1 Nephi chapter 8

[thekabalist]

Guys I have to break this one down as it is very rich in Jewish imagery and I would like to take my time with it. So here's the first part:


1 And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind.

It was no easy job for them to take seeds of every kind as Torah-law forbids one to sow two different kinds of seed together: “Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.” (Deuteronomy 22:9)

So for them to transport all kinds of seed together and make sure they didn’t get mixed in the way would require some extra care considering the amount of seeds they were carrying.

Why does Nephi repeat the term “of every kind” so often? We can see a profound meaning for this when we look at the Hebrew. The expression used for “of every kind” is כל (kol) which has the gematria value of 50. Nephi deliberately uses the word three times and this is not without a profound reason. This would in the gematria add up to 150 which is exactly the number of days that Noah was in the waters of the deluge. So by using this expression Nephi is in a deeper level telling us that they went through the same kind of experience that Noah went through.

Also it’s important to say that both in Noah’s case and in Nephi’s case the number 150 bears a great significance in kabalah. Rabbi Zadok HaKohen Rabinowitz of Lublin explains that this number corresponds to the 50 Gates of Understanding (Nun Sha’arei Binah) of the three lowest levels of soul. These are the means through which G-d gives his Law unto mankind. Noah received direct commandments from G-d and Nephi is revealing that so did he.

2 And it came to pass that while my father tarried in the wilderness he spake unto us, saying: Behold, I have dreamed a dream; or, in other words, I have seen a vision.

Why did Lehi tarry if G-d had already given him a vision about him having to go? If you recall our previous commentaries you will notice that the strong theme of the feast of tabernacles. This feast is followed by a day which is called שמיני עצרת (shemini atzeret) can be interpreted as the eight day gathering or alternatively it has been interpreted by the rabbis as “the day of tarrying”. When you build your tent in the presence of G-d then G-d becomes your host. The “day of tarrying” is a way in which G-d tells us that he wishes for us to stay with him a bit longer.

So this was G-d’s way of telling Lehi: You needn’t rush out of my presence. Stay a bit longer and I will increase to the fruits of your spirituality. This is why he gets a vision.
It is also important to understand that heavy rains may come at any moment at this time of the year. When Lehi makes the decision to stay he risks having to travel under heavy rain. This shows how much he trusted G-d to the care of his journey.



3 And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved.

If Lehi was given a vision why wasn’t he sure about their salvation? Why would he only suppose? The reason for this lies in the Israelite culture. An important Talmudic proverb defines it best:

“Everything is in the hand of heaven except the fear of heaven” (b. Berachot 33b)

As an Israelite Lehi understood that everything lies written in the scrolls of heaven and heaven is in control of everything except for the fear of heaven. So even though he was shown that G-d would provide for Nephi and Sam’s seeds to remain faithful there was still the fear of heaven which depended upon them. This is why Lehi couldn’t be sure and only supposed that it would happen.

4 But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness.

Dark and dreary: This seems remarkably similar to the Hebrew expression (משעמם ומדכא - meshaamen vemedakei) which often is translated only as “dreary” but literally means something like “dreary and depressing”. The idea if of something that is devoid of life. This is confirmed when Lehi says it will be like wilderness

If we consider the theme of the season rain when Lehi says that it is dark one would immediately associate with cloudy. In fact in Hebrew some of the words that can mean “dreary” can also mean “cloudy”. But the season rain despite the darkness it provides a water which is fundamental for the people’s life. In Laman and Lemuel’s case we can see that it is only the darkness without the life that would usually come afterwards. This means that Lehi saw very little hope for his two sons.

5 And it came to pass that I saw a man, and he was dressed in a white robe; and he came and stood before me.

It is astonishing how the theme of tabernacles/eight-day assembly continues. In the feast of Shemini Atzeret it is very common that the person leading the prayers for the rain will wear a white robe during service (a “kittel”).

The kittel usually is white and made of linen and is a symbol of purity that can be achieve with tikkun (repairing) our wrong-doings and through introspective meditation of prayer.

