that brings correction to many centuries of misunderstanding (which may even result from the fact that right here only the males are counted) is that both men and women are included in many aspects of the spiritual life of Israel—both the negative ones (putting the “lepers” outside the camp) and what we think of as more positive (taking special vows of spiritual discipline). Only in recent centuries has society caught up with this recognition, but the fact that both the areas of equivalency and the areas of distinction between the sexes are included in the Torah shows a balance that is being lost as modern society swings its pendulum to the opposite extreme from that which was the norm not long ago. We would do well to notice the differences in where there is equality and where there are differences, if we want to be truly wise and not just reactionary.
This Torah portion also includes the familiar and comforting Aharonic blessing, and here we bring out some special insights found in it. The passage ends with an example of the generosity that led YHWH to choose certain people to be leaders among His people. Maybe we should say numerous examples, and at first the repetition appears tedious, but if we look closely, we see that there is a reason for that too: like the “one man” that the grammar shows us the blessing is actually addressing, when a people is truly united, its many expressions of gratefulness to YHWH are shown to really all be one and the same.
The Actual
First Hanukkah
Within this Torah portion we encounter the dedication of the altar. The Hebrew word for dedication is hanukkah--the very name of which we derive the winter holiday known by this name. In fact, the holiday’s whole name is hanukkat ha-mizbeakh (dedication of the altar), just as it is worded here. (B’Midbar/Numbers 7:84) So the event the holiday celebrates was following the pattern established here, thus making it legitimate though not mandatory.
But why was such a dedication necessary—in the second century B.C.E. or, here, some 14 centuries earlier? This portion also gives us the background we need to understand that.
After completing a discussion of the responsibilities of the Levites begun in the previous Torah portion (4:21-49), this one moves into the requirement of quarantine for those who are contaminated for one reason or another. (Num. 5:1-4) Nowadays people tend to value individual rights over the rights of the community at large, and might claim we cannot force such strictures on them, but YHWH requires proper treatment of one another, and that includes emergency safety regulations that may at times override what we are normally comfortable with.
With modern antibiotics and other antiseptics, would the same type of quarantine still be needed? It may be possible that the form could change and still be within the spirit of Torah, but the point remains that the best way to stop the spread of anything dangerous is to isolate it. So that is the overarching rule, which must be internalized well before we start asking if there are any exceptions.
One of the reasons for quarantine is “defilement for a dead body”. But while it may mean that here, the text actually speaks of “a dead soul” (nefesh). Why would someone defile himself for such an ethereal concept, when it would have such a severe consequence as being put outside the protection of the camp for a whole week, and at times even cause us to miss some of our appointments with YHWH (e.g., Num. 9:6-11)?
Because other parts of Scripture seem to say the soul does live on after the body dies. The term nefesh is often used simply to mean an individual person. so even if all we were dealing with was the history of that individual’s life, still, due to respect for this person, we prepare his body for a “decent” (dignified) burial, rather than just casting it off as compost since, after all, it is already decomposing. Especially in the case of one’s parents, who gave one his very life, they deserve this honor, even at the expense of being “clean” before YHWH. Even the priests, the paragons of holiness, are permitted to bury their parents! (Lev. 21:2)
In fact, YHWH seems to consider it more grave a matter to transgress or trespass against one’s spouse (5:12) than to commit a transgression against Him. (5:6) For the latter, there is a set fine (expensive, maybe, but simple) and a flat surcharge, and even there it is paid to the victim or their survivors (5:8); only if there are none does it become dedicated to YHWH by way of the priests. (None of the offerings brought to YHWH, per 5:9-10, is allowed to go to waste; they are used to feed those who have dedicated their lives to His service.) But for a trespass against one’s spouse, there are dire consequences (5:14-21) that could even leave one without descendants. He seems even more concerned about the way we treat our fellow human beings than about how we treat Him!
