Parsha # 42 and 43: “Matot” / (Tribes) and “Masei” / (Stages)
(B’Midbar / Numbers *30:2 through 32:42 and 33:1 through 36:13*
Edition: 15g18
“Off With Their Heads”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
You may not know who Charles Lutwidge Dodgson was. Odds are you will know him better as Author Lewis Carroll, who in 1865, published a novel entitled “Alice’s Adventures in Wonderland”. It was a fanciful book, full of strange characters and even stranger happenings. One of the characters in the story is known as “The Queen of Hearts” – a “mad as a hatter” queen who challenges Alice to a game of Croquet – her second most favourite pastime.
What Alice discovers is that just when you think you can relax and enjoy something – a game, or a tea party, for example – the queen has a change of attitude. That’s because the queen’s favourite distraction is ordering the decapitation of anyone whom she feels has wronged her – in any way. She keeps her guards scurrying after most of the other characters in the story, at one time or another, by shouting loudly “Off with their heads!”
We are about to embark on an investigation of an event which could lead us to believe that Elohim is a fanciful character, given to changing His attitude at the drop of a hat, and – in an onset of emotional confusion – back-peddling on a decision. However, we must remember that, unlike the Queen of Hearts, Elohim does not alter His plans because of such a subjective thing as a simple change of mind. It is true that, as a result of our prayers, changes have been wrought in the run of events under God’s direction, (otherwise, we would be discouraged from prayer completely). However, I believe that – in a way I can’t explain, but simply ‘accept on faith’ – Elohim can have a change of heart out of compassion, when He is entreated by our prayers on behalf of others, or even for our own ‘situations’. At the same time, I also believe that what we pray for at various times, must fall within the parametres of what Elohim actually desires to see accomplished anyway, that Elohim is not moved simply by our words, but by our seeking to know, and see accomplished, God’s original will. In other words, our sincere prayer shows our having come around to His Divine plan.
This week’s Parsha is actually another doubled up set of passages; first Matot (meaning Tribes) and second Masei (translated as Stages). These are the last two brief Parshiot of the Book of B’Midbar. I have chosen, for this reflection, to pass over the first chapter of Parsha Matot and go directly to Chapter 31. This is because it will complete the story of the involvement of Mo’av, Midyan, Balak and Bil’am against the progress of B'nei Yisra'el as they are about to end their journey in the Wilderness – a journey which has taken forty years to bring to this climax..
First, going back a few chapters, to Chapter 25, we see that B'nei Yisra'el has set up their camp in the area of Shittim – in lands that were won away from Sihon and Og, kings of the Amorite nation who had previously taken it from Mo’av. Shittim is situated just at the northern end of the dead Sea, opposite Yericho. In Parsha Balak we learned of the conspiracy between Mo’av and Midyan in trying to divide B'nei Yisra'el away from Elohim’s protection by bringing down curses on the encroaching nation. When this failed, the two allies sought to bring division another way – and it almost worked – by sending in the women to seduce the men of Isra’el, and when they were at their weakest, trick them into the worship of their god Ba’al P’or. The combination of debauchery and idolatry brought about the wrath of Elohim, and His judgement. This led to the hanging of the ring-leaders among the Hebrew men, and a ‘plague’ from Elohim would have finished the business completely – if not for the actions of one man, the grandson of Aharon named Pinchas – whose blunt, but effective action snapped the sinful men of Isra’el, including Moshé, out of their downward spiral and brought everyone to their senses.
Now it was time for Elohim to rally the rest of B'nei Yisra'el and exact His vengeance on the one nation who had taken the most drastic action, Midyan. [See End Note #1 – “Mo’av”].
Midyan, in their efforts to defeat the nation of Hebrew people, B'nei Yisra'el, went after the leadership of the nation. They seduced and turned every man of influence and position in their efforts, not just to stop the nation, but clearly to annihilate the entire people. Their hatred was not unlike that represented today in the leadership of Iran, Iraq and to a certain extent Syria. The deeply engrained hatred which empowers fractional groups such as ISIS and Hezbollah against Isra’el (and America as well) goes far back in the history of the Middle East peoples.
To begin to understand these roots, at the very offset, one must realize that the history of the Middle East is very complicated and convoluted. There is no such thing as one simple factor in determining how things developed. We must also, as believers in Elohim/Adonai – the God of Avraham, Yitz’chak and Ya’acov, the God of the Christian faith, admit and declare a bias based on whose story we choose to accept as truth. This having been stated – up front – let us try to keep things as simple as possible in our efforts to come to at least a hint of what brought about, and fired-up, the hatred of Midyan. Against Isra’el. Simply put, in the proverbial nutshell, it boils down to “Birth-Right”.
Who Were the Midyan Peoples?
We all know about the two main sons of Avraham – Yishma’el, Avraham’s first son, [born not of Sarai, but of Hagar, Sarai’s slave girl, a native of Egypt (or Cush). It was prophesied and promised that Yishma’el was to become a prince of many tribes and nations, a prophecy which proved true] (B’resheet 16:20ff)] and Yitz’chak (Isaac) [who was promised to be legitimately born of Sarah, and who would be a major factor in the coming about of the nation we know as Isra’el, a prophecy which also came to fruition.] The history of the nation, Yisra'el, then follows that lineage of Yitz’chak and Ya’acov.
You may not know who Charles Lutwidge Dodgson was. Odds are you will know him better as Author Lewis Carroll, who in 1865, published a novel entitled “Alice’s Adventures in Wonderland”. It was a fanciful book, full of strange characters and even stranger happenings. One of the characters in the story is known as “The Queen of Hearts” – a “mad as a hatter” queen who challenges Alice to a game of Croquet – her second most favourite pastime.
What Alice discovers is that just when you think you can relax and enjoy something – a game, or a tea party, for example – the queen has a change of attitude. That’s because the queen’s favourite distraction is ordering the decapitation of anyone whom she feels has wronged her – in any way. She keeps her guards scurrying after most of the other characters in the story, at one time or another, by shouting loudly “Off with their heads!”
We are about to embark on an investigation of an event which could lead us to believe that Elohim is a fanciful character, given to changing His attitude at the drop of a hat, and – in an onset of emotional confusion – back-peddling on a decision. However, we must remember that, unlike the Queen of Hearts, Elohim does not alter His plans because of such a subjective thing as a simple change of mind. It is true that, as a result of our prayers, changes have been wrought in the run of events under God’s direction, (otherwise, we would be discouraged from prayer completely). However, I believe that – in a way I can’t explain, but simply ‘accept on faith’ – Elohim can have a change of heart out of compassion, when He is entreated by our prayers on behalf of others, or even for our own ‘situations’. At the same time, I also believe that what we pray for at various times, must fall within the parametres of what Elohim actually desires to see accomplished anyway, that Elohim is not moved simply by our words, but by our seeking to know, and see accomplished, God’s original will. In other words, our sincere prayer shows our having come around to His Divine plan.