What is interesting about the kittel is that it is also a burial costume and a priestly costume. Josephus in Wars II.8.3 says that the essene priestly sect clothed themselves with white garments. This was done for two reasons: As a symbol of holiness and also as a symbol of death. The first is straightforward but the second is a symbol of mourning for the wickedness of the people and of being dead to that sinful generation.

6 And it came to pass that he spake unto me, and bade me follow him.
7 And it came to pass that as I followed him I beheld myself that I was in a dark and dreary waste.

There are two possible interpretations for the “waste” that Lehi was seeing. The first one is that “waste” could mean an empty space. This as well as the white garment of the man in his vision would indicate that Lehi could have had a vision of שאול (sheol) which is the place of the dead. Sheol means literally “sent” and in Jewish tradition is a place of desolation for no action can be done within sheol

The other alternative would be even worse because if the term “waste” referred to a place where waste was dumped it would be a dreadful place outside the city which often in Jewish imagery would refer to the outer darkness of גיהינום (gehinom) which is popularly translated as hell.

Either way it was a very frightening experience.

8 And after I had traveled for the space of many hours in darkness, I began to pray unto the Lord that he would have mercy on me, according to the multitude of his tender mercies.
9 And it came to pass after I had prayed unto the Lord I beheld a large and spacious field.
10 And it came to pass that I beheld a tree, whose fruit was desirable to make one happy.

This sounds like a typical description of גן עדן (gan eden – the garden of Eden/paradise). What is interesting is that Eden is also associated with the theme of the feast of tabernacles as the Talmud says that in Eden there were 10 tabernacles built by G-d unto Adam:

“R. Hama b. Hanina said: The Holy One, blessed be He, made ten canopies for Adam in the garden of Eden; for it is said: Thou wast in Eden the garden of God; every precious stone [was thy covering, the cornelian, the topaz and the emerald, the beryl, the onyx and the jasper, the sapphire, the carbuncle and the emerald and gold] etc.”
(b. Bava Batra 75a)

The reason we have 10 canopies in Eden according to Jewish tradition is because all the 10 sefirot (emanations of G-d) will be fully tasted there. So when G-d gives Lehi a vision of Eden in connection to the theme of tabernacles it means that Lehi would experience the fullness of G-d’s presence in his life or possible through the life of his seed. This is no small promise by any possible means.

11 And it came to pass that I did go forth and partake of theafruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen.

Again we see the continuation of the theme of the feast of tabernacles. In such feast we also use an Israeli citrus fruit which is white inside and its called Etrog. It is held together with the four species that were explained previously. You can see it here:

http://www.jewishexponent.com/images...2006/etrog.jpg

It is interesting that there are midrashic accounts that relate the Etrog to the garden of Eden. Some rabbis interpret it to be the fruit of the forbidden tree. The fragrance of the Etrog is said to be the “fragrance of heaven”.

The Etrog is associated with something desirable and with life. The Talmud says:

“One who eats etrog will have fragrant children.” (b. Ketubot 61a)

So the Etrog is associated with life. It is commonly believed that those who have a good Etrog in the feast of tabernacles increases the chances of having a fruitful offspring.

What is interesting about Lehi’s dream is that the taste was sweet and the Etrog usually is sour. This could symbolically represent the fact that G-d was not only promising him a fruitful offspring but also that his sour hardships would turn into sweetness. This matches the rest of the description of Lehi’s dream. The Jewish imagery of this vision is very impressive.

12 And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit.

Pay close attention to the amazing wordplay. Rabbi Nahmanides says that the “Etrog” is an Aramaic word for desire. In fact the more modern Aramaic word “ragag” for desire bears a similarity to “Etrog”. This wordplay is a very traditional Israelite one.

