Parashat Naso

(Numbers 4:21 - 7:89)

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. Work: LXX, "business".

Service: LXX, "public service".

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 stipulation like in verses 18-20. Those "in exile" (the meaning of Gershon) carried the coverings (v. 25) and the doorways. 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 to the full moon's "clothing" itself. Yaaqov recognized the moon in Yoseyf's dream as meaning Rakhel, the mother of the Northern Kingdom, whose side of the camp Gershon camps on as well. It is these tribes in exile that have by and large known Yahshua, who said he had come for the "lost sheep of the House of Israel" (those in exile) and called himself "the door of the sheep". We lost our covering 2,700 years ago, but now YHWH is opening the door to be under a covering again, but we have not been comfortable with it, because we can no longer do things our own way! But the only alternative to being covered is being naked. 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 through participation in community.

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 the community benefits, because they become experts in their respective areas and get even better at doing them.

Finally, Ithamar's job is mentioned, and verse 33 will give another of his responsibilities. Aharon commands them (v. 26), while Ithamar supervises their particular work.

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.

Service: again a military term, though the work itself was tabernacle-related. The other count was of those from a month old and up, but this age group actually formed a fairly large percentage of the Levites.

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 to care for and carry, 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.

The sons of Merari, whose name means "bitterness", are in charge of the items that give the tent structure and stability. They correspond with the camp of Dan, the one likened to a serpent and representative of the Counterfeit Messiah, whose congregation places too much emphasis on structure and permanence. 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 state that Yerushalayim was where He had set His Name, YHWH had never commanded a house to be built, so what pictures a house rather than a tent is questionable to begin with. David was a man of war and thus belonged in tents and was not to build a stationary House for YHWH. (1 Chron. 22:8) The Hebrew term for the "bars" in v. 31 also means "a fugitive", one "put to flight" The Hebrew term for the word for the "boards" or planks used to stabilize it means, at root, "to break away". By having too much structure--as the Roman Church does through its dogma –we put down roots when YHWH wants us ready to move when His cloud moves. While our loyalty remains to YHWH alone, our doctrinal statement should keep changing as we grow into greater clarity as He gives us more light on His word, rather than our trying to read into Scripture what it would not normally mean, to prove what we have already decided is true.

The reason the leaders also came, aside from helping them with the huge task of counting, was for accountability, precluding any charges of nepotism or skewing the numbers, because Moshe and Aharon were Q'hathites as well. (3:27)

36. The ones they counted, by their families, [totaled] 2,750.

vThis compares to 8,600 in all from the age of one month and up. About 32% were in active service.

Direction: literally, "hand".

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%.

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.

vOut of 6,200, the Merarites had over 51% in active service! This is so that more of the "bitter" people (the meaning of Merari) will have something constructive to occupy their time so they will have little time left to think of self. But notice that their entire population is lower. The result of bitterness is decreased fruitfulness. (Who wants to eat bitter fruit anyway?) If we let bitterness take root, we do not accomplish much either. Being bitter or not is our choice; no one forces it on us, even by their actions toward us.

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 designed 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 undoubtedly trained the younger Levites in how to do their job.

About 38% of the 22,300 are in active service. The cure for bitterness is to join in the service with the congregation and the exiles. 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, and there were many. They were essentially their slaves, for they were given to them by YHWH. But they were also the choir, the musicians, and the guards of the external gates. (The priests guarded the inner gates.) They only did anything at the altar if there was a dire shortage of priests.

Like Avraham and Noakh, who were both 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--just our own or one another's as well. 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 and children under age 30. Thus the families of those called to special service also had a price to pay--or the privilege of offering a special sacrifice, depending on how one chooses to look at it.

CHAPTER 5

2. "Order the descendants of Israel to send out from the camp every tzarua [leper], everyone with a [bodily] discharge, and everyone whomever is defiled by a [dead] body.

