KMTT - the Torah Podcast
KMTT - Parshat HaShavua Naso
KMTT - Parshat HaShavua Naso, by Rav David Silverberg
Thursday, Yud Bezivan, a Sheer in Pashata-Shavua. Today, Sheer will be given by Harav David Silverberg. You are listening to KMTT, Kimi Tseon Titsay Torah, the Torah podcast of Ishivat Hara-Tseon. After the Sheer in Pashata-Shavua, Pashata Nassau. Prior of Silverberg, this is Ejubek. I'll be back with the Harahai Yomit. Today, I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. I'd like to begin this week's Torah on Pashata-Shavua. The first time is towards the very end of the Sifr Shmoos in Pashas of Qude. We're told that on Roshvada's niece on Moshe completed putting up the Mishkan. And on that day, Hakra Shbarku Shrinah, the Kvarashhem, came to rest, came to reside in the Mishkan. Okay, we read, this is in Sifr Shmoos. Parakmam, Pasagidzaan, Vaheba Khaddasar Ishaan Bashaanash, Enespehaddas, who come on Mishkan. On Roshvada's niece on nearly a year after the Exodus from Egypt, the Mishkan was put up. And then, towards the end of that section, right at the end of Sifr Shmoos, Vaheba Khaddasar Ananasawam, Vaheba Khaddaschama, Vaheba Khaddaschama, Vaheba Khaddaschama. That was the first reference to this day, to the day on which Moshe completed putting up the Mishkan. The second reference is Alisa Kornamusma, Vaheba Khaddasal, the beginning of Pashas Smini. The beginning of Sifr Vaheba Yikra, the end of Pashas-Shav, and the beginning of Pashas Smini, we read about the Miluim, the seven days during which the Kohanim are formally prepared and consecrated for their role as Kohanim. And on the eighth day, this is the beginning of Pashas Smini, Vaheba Khaddas. The eighth day, special karbanas were brought. That was the first time that our own officiated, as the Koangadaw. Aquana Musma Farsham, that was Roshvada's niece on. That was the same day. And on this day, Koshparkal's Shrinah comes down, and everybody sees the fire that consumes the karbanas on the Mizbiyach. That was also, according to Manimah Farsham, that was also Roshvada's niece on. And now, here in Pashas Smini, we'll be reading again about the same day. So why are the events of this day, the karbanas of the Naseem, that the Naseem came forward and offered to bring these gifts and these karbanas? Why is this mentioned here, in this context, in Pashas Smini. A number of other questions we might want to ask is, first of all, is there any connection between the two gestures that the Naseem make? As we mentioned, the Naseem first brought wagons that they gave to the Laveam to assist the Laveam in transporting the Mishkan. And second of all, they brought karbanas. So there seems to be two completely unrelated gestures, and yet they're combined here in the same narrative, in the same section here in the homage. Finally, when the Torah first tells us that the Naseem came forward, it introduces the Naseem as follows. I'm reading in Parak Zion, Pashak Bayes. "Layakri vu ne sai yisrael rashebess havasam." "Haim ne sai hamatos." "Haim homa dema happukudim." It introduces them as, first of all, of course, the Naseem. They're the leaders of the twelve tribes of Bena Yisrael. But then it says, "Haim homa dema happukudim." And they are the ones who were responsible, who were in charge of the census. The census that is recorded in Pashras by Mirbar. Now it's interesting to note that this census, even though it's recorded earlier in the Torah, it has not happened yet. If we assume as the implication is that the Yom Kalos Mishkan, I'm sorry, the Yom Kalos Mishkan, the day when Moshe finished putting up the Mishkan is that same day mentioned in Pashras-Pukuday in Safer Shmoos, namely Roshodosh Nissan. If that's true, then it turns out that this section appears out of place because the first Pashras of Safer by Mirbar, which introduces the census that was taken, that Pashras tells us that Hashem gave the order, he gave the command, to conduct the census, "Bechadah hoda shasheini bashanashinis." That's Roshodosh Iar. One month later, so this census has not even taken place yet, and yet the Torah introduces the Nissim to us as Heim Hamadim al-Hapukudim, the one to one charge of the census. So why is that an appropriate description of the Nissim in this context, when they come forward to the Mishkan to participate in the process of the Fanukas Amis Beyach? Perhaps the answer to this question will emerge from a discussion of the general context