аЯрЁБс > ўџ ўџџџ џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџмЅh 3р e я сџ В В В В В В В Ј В " & B д и ю ю ю ю ю ю 9 H ` Ј ` h X Р I & В ю ю ю ю ю & а В В ю д а а а ю т В ю В ю №fђЄЙТЦ 2 ј Є В В В В ю а = а BS"D To: Parsha@YahooGroups.com From: crshulman@aol.com INTERNET PARSHA SHEET ON NASO - 5762 To receive this parsha sheet in Word and/or Text format, send a blank e-mail to parsha-subscribe@yahoogroups.com or go to http://groups.yahoo.com/group/parsha/join Please also copy me at crshulman@aol.com For archives of old parsha sheets see http://groups.yahoo.com/group/parsha/messages For Torah links see http://groups.yahoo.com/group/parsha/ links _____________________________________________________ From: National Council of Young Israel [YI_Torah@lb.bcentral.com] Parshat Naso - Rabbi Steven Pruzansky Parshat Naso 14 Sivan 5762 Daf Yomi: Baba Batra 66 Guest Rabbi: RABBI STEVEN PRUZANSKY Assoc. Member, Young Israel Council of Rabbis It is axiomatic that the Torah contains no superfluous words, and that every letter holds the infinite wisdom of HaShem - all of which makes the long, repetitive account of the offerings of the Nesi'im (the tribal princes) that much more difficult to understand. For twelve consecutive days, the princes brought their dedication offerings to the Mishkan, and each day's identical offerings are exhaustively and precisely detailed. Why ? Why couldn't the Torah simply say that such-and-such were the offerings of the Nesi'im every day, and then mention each of the Nesi'im by name? Elsewhere the Torah uses such a phrase - "dvar yom b'yomo" - "each on its own day"? Why was it necessary to state that each day, each Nasi brought this and this and this...all identical? And how indeed was it possible that each Nasi brought the identical korban? And if the Torah itself says: "Vayakrivu es korbanam" - "they brought their offerings" (Bamidbar 4:10), why were they actually offered on consecutive days ? Why not do it all at once? And how can HaShem be praised if the exact offering is brought day after day? Don Yitzchak Abarbanel suggests an answer that is interesting in its own right and because it seemingly conflicts with a Midrash that he himself quotes. Don Abarbanel writes that the Nesi'im gathered in advance and agreed to bring identical offerings. As they were inducted as the tribal heads, each one wanted to ensure that there would be no religious one-upsmanship, competition, jealousy or strife among them. They did not wish to compete with each other as to who would bring what korban, in what quantity, at what expense, and in what order. Each wanted to invoke HaShem's blessings on his tribe. So they resolved to bring the same offering, and all at the same time. "And the princes brought their offerings before the altar" (ibid). At this point, HaShem intervened: "One Nasi per day, one Nasi per day will bring their offerings" (ibid 11), not all at once. If all the korbanos were brought together, people would not know that each Nasi was bringing an individual korban. They would merely think it was a general communal offering. Nor would the onlookers know that everyone was bringing the same offering, in the excitement and commotion of all the offerings. HaShem decreed that each Nasi would receive the appropriate honor, and that the identical korbanos would be offered in the order of the masa'os, as the tribes marched in formation. And so each day's korban was punctuated by "Zeh" - this - no tribe's offering was greater than that of another. Yet, Don Abrabanel also quotes the Midrash that each Nasi brought his korban on his own initiative, and each had its own symbolism and meaning. Each Nasi was making a statement about his tribe by focusing on the essential tribal designation that emerged through the blessings of Yaakov, or on some defining moment in the tribe's existence. Yehuda brought his korbanos to symbolize his royalty, Yissachar to express his profound connection to Torah, Zevulun corresponding to his partnership in Torah with Yissachar, Reuven in commemoration of his dramatic but incomplete rescue of Yosef, and on and on. Chazal expounded each entity and its unique symbolism for that tribe - the silver plate, the silver basin, the golden pan, every korban, etc. Each Nasi then brought the same thing, on his own, but with a different kavana - a different mindset, with a different set of experiences, perspective and motivation. But how can both ideas be correct? Either all the Nesi'im acted in concert and intentionally brought the same offering, or each one acted on his own initiative - leaving the potential for religious competition unabated? The answer is that, indeed, both ideas are correct - because two people can do what appear to be identical acts, and yet those acts are not at all alike or even similar. Isn't that the reality of Jewish life ? Of halacha ? We all do what appears to be, on the surface, the same things: we daven the same words, we