But in this portion there is an exception even to that general principle. The Nazir (one who has taken a vow to be set apart for some special purpose) is held to the standard that only the high priest otherwise has to follow (6:7; Lev. 21:11) because he has dedicated himself (literally “his head”) to something higher than even his filial responsibilities. It is out of the ordinary (6:1), but that does not mean it is less significant or that such purposes are any less real. Even if one only dedicates himself for a limited time, the parameters are still unmistakably delineated by ceremonies and characteristic actions that mark him as different. (6:) He even has to pay for the privilege of focusing on spiritual matters. (6:14) In our day we could use more such reminders that some things are so valuable and meant for only one purpose.
Thus, Hanukkah. But because this concept is so rare today, the other meaning of the word is worth mention: training or teaching. The concept is strange to many people, so it has to be patiently taught so that its value will be appreciated. As you celebrate Hanukkah—or, the rest of the year, do any of the things by which the Torah sets us apart as holy—take time to let this sink in deeply and really teach you.
Study questions:
1. What was it the Gershonites’ duty to carry? (Numbers 4:25-26) Who was their supervisor? (4:28)
2. What special order was given to the Merarites that was not given to the Gershonites? (4:32; compare 4:27) Why might YHWH have found it necessary to add this extra directive?
3. Why do you think the priests and Levites did not begin active duty until age 30? (4:48) Was it any different for those who did the less-specialized tasks (the menial labor)?
4. At first glance, the command in 5:1-3 seems cruel. What was its purpose? (v. 3) Do you think they were just thrown out of the camp, or given some reasonable accommodations or shelter while there?
5. How is the victim of a wrong compensated for the difficulty he undergoes while restitution is still in process? (5:6-7)
6. If there are no survivors of the victim of a crime, is the perpetrator free from having to repay the wrong? (5:8) Who does this benefit? Why do you think this is the case? (Compare verses 9-10; compare Y’hezq’El/Ezek. 44:28)
7. If a man is unaware of his wife’s unfaithfulness, how is it made known to him? (5:12-14) Why do you think the jealousy comes over someone whose wife is not guilty?
8. How do you think the unembellished bread would taste, compared to what the priests usually received? (5:15) Why was it done this way?
9. With the incense, smoke from oil lamps, etc., might the chemical composition of the floor of the mishkan (5:17) along with the ink in the water (5:23) have somehow contributed to how this test process (5:18-27) worked in conjunction with the hormonal changes in her body? What result would it have if she is not guilty? (5:28)
10. Can you think of any reason from earlier in the Torah that all products of a particular fruit (not just those that make one drunk) might be singled out as something to abstain from when one takes on a special level of holiness, especially in conjunction with staying away from death? (6:2-6)
11. Why might uncut hair have been chosen as a mark of this person’s special status? (6:5) Why do you think his hair is burned when his vow is complete? (6:18) Why is he not allowed to keep it when he is no longer consecrated?
12. Why does he have to start over and his time up till that point not count if he “drops the ball” partway through the time period he set for his vow? (6:9-12) Why is he also penalized? Why is it called a “sin” if he had no control over who died beside him? (What is the actual physical Hebrew definition of sin? This will provide the clue.)
13. What do you think it means to put YHWH’s Name on Israel? (6:27) What do you think the difference (if any) is between Aharon/the high priest blessing the nation and YHWH blessing us? (Compare 6:23 with 6:27.)
14. What was different about the Q’hathites’ service from those of the other Levites? (7:9) What might this tell you about what YHWH values most? What might it tell us about some of the “shortcuts” we use to ease our workload? Is something missing when we do not feel the full weight of the task?
15. What non-Torah-mandated holiday bears the same name as the phrase “dedication of the altar” in 7:10, 11, 84 88? If the same term was used for the re-dedication of the altar, what determines which way we translate it? The prophets speak of “building” the ancient ruins; using this pattern, what would be a better way to read it? Can the covenant which Israel and Yehudah are brought back to (Yirmeyahu/Jer. 31: 31; Heb. 9:15) at least 1,500 (possibly 3,500) years after it was instituted truly be called “new” if the same term can mean “renewed”?