This week’s Parsha is actually another doubled up set of passages; first Matot (meaning Tribes) and second Masei (translated as Stages). These are the last two brief Parshiot of the Book of B’Midbar. I have chosen, for this reflection, to pass over the first chapter of Parsha Matot and go directly to Chapter 31. This is because it will complete the story of the involvement of Mo’av, Midyan, Balak and Bil’am against the progress of B'nei Yisra'el as they are about to end their journey in the Wilderness – a journey which has taken forty years to bring to this climax..
First, going back a few chapters, to Chapter 25, we see that B'nei Yisra'el has set up their camp in the area of Shittim – in lands that were won away from Sihon and Og, kings of the Amorite nation who had previously taken it from Mo’av. Shittim is situated just at the northern end of the dead Sea, opposite Yericho. In Parsha Balak we learned of the conspiracy between Mo’av and Midyan in trying to divide B'nei Yisra'el away from Elohim’s protection by bringing down curses on the encroaching nation. When this failed, the two allies sought to bring division another way – and it almost worked – by sending in the women to seduce the men of Isra’el, and when they were at their weakest, trick them into the worship of their god Ba’al P’or. The combination of debauchery and idolatry brought about the wrath of Elohim, and His judgement. This led to the hanging of the ring-leaders among the Hebrew men, and a ‘plague’ from Elohim would have finished the business completely – if not for the actions of one man, the grandson of Aharon named Pinchas – whose blunt, but effective action snapped the sinful men of Isra’el, including Moshé, out of their downward spiral and brought everyone to their senses.
Now it was time for Elohim to rally the rest of B'nei Yisra'el and exact His vengeance on the one nation who had taken the most drastic action, Midyan. [See End Note #1 – “Mo’av”].
Midyan, in their efforts to defeat the nation of Hebrew people, B'nei Yisra'el, went after the leadership of the nation. They seduced and turned every man of influence and position in their efforts, not just to stop the nation, but clearly to annihilate the entire people. Their hatred was not unlike that represented today in the leadership of Iran, Iraq and to a certain extent Syria. The deeply engrained hatred which empowers fractional groups such as ISIS and Hezbollah against Isra’el (and America as well) goes far back in the history of the Middle East peoples.
To begin to understand these roots, at the very offset, one must realize that the history of the Middle East is very complicated and convoluted. There is no such thing as one simple factor in determining how things developed. We must also, as believers in Elohim/Adonai – the God of Avraham, Yitz’chak and Ya’acov, the God of the Christian faith, admit and declare a bias based on whose story we choose to accept as truth. This having been stated – up front – let us try to keep things as simple as possible in our efforts to come to at least a hint of what brought about, and fired-up, the hatred of Midyan. Against Isra’el. Simply put, in the proverbial nutshell, it boils down to “Birth-Right”.
Who Were the Midyan Peoples?
We all know about the two main sons of Avraham – Yishma’el, Avraham’s first son, [born not of Sarai, but of Hagar, Sarai’s slave girl, a native of Egypt (or Cush). It was prophesied and promised that Yishma’el was to become a prince of many tribes and nations, a prophecy which proved true] (B’resheet 16:20ff)] and Yitz’chak (Isaac) [who was promised to be legitimately born of Sarah, and who would be a major factor in the coming about of the nation we know as Isra’el, a prophecy which also came to fruition.] The history of the nation, Yisra'el, then follows that lineage of Yitz’chak and Ya’acov.
We know that no one has any idea of what K'turah, nor any of the characters in our Scripture stories actually looked like. This beautiful artist's conception is just one possibility of how K'turah may have appeared, if she truly was an Ethiopian (Cushite) woman.
What often gets passed over, however, is that after Sarah dies, and Yitz’chak has fathered his two sons, Esav, [the rebellious son, who married at least one Kena’ani woman, becomes the father of the nation of Edom] and Ya’acov [the son who legitimately marries within the family and becomes the father of 12 sons, who turn out to be the fathers and leaders of the twelve tribes of Isra’el], Avraham, in his old age remarries. We know his new wife as K’turah (B’resheet 25:1) [See End Note #2- “K’turah”] Verse 2 goes on to explain that Avraham had six more sons with K’turah: “Zimram, Yokshan, Medan, MIDYAN, Yisbak and Shuach,” In turn, Midyan had five sons: Eifah, ‘Efer, Hanokh, Avida, and Elda’ah” The possible roots of the hatred which indwelt Midyan so deeply lay in B’resheet 25:5 and 6: “Avraham gave everything he owned to Yitz’chak. But to the sons of the concubines [one presumes this includes the sons of K’turah] he made grants while he was still living, and sent them off to the East, to the land of Kedem, away from Yitz’chak, his son.” [The reader will note that, based on the wording of the text, when Elohim cast Adam and Havah from the garden (Gan Eden), they went to the East (the Guards were placed at the eastern boundary of Eden), and, when Kayin was cast out, he too went to the East, to the land of Nod (“wandering”).
Presumably, these five ‘abandoned’ sons wandered for a time, perhaps in close proximity to each other, and over time established five tribes, or five peoples, ‘beneath the umbrella’ term of Midyan, passing on, [as did the offspring of Yishma’el and Esav] the great hatred they felt for Yitz’chak and his offspring. Eventually, the Midyani tribes settled in the lands south east of Edom, around both coasts of the Gulf of Aqabah, an area measuring some 175 miles from north to south. By the time Moshé comes to the camp of Yitro, however, the Midyanim also controlled all the grazing land in the area of Horeb (Sinai).
Other Connections between B'nei Yisra'el and Midyan.
Other connections which tie together the two nations can be found in Scripture, again going back as far as the histories recounted in the first Book of Moshé: “B’resheet”. When the sons of Ya’acov, that is, the brothers of Yosef, were planning to let Yosef die in the pit, Adonai brought some traders on the scene. The group of merchants was made up of both Yishma’elim and Midyanim (Ishmaelites and Midianites). (B’resheet 37). Furthermore, we were reminded in our last edition that Moshé, after running from the threat of death in Egypt, came to the land of the Midyanim, and lived and worked for Yitro. Yitro had been a Cohen to the Midyanim, but he had stepped down from that post (after rethinking the reality of God, and the vain attempts at idol worship) and so he himself was not held in as high a regard by his fellows as before. Indeed, after Moshé marries his daughter, Yitro’s connection to the Israelite people was even stronger. You will recall that it was Yitro who visited the encampment at Sinai, and suggested the use of tribal based judges to ease the load on Moshé’s shoulders, and it was during this visit that Yitro made the commitment to follow Elohim. Finally, as we pointed out last week, Pinchas also was a means of connection between Israel and Midyan, as he too had married a Midyani woman, the daughter of Puti’el (a name possibly referring to Yitro). The bottom line is that, because of these relationships, (and possibly others), Elohim had placed Midyan under His protection, just as Edom and Mo’av had been, and Isra’el was not to go to war with that nation.