of Pashras Nusso. Pashras Nusso brings together several different topics, which seem, first of all, unrelated to one another, and also first glance unrelated to what's happening here at the beginning of Safer by Mirbar. The first several prokken of Safer by Mirbar, up until the middle of Pashras Beha al-Osra, tell of Beneh Yisra's preparations for travel. They had been encamped at Harsinai now for almost a year. They arrived, as we know from Pashras Yisrao, they arrived at Harsinai and Harskar Siva, excuse me, and Harskar Siva in less than two months after leaving Mitraim. And they had been in Harsinai ever since. They had received the Torah, and then we had Hetal Egel, and there they built the Mishkan. They leave Harsinai for the first time in Pashras Beha al-Osra, and that is in Bemidbar, Parek, Parek-Yu, the first time they depart Harsinai in nearly a year after having been there for nearly a year. And until that point in Safer by Mirbar, we read essentially about the preparations that Beneh Yisrao made for that event, for their long-awaited departure from Harsinai. Therefore, in Pashras by Mirbar, first of all, they count. They count the people as part, they count the nation as part of the preparations for the arrangement of how they would travel and how they would encamp. That's very clear, and when you read Pashras Bemidbar, you see that the census was done for the purpose of arranging the camp. Then, from the latter part of Pashras Bemidbar, in the beginning of Pashras Naseo, we read about the Livim. We read specifically about the Livim's job in transporting the Mishkan. The Livim themselves are counted. Again, because they needed to know how many people are in each family in order to assign the various families of the Livim, the different responsibilities in transporting the Mishkan. Ghirshan had their parts of the Mishkan to carry Kahas. They transported the more sacred items of the Mishkan and then Mirari. So, that's all the latter part of Pashras Bemidbar, in the beginning of Pashras Naseo. So, it's all about preparing the Mishkan for travel, how the Mishkan would be transported during travel. Then, after that section of the Livim is concluded, now we find an array of topics which, at least at first glance, seem not to necessarily relate directly to this topic. In Parakhe, the first we read the sivwe, the command of Akarash Barachu, the peninsula send away from the Mafana, all those who are Tamei, all the Tamei, all those who had become virtually impure. The Mitsuram, the Zavim, and all those who had become Tamei Mase. So, that's the first topic that we find after the description of the arrangement of the Livim, had the Livim, which transport the Mishkan. After that, we find a section which Aquina Khazal deals with the Halaq of Gizal Hagar, that somebody who stole from a convert and a convert to holochically speaking does not have relatives, he's not related to any of his biological relatives who he had as relatives before his conversion. Somebody who steals from a convert and the convert dies and he has no inheritors. The Torah tells us what the procedure is, he gives the money and a fine to the coin, and he also brings the kreba. Again, this seems at first glance to have very little to do with the broader context here in Parshas Nasso, and at the beginning of Safer-Bhamidwar in general of the preparations for travel. After that, we find the Parshav Souta, the woman that is suspected of infidelity, the procedure of how she comes to the base Amaitosh and the Kohein brings the kreba and, on her behalf, and gives her the waters to determine whether or not she had indeed committed this offense. The Parshav Souta is followed by the Parshav Nazir, a person who voluntarily decides to take upon himself a higher standard, so to speak, to become a Nazir, he doesn't drink wine, doesn't cut his hair, and he doesn't become tamei, that also appears in the section. And then we have the mitzvah of Prakat Kohanim, the bracha that the Kohanim are to, with which the Kohanim are to bless Punei Israel each day. All that comes before the section of the Naseem of the Fanukasam is Beif. And the question, of course, becomes, how do we determine the reason for this structure here in Parshav's Nasa? What do all these topics have to do with one another? And how do all these topics fit into the broader context of the beginning of Safer-Bhamidwar? And what the answer seems to be, the most obvious answer