16. All the leaders of the tribes gave the same gifts. Why do you think Moshe did not just list the gifts once and say they all donated the same, but rather repeated the whole list 12 times? (Chapter 7)
17. Did it “work”? (7:89) What was the reward for all the “trouble” they all went to?
Companion Passage:
The Sidewalk
for Kids
Do you feel like you are important to YHWH? Well, this Torah portion shows us that He as a particular job for each of us, and that it is hand-picked:
4:32. "… for all their equipment and for all their service; and by name you shall assign the equipment they are responsible to carry."
He knows what each of us is able to do and what special abilities He has given each of us as individuals.
“We are His workmanship, created in Messiah Yeshua based on good actions which Elohim has prepared ahead of time for us to walk in.” (Ephesians 2:10)
There are other commands in this Torah portion where YHWH does not make any such distinctions:
5: 3. "Whether male or female, you shall send them out; the outside of the camp [is where] you are to send them, so they will not defile their camps, in the midst of which I make My dwelling."
When it comes to wrongdoing, He does not play favorites or treat anyone differently than others. As Paul said,
“He who does wrong shall receive according to the wrong he has done, and there is no respect of persons.” (Colossians 3:25)
This is talking about people who have one form or another of “uncleanness”. Some got a unique disease which only affected people who had tried to take a job or an honor that YHWH had given to someone else—the exact opposite of what we read above. They must have thought YHWH gave them the wrong place or the wrong job, and prepared bad things for them, not good. They were therefore thinking YHWH did not have their good in mind, but thought YHWH was being mean or didn’t care about them, so they tried to take matters into their own hands.
Such an attitude is contagious; it spreads and then people start protesting and rioting, and there is disorder in the camp, so YHWH tells us to separate these people from the rest. Again, a few verses later, He tells Moshe:
5: 6. "Tell the descendants of Israel [that] whenever they commit any of the sins of humanity, carrying out an act of unfaithfulness against YHWH, and that person, whether man or woman, is convicted,
7. " then they shall confess their sin which they have committed, and he must pay back what he owes with its principal, and add a fifth to it, and must give it to the one whom he offended."
They have to pay a fine, and He doesn’t make an exception for anybody. For bad things, everybody is on the same level:
“There is no difference; all of us have made mistakes…” (Romans 3:22-23)
But when it comes to doing good, there can be very special distinctions made. He doesn’t put a limit on how much good we can do. Chapter 6 talks about someone who:
6: 2. " either a man or a woman, distinguishes [himself] to take the [very special, unusual] vow of a Nazir, to dedicate himself to YHWH…"
If he does not do it rightly, he does have a fine to pay also. But he does get another try.
Now, when we do something especially good, we tend to want people to notice. And while this person is doing that special act for YHWH, he does get to look different from everyone else. He is not to cut his hair at all. Remember Shimshon (Samson)? He was given this special position for his whole life. (Judges 13) The same was probably true of Shmu’el (Samuel).
But most people only made such a vow for a limited amount of time. After that time is finished, he doesn’t get to keep his special look. It’s not supposed to be a trophy that he gets to show off—that he was someone special to YHWH. Once he is done with his special task, he is back to looking like the rest of us, so he does not brag or get a big head, thinking that he is better than the rest. If we want to keep being treated as special, we have to keep doing things that help other people and bring attention to YHWH. We can’t live on yesterday’s goodness.
When Aharon was told to give Israel YHWH’s special blessing, he says it like this:
24. "‘"May YHWH bend down toward you and watch over you.
25. "‘"May YHWH smile at you, and show you favor.
26. "‘"May YHWH lift up His face over you, and put in place total well-being for you."
Each time he says “you”, it is speaking to an individual. He wants to bless each one of us. But the other side of the coin is that He sees all of Israel as one man. That is what He really wants most, so on the one hand, He pays attention to us as individuals. But He also gives the blessing to us in its completeness only when we are working together as one unit in harmony—every part of the body performing the special function He created each for: the heart pumping blood, the lungs helping us use the oxygen the right way, the kidneys filtering out the bad, so that the whole body stays healthy.
