PARSHAS NASO - פרשת נשא

"Lift up the heads of the children of Gershon as well..." (Numbers 4:22)

(ed. note: Here the Rebbe explains how Tzaddikim help people extranged from Torah to connect to Holiness by providing a certain mystique.)

One could say that the connection of this paragraph with "Aaron and his sons will come..." is that is is the way of Aaron and his sons, that they constantly set every person on his way of Divine Service. Every person is strengthened by being prevented from seeing, as in "not to see when the holiness is covered" (Numbers 4:20). Which would be damaging, because through this a person could, G-d forbid, come to despair. If this is done, the "heads of the children of Gershon will be lifted", for they will automatically have their heads lifted up.

Even if someone is on the level of "Gershon", which means he feels like "a stranger (or "ger - גר") in a strange land", even in such a situation his head can be lifted. In Hebrew this is "Naso Es Rosh - נשא את ראש" - which stands for "ARoN - אר"ן" - or "ark". This is like the holy ark, which always had the carrying poles in it. This refers to the supporters of Torah. The Scripture says "The carrying-poles shall be in the rings of the ark; they shall not be taken from it" (Exodus 25:15). This is because even a Torah Scholar does not have fulfilment without the supporters of Torah being helped as well, because they are supporting something that life depends upon. Even if something is available in abundance. This is even more the case, because the Tzaddik needs to seek out novel ways of service to G-d. Then, this is even greater, because it lifts up the heads of the children of Gershon, those who feel estranged from holiness and helping them to feel connected.

(Divrei Binah - Parshas Naso p. 24-25)

"Command the children of Israel and cast out from the camp every leper, and every zav, and every one who is impure from the dead." (Numbers 5:2)

The order of impure people mentioned in the Mishnah is Zav, then leper, then the impure from the dead. However, in this Scripture, the order hints to which one leads to the next in the degradation of a person. First, there is damage in the covenant of the tongue, which hints to the leper, as it is known that leprosy comes from the sin of saying slander. Then comes the impurity of zivah, as it says concerning this impurity "both male and female should be casted out" (Numbers 5:3), meaning the level of thought and deed related to the violation of the covenant. Then comes the impurity of death, may the Merciful One save us! This is hinted to by the teaching of the Mishnah that the amount of bone that defiles is the size of barley. When someone feels that his entire being resembles an animal that eats barley. This is hinted to by the order of the verse, "cast out from the camp eery leper," meaning to be careful with the covenante of the tongue, and then "every zav", that through watching what one says he can come to be careful about what he thinks about and what he does, as in "both male and female should be cast out", then one's actual body will automatically be sanctified. This is the opposite of the impurity of death. Then his body will be holy as well.

(Divrei Binah - Parshas Naso p. 35)

"When a man or woman shall commit any sin that men commit, to commit a trespass against the Lord, and that soul be guilty" (Numbers 5:6)

Trespass only applies until the time of the permission of the priests. This hints to the fact that a person should not think to find a way to justify his trangressions against G-d. If someone tries to justify his misdeeds he will not be able to fully repent. The way of the Yetzer HaRa is to try to get a person to justify his sins. If a person tries to repent, the Yetzer HaRa tries to justify the sins so one can not repent. Only if someone feels that he has actually trespassed against God, which is when someone does not have any justification. "Then they shall confess their sin which they have committed" (Numbers 5:7), in order that they should be able to come to true penitance.

(Divrei Binah - Parshas Naso p. 35)

"Thus you shall bless the children of Israel" (Numbers 6:23)

"Thus" means without reason. This means, that even if someone does not see any gain from the blessing, despite that you should "thus bless the children of Israel."

(Divrei Binah - Parshas Naso p. 43)

"May the LORD bless you and keep you" (Numbers 6:24)

Some explain the order of the paragraphs from Parshas Sotah in a humorous manner. We see the story in the Talmud of a woman named Zizutha who needed to put herself into a situation where she would be suspected of being together with another man because of monetary pressures. Also, the Sages teach that Hannah prayed "if Thou wilt indeed look on the affliction of Thy handmaid" (I Samuel 1:11), that if she is not answered she will conceal herself with another man so she will be vindicated as a Sotah, and be blessed with a child, as is taught in the Talmud, Tractate Brachos, see there. We see from these two stories that if, G-d forbid, the Jews lack children or money, then their wives will be forced to make themselves into suspected adultresses, G-d forbid, in order to receive the blessing promised to those who are vindicated. Even if they are vinicated by the bitter waters, they may not be fully vindicated because they might have done exactly like these holy women to save their husbands from dungeons, etc. This is why G-d connected the Priestly Blessing to the chapter about the Sotah. The Sages teach "May the LORD bless you" as "may He bless you with children," and "may He bless you with money". When the Jews are blessed, the daughters of Israel will not need to do strange things like this. Then if we, G-d forbid, find among the Israelites a woman who is hidden with another man, then the holy waters would be able to check her out to find out the truth. Understand this well.

(Divrei Binah - Parshas Naso p. 43)

HAFTARAH

"And I did not ask him where he was from"(Judges 13:6)

This can be explained according to the teaching of the Baal Shem Tov, zt"l, zy"a. "Know what is above you" (Pirkei Avos) - only what is above you. Even if you may have some illumination from Ruach HaKodesh - Divine Inspiration - or the visions of prophecy, you should not think that you are important. This is the meaning of "I did not ask him where he was from", that she did not think that she was special because she was worthy to this divine revelation of seeing an angel, to ask if the angel came from some good deed that she did to make her worthy. Rather, she knew that it only came from the loving Kindess of the Lord, and that is where the angel came from.

(Divrei Binah - Parshas Naso p. 43)

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