The Menorah
8: 1-4

The Menorah DIG: What is the difference between a Hannukah and a Menorah? Why are these verses placed here? Where was the Menorah located? What was its practical significance? Of what did the Menorah remind the priests? What does the oil for the Menorah represent? Where is the Menorah seen in the B’rit Chadashah?

REFLECT: How can we be like a Menorah in a dark world today? What are the challenges of doing this, and how can the Ruach help us overcome them? What are the dangers of becoming isolated from the real world in which we live? How can we keep a balance between separation and involvement in the world? How are we lamps of the Menorah?

Parashah 36: B’Ha’alot’kha (When you set up) 8:1 to 12:16
(See my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People are Moshe, Aaron and sons, Levites, tribes and leaders, Jethro, the rabble, 70 elders, Eldad, Medad, Joshua, Miriam, and Moshe’s Cushite/Ethiopian wife.

The Scenes include the wilderness of Sinai and Paran, Taberah, Kibroth Hattaavah “graves of craving” and Hazerot.

The Main Events include guide for lighting lamps and observing Passover, the cloud/pillar to guide their journey, trumpet signals, the first move after two plus years, Arise, ADONAI, complaints about manna, 70 elders to help Moshe; quail and plague; Miryam and Aaron speaking against Moses, ADONAI confirming Moshe’s authority, Miryan being cast out of the camp for 7 days, and the camp moving along.

The Menorah also represents the nation of Isra’el, for she was called to be a light to the nations.

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai.

When you entered the courtyard of the Tabernacle, the first thing you encountered was the bronze altar (see the commentary on Exodus Fa – Build Altar of Acacia Wood Overlaid with Bronze), which represents our salvation. There I see Yeshua. Without His sacrifice, no one can approach the presence of God in the Most Holy Place. Next, we come to the bronze basin, which represents our sanctification. There, we are cleansed with the washing of water by the Word (Ephesians 5:26). There, things in our minds, things that deal with conduct, things that have to do with character and attitude, are all cleansed by the Word. Then, we can enter the Holy Place, where the light of the Menorah lightens the rest of our path.123

Like the bronze altar, the Menorah had to be tended by priests twice daily (Exodus 29:38-42 and 30:7-8); and on both sacred objects, fire had to be kept burning continually (Leviticus 6:2 and 24:2-4). In the passages dealing with the construction of the holy things of the Tabernacle, the Menorah is mentioned most often: instructions for its construction (Exodus 25:31-40); instructions for its lighting (Exodus 27:20-21, 30:7-8, 40:4: Leviticus 24:1-3); the execution of the construction (Exodus 37:17-24); and here, instructions on how to mount the lamps and the execution of these instructions (Numbers 8:1-3). It must be remembered that the lamps were detachable pieces (4:9) that were cleaned in the morning (Exodus 30:7) and lit in the evening (Exodus 30:8). This passage now adds that the lamps must be affixed so that they will cast their light forward. Since the Menorah is located against the southern wall of the Sanctuary (Exodus 26:35), the lamps should cast their light northward for the maximum illumination of the Altar of Incense and the bread of the Presence, which stand in the center and along the northern wall, respectively.

The question as to why these verses are placed here, at the head of Chapter 8, may be resolved by the previous verse (see Bf – The Voice of God). Only when ADONAI began to speak to Moses from the Most Holy Place, after the construction of the Tabernacle, did Moshe receive the final instructions concerning the operation of the Menorah.¹²⁴

Lighting the Menorah: The golden Menorah was shaped after the pattern of an almond tree shown to Moses on the mountain. It took the form of a seven-branched flowering tree. It was lit with oil, which is a symbol of the Spirit of God (Leviticus 2:1-2; Luke 4:18). God said to Moshe, “Tell Aaron, ‘When you set up the lamps, the seven lamps are to cast their light forward, in front of the Menorah’ (8:1-2).” Aaron did this: he lit its lamps so as to give light in front of the Menorah, as ADONAI had ordered Moshe (8:3). Without the light of the Menorah, the priests could not minister at all, for it was the only source of light in the Holy Place. Here is how the Menorah was made: it was hammered, or shaped, from one single piece of gold, from its shaft to its flowers (Exodus 25:33), hammered work, following the pattern ADONAI had shown Moshe. This is how he made the Menorah (8:4).

That tree of light recalls the tree of life of Genesis 2:10 and 3:22-24, crafted with seven tiers, symbolic of God’s perfect presence and life illuminating His Sanctuary and, through Moses, His people. The Menorah also represents the nation of Isra’el for she was called to be a light to the nations (Isaiah 42:6). The writer to the Hebrews reminds us that the earthly Tabernacle was but a shadowy imitation of the heavenly Sanctuary, an illustration for the present time (Hebrews 9:9). But the fullness of light dawned when Messiah appeared as High Priest of the good things that are happening already, then, through the greater and more perfect Tent which is not man-made (that is, it is not of this created world), He entered the Most Holy Place once and for all. And he entered not by means of the blood of goats and calves, but by means of his own blood, thus setting people free forever (Hebrews 9:11-12).¹²⁵

Reflection of the seven lamps: The Tabernacle below (on Earth) is a reflection of the Tabernacle above (in Heaven) (Revelation 4:5). The seven lamps of the Menorah correspond to the divine number seven, but why is the number seven a universal divine number (see the commentary on Genesis Ae – The Number Seven)? In the book of Revelation, the correspondence between the seven lights of the Menorah and the seven stars is made clear. Yeshua is seen standing among the seven lamps, holding His right hand seven stars (see the commentary on Revelation Al – I Turned Around and Saw Someone like a Son of Man). He is titled: The One who holds the seven stars in his right hand and walks among the seven golden lampstands (Revelation 2:1c). The imagery of the Menorah and the stars is explained in mysterious language: The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches (see the commentary on Revelation Am – I Hold the Keys of Death and Hades).

Later in the vision, John again sees a blazing Menorah before the throne of God which he identifies as the seven Spirits of God (Revelation 4:5). Again, Messiah is titled: The One who holds the seven stars in his right hand and walks among the seven golden Menorahs (Revelation 3:1). And when Messiah is seen as the atoning Lamb which was slain, John describes Him with seven horns and seven eyes, which are the seven Spirits of God (see the commentary on Revelation Cf – You Are Worthy to Take the Scroll).¹²⁶

Hannukah: The Menorah became an important symbol in the celebration of Hannukah, alternately called the Festival of Dedication or the Festival of Lights, and typically celebrated in early or mid-December. This festival recalls the purification and dedication of the Jewish Temple after being desecrated by pagans and then recaptured by the Jewish Maccabees, as recounted in the apocryphal book of Second Maccabees. The book of Revelation, with its vision of the heavenly Temple and the cosmic struggles between believers and the enemies of God (see Revelation Dx – The Seventh Trumpet: God’s Temple in Heaven was Opened), continues the tradition of the Menorah and the tree branches in the B’rit Chadashah.¹²⁷

Dear Heavenly Father, Praise You for Your costly love and great sacrifice to be the Light of the World! During the days of the Tabernacle, ADONAI spoke to Moses. Thank You so much for giving Your Living Holy Word for me to read and grow by. It is so wonderful to read each story and see your awesome characteristics moving behind the scenes. It is so important to make time in this busy world to read and meditate on Your Word. Thank You so much for the joy that we don’t have to wait for you to speak to the High Priest from the Holy of Holies, but You now speak daily to each of me as I read Your Holy Word. We love to obey and honor You! In Yeshua’s holy name and power of His resurrection. Amen

The Voice of God
7: 89

The voice of God DIG: What had changed in the dynamic between Moses and ADONAI? What was significant about the change as far as the people were concerned? Ask the Lord to show you what He wants you to contribute toward the work of His Kingdom.

REFLECT: This chapter ends with a statement about how God revealed His presence in the Tabernacle. What does the conclusion of this chapter teach us about what is really important? Thank the Lord that He is willing to provide all you need for the ministry and life that He has called you to live.

Yeshua Messiah is our mediator today (First Timothy 2:5).

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai. This is made certain when we are told that Moses had free access to the Tabernacle where he heard the Voice of God speaking to him from the mercy seat between the Cherubim (see the commentary on Exodus Fs – The Mercy Seat in the Most Holy Place: Christ at the Throne of Grace). This was a breakthrough because prior to this, YHVH would call Moshe to come and speak to Him at the tent of meeting (see Exodus Gy – Moses and the Tent of Meeting). So, it started out with God speaking to Moshe, but now Moses was speaking to God (7:89). It was only after the people agreed, recognizing that God was their Provider and Master of the universe, that the Most High was willing to hear their requests through Moshe, their mediator. As a result, it was no longer necessary to stay at Mount Sinai to communicate with YHVH. God was ready to go with Isra’el.¹²¹

Haftarah Naso: Judges 13:24-25
(see the commentary on Deuteronomy Af – Parashah)

Strength often impresses mankind. Samson’s very name, derived from shemesh (sun), recalls the power of the preincarnate appearance of Messiah as the Angel of ADONAI, who announced his birth (Judges 13:3) and then disappeared in an ascending flame (Judges 13:20). Samson’s mother followed the Angel’s instructions. Once barren, she carried the burden of her child’s life-long Nazarite vow (see Ba – The Nazirite Vow). She avoided grapes, grape products, and food that wasn’t kosher (Judges 13:4-5 and 13-14). Her obedience was rewarded, when she gave birth to Isra’el’s most powerful man ever! Samson grew to become a mighty judge (see the commentary on Judges Bt – The Twelfth Cycle: Samson), who brought Isra’el a measure of rest from the Philistines. Final rest from the Philistine foe would come later when David would slay their greatest warrior, Goliath. Samson, however, fell short. His lust for women ultimately led to his downfall. He allowed a Philistine woman to shave his hair, thus breaking the Nazirite vow and cutting his power to save the nation.

B’rit Chadashah Naso: John 12:36a

Yeshua told the crowd: . . . as for Me, when I am lifted up from the earth, I will draw everyone to myself (John 12:32). The claim extended beyond accepting the shame and humiliation of death on the cross to save sinful mankind. In fact, God the Father elevated Yeshua to the very throne of heaven itself (Psalm 89:37 and Matthew 26:64). In this way, Messiah’s lifting up conjoins his death and exaltation in a single word. The crowd that listened that day was keenly aware that Yeshua had raised Lazarus from the dead (John 12:17-18). Then, the Master said: If someone is serving Me, let him follow Me; wherever I am, My servant will be there also. My Father will honor anyone who serves Me (John 12:26). Yeshua closed His message by urging those listening to act on the light that they had (John 12:35). He urged those in the crowd to believe so that they might become sons and daughters of light (see Bg – The Menorah)!¹²²

Dear Heavenly Father, Praise You for being the light of the world (John 8:12)! How wonderful to walk according to Your light, and the light of Your Word. We can know how to walk when we read Your Word and follow its light. Your Word is a lamp to my feet and a light to my path (Psalms 119:105). What a comfort that Your light shines thru all the centuries and spreads its light to all countries. The true light, coming into the world, gives light to every man (John 1:9). Your light lights up the future and provides us with wisdom. You are totally omniscient, knowing all the future kingdoms of the world (Daniel 2, 7) which means that no deeds of darkness can hide from Your light, even in the future. You plan ahead to protect and deliver Your people, as you did with Moses, Joseph, Esther and Dani’el. Thank You, God, for sending Messiah Yeshua to be the Light of the World, its Redeemer. For your Maker is your husband- ADONAI-Tzva’ot is His Name – the Holy One of Isra’el is your Redeemer. He will be called God of all the earth. (Isaiah 54:5). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Gifts of the Twelve Tribes
7: 10-88

Gifts of the twelve tribes DIG: How do these gifts relate to the Aaronic blessing (6:22-27)? Why do you think that we are given such detail about the offerings that the heads of the tribes brought at the inauguration of the Tabernacle? Why do you think each tribe gave them an identical gift? How would this help in the unity between the tribes? How would this act help the people to identify with the Tabernacle?

REFLECT: What encouragement and what challenge can we draw from the long account of the offerings of the tribal leaders? What special offering could you bring to the Lord? What kind of gifts do you give to God in tithes and offerings, or the use of your spiritual gifts(s)? What motivates you to give these gifts? How do these gifts make you feel about God? How does God use these gifts to aid you in your spiritual journey?

ADONAI is a God of relationship. He is seeking your friendship. True love wants to share.

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and now returns to the theme of preparation, telling us how the Levites came to be in possession of six fine carts and twelve head of oxen to pull them. In order to relate this story, we are returned to the first day of the first month, the day the Tabernacle was set up (see the commentary on Exodus Hg – The Tabernacle was Set Up on the First Day of the Month), that the Sh’khinah glory of God filled the Most Holy Place (see the commentary on Exodus Hh – The Glory of the LORD Filled the Tabernacle), and that YHVH called Moses from within the Tabernacle, and that Aaron and his sons began their seven-day orientation (see the commentary on Leviticus Ba – The Meal and Seven Days of Training).

Starting on the day that the Tabernacle was set up, the leader of each tribe brought an offering for the dedication of the bronze altar (see the commentary on Exodus Fa – Build Altar of Acacia Wood Overlaid with Bronze). And ADONAI said to Moshe, “They are to present their offerings, each leader on his own day” (7:10-11). In a gesture of brotherhood, each tribe gave exactly the same amount. One at a time, one per day, the tribal leaders brought their offering to ADONAI for the dedication of the Tabernacle. This passage is a traditional reading for the festival of Hanukkah, which means dedication. Hanukkah is so named because it is the annual festival commemorating the dedication (chanukah) of the bronze altar during the days of Judah Maccabee. Leviticus 7 lends itself well to the festival of Hanukkah because it is the story of “the dedication of the bronze altar when it was anointed . . . (Numbers 7:10).¹¹⁸

Nachshon the son of ‘Amminadab, from the tribe of Judah, presented his offering on the first day. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Nachshon the son of ‘Amminadab (7:12-17).

On the second day Nethanel, the son of Tzu‘ar, leader of Issakhar, presented his offering. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Nethanel the son of Tzu‘ar (7:18-23).

On the third day Eli’ab the son of Helon, leader of Zebulun, presented his offering. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’ab the son of Helon (7:24-29).

On the fourth day was Elitzur the son of Sh’de’ur, leader of the descendants of Reuben. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elitzur the son of Sh’de’ur (7:30-35).

On the fifth day was Shlumi’el the son of Tzurishaddai, leader of the descendants of Shimeon. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; ³⁸ one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Shlumi’el the son of Tzurishaddai (7:36-41).

On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el (7:42-47).

On the seventh day was Elishama the son of ‘Ammihud, leader of the descendants of Ephraim. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elishama the son of ‘Ammihud (7:48-53).

On the eighth day was Gamli’el the son of P’dahtzur, leader of the descendants of Manasseh. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Gamli’el the son of P’dahtzur (7:54-59).

On the ninth day was Avidan the son of Gid‘oni, leader of the descendants of Benjamin. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Avidan the son of Gid‘oni (7:60-65).

On the tenth day was Achi‘ezer the son of ‘Ammishaddai, leader of the descendants of Dan. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achi‘ezer the son of ‘Ammishaddai (7:66-71).

On the eleventh day was Pag‘i’el the son of ‘Okhran, leader of the descendants of Asher. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Pag‘i’el the son of ‘Okhran (7:72-77).

On the twelfth day was Achira the son of ‘Enan, leader of the descendants of Naftali. He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; one gold pan of ten shekels [one-quarter pound], full of incense; one young bull, one ram, one male lamb in its first year as a burnt offering, one male goat as a sin offering, and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achira the son of ‘Enan (7:78-83).

A passage like this is perplexing to us. If we were to write the Torah by our standards, we would simply say, “And the same was offered by all the other tribes,” and we would leave it at that. We would not be compelled to repeat the same exact list twelve times, varying only the names of the tribes and their leader. But the list also was used for public reading. Originally, the Torah was read aloud to the public assemblies of Isra’el. Members of all the tribes were present, gathered at the Temple. As each tribe’s name was mentioned, there was probably a cheer that rose from those belonging to that particular tribe.

Here is the list of the offerings brought by each tribe:

Grain Offering: Flour and oil, in a silver dish
Grain Offering: Four and oil, in a silver bowl
Incense: Incense on a golden plate
Burnt Offering (‘Olah): Ram
Burnt Offering (‘Olah): Lamb
Burnt Offering (‘Olah): Lamb
Burnt Offering (‘Olah): Lamb
Peace Offering: Two oxen
Peace Offering: Five rams
Peace Offering: Five rams
Peace Offering: Five male goats
Peace Offering: Five lambs
Grain Offering: Flour, oil and frankincense

The summary: This was the offering for dedicating the altar which was given by the leaders of Isra’el on the day of its anointing: twelve silver dishes, twelve silver basins and twelve gold pans. Each silver dish weighed 130 shekels [three-and-a-quarter pounds] and each basin seventy shekels [one-and-three-quarters pounds]; all the silver of the vessels weighed 2,400 shekels (using the sanctuary shekel) [just over sixty pounds]. The twelve gold pans, full of incense, weighed ten shekels apiece (using the sanctuary shekel) [one-quarter pound]; all the gold of the pans weighed 120 shekels [three pounds]. The livestock for the burnt offering consisted of twelve bulls, twelve rams and twelve male lambs in their first year, with their grain offering. There were twelve male goats for a sin offering. The livestock for the sacrifice of peace offerings consisted of twenty-four bulls, sixty rams, sixty male goats and sixty male lambs in their first year. This was the offering for dedicating the altar after it had been anointed (7:84-88). Why so many verses here? This was a moment of fellowship and encouragement between the Creator and His creation. Throughout the Scriptures, we know this is something He desires to have. Therefore, our LORD decreed that this beautiful moment would last for twelve days. Numbered like the days of creation. One day for each tribe.¹¹⁹

The reading of the tribal names is important. The tribal names were etched into the stone of the breastpiece of the high priest (see the commentary on Exodus Ga – Fashion a Breastpiece for Making Decisions), and carved onto the gates of the New Jerusalem (see the commentary on Revelation Fu – A Great High Wall with Twelve Gates). The names of the twelve tribes represent the totality of Isra’el, and they are prophetic types of all the tribes and nations of the Earth that will one day surround the throne in Heaven (see the commentary on Revelation Cs – God Will Wipe Away Every Tear From Their Eyes).

