Date: Wed, 21 Jun 1995 08:51:27 GMT Reply-To: yhe-parsha@jer1.co.il Originator: yhe-parsha@jer1.co.il Sender: yhe-parsha@jer1.co.il Precedence: bulk From: Menachem Leibtag To: Multiple recipients of list Subject: SICHOT SUMMARIES X-Comment: Chumash shiur focusing on theme and structure by Menachem Leibtag STUDENT SUMMARIES OF SICHOT DELIVERED BY THE ROSHEI YESHIVA To subscribe send e-mail to: listproc@jer1.co.il: subject:(leave blank or type word 'subscription'), on first line of text type: subscribe yhe-parsha . Copyright (c) 1995 Yeshivat Har Etzion. All rights reserved. _____________________________________________________________ SHABBAT PARASHAT NASO 5755 Note: Due to technical problems, these sichot were not sent out on time. We apologize for the delay. SICHOT OF RAV AHARON LICHTENSTEIN SHLIT"A LEIL SHABBAT: AS HEARD AND SUMMARIZED BY DAVID SILVERBERG The Torah associates the special status of the Tribe of Levi with the term "nesi'ut": "naso et rosh..." (Bamidbar 4:22)[which denotes both counting and elevating]. Similarly, a variation of this phrase is used in the very beginning of the sefer (1:2), with reference to all of Benei Yisrael. What does this specific terminology connote, and why is it used here in Sefer Bemidbar? While all commentators agree that this word relates to elevation and/or exaltation, they argue as to its import in this context. Ramban, in the beginning of the sefer, cites a midrash from a version of Rashi's commentary (not found in our standard edition) which features a strikingly negative outlook on this particular "nesi'ut." The midrash likens the counting of each member of Benei Yisrael to a king's instruction to an executioner, "Raise up his head to be hung!" Ramban offers an opposing explanation, viewing "nesi'ut" as denoting social and spiritual distinction, a designation of exalted status upon a given collective. As a basis for this definition, Ramban turns to the usage of this term in Bereishit 40:13, regarding Pharaoh's reinstatement of the chief butler. Ramban then suggests that nesi'ut in our context may, in fact, contain a dual meaning. Benei Yisrael's unique position among the nations confers the potential for spiritual preeminence. The "am segulah" quality can result in a nation representing God's message and leading the rest of the world in recognition and service of the Creator. At the same time, however, this unique title places an immense responsibility upon its bearers and holds them to a more exacting standard. Benei Yisrael were indeed bidden to carry the divine message and act accordingly. Misused, the "raising" of Benei Yisrael could easily become their downfall. If they fail in their mission, then the king orders the executioner, "Raise their heads!" The singling out of a particular group from a collective whole demands a dual response on the part of that group. On the one hand, the recipients of this distinction must feel an intense sense of pride and good-fortune in their having been selected. They must proceed with a constant awareness of the prominence of their position and the possibilities it offers them. However, this pride can be easily mishandled and turn into empty, superficial arrogance. Rather, this "ga'avah" should translate into a sense of purpose and mission. The select few must recognize their responsibility toward the whole, rather than concentrating on their own distinction. In the opening verse of Parashat Naso, God orders Moshe, "Naso et rosh benei Gershon gam heim," "count also the sons of Gershon..." Perhaps there is a comparison here between the elevation of the Levi'im vis-a-vis the rest of Am Yisrael and that of the entire Jewish nation with respect to the rest of the world. Just as bechirat Am Yisrael carries both limitless potential and dreadful dangers, so must Moshe caution the Levi'im of the dichotomy of their nesi'ut. As the "shomrei mishmeret hakodesh," they are destined to become the spiritual leaders of the nation. They will be the national role models, offering guidance and leadership on all levels. On the other hand, they must be acutely aware of the delicacy of the "avodat hakodesh." This service of the mikdash must be seen as service to the nation; it charges the tribe of Levi with the responsibility of enhancing the spiritual character of the entire nation. Likewise, Benei Yeshiva must carry with them this dual message. They must develop a deep-rooted awareness and consciousness of "ashreinu ma tov chelkeinu," a sense of gratitude in having merited the most sacred of positions, a dweller of the Beit Midrash. At no point should the Ben Torah feel any reservations regarding his choice to join the ranks of lomdei Torah. Rather, he must live with a steadfast sense of "ga'avah" in his lot. Yet, he must never lose sight of the responsibility which this