make the same brachos, we learn the same Daf in Daf Yomi, we men wear identical pairs of tefillin. And yet, in Tefila, one person's soul can be communing with HaShem, another person's mind can contemplate the abstruse ideas of prayer, another's spirits can be lifted by the experience, and still another is eager to finish mouthing the words so he can return to the conversation he is having with his neighbor. It all sounds the same and looks the same - but in fact it is completely different, worlds apart, night and day in its essence. The effort, sincerity, commitment and substance that we put into each mitzva is what makes the crucial difference in our lives - what makes the Torah for some the elixir of life and for others (G-d forbid) a lifeless, spiritless, insipid shell. The Nesi'im to their credit did agree on the details of their individual offerings. But each offering is repeated in totality to remind us that no two avodos are the same, and no two people are identical, and no one's relationship with HaShem is akin to another's. Each korban in its every particular was wholly unlike any other in what most counted - the intention of the giver - and so this idea had to be recorded by the Torah for posterity. One would think that every Bar Mitzva is also the same - usually, the boy puts on tefillin, reads the Torah and haftara, offers a Dvar Torah, receives presents, etc. But one who thinks that each one is identical because the external form appears the same is gravely mistaken. Each person is unique, and will in his life accentuate a different aspect of Torah and Avoda - just like each tribe did. Each child will grow to make a unique contribution to Jewish life that only he or she can. Every person's Divine service is distinctive and inimitable. Each day - each moment in time - has its Nasi, and the measure of our success is seizing that moment for the glory of our Creator, His Torah, and for the benefit of Klal Yisrael. Rabbi Pruzansky is the spiritual leader of Congregation Bnai Yeshurun of Teaneck, New Jersey, an Associate member of the Young Israel Council of Rabbis. This Dvar Torah was written in honor of Ari Pruzansky, whose Bar Mitzva is being celebrated today. Sponsored by the Henry, Bertha and Edward Rothman Foundation: Rochester, New York ~ Cleveland, Ohio ~ Circleville, Ohio. ____________________________________________ From: Rabbi Yissocher Frand [ryfrand@torah.org] "RavFrand" List - Rabbi Frand on Parshas Nasso Taking The Sin Of Sotah Back To Its Original Source The laws concerning the Nazir [a person who vows not to drink wine] are written immediately following the laws concerning the Sotah [the unfaithful wife]. The Rabbis comment that the purpose of the juxtaposition of these two parshios is to teach us that anyone who sees the disgrace of a Sotah should (immediately) take a vow to abstain from wine [Sotah 2a]. The Jerusalem Talmud [Nedarim 29a] states that, in general, it is not an admirable practice to accept prohibitions beyond those that the Torah mandated. However, the exception to that rule is a person who accepts the restrictions of a Nazirite upon himself after having seen a woman go through the Sotah process. The question may be asked, why is accepting Nazirus the appropriate response to seeing a Sotah? Apparently there is some kind of connection between wine and infidelity. What is the nature of this relationship? The Zohar addresses this connection. The Zohar begins by asking the following question: Why is a Nazir forbidden, not only to drink wine, but also to eat grapes? There are a number of similarities between the laws of the Priesthood and the laws of the Nazirites. A Kohen is prohibited to participate in the Service of the Bais Hamikdash [Temple] after he drank wine. However, the Kohen is not in any way restricted after having consumed grapes. The Nazir on the other hand, is restricted, not only from wine but from grapes as well. Why the difference? The Zohar answers that the reason why a Nazir cannot eat grapes is because grapes were the food that Adam ate when he consumed the fruit of the Tree of Knowledge. There are various opinions in the Talmud as to the nature of this "Etz HaDa'as". Some say it was an olive tree; some say it was wheat; one opinion was that it was a grapevine. The Zohar follows this last opinion. The Zohar explains that the reason why a person must declare himself a Nazir and abstain from wine and grapes after seeing what happens to a Sotah is because he thereby "corrects" the sin of Adam who violated G-d's command and ate grapes from the Tree of Knowledge. Rav Shimon Schwab (1908-1995), in his sefer "Mayan Beis Ha'Shoevah" helps us to explain this Zohar. Rav Schwab says that when Adam ate from the Etz HaDa'as, he diminished his "Tzelem Elokim" [Image of G-d] to a large extent. Human beings are created in the "Image of G-d". The essence of being "G-d - like" is that man controls his passions and not vice versa. Rav