So we each do have a special place, but it is so that everybody else can also have a special place (which is good), not so one gets special privileges and the other doesn’t (which is bad).
The Renewal of NASO
“When a man or woman commits any sin that people commit, to commit a trespass against YHWH, and that individual is guilty, then they shall confess their sin which they have done, then he shall make restitution for his guilt in full, and add unto it a fifth of its [value], and give it to whomever he has been guilty toward.” (Num. 5:6-7)
Nowadays we may have gotten used to what seems on the surface to be an easier way:
“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (1 Yochanan 1:9) “If anyone does sin, we have an advocate with the Father, Messiah Yeshua the righteous.” (1 Yoch. 2:1)
But the Torah’s flowchart seems to imply that the confessing still includes making restitution (plus the added fee), not just saying words, in part because restitution is also part of the process (where applicable) when we sin against one another. (Exodus 21-22) Notice what Yeshua said when Zakkai (Zacchaeus) repented and repaid fourfold to everyone he had swindled:
“Today deliverance has come to this house, since he too is a son of Avraham.” (Luke 19:7-9) Avraham was known for his generosity and hospitality, which Yeshua had coaxed out of him—as Yeshua often does, letting the people whom he coaxes get the credit, nonetheless. But he demonstrated his repentance by not just restoring what he had taken, but also paying for the trouble and hardship that loss had caused those robbed. That is the kind of restoration that impressed even a perfect man.
The next major part of the Torah portion deals with Nazirites--a concept not so familiar to us today except through the particular examples of people like Shimshon (Samson), Shmu’el (Samuel), and probably Yochanan (“John the Baptist”).
“All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grape seed…When the days of his consecration are fulfilled…the Nazirite shall shave his consecrated head…and after that the Nazirite may drink wine.” (Num. 6:4, 13, 18, 20)
We have two allusions in the Renewed Covenant to this process. First, Yeshua apparently took a Nazir’s vow, saying he would never drink wine again until the Kingdom comes and he drinks it with us then and there. (Mat. 26:29)
Second, we see Paul shaving his head after having taken a vow (Acts 18:18) and apparently completing it successfully. The incident when the Yerushalayim elders told Paul to go through the purification process along with four men who were under a vow (Acts 21:17ff)—because seven days are mentioned (v. 27 as in Numbers 6:9)—appears to be a Nazirite vow as well. The seven days suggests that they encountered a dead body in the midst of their vow and had to start over, because in the Torah the seven days are not mentioned at the normal ending of a Nazir’s vow, though the parallel passage about the purification of the leper (Lev. 14:8) does mention a seven-day period at the time of the final cleansing, so it is possible there was an analogous seven days at the end of the Nazir’s normal term, but it is only implied.
But this incident is very important in our understanding of the connection between the Renewed Covenant and the Torah, because Yaaqov and the elders used this act of his as evidence to satisfy those who doubted that Paul’s teachings were remaining true to the Torah. Who would have thought this passage would be a litmus test? But this may be the logic involved: If one was willing to go as far as to obey these particular rules in the Torah, complete with the offerings and expenses they required, one would assumedly not have any problem obeying the easier or more morally-obvious aspects of the Torah. In any case, it proved that Paul, though focusing on communicating to the Gentiles in ways they understood, was not doing or teaching anything contrary to the Torah. If the “myriads of Jews who were zealous for the Torah” understood this, why does anyone think otherwise today?
The final, highly-repetitive chapter of this portion can be summarized in part by its introduction:
“On the day that Moshe had finished setting up the tabernacle, and had anointed it and set it apart along with all its furnishings and implements…” (Num. 7:1), the leaders of each tribe brought gifts—starting with oxen, not to slaughter, but as “living sacrifices” to pull the wagons that would end up transporting many of these very implements from place to place whenever Israel would break camp (vv. 4-8).