The Torah picture of the tribal heads bringing their offerings and treasures for the dedication of the bronze altar is a foreshadowing of the Messianic Age when all the tribes of the earth will carry their wealth to Jerusalem to worship ADONAI. And let all kings bow down before him, all nations serve Him (Psalm 72:11). And your gate will be open continually; they will not be closed day or night, so that men may bring to you the wealth of the nations, with their kings led in procession (Isaiah 60:11). “And I will shake all the nations; and they will come with the wealth of all nations; and I will fill this house with glory,” says ADONAI-Tzva’ot. “The silver is Mine, and the gold is Mine,” declares ADONAI-Tzva’ot (Haggai 2:7-8).¹²⁰

Dear Heavenly Father, Praise You for being such a wonderful Heavenly Father, a father who desires a relationship! We love receiving Your gifts and we love giving gifts back to You. How we live our life is a way for Your children to give back to You. Your gift of salvation cost You so much (Hebrews 12:2), we desire to say thank You and to bless You for all You have done. Your children desire to abide in you and to produce much fruit. In this My Father is glorified, that you bear much fruit and so prove to be My disciples.  “Just as the Father has loved Me, I also have loved you. Abide in My love!  If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love (John 15:7-10). How wonderful that by abiding in You, we receive the gift of Joy! When we seek to give a gift to you of our joyful obedience, like Abraham who rose early in the morning to go to sacrifice his son Isaac (Genesis 22:3), then You give us back joy. Giving to You is actually a wonderful way to receive joy! These things I have spoken to you so that My joy may be in you, and your joy may be full (John 15:11). We love to bless You by our gift of praise, worship and joyful obedience. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Carts and Oxen for the Levites
7: 1-9

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and now returns to the theme of preparation, telling us how the Levites came to be in possession of six fine carts and twelve head of oxen to pull them. In order to relate this story, we are returned to the first day of the first month, the day the Tabernacle was set up (see the commentary on Exodus Hg – The Tabernacle was Set Up on the First Day of the Month), that the Sh’khinah glory of God filled the Most Holy Place (see the commentary on Exodus Hh – The Glory of the LORD Filled the Tabernacle), and that YHVH called Moses from within the Tabernacle, and that Aaron and his sons began their seven-day orientation (see the commentary on Leviticus Ba – The Meal and Seven Days of Training).

On the day Moshe finished putting up the Tabernacle, he anointed and consecrated it, all its furnishings, and the altar with its utensils. On that day, the leaders of Isra’el, who were heads of their father’s clans, began to bring a series of offerings (see Be – Gifts of the Twelve Tribes). These were the tribal leaders in charge of those counted in the census. They brought their offering before ADONAI, six covered carts and twelve oxen for transporting the Tabernacle through the wilderness – a cart for every two leaders and for each an ox (7:3-5a). The carts were given to the Levitical house of Gershon (see Au – The Clan of Gershon) and Merari (see Av – The Clan of Merari).

ADONAI told Moses to give them to the Levites, to each as needed for his duties. Therefore, Moshe took the wagons and oxen and gave them to the Levites. He gave two wagons and four oxen to the descendants of Gershon, in keeping with the needs of their duties.  Four wagons and eight oxen he gave to the descendants of Merari, in keeping with the needs of their duties, directed by Itamar the son of Aaron the high priest. But to the descendants of Kohath he gave none (see At – The Clan of Kohath), because their duties involved the holy objects, which they carried on their own shoulders. The Kohathites did not get any carts because they were responsible for carrying the furniture of the Tabernacle. Those furnishings were equipped with poles and meant to be carried upon the shoulders. Riding a cart was deemed a far less noble means of transportation than being borne on the shoulders of one’s servants.¹¹⁷

Dear Heavenly Father, Praise You for your Awesome Holiness and purity! Isaiah heard the Seraphim calling out, “Holy, holy, holy, is ADONAI-Tzva’ot! He saw an awesome vision of your holiness:  I saw ADONAI sitting on a throne, high and lifted up, and the train of His robe filled the Temple. Seraphim were standing above Him. Each had six wings: with two he covered his face and with two he covered his feet, and with two he flew.  One called out to another, and said: “Holy, holy, holy, is ADONAI-Tzva’ot! The whole earth is full of His glory” (Isaiah 6:2-3). Father, we want to love You with all our heart and to keep in mind that You are a holy and Sovereign God. It is such a wonderful privilege to be given the right to be Your child (John 1:12) because of our faith in You (Romans 4:3-5, Ephesians 2:8-9); but it is a right that we must hold in high regard and remember to always approach You very respectfully. Great as it is to be a child of the King, we need to remember to worship You with awe and come into Your presence in a loving and respectful way. You are both our Heavenly Father whom we love to please You by our attitudes; however, You are also the holy and Sovereign King of the World whom we worship in reverence and awe. In Yeshua’s holy name and power of His resurrection. Amen

The Offerings at the Dedication of the Tabernacle
7: 1-89

Throughout these early chapters of Numbers there is a topical presentation rather than a chronological arrangement of the material. They have been telling us the story of the Israelite’s preparations to leave Mount Sinai. In the first four chapters of Numbers, they took a census (to see link click An – The Levitical Census) and assigned the Levites to their various tasks (see Ar – The Four Camps of Levites). Numbers 7-10 is a flashback and relates how Isra’el was ready to depart from Mount Sinai. The longest chapter in the Bible is Psalm 119, the chapter on the Word of God. It is fully devoted to the power of the Scriptures. The next longest chapter is Deuteronomy 28, the chapter of the choice between blessings and cursings. There, Moshe gave the people a choice. If they followed God they would be blessed; otherwise, they would be cursed. But for those who would obey Him, Numbers 7 is the third longest chapter in the Scriptures. It is a chapter of blessing, communion, and dedication. In fact, the word Hanukkah, which means dedication, is mentioned four times in this chapter, and only three times in the rest of the Scriptures. So, from the message of the Word of God in Psalm 119, to the one who chooses blessing in Deuteronomy 28, to the one who communes with God in Numbers 7, the rest of the blessings of the Bible are yours to be enjoyed.¹¹⁶

The Aaronic Blessing
6: 22-27

The Aaronic blessing DIG: What does it mean to bless someone? How do we bless God? What are some of the promises in the B’rit Chadashah that Messiah will keep us? What is the full meaning of the word “shalom” and how does Messiah give it to His people? When you read or hear Aaron’s blessing, which images are especially touching to you?

REFLECT: Why do you think that the priests were to say the Aaronic Blessing to the people? What purpose did it serve? What does the blessing ADONAI gave to Aaron teach us about the desire of God for us? Thank the Lord that He delights to draw close to us. Ask the Lord to continue to “keep you” as you face difficulties that this life will bring.

The main objective of this passage is for God, through the Levites,
to extend a blessing on the people of Isra’el.

Among the chief duties of the priest was to bless Isra’el in the name of ADONAI (Deuteronomy 19:8 and 21:5). However, the blessing issues solely from ADONAI; the priest’s function was to channel it. This point is made emphatically clear by the threefold use of the divine Name in the blessing formula itself. And if this were not enough, the authorization for the priests to pronounce the blessing concludes with the warning that even though the priests utter the divine Name, it is not they but ADONAI who alone can activate the blessing. This repeated emphasis on the divine source of the blessing is projected into even bolder relief when it is contrasted with the formula of welcome pronounced upon the worshiper as he entered the Temple, “We bless you from the House of ADONAI (Psalm 118:26). Clearly our text has taken great pains to underscore that, although the priest is holy (Leviticus 8:30 and 22:9), indeed, one of God’s set apart one’s (Leviticus 10:3), he possesses no divine powers of his own. He is the representative of Isra’el, but whether his purpose is blessing or forgiveness (Leviticus 4:20), consent and implementation reside solely with God.¹⁰⁶

This blessing was bestowed on Isra’el every day during Temple times. Each day, following the daily, continual burnt offering (see the commentary on Leviticus, to see link click Ai – The Burnt Offering: Accepted by God), the priests would recite this blessing over the Israelites. In modern observance, this passage is prayed by anyone, but on the festival days, the cantor in the synagogue actually calls the rabbi to step forward at that point in the liturgy. Those who are descended from Aaron approach the front of the congregation, turn to the assembly, lift their hands in the prescribed manner shown here, and chant the priestly blessing.¹⁰⁷

The blessing is couched in poetic Hebrew style, an elevated form of speech characterized by parallelism, terseness, and the use of metaphor. In Hebrew, the first line of the blessing in verse 24 consists of three Hebrew words; the second line has five Hebrew words, and the third line has seven Hebrew words. The progression in the number of words mirrors the outward movement and flow of God’s blessing through the single priest to the broader community. Each of the three lines consists of two clauses. The first clause invokes God’s movement toward the people (bless, make His face shine on you, lift His face toward), and the second clause names the results of these three divine movements toward the people (keep you, be gracious to you, and give you shalom).¹⁰⁸

ADONAI said to Moshe, “Speak to Aaron and his sons, and tell them that this is how you are to bless the people of Isra’el: you are to say to them . . . (6:22-23). Furthermore, there are three lines, each line building upon the other as they add an additional thought to the previous one. Each line begins by invoking the sacred name of ADONAI. This is the Name that stresses God’s covenant keeping attributes. This blessing is an absolute and unconditional imparting of benefits from Ha’Shem to His people. There is no “if” clause in the blessing. By repeating it three times, the text puts the proper emphasis where it belongs – on ADONAI Himself, Who is the only source for any blessing.¹⁰⁹

The God who keeps: May ADONAI bless you and keep you (6:24) The first request for blessing is to ask the Holy One to keep Isra’el. This word “keep” (Hebrew: shomer) is the usual word for “guard” or “protect.” This is quite relevant for as I write these words, Isra’el is at war with Hamas and Hezbollah. The Scriptures teach that God is the Keeper of Isra’el. Only He has the ability to preserve the nation from war, sin and famine. While He planned difficult times of distress and trial, ultimately, in the end, this blessing will come true. Isra’el, despite all of her sin and enemies, will be kept secure by ADONAI. This is what God says: He who appoints the sun to shine by day, who decrees the moon and stars to shine by night, who stirs up the sea so that its waves roar – ADONAI-Tzva’ot is His Name. “Only if these decrees vanish from My sight,” declares ADONAI, “will the descendants of Isra’el ever cease to be a nation before Me” (Jeremiah 31:35-36).

This is also the same on a spiritual level for all who rely on the Holy One. If we are part of the holy community, the redeemed community by faith in the atonement and resurrection of Yeshua Messiah, ADONAI will also keep us, for we are eternally secure in Him (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). Even if our halo slips, if we are truly His, He will keep us, just as He promised to keep Isra’el.¹¹⁰

The God who is gracious: May ADONAI make His face shine on you and be gracious to you (6:25). How is it that God can keep and guard such a people who knowingly sin against Him? The answer lies in the second request, the second blessing: ADONAI be gracious to you. The Hebrew word translated gracious is from the root chanan. It can be translated to show favor or to be gracious. This word, in conjunction with its Greek counterpart in the B’rit Chadashah just oozes with unconditional forgiveness. The best illustration of this word is in the story of Hosea and Gomer. Just as Hosea was instructed to relate to his estranged and unfaithful wife Gomer, so does God relate to His sometimes estranged and unfaithful people, Isra’el. Despite their sorry spiritual state, God always grants forgiveness freely.

This is also the same way He acts towards us. Ephesians 1:7 teaches that God “lavished” His grace on us who believe in Yeshua Messiah, despite knowing how rebellious our flesh can be. Specifically, we are told that we have . . . forgiveness of our sins in accordance with the riches of God’s grace (Ephesians 1:7-8).¹¹¹

One expression of God’s grace is that He makes His face, or countenance, to shine upon us. This metaphor of light reminds us that light connotes clarity, revelation, the warmth of sunshine, rescue from cold darkness, renewal of life, and the brightness of joy. The bright shining of God’s face upon Isra’el is the theme in Psalm 67 of His blessing and deliverance in times of trouble. The psalm begins: May God be gracious to us and bless us, and make His face shine upon us; may Your ways be known on earth, your salvation among the nations (Psalm 67:1-2). The psalm’s focus on all the nations and all creation suggests a wider picture of God as Creator of all. As the life-giving rays of the warm sun extend over all the world, so the blessing of God’s shining face radiates to the end of the earth. Psalm 67 concludes: The Land will yield its harvest, and God, our God, will bless us. God will bless us, and all the ends of the earth will fear Him (Psalm 67:6-7).

The shining of the divine face leads to God’s being gracious, dealing with people not according to their sins, but with freely given love and compassion. And ADONAI said: I will cause all My goodness to pass in front of you, and I will proclaim My Name, YHVH, in your presence. I will have mercy on whom I have mercy, and I will have compassion on whom I will have compassion (Exodus 33:19).¹¹²

The God who grants peace: The third line of blessing brings the passage to a climax. May ADONAI lift up His face toward you and give you shalom (6:26). Since God keeps and freely lavishes us with His grace, then one thing is certain . . . we will have His shalom. The midrash says this about shalom: Great is shalom, for no vessel can retain blessing so effectively as shalom. The blessings are of no avail unless shalom goes with them (Bemidbar Rabbah 11.7). Shalom is certainly one of the “pillars of the world,” according to the Talmud. In seeking to bless the Israelites with shalom, the Holy One undoubtedly meant wholeness of life, and freedom from war with their enemies. But I think it goes way beyond that, as great as those blessings are. Shalom, according to the ArtScroll . . . is not simply the absence of war. It is a harmony between two conflicting forces. It is the proper balance between the needs of the body and his higher duty to the soul (ArtScroll Chumash, page 765).

Yeshua Messiah, the Prince of Peace (see the commentary on Isaiah Ck – He Will Be Called the Prince of Peace), said that He came to give us such peace (see the commentary on The Life of Christ Kq – No One Comes to the Father Except Through Me). ADONAI also promises to those who believe in Him . . . the peace that passes all understanding, guarding our hearts and our minds (Philippians 4:7).¹¹³

The ultimate goal of God’s blessing is summed up by the final word of shalom, or peace, which is the outcome of Ha’Shem’s lifting up His face and is the ultimate word of the blessing as a whole. Shalom denotes a rich array of benefits (but no guaranties): prosperity (Psalm 37:11 and Proverbs 3:2); longevity, happiness in a family (Psalm 128:6), safety, security (Psalm 4:9 and 122:6-8), good health (Psalm 38:4), friendship (Jeremiah 38:22), and general well-being. In the Psalms, shalom and righteousness go together: Steadfast love and faithfulness will meet, righteousness and shalom will kiss each other (Psalm 85:10).

In this way they (the priests) are to place my Name on the people of Isra’el, so that I will bless them (6:27). The book of Genesis ends with Jacob’s last words to his twelve sons couched in the form of a blessing (Genesis 49:3-27). Moshe’s last words to Isra’el the day before he died at the end of Deuteronomy were extended words of blessing for the twelve tribes (see the commentary on Deuteronomy Fy – This is the Blessing). Most of the major prophetic books of the TaNaKh end with words of promise and blessing in spite of earlier words of judgment. Whether in the congregational practice of worship or in ADONAI’s ultimate will for God’s people throughout biblical history, the word of blessing and hope is the LORD’s final word. The provisions for the priestly blessing of the community round out this section of Numbers with its obedient concern for the holiness of the camp and the enjoyment of God’s blessing in Isra’el’s midst. The Israelites bear the Name of God as a community, with His presence in her midst, a Name and presence whose ultimate will is peace, mercy and blessing.¹¹⁴

The pronouns in this blessing are singular, meaning God’s blessings come to us personally, but there is a plural pronoun in Numbers 6:27, “I will bless them.” ADONAI blesses the nation by blessing individuals, and by blessing the nation, He blesses the world. YHVH promised Abraham, “I will bless you . . . and you will be a blessing (Genesis 12:2). We bless the world by sharing God’s truth, often one person at a time.

We need the blessings that God lists here: to be cared for by the Lord, who watches over us; to have His face shine on us and be gracious to us; to have the riches of His grace given to us; to have Him pay attention to us when we call; and, as the result of these things, to enjoy His presence in our hearts. Shalom is one of the greatest words in the Hebrew vocabulary, and it means much more than the absence of storms and trouble around us. It involves quietness of heart within us, spiritual health and spiritual prosperity, adequacy for the demands of life, and the kind of spiritual well-being that rises above circumstances. Paul said it this way: Don’t worry about anything; on the contrary, make your requests known to God by prayer and petition, with thanksgiving. Then God’s shalom, passing all understanding, will keep your hearts and minds safe in union with the Messiah Yeshua. In conclusion, brothers, focus your thoughts on what is true, noble, righteous, pure, lovable or admirable, on some virtue or on something praiseworthy. Keep doing what you have learned and received from me, what you have heard and seen me doing; then the God who gives shalom will be with you (Philippians 5:6-9).¹¹⁵

Dear Heavenly Father, Praise You for sending Your one and only Son to be the sacrificial Lamb who paid the penalty for our sin (John 1:29), and so graciously give Messiah Yeshua’s righteousness (Second Corinthians 5:21) to all those who love and follow Him as Lord and Savior (Romans 10:9-10). Thank You for guiding the priests to bestow this blessing on Isra’el every day during Temple times. What a wonderful blessing it must have been!

Make Your face to shine on Your people today. When the sun is shining brightly and the wind is blowing ever so softly – come what may, our hearts are at peace and our face is smiling. However, when Your face shines on us, it is much better than even the brightest sunshine. When you bless Your children, You fill them with a warm peace that passes all understanding (Philippians 4:7). Your Almighty power and strength cause any fear or worry to evaporate into thin air! How comforting it is to know, that Your face is the face of not only the most powerful ruling Monarch of the world, but You are also the kindest and best loving Heavenly Father! How much we love You and want to bless you back by living our lives as a continual offering of praise of You, and in humble and quick obedience of all You say. In Messiah Yeshua’s holy name and power of His resurrection. Amen

The Nazarite Vow
6: 1-21

The Nazarite vow DIG: Why was one of the main characteristics of a Nazirite the growth of his or her hair? What did it symbolize? Why do you think that the LORD required a Nazirite to abstain from specific things? What similarities are there between the Nazirites and the priesthood? In what ways were Nazarites like priests? In what way did Yeshua Messiah become a Nazirite?

REFLECT: Why do you think a person would become a Nazirite? Why do you think a Nazirite was required to bring a sin offering at the conclusion of his or her vow? Can a Nazirite Vow be taken in today’s world? What aspect of it cannot be fulfilled today? Have you ever felt the need to take time apart to be with the Lord in a special way? What was it that brought you to that place in your life?

The Nazirites were lay people within the community,
who had been set apart as especially holy and dedicated to ADONAI.

The Hebrew word for Nazirite is nazir. It is from the verb nazar, meaning to separate. From its usage in the Torah, it would seem that nazir means a separated one. The Nazirites were under an unusual vow of separation, who were lay people within the community who had been set apart as especially holy and dedicated to ADONAI. Such dedications to special service to YHVH were made either by their parents or by the Nazirites themselves. The three most famous Nazirites of the Bible were Samson, Samuel, and John the Baptist. Yet these three were exceptional because they were all set apart as Nazirites prior to birth. The normal Nazirite vow was for a short term, from only one month to several years. Samson, Samuel, and John the Baptist were all conceived in otherwise barren wombs, and were therefore dedicated by their grateful mothers into lives of separation under the Nazarite vow. But according to Torah, the life of the Nazir was open to any and all who desired it.

According to the Oral Law (see the commentary on The Life of Christ, to see link click Ei – The Oral Law), there were two components to undertaking the Nazarite vow. There was an oral declaration and a statement of duration. The oral declaration was regarded as binding even if it was stated in less than explicit language. Thus, one who said, “I will abstain from haircuts,” or “I will abstain from grape seeds,” or “I will be like Samson” are all regarded as having formally taken a Nazirite vow (M.Nazir 1:1-2). It is also said, “If they filled a cup [of wine] for him and he said, ‘I will be an abstainer (Nazir) from it’ then he becomes a Naziri (M.Nazir 2:2). The Master’s words: I tell you the truth, I will not drink of the fruit of the vine, are formulated as a statement of vow. In addition to the oral declaration, a statement of duration was necessary. Thirty days was the minimum duration of the vow. One who did not state the length of his or her vow was bound to at least thirty days (M.Nazir 1:3-7). The Master stated the duration of His vow at the outset. He would not drink of the fruit of the vine again: until that day when I drink it again with you in My Father’s Kingdom.