Ruderman, zt"l, (1901-1987) used the following verse to illustrate this concept. The pasuk says, "And the superiority of man over the animal is nothing (ayin)..." [Koheles 3:19]. Rav Ruderman always used to interpret this pasuk (which classically is interpreted as meaning there is no difference between man and animal) to mean that the superiority of man over animal is the former's ability to say "ayin" (No!) If one leaves his picnic basket unattended on a farm for a few moments, inevitably, the cow or the goat will be poking its head in the basket and eating the food. But, we may ask - how can he do that? The food is not his! The answer is that when an animal sees food or smells food, it wants the food and it eats food. It does not ask any questions. This is the nature of animals. Their passions and instincts control them. On a very basic level, human beings must know that not everything is theirs to take. Forgetting for a moment the issue of the laws of Kashrus [Kosher Food laws], a person can not just take food that looks appealing, if the food does not belong to him! That level of inhibition separates man from beast. Man can say, "Yes I know that I am hungry and I would like the food very much but I can't take it because it's not mine." As Jews, we have many more restrictions. However, the ability of all people to abstain and say "No" distinguishes them from animals. That represents being created in G-d's Image. Man's awareness that certain things are morally "off-limits" for him is what defines him as a G-d - like creature. On that fateful day, when the first man ate from the Tree of Knowledge, he diminished his Image of G-d. G-d told him "do not eat". The snake came and said "but it looks so enticing and it tastes so wonderful". The snake convinced Adam and he ate from the Tree of Knowledge. He let his passions, to a certain extent, control him. Those grapes that he ate diminished his "Tzelem Elokim". Likewise, this Sotah - if she has in fact done what she was accused of - has also lost her "Tzelem Elokim". A woman who has been unfaithful to her husband, who has given in to her passions, has, in effect, lost the ability to say "No". She has again altered the "Tzelem Elokim". That is why the Sotah ritual - uncharacteristic of virtually any other halacha - consists of purposely humiliating the woman. In general, even when a Jewish Court administers the death penalty or lashes to an individual, the halacha is very specific about "choosing a compassionate form of death". Beis Din [Jewish Court of Law] is consistently warned to remember the admonishment of "Love your neighbor as yourself" when administering punishments. The exception to this rule is the Sotah. Imagine the scene. She comes into court. Her hair covering is ripped off. Her hair is purposely messed up. Her clothing is torn and made to hang on her. She is literally publicly humiliated. There is a message here. We do not usually humiliate people. Why? They are "Tzelem Elokim". But this woman has diminished her "Tzelem Elokim". She has brought this upon herself. She has humiliated herself! Beis Din is just bringing out into the open the humiliation that she has already brought upon herself in private. She is the one who has given into her passions and her lusts, thereby humiliating the "Tzelem Elokim" within her. The Court is merely administering "tokenism" vis a vis what she has already done to herself. [Note: Even if she in fact did not commit adultery, she would at least be guilty of secluding herself (Yichud) with another man and of violating her husband's specific warning (Kinui) not to allow herself to be in the private company of that individual.] The potential Nazir sees all of this. He sees a woman who has diminished the "Tzelem Elokim". He sees this amazing scene of the court humiliating her to emphasize the diminishment that she has caused to the "Tzelem Elokim". The Sages therefore advise him "take a vow to abstain from wine" - go back to the source of the problem. Go back to the original sin and stop eating grapes and wine, because that is where it all started. It all started with the first man, when Adam gave in to his desires. The correction of the problem of the diminution of the Image of G-d amongst mankind lies in reversing Adam's original sin. The Way To Raise a Nazir Is To Be A Nazir Rav Schwab also provides a tremendously novel interpretation of certain pasukim in this week's Haftorah. We learn of the famous story of Shimshon [Samson]. An angel told Manoach and his wife that they would have a child. This was to be a special child who would be a Nazir for life. Even during her pregnancy, Manoch's wife was forbidden to consume wine or grapes. The child was to be a Nazir literally from the time of conception. Later in the chapter, Manoach prayed to G-d that the angel should return to him and his wife because "I have to know how I am to raise this child". The question can be asked, what was Manoach really