Naso – Take – “A Prayer of Peace” – 03 June 2017 – 09 Sivan 5777


by Mark Huey

This week’s Torah portion, Naso or “Take,” has a diverse variety of subjects to contemplate. It begins by completing the instructions about the Levites that concluded Bamidbar(Numbers 1:1-4:20).[1] This census has been conducted to number the three Levite clans that were responsible for the Tabernacle and its transportation. The Gershonites, the Merarites, and the Kohathites have each been given specific duties and tasks.[2]Interestingly, unlike some of the other Israelites who were qualified for military service and numbered from twenty years and older, the Levites were numbered from the age of thirty to the age of fifty (Numbers 4:3). Apparently, the rigorous tasks of handling the Tabernacle required considerable strength, which is something that can be realized when one sees how the term rendered as “service,” tzavah, can also mean “army service” (CHALOT).[3] This does not necessarily mean that the Levitical priests would fight in battle, but the degree of dedication and rigor was certainly no different than being a soldier. Jacob Milgrom observes how Levites who were older than fifty did not necessarily “retire,” but instead acted as mentors, while handling some of the liturgical responsibilities of canting and reciting various psalms:

“A Levite male, in the prime of his life, during the years from 30 to 50, would be given responsibility for the arduous tasks of maintaining the tabernacle (and later the Temple). After age 50, his new tasks would require more wisdom and less physical strength: singing the Psalms, opening and closing the gates, and acting as mentor to younger Levites.”[4]

As each of us advances in age, in our service to the Lord, what new opportunities might He open up for us?

Numbers ch. 5 continues our parashah and explains in detail what is commonly referred to as the “law of jealousy.” Here, specific instructions deal with a ritual that is performed in the event a husband is suspicious of his wife’s fidelity. Numbers ch. 6 describes Nazirite vows, with the specific requirements laid forth that are to be performed by the men and women who seek to dedicate themselves to the Lord in this special ritual. At the end of this chapter, what is commonly known as the “Aaronic Benediction” is recorded (Numbers 6:22-27). Finally, Numbers ch. 7 describes what is dedicated to the Lord by each of the different tribes as the Tabernacle is finished and consecrated. A tremendous statement by Moses that indicates how intimately the Lord communicated with him, concludes this parashah:

“Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him” (Numbers 7:89).

The Power of the Aaronic Benediction

I could spend a great deal of time contemplating the nuances of the Levitical census, the particulars of the “law of jealousy,” a deeper meaning of the Nazirite vow, or even different aspects of the offerings made by the twelve tribes as the Tabernacle is set apart. However, as it so happens, in the past few days a very special event has occurred with my daughter Maggie, which allows me to instead focus on the blessing that Aaron was originally commanded to speak over the people of Ancient Israel.

This past week (2006), in conjunction with our local commemoration of the Feast of Weeks or Shavuot, my fourteen year-old daughter Maggie participated in her bat mitzvah here in Orlando. As a part of her ceremony, she not only delivered a short teaching on the Torah portion, Naso, after reading the first few verses in Hebrew, but she also canted the Aaronic benediction in Hebrew. As you can imagine, this was a very special time for our family.

This event, in many ways, marks a milestone for our family. Maggie will be the first child in her generation to have gone through the formality of becoming a “daughter of the commandments.” For nearly eleven years (since 1995), our family has been faithfully involved in the Messianic movement, as we have grown in our understanding of how the Father truly wants us to conduct our lives. While we have each had baptisms, dedications, and various religious confirmations over the years (which are somewhat close to the tradition of bar/bat mitzvah), this is the first time that someone in our family will have come full circle in our return to the ways of Yeshua and His Jewish Disciples.

Maggie was just three years old when we first began attending a Messianic Jewish congregation. Her testimony, which was a part of her dedication, included her impressions about the very first time she heard a Messianic Jewish rabbi utter the Aaronic blessing over our family in the assembly when she was not even four years old. Over the years, Maggie has become thoroughly “Messianic,” as she now excels in Davidic dance.

Until I read Maggie’s testimony, I never fully realized how she was impacted as a small child by the Aaronic Benediction that was proclaimed over us weekly in our early days in the Messianic community. To me, I am extremely blessed to now know that she was sincerely moved by these proclamations. For her to have this particular Torah portion as her bat mitzvah reading is very special to our family.