During the days of the Second Temple, the Nazirite vow could only be completed by the specified sacrifices there. However, Nazirite vows were regularly practiced long after the destruction of the Temple in 70 AD. Even in the days while the Temple still stood, Jews living outside the land of Isra’el practiced Nazirite vows. Distance from the Temple prevented them from completing the vow according to prescribed Temple ritual. But it did not prevent them from otherwise observing the vow. Because a Nazirite vow can only be truly fulfilled at the Temple, the Sages say that one who takes and completes a Nazirite vow outside of the Land must repeat the vow within the land of Isra’el.⁹⁹

These verses are displayed in a chiastic fashion (see Ac – Numbers from a Messianic Jewish Perspective: Chiasm and introversion). The Nazir who successfully observed these prohibitions underwent the prearranged ritual (AB-BA). However, if his vow was cut short by contamination, another ritual was also set (C), which is the main point. It explains the placement of this portion of Scripture. After the census of the Israelites (see Ai – The First Census: The Old Generation of Rebellion), the positioning of the people and the Levites, and the detailing of the responsibilities of the priesthood in the wilderness march (Chapters 1-4), concern is expressed regarding the defilement of the camp both ritually (5:1-8) and ethically (5:11-31). Thus, the possibility of the defilement of the holy Nazarite occupies center stage here.¹⁰⁰

An Introduction (6:1-2): ADONAI said to Moshe, “Tell the people of Isra’el, ‘When either a man or a woman makes a special kind of vow, the vow of a Nazir, consecrating himself to ADONAI . . .” When one thinks of the term Nazirite, the name Samson may come to mind (see the commentary on Judges Bt – The Twelfth Cycle: Sampson). But it turns out that his situation did not reflect the normal meaning of the Nazirite vow (and, as is well known, he didn’t keep the vows well at all!). Neither is it generally known that these vows of special devotion to YHVH could be made by a woman as well as a man. Most simply assume that the religious vows of the Nazir were intended for men only. However, this text expressly begins: when either a man or a woman. Thus, women were not precluded from this vow.

The Hebrew text uses an extremely strong verb in describing the vow of the Nazir in the phrase makes a special (Hebrew: pala) kind of vow. The verb pala in the Hiphil means to make a hard, extraordinary vow. This verb in the Niphal is used extensively throughout the TaNaKh with ADONAI as the subject and is often rendered by words of amazement. Moshe declares in Exodus 3:20: . . . the wonders that I will perform, and Psalm 118:23 . . . it is marvelous in our eyes. In our passage here in Numbers, as in Leviticus 27:2, the Hiphil is used as an extraordinary vow of a believer of YHVH. This vow, then, does not describe a routine matter or even an expected act of devotion one might make from time to time. This vow was an act of unusual devotion to God, based on an intense desire to demonstrate to the LORD one’s utter separation to Him alone.¹⁰¹

B Prohibitions (6:3-8): While under the term of the vow, the Nazir was prohibited from consuming any fruit of the vine. He is to abstain from wine and other intoxicating liquor, he is not to drink vinegar from either source, he is not to drink grape juice, and he is not to eat grapes or raisins. As long as he remains a Nazir he is to eat nothing derived from the grapevine, not even the grape-skins or the seeds (6:3-4). The significance of abstaining from the fruit of the vine and intoxication seems to be a direct connection to the priesthood. Just as the priests were forbidden from drinking alcohol while on duty in the Temple, the nazarite was forbidden from drinking alcohol while under his vow. Yet, the nazarite’s prohibitions far exceeded those of the priesthood. One who undertook a Nazirite vow would need to be scrupulously careful to avoid any food made with grape products, even if the amounts were small.¹⁰²

Throughout the period of his vow as a Nazir, he is not to shave his head. Until the end of the time for which he has consecrated himself to ADONAI he is to be holy: he is to let the hair on his head grow long (6:5). The significance of the hair is that it indicated the duration of the vow. At a minimum, a Nazirite vow was thirty days, but there was no upper limit. A Nazir could take the vow for years. When the vow was finally completed, the Nazir shaved his hair and offered it up in the Temple as part of the sacrificial service in the Chamber of the Nazirites in the Court of the Women (see the commentary on Acts Co – Paul’s Arrest in Jerusalem). In Acts, where we are told that Paul had his hair cut off, for he was keeping a vow. Perhaps he was completing (or beginning) a personal Nazirite vow in the diaspora with the intention of repeating it in Jerusalem under the authority of the priesthood. At any rate, he was seen fulfilling a Nazirite vow in Acts 21:20-26.

Throughout the period for which he has consecrated himself to ADONAI, he is not to approach a corpse. He is not to make himself unclean for his father, mother, brother or sister when they die, since his consecration to God is on his head. Throughout the time of his being a Nazir he is holy to the LORD (6:6-8). In respect to the prohibition of coming into contact with the dead, the Nazir resembles the High Priest, who was also forbidden to contaminate himself attending the burial rites of the members of his immediate family (Leviticus 21:11).

C Defilement (6:9-12): If someone next to him died very suddenly, so that he defiles his consecrated head, then he is to shave his head on the day of his purification; he is to shave it on the seventh day. On the eighth day he is to bring two doves or two young pigeons to the priest at the entrance to the Tabernacle. The priest is to prepare one as a sin offering and the other as a burnt offering and thus make atonement for him, inasmuch as he sinned because of the dead body. That same day he is to re-dedicate his head; he is to consecrate to ADONAI the full period of his being a nazir by bringing a male lamb in its first year as a guilt offering. The previous days will not be counted, because his dedication became defiled.

When the Nazirite period ended because of corpse contamination it needed to start all over again. During Temple times, a Nazir that came into contact with a dead body was required to go through a seven-day purification via the waters of the red heifer (see Da – The Red Heifer). In this respect, the demands on the Nazir were more stringent than the corpse-contaminated priest, who, as in the case of a layman, underwent a seven-day purification, but did not have to bring any sacrifices. While the Nazir had to bring the sacrifices as seen below.¹⁰³

B Completion (6:13-20): This is the mitzvah for the Nazir when his period of dedication to ADONAI is over: he is to be brought to the entrance of the Tabernacle, where he will present his offering to ADONAI – one male lamb in its first year without defect as a burnt offering, one female lamb in its first year without defect as a sin offering, one ram without defect as peace offerings, a basket of matzah, loaves made of fine flour mixed with olive oil, unleavened wafers spread with olive oil, their grain offering and their drink offerings. The priest is to bring them before ADONAI, offer his purification offering (see the commentary on Leviticus  Al – The Purification Offering: Purified by Blood), his burnt offering (see Ai – The Burnt Offering: Accepted by God), and his ram as a sacrifice of peace offerings to ADONAI, with the basket of matzah. The priest will also offer the grain offering and drink offering that go with the peace offering. The Nazir will shave his dedicated head at the entrance to the Tabernacle, take the hair removed from his dedicated head and put it on the fire under the sacrifice of peace offerings (see Leviticus Ak – The Peace Offerings: At Peace with God). These sacrifices resemble the sacrifices offered by the priesthood on their day of ordination. When the ram has been boiled, the priest is to take its shoulder, one loaf of matzah from the basket and one unleavened wafer, and place them in the hands of the Nazir, after he has shaved his dedicated head. The priest is to wave them as a wave offering before ADONAI; this is set aside for the priest, along with the breast for waving and the raised-up thigh. Following that, the Nazir may drink wine.

This is the primary aspect of the Nazirite vow that cannot be kept today. Without a Temple, the Nazirite vow can never be properly completed. Therefore, one who understands the Nazirite prohibitions is never able to fully resolve his or her vow.

Summary (6:21): The Torah goes on to suggest that a Nazir completing his vow may well want to bring more than these minimum sacrifices. This is the mitzvah for the Nazir who makes a vow and for his offering to ADONAI for his being a Nazir. He should at least bring these in addition to anything more for which he has sufficient means. In keeping with whatever vow he makes, he must do it according to the mitzvah for the Nazir. It seems that most Nazirites could not even afford the minimum though. In Acts 21, Jacob (James) had four Nazirite believers in the community who could not pay their own expenses to complete their vow. So it was suggested that Paul pay for their expenses, and go with them to Jerusalem and complete his own vow (see the commentary on Acts Cn – Paul’s Advice from Jacob and the Elders at Tziyon).

Priests and Nazirites: But why would anyone want to be a Nazir? What was the allure of Nazirite life? What did it mean to be under a Nazarite vow? One cannot help but notice that the mitzvot of the Nazir bear a striking resemblance to several of the mitzvot of the priesthood. Just as the priesthood was forbidden to drink wine or any fermented drink when serving in the Tabernacle or Temple, so too the Nazir was forbidden any wine or fermented drink. Just as the priesthood was commanded to avoid ritual contamination through a human corpse, so the Nazir was forbidden. In fact, the Nazirite prohibition from corpse contact extended further that of the average priest. The average priest was allowed to become unclean for close relatives. Only the high priest was under purity restrictions as severe as the Nazirites (Leviticus 21:11; Numbers 6:7).

The parallels go even further. The priests were not allowed to uncover their heads or use a razor on their hair, but they were to trim it (Leviticus 10:6; Ezeki’el 44:20). The Nazirites were not allowed to use a razor or even trim their hair while under the vow. Obviously the priesthood and Nazirites share a similar status. The Torah even explicitly states that the high priest has been separated (nezer) by virtue of the anointing oil poured on his head (Leviticus 21:10-12). The Torah uses almost identical language to explain the Nazirite’s high level of purity (Numbers 6:6-7). Notice the identical construction of the Nazirite passage and the high priest passage. By virtue of their construction and content, the two passages clearly point to each other. Therefore, the Ruach Ha’Kodeah means for us to make a comparison between a priest and Nazir. Both high priest and the Nazir enjoy a status of separation called nezer which is theirs by virtue of a ritual marking on their heads. For the high priest, it is the anointing oil poured out on his head that grants him the nezer status. For the Nazir, it is the hair on his head that grants him the nezer status.

The Torah gives us another connection between the Nazirite and the priesthood and things on their heads. The engraved plate which the high priest wore was part of the priestly clothing. The words: Holy to the LORD were inscribed on it (see the commentary on Exodus Gc – Make an Engraved Plate: Holy to the LORD). During the period of his vow, the Nazirite is holy to the LORD (6:8). This is the same status attributed to the priesthood, especially the high priest.

A further parallel between priests and Nazirites is obvious in the list of sacrifices both are to present to ADONAI. The sacrifices the priests were to bring for their ordination are listed in Exodus 29 and Leviticus 8. They include a purification offering, a burnt offering, and a peace offering for ordination along with a basket of unleavened bread, cakes mixed with oil and wafers spread with oil. The sacrifices the Nazirite needed to bring at the termination of his vow included the same combinations.

Three would-be priests: What was the connection the Torah is emphasizing between the priest and the Nazir. Perhaps the Nazirite vow was the laymen’s response to the priesthood. To the average Israelite, the priesthood was inaccessible, because according to the Torah, only the descendants of Aaron qualified for the priesthood. Therefore, a Reubenite or a Simeonite found himself excluded from position among the priests of ADONAI. Perhaps the Nazarite vow was the next best thing, a sort of quasi-priestly status which could be attained by anyone who was willing to make the vow.

This may help to explain how Samuel the prophet rose to the office of high priest. He was not from the House of Aaron. It is likely that his formal adoption into the family of Eli granted him a position in Aaron’s house to take on the role of priest. But it is also possible that his status of being a Nazirite since birth allowed him priestly privileges which would have otherwise not have been available to him. At any rate, the connection between the priesthood and the Nazir is again emphasized in the story of Samuel.

John the Baptist was another Nazir from birth. Unlike Samuel, John was already from a priestly family and was kosher to serve in the priesthood by any standard. However, like the Essene sect of his day, he opted out of participating in the Temple services with a politically compromised and morally corrupt priesthood. When he reached the age of priesthood (that is 30), rather than going to serve as a priest, he went to the Jordan River and baptized the multitudes in a “back to God” movement. Perhaps his lifelong status as a Nazir, was priesthood enough for him.

A third and particularly tantalizing Nazirite account is that of James the Righteous, the brother of the Master. Eusebius quotes Hegesippus in his ecclesiastical History regarding the martyrdom of James. He writes, “James drank no wine or intoxicating liquor; no razor came near his head. He alone was permitted to enter the Holy Place, for his garments were not of wool but of linen. He used to enter the Sanctuary alone, and was often found on his knees beseeching forgiveness for the people . . .” This text raises an intriguing problem. We find here a very strong and early tradition about James that places him inside the Temple Sanctuary, which was forbidden to all except for the priesthood. How is it that James, a man descended from the House of David and the tribe of Judah was allowed access to the Sanctuary where only the priests were allowed? How is it that we find James clothed in linen garments, that is priestly garments, praying inside the Temple proper? Is it because James was a Nazir, and as a Nazir, he obtained some kind of quasi-priestly status? We must either accept it as so, or reject the tradition of Hegesippus altogether. Regardless of which one we choose, we cannot ignore that once again a connection between priest and Nazirite has been drawn.

The Torah itself goes on to tie the priesthood and the Nazirite more tightly together by following the passage about the Nazarites with the priestly benediction (see Bb – The Aaronic Blessing). It seems to be an awkward association unless there is some connection between the Nazarite vow and the priesthood.¹⁰⁴

Nobody is saved by making and keeping a vow. Salvation is the gift of ADONAI to those who believe (Ephesians 2:8-9), not a reward to those who behave. However, there are some people who are led by the Lord to make special vows to God; not to get something from Him but to give something to Him. And as long as those vows don’t contradict Scripture, they can be blessed by YHVH (Psalm 22:25; 50:14; 61:5 and 8, 76:11 and 116:14). People will make vows to God just so He’ll get them out of trouble (Psalm 66:13-14); Jonah 2:9), and some of these people will forget their promises when they’re safe and comfortable again. But it’s a dangerous thing to make promises to God and not keep them (Ecclesiastes 5:1-7).¹⁰⁵

Dear Heavenly Father, Praise You for being such a wonderful Heavenly Father. Thank You for the joy of being able to offer back to You the spiritual sacrifice of praise.  You also, as living stones, are being built up as a spiritual house- a holy priesthood to offer up spiritual sacrifices acceptable to God through Messiah Yeshua (First Peter 2:5). You, God, are so worthy of our praise! Through Yeshua then, let us continually offer up to God a sacrifice of praise – the fruit of lips giving thanks to His name (Hebrews 13:15).  What a privilege it is to have a loving relationship with You as our Heavenly Father and a joy to follow and obey all You say in Your Holy Word. Thank You for being willing to live within those who love You.  Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). You are awesome and I thank You for letting me, though I may not be a Levite, to offer sacrifices of praise to You! In Yeshua’s holy name and power of His resurrection. Amen

The Suspected Adulteress
5: 11-31

The suspected adulteress DIG: Why was this strange mitzvah required for a woman suspected of adultery? Why was the woman’s head uncovered? Why was the “holy water” holy? Why was it mixed with dust from the Tabernacle floor? Why was the oath written on a scroll then erased in the bitter water? Why was it so important? What was the lesson?

REFLECT: Is it possible for a marriage to recover after adultery? How so? What effect do you think this ritual would have had on the rest of the community? What effect do you think it may have had on the woman in question, or her marriage if she was found innocent? Why do you think this ritual did not apply if a man was unfaithful to his wife? Or did it?

The priest would take the case out of the hands of a human court,
and placed it in the hands of God.

The ritual of bitter water flows naturally after the mitzvah of sending the unclean out of the camp (to see link click Ax – The Purification of the Camp), and the mitzvah of confessing one’s sin (see Ay – Restitution and Repentance). The scene pictured here was an irate husband who suspected that his wife had been unfaithful. Having no proof, his only recourse was to bring her to the Tabernacle where she underwent the ordeal of bitter water. The priest would make her drink a potion consisting of holy water to which dust from the floor of the Tabernacle and a scroll containing a curse had been added. The curse spelled out the consequences. If she was guilty, her womb shriveled up and wasted away, and she would no longer be able to conceive. If, however, the bitter water had no effect on her, she was declared righteous, her womb would be fruitful and she was blessed to conceive and bear children.⁸⁹ This section is clearly connected with the previous one by the repetition of the word translated unfaithful. In previous teaching, we looked at a case where a person, who defrauded or robbed someone else, committed an unfaithful act against God (5:6). Here we see a case where a wife was thought to be unfaithful to her husband. The same Hebrew word, ma’al, is used in both cases.

A The case (5:11-14): ADONAI said to Moshe, “Tell the people of Isra’el, ‘If a man’s wife goes astray and is unfaithful to him; that is, if another man goes to bed with her without her husband’s knowledge, so that she becomes unclean (see the commentary on Leviticus Bk – Ritually Clean and Unclean Animals) secretly, and there is no witness against her, and she was not caught in the act; then, if a spirit of zealousness comes over him, and he was zealous for his wife, and she has become unclean – or, for that matter, if the spirit of zealousness comes over him, and he is zealousness of his wife, and she has not become unclean. 

The Hebrew root qinah combines the two concepts of jealousy and zeal. So, zeal, or zealousness, meaning a passionate devotion to, would be a better term to use than jealous, which has negative, even petty connotations. Therefore, a husband’s zealousness would burn for his wife, just as ADONAI is zealous for His wife. YHVH is making an important point here. By making provision for the proper expression of a husband’s zealousness, Ha’Shem is teaching us that zealousness for the right reason is not wrong. Because God and Isra’el are viewed as married, Isra’el is viewed as the wife of ADONAI (Deuteronomy 5:1-3, 6:10-15, 7:6-11; Isaiah 54:1-8, 62:4-5; Jeremiah 31:31-34; Ezeki’el 16:8; Hosea 2:14-23). For that very reason, ADONAI declares that He is a zealous God (Exodus 20:5)! God has a right to be zealous over what is rightfully His, and the husband, in this analogy, also had every right to be zealous over what was rightfully his.

Dear Heavenly Father, Praise You, that You are a just and fair God. You give respect to both men and women and You offer a fair way to protect both of them. It is so wise to put the final verdict into Your hands. Thank You, for protecting women in many ways! Under the Torah, You lovingly made provision for women who were trapped in marriages with hard- hearted husbands. You gave protection for women who had been sold into slavery as slave brides but then were not wanted. You gave three mitzvot for providing for a slave wife. Since legal protection is provided for a slave wife, how much more would it apply to a free wife in Isra’el? Whoever purchased and married a slave woman had to provide her with “food” (the Hebrew word signifies high-quality food), “clothing”, and “marriage rights” (probably a reference to regular marital relations so that she could have children). If the husband violated his responsibility to make such provisions, he was to let his wife “go out free”. Which can mean no less than formal divorce (Exodus 21:7-11). The point being, that if this woman, sold as a slave-wife, is no longer to be a wife, she cannot be kept as a slave on the pretext that she is the man’s wife. Instead, she is to be given her freedom.

There are more ways you protect women. You protected prisoners of war whom men no longer desired to be their wives. According to Moses, even a woman who was taken as a wife from the spoils of war was to be given legal protection. If her husband became dissatisfied with her, he had to treat her as he would a wife from his own people. He was not allowed to subject her to brutal treatment. Instead, the mitzvah required him to give her a certificate of divorce (Deuteronomy 24:1).

