parashat shlach Visual Perception
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The Torah portion read in synagogues around the world this week is parashat shlach. parashat shlach runs from Numbers 13 verse 1 to the end of chapter 15. I want to read just a short selection from our parasha: Numbers 14:1-4.
“And all the congregation raised and gave their voice, and the people wept that night. And all the children of Israel complained to Moshe and to Aaron, and all the congregation said to them, ‘Would that we had died in the land of Egypt!’ or ‘In this wilderness would that we had died! Why does HaShem bring us to this land to fall by the sword, our wives and children will be plunder? Wouldn’t it be better to turn back to Egypt?’ And they said to each to his brother, ‘We’ll set a leader and we’ll turn back to Egypt.’”
Parashat shlach records the rejection of God’s promise and the acceptance of the slanderous report. In parashat shlach the children of Israel throw away their freedom and declare their preference for slavery. In parashat shlach the children of Israel throw off the yoke of the kingdom of Heaven and turn to other gods.
At the end of parashat shlach comes a commandment seemingly unrelated to the foregoing sad story. Numbers 15:38-41.
“Speak to the children of Israel and you shall say to them, ‘Make themselves a tassel on the wing of their garments throughout their generations. And put on the tassel of the wing a cord of tkhelet. And it shall be for you a tassel. And you shall see it (the cord) and you shall remember all the commandments of HaShem and you shall do them. And you shall not explore after you heart and after your eyes after which you are fornicating. In order that you may remember and may do all my commandments. And you shall be holy to your God. I am HaShem your God who brought you out from the land of Egypt to be God to you. I am HaShem your God.’”
In the manner of the Torah the connection between the stories and the commandments isn’t always apparent. A closer reading however, reveals that the command precisely addresses the situation in the story. In order to understand the commandment of the tassel, we need to pay particular attention to the mission of the spies. This comes at the beginning of parashat shlach in Numbers 13:2. Notice the wording.
“Send for yourself men to explore the land of Canaan which I am giving to the children of Israel.”
The operative word in the spies’ mission order is “explore.” The twelve spies were sent to explore. Let’s now examine the details of their mission order. Numbers 13:17-20.
“Then Moshe sent them to explore the land of Canaan. He said to them, ‘Go up this in the South and you shall go up the mountain. And you shall see the land, what it is, and the people dwelling in it: whether they are strong or weak, whether they are few or many. And what of the land in which they dwell: whether it is good or bad. And what of the cities they dwell in: are they camps or fortified. And what of the land: whether it is fat or lean, does it have trees or not. Be courageous and take from the fruit of the land.’”
Now let’s ascertain how well the twelve spies carried out their mission order. Numbers 13:26, 27.
“And they went and came to Moshe and to Aaron and to all the company of the children of Israel in the wilderness of Paran, at Kadesh. And they brought back a word. And all the company showed them the fruit of the land. And they told him and said, ‘We came to the land where you sent us; also it is flowing with milk and honey, and this is its fruit.”
That’s one item on their mission order they carried out: the spies took some fruit of the land. Continuing their report in verse 28.
“But the people dwelling in the land are strong and their cities are fortified and very large, and we also saw the descendants of Anak there.”
That’s another item on their mission order they carried out: the spies reported whether the cities were fortified. Continuing their report in verse 29.
“Amalak dwells in the land of the South, the Hitti and the Yevusi and the Amori dwell in the mountain, and the Canaani dwells along the sea and along the bank of the Jordan.”
That’s another item on their mission order the spies carried out: they reported who occupies what territory. Up to this point the spies seem to have carried out their orders in an exemplary manner. But then the spies bring an evil report. Look at verse 32, 33.
“Then they brought the slander of the land which they had explored to the children of Israel, saying, ‘The land where we passed through to explore it is a land that eats those who dwell in and all the people which we saw are men of stature. There we saw the Nefilim (the children of Anak from the Nefilim) and we were like grasshoppers in our own eyes, and so we were in their eyes.’”
The slander of the land is self-contradictory. First the spies report that the land eats its inhabitants; then the spies turn around and report that all the people they saw were men of stature. Now obviously, both these statements cannot be true. Either the inhabitants have been eaten or they’re tall. A slanderous report.