As at the end of the last chapter, the order and protection of the camp is still being established. By tradition, the camp at this time measured about twelve miles in each direction. A large part of being set apart unto YHWH is defining what belongs in His camp, and what belongs outside of it--and in what season. Most of these sendings-out are not permanent. After a certain amount of time, one is again ritually clean and permitted back inside when a few conditions are met. They are not permanently cut off from the camp unless they refuse to follow the right protocol or simply refuse to repent. They are not sent far away, because there will be multiple inspections by the priest, who cannot be required to walk many miles; they would probably be immediately outside the camp. But they are not under any of the tribal banners anymore. They cannot identify with the prophetic significance of any of their insignias. One cannot be selfish (which is what ritual impurity symbolizes) and still be part of Israel and YHWH's covenant. They are usually only outside the camp for a short time, but still they are not part of what is going on within it, and if they are not in their place, the order is not complete. Even one day outside the camp is thus one day too many, so we must be sure to keep self at bay. But this temporary symbolic isolation is a warning. The wise hear the wake-up call and realize they need to get back in line. The foolish are confirmed in their rebellion, and it soon becomes a repeated or permanent separation. Everything must be exactly what YHWH is asking for--whatever it takes; we cannot come into the Kingdom on our own terms. If they are removed, the camp is clean again. To keep them 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 defiled as well and the camp be decimated as with anthrax. When outside, there is no covering from the cloud, no light by night--only "outer darkness"--and no protection from Israel's enemies, who walk in darkness. And worse, there are others with the same conditions: Lepers--not having the infectious disease known as leprosy today, but a spiritual condition that manifested itself in scaly itchiness on the skin that seems much like psoriasis. It nonetheless did spread to others, for it is an infectious attitude. 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 overflow that emanates from beneath the flesh or stops it up, representative of a "free-flowing" tongue or any encounter with the things hiding deep within us that express themselves either in actions or attitudes. Gossip is the most obvious, but loose lips are just as dangerous. These are solvents that weaken the "glue" that holds us together in unity. 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? Will it eventually take me out of the camp?" If left unattended, these things can gush to the surface and shut down our walk. We need to deal with them when they first appear. We have to beware lest we consume one another. (Galatians 5:15ff) We need to weigh out our words, for wherever we end up, it is our tongue that will steer us there. (Yaaqov 3:4) By a body: literally, "for a soul" (which often means "self"): a picture of one who partakes of any body other than Yahshua's Body--i.e., one that does not have YHWH-given life in it. He says to "let the dead bury their own dead", and concentrate on following Him instead. (Mat. 8:22) Since the Torah is our life (Deut. 32:47), a dead body is a picture of one a Body without Torah--the very definition of the Church today! Proverbs 12:28 tells us that there is no death in the way of righteousness, and Romans 8:6 specifies that the essence of death is an inclination to the flesh, that is, the most natural, easy way. Yeshayahu (Isa.) 52:11 clarifies that touching an unclean thing is directly associated with coming out of the place of our exile. Where are we held captive? Is it by the media, popular culture, peer pressure, time, a desire for security, or organized religion? The way out is to trust YHWH and know His Torah. 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 wellness rather than other sick people. If we find someone to agree with our rebellion, we'll probably never come back into the camp. Be careful of the company you keep, especially when under discipline; everyone in a leper's colony is defiled. 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.

So they will not defile: Ritual impurity is "contagious", for it is a picture of selfishness, and our natural reaction to selfish people is to be selfish in return. Wanting another's position instead of being content with and fulfilling the role we are actually given makes us "dead" to the Body--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. Such people are not to be allowed to infect others with their selfishness (which is what ritual impurity symbolizes, rather than sin as such, though it leads to many kinds of sin), because the response to selfishness is usually counter-selfishness. The result is that we are put out of the place where YHWH's presence is--the worst part of the punishment. As this casting out was not permanent (Lev. 13:46ff), 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. YHWH is also offering us a way to come back into the camp of Israel today, and, as then, it is by renouncing our selfishness. Note that the standard is not lowered for either women or men.

So they did: This is rare, but it is the greatest thing that can be said of someone. Moshe was no great warrior or a great intellect before he started to simply obey YHWH. (As Yahshua said, if someone wants to become great, make him your servant, so that you can see whether he will do as he was told.) 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! His fruit would eventually prove it. They honored him because he was honorable. Are we, too, giving YHWH a return on His investment--the fulfillment of the instruction He gave? (Mat. 25:19ff) He has hope that our exile will make us want to do right all the time once He allows us back into His Land. As we prepare for that time, every time we are confronted by a choice, we should ask, "How will it benefit the Kingdom?" and do it, or leave it undone, accordingly.

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 guilty,

Sins of humanity: LXX, "sins common to man" (Adam)--failing to take responsibility as Adam did. Commits sin and is guilty: i.e., when his guilt is revealed to him. This phrase also connotes that he owes a debt to the one he wronged.

A fifth: of its monetary value: See Leviticus 27. It costs more for their trouble. Contrary to popular Christian belief, there is no forgiveness without "strings attached". Yahshua 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 way), only then may he be forgiven. He also needs to confess it before YHWH and all Israel:

Cohen: "priest"; literally, officiator. Has no kinsman-redeemer: i.e., even if the one wronged is dead and has no survivors to pay back (supposing the crime took place some years 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. In addition: the "gospel of easy-believism" thus falls far short of the biblical norm; confession alone does not absolve us of guilt. We confess with our mouth, but repent with our actions. In addition, 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 Israelite society can again function smoothly.