asking for here? The angel already conveyed the basic information that was necessary to know: The child will be a nazir and the mother should not drink wine or eat grapes even during her pregnancy. What more is there to know? It is unlikely to suppose that Manoach was asking for information about the laws of being a nazir. For that information one does not need an angel. Manoach should simply go to his Rabbi or Judge and study the laws of Nezirus. Nevertheless, the angel did return. What did he tell Manoach in response to his request? "From everything that I warned your wife, guard (tishamer). Do not consume that which comes from the grape of the vine, etc." [Shoftim 13:13-14]. So what in fact is new in the angel's answer? He just seems to be repeating what he already told Manoach's wife! Rav Schwab explains that Manoach did not have a question regarding the laws of being a Nazir (a 'Nezirus shaylah'). He was asking a question regarding the laws of raising children (a 'Chinuch shaylah'). "How," asked Manoach, "can I raise a Nazir, if I myself am not a Nazir?" He was asking how one can raise a child to do something if the father himself does not do those same things. According to Rav Schwab, the angel responded, "Yes, in fact, you must also observe these laws yourself". This is an elementary principle in child raising, but it is a tremendously novel interpretation of the pasuk in Shoftim. In Hebrew grammar, the verb "Tishamer," which appears in the angel's instructions to Manoach can be interpreted in one of two ways. The standard interpretation is "SHE should guard HERself" (third person, referring to Manoach's wife). Rav Schwab interprets the word in accordance with the second possible translation: "YOU should guard YOURself" (second person, referring to Manoach). The angel was conceding Manoach's point: You are correct that if you do not observe the Nazirite laws yourself, you will never be able to succeed in raising a Nazir. Therefore, the solution to the problem is for you to keep these laws yourself. "From everything that I warned your wife - guard yourself against, as well!" "Do as I say, not as I do" is terrible pedagogy. Rather, one must teach "Do as I do". Again, while this is a very novel interpretation of the pasuk, it is one of the most basic principles of education. We cannot preach to children. The only way to teach is by example. There is a famous incident told about the Rebbe of Ger. A disciple complained to the Rebbe that his son was not learning. "I've tried everything. I've tried encouragement, I've tried incentives, I've tried punishment, and I've tried taking things away. Nothing works. What should I do? I want my son to learn." The Rebbe asked the disciple one question: "Does the boy's father learn himself?" All the speeches in the world will not make one iota of difference. Children learn by example. This rule applies to all aspects of child raising. If one wants to raise a Nazir, he must be a Nazir himself. If one wants to raise a decent and honest Jewish person, then he himself must be a decent and honest Jewish person. Transcribed by David Twersky; Seattle, WA DavidATwersky@aol.com Technical Assistance by Dovid Hoffman; Baltimore, MD dhoffman@torah.org These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 331, Must A Kallah Cover Her Hair At The Chasunah? Tapes or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-0416 or e-mail tapes@yadyechiel.org or visit http://www.yadyechiel.org/ for further information. http://www.torah.org/ learn@torah.org ____________________________________________ From: torahweb@zeus.host4u.net Sent: Wednesday, May 22, 2002 12:18 AM To: weekly1@torahweb.org Subject: Rabbi Herschel Schachter - Various Aspects of Torah Learning http://www.torahweb.org/torah/special/2002/rsch_learning.html RABBI HERSCHEL SCHACHTER VARIOUS ASPECTS OF TORAH LEARNING I Many have the mistaken notion that the mitzvah of Torah study applies only to students of school age. The Rambam writes explicitly (Hil Chos Talmud Torah, 1:8) that this mitzvah applies to people of all ages, single or married, and even to one who is very old and feeble. Others think that the ongoing mitzvah of Torah study only applies to rabbis or teachers of religious studies. This too is incorrect. Every day we all ask in our tefilah "vsein chelkeinu bTorasehca", that G-s should grant us our portion in His Torah. Every Jew has a share in the Torah. II Many who have studied in Yeshivot in their youth are so trained in learning Talmud in depth with all the supercommentaries, that after leaving the Yeshiva they think that to study Gemorah without Rav Chaim or Rav Shimon is of no value. This is not correct. One who studies Gemorah with Rashi even without Tosafos has also fulfilled a marvelous level of this great mitzvah of Talmud Torah. Even mishnayos with the commentary of the Bartenura, or for that matter any other commentary, is also quite an accomplishment. III The rabbis