Where did the spies’ report go wrong? At what point did the report turn into “the slander of the land?” ANSWER
The real problem with the spies’ report seems to have been visual perception. The spies report when they saw the Nefilim that they looked like grasshoppers in their own eyes. Now granted, that much might be honest reporting. But then the spies say that they also were like grasshoppers in the eyes of the Nefilim. How on earth do the spies know what the Nefilim saw? How can the spies presume to report on the perception of the Nefilim? This is not objective reporting.
The spies have clearly allowed preconceived ideas to distort their sense of sight. The spies have allowed their fear to get in the way of their eyes. The report went wrong because the spies saw wrong.
The commandment of the tassel corrects wrong ways of seeing that lead to wrong conclusions and wrong behaviors. The commandment of the tassel sets limits on visual distortion. Numbers 15:39.
“And it shall be for you a tassel. And you shall see it (the cord) and you shall remember all the commandments of HaShem and you shall do them. And you shall not explore after you heart and after your eyes after which you are fornicating.”
The Torah terms allowing our eyes to guide us “fornicating after the eyes.” In the language of the Torah it is forbidden to fornicate after mediums and familiar spirits [Leviticus 20:6], it is forbidden to fornicate after satyr-demons [Leviticus 17:7], it is forbidden to fornicate after other gods. We won’t look up all the relevant passages, but “to fornicate after” is a familiar expression in the Torah. “To fornicate after” means to violate God’s exclusive claim on his people. Our Torah compares spiritual infidelity with sexual infidelity. An ancient collection of homiletic remarks on the Torah, puts it this way:
“The heart and the eyes are the pimp who causes the body to fornicate.” [Midrash Tanchuma שלח 15]
Well, if the eyes and heart are disqualified, who then should guide exploration? The prophet Ezekiel informs us that God himself explored the land flowing with milk and honey for his people. Ezekiel 20:5-8a.
“And you shall say to them, ‘Thus HaShem God has said on the day when I chose Israel I lifted up my hand to the seed of the house of Jacob, and I made myself known to them in the land of Egypt, and I lifted up my hand to them, saying, “I am HaShem your God.” On that day I lifted up my hand to them to bring them out from the land of Egypt to a land which I explored for them, flowing with milk and honey, the most glorious of all lands. I said to them, “Let each person throw away the detestable things of his eyes and with the dung balls of Egypt do not defile yourselves, I am HaShem your God.” But they rebelled against me, and did not want to listen to me, each person did not throw away the detestable things of their eyes and they did not abandon the dung balls of Egypt.’”
According to Ezekiel, even though God himself explored it for them, the wilderness generation didn’t enter the land flowing with milk and honey, because they “did not throw away the detestable things of their eyes.” The wilderness generation definitely had a problem with visual perception.
Last week’s Torah portion informed us that it was never God’s original intention for the twelve spies to explore the Promised Land. God’s original intention had been for the ark of the covenant to explore the land. Numbers 10:33-35. We recite this passage every time we parade the Torah scroll, it’s on page 9 in your current siddur, so the wording may be vaguely familiar.
“They traveled from the mountain of HaShem three day’s journey and the ark of the covenant of HaShem traveled before them three day’s journey to explore for them rest. The cloud of HaShem was over them day and night when they traveled from the camp. And whenever the ark traveled, Moshe would say, ‘Rise, HaShem, and let your enemies be scattered and let those who hate you flee before you.’”
As a scout or explorer, what would be the advantages of the ark of the covenant over the twelve spies? Let’s list some advantages.
1). The first advantage would be the advantage of position. The ark explores three days ahead, whereas the spies explore after their heart and after their eyes. The advantage of a scout who’s ahead of things over a scout who’s behind should be pretty obvious.
2). The second advantage would be the advantage of military superiority. Wherever the ark goes, God scatters his enemies, whereas the twelve spies were demoralized by the mere sight of their enemies. The military potential of the ark is clearly illustrated in this week’s Torah portion. Numbers 14:40-45. When the ark of the covenant doesn’t go with Israel, it’s a military disaster.
