Parshat Nasso

פ’ נשא – תשע”ה

Volume 9, Issue 3

INSIGHTS from the SEDRA

Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, and  Growth Through Torah by Zelig Pliskin.

 

איש אשר יתן לכהן לו יהיה

“And what a man gives to the kohen shall be his.” (5:10)

Although the words לו יהיה, it shall be his, refer simply to the kohen, Rashi, quoting the Gemara in Berachot 63a, says that whoever gives the kohen his due will not suffer any loss; on the contrary, לו יהיה, the gain shall be his – the giver’s – for Hashem will reward him for his generosity.

The Torah’s intent is more than just to tell us that someone who gives terumah will not lose out since Hashem will compensate him. Rather, the Torah is telling us that someone who performs chesed is not only a giver, but also a receiver.

There are two aspects to the mitzvah of chesed. Besides our obligation to help someone in need, we are also obligated to emulate Hashem, as the Torah commands us (Devarim 28:9): והלכת בדרכיו, And you shall go in His ways. Just as Hashem does chesed, so too must we. What is this Divine manner of chesed? Prior to creation there were no creatures in need of any chesed, yet Hashem still desired to bestow chesed, and He therefore created the world as a means of doing so. Emulating Hashem requires us to desire to perform chesed even when there is no one in need. Thus, someone who gives terumah should not do so merely because there is a recipient involved, but in order that לו יהיה, it shall be his; he gains another act of chesed to feed his unquenchable desire for such deeds.                                                          (Pirkei Torah – R’ Gifter)

וכבשה אחת בת שנתה תמימה לחטאת

“One unblemished sheep in its first year as a sin-offering…” (6:14)

QUESTION: What sin did the nazir commit so that he needs to bring a sin-offering?

ANSWER: A nazir takes upon oneself three things: 1) not to drink wine, 2) not to come into contact with a corpse, 3) to let his hair grow wild.

Wine is a sign of simchah – happiness – and it is customary to drink wine on joyous occasions. By refraining from drinking wine, the nazir is declaring that he has no desire to participate in the joy of others. By avoiding contact with a corpse, he is failing to sympathize with others’ sufferings and shunning sad occasions. Letting his hair grow wild implies that he does not care if people stay away from him, not wanting to be involved with “this strange looking person.” Thus, all three restrictions involve withdrawing from society as a quasi-hermit. Such a lifestyle is considered sinful and requires forgiveness.                              (Vedebarta Bam)

דבר אל אהרן ואל בניו לאמר כה תברכו את בני ישראל

“Speak to Aharon and his sons, saying: ‘So shall you bless the Children of Israel.’” (6:23)

QUESTION: What attribute must one emulate to be worthy to receive this blessing in contemporary times?

ANSWER: Each of these views emphasizes a unique aspect of Jewish identity and all three express the different qualities necessary to be worthy of the Priestly Blessing.

1) When Avraham complained that he was childless, Hashem told him, “Gaze toward the heavens and count the stars…koh yiheyeh zarecha – so shall be your children.” By comparing the Jewish people to the stars of heaven, Hashem was conveying a lesson in Ahavat Yisrael – love of every Jew. A star looks quite small from the earth, but only because it is far away. If it were possible to get close enough, one would see its immense size. Likewise, no Jew should ever be rejected; though he may appear to be insignificant, when one becomes “closer” to him, i.e. knows him better, one recognizes his true potential and stature.

2) In the instance of the Akeidah, the verse “Ve’ani vehana’ar neilchah ad koh” – “And I and the lad will go yonder” – conveys the dedication of our forefathers. Not only was the aged Avraham prepared to express his devotion to Hashem, but he also trained his child to do likewise. They both went happily to accomplish a Kiddush Hashem – sanctification of Hashem’s name.

3) The verse “Koh tomar leveit Yaakov” – “So shall you say to the house of Yaakov” (Shemot 19:3) – is Hashem’s instruction to Moshe prior to the giving of the Torah. It is a message to the women to set the tone in their homes so that their husbands and children dedicate their time to Torah study and see that a Torah atmosphere prevails.

Thus, when a Jew practices Ahavat Yisrael, conducts himself so that his behavior produces a Kiddush Hashem, and studies Torah while conducting his home life in the spirit of Torah, he will merit the Priestly Blessing in the fullest measure.                                 (Vedebarta Bam)

יברכך ה’ וישמרך

“The Almighty should bless you and guard you.” (6:24)

The blessings of Birchas Kohanim are all in the singular rather than in the plural. Rabbi Moshe Leib of Sassov said that this is to teach us that the greatest blessing is togetherness. When we feel as if we are one unit, in this itself there is a great blessing.

It is easy to focus on the differences among people and to consider yourself as separate from others. Truly no two people are exactly alike. But there are many common factors among people. By focusing on the fact that every human being is created in the image of the Almighty, you will have greater identification with others and this will lead to greater unity.                                                                                                                             {Growth Through Torah}

The three words of this verse represent the three aliyot who are called to the Torah during Mincha on Shabbat and on Monday and Thursday. The second verse, containing five words, יאר ה’ פניו אליך ויחנך – represent the five aliyot who are called to the Torah on the Yomim Tovim. The third verse, containing seven words, ישא ה’ פניו אליך וישם לך שלום – represent the seven aliyot who are called to the Torah on Shabbat morning.

Through this, Hashem will give you peace. Peace between the tribe of Levi and the rest of Bnie Yisrael, since the same number of men are called to the Torah from the tribe of Levi as the number from the rest of the people. On Shabbat morning, two are called from the tribe of Levi, a Kohen and a Levi. A Kohen and a Levi are called up on Shabbat afternoon for Mincha and on Monday and Thursday as well. This totals eight from the tribe of Levi, equaling eight from the rest of Bnei Yisrael who are called during the week; five on Shabbat morning, one for Mincha on Shabbat, one on Monday and one on Thursday. Thus, there is no quarrel among the Tribes.                                                                                                                              (Torah Gems)

זאת חנכת המזבח ביום המשח אתו…זאת חנכת המזבח אחרי המשח אתו

“This was the dedication of the altar, on the day it was anointed…This was the dedication of the altar after it was anointed.” (7:84, 88)

QUESTION: Why does it say “on the day it was anointed” in the first verse and “after it was anointed” for verses later?

ANSWER: It is common for people to cherish something new. As time passes, however, the novelty often proves short-lived. For example, a boy preparing for his Bar Mitzvah often begins putting on his tefillin with excitement and lofty intentions. As he grows older, unfortunately, it becomes a daily routine, and even while wearing his tefillin he gives them little attention.

On the day the altar was anointed, everyone was in high spirits. The Torah is telling us that not only were they in great spirits “on the day the altar was anointed” but that even “after it was anointed,” it did not lose its newness, but was cherished with the same love and awe as on the first day.                                                                                                     (Chidushei Harim)

 

 

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