have told us (Seder Olam Zuta) that since the passing of the last three prophets, Chagai Zecharia and Malachi, a new period of Torah study has begun; while emphasis should be placed on the study of the Torah Shebal Peh, the oral law, this does not mean that there is no longer a Mitzvah to study Torah Shebksav. As elementary as it may seem, it must be stated that even study of the twenty four books of the Tanach still constitute a fulfillment of the mitzvah of Talmud Torah. According to the Rambams understanding (Tosafot quotes the Geonim who had a totally different understanding), one should always see that his knowledge of Torah should be balanced. Approximately one third of his knowledge should be in Torah Shebksav, one third in halacha pesuka, and one third in talmud. The term "talmud" refers to understanding of the halachot: which are biblical and which rabbinical in nature; and if biblical, what is the derivation; what is the guiding principal, to know what would the halacha be in all the variety of cases. IV Many feel that to study "pesak halacha" constitutes a "pegimah" in ones learning Torah lshma. Nothing can be farther from the truth. The Talmud considers studying Torah lhalacha as the highest level of talmud Torah. We believe that the Torah is not merely an abstract discipline which one studies to intellectual entertainment; but more important than that, it shows us a way of life. Ones emphasis on learning lpask halacha is an indication of this most important principle. V Many only feel successful in learning when they are able to be "mechadesh": to come up with some sharp clever original kasheh (question), or some original interpretation, or "teirutz" (answer) on some famous kasheh. True these are aspects of learning, but nonetheless should not really the core of our focus in our Talmud study. According to the Talmudic tradition, all of this "pilpullah shel Torah" was originally only intended to be transmitted to Moshe Rabbeinu for him to transmit only to his descendents. And Moshe Rabbeinu, out of an act of kindness and good-heartedness, gave even this aspect of the oral Torah to all of Klal Yisroel. Obviously, this aspect of "pilpulah shel Torah" was intended to serve as the icing on top of the cake. The essence of learning is to be knowledgeable of all of the 613 mitzvos, and of all of the details concerning their observance. [The Rambams Sefer Hamitzvos was clearly intended as his introduction to his Mishne Torah. Before each section of the Yad Hachazakah, the Rambam mentions which particular mitzvos will be covered, before ge proceeds to elaborate on all the details of their observance.] The rabbis of the Talmud derived from the Tanach that the correct approach to study of Talmud must be to first cover all the information transmitted from the previous generations, and only then to begin to analyze. Many will have the attitude that from the very start, when opening a new Gemorah, they are only interested in seeing what original insights (chiddushim) they can come up with. The Chasam Sofer pointed out that in the opening chapter of Sefer Tehilim, King David says that a truly religious Jew should have a great desire to learn "G-ds Torah", and only later will that individual have the fortune to come up with some of "his own" (original) Torah. This last point, apparently, has been a problem in many generations. ____________________________________________ http://www.torahweb.org/torah/2001/parsha/rhab_naso.html [From last year] RABBI YAAKOV HABER THE NAZIR, NSIIM, AND NUANCES The first part of Chumash Bmidbar speaks of events directly related to the Hashraas Hashchina -- the dwelling of the Divine presence -- in the Mishkan. The counting of the Lviyim (Levites), which began in last weeks portion and finished in our parsha, was designed to enumerate those working in the Mishkan. Similarly, the count of the rest of the tribes was, amongst other reasons, to facilitate Hashraas Hashchina, since Hashems presence would only rest on Klal Yisrael after they had proved their lineage and divided themselves into shvatim (tribes). Our parsha also includes the rules of sending the various tmaim -- ritually impure individuals -- outside the camps just created: the Mishkan in the center, surrounded by the camp of the lviyim and then the camp of the rest of the shvatim. Our parsha ends with a description of the specific, dedicatory offerings brought by the nsiim. All of these elements revolve around the Mishkan. Surprising it is then that the Torah seems to interrupt these connected portions with the commandments concerning the Sotah (adulterous woman) and the Nazir. Perhaps we can suggest a resolution based on a well-known answer to a difficulty in the entire last section our parsha. All of the nsiim offered exactly the same korbanos; yet, the Torah carefully describes each princes offerings in detail. Many explain that this repetition teaches us a fundamental principal in