SEDRA : NASO Hertz Chumash p. 586 Numbers Chap. IV

This week's Sedra is generously sponsored by Martin Block.

SYNOPSIS:

Naso is the longest single Sedra in the Torah.
The Sedra takes up the theme of the duties of the Kohanim, the sons of Gershon, Kehat and Merari. A census of the Kohanim revealed the 8580 individuals aged between 30 and 50 years were ready for service in the Sanctuary. All Israelites who were Tameh (ritually impure) were then asked to depart the encampment until they had undergone ritual purification.

Four laws involving Kohanim are then stated :
Where a person confessed to wrongfully retaining possession of his neighbour's property, he was required to return this plus a fifth of its value. A guilt offering was to be brought. If the owner had died leaving no heirs, repayment was made to the Kohen.
Where a husband suspected his wife of being unfaithful they would go to the Kohen where a "Sotah" ceremony involving the drinking of the "waters of bitterness" was undertaken. If the wife had indeed been unfaithful, harmful effects would ensue. Where the wife was innocent she was blessed with enhanced fertility and motherhood.
The law of the Nazirite is described. A vow was taken by the nazirite to completely consecrate himself to G-d for a given length of time. During this period he was obliged to abstain from strong drink of the fruit of the vine, let his hair grow and avoid contact with a dead body. On the expiration of his nazirite vow he brought a sacrifice and shaved his hair which burned beneath the sacrifice. After the Kohen had performed some additional ceremonies the Nazirite resumed his usual lifestyle.
The Kohanim were directed to bless the people according to a specific pattern set out in the Torah (and included in our regular synagogue services).

The last section of the Sedra is called the "Nesiim". Here each of the Princes and their gifts for the Sanctuary in which the identical articles were presented on twelve successive days, are individually recorded. A beautiful description of Moses' entry into the Sanctuary on the day of its consecration ensues. This is followed by an inventory of the gifts and utensils for the Sanctuary.

HAPHTORAH HERTZ CHUMASH P. 602 Judges 13

The theme of the Nazirite which forms part of the Torah reading finds its echo in the Haphtorah. Manoach and his wife are visited by an angel who heralds the birth of a son Samson. He is to be a Nazirite form birth and a saviour of his people. The parents are given instructions as to the details of how he should be raised to that calling.

TELL ME RABBI .....
IS THERE A BLESSING FOR THE CZAR? -
Yes, "May The Lord Bless And Keep The Czar ..... Far Away From Us"(Fiddler)

PRAYER FOR THE WELFARE OF THE QUEEN
The custom of blessing the Head of State after the Reading of the Torah is well founded in several Jewish sources. Avudraham states: "After the completion of the Reading of the Torah it is customary to bless the King and to pray to G-d to assist him and grant him ascendancy over his enemies" as it is written by the Prophet Jeremiah (Chap 29,7) "and seek the peace of the city unto which I have exiled you, and pray for her unto G-d, for in its peace you shall have peace".
We also find that in the Mishna (Pirke Avot, 3:2) it was stated: "Rabbi Chanina the Deputy High Priest said: "Pray for the welfare of the ruling power, since were it not that they feared it, people would swallow each other alive".
When Simon the Just, Leader of the Jewish people, was confronted by Alexander the Great he urged him not to destroy the Temple in which prayers were regularly recited on behalf of the King. (Yoma 69: Brachot 17). According to Sephardi custom the prayer is also recited on Yom Kippur after Kol Nidre. The reason it seems is lest it be alleged that since all vows have been rescinded by the declaration of Kol Nidre, the oath of service and allegiance to the King was also nullified. They therefore immediately restate their allegiance to the Sovereign.

THE UNITY OF G-D ARISES FROM THE UNITY OF ISRAEL

"From what time may one recite the Shema in the morning?... " (Others say) "From the time that one sees his friend who is a distance of four cubits (away) and he recognises him" (Talmud Berakoth 9b)
This dictum may be interpreted homiletically. When are you spiritually qualified to recite the Shema and accept upon yourself the yoke of the Heavenly Kingdom - to enter into an intimate relationship with the Almighty ?
It is only when you are willing to recognise the religious philosophy of one who is not in your daled ammoth - the "four cubits" of your particular religious lifestyle i.e. who has (within halacha), a slightly different approach (be it chassidic or mithnagdic) and yet you accept the reality that "no two minds are alike" (Bamidbar Rabbah 21:2), and you do not try to fit everyone into your mould, then you are spiritually eligible to recite the Shema and begin your day in the good graces of the Almighty.

Rabbi Moshe of Kobrin in commenting on the verse, "From amongst your brethren you shall take upon yourself a sovereign" (Deut. 17:15), said, that this could also be read as, "Only out of 'brotherhood' can you accept upon yourself the sovereignty of G-d."
The key to being dutiful of G-d is unity with one another.

Part of the blessing which the Cohanim, the priests, bless the Jewish people is "The L-rd shall make His face shine upon you". (Numbers 6:25) One of the 613 commandments is to Emulate the Almighty. What is the practical application of this verse?
The great sage Shamai said, "Greet every man with a pleasant expression of countenance". (Pirke Avos, 1:15) There are three parts to this statement:
1. Countenance - The minimum is to turn your face towards your fellow; don't greet anyone with side of your face. Turn your full countenance towards him or her.
2. Expression - Your face must denote interest
3. Pleasant - Your countenance should also be pleasant. Since G-d deals with us measure for measure, G-d makes His face shine upon those whose faces shine to their fellow human being!

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