פרשת נשא
במדבר Numbers 4:21 to 7:89
Naso is the longest (176 verses) weekly portion in the Torah; typically read on the Shabbat following Shavuot (שבועות).
Chapter 4 – Duties of the Levite clans (Verses 21 through 49)
Continuation from last week’s parashah, describing the duties of the remaining three Levite clans. All capable males (no females!) between the ages of 30 and 50 are to be counted for service. No explanation is given as to why those men younger than 30 or older than 50 are not counted. Possibly, the former are trainees and apprentices, not yet ready for the “heavy lifting” where the penalty for error is severe (just ask Nadav and Avihu!) and the latter may be too old for the demanding tasks. Plaut conjectured that the total number, 8,580 is way too high for the limited tasks required. While not described in the Torah, The Book of Chronicles (ספר דברי הימים) describes the 34 groupings for priests (משמר הכהונה) to perform the priestly duties in the Temple. As for the census of the other tribes, the word for thousand (אלף) here also possibly stood for some type of grouping or contingent. If so, the real meaning may conceivably be a more manageable eight contingents totaling 580 men.
Chapter 5 – Removal of afflicted or defiled individuals (Verses 1 through 4)
Although this removal of afflicted individuals was presumably to maintain ritual purity, perhaps this was a method of guaranteeing protection from little-understood diseases that may have been contagious. Historically, isolation can be traced as far back as 6th century Byzantium (Justinian Plague). Quarantine as formal policy dates from 14th century Venice during the Black Plague.
Introduction to tort law (Verses 5 through 10)
Here we have a preliminary example of tort law, calling for reasonable (one fifth) punitory damages for wrongs committed against a fellow man. If the wronged party has died without heirs, the compensation goes to the priests (Cohanim). It should be noted that the Torah does not differentiate between large and petty sums.
5:11 to 5:31 (1051 to 1053)
This is a very troubling section, especially to our modern sensibilities. Note that this only refers to an allegedly unfaithful wife. As for an unfaithful husband, the Torah is silent (boys will be boys apparently).
This is the only procedure called for in the Torah that calls for divine intervention to determine guilt or innocence. A possible rational is that if a woman is guilty, her anxiety may possibly trigger a psychosomatic reaction to drinking the bitter waters ((מי המרים that may otherwise be quite harmless. This may be the only tool that the priest had to restore domestic harmony where there is suspicion, whether justified or not. The woman is passive in all this; she cannot act in her own defense.
Another fact to consider is that a husband that suspects infidelity may be tempted to act impulsively with tragic consequences. By having him first approach the priest, this gives him a chance to cool down and hopefully act rationally.
We do not know the extent to which this practice was exercised during the early days of the First Temple. During the Second Temple period, the Sanhedrin forbid the practice. The Mishnah states that the practice was halted already by the first century of the common era because adultery was so widespread that this ritual no longer acted as a deterrent or means to ascertain the truth.
Chapter 6 – Taking of vows (Verses 1 through 21)
The Torah gives the rules for the (apparently) optional taking of the vows (נדרים) to become a Nazarite (נזיר). Rare for the Torah, this practice was open to both sexes. No explanation is given for why anyone would want to, or feel obligated to, or be coerced to take such a vow. By the period of the Talmud, Nazirite vows fell out of favor, and in general, Judaism frowns upon asceticism. Perhaps the restrictions in behavior that are mandated (no consumption of alcohol, no cutting of the hair, etc.) are intended to discourage potential Nazarites from taking a vow.
The priestly blessings (Verses 22 through 27)
During the time of the Second Temple, the Cohanim invoked the priestly blessing daily, as is presently practiced in Israel. In the diaspora, over the last few centuries, Ashkenazic Jews restricted the practice to the Rosh Hashana and Yom Kippur services. Cohanim ascend the bimah and recite these blessings in front of the congregation. The Cohanim use a prescribed two hand gesture, each depicting a shin (ש, symbolizing שדי, one of the names of Gd) – a gesture made famous by Leonard Nimoy as Mr. Spock. As this depicts one of the names of Gd, the members of the congregation avert their eyes so as not to be burned by the strong glow of Gd. This practice is tradition, not law.
In some traditional families, especially among the Cohanim, parents bless children with the priestly blessing during the Erev Shabbat candle lighting ceremonies. Recall the (somewhat mushy and sentimental) candle lighting ceremony in “Fiddler on the Roof” where Tevye and Golde bless their daughters.
Chapter 7 – Consecration of the Tabernacle (Verses 1 through 89)
Upon completion and sanctification of the Tabernacle (המשכן), the tribal leaders brought silver and gold crafted offerings along with animal sacrifice offerings.
Note verse 48: Offerings and sacrifices were even brought to the Tabernacle on the seventh day (Shabbat).
Chapter 7 from this week’s parashah and chapter 8, verses 1 through 4 from next week’s parashah are read during Hanukah to commemorate the rededication of the Temple after it was violated and defiled by the Hellenistic Seleucids.
Cary Hillebrand was born and raised in Brooklyn. After university (Stony Brook University School of Engineering) Cary went on aliya to Israel. Inducted into the IDF, he performed military service in the Israel Air Force followed by countless tours of reserve duty. In civilian life, he worked for many years on operations and control systems for regional and municipal water systems, both in Israel and in the US. Retired, Cary resides in Cherry Hill with his family, remaining active in the Jewish community. In the past, he chaired Adult Education at M’kor Shalom and then Lifelong Learning at Adath Emanuel. Cary’s interests and hobbies include hiking, reading, Jewish studies, and keeping up on current events. A secular humanist Jew, Cary has a passion for Torah study (go figure!).
Cary can be reached at carycnb@outlook.com
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