In a way this sounds "crooked", as if the priest is getting a "cut", but this is not like a Catholic confessional where nothing is actually done for the confessor in return. YHWH holds the priesthood ultimately responsible to teach all of Israel what is right and what is wrong. So since he is the one who has taught the sinner not to do whatever he has done, he must also reciev part of the restitution.

Dedicates: i.e., to YHWH. Verse 9 describes a corporate gift to YHWH, and v. 10 the individual's gift. 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. When the Kingdom arrives, someone will need to be very knowledgeable about who the priesthood is and what belongs to them, or we will go astray again. Very few even among the Jews know, because what they know is rabbinics. We need to know Torah instead so that our ancestor can be honored and the Kingdom can operate rightly again.

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, whether she actually followed through on a temptation or not. LXX, "slights and despises him".

Since there were not at least two witnesses (Deut. 17:6; 19:15), neither she nor the other man are to be executed in this case, as they would both be if there had been two or three witnesses. (Lev. 20:10)

Spirit of jealousy: 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 four times experienced what it is like to have an unfaithful "bride"--once with Heylel (Y'hezq'el 28), once with Adam and Chavvah, once with straying Israel, and once with Yahshua's called-out community that turned back to paganism by drifting toward the Greco-Roman "Jesus" caricature instead of the true, Hebraic Yahshua. He is jealous over us; He wants to know whether we are jealous for Him in return.

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 (a basket measure). It is stated this way instead, because ten people traditionally constitutes 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. The reminder is of what we were meant to be as His bride, how our ancestors were unfaithful to Him and how we still carry their sin until we confess it and repent, and what Yahshua did to remedy the situation so we could come back. Rashi says she is given barley meal--typically animal fodder--because she behaved like an animal. But the barley meal specifically relates us to the counting of the omer (measure), the 49 days or seven sevens counted after the feast of Firstfruits. 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 oil--the anointing of the Holy Spirit--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. He has to pay for the child of whom his wife has deprived the nation (see v. 22).

Holy water: from the laver of the Tabernacle, the only water in the set-apart precinct; LXX: pure running water. In an earthen vessel: this pictures YHWH's Word (especially Torah) being contained in a mortal body (2 Cor. 4:7)--that is, Yahshua, into whose hand the Father has given all judgment. 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. But 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.

Uncover her head: remove what in ancient times was 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. This is only formalizing a condition which has already begun in her heart if she is indeed guilty. Grain offering: it was barley seeds, which are being harvested during the counting of the Omer and 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? That's what Christianity tells us! But this is a misinterpretation of Galatians 3:10, 13. In actuality, it is being unfaithful to the Torah that brings the curse. (Deut. 27:13ff) If we respond properly, it is a blessing. Thus if the curse comes, it is not the Torah that brought it; you did!

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, to the extent that DNA from a former husband or sexual partner can even show up in children fathered by a later partner, because the mother now carries them as well. Apparently the resulting toxin took effect rather quickly. If there was no mixed seed, nothing would occur.

We have been unfaithful as a people, but if we again become faithful, the curse can be removed, for Yahshua has provided a way to get back on the right track and showed us how to live it out. If we walk in agreement with his life, we remove the curse from ourselves. But the curse remains there if we do not. He did nothing to remove the consequences of our disobedience if we remain rebellious.

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.'

By drinking it, she shows that she is submitting to the test. Thigh: apparently a euphemism for organs of procreation. The curse was not death, but that she would never again have children, though it is hard to imagine that this gangrene-like rotting away would not soon have deadly effects as well. This woman would no longer uphold the congregation, because she would not be producing any more descendants for Avraham--which is a form of death in itself. The "bad bloodline" is ended with her. She would look as if she were pregnant, possibly even for the rest of her life, but would "bring forth only wind" (Yeshayahu/Isa. 26:18). She would falsely appear to be fruitful, but it is not only healthy trees that produce fruit; bad ones can as well. Yahshua said a tree would be known by its fruit. (Matt. 7:17-19) She is therefore a picture of the Church, which looks very successful, but is more interested in the attention of the "other man" than in producing descendants for Avraham. (Compare Exodus 2:11; Lev. 24:10) It is as disappointing as going through all the trouble it takes to crack a nut open, only to find it rotten inside. This is the litmus test for whether one is really part not just of those Yahshua has called, but those who will make up His bride. "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. It was 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.

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 (the letter of the Torah with its curses) sweet by cutting down a tree-- and introducing it into the bitterness. (Ex. 15:25) Colossians 2:14 tells us that Yahshua blotted out a set of similar decrees against us, nailing them to his execution stake--again introduycing a "tree" into the equation. But we are judged by that to which we agree. If we turn our back on our commitments, there is still a curse. 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. YHWH overlooked the time of our ignorance, but now He calls everyone to repentance. (Acts 17:30)

As with Yochanan, a scroll could 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.

