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Rabbi L. Scheinbaum
In Naso, 5772

“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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Home -> 5772 -> Naso

Rabbi L. Scheinbaum
In Naso, 5772

“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, 5772

“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, 5772

“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, 5772

“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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Home -> 5772 -> Naso

Rabbi L. Scheinbaum
In Naso, 5772

“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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Home -> 5771 -> Naso

Rabbi L. Scheinbaum
In Naso, 5771

Take a census (lit. raise the heads) of the sons of Gershon, them as well (after counting Kehas). (4:22)

Shlomo Ha’melech writes, Yekarah hee mi’peninim v’chol chafa’tzecha lo yishvu bah, “It (the Torah)  is dearer (more  precious)  than  pearls,  and  all your  desires cannot compare to it” (Mishlei 3:15). Following the census of the Jewish People, Hashem asked Moshe Rabbeinu to count Shevet Levi separately. Their count was carried out according to their sequence at birth: Gershon, Kehas, Merari. However, after their tasks within the Bais HaMikdash were designated, the sequence changed – Kehas, as the bearer of the Aron Kodesh, preceded Gershon, who carried the Curtains. The Midrash establishes the order of the counting of the Leviim according to…

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Home -> 5771 -> Naso

Rabbi L. Scheinbaum
In Naso, 5771

Everyone who comes to perform service (the work) of a service and the work of carrying (lit. burden) in the Ohel Moed. (4:47)

The Talmud Arachin 11a seeks a Scriptural source for the obligation to have song in the Bais HaMikdash. Ten sources are cited and one of them is from the above pasuk: La’avod avodas avodah, “To perform the service of a service.” Chazal ask and others respond, “Which service requires another service? We must say that this refers to song.” An earlier source quoted by the Talmud employs the pasuk in Devarim 28:47 to provide the reason for the various calamities visited on the Jewish People: Tachas asher lo avadita es Hashem Elokecha b’simchah u’betuv leivav, “Because you did not serve Hashem, your…

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Home -> 5771 -> Naso

Rabbi L. Scheinbaum
In Naso, 5771

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

The translation of yafli, “shall dissociate,” follows Rashi, who views the Nazir as someone  who breaks  with  society’s  norms,  seeking  to  separate  himself from the temptations of his environment. It is a noble position to take, one to which not all of us can aspire. Ibn Ezra takes it a step further. He defines yafli as “wonderment.” The nazir is doing something astonishing. It is truly out of the ordinary to undertake a vow that will sever oneself from the taavos, physical desires, which others find so “life-sustaining.” Ibn Ezra is teaching us a powerful lesson: To overcome one’s habits;…

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Home -> 5770 -> Naso

Rabbi L. Scheinbaum
In Naso, 5770

“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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