So it is that, in spite of all the connections which Midyan had with Isra’el, they conspired with Mo’av against B'nei Yisra'el, allowing their deep and centuries old hatred over-ride the familial ties. In Chapter 25, back in Parsha Pinchas, verse 17 we read HaShem’s instructions to Moshé: “Treat the Midyanim as enemies and attack them” or as the SEASC, translates it: “Harass the Midyanim, and smite them” and then Adonai continues: “because they are treating you as enemies by the trickery they used to deceive you in the P’or Incident and in the affair of their sister Cozbi, the daughter of the leader from Midyan..”
Presumably, these five ‘abandoned’ sons wandered for a time, perhaps in close proximity to each other, and over time established five tribes, or five peoples, ‘beneath the umbrella’ term of Midyan, passing on, [as did the offspring of Yishma’el and Esav] the great hatred they felt for Yitz’chak and his offspring. Eventually, the Midyani tribes settled in the lands south east of Edom, around both coasts of the Gulf of Aqabah, an area measuring some 175 miles from north to south. By the time Moshé comes to the camp of Yitro, however, the Midyanim also controlled all the grazing land in the area of Horeb (Sinai).
Other Connections between B'nei Yisra'el and Midyan.
Other connections which tie together the two nations can be found in Scripture, again going back as far as the histories recounted in the first Book of Moshé: “B’resheet”. When the sons of Ya’acov, that is, the brothers of Yosef, were planning to let Yosef die in the pit, Adonai brought some traders on the scene. The group of merchants was made up of both Yishma’elim and Midyanim (Ishmaelites and Midianites). (B’resheet 37). Furthermore, we were reminded in our last edition that Moshé, after running from the threat of death in Egypt, came to the land of the Midyanim, and lived and worked for Yitro. Yitro had been a Cohen to the Midyanim, but he had stepped down from that post (after rethinking the reality of God, and the vain attempts at idol worship) and so he himself was not held in as high a regard by his fellows as before. Indeed, after Moshé marries his daughter, Yitro’s connection to the Israelite people was even stronger. You will recall that it was Yitro who visited the encampment at Sinai, and suggested the use of tribal based judges to ease the load on Moshé’s shoulders, and it was during this visit that Yitro made the commitment to follow Elohim. Finally, as we pointed out last week, Pinchas also was a means of connection between Israel and Midyan, as he too had married a Midyani woman, the daughter of Puti’el (a name possibly referring to Yitro). The bottom line is that, because of these relationships, (and possibly others), Elohim had placed Midyan under His protection, just as Edom and Mo’av had been, and Isra’el was not to go to war with that nation.
So it is that, in spite of all the connections which Midyan had with Isra’el, they conspired with Mo’av against B'nei Yisra'el, allowing their deep and centuries old hatred over-ride the familial ties. In Chapter 25, back in Parsha Pinchas, verse 17 we read HaShem’s instructions to Moshé: “Treat the Midyanim as enemies and attack them” or as the SEASC, translates it: “Harass the Midyanim, and smite them” and then Adonai continues: “because they are treating you as enemies by the trickery they used to deceive you in the P’or Incident and in the affair of their sister Cozbi, the daughter of the leader from Midyan..”
A New Attitude
This vengeance marks a new attitude toward Midyan. Not an emotionally based ‘change of mind’, but a turn of the heart toward the Midyani in response to their treachery. The protective hand of Elohim has been lifted off an entire nation, and they are about to pay a price for their conspiracy. The terminology used is of interest. First, to “harass” the enemy. The infinitive form of the verb is used, inferring that the harassment was to be ongoing – a constant state of mind amongst the Hebrew people. Never were they to relax from this ‘task’. The hassling was meant to bring remorse amongst the Midyanim for what they had done (or allowed to happen). Second, the more drastic step, “and smite them” was the indication that their favoured position was now finished. B'nei Yisra'el was ‘released’ to gain Elohim’s vengeance, even to the point of killing. This has a direct correlation to last week’s reflection on “Righteous Killing”. There are times when we are directed to deal in the most far-reaching manner. The caveat, of course, is that we must be certain beyond doubt that this is a Divine calling, and not a whim of our own – for if it is simply personal revenge, we will all pay a price. There is no room for a personal vendetta when we serve Adonai. Only Elohim has the right to seek vengeance. (Leviticus 19:18 and Romans 12:19)
Interestingly enough, however, we have to wait to learn how Moshé delivers this message to the people. First there is a new census taken – this second counting was mentioned at the beginning of our reflections on the Book B’Midbar. Then, as Parsha Matot opens there is another delay as we read about the making of vows. Finally in Chapter 31, Elohim once again speaks to Moshé to remind him of the earlier charge regarding the Midyanim. This will be the last major Divine direction which Moshé receives: “On behalf of the people of Isra’el, take vengeance on the Midyanim. After that, you will be gathered to your people.”
Having a solid idea of how many warriors he has under his commands, Moshé shows remarkable restraint by drafting only 1000 men from each tribe to go into battle. But this conscription is different from all those which went before. This time, on the battleground, even the tribe of Levi will be represented. Moshé calls up Pinchas, the man who had ended the plague by his zealous action against Zimri and Cozbi. Pinchas was to take the holy utensils and the trumpets for sounding the alarm. Based on this, we realize: first, that like never before, there was an all out spiritual essence to this battle and second, that Pinchas was acting somewhat like an army chaplain, bringing the presence of God onto the battle-ground. (Of course, though it is not stated outright, I believe there would have been other L’vi’im with Pinchas making the presence of Elohim even greater.)
The effects of the battle are tremendous. We are told that every Midyani male was killed, along with the five kings – Tzur, Hu, Reva, Evi and Rekem. For an even greater positive, Bil’am, the sorcerer who gave the idea to Mo’av and Midyan was also killed ‘by the sword’. The army also plundered the cattle, flocks and other goods of Midyan and brought them back to the camp. Then thy set fire to the cities, towns and settlements of the enemy, so that there was no place for them to escape and run to. But here, the army makes a huge blunder, which gives rise to Moshé’s great anger. They captured and allowed to live, all the Midyani women and children. When they bring the women before Moshé and El’azar and the larger community, Moshé (in today’s vernacular) ‘went ballistic!
What have you done? You have allowed to live the very instruments by which we were seduced into idolatry? These women are the whole reason we had to go into battle in the first place. Moshé orders a further vengeance on those the army brought back, so as to ensure that such a conspiracy and seduction would not happen ever again. Finally, Moshé instructs all those who were involved in the war to cleanse themselves as per the directions given earlier pertaining to the Waters of Purification. The men were not allowed into the camp until the seven day process was complete.