You also so graciously protected women who were no longer loved. It is noteworthy that the mitzvah in Deuteronomy 24:1-4 apparently did not require the husband to prove that he had valid grounds for the divorce. Neither did it subject either the man or the woman to community discipline. The only restriction was that the man who divorced his wife forfeited his right to remarry if she married someone else in the interim. We can probably safely conclude, however, that the husband is not making a public accusation of adultery. The mitzvah of Moses required death for adulterers, not a provision of divorce (Deuteronomy 22:22).

Thank You, Ruach, for guiding Paul to address new protection for women when he answered new questions from the Corinthian believers (First Corinthians 7:10-16). Father, You designed marriage to be a loving covenant that lasts forever, but if hard, heartedness, causes the marriage not to last, You, God, are righteous and fair and make provision for the one who is abused. Praise You always for your purity and holiness that are wrapped in Your love and wisdom. In Yeshua’s holy name and power of His resurrection. Amen

The first interesting point about this passage is that it teaches compassionate sensitivity toward both the husband’s and the wife’s needs. The need of the husband in this case was to claim his zealousness regarding the possibility of his wife’s unfaithfulness with another man. Should the husband passively ignore the sin? The Torah answers with a resounding, “NO!” It fights off a potentially dangerous situation caused by the unchecked zealousness of the husband, by outlining a judicial process to see if his fears were justified or not.

The Sages make it clear that the suspicion must be warranted. Though no witness to an illicit act was required (5:13), there must have been at least a witness to ascertain that the woman had the opportunity to commit adultery by being secluded with another man. A simple suspicion of adultery was not sufficient cause for the ritual. Furthermore, per the interpretation of the Sages, the words: he was zealous for his wife (5:14) are understood to mean that he had expressed his zealousness to her and explicitly warned her about being seduced with a certain man (Chofez Chaim 1:2). If after being warned, she had secluded herself with him, then there was certainly cause for suspicion. Accordingly the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law), the Sages of the Second Temple ear would only allow a trial if these criteria had been met.⁹⁰

B Preparation of the ritual (5:15-18): The husband was to bring his wife to the priest, along with a grain offering for her. It was unlike other grain offerings (see Leviticus Aj – The Grain Offerings: Dedicated to God) because it was a grain offering for zealousness, a grain offering for remembering, for recalling guilt to mind (5:15). The function of every offering was to bring a person near (korban) to ADONAI. This was usually a positive experience. The person bringing the sacrifice, even when it was a purification offering (see Leviticus Al – The Purification Offering: Purified by Blood) or guilt offering (see Leviticus Am – The Guilt Offering: Evidence of Repentance), did so to purposely draw near to God. In this case, the grain offering for zealousness was brought to bring his wife near to God. He brought it on her behalf for either vindication or condemnation. The offering was a reminder of the iniquity with which she had been charged. Because of the nature of the sacrifice, it was made of two courts of barley flour (the cheapest of flours), on which he has not poured olive oil or put frankincense.

The priest will bring her forward and place her before ADONAI, that is, at the gate of the Tabernacle (see the commentary on Exodus Ez – The Gate of the Tabernacle: Christ, The Way to God). In the Second Temple era, she would have been brought to the Nicanor Gate in the Court of the Women as seen here. He will put holy water probably taken from the bronze basin (see Exodus Fh – The Bronze Basin: Christ, our Cleanser) in a clay pot and then he will take some of the dust on the floor of the Tabernacle and put it in the water (5:16-17). The holy water was not holy because it was blessed; it was holy because it was Tabernacle water. Though the woman, in her state of suspected uncleanness, was not allowed to tread the sacred ground of the Tabernacle, the sacredness of the Tabernacle was brought to her, so to speak.

Then, the priest will place the woman before ADONAI, unbind the woman’s hair. This was probably understood as a symbolic act representing the vulnerability of her married status. As she stood before God, she no longer stood under her husband’s authority, but before God alone. After that, the priest put the grain offering for zealousness in her hands while he had in his hand the cup of bitter water and cursing (5:18). This was equivalent to the laying on of hands that was performed with an animal offering. The grain offering is invested with her identity. It will be waved before ADONAI with its memorial portion going onto the bronze altar (5:25). Through the grain offering, she will be vicariously brought into the presence of the LORD where He will decide regarding her innocence or guilt. Only after the offering up of the grain offering for zealousness was she to drink the bitter water.⁹¹

Many have noticed similarities between the ritual of the wife drinking the bitter water and the story of Isra’el’s golden calf apostasy (see Exodus Gu – They Gave Me This Gold, I Threw It into a Fire and Out Came this Calf). There, Moshe mixed water with the dust of the golden calf, which had been ground into powder. The dust presumably functioned as a trial by ordeal and brought punishment upon the Israelites who were guilty of worshiping the idolatrous golden calf, just as the waters of bitterness brought judgment upon the unfaithful wife here in Numbers 5. Jeremiah also used the imagery of Isra’el bringing judgment on itself by drinking the poisonous water of its idolatry (Jeremiah 9:15 and 23:15).

As far as the wife was concerned, if she was innocent, she needed to have her name cleared of any suspicion. This ritual was provided for such justice. It actually protected her from the lynch-mob mentality of an angry community or zealous husband. The priest would take case out of the hands of a human court and placed it under divine judgment.⁹²

Why is there no trial of bitter water for men when a wife suspected her husband of adultery? In the Dispensation of Torah (see the commentary on Exodus Da – The Dispensation of the Torah), a man had the right to issue a certificate of divorce, but the wife did not. Even if she suspected him of adultery, she could not divorce him, whereas he could divorce her on those same grounds. Therefore, the trial of bitter water was meant to prevent divorce. Most likely this ritual doesn’t sit well with us, but we must remember that YHVH treated people differently in different Dispensations. It was all part of His progressive revelation. Lastly, we must remember this mitzvah was an attempt to save a marriage by exonerating the wife who was falsely accused.⁹³

C The oath-spoken curse (5:19-24): The wife was required to take an oath in the name of ADONAI. The Oral Law allowed her to back out and refuse to take the oath. If she did, she was to be given a certificate of divorce without payment of any of her wedding contract’s alimony terms. Even with her confession, she could not be stoned for adultery because, as had already been determined, there were no witnesses to testify against her in a court of law (Numbers 5:13; Deut 19:15).

The priest will make her swear by saying to her, “If no man has gone to bed with you, if you have not gone astray to make yourself unclean while under your husband’s authority, then be free from this bitter water and cursing. But if you have in fact gone astray while under your husband’s authority and become unclean, because some man other than your husband has gone to bed with you” then the priest is to make the woman swear with an oath that includes a curse; the priest will say to the woman, “may ADONAI make you an object of cursing and condemnation among your people by making your womb shrivel up and waste away and your abdomen swell! May this water that causes the curse go into your inner parts and make your abdomen swell and your genital area will distend (and she would no longer be able to conceive, a disgrace in the Jewish community)!” – and the woman is to respond, “Amen! Amen!” This confirmed the acceptance of the curse (Deut 27:15-26; Numbers 5:13). Then the priest is to write these curses on a scroll, wash them off into the water of embitterment and make the woman drink the water of embitterment and cursing – the water of cursing will enter her and become bitter. This mitzvah is the only explicit instance in Scripture of trial by ordeal. After the Temple was destroyed, the ritual was abolished.⁹⁴

According to the rabbis, the priest would encourage her to confess by adding these words, “Wine can be responsible for much, or foolishness can be responsible for much, or childishness can be responsible for much. Many have been guilty before you and were swept away (when they refused to confess and then drank the bitter water). Do not cause the great Name to be blotted out in the water of bitterness.” Then he told her of the affair of Reuben with Bilhah (Gen 35:22), and of Judah with Tamar (Gen 38:15ff). They confessed and inherited life in the next world.⁹⁵

B Execution of the ritual (5:25-28): Then the priest is to remove the grain offering for zealousness from the woman’s hand, wave the grain offering before ADONAI and bring it to the bronze altar. The priest is to take a handful of the grain offering as its memorial portion and make it go up in smoke on the altar; afterwards, he is to make the woman drink the water. When he has made her drink the water, then, if she is unclean and has been unfaithful to her husband, the bitter water would have an immediate effect on her. The water that causes the curse will enter her and become bitter, so that her abdomen swells and her womb shrivels up and wastes away; thus, she would be barren and become an object of cursing among her people. Though the Torah only specifies that her womb shriveled up and wasted away, the Sages assure us that the effect was fatal. She had barely begun to drink before her face turned yellow, her eyes bulged and her veins swell. They say, “Take her away!” Take her away!” so that the Temple court will not be made unclean [by her corpse] (m.Sotah 3.4). According to the traditional understanding, the man who committed adultery with her also died the same death. Since their sin was in secret, it could not be prosecuted by a court of law. Thus, their verdict was handed to them by Heaven, but only after the woman was given ample opportunity to confess and repent.⁹⁶

But if the woman is not unclean but clean and innocent, then the water had a different effect on her. Rather than having her womb shrivel up and waste away, her womb would be fruitful and she was blessed to conceive and bear children.

Now let’s consider some of the issues involved in this ritual. There’s no record in Scripture that any husband ever used it, or that any accused wife asked for it. Perhaps the very existence of this ritual provided a barrier to adultery and a warning that sin would be found out. There were clearly some built-in roadblocks that would make a husband hesitate to rush to the priest and ask for his wife to undergo this ritual. To begin with, it was a public event, performed at the gate of the Tabernacle, and the whole camp would know about it. Would a husband want to expose his marital problems openly, especially when he couldn’t know the results of the ritual? Furthermore, what transpired there told something about the husband as well as the wife. If the husband loved his wife and was deeply hurt by her possible infidelity, why would he want to expose her publicly? But if he didn’t love her and only wanted to hurt her, he might be embarrassed and proved wrong. A wise man would think twice (maybe three or four times) before having his wife judged in this way.⁹⁷

A The mitzvah (5:29-20): This is the mitzvah of zealousness: when either a wife under her husband’s authority goes astray and becomes unclean, or the spirit of zealousness comes over a husband and he becomes zealous for his wife, then he is to place the woman before ADONAI, and the priest is to deal with her in accordance with all of this mitzvah.

Postscript (5:31): The husband will be clear of guilt, but, if guilty, the wife will bear the consequences of her guilt. However, if she is innocent, her name and standing will be cleared before the whole community. The purity and sanctity of the community was thereby assured, so that the nation would be prepared to move out from Sinai to the Promised Land and experience the fullest blessing of ADONAI.

The Torah and the Bitter Water: In a spiritual sense, we are all like the woman who stood accused. The holy water we drink is the water of the Torah. It is water from the Tabernacle in heaven, mixed with the words of the Scroll. Those words will either exonerate us or condemn us, depending on our innocence or guilt. Unfortunately, we are all guilty. All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away (Isaiah 64:6). The words of Torah can only condemn us. This was the ministry of the Dispensation of Torah. To the guilty, the words or the Scroll are poison, resulting in death. In Messiah, however, our old nature has already died. We know that the curse of the Torah has already been met. Having confessed our sins and have become a new creation in Messiah, we are able to strand the trial of bitter water with confidence. For us then, the bitter water is not bitter water, but holy water. It is not a ministry of death; but a ministry of life. Rather than working death within us, a life has been conceived within us . . . Messiah’s life.⁹⁸

Restitution and Repentance
5: 5-10

Restitution and repentance DIG: How the restitution for sin(s) against ADONAI, against man as well? When is confession of sin inadequate? If your victim is no longer able to receive restitution, to whom should the restitution be paid? When should it have to be paid to the priesthood? How do the commandments regarding terumah teach us about “tithes and offerings” today? How do we know that our transgressions will always be forgiven?

REFLECT: What are the two steps required in this passage for restoring relationships with our brothers and sisters? Why do you think ADONAI required(s) someone to make restitution? Do you think this principle can be applied to other areas of life today? Explain. What is the first step toward repentance? To whom should we confess our sins? When might it be necessary to confess “one to another?”

A sinner should turn back from his sin, and should confess his misdeed before God.

It is a mitzvah of the Torah to confess our sins and repent from them. Sin is a transgression of the Torah. When we sin, we are not to remain in the sin, nor are we to passively accept the fact that we are sinners (Isaiah 64:5). We are to strive against sin. We must humble ourselves and confess the sin and then turn away from it. Therefore, it is a sin to leave a sin unconfessed! One sin leads to another.

The Chofetz Chaim explains the mitzvah of confession and repentance this way: A sinner should turn back from his sin, and should confess his misdeed before YHVH as Scripture says: When a man or woman commits any kind of sin against another person and thus breaks faith with Adonai, he incurs guilt. He must confess the sin which he has committed (5:6-7a). This means a confession in words before the blessed God. He is to say from the depths of his heart, “I beg You (LORD): I have sinned, done wrong, and acted criminally before You. This I did (and he is to describe the sin in detail); and here I have regretted my deed and become ashamed of it. Never will I go back and do this thing again.” The main element is remorse of the heart, in truth, over the past and one must take it upon himself not to do such a thing ever again (the Jews do not believe they have a sin nature). This confession is the essential part of repentance; but the more one confesses, the more praiseworthy he is (Chofez Chaim).⁸⁵

The rabbis teach that even the smallest sin should be confessed. They contend that this confession should be made privately, but audibly, directly to God. King David said: I acknowledged my sin to You, and my iniquity I did not hide, I said, “I will confess my transgressions to ADONAI; and You forgave the guilt of my sin.” Selah (Psalm 32:5). John, the beloved apostle, says: If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness (First John 1:9).

Dear Heavenly Father, Praise Your gracious kindness that forgives our sins when we confess (First John 1:9). Sins are like a heavy burden and You are so very merciful to take the burden of our sin from those who love You. You can’t just bury it, for sin‘s punishment, a death must be paid. Your faithful love put our sin and shame on Yeshua and then marvelously You gave Messiah’s righteousness to all who love You! He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). That is such a fantastic gift! You are so worthy of our love! Not only are our sins forgiven, but then to also receive Messiah’s righteousness is a gift greater than all the water in all the oceans of the world! There could be no greater gift than our sins forgiven and given Messiah’s Perfect righteousness!

Praise You for being so wise that You know the attitude of my heart. I know I get to heaven not by what I do, but what I believe (Ephesians 2:8-9). Real heart love for You, God, our wonderful Heavenly Father, is the key (Matthew 22:37-38). You will not open heaven’s door to just anyone. The Lord is not slow in keeping His promise, as some consider slowness. Rather, He is being patient toward you – not wanting anyone to perish, but for all to come to repentance. (Second Peter 3:9). Repentance is a first step in attaining salvation. It involves turning away from wrong and turning to God in love and trust as Lord and Savior. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation (Romans 10:9-10). Thank You for forgiving those who love You and repent. We love You and desire to always live to please You! In Yeshua’s holy name and power of His resurrection. Amen

Remorse for sin (5:6): There are some who think that reading admission of guilt has little or nothing to do with one’s feelings, that is just a formal statement of the wrong committed. They insist that a person does not need to “feel” guilty or remorse for his sin. Such thinking is based on the idea that feelings have very little place, if any, in our spiritual life. However, we need to remember that God gave us feelings. When we are angry, we feel angry; when we are happy, we feel happy. Subsequently, did not God also give us feelings that express the sense of guilt?

Furthermore, biblical scholars have done a lot of research on the different connotations of biblical words. One such Hebrew word is asham, meaning to be guilty. It seems hardly necessary to add that the one who commits sin and trespasses against YHVH is, or becomes, guilty. It can hardly be conceived that such a person would be innocent. ADONAI said to Moshe, “Tell the people of Isra’el, ‘When a man or woman commits any kind of sin against another person, acting unfaithfully against ADONAI, that person is guilty’ (5:6).” Thus, the text seems to be saying that the first step along the way of restoration is remorse for one’s sin.⁸⁶

When we find ourselves ensnared in habitual sins or locked into destructive patterns of behavior, it is good for the heart to seek out a trusted brother or sister in whom one can confide. Confess your sins to one another, and pray for one another so that you may be healed (James 5:16). By confessing our transgression to a trusted friend and expressing our deep remorse over our behavior, a level of accountability is introduced.

The mitzvah of confessing our sins before YHVH is one we can carry out confidently in Messiah. Thanks to the sacrifice of Messiah (see the commentary on The Life of Christ, to see link click Lv – Jesus’ Second Three Hours on the Cross: The Wrath of God), we know that our confession and repentance will always be received He made you alive together with Him, having forgiven us all our transgressions (Colossians 2:13).

When we sin against another person, causing them some loss, it is not adequate to merely confess the sin to God. We must confess the sin and repent by making restitution. In most cases our restitution should include a sincere confession and apology to the individual we have wronged. We must seek their forgiveness before we seek God’s. However, if it may happen that the person we have wronged has not suffered a loss, is unaware of the offense committed against them and would be unnecessarily hurt to hear one’s confession. In such cases, we might weigh the situation carefully. Seek counsel and prayer. It may not be best to wrong them further by revealing our malice toward them. In most cases, however, the clear and certain thing to do is to seek out the person you have wronged and apologize.

Agreeing with God (5:7a): After remorse and the admission of guilt from a repentant heart, the Bible teaches us to confess our sin. Confession and repentance work together. The Torah says: He must confess the sin which he has committed and repent (5:7a). When John called Isra’el to be baptized as a sign of repentance, they came to be baptized by him in the Jordan River, confessing their sins (Mark 1:5).

Adding twenty percent (5:7b): Along with the apology comes restitution. And he must make full restitution for his guilt; add twenty percent, and give it to the victim of his sin (5:7b). We have already learned the mitzvah of restitution in Leviticus 6:5. The same mitzvah is repeated here with two additional details. First, we learn that confession and repentance is part of a process.

Giving the Terumah (5:8-10): Second, we learn that if a victim is no longer available and he has no kinsman redeemer to whom the restitution can be paid (Leviticus 25:25-31), then it was to be given to the priesthood as if it was terumah. Terumah was the sacred portions separated out from the crops such as the tithe and the first fruits. The Torah goes on to lay down the mitzvah about the transfer of the terumah: But if the person has no relative to whom restitution can be made for the guilt, then what is given in restitution for guilt will belong to ADONAI, that is, to the priest – in addition to the ram of atonement through which atonement is made for him. Every contribution which the people of Isra’el dedicate and present to the priest will belong to him. Anything an individual dedicates will be his own [to allocate among the priesthood], but what a person gives to the priest will belong to him.

In its simplest reading, this passage teaches that the terumah portion given to the priests becomes the property of the priesthood. Another reading, based upon the use of pronouns in this passage, teaches another important rule. One might read it as if the first two possessive pronouns refer to a farmer (for example) who is giving the priest the terumah. In that case the passage means to teach us that the terumah portions of the farmer’s crop belong to him until he gives it to the priest. The priest cannot come and demand his portion or help himself to it. The terumah would not be his until the farmer had willingly given it to him.