Swing it before YHWH: so as to say, "May YHWH judge this case".

Grasp: or scoop out. Afterward: so 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. After Yahshua came once, we have been again seeking only personal salvation without regard to the rest of His nation. Another door for confession and repentance, which can result in fruitfulness, is open for us today, so the possibility will not be lost forever.

The Talmud (Sotah 28a) says that this ritual will only be effective if her husband himself has never committed a sexual offense. When such things became overly common, it says, the ordeal ceased to be administered. Object of execration: i.e., someone who would be jeered at--and should, for she is a mockery of true fruitfulness.

If she takes the second cup, though she knows she is not guilty, there is a reward for her, and she will be praised by all Israel for proving to have been faithful. And if she is innocent, she will (not might) be fruitful! Could this be how Yahshua was "conceived by the spirit of being set apart", after his mother's betrothed grew suspicious? (Mat. 1:19-25) And if we do something about the fact that our ancestors (and we ourselves) have been unfaithful, our name will not be blotted out (a Hebrew idiom for dying without an heir). Those sorrowful for and burdened by their reproach will be gathered, and YHWH will rejoice over us. He will give us a name--that is, the continuity of our lineage. (Tz'fanyah 3:15-20)

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.

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 also 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 in 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. This shows that the responsibility for dealing with YHWH's unfaithful bride is ultimately His, and He has indeed done so through our exile and through Yahshua. How we respond is up to us. 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 in light of Yahshua, Colossians 2 tells us that the "handwriting of requirements that was against us" is taken away. Because Yahshua drank a cup for us, the poison carried down from our ancestors is neutralized and the curse does not kill us; rather, it opens the door for Avraham to have more descendants. The Torah, written by Elohim's own hand, cannot be removed, but the part that was against us no longer stands between us and YHWH. Its blessing is released, and we become its friend, as David was (see Psalm 119). If we drink from Him, we can run to, not away from, the Torah.

CHAPTER 6

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,

Women being excluded from wearing tzitziyoth or wrapping t'fillin is a relatively new phenomenon, and came into Israel from other cultures. YHWH clearly includes women in such spiritual disciplines. Separates: a different Hebrew term than the ordinary word for "holy". It means to distinguish oneself in an out-of-the-ordinary way. All of Israel is called to be holy and distinctive in some very major ways, 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, and this may put him 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 there are ways YHWH has specified 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. That is more than extraordinary; Catholic priests who take such a vow usually find they have "bitten off more than they can chew", and do the opposite of distinguishing themselves. Rabbinic writings give some examples of reasons people would take on such a vow: as a discipline against sexual temptation (especially when seen 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.) It might be used for any number of areas in which one wanted to concentrate on doing better or ascending to a higher level spiritually. Dedicate himself to YHWH: 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 (a picture of selfishness, Lev. 15:31). YHWH is jealous for His Name, and if we take it upon ourselves to be dedicated to Him in a special way, He pays more attention to how we represent Him. The specific marks of a Nazir as outlined below will also make others pay attention to the fact that one has taken a vow, and therefore hold him accountable to whatever area in which he is declaring he wants to improve. It is not meant to be only a private undertaking between oneself and YHWH, for one's actions benefit or harm all of Israel. The restrictions will also 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. The fact that he is taking a vow is not to be his focus, but the reason for which he took it.

Separate himself: from anything that comes from a grape. (See note on v. 4.) This is the same word as "dedicate" in v. 2, and the same root as the term Nazir itself. This term is also used for the fruit of the seventh year, when the grapes are not to be harvested. (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 a "vine". Fermented drink: in this case, also a grape product such as brandy, but with a stronger degree of alcohol content because there has been more fermentation. In this case it does not include whiskey, rum, vodka, beer, etc. While we are more familiar with hard liquor being made from other products, it is still made from grapes in some cases, and 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 greater than ever before), this is not his pursuit or his motivation. So he symbolically builds a defense against letting it sidetrack him.