In the end, the ‘booty’ was divided amongst all the people of Isra’el – the warriors getting the greater share: ½ of all that they had captured, less a tithe of 1/500th of the total, and the rest of the camp getting the other half of the booty, less a tithe of 1/50th of their total. The numbers for all the booty are recorded but those figures aren’t really important to our purpose in this reflection.
What is important for us to glean from this Parsha is what was also important to B'nei Yisra'el. They got to see precisely what happens when Elohim lifts His divine hand off the head of a nation and removes His protection from them. Of course, we also realize that the same effect would be experienced by an individual who loses God’s favour. Many times, when things aren’t going well especially, we might hear someone (perhaps you have even done this yourself) cry out “What have I done to deserve this?”. At such a time we are admitting the connection between side-stepping our relationship with Adonai and our suffering for it. The same effect will be felt when the nations gang up against Isra’el. This is something that ISIS, or Iran, Iraq, even America, and yes, based on recent events perhaps the Presbyterian Church as well – must come to realize – those who curse Isra’el, will themselves be cursed. (B’resheet 12:3; B’Midbar 24:9). As believers in Adonai, and as believers in His appointed Meshiach (Y’shua), we are meant to remain in relationship with Elohim and to stand with Isra’el – His children.
A second thing to reflect upon is the relationship between the debauchery, the lewd behaviour of the men of Isra’el as they are seduced by the Women of Mo’av and Midyan. One of the greatest threats that faces the believing community today is the abundance of pornography. It is indeed, a slippery slope. Some of it is blatant, as found readily available on the internet (one of the ways in which the father of all lies can seduce the unwary soul into depravity). But the majority of pornography is subtle, so much so that it would not even be recognized as pornography. The use of seductively dressed women to sell vehicles, or other products. For example, ask yourself right now, how is selling a car using an enticing woman to attract the male public any different from what happened at P’or? I know, many will think I am over-reacting, but I see the connection clearly – if we succumb to these seductions, we will eventually have a new car in the driveway and a new ‘god’ in our lives. The lesson is clear – recall the promise of Moshé to the kings of Amalek, Edom and Mo’av – “we will pass through your lands, turning neither left nor right, sticking to the pathway, not taking anything (water or food even) from your people until we have gone through to the other side” (a loose interpretation but close enough). As Moshé puts it – we should try to make our journey through life “on the straight and narrow”, not succumbing to the enticements which would draw us ‘off-course’. Thanks be to Adonai, of course, for the forgiveness we have in Meshiach Y’shua, who has paid the price for our sins, and who, when we accept His lordship in our lives, gives us the strength we need to prevail, and the love we need when we fail.
Finally, (in terms of matters on which we might reflect this week in relation to Parsha Matot), I do have one great concern. I go back to the concept of the harassing of Midyan as “ongoing”, of it being a “constant state of mind”. It strikes me that in this “state of mind” there is absolutely no room for, let alone hope for, the concept of forgiveness. Someone (i.e.: some nation) caught up in the tremendously confusing struggles of the Middle East, must be willing to “stop the insanity”. Some nation, (and I pray that it would be Isra’el) must – over and over again – extend the hand of peace to those nations who still today, some 3500 hundred years later, – with one single cry – are out to annihilate the ‘cousins’ who achieved the favour of God. In fairness to Isra’el, I do see them doing this – but then there is an attack – a homicide bombing, new Ketubah Rocket fire, or the breaking of a treaty, and the cycle begins again. I don’t pretend to have a solution for the “Middle East Crisis” but I do see “The P’or Incident" being played out, over and over again – and it breaks my heart. Can we pray for the peace of Yerushalayim, of course – but also, please Adonai, may there be a Divine ‘release’ from this call for ‘ongoing harassment’?
We may not always comprehend the ways of Elohim, but at the very core of who we are, we need to trust (by faith alone, sometimes) that His ways are best for us. Yes, there are times, as at P’or, when evil may seem to flourish for a time. Sometimes the bigger picture can appear to be very gruesome, and it may seem ‘out of character’ for a loving God. Job, in the midst of his trials, went through hell on earth, but he emerged refined, and the Lord restored his fortune because of his righteous tenacity. In the letter to the Romans, Sha’ul indicates that sometimes the protection of Elohim is lifted in response His own policy of free-will. Sha’ul writes: “What is revealed is Elohim’s anger from heaven against all the godlessness and wickedness of people who, in their wickedness keep suppressing the truth;… God has made it plain to them… both His eternal power and His divine nature have been clearly seen… therefore they have no excuse, because although they know who God is, they do not glorify Him as Elohim, or thank Him… they have become futile in their thinking, undiscerning… darkened… claiming to be wise, they have become fools! They have exchanged the glory of the immortal God for mere images, … This is why Elohim has given them up to the vileness of their hearts’ lusts, to the shameful misuse of each other’s bodies. They have exchanged the truth of God for falsehood…. This is why God has given them up to degrading passions; so that their women exchange natural sexual relations for unnatural; and likewise the men, giving up natural relations with the opposite sex, burn with passion for one another, receiving in their own persons the penalty appropriate to their perversion.. In other words, since they have not considered Elohim worth knowing, God has given them up to worthless ways of thinking…. You don’t realize that God’s kindness is intended to lead you to turn from your sins…” (Chapter 1:18ff)
Quickly Looking at Parsha Masei
Before we leave this double Parsha, and move on to the last Book of Torah, I would invite you to glance at the summary of the journey of B'nei Yisra'el over the last 40 years. I remember keeping a diary of our travels through Europe one year, and through Isra’el at another time. Some evenings I would simply be too tired to recount all the things we did that day, and so I would just jot down the places we went. Later, when I was refreshed, I could look at those place-names and recall our adventures in at least some reasonable detail.
Here is a sample traveller’s journal as I might have written it as I travelled along with B'nei Yisra'el. Look at these place names, and recall the journey we have been on, sojourning alongside the Children of Isra’el. The last Parsha is entitled “stages”, as in: “These are the stages in the journey of the people of Isra’el as they left the Land of Egypt……
We began at Ram’ses on the fifteenth day of the first month, the morning after pesach. We made it to Sukkot, then Etam, then we turned back to Pi-Hachirot, where we settled opposite Ba’al Tz’fon, at Migdol.. and then we moved on again, passing through the sea to the desert.
