Naso – Page 12 – Peninim on the Torah

“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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Rabbi L. Scheinbaum In Naso, 5760

“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, 5760

“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, 5760

“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, 5760

“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, 5760

“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, 5759

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

The laws of Nazir are juxtaposed upon the previous chapter that dealt with the sotah, wayward wife. Chazal derive from here that he who witnesses a sotah in her degradation should prohibit wine to himself by becoming a Nazir. The sotah had given in to her sensual passions and let her pursuit of physical pleasure overwhelm her responsibility as a wife, her obligation as a Jewess and her mandate as a human being. Her experience indicates that when one is under the influence of the yetzer hora, evil inclination, he becomes easy prey to all forms of degeneracy. Wine intoxicates…

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Rabbi L. Scheinbaum In Naso, 5759

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

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

“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)

“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)

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

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

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

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)

YEARS

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