In the midst of describing the census of the Levites, the law of jealousy, the Nazirite vows, and the Tabernacle dedication materials offered by the various tribes—there is a pause in the narrative of Naso that inserts this special prayer that was to be uttered by the high priest over Israel. Here is the instruction:

Then the LORD spoke to Moses, saying, “Speak to Aaron and to his sons, saying, ‘Thus you shall bless the sons of Israel. You shall say to them: The Lord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up His countenance on you, and give you peace.’ So they shall invoke My name on the sons of Israel, and I then will bless them” (Numbers 6:22-27).

Y’varekh’kha ADONAI v’yishmerekha.

Ya’er ADONAI panav eleikha vichunekha.

Yissa ADONAI panav eleikha v’yasem l’kha shalom.

In this prayer to be declared over the Israelites, the priest is directed to bless his listeners with specific words. He is to invoke the blessings of the Lord, by asking the Lord to bless the people and to reveal Himself to them by His peace. No other blessing can be greater, than the one of being blessed by the Heavenly Father. Human beings cannot seek a superior blessing from anything created by our Creator, although they can surely invoke the Creator’s favor upon others.

“The Lord bless you, and keep you”

In the opening verse of the Aaronic Benediction, the priest issues the word, “The LORD bless you and protect you!” (Numbers 6:24, NJPS). What does it fully mean for God to “keep” His people? The Hebrew verb commonly translated “keep” is shamar, which in the Qal stem (simple action, active voice) means “to keep, watch over,” “to take care of, preserve, protect,” and “to keep > to watch, observe” (HALOT).[5] It appears some 479 times in the Tanakh.[6] In many regards, the Aaronic Benediction asks the Holy One of Israel to vigilantly keep His watch over His people. Psalm 121 comes to mind as we recognize that our Heavenly Father never slumbers or sleeps. In this psalm, the Lord is actually identified as our keeper:

“A Song of Ascents. I will lift up my eyes to the mountains; from where shall my help come? My help comes from the LORD, who made heaven and earth. He will not allow your foot to slip; He who keeps you will not slumber. Behold, He who keeps Israel [shomeir Yisrael]will neither slumber or sleep. The LORD is your keeper [ADONAI shom’rekha]; the LORD is your shade on your right hand. The sun will not smite you by day, nor the moon by night. The LORD will protect you from all evil; He will keep your soul. The LORD will guard your going out and your coming in from this time forth and forever” (Psalm 121:1-8).

When you think about it, who else would you rather have as your keeper? Our Heavenly Father is an omniscient, omnipotent, and omnipresent God who is constantly aware of everything that is happening throughout His universe. To have Him keep His watch over our every thought and deed is a remarkable reality! Asking Him to be vigilant in this regard is specifically designed to bring about His protection at all times.

“The Lord make His face shine on you,
and be gracious to you”

The Aaronic Benediction continues, stating, “The LORD deal kindly and graciously with you!” (Numbers 6:25, NJPS). Much more literally, Ya’er ADONAI panav eleikha, is translated with “The LORD make His face shine on you” (NASU). The Hebrew word panim, “face,” is used to direct hearers to note the Lord turning Himself, His attention, and His majesty toward His people.

The Holy One is to turn Himself and His attention toward His people, and in so doing, His favor or grace will be evident to those who He looks upon. Nothing can quite compare to the favor of God! In Numbers 6:25, we see the verb chanan used, related to the noun chenor “favor.” These are actually important root words for a variety of common male and female English names found today, such as John, Johanna, Hanna, Ann, Jane, or Nancy—all of which imply “God is gracious.”[7] It should be obvious that seeking the favor of God is a request that is a vital part of Aaronic Benediction.

“The Lord lift up His countenance on you”

While it might be difficult to detect in some English translations of Numbers 6:26, a version like the NIV is actually more true to the source text in rendering the Hebrew panim a second time as “face”: “the LORD turn his face toward you.” Other versions render panim as “countenance” (RSV, NASU, NRSV, ESV), with the NJPS having “favor.” Does this really matter? Is this not just a stylistic issue?

