Parshas Naso 5766

Commentary by Rabbi Ephraim Nisenbaum

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After discussing the formation of the nation’s camp, the Torah instructs the people regarding the holiness of the camps. There were three levels of holiness in the camp, and a person who was impure was limited to which camp he could enter, depending on the source of the impurity. For example, the metzora (leper) was sent out of all the camps, while the person who had come in contact with a corpse was only excluded from the holiest part. Other impurities were excluded from two camps.

A few other topics are also covered. One of these is the Nazirite, the person who takes a vow of abstinence. The Nazirite could not drink any wine or eat any grapes, nor could he cut his hair, or come in contact with a corpse. Generally this vow was for a period of thirty days. After the period was completed, the Nazirite brought sacrifices and shaved all of his hair. Then he could return to a normal lifestyle.

The Torah does not intend for a person to abstain from the physical world permanently. It is only meant as a temporary measure to help a person control his vices.

The kohanim were given a special mitzvah to bless the Jewish people. Although no human has the capacity to grant blessings, G-d, nonetheless, made the kohanim a conduit for his blessings. When the kohanim feel love for their brethren, they can spread the influence of G-d’s blessings.

A major part of the portion describes the gifts that each of the nesi’im, the princes of the tribes, brought in honor of the dedication of the Tabernacle. The nesi’im brought these gifts from their own pockets, to atone for their procrastination earlier, in the actual construction of the Tabernacle.

Each prince brought the same gift: a silver bowl and silver basin filled with flour and oil, a gold spoon filled with incense, and a variety of twenty one animals for different sacrifices. The Torah repeats the same six passages describing these gifts twelve times, once for each prince. The Midrash explains that although each prince brought the same gift, they were actually each motivated by different considerations. The same gift may have had a different representation to different people. The Torah therefore repeats all the details of the gifts for each prince, to emphasize that although the gifts may have all seemed to have been the same, they were, in fact, not.

“... and He should grant you peace ” (Num. 6:26)

Many of our leaders would put their honor aside in order to restore peace.

Once, the Brisker Rav overextended himself to help restore peace between two people embroiled in a dispute. A friend of his protested that it was beneath the Rav’s dignity to become so involved in such pettiness. The Rav answered that at the end of the Amidah we take three steps back and say that G-d maintains peace upon High. This means that we must be willing to take steps backward in order to restore peace.

Similarly, the Talmud says that if one dreams about a kettle, it is a sign of peace. One commentator explains that the kettle brings peace between two opposites, fire and water, allowing them to interact. However, the kettle is blackened in its efforts. The lesson is that one must be willing to dirty himself to help maintain peace.

Did You Know...

“Shalom” is one of G-d’s Names, referring to G-d being the source of peace. It is a mitzvah to greet others, both fellow Jews and gentiles, with the blessing of Shalom. When one is greeted with Shalom, he should respond accordingly, blessing the one who initiated the greeting. This is preferable to merely greeting one another with “Hello”.

Because of the sanctity of the word, it is improper to greet Shalom in an unclean area, such as a bathroom or some other place with a foul odor.

There are different opinions whether a letter with the word “Shalom” may be thrown into the trash or not. The generally accepted custom is to be lenient.