B’ha’alotkha
When you set up
“Arise, O Lord!”
Numbers 8:1-12:16
Zechariah 2:14-4:7
excerpted from TorahScope, Volume I
B’ha’alotkha conveys a variety of details about the early days of the wilderness journey of Ancient Israel. From a description of use of the menorah (lampstand),[1] to amplification about the role of the Levites,[2] to alternative Passover allowances,[3] to the Israelites following the cloud,[4] to instructions about blowing twin silver trumpets,[5] to encampment movement procedures,[6] to selecting seventy elders to distribute the workload,[7] to the infamous incident when Moses was challenged by Aaron and Miriam[8]—this parashah is indeed “loaded” with a wide variety of topics to consider. Each descriptive scenario contains insight on how the Lord was firmly molding this unique group of people into a special nation for His own possession and purposes.
As I pondered some of these things, I was reminded of how Israel was to be set-apart as a people of faith, relying on the Lord for its provision and guidance. I thought about how each of the distinctive things seen in our parashah this week communicate different aspects of God’s holiness and/or involvement in the lives of the Israelites—but I also reflected on how these would be considered each year as the Torah cycle is read through once again. Time and space limit us in being able to focus on every one of the above listed aspects. The visual impressions of all of these activities is certainly vivid. Considering each of these circumstances, I tried to place myself among the masses of Israel, and I contemplated how I would have reacted to hearing the various instructions and whether or not I would learn from them.
For some reason, the proclamation which Moses declared prior to every wilderness departure, became a definite point of focus. While it is frequently a part of the traditional liturgy in the Synagogue on Shabbat, it also points to the Lord’s greatness as one who defends His people:
“When the ark went forward, Moses said, ‘Rise up, LORD, and let your enemies be scattered! Let those who hate you flee before you!’ When it rested, he said, ‘Return, LORD, to the ten thousands of the thousands of Israel’” (Numbers 10:35-36, WMB).
The simple statement, “Advance, O Lord! May Your enemies be scattered, and may Your foes flee before You!” (NJPS), seemed to take on more significance for me this year, as I have reflected on a few of the current conflicts in the Middle East, and how the enemies of Israel have been especially vociferous. I thought about the Ark of the Covenant, and pictured how the Levites would carefully lift it up, move it forward, and all of Israel would march with it—following the ubiquitous cloud which led their way. Naturally, what takes place in a traditional Shabbat service is that as Numbers 10:26 is read, a congregational ark is opened, and the Torah scroll is brought forth to be canted.[9] The comparison was not exactly overwhelming, but after further reflection I realized that my even knowing about what occurs in a traditional Shabbat service was, in itself, something to be very thankful for.
I began to realize that as a non-Jewish Believer in Messiah Yeshua, for the first time in perhaps many generations, I was actually considering some of the tangible events which took place in the history of the infancy of Israel. I was not just looking at them as dusty Biblical history, or as a part of the Scriptures to just quickly read through. The text I was studying and contemplating from Numbers was very meaningful—especially as our sovereign God has seen to its preservation for over three millennia! Certain procedures discussed in B’ha’alotkha began to take on some more significance. The thought of actually participating in these activities—even if just as a theoretical, ancient person—became real. Application of these instructions in modern times on some level became something to seriously consider, rather than simply reading and appreciating these as past historical events.
How should I apply what we are reading in this week’s parashah to my own personal life? How do I appreciate their ancient setting, and do more than just be knowledgeable of what is recorded?
Seven Pillars of Wisdom
At this point, wanting to focus on the significance of Numbers 10:35-36, I uncovered something which those who are only reading English Bibles are often not aware of. Those of you who have a Hebrew Bible can probably see that bracketing in Numbers 10:35-36 are two inverted nuns.[10] This is not normal punctuation which one typically sees in the Bible. What do these nuns mean?
{inverted nun} V’yehi binso’a ha’aron v’yomer Moshe, “Qumah ADONAI v’yafutzu o’vekha v’yanusu mesanekha mipanekha,”
u’venuchoh yomar, “Shuvah ADONAI riv’vot alfei Yisrael”
{inverted nun}
Numbers 10:35-36 are important verses in the Torah, communicating how Ancient Israel would move in the desert, imploring God to protect Israel from its enemies. Seeing the two inverted nuns, I naturally wanted to know what they represented. Were these markings originally made by Moses, or were they later scribal notations to point out something to readers? J.H. Hertz, the editor of Pentateuch and Haftorahs, summarizes various options:
“These two verses are enclosed in inverted ‘Nuns’ to indicate either that they are not here in their original place (Talmud); or that they are taken from another source (possibly from ‘the Book of the Wars of the Lord’, see 21:14) and form a distinct section, scroll, or even ‘book’ of the Torah. Some of the Rabbis held that the Book of Numbers consisted of three sections…and accordingly, they counted a total of seven books of the Torah. Thus, according to Rabbi Johanan, ‘Wisdom hath hewn out her seven pillars’ (Proverbs 9:1) referred to the ‘Seven’ books of the Torah.”[11]
The textual explanation is that the two inverted nuns signify that there is some doubt as to whether or not Numbers 10:35-36 are actually in their correct place within the Hebrew text, being dislocated. The resource Masorah of the Biblia Hebraica Stuttgartensia observes how, “This suggestion is supported by the LXX [Septuagint] where verses 35-36 have been inserted between verses 33 and 34 (i.e., the order is 33, 35, 36, 34).”[12] And in fact, the Greek Septuagint does include what we read as Numbers 10:33-36 in a different verse order from the Hebrew Masoretic Text:
[33] And they departed from the mount of the Lord a three days’ journey; and the ark of the covenant of the Lord went before them a three days’ journey to provide rest for them. [35] And it came to pass when the ark set forward, that Moses said, Arise, O Lord, and let thine enemies be scattered: let all that hate thee flee. [36] And in the resting he said, Turn again, O Lord, the thousands and tens of thousands in Israel. [34] And the cloud overshadowed them by day, when they departed from the camp (LXE).[13]
If some textual witnesses of Numbers 10:33-36 have placed vs. 35-36 in a slightly different order, it does not change our understanding of anything at all in the wider narrative. Moses still implored the Lord to fight on behalf of Israel, and that His enemies would flee at His power.