This vengeance marks a new attitude toward Midyan. Not an emotionally based ‘change of mind’, but a turn of the heart toward the Midyani in response to their treachery. The protective hand of Elohim has been lifted off an entire nation, and they are about to pay a price for their conspiracy. The terminology used is of interest. First, to “harass” the enemy. The infinitive form of the verb is used, inferring that the harassment was to be ongoing – a constant state of mind amongst the Hebrew people. Never were they to relax from this ‘task’. The hassling was meant to bring remorse amongst the Midyanim for what they had done (or allowed to happen). Second, the more drastic step, “and smite them” was the indication that their favoured position was now finished. B'nei Yisra'el was ‘released’ to gain Elohim’s vengeance, even to the point of killing. This has a direct correlation to last week’s reflection on “Righteous Killing”. There are times when we are directed to deal in the most far-reaching manner. The caveat, of course, is that we must be certain beyond doubt that this is a Divine calling, and not a whim of our own – for if it is simply personal revenge, we will all pay a price. There is no room for a personal vendetta when we serve Adonai. Only Elohim has the right to seek vengeance. (Leviticus 19:18 and Romans 12:19)
Interestingly enough, however, we have to wait to learn how Moshé delivers this message to the people. First there is a new census taken – this second counting was mentioned at the beginning of our reflections on the Book B’Midbar. Then, as Parsha Matot opens there is another delay as we read about the making of vows. Finally in Chapter 31, Elohim once again speaks to Moshé to remind him of the earlier charge regarding the Midyanim. This will be the last major Divine direction which Moshé receives: “On behalf of the people of Isra’el, take vengeance on the Midyanim. After that, you will be gathered to your people.”
Having a solid idea of how many warriors he has under his commands, Moshé shows remarkable restraint by drafting only 1000 men from each tribe to go into battle. But this conscription is different from all those which went before. This time, on the battleground, even the tribe of Levi will be represented. Moshé calls up Pinchas, the man who had ended the plague by his zealous action against Zimri and Cozbi. Pinchas was to take the holy utensils and the trumpets for sounding the alarm. Based on this, we realize: first, that like never before, there was an all out spiritual essence to this battle and second, that Pinchas was acting somewhat like an army chaplain, bringing the presence of God onto the battle-ground. (Of course, though it is not stated outright, I believe there would have been other L’vi’im with Pinchas making the presence of Elohim even greater.)
The effects of the battle are tremendous. We are told that every Midyani male was killed, along with the five kings – Tzur, Hu, Reva, Evi and Rekem. For an even greater positive, Bil’am, the sorcerer who gave the idea to Mo’av and Midyan was also killed ‘by the sword’. The army also plundered the cattle, flocks and other goods of Midyan and brought them back to the camp. Then thy set fire to the cities, towns and settlements of the enemy, so that there was no place for them to escape and run to. But here, the army makes a huge blunder, which gives rise to Moshé’s great anger. They captured and allowed to live, all the Midyani women and children. When they bring the women before Moshé and El’azar and the larger community, Moshé (in today’s vernacular) ‘went ballistic!
What have you done? You have allowed to live the very instruments by which we were seduced into idolatry? These women are the whole reason we had to go into battle in the first place. Moshé orders a further vengeance on those the army brought back, so as to ensure that such a conspiracy and seduction would not happen ever again. Finally, Moshé instructs all those who were involved in the war to cleanse themselves as per the directions given earlier pertaining to the Waters of Purification. The men were not allowed into the camp until the seven day process was complete.
In the end, the ‘booty’ was divided amongst all the people of Isra’el – the warriors getting the greater share: ½ of all that they had captured, less a tithe of 1/500th of the total, and the rest of the camp getting the other half of the booty, less a tithe of 1/50th of their total. The numbers for all the booty are recorded but those figures aren’t really important to our purpose in this reflection.
What is important for us to glean from this Parsha is what was also important to B'nei Yisra'el. They got to see precisely what happens when Elohim lifts His divine hand off the head of a nation and removes His protection from them. Of course, we also realize that the same effect would be experienced by an individual who loses God’s favour. Many times, when things aren’t going well especially, we might hear someone (perhaps you have even done this yourself) cry out “What have I done to deserve this?”. At such a time we are admitting the connection between side-stepping our relationship with Adonai and our suffering for it. The same effect will be felt when the nations gang up against Isra’el. This is something that ISIS, or Iran, Iraq, even America, and yes, based on recent events perhaps the Presbyterian Church as well – must come to realize – those who curse Isra’el, will themselves be cursed. (B’resheet 12:3; B’Midbar 24:9). As believers in Adonai, and as believers in His appointed Meshiach (Y’shua), we are meant to remain in relationship with Elohim and to stand with Isra’el – His children.
A second thing to reflect upon is the relationship between the debauchery, the lewd behaviour of the men of Isra’el as they are seduced by the Women of Mo’av and Midyan. One of the greatest threats that faces the believing community today is the abundance of pornography. It is indeed, a slippery slope. Some of it is blatant, as found readily available on the internet (one of the ways in which the father of all lies can seduce the unwary soul into depravity). But the majority of pornography is subtle, so much so that it would not even be recognized as pornography. The use of seductively dressed women to sell vehicles, or other products. For example, ask yourself right now, how is selling a car using an enticing woman to attract the male public any different from what happened at P’or? I know, many will think I am over-reacting, but I see the connection clearly – if we succumb to these seductions, we will eventually have a new car in the driveway and a new ‘god’ in our lives. The lesson is clear – recall the promise of Moshé to the kings of Amalek, Edom and Mo’av – “we will pass through your lands, turning neither left nor right, sticking to the pathway, not taking anything (water or food even) from your people until we have gone through to the other side” (a loose interpretation but close enough). As Moshé puts it – we should try to make our journey through life “on the straight and narrow”, not succumbing to the enticements which would draw us ‘off-course’. Thanks be to Adonai, of course, for the forgiveness we have in Meshiach Y’shua, who has paid the price for our sins, and who, when we accept His lordship in our lives, gives us the strength we need to prevail, and the love we need when we fail.
Finally, (in terms of matters on which we might reflect this week in relation to Parsha Matot), I do have one great concern. I go back to the concept of the harassing of Midyan as “ongoing”, of it being a “constant state of mind”. It strikes me that in this “state of mind” there is absolutely no room for, let alone hope for, the concept of forgiveness. Someone (i.e.: some nation) caught up in the tremendously confusing struggles of the Middle East, must be willing to “stop the insanity”. Some nation, (and I pray that it would be Isra’el) must – over and over again – extend the hand of peace to those nations who still today, some 3500 hundred years later, – with one single cry – are out to annihilate the ‘cousins’ who achieved the favour of God. In fairness to Isra’el, I do see them doing this – but then there is an attack – a homicide bombing, new Ketubah Rocket fire, or the breaking of a treaty, and the cycle begins again. I don’t pretend to have a solution for the “Middle East Crisis” but I do see “The P’or Incident" being played out, over and over again – and it breaks my heart. Can we pray for the peace of Yerushalayim, of course – but also, please Adonai, may there be a Divine ‘release’ from this call for ‘ongoing harassment’?