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. Not that there is a chemical reaction in grapes that kills our connection to the Creator. Quite the opposite. Grapes have always been a staple in the Levant and Near East. The origin of wine grapes has been traced in objective studies by scholars with no agenda to this area--in particular, Mt. Ararat, where Scripture says Noakh settled after the flood, and the first thing we read that he did after thanking YHWH for keeping him safe is that he planted a vineyard. (Gen. 9:20) This caused trouble, but it was not the grape's fault. If you lived in that area, grapes would be part of your everyday life. Huge clusters of grapes were brought from the Land by the first spies, and the other fruits mentioned are almost an afterthought. (Gen. 13:20) This event is described as during the season of the firstfruits of grapes, so we see that time was even reckoned in relation to the grape harvest. Grapes were so common that they were used allegorically. The allusion to bitter grapes that turn one's mouth inside out (Deut. 32:32) and even Aesop's fable about sour grapes were only understood because everyone had experienced such things. Raisins and wine made grapes useable even out of season, so they were a common, literally everyday thing. They are not abstained from because they are a bad thing. YHWH even compared Himself to a vinedresser who had done everything he could do to give his vines the right nutrients. (Yeshayahu/Isaiah 5:1ff) With all the time and effort He had put into Israel, He expected He would receive better results, and everyone was familiar with such an analogy. They could easily identify with how YHWH felt. YHWH describes His delight with the Northern Kingdom of Israel at first in terms of a hungry person overjoyed to find grapes in a very remote location. (Hos. 9:10) How delightful and refreshing! But then we went and worshipped Baal, and "dedicated ourselves" (also the word nazar) to that idol. So here is an example of being a "Nazirite" to a pagan deity instead of to YHWH. (Compare Y'hezq'el/Ezekiel 14:7.) YHWH sees grapes as nourishing and wine is normally a picture of joy. But for this purpose even that joy is left behind. This is a picture of dying to self for a particular purpose. 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. We have a similar experience when offered non-kosher meat, especially within certain cultures, but this was even more drastic, since the world is making more and more accommodations to vegetarians daily. At certain times of year, grapes might be the main part of one's breakfast. 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; even Avraham brought his guests water mainly to wash his guests' feet. When he refused, they would know he was under such a vow, and would ask why. That is just the point. The vow distinguishes him (v. 2), or makes him very noticeable. That sounds egotistical. But this is not about being different for the sake of being different; it is not the kind of crying out for attention that is reflected by piercing one's body, wearing "gauges" that stretch one's earlobes, or getting bizarre tattoos which one will probably regret later. Those things will greatly erode people's respect for a person. This is a more mature pursuit. It is not about individuality. 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, learning, prayer, or the conquering of a particular evil habit to which one may be inclined. He is also inviting YHWH to participate by paying special attention to the area or pursuit he is focusing on, so that he can be successful. Ancient peoples were afraid of having their deities pay them attention, but what can we hide from YHWH? We want these things to come to light so they can be dealt with. We want to be held accountable to a greater-than-usual extent. They may be obviously-spiritual pursuits, or they may not, but if they affect our relationships with others, they are spiritual. This vow is a public one because we do not want anyone else to let us get away with continuing what we want to defeat, and when it comes out of hiding, we receive even more strength because the others who know about it will help carry the load. They may keep reminding you of the vow, and sometimes just the fact that you know they know about it is enough to to make us ashamed to not finish the job. Today we have no Temple and cannot do this in the fullest way, but it teaches us to at least confess to some of our fellows that we have a problem and we need them to help keep us in line.

In a few cases, like Shimshon (Samson)'s and Shmuel (Samuel)'s, and probably Yochanan (John) the Immerser'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 the next. If unspecified, it was assumed to be 30 days. If the growth of one's hair would be noticeable in that time frame, it must mean most (men at least) kept their hair short, possibly following the example of the priests who are required to. (Y'hezq'el/Ezekiel 44:20) We have very few Scriptural examples of people taking such vows, and it was nothing to be taken lightly, although 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!" Yahshua took this vow--being set apart for a very special purpose--from 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. Being a Nazir is not just about "YHWH and me"; 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", and Shimshon and Shmu'el did fulfill this calling as well. 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), and Paul said the leaders of the communities being called out from among the nations could also not be given to much wine. (1 Tim. 3:8; compare Titus 2:3) All of Israel in the wilderness partook of neither bread nor wine or strong drink, and this was YHWH's purpose so they could know that He was our Elohim. (Deut. 29:6) This is because in ancient times, when on a journey, people would take fermented drinks along because the water could not be trusted to be free from disease unless the wells were very deep. But our ancestors survived without these ordinary provisions.