Looking through my English NASU, I found that the first time that panim was rendered as “countenance” came early in the Book of Genesis, where the text described the differences between Abel and Cain. In this passage, you can detect that panim means much more than just a face:

“Abel, on his part also brought of the firstlings of his flock and of their fat portions. And the LORD had regard for Abel and for his offering; but for Cain and for his offering He had no regard. So Cain became very angry and his countenance [panim] fell. Then the LORD said to Cain, ‘Why are you angry? And why has your countenance [panim] fallen? If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it’” (Genesis 4:4-7).

Here, we detect that one’s countenance is more like his or her essential being. Obviously, Cain’s innate personhood was being challenged by God. And so, when the Aaronic Benediction is declared and the Lord’s countenance is to be lifted upon His people, this may be interpreted to mean that His essential character be made manifest. Can you imagine what a blessing it is when people not only have the Father’s attentive looks, but most importantly, allow His countenance to then be reflected in their actions? I cannot perceive of a greater blessing than when the Aaronic Benediction actually results in people exhibiting the very character of the Most High!

“And give you peace”

Finally, as a result of these awesome blessings, the Aaronic Benediction concludes with the word: “and give you peace” (Numbers 6:26). The peace of God, of course, is a complete understanding that He is in control of what is transpiring at all times. Shalom is intended to be a sense of total harmony and calmness, in spite of dire circumstances. It is a condition that is impossible to understand apart from the inspiration of trust in Him. Shalom is intended to not just be an absence of war or conflict among people, but a condition of complete balance and tranquility between God, man, and nature.

In his letter to the Philippians, the Apostle Paul was at a loss for words on how to describe the peace of God:

“Rejoice in the Lord always; again I will say, rejoice! Let your gentle spirit be known to all men. The Lord is near. Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Messiah Yeshua” (Philippians 4:4-7).

This peace of God is exactly what the Aaronic Benediction declares upon Ancient Israel in our Torah portion. This is a knowing that God is in charge, despite our human inabilities to understand what He is necessarily doing in the circumstances of life. Paul reminded his Philippian friends of how Messiah followers are to be anxious for nothing, but rather plead with the Lord through their prayers and supplication.

Acquiring the Peace of the Lord

For those of you who are in need of a good model for prayer, perhaps memorizing the Aaronic Benediction for times of need might be a good beginning. Don’t leave the Aaronic Benediction to the close of your Shabbat service on Saturday morning! Claim what the Aaronic Benediction of Numbers 6:22-27 declares forth for yourself. Take great comfort and encouragement from realizing how the Holy Spirit is to fill us up and empower us, interceding for us before the Throne of God:

“In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God” (Romans 8:26-27).

This week, as we consider the Aaronic Benediction, we can first be thankful that we have this wonderful prayer to contemplate and recite—as we cry out to the Lord for His blessings. Additionally, as Believers in the redeeming work of the Messiah Yeshua, we should be able to invoke this meaningful prayer for ourselves, as well as others, as we serve the Lord. Above all, we should always remember that more is to come as we await the return of the Messiah to Planet Earth, and the eventual establishment of His reign of total peace and shalom. What kind of service of worship must we offer to Him in the meantime (cf. Romans 12:1), to hasten the Lord’s coming?


[1] Numbers 4:1-3, 34-49.

[2] Numbers 4:1-49; Kohathites: 4:2-20; Gershonites: 4:21-28; Merarites: 4:29-33.

[3] CHALOT, 302.

[4] Jacob Milgrom, “Numbers,” in Etz Hayim, 783.

[5] HALOT, 2:1582-1583.

[6] This figure was determined using a root search of the Hebrew Tanakh (WTT) in BibleWorks 7.0.

[7] Cf. Edwin Yamauchi, “chanan,” in TWOT, 1:302-303.

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Naso (Take) – “Blessings and Shalom”

Naso (Take)

Numbers 4:21-7:89
Judges 13:2-25

“Blessings and Shalom”

The most striking feature in this week’s Torah portion, Naso, is the reciting of what has become known as the Aaronic Benediction. While a standard feature of the Jewish liturgical tradition and of the weekly Shabbat service, Christians are certainly familiar with this blessing as well:

“Then the Lord spoke to Moses, saying, ‘Speak to Aaron and to his sons, saying, “Thus you shall bless the sons of Israel. You shall say to them: TheLord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up His countenance on you, and give you peace.” So they shall invoke My name on the sons of Israel, and I then will bless them’” (Numbers 6:22-27).