“They rose early in the morning and went up to the top of the mountain, saying, ‘Behold us, we have gone up to the place where HaShem said, for we have sinned.’ And Moshe said, ‘Why this, you are transgressing the mouth of HaShem? It will not succeed. Do not go up, for HaShem is not among you, and will you not be defeated by your enemies? For the Amalaki and the Canaani are there in front of you, and you shall fall by the sword, for the reason that you have turned from after HaShem, and HaShem will not be with you.’ But they presumed to go up to the top of the mountain and the ark of the covenant of HaShem and Moshe did not depart from among the camp. And the Amalaki and the Canaani who dwell on the mountain came down and smote them and beat them back to Horma.”
We see from our parasha that without the ark of the covenant, Israel gets trounced.
3). The third advantage of the ark of the covenant over the twelve spies would be the content. What’s inside the ark of the covenant? ANSWER The tablets of the Decalogue. What’s the first of those ten precepts? ANSWER
“I am HaShem your God who brought you out of the land of Egypt, out of the house of slaves. You shall not have other gods before my face.” [Exodus 20:2, 3]
What was inside the spies? The spies didn’t have the Decalogue inside them! They wanted to return to Egypt. They suggested turning to other gods. They didn’t have the commandment of HaShem bringing them out of Egypt written on their heart. The spies forgot the very first precept of the Decalogue!
The commandment of the tassel is designed to remind Israel of that first precept. Numbers 15:38-41. This passage may be familiar, because we say Numbers 15:40 every time we recite the first portion of the shma declaration.
“Speak to the children of Israel and you shall say to them, ‘Make themselves a tassel on the wing of their garments throughout their generations. And put on the tassel of the wing a cord of tkhelet. And it shall be for you a tassel. And you shall see it (the cord) and you shall remember all the commandments of HaShem and you shall do them. And you shall not explore after you heart and after your eyes after which you are fornicating. In order that you may remember and you shall do all my commandments. And you shall be holy to your God. I am HaShem your God who brought you out from the land of Egypt to be God to you. I am HaShem your God.’”
So in what way does the commandment of the tassel bring Israel to remember the commandments? What kind of reminder is a cord of tkhelet?
tkhelet is a certain shade of blue. In the Torah the only items this color are the hangings of sanctuary, the covering for the furniture when the sanctuary is on the move, and some cords on the high priest’s outfit. The color tkhelet is exclusive to the sanctuary.
The commandment to wear tkhelet is exceptional, because normally, anything pertaining to the sanctuary is forbidden in ordinary use. In Exodus 30:32, 33 it’s forbidden to duplicate the oil for anointing the priests. In Exodus 30:37, 38 it’s forbidden to duplicate the incense of spices. In Deuteronomy 22:11 it’s forbidden to make a garment of mixed linen and wool, presumably because this is the mixture of the high priest’s garments. But here exceptionally, the sanctuary color may be worn outside the sanctuary precincts.
The cord of tkhelet is what connects the gold forehead plate to the turban of the high priest. Exodus 28:36, 37.
“And you shall make a plate of pure gold, and engrave on it the seal inscription: Holy to HaShem. You shall suspend it on a cord of tkhelet and it shall be on the turban; to the front of the turban it shall be.”
In Hebrew the gold forehead plate of the high priest is called the tzitz; the tassel is called the tzitzit. That’s one connection between the tassel and the high priest.
On the tzitz is engraved the inscription “Holy to HaShem;” the commandment of tzitzit says, “And you shall be holy to your God.” That’s another connection between the tassel and the high priest: holiness to HaShem.
The commandment of the tassel reminds the wearer that he’s a priest. Three days before receiving the Decalogue, God invited the children of Israel to serve him as a kingdom of priests. Exodus 19:4-6.
“You have seen what I have done to Egypt. I have lifted you on eagle’s wings and have brought you to myself. Now if you will surely listen to my voice and keep my covenant, you will be private treasure to me above all the peoples, for all the earth is mine. And you shall be a kingdom of priests to me and a holy Gentile. These are the words which you will speak to the children of Israel.”