would be, is that the Torah in the middle of Parshav's Nasa, it shifts from the technical, or practical arrangements of travel, to what we might describe as the spiritual preparations for travel. In order to prepare Binei Israel for traveling, first Akhosh Barhu issues the command to conduct a census, and he commands the luvim to arrange themselves in such a way that the Mishkin could be transported efficiently when Binei Israel are traveling. And after that Akhosh Barhu then moves on to the spiritual preparations that are necessary for Binei Israel to travel. The most obvious component of these preparations is the command that all the Tameyam leave the camp. What this shows us is that the entire camp is seen to one extent or another as an extension of sorts of the Beisamikdash, of the Mishkin. That, of course, no Tameyam were that in the Mishkin, and certain Tameyam were excluded from the entire Mahana, from the entire camp, generally. So this is, again, part of the spiritual preparations, without going into the whole explanation as to what exactly is Tumma and why Tumma is considered a parent in the context of the Mishkin. What it does show is that the Mahana is supposed to assume it's supposed to take on a certain spiritual quality which would be compromised by the presence of these Tameyam. So that's the first stage of the preparation of the camp for travelling. From there, the Torah moves on to the Prashav Ghazal Hagar. This, of course, has to do with the ethical element. The element of preparing the Mahana in terms of proper treatment of the underprivileged, the gay rim, the foreigners, the people who would normally be taken advantage of, even their needs, even their property has to be cared for. They have to be shown proper respect and consideration. I find it striking that in this Halacha, we find that the Cohen, the "spiritual elite", the religious aristocracy, if you will, of Bena Yisrael, it is the Cohen who takes the place of the Ghir, that the Cohen is at the center who officiates in the Mishkin. He is now filling the role of the Ghir, who was generally seen on the outskirts, as in the periphery of the nation. This too is part of Bena Yisrael's preparation for travel. The sensitivity, and the proper treatment of even the people of the camp who would otherwise be, perhaps, taken advantage of, and not treated the way they should be. And from there, the Torah moves on to the "Lkhavsouta", which means that even in the privacy of one's home, there should be a certain sense of stability, a certain sense of "Shalabayyas", "Fazal" tell us that when the Torah says that the Cohen has to write down a certain text that the Torah outlines here in this "Parsha", the Cohen has to erase it into the water that he gives the sotah to drink, and that text includes the "Shaim Hashem" and "Fazal" comment that Akhosh Rahu is willing to have his name erased for the sake of "Shalabayyas". What we see from that comment is that sotah is about "Shalabayyas", it's about eliminating any suspicions, any tension that there might be between husband and wife. And that too is part, apparently this is part of the spiritual preparations that penades to almost undergo as they prepare to travel. And from here we come to the "Parsha of Nazir". The institution of Naziris allows for a person to take upon himself a higher standard. In particular, what it allows for is for the Nazir to be, on a certain level, to be like the Cohen. The three is surim that a Nazir takes on are, number one, he cannot drink wine. He can't come in contact with dead bodies. And, number three, he must let his hair grow. If you look carefully, you'll see that all three really involve the institution of Kahuna. The most obvious, of course, is the the Isr Tummas, the Isr Tummas mace, that he cannot come in contact with the impurity with the Tumma of dead bodies. But also the tzivu, the command, the isr against drinking wine, that's also reminiscent of the Kohanim. The Kohanim are, as we know, from Prashashimini, who are forbidden from drinking wine, before they go into the Basamidars. They're not allowed to serve to officiate in the Mishka and in the Basamikas, while they're under the influence of alcohol. And that too could be part of this parallel between the Nazir and the Cohen. And, finally, the prohibition against cutting his hair, even though this does not apply to Kohanim, in fact, to the contrary, in Prashashimini, we read that