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 houses were generally only used for sleeping and shelter from bad weather. The "kitchen" and "living room" were usually outside, and in better weather, people commonly even slept on the roof where it was breezier. They spent much less time indoors, so death was not as sanitized of hidden away as it is today. Again, such a warning would refocus one on his vow. 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, "letting the dead bury their dead", so as 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 must exchange some energy with the world, for we are to be a light to it, but we must keep our guard up and beware the "living dead". Do not receive from them anything that you do not truly need. The term nazir also means "an untrimmed vine". To learn what he is meant to be as a Nazir, he looks to the characteristics of the other thing called by the same name. On any year but the seventh, more of the vine is trimmed away than is allowed to remain, because when this is done in season it produces better fruit by encouraging the plant to concentrate its energies on the fruit. On the seventh year, the vine is left to demonstrate how well it has been trained over the past six years--to show what kind of fruit it will put forth on its own. If it has matured properly, this cultivated vine will provide much fruit in the seventh year for the poor, the widows, the orphans, the strangers passing through the Land, and even the animals. In the seventh year the fruit comes not from pruning but from obedience to YHWH, who says not to trim it this year. 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. That test is when we find out what we have really learned. The Hebrew word for "seven" also means "oath". The time of the Nazir's vow is meant to bring him to the point where he will not keep making the same mistake over and over, and not need constant reminders from other, concentrating on training himself in an intense way to make sure he gets it right, and remains fruitful even after no one is holding him accountable anymore. We do not have the facilities or the proper order today to actually take a Nazirite vow, but we can still commit to keeping our distance from the things common in our society, especially things that bring death to our souls, in order to focus on how the Kingdom does just the opposite. Sometimes we may need to go to extremes that others would notice--like abstaining from the telephone or internet for a time in order to concentrate on the things in front of us--so we can get them right.

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 Yahshua, 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--another field to plow. (Matt. 8:18ff; Luk. 9:57-59, which are based on 1 Kings 19:19ff). And in this case, the "vow" is a permanent one. Shimshon may have defiled himself by a dead body for the sake of his parents when he took honey out of the carcass of a lion and gave them some as well (Judges 14:8-9), unless a skeleton with the flesh gone is no longer considered a corpse.

Now that he has built a wall of separation, YHWH recognizes it, and expects him to stay behind it. He is allowed no days off or breaks within the time he specifies for his vow.

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 has lived out a picture of contact with worldliness, though he had no control over it. 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 something 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 thing of great shame. (2 Shmuel 10:4-5) By not trimming his beard, every Israelite man portrays the fact that he is set apart to YHWH like the Nazir, though to a lesser degree. But by the time the Mishnah was written, all the hair on one's body was shaved in this situation, thereby highlighting the shame of not having succeeded in one's Nazirship. (vv. 11-12) In the case of a woman, she could then be mistaken for someone who had shamed her husband or a foreigner who had been taken into an Israelite man's household. (Deut. 21:12) The man could be mistaken for a leper. Seventh day: Six is the number of a man, and another man can only teach one commitment to a certain extent; we must take it to the seventh day ourselves.

He must pause for "a Sabbath day's journey" to regain his perspective before rushing in to refresh his vow. 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 Sabbath, as a picture of the Kingdom. But if, like Israel of old and the apostles of Yahshua, 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.

On that day: a frequent idiom for the Messianic Kingdom, when our Head, Yahshua, who was "made sin" for us, will be crowned (another meaning of the word for Nazir and "consecrated".) Failed to attain his goal: the same term used normally for "sin", because although in a sense he did nothing wrong or rebellious against YHWH, he "missed the mark"--the root meaning of "sin". He failed to fulfill a duty, even if it was not his fault. Only perfection can correctly picture YHWH's own holiness, so although, as with Yahshua's blood, 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 Yahshua's blood, 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 one is still in an environment that emphasizes death as its focus.

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.

14. "and he shall 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 has 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 brought him to long to rise higher, then a recognition of community, because one type of peace offering was a thanks offering, in which one gave witness of what YHWH had done for him to others who were in a clean state and worshipping YHWH at His sanctuary. This is very expensive, but if he has truly learned from it, it will have changed his life forever.

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.

18. "Then the Nazir shall 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 conversation-piece or a reason to rest on his laurels. Whatever he has accomplished belongs to YHWH and His people, not the Nazir himself. His hair represents all he has experienced and learned during his time set apart, but it cannot be a trophy to hang on his wall to say, "See what I did?" Offer this up, too. This was just one of many areas in which one needs improvement. What he has learned, he must teach to others in Israel; that is the only tangible "souvenir" YHWH wants him to have of this special time.

Sha'ul (Paul) took such vows (Acts 18:18; 21:24) long after the time when some interpreters say that he had forsaken the Torah. This proves otherwise.

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 would be a sin as well, just as it would be to continue fasting into Sukkoth after Yom Kippur is over.

There is no ceremony to mark the beginning of his separation; his vow accomplishes that. Whatever else he can afford: i.e., the rest of the meal. That is true hospitality--the Israelite way.

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 but is only a steward of what is YHWH's? By his ability to in fact confer blessing on the nation by their words. So YHWH gives them a specific way to do this:

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 so we may meet Him. 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, likewise 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.)

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 essentially means perfection or completeness, with everything in its proper place.