We may not always comprehend the ways of Elohim, but at the very core of who we are, we need to trust (by faith alone, sometimes) that His ways are best for us. Yes, there are times, as at P’or, when evil may seem to flourish for a time. Sometimes the bigger picture can appear to be very gruesome, and it may seem ‘out of character’ for a loving God. Job, in the midst of his trials, went through hell on earth, but he emerged refined, and the Lord restored his fortune because of his righteous tenacity. In the letter to the Romans, Sha’ul indicates that sometimes the protection of Elohim is lifted in response His own policy of free-will. Sha’ul writes: “What is revealed is Elohim’s anger from heaven against all the godlessness and wickedness of people who, in their wickedness keep suppressing the truth;… God has made it plain to them… both His eternal power and His divine nature have been clearly seen… therefore they have no excuse, because although they know who God is, they do not glorify Him as Elohim, or thank Him… they have become futile in their thinking, undiscerning… darkened… claiming to be wise, they have become fools! They have exchanged the glory of the immortal God for mere images, … This is why Elohim has given them up to the vileness of their hearts’ lusts, to the shameful misuse of each other’s bodies. They have exchanged the truth of God for falsehood…. This is why God has given them up to degrading passions; so that their women exchange natural sexual relations for unnatural; and likewise the men, giving up natural relations with the opposite sex, burn with passion for one another, receiving in their own persons the penalty appropriate to their perversion.. In other words, since they have not considered Elohim worth knowing, God has given them up to worthless ways of thinking…. You don’t realize that God’s kindness is intended to lead you to turn from your sins…” (Chapter 1:18ff)
Quickly Looking at Parsha Masei
Before we leave this double Parsha, and move on to the last Book of Torah, I would invite you to glance at the summary of the journey of B'nei Yisra'el over the last 40 years. I remember keeping a diary of our travels through Europe one year, and through Isra’el at another time. Some evenings I would simply be too tired to recount all the things we did that day, and so I would just jot down the places we went. Later, when I was refreshed, I could look at those place-names and recall our adventures in at least some reasonable detail.
Here is a sample traveller’s journal as I might have written it as I travelled along with B'nei Yisra'el. Look at these place names, and recall the journey we have been on, sojourning alongside the Children of Isra’el. The last Parsha is entitled “stages”, as in: “These are the stages in the journey of the people of Isra’el as they left the Land of Egypt……
We began at Ram’ses on the fifteenth day of the first month, the morning after pesach. We made it to Sukkot, then Etam, then we turned back to Pi-Hachirot, where we settled opposite Ba’al Tz’fon, at Migdol.. and then we moved on again, passing through the sea to the desert.
No one knows the exact route taken by B'nei Yisra'el in the wilderness. The problem is that many of the place names given in Scripture simply do not exist any more. As a result, we are left to use educated guesswork for many locations. This map will at least give the reader an idea of the approximate 40 year journey. The biggest problem with this map is that it does not account for the retracing of the early steps, due to the placement of PI- Hachirot. Also, at the end of the journey, it does not account for the battles with Sihon and Og which would have been slightly north of Mount N'vo (Nebo).
Heading into the desert of Etam, our next camp was at Marah, where we could not drink the bitter water. Next we came to Eilim (Elim) where there were twelve fresh water springs and seventy palms. We journeyed on, camping next by the Sea of Suf. From there we entered the Seen Desert and camped of Dofkah and from there to Alush then on to Refidim where there was no water. We named the place Massah (testing) and M’rivah (quarrelling) but then, as Elohim directed, Moshé struck the rock with his staff and water gushed out. (You know, that rock continued the journey with us, providing water for everyone) It was also at Refidim that the King of Amalek chose to attack our community, but by the grace of Elohim, Y’hoshua was victorious over the enemy. God promised right there that He would one day wipe Amalek from under Heaven.
We were close to our first goal now, and soon, on we went to the wilderness of Sinai, arriving in the region of the mountain on the first day of Sivan. Poor Moshé was up and down the mountain several times those first few days, hearing from Adonai, and delivering news and warnings to us down below. Finally, on the 6th day of Sivan, just 50 days after leaving Egypt, he ascended to the top of the mountain where Elohim revealed the Ten Words, (The Ten Commandments) to Moshé. He even scribed them on stone tablets for us. We remained at Sinai for eleven months and 5 days while Moshé got other laws for us to blend into our national heritage which was being developed oh so slowly. Other revelations we received, included the plans for a tabernacle, a dwelling place for Elohim Himself to ‘be’ in our midst, and all the furnishings for it, along with instructions for the Cohenim and others. Toward the end of our time at Sinai, we constructed and sanctified the Tabernacle. Then we were ready to move on.
On the twentieth day of the second month of the second year after leaving Egypt, we set out to continue our journey. We camped at Kivrot-HaTa’avah, then Hatzerot and then Ritmah. When the pillar of fire and smoke moved we moved, and when it stopped we stopped. Our next camp was at Rimmon-Peretz , then Livnah and Rissah and K’helah, then Mount Shefer, then Haradah. Next we stopped at Mak’helot, then Tachat and on to Terach. From there we went on to Mitkah, then HaShmonah and Moserot; then to B'nei Ya’akan and on to Hor-Hagidgad and Yotvatah. From there we went to Avronah and on to ‘Etzyon-Gever at the north end of the gulf of Aqabah. From there we moved west and north into the Tzin desert, to a place named Kadesh-Barnea.
We actually stayed at Kadesh for an extended period, in fact most of the 38 years since leaving Sinai. It was here that Miryam died and that we ran out of water again. Moshé was supposed to speak to the rock that had been following us since M’ribah, but instead he struck it – twice – and while we did get water, I think he got into some difficulty with Elohim. It was also from here that, much to the chagrin of Moshé, we sent spies into the land. Their report worried us, so we turned back somewhat and journeyed to Mount Hor.
This is where Aharon died at the age of 123 years. To avoid the approach of the Kena’ani King of Arad, we left for Tzalmonah, then on to Punon and Ovot, arriving at ‘Iyei-ha’Avarim near the border of Mo’av. A change in plans made it necessary to go to Divon-Gad then on to ‘Almon-Divlatayim. And into the ‘Avarim range near the base of Mount N’vo (Nebo) From there, after doing battle with Sihon and Og, we camped in the plains of Mo’av by the Yarden, across from Yericho. Our camp extended all the way from Beit-HaYeshimot to Avel-HaSheetim. This is where we stopped until, following the death of Moshé atop mount N’vo, and the raising up of Y’hoshua, Elohim told us to move on into the Land He had been preparing for us for centuries. (based on B’Midbar 33:1-56)
* * *
Like the young and developing nation of Yisra’el, our lives are often lived out in stages. For some it’s in terms of age: newborn, youngster, teenager, and then by decades all the way to sexagenarian, and for some, even more. For others it’s in terms of education and work – elementary, junior high, high, college or university, and then one or more jobs – by which we often define ourselves too.
Every life ever lived has been a gift of Elohim. Just as Israel needed time to develop into a unit, (which by the way seems to be still ongoing) we each need time to develop, mature, to become who we are meant to be. Life is filled with questions, with challenges, with times of jubilation and times of trials. Hopefully, with the help of Adonai Tzva’ot, we will come through each of our stages having grown and matured – having gained some understanding and some wisdom – for only when we have such a wealth of experience can we pass it on to those who come along after us.
