Naso – Page 12 – Peninim on the Torah

From new or aged wine he shall abstain…all the days of his abstinence he is holy to Hashem. (6:3,8)

The Nazir is described as one who is “kadosh hu l’Hashem,” “holy to Hashem.” He has the diadem of Hashem upon his head. Why? What did he do that is considered so significant that he warrants such exceptional praise? True; he has prohibited himself from the pleasure of wine, but is that sufficient basis to elevate him to such a lofty level? It is not as if he has accepted any sort of self-affliction upon himself, such as fasting, etc., just abstaining from wine. Is that so impressive? Horav Mordechai Gifter, Shlita, offers a profound response which we would do…

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Rabbi L. Scheinbaum In Naso, 5759

On the seventh day, the Nasi of Bnei Efraim, Elishama ben Amihud. (7:48)

The Torah devotes the end of the parsha to detailing the korbanos and gifts brought by the Nesiim for the Chanukas Ha’Mizbayach, dedication of the Altar. Each of the twelve Nesiim brought an identical set of presents. The Midrash addresses the connotations of each of the gifts. Chazal make an intriguing statement concerning the gift of Elishama, the Nasi of Shevet Efraim. They cite the pasuk in Tehillim 60:9, in which it is stated, “Efraim is the strength of my head.” This is considered a reference to the Nasi of Shevet Efraim who brought his offering on Shabbos. The Shem…

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Rabbi L. Scheinbaum In Naso, 5759

And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him. (7:89)

Rashi notes that the word “medaber,” “speaking,” is similar to “misdaber,” in the hispa’el, reflexive form of the verb, implying that Moshe heard the voice of Hashem speaking to Itself. Sforno expands on this idea, suggesting that actually Hashem “makes it known to Himself.” Thus, the voice that Moshe heard was actually an “overflow” of Hashem’s words. In other words, the concept of Hashem “speaking” to Moshe is not of the same nature as that of conversation as between two people. Hashem Yisborach “speaks” to Himself, so to speak, and Moshe “overhears” what is said. Horav Moshe Feinstein, zl, states…

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Moshe Marcovich In Naso, 5758

And they shall confess their sins which they perpetrated, and he shall make restitution for his sin. (5:7)

The Torah does not frequently mention Vidui, confession. Indeed, this is one of the few places in which the Torah expresses the obligation to confess. Interestingly, the Torah mentions confession here specifically in reference to theft. Why? The Chidushei Ha’Rim responds that theft is the “avi avos,” primary category, of sin. Hashem has given us every organ and limb of our body for a particular purpose-to serve Him. When we veer from that goal we are guilty of theft – not simply petty theft, but stealing from Hashem. When we violate the “terms” of our “loan” from Hashem, we are…

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Moshe Marcovich In Naso, 5758

For it is a meal-offering of resentments, a meal-offering of remembrance, a reminder of iniquity. (5:15)

The Midrash notes that while the word, “zikaron“, remembrance, usually indicates a memorial for good, in this pasuk it serves as a reminder of evil. This reflects Rabbi Tarfon’s view. Rabbi Akiva, on the other hand, disagrees, contending that this meal-offering can also be considered a remembrance of something good, invoking the memory of the woman’s good deeds. Rabbi Yishmael gives an example of the category of good deeds that could possibly delay the woman’s punishment for up to a period of twelve months. Indeed, she may drink bitter waters and appear to be innocent, when actually she is not. …

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Moshe Marcovich In Naso, 5758

He shall bring his offering to Hashem one unblemished sheep in its first year as an elevation offering, one unblemished ewe……..for a sin offering (6:14)

The Ramban explains why a nazir, who has taken it upon himself to live a limited period of time in sanctity and devotion, brings a sin-offering. One who has the ability to live appropriately should continue his abstinence from worldly pursuits and pleasure by lengthening his vow of nezirus. His decision to return to the world of the mundane, to physical pleasures and transitory aspirations, earns him the epithet of sinner. Horav Yechezkel Abramsky, zl, questions Ramban’s statement. If one is considered a sinner for not extending his vow of nezirus, how much more so should one – who had…