Judaism. Although we are all bound by the same 613 mitzvos and are prohibited from seeking out other forms of Divine service -- which only lead to disastrous results as in the case of Nadav and Avihu, the episode of the Golden Calf, Korachs rebellion and others -- each member of Klal Yisrael brings his unique personality with him in his performance of the mitzvos. The Midrash Rabba elaborates that although each nasi brought the same korbanos, the intended symbolism was different in each case. Similarly, all learn the same Torah; yet, we have our great Poskim, outstanding Torah lecturers, learners of Daf Yomi, those who excel in the study of aggada and hashkafa, and those who learn basic halacha. Rav Z. H. Chajes zt"l even notes that there were two academies in the time of the Talmud: one for Aggada and one for Halacha. This is why, he notes, that certain amoraim (Talmudic sages) are rarely quoted in matters of Halacha but are abundantly quoted in areas of Aggada. Similarly, concerning mitzvos, our tradition allows for varying amounts of time spent on one mitzva at the expense of another and vice-versa depending on the individual, all within the system of Halacha. Already in the times of the Talmud, amoraim had different approaches to the proper balance of time devoted to prayer versus study (see Shabbos 10a). A prominent, contemporary Rav once noted that these diverse postitions seem to have carried over to some extent in the different approaches of the Lithuanian Yeshiva world and their disciples as opposed to the Chassidic world. Rabbi Menachem M. Schneerson zt"l, the late Lubavitcher Rebbe, noted that this dialectic of diversity within sameness is indicated by the two prime celestial bodies which govern the structure of the Jewish calendar. Whereas the months are lunar, the year is solar (hence the need for "leap months" to keep the calendar synchronized with the solar seasons). The moon constantly changes; the sun is constant. The mission of the Jew is to merge both qualities: within the solar-like sameness of the mitzvos, to carve out his unique lunar-like niche. Partaking of the physical pleasures of the world within moderation for the purpose of nurturing the body and providing the necessary physical happiness to serve as the backdrop for avodas Hashem is the approach the Torah advocates for most. Indeed, R. Elazar HaKapar teaches us that the Nazir is referred to as having sinned because he abstained from wine (see Rashi 6:11). But yet, the Nazir is referred to as a "Kadosh" (holy one) (6:8)! The resolution seems to be found in Rashis comment (6:2) from the Talmud explaining the juxtaposition of the parsha of Sotah with that of Nazir. One who sees the humiliation of a sotah in the Mikdash should become a nazir. This statement seems to be teaching us that one who discovers that he is prone to misuse physicality for the wrong ends, leading to immorality should separate temporarily from some of the generally permissible pleasures of the world until his attitude can be modified. This is similar to the approach the Rambam outlines in Hilchos Deios for one who finds himself weak in a particular characteristic. His cure is to temporarily adopt the other extreme of the quality in question. The Kli Yakar notes that the passuk that criticizes the nazir for "sinning" is in the context of one who became tamei in the middle of the nazirite period and must restart it. Therefore his abstention was in vain. A nazir who utilizes his period of rest from olam hazeh for a spiritual goal is called a kadosh. Here too, we find diversity within the basic structure of the Torah. Perhaps this is why the Torah places this parsha before that of the nsiim. The natural desire to be unique should never be used to distance oneself from normative, Halachic practice. Rather, it must be channeled to find ones unique role within the inherent diversity present within the same 613 mitzvos. ____________________________________________ From: listmaster [listmaster@shemayisrael.com] Subject: PENINIM ON THE TORAH BY RABBI A. LEIB SCHEINBAUM PARSHAS NASO So you shall bless Bnei Yisrael. (6:23) The heart breaks to listen to the sad stories related by the many who are not financially solvent. We are not referring to those who are too lazy to work, but to those who work long and hard to eke out a living to support their family -with little success. Some of us find it difficult to empathize. I think it is because one must experience this problem in order to be sensitive to another's financial woes. Someone who has no problem paying his bills every month, simply cannot understand the meaning of juggling bills to determine who is fortunate enough to be paid this month. Horav Yitzchak Zilberstein, Shlita, gives a practical eitzah, bit of advice, for those whose financial straits overwhelm them: Listen to the Birkas Kohanim, apply yourself to the blessing of Yevarechecha, concentrate upon its meaning and message. The