entails and the high standards to which he is irrevocably committed. SEUDAH SHELISHIT: AS HEARD AND SUMMARIZED BY ZVI SHIMON Parashat Naso continues the general census begun in Parashat Bamidbar, culminating with the sacrifices of the nesi'im (princes) and the sanctification of the Mishkan (tabernacle). However, interrupting these events are several parshiot, among them: Parashat "Hamo'el Ma'al baHashem" (Bamidbar 5:5-10), Parashat Sotah (ibid. pasuk 11-31), and Parashat Nazir (ibid. 6:1-21). What are these parshiot doing here? Why do they break the flow of events? Let us start with Parashat "Hamo'el Ma'al baHashem," which deals with laws of theft. This entire parasha would seem to be superfluous, since we have already been taught the laws of theft at the end of Parashat Vayikra (5:20-26). Rashi explains that two new points are added in our parasha, one regarding confession, and one regarding gezel hager (theft from a foreigner, or proselyte). According to the Midrash (Bamidbar Rabbah 8:1), we learn here that theft from a ger is just as serious as theft from an Israelite, while according to Rashi, we learn that restitution must be handed over to the priests when the ger has no inheritors. But why must the laws of gezel hager appear in Parashat Naso? The underlying idea, the motto which appears again and again throughout the first two parshiot of the book of Bamidbar is "lemishpechotam lebeit avotam" - "according to their families and by the house of their fathers." The beginning of the book of Bamidbar is filled with the idea of family and tribal roots. However, there is a psychological danger stemming from feelings of tribal rootedness and connection; it can lead to disregard and even hostility towards all outsiders, towards all those not belonging to the clan. While Judaism sees the family and the nation as central to the Jewish identity and consciousness, it is well aware of the danger to which these loyalties can lead when taken to an extreme. For this reason that we are commanded with regard to gezel hager in the middle of Parashat Naso. It is precisely the ger, the foreigner, lacking the sense of familial, tribal and national roots, who is most vulnerable to the atmosphere pervading the beginning of Sefer Bamidbar. Therefore, the Torah commands us here to deal with the ger exactly as we would with our fellow Israelites. Another question remains: why are the laws of gezel hager planted in the middle of Parashat Naso, thus interrupting the flow of events? Why not place it at the end of the parasha? Parashat Naso deals with some of the most central aspects of the collective destiny and historical mission of the people of Israel: the sanctification of the Mishkan, the dwelling of the Shekhinah therein, and the preparation of the Nation of Israel for the conquest of the Land of Israel. When dealing with such vast issues of historical significance, there is a danger that many of the smaller issues, pertaining not to the nation but rather to the individual, might find themselves on the periphery or even totally ignored. Moral issues relating to the individual might be totally eclipsed by issues of national significance. This is precisely the reason why, in the midst of the descriptions of Am Yisrael's preparations for their historical march forward, the Torah commands us with regard to the ger, the individual who stands completely alone. It is only on the basis of moral laws such as gezel hager that Am Yisrael as a people can accomplish its destiny. This is also the reason for the location of the laws of Sotah and Nazir in the middle of Parashat Naso. Only on the basis of family fidelity and a proper relationship to the materialistic world can Am Yisrael march forward towards its national goals and aspirations. A similar phenomenon of "displacement" can be found in Parshiot Yitro and Mishpatim. There, the narrative describing the giving of the Torah is interrupted by a long series of laws (see Rashi and Ramban, who disagree about the chronology of the events). Why? Before the long list of laws, the Jews tell Moshe, "Kol asher diber Hashem na'aseh" - "all that which God has spoken we will do" (Shemot 19:8). But afterwards, they add "Na'aseh venishma" - "We will do and we will hear" (ibid. 24:7). Only after the process of learning and understanding the precepts of Parashat Mishpatim can they respond with "venishma". Accompanying the overwhelming, awe- inspiring experience of God descending on Mount Sinai, must come the process of learning many specific commandments. It is only through the combination of the two that proper kabbalat haTorah can occur. From these two examples, Parashat Naso and Parshiot Yitro and Mishpatim, we see that hidden behind the apparent "disorder" of the parshiot are some of the fundamental principles of Judaism.