This, of course, reminds of Paul’s plea to, “in light of YHWH’s mercies, present your bodies as a living sacrifice, holy and acceptable [kosher] to Elohim, which is your reasonable service.” (Romans 12:1) That last phrase literally means a “logical equivalent to the sacred Temple services”. To those in Rome who could not get to the Temple in Yerushalayim, and to those who since that time have not had one to go to even if we could get there regularly, he is telling us that this can stand in for those.
And it carries the idea to a deeper level—as the Renewed Covenant constantly does: He has given us something to “spend” for Him—a body that cannot last forever, so it might as well be used up, while you are still alive, on what will count for the sake of others YHWH loves, outlasting you. It may mean making the ultimate sacrifice, but it may simply mean dying to self to meet each other’s mundane needs day in and day out—which might be more difficult in the long run than being a martyr, but if this is where He wants you to play your card, it is just as important. We already have our ultimate needs secured, as Paul outlined in the preceding chapters, so now our focus can and should turn toward helping one another make it through the present difficult age, for, as Plato said, we are all fighting battles.
For such a “sacrifice” to be kosher (as the above verse says), it means doing it all—even the menial drudgery involved—in the right attitude, for, just as the Nazir’s days are wasted and forfeited if he touches something dead, since he has to start over (Num. 6:6-12), likewise to do a loving deed for someone but in the process to get annoyed at the person we’re trying to help and say something hurtful to them, makes all the good we had done turn sour, and we have to, in Alfred Poirier’s classic words, “take another lap around Mount Sinai ‘til you learn your lesson…”
There were other oxen and other animals brought to slaughter, but that is a different kind of offering. And while there may have been room for some variation and expression of creativity in the silver and gold vessels, the weights and numbers of the gifts were all the same, for this can bring a unity that overrides competitiveness much like having uniforms in a middle school; the things that divide us are downplayed and we are reminded that we are, as the Renewed Covenant describes us, “one bread and one body” (1 Cor. 10:17), all suffering when one part suffers and all benefitting when the others benefit. (1 Cor. 12:26)
Why is that is so hard for many folks to appreciate? Why do we have to be “out in front” when a “unified front” is often more effective?
It's Okay to be Jealous
I don’t know the exact science behind the potion the woman suspected of adultery drinks (Num. 5:12-31), but it is not at all far-fetched to think there could be a telltale chemical reaction caused by the presence or mixing of the seed of two different men within her body.
By the way, don’t believe those who have recently been saying this passage allows for abortion; it’s not at all what it says in Hebrew. It is about the woman’s whole reproductive system failing after that, which might even cause her death; execution would be required if she was adulterous anyway, if the man involved is identified as well. (Lev. 20:10) That’s a far cry from being a license for abortion.
What it is about is a “spirit of jealousy”. This is the proper definition of jealousy (the same as righteous zeal in Hebrew)—someone defending what is rightfully his from being co-opted by another who has no right to it. Don’t confuse jealousy with envy, though the term is often erroneously used that way.
Envy is a negative trait; jealousy is not, for YHWH calls Himself “jealous” (in the 10 commandments, no less—Ex. 20:5, as well as 34:14, Deut. 4:24; 5:9, etc.). Do we think we’re more moral than He is?
Yeshua’s brother Yaaqov (James) says this spirit of jealousy on YHWH’s part applies to friendship with the world system and pride (Yaaqov 4:4-6), and the two often go together. It is easy to see how that is “cheating” on YHWH: stealing glory from Him or putting our trust in the ability of humankind to build a social system that is better than the one YHWH set forth in the Torah.
The opposite attitude is exemplified in the following chapter, where someone bends over backwards to be holy.