Shepherds would do well to remember this mitzvah. People in leadership positions often look at people’s salaries tithes as if it were already their own. They begin to anticipate it, and if it does not arrive on time, or if it’s smaller than they felt it should be, they become angry. It is not uncommon to hear congregational leaders beat the sheep over such matters. In extreme cases, the leaders want people’s bank account information so they can draw out the “proper” amount. This kind of behavior presupposes that the money rightly belongs to the congregation. However, if the priests could not lay claim to the terumah until it was voluntarily given to them (even though it was mandated by the Torah), how much less should today’s leaders lay claim to people’s money (which is not mandated by the Torah). It does not belong to the leadership until the person gives it to the ministry. Thus, Simon Peter said to Ananias and Sapphira, “Before you sold it, the property was yours; and after you sold it, the money was yours to do as your pleased” (Acts 5:4a).⁸⁷

What is striking about this mitzvah is the identification of wrongdoing against another person is compared with acting unfaithfully against ADONAI (5:6). Harming or unjustly taking from another person in the community is an act of human injustice, but it is also an act that breaks the relationship with YHVH. This moral guilt, like ritual impurity (see the commentary on Leviticus Bk – Ritually Clean and Unclean Animals), also threatens the holiness of the community. But also like ritual impurity, there is a process by which the guilt can be atoned for and forgiven. The involvement of the priest in the process of restitution provides a tangible reminder that the holiness of God is intricately connected, not only with what went on in the Tabernacle, but also with the everyday business and commerce of human interactions. To wrong another human being is to threaten the health and well-being of the whole community and its relationship with Ha’Shem.⁸⁸

Purifying the Camp
5: 1-4

Purifying the camp DIG: What is the object lesson in these verses? What were the three areas of defilement that would cause a person to be put out of the camp? What should the modern reader be impressed with? What is especially important to see in the first ten chapters of Numbers?

REFLECT: What do we learn here about God’s expectation for us to walk in purity before Him? Are you walking in purity before God today? Ask ADONAI to show you if there is anything in you that offends His presence in your life? Confess your sin and ask Him to give you complete victory over it.

The focus now shifts from safeguarding holiness among the priesthood,
to safeguarding holiness among the people.

The preparations for beginning the march toward the Promised Land now move out from the Tabernacle and its Levitical and priestly personnel, to the purity and holiness among all the people of Isra’el in the twelve tribes who were gathered around the center of the camp.⁷⁹ In the Dispensation of the Torah (see the commentary on Exodus, to see link click Da – The Dispensation of the Torah), skin diseases, especially open sores, were among the three prominent factors (along with oozing discharges and contact with a dead body) that rendered a person unclean. Such persons were regarded as unfit to be in the holy community and were potential contaminants of the Tabernacle and the pure worship of ADONAI. They were to be excluded from the community during the period of their disease. These brief verses use the Hebrew verb salah, meaning to send away or expel, no fewer than four times. The emphasis on this strong verb points to the seriousness of the situation: such people must be expelled.⁸⁰

ADONAI said to Moshe, “Order the people of Isra’el to expel from the camp (until healed by God) everyone with tzara‘at” (see the commentary in Leviticus Bw – Holiness and Tsara’at). The unclean were expelled from the camp because YHVH was dwelling in the midst of it. The book of Revelation uses the same ideas to explain the New Jerusalem: God Himself will be with them; He will wipe away every tear from their eyes, and death shall be no more . . . but nothing unclean will enter it (see the commentary on Revelation Fv – Nothing Impure Will Enter New Jerusalem). In anticipation of the heavenly consummation, the early Church exercised discipline over its members who blatantly erred in practice of belief (First Corinthians 5:1-13; Second Corinthians 6:14 to 7:13; Second Thessalonians 3:14; Titus 3:10; Second John 10).⁸¹

Everyone with a discharge was also expelled from the camp. These discharges were primarily from the sex organs and were chronic in nature (see Leviticus Cl – Personal Discharge and Defilement). Again, these matters were tangible. The people who suffered from those maladies became living object lessons to the whole camp of the necessity of all of them to be “pure” in their approach to the LORD.

And whoever is unclean because of touching a corpse (see Da – The Red Heifer: The application). The ultimate, tangible sign of uncleanness was a corpse. The process of decay and disease in dead flesh were evident to all. Physical contact with a corpse was a sure mark of uncleanness. Normal contacts with others in the camp would have to be curtailed until proper cleansing had been made (6:6).

Both male and female you must expel; put them outside the camp; so that they won’t defile their camp.” The modern reader should be impressed with the fact that the various disorders that rendered one unclean – and hence expelled from the camp – affected men and women alike. The concepts of pure and impure, clean and unclean, cut across gender lines. The essential issue in all the mitzvot of purity in Isra’el was not magic or health or superstition; the great reality was the presence of YHVH in the camp. There could be no uncleanness where He dwelt. Ha’Shem’s constant dwelling in the Tabernacle needed to be matched by Isra’el’s diligence in keeping the camp pure. The last words of 5:3 are dramatic in their presentation: where I live among you.⁸² These words would give rise to the term Sh’khinah, the idea that God’s presence was “centered” in the Tabernacle, specifically in the Most Holy Place, and between the cherubim.

Numbers 5:4 reports the immediate response of the people, in line with the atmosphere of dutiful obedience throughout the first ten chapters. The people of Isra’el did this and put them outside the camp – the people of Isra’el did what ADONAI had said to Moshe.⁸³ It is with sadness, however, that the we will recall this positive obedience later in the book when we read of Isra’el’s failure to obey the LORD’s commands.

When our Lord ministered on the earth, He ignored the mitzvot of uncleanness and touched lepers (Luke 5:12-15), healed a woman with an issue with blood (Luke 8:43-48), and He even touched the dead (Luke 7:11-17; 8:49-56). The touch of the Great Physician brought healing to the victims, but didn’t defile the Son of God. It was only when He died on the cross that He bore our defilement and the awful “disease” of our sin (First Peter 2:24; Isaiah 53:4-6). Therefore, the Kingdom of Heaven is now open to all who repent of their sins and believe in the Gospel.⁸⁴

Dear Heavenly Father, Praise You that You always are, always have been and always will be totally and perfectly pure. You never have the slightest unclean thought or action. Your home in heaven is free from all illnesses. You never catch a cold, get covid or grow tired. When Yeshua touched the leper (Mark 1:40-45), He was not made unclean, but rather the unclean leper was healed (Luke 5:12-16). Purity for You is an intrinsic part of who You are. No sin can enter heaven. Not even the slightest sin can sneak in. And nothing unholy shall ever enter it, nor anyone doing what is detestable or false, but only those written in the Book of Life (Revelation 21:27).

Thank You that when I repent and turn away from my sins, You forgive me (1 John 1:9). Praise You for Your great love that willingly went to the cross to suffer the pain and shame on my behalf because of my sins. Focusing on Yeshua, the initiator and perfecter of faith. For the joy set before Him, He endured the cross, disregarding its shame; and He has taken His seat at the right hand of the throne of God (Hebrews 12:2). Thank You so very much for not only taking away my punishment, but for also giving me Your righteousness so I could live forever in heaven. You are so very wonderful and Awesome! He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). I love You and want to live with purity in my attitudes, thoughts and actions. In Yeshua’s holy name and power of His resurrection. Amen

Preparing for the Triumphal March
5:1 to 10:10

The preparations for beginning the march toward the Promised Land now move out from the Tabernacle and its Levitical and priestly personnel at the center to issues of purity and holiness among all the people of Isra’el and the twelve tribes who were gathered around the center of the camp. The focus shifts from safeguarding the holiness among the priesthood to safeguarding the holiness among the people.

The concern for purity is an important concept in the TaNaKh that many modern readers do not understand. Purity in ancient Isra’el meant being free from any physical, moral, or ritual contamination. Impurity came about through such things as conduct with a corpse, the involuntary flow of blood or semen, certain skin diseases (see the commentary on Leviticus, to see link click Bv – The Test of Tsara’at), or the eating of prohibited foods. Impurity was not sin and could always be removed through various ritual washings, waiting periods, and offerings. These purity mitzvot touch on matters involving food, sex and marriage, family relationships, business practices, physical abnormalities, and abhorrent worship practices of other gods and nations. No single principle or concept can explain all the aspects of these purity mitzvot, but they all relate in some way to preserving certain boundaries of holiness within the community of God’s people, which was sacred by virtue of God’s presence in its midst.

Purity mitzvot did not make distinctions strictly along the lines of class, ethnicity, gender, or race. All segments of Jewish and Gentile society were capable of being rendered pure or impure. Yeshua is certainly portrayed in the B’rit Chadashah Gospels as reaching out to heal and restore people whose condition had rendered them unclean: he cleansed lepers, healed the woman who had suffered from a flow of blood, raised the dead, and ate with sinners. But as the early Messianic community moved out of the orbit of Jewish society and became more and more a religion of Gentile converts, the specific Jewish mitzvot of purity became less and less applicable in the emerging Gentile communities (see Acts 10 and Galatians 2).

Our modern inability to appreciate or even understand how purity systems work is a barometer of how far away we are as a culture and society from having a notion of the reality of a holy God as a truly defining center in our lives and communities. We are not able, nor should we try, to reconstruct the ancient biblical purity system in our modern society. But as faithful people of God, we need to find ways by which the holy reality of a living and loving God at the center of our lives and our universe may more deeply shape and guide us as individuals and communities.⁷⁸

The Clan of Merari
4: 29-49

The clan of Merari DIG: What were the duties of the Merarites. How did they compare to the Kohathites? The Gershonites? Given the mobile nature of the Tabernacle, how important would the work of the Merarites be in the religious life of the Israelites? What order did the different clans work when going on the march? What was the order when the Levites assembled the Tabernacle?

REFLECT: What does this passage teach us about how God has given us each different responsibilities and called us to work together for His glory? What part does He want you to play? Who takes care of the physical aspects of worship in your church or Messianic congregation. How can you show your appreciation to them this week?

The Merarites were responsible for transporting the framework of the Tabernacle.

Similar phrasing to the other two-family units can be seen in this section, with instructions that the family of Merari was to have their principle ministry with the frames, crossbars, sockets, cords, and other equipment. Their ministry was important as that of any other family group; for without it the more desirable, prestigious work of the Tabernacle couldn’t have been done. Hence, the Merarites could take an interest even in the placing of a post, a peg, or a socket. Not that each of these items was a distinct, suitable “type of Messiah,” but because the worship of ADONAI could not proceed – nor could the camp move out or be set up – unless the Merarites were doing their holy work.⁷³

The clan of Merari (4:29-33): As for the descendants of Merari, take a census by clans and families of all those between thirty and fifty years old, all who will be assigned the work of serving in the Tabernacle. The Kohathites had already removed the holiest items, which they themselves were solely responsible (to see link click At – The Clan of Kohath). Then, the Gershomites removed the coverings, exposing the framework. The Merarites entered next, doing the heaviest work of dismantling, packing, and unpacking the frameworks for the Tabernacle and outer court. Although Gershon was Levi’s firstborn, Kohath received the honor of caring for the holiest things. Gershom, however, is still honored by placement at the head of this new parashah Nasso (see Au – The Clan of Gershom). When going on the march, the Kohathites would first remove the holiest things, which they themselves shouldered. Then the Gershomites would remove the coverings, exposing the framework. Only then would the Merarites, doing the heaviest work, dismantle, the framework for the Tabernacle and outer court. When they reached their destination, this process would be reversed.⁷⁴

Their service for the Tabernacle was to carry the frames, crossbars, posts and sockets of the Tabernacle; also the posts for the surrounding courtyard, with their sockets, pegs, cords and other accessories, and everything having to do with their service. The cords fastened the posts to the pegs. No pegs are mentioned in connection with the Sanctuary curtains; nor were they needed since the Sanctuary frame gave the curtains sufficient stability. You are to assign particular loads to specific persons by name. It was essential to label the numerous objects under their care, frames, sockets, pegs, crossbars, and posts.⁷⁵ Their ministry consisted in dismantling the framework, etc., packing it on the carts, guarding it on the journey, and reassembling it upon the arrival at the destination. Four wagons and eight oxen were needed to transport them all (7:8a). This is how the Merari families are to serve the Tabernacle when moving from one location to another. They were directed by Ithamar the son of Aaron the high priest. (4:31-34).

Census completed (4:34-45): The first census of the Levites was to determine the number of Levite males a month old and older (3:39) to redeem the firstborn of Isra’el (see As – The Census and Redemption of the Firstborn). The second counting of the Levites, seen here, was to determine those from age thirty to fifty who were eligible to assume their Levitical duties.

Moshe, Aaron and the community leaders took a census of the descendants of Kohath by their clans and families, all those between thirty and fifty years old who were part of the corps serving in the tent of meeting. Registered by their families, they numbered 2,750. These are the ones counted from the Kohath families of all those serving in the Tabernacle, whom Moshe and Aaron enumerated, in keeping with the order given by ADONAI through Moshe.

The census of the descendants of Gershon, by their clans and families, all those between thirty and fifty years old who were part of the corps serving in the Tabernacle, yielded 2,630, registered by their clans and families. These are the ones counted from the families of the descendants of Gershon of all those serving in the tent of meeting, whom Moshe and Aaron enumerated, in keeping with the order given by ADONAI.

The census of the families of the descendants of Merari, by their clans and families, all those between thirty and fifty years old who were part of the corps serving in the Tabernacle, yielded 3,200, registered by their families. These are the ones counted from the families of the descendants of Merari, whom Moshe and Aaron enumerated, in keeping with the order given by ADONAI through Moshe.

Summary (4:46-49): The summary gives us a sense of completion to the unit. The Hebrew style seems to allow the reader to enjoy a sense of “going full circle.” When the summary of actions of obedience is given as seen here, there is a sense in which the reader may derive some satisfaction.⁷⁶ The census of the Levites, whom Moshe, Aaron and the leaders of Isra’el enumerated by their clans and families, all those between thirty and fifty years old who were part of those working to serve and working to carry loads in the tent of meeting, yielded a total of 8,580 persons (4:46-48). The reader will discern a careful progression from the Kohathites, who deal with the most holy things inside the Sanctuary, to the Gershonites and Merarites, who care for the progressively less holy and exterior parts of the Tabernacle. This is in line with the concentric circles of holiness and danger that were a part of the Israelites camping arrangement. Just as there were concentric circles of holiness within the Tabernacle itself (moving from the Most Holy Place, to the Holy Place, to the courtyard), so there were concentric circles of relative holiness within the whole camp. The Tabernacle was at the center and was most holy, the circle of Levites and Aaronic priests which immediately surrounded it were next in the order of holiness, while the twelve tribes were all equidistant in signifying the least holy part of the camp.

But the Bible nowhere suggests that these degrees of holiness correspond to different levels of divine favor or value. These concentric circles of holiness didn’t have anything to do with divine esteem or favor; rather, it had to do so with danger. The one boundary that could not be crossed is sinful human encroachment into God’s holy space and prerogative. Every Israelite, whether priest, Levite, or common person, was subject to the danger of death which occurred when they violated sacred boundaries (see the commentary on Leviticus Bh – The Death of Nadab and Abihu). However, it was only with YHVH in their midst that Isra’el had a future. Without Him, they were lost (without Him, we are lost). That lesson would be learned more than once in the struggles of Isra’el’s wilderness wanderings.

In the meantime, Numbers 4 ends with a sweeping note of reassurance. According to ADONAI’s order they were appointed by Moshe, each one to his specific service or work. They were also enumerated, as ADONAI had ordered Moshe (4:49). The picture seemed rosy indeed as the Tabernacle and the people appear well instructed and in place.⁷⁷

Dear Heavenly Father, What an Awesome God and Father You are! How wonderful it is that You call those who love You to be Your children. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). How fantastic that You come to live within me. You do not leave me, but you abide with me and in me. The Spirit of truth . . . You know Him, because He abides with you and will be in you. . .  Yeshua answered and said to him, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:17, 23). Just like with Isra’el, it is only Your abiding presence in me that gives me a future. I love You! In Yeshua’s holy name and power of His resurrection. Amen

The Clan of Gershom
4: 21-28

The clan of Gershom DIG: What were the duties assigned to the Gershomites? How did they compare to the Kohathites? Given the mobile nature of the Tabernacle, how important would the work of the Gershomites be in the religious life of the Israelites? What does this passage teach us about treating the things of ADONAI with respect?

REFLECT: What are your spiritual gifts? Are you using them? How are believers like a spiritual Tabernacle? Who takes care of the physical aspects of worship in your church or Messianic congregation. Ask God to show you His particular purpose for your life. Ask God to help you know how to work more effectively with other believers for His Kingdom.

Parashah 35: Nasso (Take) 4:21 to 7:89
(See my commentary on Deuteronomy, to see link click Af – Parashah)

The Key People are Moshe, all the Levites, sons of Gershom, Merari and Kohath, the unclean, jealous husbands and their wives, Nazirites, Aaron, and the leaders of all the tribes.

The Scene is the wilderness of Sinai.

The Main Events include tasks for the Gershomites and Merarites, census totals for Levites, instructions to keep tsara’at (see the commentary on Leviticus to see link click Bv – The Test of Tsara’at) out of the camp, mitzvah of jealousy, Nazirite vows, the Aaronic benediction, altar dedication, offerings of the tribal princes, donations for the Levites, and Moshe entering the Tabernacle to hear ADONAI speak.

The Gershomites were responsible for the cloth, fabric and skins
that covered and enclosed the Tabernacle.

Nasso opens with a continuation of the numbering of the Levitical families. ADONAI said to Moshe, “Take a census of the descendants of Gershom also, by clans and families; count all those between thirty and fifty years old, all who will enter the corps doing the work of serving in the Tabernacle (4:21-22). The previous portion began this numbering process with the clan of Kohath (see At – The Clan of Kohath). The main function of the Levites was to guard the Tabernacle from the people and the people from the Tabernacle (see Ar – The Four Camps of Levites). With the living God in their midst, a step in the wrong direction might prove fatal (see the commentary on Leviticus Bh – The Death of Nadab and Abihu). The Levites camped around the Tabernacle to protect the Israelites from blundering into the Tabernacle and being struck down dead for inadvertent trespassing. Their encampment protected the Tabernacle from defilement and desecration.

Fundamental to their mission of guarding the Tabernacle was making sure that worshipers were in a state of ritual purity before entering. During the Second Temple era (called Herod’s Temple), Levitical guards checked those entering into the inner Temple area to determine if they had passed through the middle wall of separation and were in a state of ritual purity (see the commentary on Acts Cn – Paul’s Advice from Jacob and the Elders at Tziyon). In his vision of the New Jerusalem, John sees a City in which there is no Temple, for the whole City will be declared holy. The entire City is the Temple. Nothing unclean will be allowed to enter it. The nations will walk by its light, and the kings of the earth will bring their splendor into it. Its gates will never close, they stay open all day because night will not exist there, and the honor and splendor of the nations will be brought into it. Nothing impure may enter it, nor anyone who does shameful things or lies; the only ones who may enter are those whose names are written in the Lamb’s Book of Life (Revelation 21:24-27).⁶⁷

One of the main themes of this portion is Isra’el’s preparation to travel through the wilderness and enter the Promised Land. Among these preparations was the delegation of the various responsibilities among the Levites. It is important to note that in every case where a particular Levite family’s duties are described, the Bible says that those responsible are called mishmeret. This term comes from the root, shomer, which means to guard or to keep. The idea behind this root is protection. As applied to the work of the Levites, we see that God considered their ministry not to be one of meaningless physical labor, but rather, that of guarding, caring for, and protecting both the precious objects and precious calling. The precious objects were the Tabernacle and everything associated with its service. Not just anyone was entrusted with its care. It was a special family who could devote their entire lives to doing the work that ADONAI called them to do. And as we take joy in serving our Lord in what He has called us to do, I am sure they took great joy in their ministry also.