Kohanim are not allowed to let the hair grow. If you look carefully, the Torah introduces this Isr. It says in Paragavav, Pasakay, "Alma lo saimimashayazilashim, throughout his period of Nazir, kadoshiyya, Godel Parasarosho." It's a sign of Kadusha. That growing his hair long, that is his insignia, so to speak, of his Kadusha. And furthermore, if you look later on, when it talks about, when it talks about the case of an Nazir who does accidentally become Tamay, he happens to come in contact with too much mace. It says that he may rosh Nizro, that his head becomes Tamay. And likewise, meaning that apparently it was a sign of something special. And also on Parak Zion, here it says that he's not allowed to come in to contact with any Tuma, even to his relatives. Why? He naysir adohavavavavosho, because the crown of his God is on his head. A very similar terminology is used in Prashashimmur, when talking about the Kohanim Godel. He naysir shemimashayazil adohavavavah niyashem. And it could be that the Kohanim Godel, he has the, he wears the sits that says kadosh shem. The sits is the is the headplate that the Kohanim Godel wears on his fire, which says the words kadoshiya, it broadcasts, it announces his status as kadusha, as kadosh, excuse me. And here with the Nazir, his sits, so to speak, is his grown hair. It says kadoshiya gadoh parasa arosho. That it's the long hair that announces kadosh shem, that he is, he is kadosh. How hair does that is for a separate discussion, but the point here is that the Nazir, what he's trying to do is he's trying to become like a coin. And this is yet another example of how here in Prashashis nasa, the Torah is trying to prepare the machana in such a way that it becomes, in a sense, somewhat resembling the Mishkan itself. That's why Tameyama are not allowed. That's why ethically it has to be on a higher standard, such as things, issues involving Gesal Hagar, and domestic issues between husband and wife. And not only that, but even the Nazir is given the opportunity to be like a coin. And in that sense, the camp is becoming like the Mishkan. It's becoming somewhat resembling the Mishkan, and that's part of its preparation for travel. And in order to explain why this is the case, I'd like to quote for you just one brief line from the nitzivus parish, which is over towards the beginning of Safir by Medbar. Where he writes, "The Nazir were forced. They had no choice. They had a cross. This dangerous desolate Medbar until they arrived in the settled area of Erich Israel. "And this was possible only with Akrash Roghu's presence. They were compared to that moment. They were comparable to the situation of a king, who was leading an army through a dangerous area through a Medbar to wage war. This area through a Medbar through a Medbar to wage war. The peninsula were traveling the Medbar. Hakrash Roghu was leading them. Hakrash Roghu was leading them to war against the QAnanim in Erich Israel. And therefore, just like the presence of a king in a camp, invariably must affect the entire nature, the entire aura, the entire environment of the camp. Similarly, in this case, Hakrash Roghu's presence among the Medbar through Israel had to establish a certain quality, a certain aura and a certain environment to that camp. And therefore, part of the preparation was not only to to technically arrange the makhana in an efficient manner, that how to arrange how each shiva would be positioned, how they would travel and how they wouldn't camp, but also, of course, is to ensure the spiritual quality of the makhana as well. And that Hakrash Roghu's presence, the presence of the shkina in makhana Israel traveling in the middle that has to have its impact upon the rest of the camp. And therefore, we find in these mitzvahs that are spread throughout part, it's not so. We find this theme of the makhana Israel becoming like a makhana shkina, that the entire camp had to take on that quality, that godlike quality, because they're traveling with Hakrash Roghu, the Hakrash Roghu's entourage. He's leading them to battle in Arati Israel, and therefore, the entire nature of the makhana has to reflect that element, it has to reflect his presence among Benai Israel. And with that in mind, now perhaps we can come back to the section of the Nasiim. The this aspect of the Chanukasam is Be'ah. This event of the several events that took place on the Shkaraj Nisan appears here in Parshas Nasa because it