Since the spies forgot who’d brought them out of Egypt, who was exploring the land ahead of them, whose priests they were, God says, “OK guys, so I’ll let you wear a piece of the sanctuary. We’ll hang a big ID tag on you. Maybe if you pin it on your poncho you can remember who you are!” When you see the cord of tkhelet it will help your visual problem.
The men and women whom Jesus “has made kings and priests to God” [Revelation 1:6] do not belong either to the sanctuary in the wilderness or to the temple in Jerusalem. They’ve never seen a cord of tkhelet. For them the tzitzit isn’t a piece of the sanctuary.
Back in the days when God’s model of bringing the Gentiles to himself was going up to Jerusalem, wearing tzitzit was a particularly appropriate insignia of Israel’s priesthood. When the mission was the ingathering of the Gentiles and the location of the gathering was the temple, tzitzit marked the people who could usher you into God’s presence.
Today however, when God’s model of bringing the Gentiles to himself is diffusion into all the world and incarnation in every culture, the function of the cord of tkhelet is no longer clear. Wearing tzitzit doesn’t point to anything obvious. Wearing tzitzit is not the visible sign acknowledging God’s creatorship like Shabbat, or the visible sign of God’s covenant with every living creature like the rainbow in the clouds, or the visible sign of God’s covenant with Father Avraham’s and Mother Sara’s descendents like circumcision.
Exile spells the end of literal obedience to the commandments. Israel in exile has had to create new meaning for wearing tzitzit. In exile, tzitzit have become symbolic of Israel’s unique identity. tzitzit no longer point non-Jews to those prepared to usher you into God’s presence.
Since we serve as priests in many different settings, Seventh-day Adventists have never worn a distinctive uniform. We are a multi-cultural movement. Unlike a nun in her habit, Rastafarians with their dreadlocks, Haridi Jews, or Old Order Amish, you can’t spot a Seventh-day Adventist by his or her uniform. For non-Jews to wear tzitzit would be an ambiguous sign. Ambiguous advertizing is unproductive. Like the God we serve, Seventh-day Adventist must be known by what we do, not by what we wear.
Within the Messianic movement there are certain non-Jewish individuals who wear tzitzit. They are biblicists. Since Numbers 15 says make a tassel, they make a tassel. Since Numbers 10 says make two silver trumpets, they make two silver trumpets. By the same logic, Deuteronomy 23 says carry a shovel “at your ear” to bury your excrement, so it wouldn’t surprise me to see Messianics toting shovels. I don’t mean to be critical of obedience, the desire to obey is certainly commendable, but biblicists renege on their duty to interpret the commandments [Deuteronomy 17:8-11]. Messianics, like all biblicists, tend to over-generalize. Whereas Israel has oral Torah to delineate the legal scope of the commandments, Messianics don’t have oral Torah. For Messianics, the commandments are a matter of private interpretation and individual enthusiasm. The obvious question which must be asked is, “If tzitzit is a matter of private interpretation, in what sense can it still be a commandment?” It’s all very well to express your devotion with worship practices which are personally meaningful to you, but this isn’t what Scripture means by a commandment. What we volunteer on our own initiative isn’t God’s commandment. Messianics have allowed subjectivity to govern the commandments.
Be that as it may, many of us, like the children of Israel back in the wilderness, still have perceptual problems which seriously hinder our mission. We still need a reminder of our priesthood. We need to be reminded that we’ve been chosen for the sake of those who don’t know Israel’s God. Like the Apostle Shaul, we Seventh-day Adventist Christians, are priests for the sake of the Gentiles. Romans 15:15-16
“Nevertheless, I have written you more boldly in some regards, as reminding you, through the grace of given to me by God. That I might be a servant Yeshua Mashiach to the Gentiles, serving the good news of God as priest, in order that the offering of the Gentiles should be acceptable, sanctified by the Holy Spirit.”
Just remember who you are and how you got where you are today. Remember who brought you to this far. We’ve all had a long spiritual journey and we’ve still got a way to go till we’re out of the wilderness. Don’t go exploring after your own heart and your eyes. Don’t be misled by your own heart and eyes. Looks can be terribly deceiving. shabbat shalom.