Dear Heavenly Father, Praise You for being such a wonderful Heavenly Father! It is a joy to minister before You, serving You in various ways! Taking care of Your Church is similar to the Gershomites taking care of the cloth, fabric and skins that covered and enclosed the Tabernacle. The physical labor to care for the church building is meaningful and a joy as we seek to provide a clean and orderly place where all may worship You Your holiness and Almighty power. Thank You that all may worship You as their Lord and Savior (Romans 10:9-10). All who love You are welcomed into Your family, for it is the heart that You look at (First Samuel 16:7). You are an orderly God and so we keep your house in order.  But let everything be done decently and in order (First Corinthians 14:40). How amazing that you put the stars in place and the planets in orderly orbits around the sun! You are a God of order in all you do and we delight in worshiping you in an orderly way. In the holy Name of Yeshua and the power of His resurrection. Amen

The Tabernacle was the sacred “home” where YHVH, the Divine Husband, met with His bride, Isra’el. Because of the special functions of the Tabernacle, the Levites were granted a unique privilege. The precious work was, of course, to function as priests in Isra’el. The Levites helped the Israelites come close to God and properly relate to Him. In return, ADONAI used the Levites to reveal some of His heart and mind to Isra’el, as well as to teach Isra’el the Torah.⁶⁸

The Gershomites were responsible for the cloth, fabric and skins that covered and enclosed the Tabernacle (4:21-28): Although Gershom was Levi’s firstborn, Kohathite received the first job assignment. Gershom was still honored, however, by placement at the head of this new parashah. Gershom’s duties concerned the physical work of dismantling, loading onto wagons, and reassembling the cloth, fabric, and skins that covered and enclosed the Tabernacle. The Kohathites had already removed the holiest items, which they themselves were solely responsible for. Now the Gershomites removed the coverings, exposing the framework. The Merarites entered next (see Av – The Clan of Merari), doing the heaviest work of dismantling, packing, and unpacking the frameworks for the Tabernacle and outer court.⁶⁹

ADONAI said to Moshe, “Take a census of the descendants of Gershom also, by clans and families; count all those between thirty and fifty years old, all who will enter the corps doing the work of serving in the tent of meeting (4:22-23).

The Gershom families are to be responsible for serving and for carrying the curtains of the Tabernacle, its covering, the fine yellow-orange leather covering (Exodus 26:14) above it, the outer veil (see the commentary on Exodus Fj – The Outer Veil of the Sanctuary), the curtains for the courtyard, and the curtains for the gateway to the courtyard (see Exodus Ez – The Gate of the Tabernacle: Christ, The Way to God), along with the ropes and all the utensils they need for their service; and they are to do the work connected with these things. Aaron and his sons are to supervise all the work of the Gershom clan in carrying loads and serving, and to assign them who is to carry what. This is how the Gershom clans are to serve in the Tabernacle. However, they were not to do their work alone. Even as they worked, Aaron was still responsible to see that their work was done properly. Hence, he delegated some of that responsibility to his fourth son Ithamar (4:24-28).⁷⁰

Three words are used in connection with their tasks. The first is abode, which, in this case, describes the physical work of dismantling the curtains, etc., loading them on wagons, and reassembling them in due course. In the story, one month earlier the Gershomies had been given two wagons and four oxen to carry the curtains, etc. (see Bd – Carts and Oxen for the Levites). The second word, here translated carrying (Hebrew: massa), is literally “a burden.” The third word is mismeret, which means guard duty, and indicated that the Gershomites were responsible for watching over the curtains, etc., as the coverings, exposing the framework of the Tabernacle traveled on the carts.⁷¹

The Spiritual Tabernacle: One of the best examples of this organization is found in the teaching of First Corinthians (see the commentary on First Corinthians Ch – Unwrapping Your Spiritual Gifts), Romans (see the commentary on Romans Dc – Responding to the Mercies of ADONAI: Spiritual gifts), and Ephesians (see the commentary on Ephesians Bf – The Gifts of Messiah to His Church) concerning spiritual gifts. There are many parallels between spiritual gifts and the organization of the Levites. To begin with, both have been given because ADONAI’s people are called to accomplish God’s work on planet earth. In the case of the Levites, it was to administer over the Tabernacle and the sacrifices (see Leviticus An – The Offerings from the Priests Perspective). However, the Body of Messiah is also a “Tabernacle” – we are a place where the glory of God reveals itself on earth. It is also a place where sacrifices are offered daily. Unlike the ancient Tabernacle, however, the Body of Messiah does not offer animals in order to become close to God by atonement or fellowship. Instead, we are to offer ourselves as a living sacrifice, set apart for God, continually presenting our bodies to Messiah in order to worship and serve Him.

As far as the maintenance of this spiritual “Tabernacle,” the Body of Messiah, is concerned, the Ruach Ha’Kodesh gave very specific abilities to every believer in Yeshua . . . their task is to equip God’s people for the work of service that builds the body of Messiah (Ephesians 4:12). He did not give all of the gifts to one person. Instead, He so crafted His body that each and every person would have an extremely vital part to play – just like He divided the work of the Tabernacle among all of the Levites, each having a very specific part to do for the whole. As a result, we are told that YHVH gave certain supernatural spiritual abilities to His Body (see above) in order for His Body to function properly. The result is that each of us does exactly what the LORD assigned to us in the way He designed it to be done. Thus, God’s work is carried on effectively – just like the ancient Levites worked to have a smooth and effective Tabernacle service for Isra’el.

In addition, just as Sh’khinah glory of God filled the Most Holy Place when the Tabernacle was functioning (see Exodus Hh – The Glory of the LORD Filled the Tabernacle), so also does a bit of that same glory fill us when we are functioning correctly for the Lord. We are meant to be a physical expression of Messiah here on earth so that instead of people physically looking at Yeshua (Ephesians 1:22-23), they would instead look upon His Body – us. The idea is that they would see the same beauty, glory, and honor, and love, and justice, and truth they would have seen if our Lord was present among us today.⁷²

The Clan of Kohath
4: 1-20

The clan of Kohath DIG: Why was the clan of Kohath given the awesome responsibility of transporting the holy things of the Tabernacle when he was not the firstborn son? Why was the ark of the covenant covered first? Who could draw near to the holy things on behalf of the people? How would this help Isra’el to understand the nature of ADONAI?

REFLECT: What does this passage teach you about treating the things of God with respect? How do we show respect to God, His servants, and His purposes? What does this passage teach us about how ADONAI has given us each different responsibilities and called us to work together for His glory? What part does He want you to play this week?

The Kohathites were responsible for transporting the most holy things in the Tabernacle.

The Kohathites are listed first, even though Kohath was not the first born (see 3:14-39). The reason for this elevation of the second son over his older brother seems to be based on the sovereign selection of the LORD and the favored work He gave this family in proximity to the sacred things. Furthermore, this reflects a recurring pattern: the surprising elevation of a lesser son over his older brother. These are examples of the grace of God that reaches out in sovereign selection, bringing blessing to whom He wishes to bring blessing, elevating whom He desires to elevate, for reasons of His own will. The pattern is found repeatedly in the TaNaKh: Isaac over Ishmael, Jacob over Esau, Joseph over Reuben, Moses over Aaron, and Sha’ul and David over their respective brothers.⁵⁸

Dear Heavenly Father, Praise Your great wisdom and love. How amazing that You see both into the future and into people’s hearts! It is such a comfort that Your criteria for choosing someone is the purity of their hearts – not how good looking they are or their being first in birth order. Though David was the eighth son of his father (First Samuel 16:10), he was the son with the pure heart and so he was chosen. But ADONAI said to Samuel, “Do not look at his appearance or his stature, because I have already refused him. For He does not see a man as man sees, for man looks at the outward appearance, but ADONAI looks into the heart” (First Samuel 16:7).

Praise You that to enter Your holy place, You do not require a huge gift of money, nor a fantastic deed; but You instead look for purity of heart. Who may go up on the mountain of ADONAI? Who may stand in His holy place? One with clean hands and a pure heart, who has not lifted his soul in vain, nor sworn deceitfully. He will receive a blessing from Adonai, righteousness from God his salvation (Psalms 24:3-5). Thank You that since no one can live perfectly, You sent Messiah Yeshua to cancel sin’s claim on sinners, so all who believe in You as their Lord and Savior have their sins forgiven and are given a pure heart thru Messiah’s righteousness. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). We desire to guard our hearts that we may please and love You in all we say, and do and think. In Messiah Yeshua’s holy name and power of His resurrection. Amen

The length of service in the Tabernacle (4:1-49): The sense of order and organization already observed in Numbers comes to its finest point in this chapter. Again we observe that the standard pattern in Hebrew prose is a movement from the general to the specific. Chapters 1-4 follow this concept nicely. Chapter 1 presents the leaders and the numbers of the soldiers conscripted from each tribe; Chapter 2 shows how each of the tribes is related to groupings surrounding the Tabernacle; Chapter 3 gives the census of the Levitical males from one month and older and a listing of the Levites by their clans; however, Chapter 4 presents the census of the Levites from thirty to fifty years old, and the duties of each clan. The chapters have moved from the nation as a whole to the particular families of the one tribe that has the responsibility to maintain the symbols of Isra’el’s worship of ADONAI. Each chapter gets more specific, narrowing in focus, with the central emphasis on the worship of the LORD at the Tabernacle.⁵⁹

The Kohathites were responsible for the most holy things in the Tabernacle (4:1-3): The census proceeds through the three households of Levites, headed by the three sons of Levi. The Kohathites were the first, for they were assigned to care for the most holy things in the Tabernacle (1:4). ADONAI said to Moshe and Aaron, “Take a census of the descendants of Kohath, who are among the descendants of Levi, by clans and families.” All the descendants of Aaron began their tour of duty in the priesthood and their work in the Tabernacle at the same age, from thirty to fifty years old. It is significant that John the Baptist, who was himself both a Levite and a priest, seems to have begun his ministry at the age of thirty. The Master did the same. And thirty is probably a good target age for men to enter the office of overseer in the synagogues. The Levites were to give twenty years of service to their ministry in the Tabernacle/Temple. In the days of the Temple, the tribe was divided into different courses (see the commentary on the Life of David, to see link click Er – The Levites), like the priesthood, and the Levites took rotations. When off-duty, a Levite was to be given to Torah study and teaching the community.⁶⁰ The Sanctuary objects that the Kohathites transported were to be carried on their shoulders with poles made for that purpose (Numbers 7:9; Exodus 25:26–28).

The Ark of the Covenant (4:4-6): Here is how the descendants of Kohath are to serve in the Tabernacle and care for the most sacred things: when the time comes to break camp, Aaron is to go in with his sons, take down the inner veil of the Tabernacle (see the commentary on Exodus Fq – The Inner Veil of the Sanctuary: That is Christ, His Body), and cover the Ark of the covenant with it. On that they are to place a yellow-orange covering of fine leather (Exodus 26:14), and on top of that spread an all-blue cloth. Then they are to insert the carrying-poles (see the commentary on the Life of David Et – The Kohathites). This would guard the holy ark from the gaze of human eyes (4:20) and protect it from the elements.

It should be noted that the clothes of the other holy things are not qualified by the Hebrew adjective kalil, or pure. Another distinction for the Ark was that the blue cloth was on top of the other coverings (see above), to distinguish it from the other sacred things, which were covered by a yellow-orange covering of fine leather. Since the function of the latter was to protect the holy things against dust and rain, perhaps the Ark’s blue cover was allowed to be on top only when weather permitted.

The colors of the coverings were also instrumental in the order in which they were readied for transport. The Ark of the covenant, the most sacred of the holy things, was covered first by the inner veil, which itself was composed of three colors (Exodus 26:31), followed by a yellow-orange covering of fine leather, and, last, an all-blue cloth. The Table of Showbread, next in sequence and, hence, in holiness, was covered first by a blue cloth, followed by a scarlet cloth, and then a yellow-orange covering of fine leather. The Lampstand and the Golden Altar of Incense were covered by a blue cloth and a yellow-orange covering of fine leather. The Bronze Altar and probably the Bronze Basin, the least sacred of the holy things since they stood outside in the Courtyard and not in the Sanctuary. They were provided with a purple cloth and a yellow-orange covering of fine leather.

Thus, the sacred colors of the holy things as well as their sequence indicate their holiness rank. The Ark of the covenant, covered by all three sacred colors, was the holiest. The Table of Showbread, next in holiness, claimed two of the sacred colors. The Golden Altar of Incense and the Lampstand were provided one sacred color, blue, denoting that they were equal in holiness. The Bronze Altar, and probably the Bronze Basin, were also granted one sacred color, but it was purple, not blue. In this manner the sequence of the holy things was marked by the differentiation in the colors of their coverings, both signifying a descending order of holiness. These distinctions were matched by the quality and workmanship of the sacred things themselves: The holy things in the Sanctuary were made of gold, while the courtyard were made of bronze. The order of dismantling the sacred things was the same as for reassembling them (Exodus 40:17-33).⁶¹

The Table of Showbread (4:7-8): On the table of showbread (see Exodus Fo – The Bread of the Presence in the Sanctuary: Christ, the Bread of Life) they are to spread a blue cloth and place on it the dishes, incense pans, offering bowls and pitchers. The perpetual bread is to remain on the table. They are to spread on these things a scarlet cloth, cover them with a yellow-orange covering of fine leather and insert the poles. 

The Menorah (4:9-10): They are to take a blue cloth and cover the menorah for the light (see Exodus Fn – The Menorah in the Sanctuary: Christ, the Light of the World), its lamps, its tongs, its trays and the jars used to add oil to it. They are to wrap it and all its accessories in fine leather and place them on a carrying-frame.

The Altar of Incense and utensils used in the Sanctuary (11-12): On the gold altar (see Exodus Fp – Altar of Incense in the Sanctuary: Christ, Our Advocate with the Father) they are to spread a blue cloth, cover it with a yellow-orange covering of fine leather and insert its carrying-poles. They are to take all the utensils they use when serving in the sanctuary and put them in a blue cloth, cover them with fine leather and place them on a carrying-frame. 

The Bronze Altar and Bronze Basin (4:13-15): After removing the greasy ashes from the bronze altar (see Exodus Fa – Build Altar of Acacia Wood Overlaid with Bronze), and probably the bronze basin (see Exodus Fh – The Bronze Basin: Christ, Our Cleanser), they are to spread a purple cloth over it (slightly red, hinting the blood of the sacrifices) and place on it all the utensils required for their altar service – the fire pans, meat-hooks, shovels, basins and other utensils for the altar. Then they are to spread over it a yellow-orange covering of fine leather and insert its carrying-poles. Only when Aaron and his sons have finished covering the holy furnishings and all the sacred utensils, when the camp is about to move forward, then the descendants of Kohath are to come and carry them. But they are not to touch the sacred things, so that they won’t die. The sad story of Uzzah, who attempted to keep the Ark of the covenant from tumbling to the earth when David was having it brought to Jerusalem (see the Life of David Cr – The Ark Brought to Yerushalayim), was an unwitting test of the profound significance of these words.⁶² They were only to touch the poles carrying the holy things. Again, the holiness of God’s Sanctuary (which is the holiness of God Himself) was not to be treated lightly. These things are the responsibility of the descendants of Kohath in the Tabernacle.

Eleazar (4:16): Eleazar, Aaron’s older surviving son (see the commentary on Leviticus Bi – The Mercy Shown to Eleazar and Ithamar), was given the responsibility of four holy things not previously mentioned as well as the administrative oversight of the Tabernacle and its furnishings as set out in the previous verses. He was responsible for the oil for the light (Exodus 27:20-21), the fragrant incense (Exodus 30:34-38), the continuing grain offering (see Leviticus Ap – The Minhah Offering: Assuring People of God’s Acceptance), and the anointing oil (Exodus 30:22-33). He is to be in charge of the entire Tabernacle and everything in it, including the Sanctuary and its furnishings. In God’s mercy, He provided a person who could draw near to the holy things on behalf of the people. It is possible that Eleazar himself carried the four sacred things since all of them were holy and thus had to be handled by a priest.⁶³

The Kohath clan (4:17-20): Since the danger to the Kohathites from accidental exposure to the holy things was great, these verses underline that danger and warn Moses, and especially Aaron, to take care in the packing and preparation of the sacred things for transport. These items needed to be treated properly: any improper approach toward, touch of, or glance at the sacred things would mean death. ADONAI said to Moshe and Aaron, “Do not cut off the clan of Kohath from among the Levites; rather, do this for them, so that they will live and not die: when they approach the especially holy things, Aaron and his sons are to go in – and you are to assign each one his task; but the descendants of Kohath are not to go in and look at the sacred things as they are being covered; if they do, they will die.” Even though the primary care of the sacred things was given to the Kohathites, they were forbidden to touch them (4:15), or even look at them (4:20), lest they die. These limits are stunning. Even as the holy angels who surround the throne of the Divine Presence shield their faces and feet from the Presence (see the commentary on Isaiah Bo – In the Year King Uzziah Died), so the Kohathites would shield themselves from too familiar an approach to the sacred things, for they symbolized the presence of the most holy God. All the work of the Kohathites was to be strictly supervised by Aaron and his sons; only the priests themselves were able to touch or look upon the unveiled holy things.

As in other instances of this sort, the underlying reason on God’s part may well have been mercy. It is through His mercy that YHVH made Himself known to anyone; through His continuing mercy He did not take the lives of mere persons because of their wickedness; and through His mercy He tabernacled in our midst (John 1:1-14). The revelation of the Word of God brought with it demands, some of which seem harsh and difficult. But ADONAI was, and is, near. Some of His demands seem so judgmental, yet Ha’Shem has not destroyed everyone. Some seem to be threatening, yet the LORD, by His mercy, allowed some sense of His presence to remain known in the camp of Isra’el. His manifestation was based on His mercy, and His limitations allowed His mercy to continue to be realized.⁶⁴

Haftarah B’midbar: Hosea 2:20
(see the commentary on Deuteronomy Af – Parashah)

Hosea prophecies a great day in the end (Hosea 1:10-11) though Isra’el will first bring disgrace by acting like a prostitute (Hosea 2:2-7). She suffers terrible consequences for her faithlessness (Hosea 2:8-13). But restoration follows (Hosea 2:14-20). Isra’el sings again as in her youth, when God brought her out from Egypt to the desert to speak to her heart (Hosea 2:14-16). Remember that Hosea shares in Isra’el’s history by marrying Gomer, a prostitute who gives birth to three children Yizra’el (God will sow) fathered by Hosea; and Lo’Ruchamah (No mercy) and Lo’Ammi (Not My People), both fathered by other paying customers of the prostitute. But Hosea cannot reject his children! In that moment, YHVH shows Hosea that He cannot reject Isra’el either! Thus, ADONAI renews His covenant in faithfulness and promises to change Isra’el’s very nature (Hosea 2:17). She shall be made faithful and she will know ADONAI (Hosea 2:20).⁶⁵

B’rit Chadashah: Romans 9:33

Paul quotes Hosea to say that Lo’Ammi (Not My People) becomes God’s people (Romans 9:25-26). The terrible consequences of faithlessness result in Isra’el being carved down from being countless as the grains of sand (Hosea 2:1) to little more than a remnant (Romans 9:27-29). Nevertheless, ADONAI promises to restore her faithfulness and make it a constitutional reality that’s given to the Gentiles as well (Romans 9:30). In this portion, the Levites replaced the firstborns in the inner circle surrounding the Tabernacle, as a direct result of their faithfulness to God when the rest of Isra’el rebelled Him (see the commentary on Exodus Gv – And All the Levites Rallied to Moses). Now YHVH brings others near (Lo’Ruchamah and Lo’Ammi) – not simply as a result of Isra’el’s faithlessness, but also to make known the riches of God’s glory to those who are objects of his mercy . . . that is, whom He called not only from among the Jews, but also from among the Gentiles (see the commentary on Romans Cr – The Objections to Isra’el’s Past Paradox)!⁶⁶

The Census and the Redemption of the Firstborn
3: 40-51

The census and the redemption of the firstborn DIG: What was the giving of the firstborn a tangible reminder of? How were the 273 unredeemed first males of the people redeemed? What did it mean to be the firstborn in biblical times? What does it mean for Isra’el to be the firstborn of God? What does it mean for Yeshua to be “the firstborn among many brothers” or “of all creation?” What does it mean for Yeshua to be “the firstborn of the dead?” What is the Sh’khinah, and where was it within the camp of Isra’el? How does the Sh’khinah picture the Messiah?

