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YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Naso 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
The Marcos and Adina Katz
YUTORAH
IN
 PRINT
Naso 5774
ying Tings ogether
Rabbi Shmuel Goldin
P
arsha Naso, he larges single parsha in he orah, is also one o he mos ragmened. Cenral o he parsha is a secion consising o disparae legal hemes, including:1. Te emporary exile o individuals affliced wih specific orms o uma rom various secions o he camp2. Laws concerning hef and alse denial o financial obligaion3. Te regulaions governing a Soa, a married woman suspeced o adulery 4. Te laws o a Nazir, an individual who vows o underake more rigorous religious observance5. Te rules o Birka Kohanim, he priesly blessing
Questions
 Wha, i any, uniying hread connecs he seemingly disparae laws ound in Parsha Naso? Why are hese regulaions specifically commanded now, as he Israelies prepare or heir monumenal deparure rom Moun Sinai?
 Approaches A:
 While, a firs glance, a global heme uniing all o Parsha Nasos laws remains elusive, connecions beween specific secions o he ex are suggesed by radiional sources.Te almud, or example, noes ha he laws concerning hef close wih an admoniion o respec he legal righs o he Kohanim. Immediaely hereafer he ex records he regulaions governing a Soa. Inerpreing his exual flow midrashically in “cause and effec” ashion, he rabbis proclaim ha anyone who holds back he porions mean or a Kohen will be punished wih amily srie and will ulimaely require he services o a Kohen a he riual rial o his suspeced wie.Te almud likewise explains he posiioning o he laws o neziru immediaely ollowing he regulaions governing a Soa. Te irresponsible, licenious behavior ha can be caused by inoxicaion is sarkly highlighed  by he specacle o he Soa. “Anyone who personally  winesses he degradaion experienced by a Soa,” he rabbis mainain, “will be moved o separae himsel [like a Nazir] rom wine.”Numerous commenaries address he poenial link  beween he exual secion concerning neziru and he secion immediaely ollowing, delineaing he laws o Birka Kohanim. Te Ibn Ezra simply saes ha afer discussing he Nazir, an individual o sancified saus, he orah urns is atenion o anoher sancified group, he Kohanim. Te Abravanel and, cenuries laer, he Alshich, mainain ha he exual message srikes deeper. Te pah owards sanciy need no be inheried, as in he case o he kehuna, bu can be earned, as in he case o neziru (see  Vayikra: zav 2). Adding our voice o he mix, a analizing addiional approach can be suggesed o explain he flow beween he regulaions o neziru and he laws o Birka Kohanim. Perhaps he orah means o highligh he criical overall similariies and disincions beween he caegories o neziru and kehuna.On he one hand, boh he Nazir and he Kohen are  bound by srikingly similar rules. Each, o a varying exen, is commanded o rerain rom conac wih deah, and each, again o a varying exen, is governed by regulaions concerning he consumpion o wine (see Vayikra: Shmini 2 or an analysis o he exual passage resricing he Kohen’s consumpion o inoxicaing beverages).
 
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YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Naso 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
On he oher hand, hese wo spiriual caegories rise rom conrasing origins.Te Nazir is moivaed by a desire o separae, o move away rom he surrounding sociey (see Naso 3 or a uller discussion o neziru). His religious search is inherenly isolaing.Te Kohen, in conras, gains his spiriual power specifically rom connecion o he communiy. One canno, afer all, be a pries wihou consiuens,  wihou hose who are dependen upon his services as a represenaive beore God. Tere can be no kehuna in isolaion.More han any oher riual associaed wih he kehuna, he Priesly Blessing underscores his undamenal connecion beween pries and communiy. By commanding he Kohen o bless he naion on God’s  behal muliple imes daily, he orah lierally orces each pries o regularly and direcly conron he rue source o his own sanciy: he people hemselves. Te Kohen’s kedusha emanaes ou o his role as a represenaive o he naion beore God. Absen he people, here would simply  be no need or he Kohen.No by coincidence, hereore, he orah places he laws o Birka Kohanim direcly afer he regulaions governing neziru. In sharp conras o wha many see as he flawed, isolaing religious atiude o he Nazir, he Kohen mus always recognize ha his role ress upon his connecion o – and his need or – he people.
B:
Numerous oher commenaries sruggle o discern addiional hemaic and even linguisic associaions  beween he various legal passages o Parsha Naso. As insrucive as hese and oher links may be, however, hey ail o answer he wo global quesions raised a he  beginning o our sudy.On he level o psha, is here one uniying hread ha somehow connecs all o he laws o his secion o Parsha Naso? Will he discovery o his uniying hread help us undersand why hese laws are commanded specifically a his pivoal momen in ime, as he preparaions or he naions momenous journey rom Sinai near heir end?
C:
 An approach o hese issues can perhaps be suggesed  by reflecing on he overall placemen o Parsha Naso isel in he ex.Unil his poin, he narraive o Seer Bamidbar has ocused mainly upon he physical srucure o he Israelie encampmen in he deser and upon he place o each amily and ribe wihin ha camp. Now, however, he orah urns is atenion o he harmony mean o reign  wihin he camp’s boundaries.Trough a series o sharp legal srokes, he ex addresses poenial sources o spiriual and social disrupion, oulining he response o each. While each o he examples cied by he orah is case specific, hey are mean o serve as paradigms as well. Te ex hus purposely addresses, as he naion’s journey is abou o begin, a series o lie arenas  wihin which peace and harmony mus be coninually and assiduously culivaed:1. Spiriual disrupion will be addressed hrough he emporary expulsion o individuals affliced wih specific orms o uma rom various secions o he camp. Only once hese individuals have regained he saus o ahara can hey reurn o ull uncioning  wihin Israelie sociey (see Vayikra: azria-Mezora 1–3 or discussions concerning he conceps o uma and ahara, riual impuriy and puriy).2. Te social abric o he camp will be preserved hrough adherence o he laws prohibiing hef and dishonesy.3. Te srucure o he amily – criical ye a imes ragile – will be addressed hrough he laws o Soa (see Naso 2 or a discussion as o how hese laws are designed o help salvage a amily in exremis, suffering rom he devasaing orces o suspicion and jealousy).4. Te poenially divisive desires o hose wishing o move beyond he religious norm will be addressed and conrolled hrough he laws o neziru.5. Finally, his enire secion o ex concludes wih he laws o Birka Kohanim, a blessing ha culminaes in he prayer or God’s mos precious gif o shalom, peace.Trough he inerplay o law and prayer, he orah hus communicaes ha rue peace wihin he Israelie encampmen will be dependen boh upon he naion’s conscious effors and upon God’s coninuing blessings.
 