It’s easy to see how the Nazir’s not defiling himself with dead bodies fits with that, and since getting drunk would cloud his judgment, it makes some sense to avoid all grape-based products which could conceivably lead to that. But why long hair? What’s holy about that? Well, actually, that aspect comes closest to the root meaning of the word Nazir. When not talking about humans, the term is used of a vine that is untrimmed or unpruned during the 7th and 50th years. Here, there is no human shaping his appearance; the natural potential as YHWH brings it about—whether curly or straight, whether it stops growing as some hair does, or not; it is all up to Him, much like the regulation that stones used in building an altar to YHWH must not be cut to shape, but left in their natural state. How the Nazir turns out is totally YHWH’s “sculpting”. And that is symbolic of the shaping of him that should also be going on at a deeper level in his life as he sets aside his usual pursuits to focus on spiritual discipline.
This does reflect another aspect of YHWH’s jealousy. If someone wants to dedicate himself or herself to Him, it has to be on His terms, not theirs. He reserves the right to determine the shape their holiness takes, for holiness is not ultimately about themselves but about Him. We are set apart not just from things, but to Him. There is a lot of talk today about self-actualization or having the right to be what we want to be. That may be the way of the rest of the world, but not Israel, for we belong to YHWH—an awesome privilege that nothing can parallel. But it does mean we have higher standards and it does define us in a certain way and prohibits us from following many paths which YHWH, in His infinite wisdom as Creator of the whole human enterprise, has defined as unfruitful.
Rather than viewing this as restrictive, we should see it as freedom from pursuits that we would eventually find out are pointless or downright dangerous, but maybe not until it was too late to turn back. He gives us the fast track to a meaningful life and lets us “pass go” and skip the trial and error that others may have to go through to find out what is beneficial or uplifting.
Why would we resent that?
All the Pieces In Place
At first this portion seems just like a hodgepodge of odds and ends that didn’t fit in any other categorical section of the Torah: After setting the camp in order and assigning the duties to the different families of Levites (4:21-49), YHWH tells us to clean the camp of every defilement (5:1-4), then sets the basic rule for justice—restitution plus 20% extra to compensate for the trouble one put his victim through (5:5-7).
Next, a litmus test for a wife suspected of unfaithfulness, so the truth can be known objectively, despite any feelings of jealousy, which could be subjective, influenced by other ideas that arise in one’s mind, whatever suggested them. (5:11-31) Are there chemicals in the water and dust of the tabernacle floor that will react if certain hormones (or foreign seed, or the mixture of the seed of more than one man) are present? Could it be radioactive from its proximity to the ark of the covenant? Could the thick incense in the air that would pervade the sand or soil there be another factor in the reaction? Whatever the case, YHWH brings an end to the uncertainty, whichever way it goes, and both parties must submit to the facts that this test reveals.
Then, the rules for the Nazirite (6:1-21) and how the high priest is to bless the nation in/with YHWH’s name (6:22-27).
The offerings of the tribal leaders for the investiture and launch of the sanctuary’s use follow. (7:1-88) One might expect, after the description of what the first pair of rulers brings, we would have an eloquent “ditto” saying the rest brought exactly the same gifts. But rather than just an “honorable mention”, YHWH has Moshe use a lot more ink to give equal time in the spotlight to each of the leaders. Each of them is worth taking the extra time to highlight his generosity or faithfulness to match the precedent set by his predecessors. More than likely, they agreed in advance what they would all bring rather than some just trying to “keep up with the Nakhshons” who set the pace.
As we said at the beginning, the text seems to randomly skip from one unrelated subject to another. But is there a reason for their juxtaposition?
It may be that the awesome event of 7:89 could not have taken place until all of these pieces were in place. YHWH feels that things are finally in position to set in motion what was the whole purpose of the Tabernacle all along—to commune with His people. He feels at home and can settle in, “kick off His shoes”, and be at ease on a seat He is comfortable with. But how do the above matters relate to that?