Put My name: the priest would form the shape of the letter shiin, for Shaddai (the name used to mark YHWH's name upon an object or person), with both of his hands and hold it over his head toward them while he was pronouncing the blessing. Having His name on us gives us a foundation for Him to bless us, who in ourselves are impure, as Yahshua was able to send his spirit to indwell us only after he was glorified (Yochanan 7:39), and this gave us sufficient purity for the Father to put His Spirit upon us in turn (Romans 8:9). This is also how this last section of the chapter connects with what went before: the Nazir, like the High Priest, had the oil of anointing upon his head, and the high priest had a "crown" that said "holy 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). This is the "one new man" that Paul speaks of Eph. 2:15. The blessing only holds for those who join themselves to that one body, "the Israel of YHWH".

CHAPTER 7

Came about: possibly a reference back to the blessing at the end of chapter 6. YHWH did bless Israel, and Israel's leaders turned around and blessed Him in return. (v. 2) Only Moshe is said to have set it up. On the literal level it may be that he only oversaw , 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. But the account of his setting up the Tabernacle is nowhere to be found in this book, but only in Exodus 40. And that passage says it was on the first day of the first month, while this chapter is still in the context of chapter 1, which tells us this was taking place on the first day of the second month. So this is in fact speaking of another Dwelling Place--the real one that the physical one only represented, whose builder and maker is YHWH alone, not man. (Heb. 8) So how did Moshe set that up? Through all that the events of the preceding six chapters represented: 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 sins, ridding the camp of what is defiled and those who are unfaithful, the test of jealousy, setting the people apart for our particular calling, and blessing us by putting YHWH's name upon us. All of these acts together cause His dwelling place to arise--not just the physical tent this time, but a people in whose midst He could well. This is His real desire; the tent was a gift to us to show us what we as His dwelling place are to be like. But though he has finished setting it up, this is a small part of the overall job; it is not a museum piece, but a place in which work will continue to be done daily, so this is really just the beginning. Once everything is in order, the focus is on setting apart each part in particular, before the real job--its use--begins. The tent could have taught us much had it just sat there, but YHWH is not satisfied until it is set apart, for then it enters His 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. Like the census, each person must be "visited" so he knows what part of the whole he is responsible for. Only then can the whole community be set apart. What is your anointing as an individual for the sake of the whole? Which piece of furniture are you? What is it about your life that teaches others the Kingdom? The answer may be simpler than you imagine. Pay attention to the individual parts in your life as well, because each of us is a dwelling place for YHWH, though Israel as a whole is to be the main focus, for "a chain is only as strong as its weakest link". YHWH gave us the Tabernacle, and later the Temple, 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 the debt we owe because of what has been done for us, will we be able to understand the design and arrangement of the Temple--how to get in and out of it and how to behave within it. (Y'hezq'El/Ezk. 43:10-11) To find your place, you need to understand the intricacies of your own inner workings. Take a "census" of each area of your life, one by one. Consider why you excel where you do, why you keep failing in other areas. Ask YHWH to reveal these things to you, and 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 (forcefulness). Examine your responses, feelings, instincts. Why do you do, say, or think what you do? This is an extremely elevated exercise. Many 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 through its commands and pictures. Do not stop until you have answers and can align each part of yourself with Kingdom standards. The word "finished" here in verse 1 is a form of the same Hebrew word as that used for a bride (kalah), which is really what all these operations are meant to raise up for YHWH. Moshe and YHWH brought about the bride; our job is to get her dressed. Each area we bring under the Torah's control is like adding another piece of adornment to the bride. Moroccan and Yemenite Jews today still preserve the ancient forms of bejeweling the bride. (See photo.) We want to present to YHWH a bride not looking like she just got out of bed, but one fully acceptable to the King of the Universe, and ready and eager for the khuppah.

Captains: literally, those lifted up (like banners). This is the culmination of the counting that began with these tribal leaders in chapter 1, because 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. It was to complete YHWH's dwelling-place, which is Israel's unique calling; any nation has an army. The raising up of the Dwelling Place begins with the leaders. We are to follow those who are drawing near--those who are not afraid to walk in and make sure everyone is examined and in place so the work can be done. Over those who had been mustered: The sheep need a shepherd; otherwise they will wander off or wolves will devour them. They have to answer to the Over-shepherd. Therefore, the whole tribe is bound to obey one man. They are lifted up in order to be looked up to as examples and imitated, as Paul said his protégés were to imitate him as he imitated Messiah. Therefore the leader must be worthy of imitation. YHWH does not like what the existing shepherds have done to His sheep, so He is raising up new shepherds who will be appropriate role models, to replace those who have made a mockery of the position. (Yirmeyahu 23; Y'hezq'el/Ezek. 34) 1 Timothy 3 lays out the blueprint for how overseers and their attendants are to lead YHWH's household. The attendants are literally "waiters", who start out by serving, in order to learn how to succeed the present leaders when the time comes. Households of their fathers: This is what all of Israel, a kingdom of priests, is to be about--cleaning the house, making sure the foundation and covering are still secure, and keeping up our fathers' business.