Naso, of course, includes much more information than just its record of the Aaronic Benediction. Naso is a rather interesting Torah reading because it gives meticulous instruction about a wide variety of topics. Initially, as Numbers 4 concludes, the parashah begins by summarizing additional details about the priestly functions of two of the Levitical families numbered and responsible for specific duties concerning the Tabernacle and the altar. The Gershonites and the Merarites are explicitly selected for transporting and constructing the Tabernacle (Numbers 4:21-49). What is interesting to note, just as we saw inBamidbar last week, is how the Lord is very concerned about each individual and the task that is assigned to them: “Assign to each man the specific things he is to carry” (Numbers 4:32b, NIV). This level of detail allows one to understand more clearly why the God of Israel is not some remote or distant Deity, but is instead a very personal God who is intimately involved in the details of life.

In Numbers 5, after describing some conditions that require removal from the camp (Numbers 5:1-4), the narrative shifts to an instructional overview of the law of jealousy and how Israelite men were to handle perceived or real jealousy with their wives (Numbers 5:5-31). In Numbers 6, the ritual of the Nazirite vow is explained (Numbers 6:1-21), culminating with what has been traditionally labeled the instruction for declaring forth the Aaronic Benediction (Numbers6:22-27). Finally in Numbers 7, our selection then moves ahead in time to the events that occurred when the Tabernacle was first built and its dedication was celebrated by the tribes of Israel (Numbers 7:1-89). The final crescendo for our parashah this week comes when Moses is given the privilege of hearing the voice of God:

“Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him” (Numbers 7:89).

With this wide range of instruction and information seen in Naso, it is normal for us to ask God about what He is trying to communicate. From the minute detail regarding which individuals will handle specific implements, to the dedication of the Tabernacle and the presence of the Lord in the camp, much is covered. As each piece of instruction is recorded, one might begin to remember how one of the great challenges of Ancient Israel’s departure from Egypt was their transition into becoming a nation of priests from among a population of slaves.Many of Naso’s instructions were designed to bring an increasing degree of order into the assembly of these people.

As I meditated upon the wide variety of instructions, the significance of the Aaronic Benediction seemed to come to mind the most often—because we do certainly hear it at every Shabbat service. Here, in the midst of discussing a variety of ways to bring a semblance of order into the emerging nation of Israel, the Lord instructed Moses on how to have Aaron and his sons bless the people. Have you ever considered the blessing of having this prayer spoken over you? Let us look at the text.

The Power of the Name

The Aaronic Benediction, appearing in Numbers 6:22-27, states,

Y’varekh’kha Adonai v’yishmerekha.

Ya’er Adonai panav eleikha vichunekha.
Yissa Adonai panav eleikha v’yasem l’kha shalom.

And the Lord spoke to Moses, saying, “Speak to Aaron and to his sons, saying, ‘Thus shall you bless the Israelites. Say to them: May the Lord bless you and guard you. May the Lord light up His face to you and grant grace to you; may the Lord lift up His face to you and give you peace.’ And they shall set My name over the Israelites, and I Myself shall bless them” (Numbers 6:22-27, Alter).
God instructed Moses in a very succinct way on how Aaron and his sons were to bless the people of Israel. If you dig a little bit closer into some of the terms used in this blessing, you might begin to understand how significant it was for them to be spoken over the Israelites. We certainly do see how the Hebrew text is clear about the proper use of the Divine Name of God, and how powerful it can be. The priests were to tell the people that the Lord would: keep them, shine upon them, be gracious to them, lift His countenance upon them, and give them peace. When thinking about this, we might consider the vision of the Prophet Isaiah being taken up into Heaven, seeing the Holy One high and lifted up upon His throne:

“In the year of King Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim stood above Him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called out to another and said, ‘Holy, Holy, Holy, is the Lord of hosts, the whole earth is full of His glory.’ And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke” (Isaiah 6:1-4).

Recognize that when the Scriptures employ the same word three times—likeqadosh qadosh qadosh (vAdq vAdq vAdq) in Isaiah 6:3—it is probably time for a Bible reader to pay close attention. The Lord is trying to show us something very significant.