Rachel Adelman has an interesting drasha on this where she says: The Aramaic "Etrog" means simply "hadar" in Hebrew, or חמדה, desire; "pri etz hadar" should then be translated as "the fruit of the tree of desire". Yet how do we know the etrog, the fruit of desire, is Tree of Knowledge? It states: "The woman saw the tree as good to eat, and that is was a delight to the eyes and desirable as a source of wisdom

[pam]

It was no easy job for them to take seeds of every kind as Torah-law forbids one to sow two different kinds of seed together: “Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.” (Deuteronomy 22:9)

Is this to maintain the purity of the fruit? Is this something that is also taught today? I am curious on this as it seems that we are always trying to mix to make hybrids.

[thekabalist]

Originally Posted by pam

Is this to maintain the purity of the fruit? Is this something that is also taught today? I am curious on this as it seems that we are always trying to mix to make hybrids.

Yes. Hybridism (mixing seeds) is strictly forbidden by the Torah-Law. Some Jewish rabbis believe that mankind is bringing great evil into the world by attempting to create hybrids. They are not the way G-d created things.

[Vanhin]

Later, in chapter 11, Nephi is allowed to see the same vision, which gives us some more insight on it's meaning. Nephi calls the tree "the tree of life". Latter-day saints view this vision as an allegory of the last days, mainly because of Nephi's interpretation of the dream. Lehi tends to be more concerned about the implication the dream has on his own family. But we'll wait for chapter 11...

Regards,
Vanhin

[Dravin]

Interesting. I've heard of various feats and celebrations but for the most part I remain ignorance of they're symbolism and... (word searching)... accouterments. Thanks.

[Zechariah]

Originally Posted by thekabalist

The other alternative would be even worse because if the term “waste” referred to a place where waste was dumped it would be a dreadful place outside the city which often in Jewish imagery would refer to the outer darkness of גיהינום (gehinom) which is popularly translated as hell.

When I saw the word, "gehinom," it made me think of the word, "gnolaum," (from the Book of Abraham in the Pearl of Great Price, where the foot note says gnolaum is a transliteration of a Hebrew word meaning eternal). Could you explain for me, how these two words would be written or broken down, and is there a comparative contrast between gehinom and gnolaum, as that which I'm seeing? I hope that made some kind of sense. You've got a pre-schooler here when it comes to Hebrew.

[pam]

You've got a pre-schooler here when it comes to Hebrew.

Even that is more advanced than I am. I think I'm more in the infant stage. I think that's why sometimes I think my questions are silly. But I seriously don't know anything about this..so if silly..that's okay. I can't get answers to my questions if I don't ask.

[Zechariah]

Originally Posted by pam

Even that is more advanced than I am. I think I'm more in the infant stage. I think that's why sometimes I think my questions are silly. But I seriously don't know anything about this..so if silly..that's okay. I can't get answers to my questions if I don't ask.

Actually, that's more correct for me too.

[Vort]

Originally Posted by Zechariah

When I saw the word, "gehinom," it made me think of the word, "gnolaum," (from the Book of Abraham in the Pearl of Great Price, where the foot note says gnolaum is a transliteration of a Hebrew word meaning eternal). Could you explain for me, how these two words would be written or broken down, and is there a comparative contrast between gehinom and gnolaum, as that which I'm seeing? I hope that made some kind of sense. You've got a pre-schooler here when it comes to Hebrew.

Joseph Smith used the word gnolaum to mean something like "eternal". I will defer to thekabalist on its possible Hebrew origins, but to me it looks more like a Greek derivative (γνῶλαυμ). Here is my thinking:

The Greek word γνῶσις (gnosis) means "knowledge" and appears possibly related; Sanskrit gnana means "intelligence" or "wisdom" and appears to be an Indo-European cognate. Interestingly, Joseph Smith taught that intelligence is eternal, so an identity (or at least a connection) between a word meaning "intelligence" or "knowledge" and one meaning "eternal" would be entirely believable.

[Zechariah]

Originally Posted by pam

I can't get answers to my questions if I don't ask.

So true.

My 8th grade civics teacher once went on an angry red faced table pounding tirade, yelling at the class for not asking questions.

He did his best to get it through our heads that the only stupid question is the one we have, but don't ask.