Of course, order and cleanliness are a restoration of the way He created the world before we messed it all up. And justice is the foundation of YHWH’s throne (Psalm 89:14). The throne Messiah will sit on is David’s (Isaiah 9:7; Luke 1:32). “In faithfulness (or truth) will he sit down.” (Isa. 16:5—in contrast to the wife who profanes what YHWH has made holy) Yet David’s throne, when Solomon assumed it, was called “the Throne of the Kingdom of YHWH”. (1 Chron. 28:5) So when Yeshua says it has been granted him to sit on his father’s throne, it means both David’s and YHWH’s; they are one and the same. And it appears that in the Messianic Kingdom the throne will actually be inside or possibly set into the wall of the new Temple (Ezekiel 4) or in a tent (also David’s!) just outside it (Isa. 16:5).
The ark in the Holy of Holies seems to be just such a throne for YHWH, so all of these concepts converge there.
As each contributes and sacrifices to remain holy, each one is recognized as building the throne, even if indirectly. But the main thing YHWH calls His temple (some 34 times) is “a place where I can set My Name” (or reputation). So without the corner piece of YHWH’s name being placed on His people, it could not all come together.
Each of these pieces is indeed needed and they all fit together to unlock this primary purpose of letting the Creator of the universe dwell among us. (Exodus 25:8)
And that He’d speak to us on top of that—what greater privilege could there ever be for any people? Yet we threw it away once. Let’s be sure we don’t do so again.
Don’t Expect Fair
if You Want Meaningful
This is a Torah portion that would be most unpopular in today’s society, and many parts of it would almost definitely be met with charges of injustice, sexism, nepotism, or cruel and unusual punishment.
Is it fair that Moshe’s clan got the most prestigious work in all Israel? (Compare the earlier part of Leviticus 4.)
Is it fair that anyone who might have something contagious has to go outside of the protection of the camp and be exposed to whatever dangers may be there? (5:1-3) We’ve had recent experience with this, and it is far from ideal.
Is it fair that a man can test his wife for unfaithfulness, but she cannot bring such a charge against her husband? Is it fair that he is counted innocent in making the charge, even if his wife did nothing to justify his suspicions? Is it fair that he can legally have a second wife but if she takes a paramour she must essentially drink poison? (5:12-31)
Was it fair for the Nazir (Nazirite) to have to start over from scratch, all the time he had accomplished counting as nothing, if someone died next to him through no fault of his own? (6:9-12)
Was it fair for the sons of Q’hath to get no vehicle to help transport what they were in charge of, when all the other Levite clans did have such assistance? (7:7-9) This in part answers the question about getting the most prestigious work. It was that because it was the most difficult and involved the most tediousness and risk.
Was it fair that all the tribal leaders had to bring exactly the same gifts for the dedication of the altar, though some might have been less wealthy or might have wanted to be creative or original in what they brought? (7:11-83)
Fair? Seriously? Does anyone think about what that really means? If everything was fair and everyone was dealt the same hand, life would be dull and there wouldn’t be anything special, unique, or, frankly, worth talking about.
The rules about the camp are there because YHWH dwells in it. (5:3) It is not ultimately about us, but about Him. He is doing an incomparable work through Israel, and He gets to choose which tools He uses. While it does require some sacrifices (in the modern sense), still we do get to be a part of it, and that is a great privilege that, when all is said and done, will far outweigh the inconveniences that are certainly going to be there in a world that is at war with Him and trying its utmost to prevent His work from succeeding. Humanity, wittingly or not, chose to make the kind of un-ideal world we now live in, having spurned His perfect one. The way out of this dilemma (of which Torah is the first step) requires many twists and turns to untie the knots we have tangled ourselves in.
It is certainly fair—far more fair than most criminal law today (where the punishment of the perpetrator rarely actually repairs the mess he made)—for the victim to be compensated with full restitution of whatever was taken from him (whether stolen or not, for all crimes rob the victim of something) and 20% more added for the trouble he went through. (5:6-7)
Real holiness is rarely convenient. But the reward is that YHWH did communicate with us after we went to these lengths to prepare a place for Him to do so (7:89)--a much more amazing honor than most of us realize, especially if we have grown up with this being more or less the norm. Not only that; He chose to “put His name” on us. (6:27)
What on earth does that mean? Part of it may be exemplified in the haftarah. Shimshon (Samson)’s parents certainly suffered privations—some of the same ones their son had to observe, though they took no vow and had no choice—to raise someone who was a Nazir not just for a few months but from before birth and for life (Judges 13:7). But we know their names today. Who that gets to live an “ordinary” life is remembered even by his great-grandchildren? But wherever YHWH’s story is told, Shimshon’s—and his parents’—story is told as well.