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Moshe Marcovich In Naso, 5758

May Hashem bless you and keep watch over you. (6:24)

The various commentators render their interpretations of the Birkas Kohanim, priestly blessing. Rashi cites the Sifri that views the blessing as a reference to material bounty. “May Hashem grant that you be triumphant over your enemies and that your crops and business ventures succeed. May your possessions increase, and may Hashem guard these possessions from thieves.” In short, the blessing of “Yevarechecha,” May (Hashem) bless you, refers to receiving abundance, while the blessing of “Veyishmerecha” is a prayer that we be able to retain our blessing. The Midrash Tanchuma supplements the blessing with an invocation that our increase in material…

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Moshe Marcovich In Naso, 5758

One, nasi, prince, each day shall they bring their offering… The one who brought his offering on the first day was Nachshon ben Aminadav, of the tribe of Yehudah. (7:11,12)

The words “es korbano” are not found regarding the korbanos of any of the other nesiim. Nachshon was unique among the nesiim. Along with his korban, he brought himself, his devotion, his spirit of sanctity, his mitzvos and maasim tovim, good deeds. The Ohr Hachaim Hakadosh says that while all the nesiim brought “themselves” along with their korbanos, Nachshon was the most outstanding. Consequently, the Torah emphasizes “es korbano, his korban, himself. The Torah does not refer to Nachshon as a nasi. Why? Ohr Hachayim explains that he viewed himself as just another Jew, not as the greatest of the…

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Rabbi L. Scheinbaum In Naso, 5757

Any man whose wife shall go astray and commit treachery against him. (5:12)

Rashi comments that the Torah specifically employs the word tisteh with a sin as opposed to a samach– to describe the woman’s going astray in being unfaithful to her husband. The word tisteh is connected to the word shtus, which means foolishness. Hence, Chazal say that one who commits an act of adultery or becomes a partner in an immoral relationship has “lost his mind”. As Chazal describes it, “A spirit of foolishness has entered his mind.” They cite the pasuk in Mishlei, 6:32, “He who has illicit relations with a woman lacks a heart.” In his commentary on Pirkei…

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Rabbi L. Scheinbaum In Naso, 5757

A man or woman who shall do something wondrous by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

Why would someone choose to become a nazir? It may be the result of a harmful experience associated with drinking wine. Alternatively, it may be the product of a conviction that one should abstain from mundane pleasures. The individual feels that he is too involved with himself. Consequently, he goes to the extreme, taking a vow to abstain from his usual pleasures. The nazir must make sure that he does not defile his nezirus by coming in contact with a dead body. If this does happen, the nazir becomes tamei, ritually unclean. He must go through a purification process after…

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From new or aged wine he shall abstain…all the days of his abstinence he is holy to Hashem. (6:3,8)

On the seventh day, the Nasi of Bnei Efraim, Elishama ben Amihud. (7:48)

And when Moshe went into the Ohel Moed that he might speak with Him, and he heard the voice speaking to him. (7:89)

And they shall confess their sins which they perpetrated, and he shall make restitution for his sin. (5:7)

For it is a meal-offering of resentments, a meal-offering of remembrance, a reminder of iniquity. (5:15)

He shall bring his offering to Hashem one unblemished sheep in its first year as an elevation offering, one unblemished ewe……..for a sin offering (6:14)

May Hashem bless you and keep watch over you. (6:24)

One, nasi, prince, each day shall they bring their offering… The one who brought his offering on the first day was Nachshon ben Aminadav, of the tribe of Yehudah. (7:11,12)

Any man whose wife shall go astray and commit treachery against him. (5:12)

A man or woman who shall do something wondrous by taking a Nazarite vow of abstinence for the sake of Hashem. (6:2)

YEARS

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