Chida, zl, writes that the Kohanim are Divinely inspired to be the individuals through whom the blessing of financial success flows forth to Klal Yisrael. The Chida adds that the members of Shevet Levi are appropriately suited to be the individuals through whom the Divine blessing of financial stability should flow. He cites the Shach, who writes in his commentary to the Torah that when Klal Yisrael was instructed to divest the Egyptians of their gold, silver, and fine garments, Shevet Levi assembled together and decided that they should not be included. They felt that the dispensation for this activity was based on the fact that Klal Yisrael had been subject to demeaning, back-breaking labor in Egypt, so they had a right to the treasures. But Shevet Levi was not included in the decree. They, therefore, felt that they had no claim to the Egyptian fortune. Hashem responded to this incredible strength of character by deeming Shevet Levi to be a catalyst in material blessing for the Jewish People for generations to come. We may add that to receive blessing one should be a kli machazik brachah, vessel/receptacle, that is predisposed to sustaining blessing. It would then make sense that we develop a similar strength of character whereby material benefits do not control our lives. There is yet another area in which inner fortitude plays a dominant role - satisfaction. Rashi explains the concept of v'yishmerecha, "and guard you," as an assurance that robbers will not steal the gift that Hashem bestows upon you. Horav Elyakim Schlesinger, Shlita, explains that the term "robbers" can have another meaning. One may have an item and not enjoy it due to a deficient character trait. He is never happy, never satisfied, always complaining. Whatever he accumulates is not enough. Whatever he has is insufficient. Such a person is being robbed by his own poisoned personality. "Who is a wealthy man? He who rejoices with his lot." One who lacks this character trait leads a miserable life. What good is all of his wealth if he does not enjoy it, if he is never satisfied? When Hashem bestows blessing He also adds a safeguard that we will not lose it to ourselves. This is true blessing! So shall you bless Bnei Yisrael Let them place My Name upon Bnei Yisrael, and I shall bless them. (6:23, 27) The Kohanim are instructed to bless Klal Yisrael at specific intervals. If one peruses the above pesukim, we find an apparent contradiction. The pasuk begins by saying that the Kohanim shall bless the people, and ends by saying, "and I shall bless them." Is Hashem blessing Klal Yisrael, or does the blessing emanate from the Kohanim? The Chasam Sofer gives the following explanation of Bircas Kohanim, its application to us, and Hashem's "involvement" in the blessing. By its very nature, Bircas Kohanim is a brachah gashmis, physical blessing, pertaining to the wealth one accumulates in this world. Yevarechecha Hashem: "May Hashem bless you and safeguard you." He shall bless you with material abundance and safeguard you from any evil. Ya'er Hashem: "May Hashem illuminate His countenance for you and be gracious to you." Ordinarily, one who is successful in the field of commerce, who has achieved material success, is envied. This form of jealousy can be most damaging. We are herein blessed that we will find favor in the eyes of our friends and neighbors and that they will rejoice in our success. Yisa Hashem: "May Hashem lift His countenance to you and establish peace for you." One who is wealthy, who has achieved material success, will quite often be weighed down by various worries. One may exhibit anxiety over losing what he has amassed, and he may manifest the drive to accumulate even more. He may never be satisfied. Regrettably, without the unique blessing of peace, the individual who is wealthy has very little peace. He is driven by fear and anxiety. He is hereby blessed with satisfaction. One would think that he has it all. He has achieved the ultimate blessing. But wait! Something is missing - something which can suddenly transform the brachah into a klalah, curse. A person must have a sheifah, ambition, a desire to grow, to achieve, to accomplish specific goals. One who has no ambition, who is complacent, who has no worries, who leads a carefree, smug life, is really not blessed. In fact, I am not sure if we can call this living! Quite possibly, one can breeze through life without realizing that he is missing its essence. He arises in the morning, takes his time getting dressed in his finery, goes to shul and davens, followed by a nice, leisurely breakfast. He goes to work in a comfortable car, puts in his few hours and goes home to complete his uneventful and meaningless day. Is this living? One might agree that, indeed, this person has attained success. He has raised a family and imbued another generation with values. He has the wonderful nachas of seeing grandchildren, of sharing in their joy and watching them grow