Of course, the theological explanation offered by Hertz, for the inverted nuns, is also something quite interesting to ponder. Referencing Proverbs 9:1, we see, “Wisdom has built her house. She has carved out her seven pillars” (WMB). From this line of reasoning, the two nuns do more than just highlight the importance of Numbers 10:35-36, but they might actually serve to represent Numbers 10:35-36 as a kind of separate “book” of the Torah. Rather than the Chumash or Pentateuch only composing Genesis, Exodus, Leviticus, Numbers, and Deuteronomy—Numbers can be thought to compose a Numbers1, Numbers 10:35-36, and then a Numbers2 (for lack of better titles)—concurrent with the seven pillars. Certainly, this is an interesting point of view which one might consider in Torah study, and I do think that the logic has some merit. Numbers 10:35-36 is something important which people of faith need to take notice of.
The Ark of Testimony
Going before the Lord in prayer, and querying the Holy Spirit about what B’ha’alotkha should instruct me this week, I was simply reminded of some of the previous Torah teachings about the importance of the Ark of the Covenant (or, Testimony).The last verse of Naso, examined last week, indicated how the voice of the Lord spoke to Moses from above the mercy seat, which sat right on top of the Ark of the Covenant:
“When Moses went into the Tent of Meeting to speak with the LORD, he heard his voice speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; and he spoke to him” (Numbers 7:89, WMB).
It is not difficult to be reminded of how many important events in the Tanakh are related to the Ark of the Covenant. The proper movement of the Ark of the Covenant precipitated the splitting of the Jordan River (Joshua chs. 3-4). The Ark of the Covenant being present was instrumental in the destruction of the walls of Jericho (Joshua 6). In the later history of Israel, the location of the Ark of the Covenant is noticeably important, to receive the blessings of the Holy One. The Prophet Samuel heard the voice of God as he slept near the Ark (1 Samuel 3:3). Later on, the Ark’s capture by the Philistines, and the glory departing Israel as a result of its loss, are described. The Philistines were judged by improperly withholding the Ark (1 Samuel 6). Eventually, the Ark was recovered and returned to Israel, but not without some dire consequences for some of the transporters (2 Samuel 6). Finally, the Ark was placed in the Tabernacle provided by King David in Jerusalem, and King Solomon built the First Temple which ultimately housed it.
As you recollect the recorded history of the Ark of the Covenant, you should be reminded of its significance in the life of Ancient Israel. After all, the tablets of the Ten Commandments, written by the very finger of God, were placed in the Ark. These are some of the most tangible objects of our Creator’s involvement with the development of His own:
“When he finished speaking with him on Mount Sinai, he gave Moses the two tablets of the covenant, stone tablets, written with God’s finger” (Exodus 31:18, WMB).
When we realize that the Ark contained these tablets of stone, we can more fully comprehend its significance. But as I considered and meditated upon this truth, I was reminded of some of the greater benefits which have been promised to and have been received by followers of the Messiah of Israel. The Prophets Jeremiah and Ezekiel both detail a promised New Covenant, where God’s Instruction would be supernaturally transcribed upon redeemed human hearts:
“‘Behold, the days come,’ says the LORD, ‘that I will make a new covenant with the house of Israel, and with the house of Judah, not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt, which covenant of mine they broke, although I was a husband to them,’ says the LORD. ‘But this is the covenant that I will make with the house of Israel after those days,’ says the LORD: ‘I will put my law in their inward parts, and I will write it in their heart. I will be their God, and they shall be my people’” (Jeremiah 31:31-33, WMB).
“I will give them one heart, and I will put a new spirit within them. I will take the stony heart out of their flesh, and will give them a heart of flesh, that they may walk in my statutes, and keep my ordinances, and do them. They will be my people, and I will be their God…I will also give you a new heart, and I will put a new spirit within you. I will take away the stony heart out of your flesh, and I will give you a heart of flesh. I will put my Spirit within you, and cause you to walk in my statutes. You will keep my ordinances and do them” (Ezekiel 11:19-20; 36:26-27, WMB).