Captains: literally, "uplifted ones", but the word also means "to bear", reminding us that the greatest are those who serve. These are probably the same wagons Yoseyf sent to Yaaqov, reviving his heart (Gen. 45:27) because he recognized them, for he had seen them in his vision of the camp of Israel. (Gen. 32:2) The Hebrew root word of "covered" is "to establish". The root word for "ox" is "to seek". The root word for "wagons" is "to revolve". If we put these together, the picture is that their motivation revolved around seeking to establish relationship with YHWH.

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 had said back in Exodus 36:5 that he already had more than enough. But YHWH said it was useful to Him, because it would make the work of some of the Levites more efficient. Maybe the rest of the people had honored them by giving them the items that Moshe had refused earlier, simply because they were already set apart to YHWH in their minds, and they could hardly therefore take them back for personal use. So they gave them to their figureheads, who represented the whole tribe, as a king later would represent the whole nation with his wealth. According to: literally, "bythe mouth of".

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 them 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 "cart before the horse"! 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 have enough strength, and the strength will come. And when the cattle are provided, we will appreciate them all the more. The Kingdom will not come easily. Many today are used to not having a burden to bear, but there is plenty of work to be done, so if you have not been yoked to a task, it is probably because you are not looking hard enough for a job to do.

8. Then he gave four wagons and eight oxen to the sons of Merari as appropriate for their service, under the direction [hand] 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 whomever much is given, from him much is required." (Luke 12:48) But the reverse is also true--to those from whom much is expected, much is given. And this does not mean the sons of Gershon were less important; their place was as crucial to the functioning of the sanctuary, but different.

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 as much as we were meant to from it. If we are to truly appreciate the things of the Kingdom, we cannot experience them the easy way; that is the history of Christianity. Others may tell us that never having the Sabbath available for our own pursuits or having to wear uncut 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 Yahshua lays on us will be light (Mat. 11:30); if we tried to accomplish these things alone, without the whole 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 clap your hands for you or "share their oil" when the Bridegroom is already arriving.

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.

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 Lamb's Book of Life.

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.

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. It 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. We must not let dead matter pile up, or bitterness can take root. But bring the offering, and it is done with. 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.

Yehudah came first, and they set the bar high; they could hardly wait until Moshe called them to come, and again today we need to follow that tribe's lead.

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; perhaps YHWH's gift to Efrayim will yet be that he is the most faithful in keeping the Sabbath the way YHWH intended it to be kept. Yahshua said he was sent only to the "lost sheep of the House of Israel", of which Efrayim is "shorthand" since this tribe led the Northern Kingdom away into idolatry. But Yahshua taught us extensively in regard to the Sabbath.

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 Menashe returning from being scattered among the nations, having forgotten his father's house, which was the thought that Yoseyf had when he named this son. The eighth day represents what remains into eternity after the old has passed away; the particular blessing Yaaqov gave to Menashe was that he would become a great nation (Gen. 48), so he represents the whole nation of Israel coming back together as one.

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 hospitality and ascension for it all to add up. If we are not already inclined to these, we must become so; that is what self-discipline is for. Each tribe is necessary, and each must bring his part for the nation to be whole. Even if one appears more important than the others, it is only in one manner (e.g., the throne belongs to Yehudah, but Yoseyf has the birthright, 1 Chron. 5:2). Like the half sheqel Temple tax, each has a different role, but like the gifts in Ephesians 4, every one must be present and available for the nation to function properly.

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. A complete Shmittah cycle or the number of years David reigned in Hevron before taking Yerushalayim. Many see a seven-year period in prophecy culminating in Yahshua's re-taking of the city so that the Sanctuary can again be put to proper use.

There are twelve of everything, but nowhere in the entire book of Numbers is there a word whose numerical value adds up to twelve! Only their offerings would do; nothing could substitute for what needed to be brought. The numerical value of ekhad (one, or unity) is 13. If we take away the individual, we get 12, so maybe this is its real value.

204 animals are brought for the peace offerings. They wanted to be sure everyone was well-fed. 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 was inaugurated, the altar was built first. It is thus likely that the same will take place the next time it is built. 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.

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 the part He revealed to Adam--His authority, and His indwelling presence. As verse 1 says, it did come about. When all was complete--ascending, removing sin, and peace between YHWH and men and between men and their neighbors, hearing came. But it does not tell us what YHWH said. This is an expression of the intimacy as well, just as the two kh'ruvim atop the Ark were. 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.