up. Is this really blessing? Has he taught his children to follow in his footsteps and live a vacuous, unfulfilled life? If this is so, our query surfaces again: What is the meaning of the blessing of the Kohanim? The Chasam Sofer explains that the Torah has sort of "sandwiched" Bircas Kohanim between two pesukim. The lesson implied is that only through the fulfillment of the terms of this context does the real blessing apply. First, the blessing begins, "So shall you bless Bnei Yisrael." You, the Kohanim, the spiritual mentors and standard of the Jewish People, should bless Bnei Yisrael with this brachah. When the people see who it is that is blessing them, they will understand that this blessing is basically the precursor for the real treasure, the true blessing: the ability to serve Hashem and study His Torah. When one takes his material abundance and uses it to enhance his ability to serve Hashem, to elevate his spiritual relationship with the Almighty, then the blessing is truly a blessing - and not a curse. The difference between the blessing of wealth and the curse of wealth is how one utilizes his gift. If it furthers his spiritual development - it is a blessing. If it does not - it is not a blessing and, regrettably, he has failed the test. The Torah closes with, "Let them place My Name upon Bnei Yisrael." If the Kohanim understand the compelling significance of infusing Klal Yisrael with the Shechinah, Divine Presence, catalyzing the name Yisrael to become synonymous with the Name of Hashem, then I (Hashem) will bless them. Klal Yisrael will be the recipients of an added blessing - the Divine blessing in conjunction with the Kohanim's blessing. Indeed, this is what we pray for daily, V'chayei olam nota b'socheinu, "and (and He, Hashem has) implanted eternal life within us." After Hashem has granted us the blessing of life, we entreat Him, "May He open our heart through His Torah and imbue our heart with love and awe of Him." We are acutely aware that without Torah and fear of Heaven, all of our toil on this world is for naught. Furthermore, if we have no Torah, can we expect any better from our offspring? L'maan lo niga larik, "So that we do not struggle in vain or produce for futility." Sponsored in loving memory of our dear father and zaidy on his third yahrtzeit Rabbi Shlomo Silverberg Zev Aryeh & Miriam Solomon & Family ____________________________________________ From: RABBI JONATHAN SCHWARTZ [jschwrtz@ymail.yu.edu] Sent: Tuesday, May 21, 2002 3:02 PM To: internetchaburah@yahoogroups.com Subject: [internetchaburah] Internet chaburah -- Parshas Naso Prologue: At the end of Parshat Nasso, we read of the offerings that each Nasi (leader of each tribe) brought to the Mishkan during the dedication ceremonies. The various Korbanot of each leader is defined and repeated even though the leaders all brought the same offering. The Midrash explains that this was done to offer each Nasi his proper respect. Each one had arrived at the proper Korban on his own, thus each deserved special mention of his Korban. However, at the end of the repetition, the Torah totals the sum of all the offerings of the Nesiim together. Rashi explains that this was done to demonstrate that the values were equal whether individualized or lumped together. But this lesson is clear. What then is the Torah trying to convey? Rav Moshe Feinstein explained that the Torah is trying to show us that whether we are alone or collective, we must remain consistent. There are those who feel a sense of obligation to strengthen their character when they are alone but feel that they can be more lax when they are in a group. Others feel that when they are in public they must strive to maintain a certain image they do not strive for when in private. The value of a person's character, like the Nesiim's offerings, must be equal when we are in public or in private and thus the Torah's stress on the total value of the Korbanot HaNesiim, equal to the same of the component Korbanot of each individual Nasi. *********** Singing Sensations: Birkat Kohanim Tunes *********** The Talmud (Sotah 38a) notes that when the Torah commanded the Kohanim about Birkat Kohanim, they were instructed with the words "Koh Tivarchu". Those words imply that the Birkas Kohanim must be recited aloud. The Yirushalmi (cited by the Tur in Orach Chaim 128) notes that the voice need not be loud, rather it should be the best of all voices which refers to recitation with a tune. The Bach explains that the reason for the tune is that the Koh Tivarechu refers not to Kol Gadol (a loud voice) but Kol Rom (a superior voice). Eliyahu Rabba adds that the concept of Rom comes from the Hebrew Romeimut which refers to a sense of dignity, the type that comes through melody. Based on this, Orchos Chaim (Nesius Kapayim 6) feels that each word of Birkas Kohanim should be recited with a tune. The Meiri (Sotah 39a) concurs. (See Sefer Iyeii HaYam to Teshuvot HaGeonim