Naso – Page 15 – Peninim on the Torah

“And this is the law of the Nazir, on the day of the completion of his vow.” (6:21)

At the conclusion of term of the Nazir’s vow, he must bring a korban. The reason for this korban is enigmatic. Is not a korban of this nature brought as penance for a specific sin? Rather than the Nazir be lauded for his great deed, he is seemingly castigated! Rabbeinu Bachya explains that this korban is necessary, since it appears as if the Nazir is departing from his previous lofty relationship with Hashem. For a significant period of time, he was removed from the pleasures of this world, only to return to his previous lifestyle. Although his lifestyle had been…

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Rabbi L. Scheinbaum In Naso, 5753

“On the second day did offer Nesanel ben Tzuar, the Nasi of (the tribe of) Yissachar . . . he presented for his offering.” (7:18,19)

Rashi notes the redundancy of the word chrevw offered, regarding the tribe of Yissachar. In contrast, it is not doubly stated in reference to any of the other tribes. Rashi cites different explanations to resolve this question. Horav M. Wolfson, Shlita, offers a novel response. Nesanel represented the tribe of Yissachar, which was noted for total devotion to Torah study. Indeed, this was their vocation. Their material support came from the tribe of Zevulun, their “partners” in Torah endeavor. This “partnership” could easily cause the ignorant bystander to think that Yissachar, in fact, did not possess anything of his own….

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Rabbi L. Scheinbaum In Naso, 5753

“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 points out that the word rcsn, “speaking,” is similar to rcs,n, “in the hispa’el” form (reflexive form of the intensive stem of the Hebrew verb), implying that Moshe heard the voice of Hashem speaking to Itself. The Sforno expands on this idea, suggesting that Hashem “makes it known to Himself” and that the voice heard by Moshe was in reality an “overflow” of Hashem’s words. This is similar to the voice which every Navi receives, each according to his own individual level of perception. Although the words of the Sforno are of a profound nature, an important lesson can…

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Rabbi L. Scheinbaum In Naso, 5752

“When a man or a woman shall commit any sin that men commit… and they shall confess their sin which they have done, and he shall make restitution for his guilt in full, and the fifth part thereof he shall add unto it, and give it to whom he has been guilty.” (5:6-7)

The question concerning these pesukim is obvious. The Torah begins its account of the sin in the plural form (uaguw usuu,vu) and sums it up in the singular form (chavu wi,bu)! Horav Chaim Zaitzik Z”l poignantly explains that the succession of events which leads up to an individual’s transgressing suggests that frequently the sin is communal. The individual, who actually executes the misdeed is the product of an environment which has laid the foundation for this sin to transpire. In reality, this sin originates in the community. He cites scenarios to support this hypothesis. For example, let us look…

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Rabbi L. Scheinbaum In Naso, 5752

“Any man whose wife deviates from the right path and commits an act of disloyalty towards him.” (5:12)

The word “vya” means to deviate from a prescribed direction. In this posuk “vya” means to turn aside from the correct moral path. Consequently, we understand Chazal’s statement “One does not commit a sin unless there has entered into him a spirit of foolishness has entered in him (Sotah 3a) in the following way: Every moral lapse is simultaneously a lapse of reasoning. Moral truth and logical truth coincide; man sins when he has lost sight of this connection. The behavior of the wife described in these pesukim does not yet actually imply adultery. It refers to a deviation…

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Rabbi L. Scheinbaum In Naso, 5752

“This was the offering of Nachson the son of Aminadav” (7:17) “This was the offering of Nesanel the son of Tzuar.” (7:23)

The Torah concludes each of the twelve paragraphs which describe the dedication offerings of the Nesiim with the above pesukim. We should note the Torah‘s refrain in its description of these offerings. Indeed, Chazal expound upon the preciousness of these offerings before Hashem. “The offering of the Nesiim is as precious to Hashem as the “song” Bnei Yisrael sang by the Red Sea, for there it says: This is my G-d; and here it says, “this is the sacrifice of Nachson.” Horav Shlomo Breuer Z”l suggests that this reference by Chazal to the “Shira” is intended to clarify…

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Rabbi L. Scheinbaum In Naso, 5751

“Take the sum of the sons of Gershon, also them.” (4:22)

Many commentators discuss the superfluous words “also them”. We learn from this that in order to achieve one’s true potential in life, a person should not underestimate his own abilities and become discouraged. Very often, people do not “rise to the occasion” due to a lack of self-confidence and low self-esteem. Unfortunately, this often applies to the observance of mitzvos and Torah study; one might say, since I will not be a great scholar, why go through the effort if the goal is unattainable. Similarly, many who are approached to contribute to a worthy cause reply that their donation is…

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Rabbi L. Scheinbaum In Naso, 5751

“But if the woman had not forfeited her purity and is pure. Then she shall be cleaned and shall conceive a child.” (5:28)

The Talmud in Berachos (31b) quotes in the name of Rabbi Yishmael that if this woman was previously childless, she would now have a child. Rabbi Akiva disagrees and says that if she had difficult births she would now bear children with ease. In any event, the blameless sotah merited various blessings. Why is this? Should a woman who was so close to promiscuity that her husband had warned her not to be secluded with an individual man, be so rewarded? Although she did not reach the epitome of sin, she nevertheless does not represent one who rightfully deserves blessing!…

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Rabbi L. Scheinbaum In Naso, 5751

“For the crown of his G-d is upon his head.” (6:7)

This degree of holiness attained by the nazir requires explanation. Should one be so exalted for abstaining from wine for thirty days? There are many individuals who abstain from wine and let their hair grow, and yet virtually remain on the same level of immorality and depravity as before. Rabbi Leib Chasman Zt”l explains that the principle virtue of the nazir lies in the thought and reflection which preceded his decision to become a nazir. His resolution to become a nazir comes as a result of a profound understanding of life, leading to a conclusion which enlightens him and changes…

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Rabbi L. Scheinbaum In Naso, 5751

“On the second day Nesanel Ben Tzuar, the prince of the tribe of Yisacher, did offer.” (7:18)

The Alter of Kelm Zt”l explains the Torah’s repeated recounting of the offerings of the Neseiim. Since the offerings were all the same, the Torah wishes to express the individuality of the donor, despite the fact that he was a member of a group. It is generally assumed that when a number of Jews performs a mitzvah the group is viewed as one individual, and in accordance with this, there is no discernment of the individual’s contribution to the success of this endeavor. This parsha teaches us that this is not true. Hashem does not view the group as…

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“And this is the law of the Nazir, on the day of the completion of his vow.” (6:21)

“On the second day did offer Nesanel ben Tzuar, the Nasi of (the tribe of) Yissachar . . . he presented for his offering.” (7:18,19)

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

“When a man or a woman shall commit any sin that men commit… and they shall confess their sin which they have done, and he shall make restitution for his guilt in full, and the fifth part thereof he shall add unto it, and give it to whom he has been guilty.” (5:6-7)

“Any man whose wife deviates from the right path and commits an act of disloyalty towards him.” (5:12)

“This was the offering of Nachson the son of Aminadav” (7:17) “This was the offering of Nesanel the son of Tzuar.” (7:23)

“Take the sum of the sons of Gershon, also them.” (4:22)

“But if the woman had not forfeited her purity and is pure. Then she shall be cleaned and shall conceive a child.” (5:28)

“For the crown of his G-d is upon his head.” (6:7)

“On the second day Nesanel Ben Tzuar, the prince of the tribe of Yisacher, did offer.” (7:18)

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