3
YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Naso 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
Te Uniqueness of Each Nasi’s Korban
Rabbi Shlomo Drillman z”lWriten by Rabbi Benjamin Kelsen based on a shiur fom Rabbi Drillman z”l
B
amidbar 7:1-3: “
 I came o pass, on he day Moshe  finished erecing he Mishkan, and he anoined i and consecraed i and all o is uensils, and he Alar and all is uensils, and he anoined hem and consecraed hem. Te leaders o Israel brough, [hose who were] he heads o heir ahers’ houses; hey were he leaders o he ribes, hey sood by during he couning. Tey brough heir offerings...” 
One o he main occurrences in Parshas Naso is ha o he Chanukkas HaMizbeach, he consecraion o he alar, in he Mishkan. Wha is mos ineresing abou he way in which his even is relaed is ha even hough he Nasi, leader, o each o he ribes brough an idenical sacrifice o commemorae he hisoric occasion, he orah repeas each and every one o he deails o each offering. Why was i necessary or he orah o repea he specifics o each korban? Would i no have been enough o say ha each Nasi brough he same offering, o wha he offering was comprised, and which Nasi brough his offering on which day o he esiviies? Furhermore, should we accep ha here is a reason or he orah having done so, we mus sill ask why he orah summarizes he oal number o he sacrifices ha were brough during he consecraion period a he end o he Parsha?Te Ramban offers us wo answers or our quesions.  According o he Ramban, he orah waned o besow honor upon each Nasi and his respecive Sheive by appoining a specific day or each ribe o bring is gif o he Mishkan. Since i was an impossibiliy or each Nasi o  be he firs o offer his korban, each was honored insead  wih his own day o bring his ribes’ offering. Te second reason ha he orah liss each and every offering, says he Ramban, is ha each Nasi, simulaneously and ye sill on heir own, decided o bring he same sacrifice in honor o he consecraion. Te Ribbono Shel Olam agreed, k’vayachol, wih his idea. Similar cases can be ound in several places wihin he orah. One such example is ha o he episode o he daughers o zlochad rom which  we learn ha a daugher inheris he propery o her aher should here be any male offspring. Anoher example is ha o he mizvah o Pesach Sheini.However, while he physical sacrifice may have been idenical, according o he Ramban each leader had a differen Hashkafic approach o his sacrifice. Examples o his concep are ha o Sheive Yehudah which brough heir korban wih noions o Malchus in mind, Sheive Zevulun which sough financial success, and Sheive  Yissochar which prayed o he Ribbono Shel Olam or success in he learning o orah. Tough ouwardly i  would appear ha each Nasi brough he same offering on behal o his people we find ha he Korban Sheb’lev, a closer look a he inernal perspecive and approach associaed wih each offering reveals ha each Korban was, in ac, unique in is own way.I one examines oher insances o korbanos being  brough in he orah one would find ha he name o HKB”H usually associaed wih sacrifices is he eragrammaon as opposed o “Elokim” which is he name  which is associaed wih he divine atribue o jusice, he Middas HaDin. Uilizing a sric applicaion o he concep o he Midas HaDin, i would appear ha Man should have o offer himsel as aonemen or his sins. Only due o he implemenaion o he Middas HaChessed v’HaRachamim, he divine atribue o Kindness and Mercy, is Man able o aone or his sins by bringing an animal in his place. An example o his concep in ound in he parsha o Akeidas  Yizchok when HKB”H ells Avraham Avinu o bring  Yizchok as a sacrifice. Jus as Avraham is abou o ake his son’s lie, HKB”H appears o Avraham wih he name Elokim, connoing Middas HaDin. Only afer Avraham shows his readiness o give up his son as a demonsraion o his commimen o HKB”H, does he Ribbono Shel Olam call ou o Avraham, using he name ha denoes he Middas HaChessed v’Rachamim. According o Chazal he passuk “Adam ki yakriv mikem...” means ha Man mus be prepared o sacrifice himsel as required by Middas HaDin. I is only hrough he Midas Hachesed o HKB”H ha man may subsiue a differen offering in his place o his own lie.Te Kavanah HaLev associaed wih a person’s sacrifice is ranserred o his subsiue Korban making i unique and ruly his own. In he Midbar, each Sheive had a separae ideniy wih unique alens and srenghs symbolized by he unique device depiced upon heir flag and he color associaed wih each ribe. ogeher, he

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