But the goal is the same for all those who live by faith. While the world succumbs to the fleeting pleasures of this ‘earthly’ stage, we seek to continue our journey, until such a time as that moment, when Elohim will invite us to make the final move – on into the Land He has been preparing for us since time immemorial – a Land promised by The One who is faithful in keeping His promises. Baruch Ha Shem!
Shavua Tov!! - Have a Great Week!!
Chazak, Chazak, V’nit Chazeik !
Be Strong, Be Strong, And May We Be Strengthened !
= = = ================================================= = = =
We were close to our first goal now, and soon, on we went to the wilderness of Sinai, arriving in the region of the mountain on the first day of Sivan. Poor Moshé was up and down the mountain several times those first few days, hearing from Adonai, and delivering news and warnings to us down below. Finally, on the 6th day of Sivan, just 50 days after leaving Egypt, he ascended to the top of the mountain where Elohim revealed the Ten Words, (The Ten Commandments) to Moshé. He even scribed them on stone tablets for us. We remained at Sinai for eleven months and 5 days while Moshé got other laws for us to blend into our national heritage which was being developed oh so slowly. Other revelations we received, included the plans for a tabernacle, a dwelling place for Elohim Himself to ‘be’ in our midst, and all the furnishings for it, along with instructions for the Cohenim and others. Toward the end of our time at Sinai, we constructed and sanctified the Tabernacle. Then we were ready to move on.
On the twentieth day of the second month of the second year after leaving Egypt, we set out to continue our journey. We camped at Kivrot-HaTa’avah, then Hatzerot and then Ritmah. When the pillar of fire and smoke moved we moved, and when it stopped we stopped. Our next camp was at Rimmon-Peretz , then Livnah and Rissah and K’helah, then Mount Shefer, then Haradah. Next we stopped at Mak’helot, then Tachat and on to Terach. From there we went on to Mitkah, then HaShmonah and Moserot; then to B'nei Ya’akan and on to Hor-Hagidgad and Yotvatah. From there we went to Avronah and on to ‘Etzyon-Gever at the north end of the gulf of Aqabah. From there we moved west and north into the Tzin desert, to a place named Kadesh-Barnea.
We actually stayed at Kadesh for an extended period, in fact most of the 38 years since leaving Sinai. It was here that Miryam died and that we ran out of water again. Moshé was supposed to speak to the rock that had been following us since M’ribah, but instead he struck it – twice – and while we did get water, I think he got into some difficulty with Elohim. It was also from here that, much to the chagrin of Moshé, we sent spies into the land. Their report worried us, so we turned back somewhat and journeyed to Mount Hor.
This is where Aharon died at the age of 123 years. To avoid the approach of the Kena’ani King of Arad, we left for Tzalmonah, then on to Punon and Ovot, arriving at ‘Iyei-ha’Avarim near the border of Mo’av. A change in plans made it necessary to go to Divon-Gad then on to ‘Almon-Divlatayim. And into the ‘Avarim range near the base of Mount N’vo (Nebo) From there, after doing battle with Sihon and Og, we camped in the plains of Mo’av by the Yarden, across from Yericho. Our camp extended all the way from Beit-HaYeshimot to Avel-HaSheetim. This is where we stopped until, following the death of Moshé atop mount N’vo, and the raising up of Y’hoshua, Elohim told us to move on into the Land He had been preparing for us for centuries. (based on B’Midbar 33:1-56)
* * *
Like the young and developing nation of Yisra’el, our lives are often lived out in stages. For some it’s in terms of age: newborn, youngster, teenager, and then by decades all the way to sexagenarian, and for some, even more. For others it’s in terms of education and work – elementary, junior high, high, college or university, and then one or more jobs – by which we often define ourselves too.
Every life ever lived has been a gift of Elohim. Just as Israel needed time to develop into a unit, (which by the way seems to be still ongoing) we each need time to develop, mature, to become who we are meant to be. Life is filled with questions, with challenges, with times of jubilation and times of trials. Hopefully, with the help of Adonai Tzva’ot, we will come through each of our stages having grown and matured – having gained some understanding and some wisdom – for only when we have such a wealth of experience can we pass it on to those who come along after us.
But the goal is the same for all those who live by faith. While the world succumbs to the fleeting pleasures of this ‘earthly’ stage, we seek to continue our journey, until such a time as that moment, when Elohim will invite us to make the final move – on into the Land He has been preparing for us since time immemorial – a Land promised by The One who is faithful in keeping His promises. Baruch Ha Shem!
Shavua Tov!! - Have a Great Week!!
Chazak, Chazak, V’nit Chazeik !
Be Strong, Be Strong, And May We Be Strengthened !
= = = ================================================= = = =
End Notes
1 Why wasn’t Mo’av included in the vengeance of Elohim to the same extent as Midyan? The sages discuss this at some length in the ancient writings. Much of this is outlined in our last reflection (Pinchas), but just to review quickly. Ramban points out that the secret lies in the motivation of the two allies. Mo’av, under King Balak, was acting out of fear. Although it was an unfounded fear, they were afraid that their nation would soon become extinct (in terms of land ownership, especially). They had already lost a large parcel of land to Sihon and Og, (land which was, in turn, ‘devoured’ by the army of Isra’el.) Even prior to that, they had heard of Isra’el’s great power against other nations and their victories in battle. This, the King and the leaders of the army of Mo’av correctly reasoned, was because Isra’el enjoyed the protection of Elohim. Their fear pushed them to act as they did. Furthermore, Mo’av limited their ‘seduction’ to the general masses – the men of the ranks, shall we say. To this, Rashi added this reasoning: “Elohim still held Mo’av under His protection, because He knew that, in a future time, a woman of Mo’av would arise, who would have a tremendous influence on the history of Isra’el and eventually the entire world. That woman was Rut (Ruth) – who would be the grandmother of David, King of Isra’el.” (SEASC pg 877 footnotes) To this, I will also point out that Rut, and David, are ancestors of the One who would be the physical presence of Elohim on Earth; the One we describe as The Ben Elohim, the Son of God, Y’shua, who would be the Appointed Messiah of Isra’el, and through them, Messiah of all Nations. This is a key factor in Elohim’s not taking vengeance so directly against Mo’av. At the same time, Midyan had been motivated, not by fear, but by sheer hatred of the Hebrew people, a hatred which had its roots centuries earlier, in the time of the Patriarchs.
2 Who was K’turah? The following information is taken directly (with slight edits) from the website of the Jewish Outreach Institute. It was expertly prepared by Rabbi Kerry M. Olitzky. The precise ‘address’ of the article is found below in ‘Acknowledgements’. The Editing includes the deletion of no-related material, and a few spelling changes have been made to bring agreement with our approach to Biblical names, etc. Any inserted material, for ‘connections’ will be in [square brackets].