REFLECT: If the redemption prince were still required for your life or the lives of your spouse and children, what would it be? Since the price of a life was another life, what principle of substitution does ADONAI use today? How does that make you feel about your substitution? About the One who gave His life for your life?

God has made it clear that the price of redemption is a life for another life.

The first born: During his father’s lifetime, the firstborn took precedence over his brothers (Genesis 43:33). Upon his father’s death, he received a double portion of the inheritance (Deuteronomy 21:17) and became the head of the family. The eldest could lose his right of being the firstborn for a grave offense, as Reuben did by his incest (see the commentary on Genesis, to see link click Ik – Reuben Slept with His Father’s Concubine Bilhah), or he could surrender it, as Esau did by selling his birthright to Jacob (see Genesis Gn – Then Jacob Gave Esau Some Stew and Esau Despised His Birthright). But the Torah protected the eldest son from an unfair father (see the commentary on Deuteronomy Ds – The Tale of Two Sons) because the firstborn belonged to ADONAI.⁵²

At its most basic level, the tradition of dedicating the firstborn to God or some other equivalent is a theological reminder that Isra’el owes its very life and freedom to ADONAI. The dedication of the firstborn is a tangible way of recalling Isra’el’s history as a slave people redeemed by YHVH. All that Isra’el has, including its very existence, is a gift from the LORD. To return whatever first opens the womb of God is a tangible reminder that everything belongs to ADONAI is a physical reminder that everything belongs to YHVH and is available for our use only because God has given it as a gift.⁵³

ADONAI said to Moshe, “Register all the firstborn males of the people of Isra’el a month old and over, and determine how many there are. Then you are to take the Levites for me, ADONAI, in place of all the firstborn among the people of Isra’el, and the cattle of the Levites in place of the firstborn of the cattle belonging to the people of Isra’el.” Moshe counted, as ADONAI had ordered him, all the firstborn among the people of Isra’el (3:40-42).

In taking the census of the firstborn males of Isra’el one month old or older, the total was 22,273 (3:43), leaving an excess of 273 unredeemed firstborn males beyond the census of 22,000 Levites (see Aq – The First Numbering of the Levites). The instructions in Exodus (see the commentary on Exodus Cd – Redemption of the Firstborn), and Numbers (see Ap – Redeeming the Firstborn) were to substitute Levites for the firstborn service of the LORD.⁵⁴

Some argue that the 22,273 firstborn of the twelve tribes was an unrealistically small number since the total population of Israelite men twenty-years-old or older was 603,550 (see Ak – Numbering the Tribes). This would yield a ratio of about 1 firstborn to 27 mothers. Very unrealistic. Therefore, the firstborn males of Isra’el most likely refers to only those who were born after the tribe of Levi was established as a priestly tribe. The original statement concerning the firstborn (Exodus 13:11-13) clearly indicates that the implementation of the command was not retroactive to the Exodus, but would come into effect in the future. That is, only the firstborn males who were born between the time of the Exodus and the setting of a part of the Levites, about two years later (Numbers 1:1), would be counted. So a total of 22,273 would be in line for that period of time.⁵⁵

ADONAI said to Moshe, “Take the Levites in place of all the firstborn among the people of Isra’el, and the cattle of the Levites in place of their cattle; the Levites belong to me, ADONAI. Since there were 273 more firstborn males from Isra’el than male Levites, in order to redeem them, you are to take five shekels [two ounces] for each of these (use the Sanctuary shekel, which is equal to twenty gerahs). Give the redemption money for these extra people to Aaron and his sons.” Moshe took the redemption money from those who were over and above those redeemed by the Levites; the amount of money he took from the firstborn of the people of Isra’el was 1,365 shekels, using the Sanctuary shekel. Moshe gave the redemption-money to Aaron and his sons, in keeping with what ADONAI had said, as ADONAI had ordered Moshe (3:44-51).

Redemption was always described in terms of some kind of a cost factor. God was obviously not discharging a debt to some by redeeming His elect at the time of the Exodus. But at that point, and on all subsequent occasions, when the first born were redeemed, God made it clear that the price of a life was another life. The original cost factor existed in the effort that a loving, wise God made to redeem His chosen people by “passing over” the firstborn of Isra’el when He instituted the final plague upon Egypt.⁵⁶

Isra’el, God’s firstborn: According to the TaNaKh, Isra’el is God’s firstborn (Exodus 4:22 and Jeremiah 31:9). As such, she enjoyed the privileges that the other nations did not possess, such as being the recipient and caretaker of God’s written revelation as well as being the people through whom the Messiah would come into the world. This is her double portion. One of the most wonderful things to note about Isra’el’s firstborn status is that even though Isra’el was unfaithful to the covenant (see the commentary on Jeremiah Bh – The Broken Covenant), ADONAI does not disinherit them, as is the practice of some earthy fathers. Hence, Isra’el will always be considered God’s firstborn child among all the peoples of the world, and those who believe that the Church has replaced Isra’el as His firstborn are teaching heresy (see the commentary on Acts Ag – Replacement Theology and Acts).

Yeshua, God’s Firstborn: Yeshua the Messiah is also called God’s firstborn. In fact, He is referred to as such in three different ways. First, He is called the firstborn among many brothers (Romans 8:29). He is also called the firstborn of all creation (Colossians 1:15). This title seems to be stressing the fact of Yeshua’s eternal existence as the divine Son of God. Furthermore, Messiah is called the firstfruits from the dead (Colossians 1:18). Here the meaning is not that our Lord was the first to rise from the dead. Others have had that blessing before Him, such as the boy whom Elijah raised from the dead, and Lazarus. Rather, when we are told that Messiah is the firstfruits from the dead, it means that He was the first to rise from the dead in glory, receiving an immortal resurrection-type body.

Finally, Yeshua is also the firstborn child of His mother Miriam. This helps us to understand why Yeshua was presented in the Temple (see the commentary on The Life of Christ Au – Jesus Presented in the Temple). His parents did this because of the teaching found in Numbers 8:15-19.

It is clear from the teaching about Yeshua that by designating Him as God’s firstborn, He was placing Messiah into a position of the highest-ranking Person in the universe. Indeed, He is high and lifted up as Isaiah states (see the commentary on Isaiah Jn – I Live in a High and Holy Place). This underscores the truth that He was not only firstborn of His mother in the world, but firstborn of His Father before the creation of the world, and that He holds the rank, as compared with everything created, as the firstborn of dignity.⁵⁷

Yeshua Messiah, our redeemer: The redemption principle of “a life for a life” is still relevant today. Yeshua Messiah is our substitute who has bought us with a price (First Corinthians 6:20), and redeemed us (see the commentary on Romans Bn – The Contrast to Adam) from the kingdom of sin and death (see the commentary on Leviticus Bv – The Test of Tsara’at) to the kingdom of life and righteousness (see Leviticus Cg – The Test of M’tsora).

Dear Heavenly Father, Praise You for Your loving care to redeem Your people from the terrible bondage of sin. You endured the shameful and terrible death on the cross for the joy set before You (Hebrews 12:2). Your When Isra’el sinned Your love is what motivated all Your actions. Your love for Your firstborn Isra’el, caused You to send them into exile for seventy years that they might be cured of worshipping idols and it did cure them. Love also to restore Isra’el (Jeremiah 27:22). Your love is always there. You never stop loving Your children, even when You discipline. “My son, do not take lightly the discipline of Adonai or lose heart when you are corrected by Him, because ADONAI disciplines the one He loves and punishes every son He accepts (Hebrews 12: 5b-6).

In seeking to restore Israel’s love for You, Your love marked off seven years of great Tribulation for Isra’el (Daniel 9:27). At the end of the Tribulation when Isra’el finally accepts Yeshua as the Messiah, the Savior of the world, then Messiah returns to rescue and save Isra’el. Then I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication, when they will look toward Me whom they pierced. They will mourn for him as one mourns for an only son and grieve bitterly for him, as one grieves for a firstborn. In that day there will be a great mourning in Jerusalem, mourning like Hadad-rimmon in the valley of Megido. . . In that day a spring will be opened to the house of David and to the inhabitants of Jerusalem to cleanse them from sin and impurity. Yeshua returns in triumph to miraculously save Isra’el (Zechariah 13-14). Then Messiah will judge the nations for how they have treated Isra’el (Matthew 25:31-46) and set up His Millennial Kingdom for one thousand years as King over all the earth, with Jerusalem as His capital (Revelation 19-21, Zechariah 14:9). Praise Your magnificent power and tender love! When Your children stray, You always seek to draw them back into Your arms of deep and compassionate love. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Four Camps of Levites
3: 21-39

The four camps of Levites DIG: Why are there three sons listed when there are four camps. Why would anyone else who approached the Sanctuary be put to death? What is the Sh’khinah and where was it within the camp of Isra’el?

REFLECT: God has given every believer a spiritual gift, and thus, a ministry. How are you using your spiritual gift? Are you bitter that someone else has a better gift than you do? What was the difference in ritual purity and holiness from one clan to another?

The three sons of Levi are mentioned in order of their birth.

As stated earlier (to see link click Am – The Camp of the Twelve Tribes of Isra’el), the Levites camped directly around the Tabernacle. As with the rest of the nation of Isra’el, their encampment was divided into four camps. The three sons of Levi are mentioned in order of their birth: Gershon (meaning exile or a sonourner there) was born first, Kohath (meaning congregation) second, and Merari (meaning bitter) was born third.

The Gershonite Camp (3:21-26): Gershon fathered the clans of Levi and Shim‘i; these were the Gershon clans. Among the 7,500 males, only 2,630 were between the ages of thirty and fifty (4:40). These were required to serve under the supervision of Ithamar, the son of Aaron (4:28). The Gershon clans were to camp behind the Tabernacle, toward the west. In other words, their tents were between the Tabernacle and the encampment of Ephriam. The chief of the Gershon clan was Eliasaph, the son of La’el. Their principal duty was to assemble, disassemble and carry the white curtains of finely twisted linen (4:25-26). In connection with the Tabernacle, the descendants of Gershon were to be in charge of the following: Its inner and outer coverings (see the commentary on Exodus Fl – The Goat Hair Curtains on the Sanctuary), the veil for the entrance of the Tabernacle (see Exodus Fj – The Outer Veil of the Sanctuary), the curtains surrounding the courtyard (see Exodus Ey – The Size of the Courtyard in the Tabernacle), the curtain for the entrance to the courtyard was of blue, purple and scarlet yarn and finely twisted linen (see Exodus Ez – The Gate of the Tabernacle: Christ, The Way to God) and the bronze altar, all the fixtures and ropes for these items, and their maintenance.

The Kohathite Camp (3:27-32): Kohath fathered the clans of Amramirtes, Izharites, Hebronites and Uzzielites; these were the Kohathite clans. The number of males a month old or more was 8,600 (4:34-36). The Kohathites were responsible for the Sanctuary. The Kohathite clans were to camp on the south side of the Tabernacle, between the Tabernacle and the encampment of Reuben. The leader of the Kohathite clans was Elizaphan the son of Uzziel. They were responsible for the care and transportation of the Ark (see Exodus Fr – The Ark of the Covenant in the Most Holy Place: Christ at the Throne of Grace), the Mercy Seat (see Exodus Fs – The Mercy Seat in the Most Holy Place: Christ at the Throne of Grace), the Menorah (see Exodus Fn – The Menorah in the Sanctuary: Christ, the Light of the World), the Altar of Incense (see Exodus Fp – Altar of Incense in the Sanctuary: Christ, Our Advocate with the Father), the Bronze Altar (see Exodus Fa – Build an Altar of Acacia Wood Overlaid with Bronze), the utensils the priests used when they serve in the Holy Place, the inner veil (see Exodus Fq – The Inner Veil of the Sanctuary: That is Christ, His Body), and everything related to their use. The chief leader of the Levites was Eleazar son of Aaron the High Priest. He was appointed over those who were responsible for the care of the Sanctuary.

The Merarite Camp (3:33-37): To Merari belonged the clans of the Mahlites and the Mushites; these were the Merarite clans. The number of all the males a month old or more who were counted was 6,200. The leader of the families of the Merarite clans was Zuriel son of Abihail, and they were to serve under the supervision of Ithamaer, Aaron’s other remaining son. They were to camp on the north side of the Tabernacle, between the Sanctuary and the encampment of Dan. Their primary duty was the disassembly, carrying and reassembly of the frames of the Tabernacle, its crossbars, posts, bases, all its equipment (see Exodus Fm – The Structure of the Sanctuary), and everything related to their use, as well as the posts of the surrounding courtyard with their bases, tent pegs and ropes.⁴⁹

The Camp of the Sh’khinah (3:38): The fourth and final camp of the Levites was the camp of the Sh’khinah (see the commentary on Isaiah Ju – The Glory of the LORD Rises Upon You), were Moses, Aaron and his sons camped. Please note that the word Sh’khinah doesn’t appear in the Bible. It is a word used by the rabbis to speak of the glory of God as it was seen in the Tabernacle (see the commentary on Exodus Hh – The Glory of the LORD Filled the Tabernacle) and the Temple (see the commentary on the Life of Solomon Bo – Fire from Heaven). To say that it is not a word found in the Bible, however, is not to say that it is a bad or wrong word to use. On the contrary, it is a convenient word which describes in short-hand what was manifested in the Most Holy Place. It is interesting that the Babylonian Talmud mentions that there were three encampments. The outer one was called the camp of the Israelites, the middle one was called the camp of the Levites, and the innermost one was called the camp of the Presence, or Sh’khinah. The image being formed by these terms is that this was not really Isra’el’s camp, but God’s camp! The other two camps that surrounded it were merely guarding His Presence. And just as the Sh’khinah was a physical manifestation of YHVH seen in the Tabernacle/Temple, so was Yeshua the physical manifestation of the unseen YHVH made visible on planet earth: The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth (John 1:14).⁵⁰

This camp of the Sh’khinah was a small encampment positioned to the east, toward the sunrise, between the Tabernacle and the camp of Judah. The tents of Moses and the priests opened directly into the entrance of the Tabernacle courtyard (see Exodus Ex – The Courtyard and Gate of the Tabernacle). They were responsible for the care of the Sanctuary on behalf of the Israelites. Anyone else who approached the Sanctuary was to be put to death.⁵¹The total number of Levites whom Moshe and Aaron counted by their clans, including all the males a month old and over, was 22,000 (3:39).

Dear Heavenly Father, Praise you that You are a Holy and Loving God who does everything wisely and orderly (First Corinthians 14:40). All of creation functions in an orderly way, following your commands – from birthing of baby mountain goats (Job 39:1) to hawks and cleaning up the dying carnage, putting the earth back in order (Job 39:30). Even stars are guided by Your Word and respond in an orderly manner to your commands. Can you bind the chains of Pleiades or loosen the belt of Orion? Do you bring out the constellations in their season or guide the Bear with her cubs? Do you know the ordinances of the heavens? Can you set up dominion over the earth (Job 38:31-33)?

You have wisely given order to all the different types of weather. Your mighty wisdom and power stores up hail for the day of battle and war. Have you entered the storehouses of snow or seen the storehouses of hail, which I reserved for a time of distress, for a day of battle and war (Job 38:22-23)? You created the womb that frost comes from and guided the birthing of dew. Does the rain have a father, or who has birthed the drops of dew? From whose womb comes the ice? Who gives birth to the frost of heaven (Job 38:28-29). You laid the foundations for the earth, determining its measurements (Job 38:4-7). Darkness and light are both under your command and follow the orders you give (Job 38:12-21). Praise You, that You never slumber, nor sleep (Psalms 121:3-4) and all that You created in order, remain exactly as You have ordered them. You are a wise, orderly and magnificent Creator Father and we love You and bow at Your feet! In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The First Numbering of the Levites
3: 14-20

The first numbering of the Levites DIG: What were the three primary families of the Levites? How were they counted for the census? Why did the Levites need to be counted? How were they different from the other tribes? Why was it important to note Isra’el’s obedience?

REFLECT: What is different about your family tree? When have you acted out of anger and regretted it later? What consequences did you face as a result of your rash actions? What was distinct about the ministry of the Levites? What is distinctive about your ministry?

They had to know how many Levites there were to redeem the firstborn of Isra’el.

The Levites were to be counted according to their three primary families: Gershon, Kohath, and Merari. In the census of the army, only men twenty years old and older were counted. However, in the census for the Levites, every male over a month old was counted, no doubt necessary to procure the number of Levites necessary to match the number of first born among the Israelite families. In actual duty, the Levites did not begin to serve in the Tabernacle/Temple until they turned thirty years old and their term of service ended when they were fifty. Then why were the Levites younger than thirty and older than fifty counted in the census of the Levites? They were all counted because they were all needed in redeeming the firstborn of Isra’el (to see link click As – The Census and the Redemption of the Firstborn).⁴⁷

The numbering of the Levites corresponds to that of the other tribes (see Am – The Camp of the Twelve Tribes of Isra’el). The Levites were not being mustered for war but for special service in the Tabernacle/Temple. They were distinct from the rest of the tribes in several aspects: (1) they had their service in and about the holy things and the holy place of ADONAI; (2) they were not numbered among the tribes but were to be distributed among them; (3) they were numbered differently than the other tribes; (4) they were not the fighting men of Isra’el but her ministers, subject to the leadership of the priests; (5) they had certain restrictions of behavior and manner that marked their office as distinct from the rest of the Israelites.

ADONAI said to Moshe in the Sinai Desert, “Take a census of the tribe of Levi by clans and families. Count every male a month old or over.” The command to count the Levites came by divine decree and Moshe counted them in the manner ADONAI had said, as he had been ordered. The names of the sons of Levi were Gershon, Kohath and Merari. The names of the sons of Gershon were Libni and Shim‘i; they fathered their respective clans; likewise the sons of Kohath – ‘Amram, Itzhar, Hebron and ‘Uzzi’el – and the sons of Merari – Machli and Mushi. The passage concludes with the statement that these fathered the clans of the Levites (3:14-20). The total number of Levites whom Moshe and Aaron counted by their clans, including all the males a month old and over, was 22,000 (3:39).