His people share His reputation, if they willingly cooperate with Him rather than resisting. So if He makes unusual demands of you, know that one day the outcome will prove worth it. In the meantime, try to enjoy the adventure, remembering that He may not be fair, but He is just—which means He does appreciate our pains. Do it rightly, and it won’t be forgotten. (Heb. 6:10) Though He is in no way obligated, He chooses to obligate Himself. I suspect His return on what He “took” from us will probably, in the final analysis, be far more than “20 percent”.
Actual Justice
Being put “outside the camp” (Num. 5:2-4) is the closest we see in Israelite society to anyone being jailed. Some people are taken out of “circulation” so that they won’t spread whatever they are “leaking” that could affect or endanger others. This is appropriate for certain problems, but mainly things that, like a pandemic, could proliferate quickly—whether physical or spiritual “infections”. They are not incarcerated, but they do lose much of their freedom; they have none of the privileges of being part of the community, not even full protection--though it does seem that even the mighty Assyrian army was hesitant to get too close to lepers who had been put out of Shomron/Samaria, and they were not too far from the gate to be able to communicate with the gatekeepers when necessary (2 Kings 7).
But we do not see anyone being “imprisoned” for actual wrongs done to their neighbors. That really would not solve the problem anyway, unless someone was wielding a weapon wildly. If someone steals from another, how would putting him in jail help the victim (aside from keeping him from doing so again)? He would still be out of whatever he was robbed of, and what can an inmate earn to pay him back? No, the solution to damages is restitution—giving back to the victim what he took from him.
Modern criminal “justice” focuses more on someone “paying his debt to society” than to making things right again for the victim of the crime, which is real justice. The former concept is not foreign to the Torah, but it shows up only if the victim is already dead and has no survivors to whom the compensation can be passed; then the restitution goes to the officiators who are authorized to also certify that one has met the physical criteria to have his sins forgiven—expunged on the spiritual level too. (5:8-10)
It starts with confession (5:7)—the part more overtly carried over into the Renewed Covenant, or at least the part we hear more about—but it does not stop there. That is not enough. Righteousness involves “doing the right thing” to “make things right” again for everyone involved. The offender is not off the hook until there is repayment, with a substantial percentage added (5:6-7) to compensate for one’s lost time, income, or quality of life while he dealt with having to live without things necessary for his normal work or sustenance. YHWH thinks of societal problems from every angle.
So why does He not let us charge interest on personal loans to fellow Israelites (Ex. 22:5), but does require us to charge “interest” on things stolen or damaged? Because as anyone with a high-interest credit card knows, the first benefits oneself but very quickly makes another’s adequate income decidedly inadequate, while the latter restores shalom (all-around well-being). The perpetrator gets “stung” just enough to deter his ever doing this again, but then he is forever cleared of whatever he did when young and unwise, and he can hold his head up again, knowing the sin of his youth is no longer having any repercussions for his victim, and he can be trusted again—and even become his friend.
This part actually shows up in the “New Testament” after all: “Let him who stole no longer steal, but rather work hard, doing something beneficial with his hands, so he may have [enough] to give to those in need.” (Ephesians 4:28) It just needs more emphasis in today’s teaching, for the social aspects of our spirituality are no less important to YHWH, whose other children’s rights have been violated.
Torah emphasizes practical rectification; the Renewed Covenant says more about the underlying dynamics that affect us psychologically and relationally. Both are crucial, and to have not only justice but complete righteousness (everything being restored to rightness), we need a perfect balance of the two.
