Naso – Peninim on the Torah

“The Princes of Yisrael brought offerings…they were those who stood over the counted.” (7:2)

The Nesiim, Princes, each offered sacrifices in honor of the inauguration of the Mizbayach. They each brought an identical offering. Yet, the Torah records each one’s offering, emphasizing its individuality. The Ramban adds that each Nasi maintained a different kavanah, intention, in his offering. Hence, the Torah records each Nasi’s korban separately, to underscore his individual thoughts. Horav Simcha Zissel Broide, z.l., derives from here that two actions, albeit identical, which are the result of two different machshavos, thoughts/intentions, are considered two distinct actions. In other words, since the Nesiim each had different intentions, the korbanos are viewed as…

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Rabbi L. Scheinbaum In Naso, 5761

“This is the law of the Nazir on the day his abstinence is completed.” (6:13)

At the conclusion of the Nazir’s term he brings a sacrifice. The reason for this korban is enigmatic. Usually a sacrifice of this sort is a sin-offering, but how did the Nazir sin? One would think that at the completion of such a mitzvah, whereby the Nazir dedicates himself to Hashem on such a lofty spiritual plateau, that a Korban Chatas, sin-offering, would certainly not be necessary. Rabbeinu Bachya explains that since it appears that the Nazir is distancing himself from Hashem, he must bring a korban. Actually, he is only returning to his original state, but perception is what…

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Rabbi L. Scheinbaum In Naso, 5761

“But if the woman had not become defiled, and she is pure, then she shall be proven innocent and she shall bear seed.” (5:28)

Rabbi Akiva, cited in the Talmud Sotah 26a says, “Then she shall be proven innocent and she shall bear seed,” what does this mean? It refers to a circumstance in which a woman who previously had been unable to conceive, who had been wrongly accused of infidelity, will now be blessed with conception. Rabbi Yishmael questioned this, suggesting that every barren woman, therefore, will seclude herself. After being wrongly accused, she will be blessed with a child. A virtuous woman, who nonetheless remains loyal to her husband and avoids all suspicion, however, will continue to be barren! Is this fair?…

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Rabbi L. Scheinbaum In Naso, 5761

“And a man will have lain with her…and she became secluded and she was defiled…and a spirit of jealousy had passed over him and he warned his wife.” (5:13-14)

Regarding the phrase, “and a spirit of jealousy had passed over him,” Rashi explains that this occurred prior to the seclusion. If he had become jealous after the seclusion, however, this law would not apply. In other words, the Torah writes about the seclusion and defilement prior to the jealousy, even though, in reality, the jealousy must precede the seclusion. We must endeavor to understand why the Torah changes the sequence of events. Why not record the events in their sequence: first kinui, jealousy and warning, followed by setirah, seclusion? Horav Yitzchok Goldwasser, Shlita, cites Chazal in the Talmud Sotah…

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Rabbi L. Scheinbaum In Naso, 5761

“Any man, if his wife will go astray and commit a trespass against him.” (5:12)

Rashi explains the juxtaposition of the laws of sotah, the errant wife, to the preceding passage, which addresses the laws of Matnos Kehunah, the Priestly gifts. The connection between the two passages is that if one withholds the gifts that rightfully belong to the Kohen, he will have to confront the Kohen when he is required to bring his wife, the sotah, to him. Simply, this means that if one does not go to the Kohen out of his own free-will, he will be compelled to go out of a sense of urgency and necessity. This makes sense in regard…

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Rabbi L. Scheinbaum In Naso, 5761

“Take a census of the Bnei Gershon, as well.” (4:22)

Part of Bnei Gershon’s responsibility was to participate in the musical accompaniment of some of the Korbanos Tzibur, communal offerings, a duty that in the Talmud Arachin 11a, Chazal characterize as labor. Horav Moshe Feinstein, z.l., explains the significance of “gam heim”, also them, or, as well, as the Torah’s way of demonstrating to us that no difference existed between the work performed by Bnei Kehas, who carried the Aron HaKodesh, and the work of Bnei Gershon, who were seemingly not involved in such a holy endeavor. Exactly what one does is not significant, it is how and why one…

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“The Princes of Yisrael brought offerings…they were those who stood over the counted.” (7:2)

“This is the law of the Nazir on the day his abstinence is completed.” (6:13)

“But if the woman had not become defiled, and she is pure, then she shall be proven innocent and she shall bear seed.” (5:28)

“And a man will have lain with her…and she became secluded and she was defiled…and a spirit of jealousy had passed over him and he warned his wife.” (5:13-14)

“Any man, if his wife will go astray and commit a trespass against him.” (5:12)

“Take a census of the Bnei Gershon, as well.” (4:22)

YEARS

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