is part of Benai Israel's preparation for travel. The Nasiim, who as we know from Parshas Bamid, but were assigned a task of conducting the census, they were the ones who were responsible for the technical preparations. Here we find that they are going to come forth to get involved as well in the spiritual preparations. The Mishkhan has to be formally consecrated as the as the house of the Shtina, as the place where the Shtina travels or as part of Benai Israel's preparation for travel. They can only travel with Hakrash Roghu in their midst. The only way they can make it to Arati Israel, the only way they can succeed when they get to Arati Israel is if they have Hakrash Roghu among them. And to that end the Nasiim come forward to consecrate, to formally consecrate the Mishkhan, to establish it as the makkama Shtina. And that's why this section, this narrative of the carbon of the Nasiim is an integral part of Benai Israel's preparation for travel. Because they are traveling not just as a nation, as traveling to Arati Israel, to to age who are against the country, but they are traveling together with Hakrash Roghu. And therefore there is this connection between the Nasiim, the ones who are in charge of the preparations, and the Mishkhan, this direct contact between the Nasiim and the Mishkhan, is of such critical importance as part of this process of Benai Israel's preparation for travel. It's interesting to note that when the Livyam come forth, there seems to be a bit of hesitation on Moshe's part. The Nasiim come forth with their wagons and with the Karban, and it says in the pair of Zion and the Pazat al-Vayama Shtina, "Makkakmayitam vayul avar sabbadas al-mawit." Hashim has to tell Mosheh that you can accept their gift and their Karban. Benakkaksh Roghu has to, the first Akkaksh Roghu tells Mosheh to accept the wagons, and then Akkaksh Roghu tells Mosheh to accept their Karbanas as well. "Pasakiradevayama Shtina siekhadayom, nasikhadayom yakrivas Karbanam." Why is there this hesitation? And so, one of the around here in Yeshiva Revanam Bazak, he suggested that Mosheh was perhaps somewhat ambivalent because this is the first time where we see any initiative regarding the Mishkan taken on behalf of people other than the Kohanim. Until now, certainly in Sefra vayikra, it is only the Kohanim, the only ones who are involved directly in the rituals in the Mishkan. Here the Nasiim come forward and they take this initiative. And in fact, I would add that the Torah specifically emphasizes that the Nasiim came forth and they stood by Akrivas and some of the Phriam Mishkan, that the Bidavka came and brought everything right to the Mishkan. And Mosheh was at first someone hesitant. Akkaksh Roghu told them to know that the Nasiim too have to be involved. They too have to be involved in this process, because part of Bhanais was preparation for travel again, is that the Mishkan exerts its influence. It determines a certain quality, establishes a certain quality among the entire Makkana of Bena Yisrael. And that's why the Nasiim's direct exposure to the Mishkan, their direct involvement in the Mishkan is of such importance as part of this process. And of course this might also explain why there seems to be a connection between the two gifts that the Nasiim brought, the Karbonos on the one hand and the Wagons to the Livim on the other hand, because that's exactly what this offering of the Nasiim is all about. It's about the connection between the technical aspects of travel and the spiritual influence of the Mishkan. And that's exactly what they're doing. They're trying to establish this connection between the two, between the Agalos, between the practical necessities of travel, and the spiritual quality that is required for Bhanais to proceed, to leave Hasinai and to go on their way to Aras Yisrael. And of course as we read next week and purchase Bhanoschah, we see that this ultimately, unfortunately, did not work. Unfortunately Bhanaischah were now capable of living up to the expectations that are required of a nation that's accompanying God to Aras Yisrael. If they have to travel with the Shkina in their midst, then of course they have to live on a certain Madrega. They have to follow a certain code which, unfortunately, they fail to live up to. And this is true, of course, in life in general that we have, if we want Hasina to be among us, if we want to have Akhosh Brakhul who was part of our