“Following the death of his beloved Sarah, Avraham wed a second time. The Torah records it this way: “Avraham took another wife, whose name was K’turah” (B’resheet 25:1) It is the Torah’s style only to add detail when necessary. Otherwise, it is up to the reader to discern the import of the Torah’s cryptic statements. In this case, there is not extensive discussion or lengthy debate. There is no explanation of K’turah’s lineage. Taking his lead from a variety of rabbinic sources, the great commentator Rashi boldly suggest that K’turah is [actually] Hagar: “She was called K’turah because her deeds were as ‘pleasing as incense’ and because ‘she tied up her opening’ [explanations emerging from two rabbinic folk etymologies of her name]; from the day she left Avraham, she did not couple with any man.” Targum Yonatan, which is attributed to Yonatan ben Uziel, makes an even stronger statement to suggest that she was [in fact] Hagar, who was bound to him from the start.” Perhaps she was indeed Hagar and perhaps Hagar was a woman of colour.
Others Disagree
Other commentators reject the notion that K’turah was Hagar. But none questioned the legitimacy of the relationship between Avraham and K’turah. And that seems to be the most important lesson of this marriage. K’turah is a Cushite woman [of another religious background] (B’Midbar 12:1), a woman of colour. Even the Rabbis who debate her identity have no argument here. They acknowledged long ago that there is room in the tent for all those who seek to enter it. But there is more. According to the Midrash (B’resheet Rabbah 61:6), in a comment on B’resheet 25:5, Avraham thought to himself: “If I bless Yitz’chak (as the text suggests) then the children of Yishma’el and of K’turah are included. But if I do not bless the children of Yishma’el and of K’turah, how can I bless Yitz’chak?” So he decided: “I am only human. I will fulfill my responsibility and whatever God wants to do, let God do it.” Consequently, when Abraham died, the Holy One of Blessing appeared to Yitz’chak and blessed him. This implies that God affirmed Avraham’s blessing of the children of K’turah and of the children of Yishma’el.”
= = = ======================================================= = = =
1 Why wasn’t Mo’av included in the vengeance of Elohim to the same extent as Midyan? The sages discuss this at some length in the ancient writings. Much of this is outlined in our last reflection (Pinchas), but just to review quickly. Ramban points out that the secret lies in the motivation of the two allies. Mo’av, under King Balak, was acting out of fear. Although it was an unfounded fear, they were afraid that their nation would soon become extinct (in terms of land ownership, especially). They had already lost a large parcel of land to Sihon and Og, (land which was, in turn, ‘devoured’ by the army of Isra’el.) Even prior to that, they had heard of Isra’el’s great power against other nations and their victories in battle. This, the King and the leaders of the army of Mo’av correctly reasoned, was because Isra’el enjoyed the protection of Elohim. Their fear pushed them to act as they did. Furthermore, Mo’av limited their ‘seduction’ to the general masses – the men of the ranks, shall we say. To this, Rashi added this reasoning: “Elohim still held Mo’av under His protection, because He knew that, in a future time, a woman of Mo’av would arise, who would have a tremendous influence on the history of Isra’el and eventually the entire world. That woman was Rut (Ruth) – who would be the grandmother of David, King of Isra’el.” (SEASC pg 877 footnotes) To this, I will also point out that Rut, and David, are ancestors of the One who would be the physical presence of Elohim on Earth; the One we describe as The Ben Elohim, the Son of God, Y’shua, who would be the Appointed Messiah of Isra’el, and through them, Messiah of all Nations. This is a key factor in Elohim’s not taking vengeance so directly against Mo’av. At the same time, Midyan had been motivated, not by fear, but by sheer hatred of the Hebrew people, a hatred which had its roots centuries earlier, in the time of the Patriarchs.
2 Who was K’turah? The following information is taken directly (with slight edits) from the website of the Jewish Outreach Institute. It was expertly prepared by Rabbi Kerry M. Olitzky. The precise ‘address’ of the article is found below in ‘Acknowledgements’. The Editing includes the deletion of no-related material, and a few spelling changes have been made to bring agreement with our approach to Biblical names, etc. Any inserted material, for ‘connections’ will be in [square brackets].
“Following the death of his beloved Sarah, Avraham wed a second time. The Torah records it this way: “Avraham took another wife, whose name was K’turah” (B’resheet 25:1) It is the Torah’s style only to add detail when necessary. Otherwise, it is up to the reader to discern the import of the Torah’s cryptic statements. In this case, there is not extensive discussion or lengthy debate. There is no explanation of K’turah’s lineage. Taking his lead from a variety of rabbinic sources, the great commentator Rashi boldly suggest that K’turah is [actually] Hagar: “She was called K’turah because her deeds were as ‘pleasing as incense’ and because ‘she tied up her opening’ [explanations emerging from two rabbinic folk etymologies of her name]; from the day she left Avraham, she did not couple with any man.” Targum Yonatan, which is attributed to Yonatan ben Uziel, makes an even stronger statement to suggest that she was [in fact] Hagar, who was bound to him from the start.” Perhaps she was indeed Hagar and perhaps Hagar was a woman of colour.
Others Disagree
Other commentators reject the notion that K’turah was Hagar. But none questioned the legitimacy of the relationship between Avraham and K’turah. And that seems to be the most important lesson of this marriage. K’turah is a Cushite woman [of another religious background] (B’Midbar 12:1), a woman of colour. Even the Rabbis who debate her identity have no argument here. They acknowledged long ago that there is room in the tent for all those who seek to enter it. But there is more. According to the Midrash (B’resheet Rabbah 61:6), in a comment on B’resheet 25:5, Avraham thought to himself: “If I bless Yitz’chak (as the text suggests) then the children of Yishma’el and of K’turah are included. But if I do not bless the children of Yishma’el and of K’turah, how can I bless Yitz’chak?” So he decided: “I am only human. I will fulfill my responsibility and whatever God wants to do, let God do it.” Consequently, when Abraham died, the Holy One of Blessing appeared to Yitz’chak and blessed him. This implies that God affirmed Avraham’s blessing of the children of K’turah and of the children of Yishma’el.”
= = = ======================================================= = = =
Acknowledgements – A General List
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
http://www.myjewishlearning.com/article/abrahams-second-marriage/ posted by Jewish Outreach Institute.
Map of Journey: http://classic.scriptures.lds.org/en/biblemaps/2?sr=1
==== ==== ==== ==== ==== ==== ===== ==== ==== ==== ==== ==== ==== ====
For these weekly reflections at least some of the following sources are used to resource basic and foundational information which augment’s the reflections offered.
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Ausubel, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, NY, 1970
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for background information and some images. Other images are from personal files.
http://www.myjewishlearning.com/article/abrahams-second-marriage/ posted by Jewish Outreach Institute.
Map of Journey: http://classic.scriptures.lds.org/en/biblemaps/2?sr=1
==== ==== ==== ==== ==== ==== ===== ==== ==== ==== ==== ==== ==== ====