As you read these parallel passages, I sincerely pray that your old, stony heart has been removed. Being forgiven and cleansed of sin by the sacrifice of Yeshua, such a heart should now be replaced by a new heart of flesh. This heart of flesh loves God and neighbor, and wants to obey Him as a result of the presence of the Holy Spirit. Such an obedience is able to serve the community of faith, and make a difference in the world so that others might come to know the goodness and grace of God. This obedience is by no means stirred on by some drive to “earn salvation,” but comes from a Divine empowerment by the supernatural activity inaugurated by the good news or gospel.
New Covenant Arks
Being given a new heart of flesh, by the salvation work of the Messiah, is it appropriate for Believers to consider themselves as functioning like an ark of testimony for the Living God? The Apostle Paul did teach that Believers compose a temple of the Most High:
“Don’t you know that you are God’s temple and that God’s Spirit lives in you?” (1 Corinthians 3:16, WMB).
If we compose a kind-of temple of God today, with His Instruction supernaturally written on redeemed hearts—then perhaps it would be prudent for us to employ some of the same techniques which Moses used as he followed the cloud leading Ancient Israel. Believers are supposed to be led by the Spirit and walk by the Spirit. Is there a parallel between the cloud which led Ancient Israel, and how the Messiah’s followers are supposed to be led by the Holy Spirit?
“For as many as are led by the Spirit of God, these are children of God” (Romans 8:14, WMB).
“But I say, walk by the Spirit, and you won’t fulfill the lust of the flesh” (Galatians 5:16, WMB).
Moses certainly knew that the enemies of God were everywhere, and that they hated everything which His people stood for and represented. Should we not internalize this same reality as Messiah followers today? By faith, just prior to moving the Ark of the Covenant, Moses declared “Rise O Lord”—summoning the Most High to take note that Israel was preparing to move. Then he exclaimed, “and let Your enemies scatter, and Your foes flee before You!” (Numbers 10:35, Alter). With great authority, Moses called upon God to establish who He was, as he prepared the people to follow the cloud. The Lord then cleared a path for the movement of the Ark of the Covenant, so that the enemies of Israel would not be allowed to disrupt its transport.
The inverted nuns seen in the Masoretic Text of Numbers 10:35-36 certainly do set these two verses apart, so that readers can take notice of them. Likewise, Numbers 10:35 is canted in the traditional liturgy of the Synagogue as the Torah scroll is removed from its ark during the Shabbat service, a practice also adhered to in the Messianic community. But might there be something more for us to realize?
Born again Believers, with God’s Instruction written on their hearts by His Spirit, do make up a kind of “ark.” Do we ever personally pray the protection of Numbers 10:35-36 as we move from location-to-location or place-to-place? We certainly know that we will be hated for being the Messiah’s followers. Should we not know that the enemy and his minions often lie in wait for us? In going out into our sinful world, do we go out with the confidence of Moses who appealed to the Lord for His power to strike down Israel’s enemies? Or, either forgetting or being ignorant of words like Numbers 10:35-36, do we just go out into the world unprepared—and forget to appeal to the Holy One for His protection?
Perhaps if we thought of ourselves as a kind-of ark, we might be more mindful of the responsibility we have to protect ourselves from the schemes of the Devil. Then, in God’s faithfulness toward us, He will truly be able to return to us, and shower us with His blessings, after the enemy flees! I simply encourage you to walk by the Spirit, and be confident in the Lord that He does go before us, protecting us from all those who would seek to harm or destroy us.
NOTES
[1] Numbers 8:1-4.
[2] Numbers 8:5-26.
[3] Numbers 9:1-14.
[4] Numbers 9:15-23.
[5] Numbers 10:24-10.
[6] Numbers 10:11-36.
[7] Numbers 11:16-30.
[8] Numbers 12:1-16.
[9] J.H. Hertz, ed., The Authorised Daily Prayer Book, revised (New York: Bloch Publishing Company, 1960), pp 473-475; Jules Harlow, ed., Siddur Sim Shalom for Shabbat and Festivals (New York: Rabbinical Assembly, 2007), 139.
[10] Karl Elliger and Wilhelm Rudolph, et. al., eds., Biblica Hebraica Stuttgartensia (Stuttgart: Deutche Bibelgesellschaft, 1977), 231; Aron Dotan, ed., Biblia Hebraica Leningradensia (Peabody, MA: Hendrickson, 2001), 213.
[11] J.H. Hertz, ed., Pentateuch & Haftorahs (London: Soncino, 1960), 613.
[12] Page H. Kelley, Daniel S. Mynatt, and Timothy G. Crawford, eds., The Masorah of Biblia Hebraica Stuttgartensia (Grand Rapids: Eerdmans, 1998), pp 34-35.
[13] Sir Lancelot C. L. Brenton, ed & trans., The Septuagint With Apocrypha (Peabody, MA: Hendrickson, 1999), 188.