lives, then it's time enough to have him there only when we need him. That he should be there only in the Shul and only in the Shiva, but of course the presence of the Shrina, this influence has to be exerted throughout the entirety of the makhana. Throughout all areas of a person's life, all areas of life must be affected by the presence of the Shrina among Bhanaischah, and certainly within the life of every single member of the Jewish people. Shabbat shalom. You've been listening to the shiir of Harav Silverberg in Prashat al-Shavuah, Prashat myself. Now, for today's Hala Khayomid, we're getting close to the end of Davening. After Tahanon, you have what we call Ashrei Ubaritzian. Ashrei, the Gomare in Vahat, has a statement that says, one who says Ashrei three times a day, "Mufthaklo Shuban al-Amarva." He is guaranteed a place in the world to come. That's the variant, the version that we have in our Gomalot. There is another variant version that doesn't say the words three times a day. We place an al-Gomare that wants to say Ashrei three times a day. That explains the minute we have of saying Ashrei once before. Shmala Ashrei in Prashat al-Shavuah, we say Ashrei again. At the end of Tfilah and a third time before before Minhra. It should be noted. It doesn't say you have to do it. It's a recommendation. It's good for you. You are guaranteed a place in the world to come. That explains why Ashrei is here. Well, it's a different portion. Well, it's a different portion. It contains iktushar. It's called in the language of Khazal Khadusha de Sibra. It's iktushar that said not in Shmala Ashrei, but it's m'sudah at the end of Davening. Is this a real Khadusha or not? The difference would be if it's a real Khadusha, you couldn't say it without a minion. The meaning is to say it without a minion. Similar to the Khadusha that appears before Kriyatma. Also, we have Khtushar in the blood of Kriyatma. And the same question arose in the Vishonin. The Ramar presence passagans that one should skip Khtushar there if you're not Davening with a minion. The answer and the meaning that we have is based on this answer is that it's not a real Khtushar. It's a citation. You're not saying Khtushar. You're not sanctifying the name of God. You're simply stating that the angels would say these Sukhim and you're just mentioning that there is a Khtushar. But if that's true, you're less than why do we say it? Why is it so important? Why do we have to all of a sudden mention that a Khtushar exists and it was said by the angels? So I suspect that the reason is that when we're getting now ready to leave the Beitak nesset. When you're in Beitak nesset, you're in the presence of God. We say Khtushar. It's the place of God sanctity and we sanctify God. You're going down into the real world. In the real world, it's difficult. It's not impossible to sanctify the name of God. The situation isn't that Khtushar is a natural given. But it's important to remind ourselves that at any moment, God's name is being sanctified. So to speak the angels. The heavenly court sanctifies God's name at all times. And even when we're wandering in the secular world, doing what we have to do, we should take with us the knowledge that the Khtushar that we say continues outside. I think the explanation might be based on a Gama Vah, which explains that the angels can only say Khtushar after we say it first. So then, putting two and two together, if we say Khtushar in Shmanesset, then the angels carry on our work. They're able to continue what they're doing, even when they're not saying Khtushar. And they're the bridge between one visit and the next to the Beitak nesset. In the objective world, the sanctity of God continues. We have, in fact, initiated it, but it's maintained outside of our own particular saying. And we mention that before we leave the Beitak nesset, when we say Ashree Uvadatsiya. And that is all for today. Tomorrow, I'll be back with the program for Arab Shavat, food pashat nesset. It won't be easy for me since we're reading pashat vah, but I'll do my best to talk about pashat myself for those of you who are listening in Khtusharats. And until then, call to... You've been listening to KMTT, Ki Mitsion Tizayy Torah, the Torah podcast, broadcast pamishivataratsion here in Adon Shput in Eratsi Sahel. And this has been Azubic, wishing you call to Vibakat Ha Torah, Mitsion, Umayyatsion. And you'll be hearing from us tomorrow. [BLANK_AUDIO]