The obedience of Moses to the commands of Ha’Shem in these early chapters of Numbers is explicit and total. The records of Moshe’s obedience will serve to display the paradox of his terrible lapse of behavior later in the book (see Db – The Sin of Moses and Aaron). We also have here one of the many instances in Numbers that speak of the revelation of the Word of God to His servant Moshe. Those who minimize the role of Moses do so in the face of abundant, direct textual evidence to the contrary.⁴⁸

Dear Heavenly Father, Praise You for being so wonderful and always loving. Your deep and magnificent love inspires me to love and obey You joyfully. Loving obedience is a choice. Moses encouraged the people to choose life by loving and obeying God.  What I am commanding you today is to love ADONAI your God, to walk in His ways (Deuteronomy 30:16a). Joshua also told the people that it was important for them to choose to love and follow God. If it seems bad to you to worship ADONAI, then choose for yourselves today whom you will serve – whether the gods that your fathers worshiped that were beyond the River or the gods of the Amorites in whose land you are living. But as for me and my household, we will worship ADONAI (Joshua 24:15)!

Even when it may seem that evil in the world is whirling out of control, You are still Almighty Sovereign of the World and You are in control. Nothing slips by you. All the ends of the earth will remember and turn to ADONAI. All the families of the nations will bow down before You. For the kingdom belongs to ADONAI, and He rules over the nations (Psalms 22:28-28). I praise and worship You my Holy, Almighty, All-Wise, All–Powerful, Forgiving Savior and Loving Father! In Your holy name and power of Yeshua’s resurrection. Amen

Redeeming the Firstborn
3: 5-13

Redeeming the firstborn DIG: What did it mean to be the firstborn in Bible times? What did it mean for Isra’el to be the firstborn of God? What does redeem mean? What is God’s point in claiming all the firstborn? What would this teach the Israelites about Him?

REFLECT: Do you think ADONAI still requires our first and our best? In what sense do you give Him your first and best? If a redemption price were still required for your life or your children’s lives, what would it be? What price has Yeshua paid on your behalf?

Because ADONAI had spared the firstborn of Isra’el, they belonged to Him.

The third and final counting in this parshah is the counting of the firstborn males and animals in Isra’el. The regulations for the counting can be seen in 3:40 (to see link click At – The Census and the Redemption of the Firstborn). It is well known that the firstborn male in the ancient Near East enjoyed a unique status in the society. Both the TaNaKh and extra-biblical literature from the same general time period speak of a “right of the firstborn.” The Torah speaks of Isra’el being God’s firstborn (Exodus 4:22). As such, Isra’el enjoys a unique position among the nations of the earth. Among the people of Isra’el, however, the Holy One also singled out even a more specific class of firstborn, the firstborn males. These were the ones to whom Ha’Shem had granted the grace of being spared death from the last plague when they were in Egypt. God took the life of every firstborn, even among the animals, except those who believed Him by sprinkling the blood of the Passover lamb upon the doorposts. To them, YHVH granted mercy and life.

Because the LORD granted special firstborn status to Isra’el, and especially to Isra’el’s firstborn males, God, then, had a special right to them (Exodus 22:29-30). They belong to Him in a way that others do not. Here, in our parashah, ADONAI is waving that right of possession and servitude by providing the tribe of Levi as a substitute for firstborn males. Instead of individuals serving Him, a whole tribe, the Levites, was organized for the task.⁴¹

Dear Heavenly Father, Praise You for mercifully making those who love and trust You as their Savior, to be part of Your family. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12). You graciously offer eternal love to all who love and fear You. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us. As a father has compassion on his children, so ADONAI has compassion on those who fear Him (Psalms 103:11-13).

Having You as my loving Heavenly Father is a wonderful blessing and privilege. It is not a blessing to use only when I want something, rather it is a relationship of deep love that expresses itself when I choose to obey You with a cheerful heart. What a wonderful privilege it is to be in Your family, causing me to respond joyfully to You by loving You with all my heart (Matthew 22:37). Just as You so graciously choose to put on human flesh and suffer the pain and shame as the Lamb of God (John 1:29, Hebrews 12:2, Philippians 2:6-11), may I choose to serve You with a joyful heart, seeking always to live praising and blessing You! In Your holy name and power of Yeshua’s resurrection. Amen

Duties of the Levites (3:5-10): ADONAI said to Moshe, “Bring the tribe of Levi near, and assign them to Aaron the priest, so that they can help him” (3:5-6). The family of Aaron were set apart especially to the duties of the priesthood. Each of these three families had its particular duties assigned. The Kohathites had charge of the sacred furniture of the Tabernacle (see the commentary on the Life of David Et – The Kohathites); the Gershonites took of the hangers and curtains (see the Life of David Es – The Gershonites); and the Merarites were required to look after the boards, sockets, pillars, pins and cords of the Tabernacle (see the Life of David Eu – The Merarites). The first Levites began their service at thirty years of age (Numbers 4:23, 30 and 35); but it was ordered after that the age for starting would be twenty-five (Numbers 8:24). In David’s time they began serving at twenty (First Chronicles 23:24-27). They were released from service at age fifty (Numbers 8:25). Forty-eight cities were set apart for their residence in the Land. Six of these were cities of refuge (see the commentary on Deuteronomy Dm – Six Cities of Refuge).⁴²

These commands are not followed by a report of obedience, as were those in Chapters 1 and 2, but further details are given in Chapter 8 (see Bh – The Separation of the Levites). Clear distinctions are made here between the priestly house of Aaron and the Levites. The latter were to assist the priests in their ministry. Thus, the Levites served not only Aaron, but the entire nation in the process. The Levites were to carry out their duties and the duties of the whole community while performing the service of the Tabernacle. They are to be in charge of all the furnishings of the tent of meeting and to carry out all the duties of the people of Isra’el connected with the service of the Tabernacle (3:7-8).

Interestingly, Moses is addressed in verse 5. He was responsible for the nation as a whole and, hence, for the faithful obedience of the Levites in their service of the priestly house of Aaron. Moreover, the tribe of Levites was to be brought near (3:6) . . . terminology for approaching the Divine Presence. Only Moshe had an open invitation to draw near to YHVH in a direct manner. Now he is presented with the task of drawing those other ministers near to their work before the LORD. That work consisted of service to Aaron and the guarding of the ministry related to him, and the whole community (3:7). Moreover, they were responsible for the tasks of moving the furnishings of the Tabernacle when it would be on the move (3:8).⁴³

Assign the Levites to Aaron and his sons (3:9a). The Levites were to assist the priests in their duties, as is made clear in this verse. Their one responsibility in regard to the people of Isra’el is to serve Him (3:9). In this anticipatory passage (see Ac – Numbers from a Messianic Jewish Perspective: Anticipatory Passages) the fact that the Levites were to serve the priesthood (see the commentary on Ezra-Nehemiah An – Priests, Levites and Temple Servants) is clearly irrelevant to their census, but it anticipates that Eleazar would be the chief of the Levitical guards (3:32) and that the Levites, in general, were made subservient to the priests (8:16 and 19; 18:3-4). Similarly, the remark that Aaron and his sons were to carry out the duties of priesthood (3:10a) remains vague until clarified in 18:7.⁴⁴

Anyone else (Hebrew: hazar, meaning the strange one, or anyone lacking authority) who involves himself is to be put to death (3:10b). The warning of the death penalty of 1:51 is repeated here. Service at the Tabernacle/Temple could only be performed at the express command of YHVH. There is a special sadness in this verse as it follows the file reminding us of the death of Aaron’s sons (3:4). They were unauthorized persons and used unauthorized means or had an unauthorized attitude. If the sons of Aaron were put to death, how dare an unauthorized person even think to trespass. It seems that the Levites were the ones authorized to carry out the death penalty, to keep the wrath of God against sinful offenders from destroying the entire camp. Chapter 25 presents a powerful example of this. But there the central figure was not a Levite, but Phinehas, son of Eleazar the High Priest (see Ea – Taking a Stand for God). Perhaps the Levites on that occasion were so lax that Phinehas decided he had to act quickly himself or there would not be time to quell the evil that was unashamedly before them at the entrance to the Tabernacle.⁴⁵

Redeeming the firstborn (3:11-13): In Exodus, the LORD commanded that all the firstborn males among the children of Isra’el must be redeemed (see the commentary on Exodus Cd – Redemption of the Firstborn). The commandment of redemption was directly tied to the Passover, and like the celebration of Pesach, it is meant to be a reminder of the Exodus from Egypt. Because ADONAI had spared the firstborn of Isra’el, they belonged to Him. Their salvation beneath the blood markings on the doorposts of their houses purchased them for God’s service. As of Numbers 3, however, the Israelites had not yet redeemed their firstborn sons. And they couldn’t enter the Promised Land unless they obeyed the commandment.

Now as Isra’el completed her preparations for leaving Mount Sinai and entering into the Promised Land, the LORD commanded them to carry out the redemption saying: I have taken the Levites from among the people of Isra’el in lieu of every firstborn male that is first from the womb among the people of Isra’el; the Levites are to be Mine. All the firstborn males belong to Me, because on the day that I killed all the firstborn males in the land of Egypt, I separated for Myself all the firstborn males in Isra’el, both human and animal. They are Mine; I am ADONAI.” However, rather than paying the redemption price for their sons, they were to give the Levites over to the service of YHVH instead of their firstborn sons. The exchange was to be one for one. Each Levite male became a redemption price for the firstborn male from among the tribes. In that sense, the Levites were all redeemers. Their service on Isra’el’s behalf was exchanged in place of the service of the firstborn of all the tribes. The lives of the Levites were given to God as a substitute for the lives of the firstborn of all the tribes (see As – The Census and the Redemption of the Firstborn). Again, we are amazed at the vivid Messianic implications. It is possible to purchase one life with the life of another. It is even possible to ransom a person before ADONAI.

The Levitical act of redemption on behalf of Isra’el’s firstborn applied only to the firstborn of the Exodus generation. Subsequent generations of firstborn could not be redeemed by the Levites since they and their descendants were already in the service of God. After Numbers 3, the Levites already belonged to ADONAI. Therefore, any additional firstborn sons would need to be redeemed by the more conventional ritual of exchanging five silver shekels.⁴⁶

The Levites
3: 1-4

The Levites DIG: Why is it so important to know so much about the ministry of the Levites? Where did the Levites first distinguish themselves? What does the story of Nadab and Abihu illustrate? What were some of the many ministries of the Levites?

REFLECT: What is your spiritual gift? What ministry are you involved in? How are you a Levite for your High Priest Yeshua? How do you feel about that? Joyful? Burdened? How do you feel about being the guardian of holiness? How can you uphold that standard?

Messiah is the living Temple; as His disciples, we are His Levites.

In this anticipatory passage (to see link click Ac – Numbers from a Messianic Jewish Perspective: Anticipatory Passages) the naming of Aaron’s sons and their fate is strange in its context. However, it removes the need to include them in the Levitical census that follows (see Aq – The First Numbering the Levites). But other than that, this information needed to be inserted into the second census itself (26:59-61).³⁸

It is not uncommon for people to confuse the roles of the priests and the Levites (see the commentary on Ezra-Nehemiah An – Priests, Levites and Temple Servants). Priests could only arise from among the sons of Aaron, and Aaron’s house was just one clan among the tribe of Levi. Therefore, every priest was automatically a Levite, but not every Levite was a priest. The priests had the duty of officiating over the sacrificial services and carrying out the ministry inside the Sanctuary, in the Holy Place, and the Most Holy Place. The Levites were charged with serving the priests by doing the physical, practical and logistical elements of the worship service. They were also the ones who disassembled the Tabernacle, carried it through the wilderness, and reassembled it at the next encampment.

The book of Numbers is unique in its presentation of the Levites as necessary to the life and protection of Isra’el as she struggled in the wilderness to find her way back toward the land of Canaan, and the promises given to her ancestors. These are the descendants of Aaron and Moshe as of the day when ADONAI spoke with Moshe on Mount Sinai. The names of the sons of Aaron are: Nadab the firstborn, Abihu, Eleazar and Ithamar. These were the names of the sons of Aaron the High Priest, whom he anointed and ordained as priests. But Nadab and Abihu died in the presence of ADONAI when they offered unauthorized fire before God in the Sinai Desert, and they had no children (see the commentary on Leviticus Bh – The Death of Nadab and Abihu); Eleazar and Ithamar served as priests in the presence of Aaron their father (3:1-4).

The Levites first distinguished themselves in the incident of the golden calf. When Moshe sought those who remained faithful to ADONAI, the men of the tribe of Levi stepped forward. The Levites were the ones who executed the idolaters among the tribes (see the commentary on Exodus Gv – And All the Levites Rallied to Moses). Ever after, they were the tribe accorded the highest holiness. Therefore, the Levites served in a stand-in function in the Tabernacle. They were to minister on Isra’el’s behalf, carrying out the labor of the Tabernacle for all Isra’el. We learn later that they were invested with the identity of all Isra’el through the laying on of hands. So you shall present the Levites before the Tabernacle. You shall also assemble the whole congregation of the sons of Isra’el, and present the Levites before ADONAI; and the sons of Isra’el shall lay their hands on the Levites (see Bh – The Separation of the Levites).

Their participation in the Tabernacle was not limited to merely carrying things around. First Chronicles Chapters 23-27 show us that the Levites were involved in almost every aspect of the Tabernacle service. They were primarily responsible for facilitating worship. They made up the Levitical choir, musicians, lyricists, poets and worship leaders of the worship service. Several psalms are attributed to Levite writers, and the psalm collection (Psalm 50 and 73 through 83) is certainly Levitical in origin. Their music and poetry led Isra’el into the worship of the Almighty. The Levites were the guardians of holiness, and the keepers of the sacred. They served as gatekeepers and Temple guards and had the duty of killing trespassers. They protected the holy furniture in the Tabernacle from defilement, be it inadvertent or intentional. Levites were also given posts as officials, judges, craftsmen, and treasurers.

For all practical purposes, the Levites belonged to the priesthood. They were the official property of the Tabernacle/Temple and the priesthood. They carried out the duties and functions assigned by the priests, essentially working as servants of the Holy One. In the psalms and liturgies of traditional Judaism, Isra’el is divided into three ranks of people. There are priests, Levites and Israelites. When the Torah is read in the traditional synagogue, the first reading is given to a priest. The second reading is offered to a Levite. And any Jew may read the third through seventh readings.³⁹

Messiah’s Levites: Among the Jewish people, the descendants of Levi are still with us today. There are many families that have preserved the tradition of the Levitical status from generation to generation. These are the literal Levites. Yet, on a more metaphorical level, we are all Levites for Messiah. As His disciples, our passion and zeal for Him should set us apart from others in the same way that the Levites’ zeal set them apart for ADONAI. The Levites were the servants of the Tabernacle/Temple and of the priesthood. Messiah is the living Temple. He is our Great High Priest (see the commentary on Hebrews Bl – Yeshua the Melchizedek Priest). As His disciples, we are His Levites.

In the same sense that the Levites were the property of the priesthood and the Tabernacle, we are the property of Yeshua. Our diligence in the Kingdom falls along the same lines as much of the Levitical work. Like the Levites, we are to be facilitators for those seeking to worship God. We point the way, carry the burden, assemble the institutions and build the congregations that facilitate people encountering YHVH. Like the Levites, we are to provide people with teaching. We are entrusted with the words of the Master and the teaching of the Torah.

Like the Levites, we are the guardian of holiness. The Hebrew word for guard is shamar, the same word often translated as “observe.” We are the ones entrusted to observe (shamar) the Holy Sabbath and the appointed times (see the commentary on Leviticus Dw – God’s Appointed Times), just as the Levites were entrusted to guard (shamar) the Tabernacle. Like the Levites, disciples have no share in this world, but are called to renounce property and wealth for the sake of Yeshua. Like the Levites, we are scattered among the people of God, and our ministry is to be a light in their midst. Just as the Levites were the hands and feet of the priesthood, carrying out assigned duties on their behalf, we are to function as the hands and feet of our High Priest. As His disciples, we are His servants, His Levites.⁴⁰

Dear Heavenly Father, Praise You for being so wonderful! As Your priests, it brings great joy to offer up to You a sacrifice – a sacrifice of praise. Through Yeshua then, let us continually offer up to God a sacrifice of praise – the fruit of lips giving thanks to His name (Hebrews 13:15). How wonderful to spend time meditating on how wonderful you are and to praise you. It is especially helpful before sleeping and when waking to focus your mind on things above, not on things on the earth (Colossians 3:2). Then sleep is more restful and allows God’s greatness to fill our minds. Praise you for being Almighty (Genesis 17:1, Revelation 4:8), the Bread of Life (John 6:35), Caring (1 Peter 5:7), our Deliverer (Psalms 144:2) – Defender (Psalms 68:5), Everlasting King (Jeremiah 10:10), Faithful (Deuteronomy 7:9), Good Shepherd (John 10:11), Holy (Isaiah 9:6), Immanuel (Isaiah 7:14), Jehovah Jireh (Genesis 22:14), King of Kings (Revelation 19:16), Living God (Joshua 3:10, 1 Samuel 17:26, Daniel 6:26, Hebrews 4:12) – Light of the World (John 8:12), Miracle worker (Matthew 11:5), always near (Hebrews 13:5), Omniscient/all-knowing (1 John 3:20), Omnipotent/All powerful (Revelation 19:6), the Prince of Peace (Isaiah 9:6) the Passover Lamb (First Corinthians 5:7) – Promise Keeper (Second Corinthians 1:20), Quiets you with his love (Zephaniah 3:17) – Quite wonderful (Isaiah 9:6), Redeemer (Ephesians 1:7, Isaiah 48:17) – Resurrection and Life (John 11:25), Savior (Luke 2:11), Trustworthy (Psalms 19:8),Unchanging (James 1:17) – Universe Maker (Colossians 1:16), Victor (Colossians 2:15, Deuteronomy 20:4) – Vine (John 15:1,5), Way Maker (John 14:6) Wonderful Counselor (Isaiah 9:6) – Worthy (Revelation 5:12), excellent ( Psalms 8:1) – exactly what I need (Jude 24-25), Yahweh Rapha/God who heals (Exodus 15:26), Zealous for His people (Isaiah 26:11). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Levitical Census
3:1 to 4:49

One possible reason to count the Levites was so that they could easily be organized for their work. There was much work to be done and plenty of men to do it. But it all had to be coordinated. This is what 4:1-3 seems to be stressing. There, Moshe commanded to count the Levites, then, in 4:4-16 instruction was given for the work they had to do. Thus, according to the Bible, the counting and the delegation of responsibilities seem to go hand in hand. Jewish historical records have provided some interesting information about how the Levites were organized. The sages say that Moses divided the Levites and the priests into eight groups of families called “watches,” each to perform their Temple service for a week. The cycle of eight watches would repeat every eight weeks. Later the prophet Samuel and King David changed the arrangement, dividing the responsibility for the service into twenty-four watches (see the commentary on the Life of David, to see link click Ev – The Divisions of Priests).

The second possible reason for the Levitical census was so that there could be an accurate redemption of the firstborn (see As – The Census and the Redemption of the Firstborn). ADONAI claimed every firstborn for His own. In doing so, the firstborn males had to be counted. Then YHVH instructed that instead of families giving up all of their firstborn sons for the service of the LORD, He would accept a Levite in their place. It was to be one for one. If there was an excess of firstborn males over the number of eligible Levites, the remainder was to be ransomed by money. In that process, Ha’Shem declared: The Levites shall be mine (3:45). Hence, the Levites were the ones selected to do the sacrifices. They were to live off the service they performed for God, receiving no personal property as their inheritance. If they belonged to Him, He promised to take care of them.³⁷