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Home -> 5774 -> Naso

כה תברכו את בני ישראל אמור להם

Rabbi L. Scheinbaum
In Naso, 5774

So shall you bless Bnei Yisrael, saying to them. (6:23)

The Kohen who blesses the people has an “approved text” to which he must adhere verbatim. There is no room for the Kohen to supplement the prescribed text stated in the Torah. The Kohen who adds blessing transgresses the prohibition of Es kol hadavar asher Anochi metzaveh eschem oso tishmoru laasos, lo soseif alav v’lo sigra mimenu, “The entire word that I command you, that you shall observe to do; you shall not add to it, and you shall not subtract from it” (Devarim 13:1). In his commentary to the pasuk, Rashi cites examples of Bal Tosif, do not add:…

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Home -> 5774 -> Naso

כל ימי נדר נזרו... קדש יהיה

Rabbi L. Scheinbaum
In Naso, 5774

All the days of the vow of his nezirus… holy shall he be. (6:5)

The Nazir is unique in that his body becomes consecrated to Hashem. He becomes kadosh, holy, b’kedushas ha’guf, his actual body becomes holy. He is not permitted to become ritually impure to a corpse, even to his closest seven relatives. Why? Ki neizar Elokav al Rosho, “For the crown of his G-d is upon his head” (ibid 6:7). What is the meaning of being the “receptacle” for Hashem’s crown? Why would this be a reason for prohibiting him from becoming contaminated to a corpse? Is he holier than the Kohen who is permitted to become tamei, contaminated, to his seven…

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Home -> 5774 -> Naso

איש או אישה כי יפליא לנדר נדר נזיר להזיר לד'

Rabbi L. Scheinbaum
In Naso, 5774

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

When we first set eyes on an individual who has chosen a life of crime, human nature tends to focus on the present; he is a criminal, with little or no redeeming value. Rarely do we take the time to question his or her origins: What was his or her family life like as they were growing up? Did he or she go to school? Did he or she have good friends? In other words, we rarely ask where and when he or she went wrong? For the most part, this is due to a preconceived notion that all criminals…

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Home -> 5774 -> Naso

עשירת האיפה קמח שעורים לא יצוק עליו שמן ולא יתן עליו לבונה

Rabbi L. Scheinbaum
In Naso, 5774

A tenth eiphah of barley flour; he shall not pour oil over it and shall not put frankincense upon it. (5:15)

The composition of the korban brought on behalf of the sotah, wayward wife, is indicative of its purpose and symbolism. Coarse barley is used instead of fine flour. She acted coarsely, thus her sacrifice reflects her behavior. Likewise, she offers barley, which is a grain most often reserved for animal feed. She acted in a base manner, a behavior suitable for an animal. Last, the korban does not have the usual accompaniment of oil and frankincense, because incense recalls the spiritual fragrance of the Imahos, Matriarchs, and oil symbolizes light. She acted in darkness to conceal her sin, and she…

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Home -> 5774 -> Naso

איש או אשה כי יעשו מכל חטאת האדם... והתודו את חטאתם... והשיב את אשמו

Rabbi L. Scheinbaum
In Naso, 5774

If a man or woman commit any sin that people commit… then they shall confess their sin… and he shall make restitution for his guilt. (5:6,7)

The Rambam rules that vidui, confession, is a mitzvah, positive commandment, which is an integral component of the teshuvah, repentance, process. Interestingly, the Rambam does not list teshuvah as a mitzvah – only vidui. Given the crucial significance of teshuvah, we wonder why the Rambam does not include it in his minyan ha’mitzvos, detailed count of the 613 commandments. Vidui – yes. Teshuvah – no? It does not sound right. What makes the question more demanding is the fact that vidui is, in fact, part of the teshuvah process. The Nesivos Shalom explains that teshuvah essentially is comprised of regretting…

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