In the Aaronic Benediction, the most holy name of God Himself, YHWH/YHVH (hwhy), is spoken over Israel three times—with some tremendous blessings attached. If you read the summary verse at the end of Numbers ch. 6 you are reminded of a great blessing: “Thus they shall link My name with the people of Israel, and I will bless them” (Numbers 6:27, NJPS). Here in this final verse of the prayer (which in the traditional liturgy is often not considered to be a part of the prayer, but only the narrative of Numbers), God describes the fact that His Divine Name will be placed upon the people of Israel.

When I read through Numbers 6:27, it made me think about how important our identification with God truly is, and how He uses His name to bring distinctiveness to His people. The shem (~v) of God often relates to “his reputation, fame…esp. as embodying the (revealed) character of” (BDB, 1028) Him. But as I contemplated this concept, I was reminded of some of the age-old problems associated with the use of the Divine Name of our Creator, and how the enemy has cleverly, and sometimes frequently, made it a cause of division.

Many questions arise in some parts of today’s broad Messianic community because Judaism has historically not pronounced the Divine Name of God. There is no doubt that it is clearly written in the Hebrew texts of the Tanakh. Just looking at these verses in Numbers attests to that reality. The Divine Name of God, YHWH/YHVH (hwhy), appears 6,828 times in the Hebrew Bible. The authors, compilers, or editors of the Tanakh did not have a difficult time declaring who they received their revelation from or the Creator they wished to specifically identify. However, following the Babylonian Diaspora, the Jewish people began to consider the Divine Name so holy that it was to be reserved only for the high priest to speak on Yom Kippur or the Day of Atonement. The Mishnah attests to this tradition:

“And the priests and people standing in the courtyard, when they would hear the Expressed Name [of the Lord] come out of the mouth of the high priest, would kneel and bow down and fall on their faces and say, ‘Blessed be the name of the glory of his kingdom forever and ever’” (m.Yoma 6:2).

There was a protocol established in Second Temple times for speaking the Divine Name of God—and those who would speak it out of place could be condemned to death for blasphemy. When reviewing the text of the Apostolic Scriptures, it is clear that Yeshua and the Apostles adhered to this protocol. In the Gospels, Yeshua actually spends more time calling His Father, “Father” or “Abba”—than actually referring to Him as God or Lord. If Yeshua considered not speaking the name YHWH aloud to be an error of the Second Temple Judaism in which His ministry functioned, then there would be plenty of evidence in the Apostolic Scriptures supporting this, including charges of blasphemy against Him for verbalizing the name YHWH. If anything, though, it was Yeshua’s claim of being the “I am”—to actually be YHWH (Mark 14:63; Matthew 26:64-65; Luke 22:71; cf. Exodus 3:14)—that condemned Him to death.

As Messianic Believers who are trying to return to the theology of the First Century Believers, who operated within the context of Second Temple Judaism, we must recognize that while our Heavenly Father has a proper name, it was not used by Yeshua and the Apostles. We must have the same kind of respect for the holiness of the name YHWH that they had. We should not hesitate to use appropriate titles for our Creator such as God or Lord, just as they were employed by Yeshua and the Apostles.

In recent years, some have claimed that the Father is “restoring” the usage of the Divine Name to His people. While this is interesting to consider, in most cases the enemy has gotten into the mix and made the Sacred Name a point of great contention and ultimately division. The Sacred Name sub-sector, not only in demanding widespread usage of the name YHWH, also claims that the English name Jesus errantly derives from “Zeus,” even though the Greek transliteration of Yeshua ([Wvy), Iēsous (Ihsouß), appears throughout the Septuagint—a Greek translation of the Hebrew Bible of Jewish origin. Having been in Messianic ministry now for well over a decade, I have had to interact with many Sacred Name Only people, and am sad to report that they have brought a great deal of problems into our young and fledgling Messianic faith community.

Should we not be wiser about the wiles of the Devil, and be better prepared and informed to handle the privilege of being called the people of God? Are we ready to really use His name? Considering all of the division and disrepute the Sacred Name Onlyists have often brought to the Messianic movement, if you use the Divine Name regularly, would it be appropriate to step back for a moment and (re)consider its usage?

I believe we all need to more fully comprehend who the Lord is and how great His love for us actually is, so we can be a people who are really called by and are worthy of His name. Most importantly, we need to understand Him as our Heavenly Father, and have an intimate relationship with Him. May this come quickly as we strive to know Him in deeper and more profound ways!

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