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Parshas Naso
Out Of Control
"...Any man whose wife goes astray..." (5:12)
From the juxtaposition of the section discussing the Priestly gifts
to the laws of the Sotah, a woman suspected of infidelity, the Talmud
derives the following: The consequence of a person refusing to give the
Kohein his tithes is that his wife will be suspected of infidelity. He
will, thereby, be forced to turn to the Kohein to perform the procedure
of the "bitter waters", which will clarify whether he may resume
relations with his wife[1].
The Maharal asks: If the message is that one who does not appreciate
the Kohein, apparent in the fact that he does not give him his tithes,
will eventually need his services, why does this have to manifest itself
through the law of Sotah? The same message could be conveyed by any
number of services requiring a Kohein[2]. Furthermore, why do his
actions result in his wife being suspected of indiscretion?
We are not discussing an individual who does not keep the tithing
laws. The Talmud does not say that he does not separate the tithes,
rather that he holds back from giving them to the Kohein. What could be
the motivation of one who separates the tithes, but holds back from
giving them to the Kohein?
If a person does tithe, but refuses to give it to the Kohein, what he is doing is exerting his control over the Kohein. The Torah
is teaching us that a person who feels the need to exert his control
over others probably relates to his spouse in the same manner. It is
this domination over his wife which either causes her to rebel or
results in his uncontrollable jealousy, which makes it necessary for her
to drink the "bitter waters". His own wife, over whom he exerts
control, becomes prohibited and the only one who can permit him to
resume relations with her is the Kohein. He now faces the realization
that he has no control over either party.
1. Berochos 63a
2. Gur Aryeh 5:12
An Act Of Intent
"One leader each day, one leader each day..." (7:11)
The leaders of the twelve tribes brought identical offerings for the dedication of the altar. Nevertheless, the Torah
records each leader's offering individually, expending seventy-two
verses in the process. The Talmud and the various Midrashim go to great
lengths, expounding upon the different names of the leaders, to show how
each leader's motivation reflected his own unique abilities[1].
Although this teaches that each leader had his own individual motivation
for the offerings he brought, would the same conclusion not have been
derived had the Torah recorded the offerings only once, mentioning that all twelve leaders brought the same offering?
Two individuals can give charity with very different motivations;
one person can give charity because he finds fulfillment in performing a
benevolent act, and the other can give charity because of his concern
for the recipient. In such a case, it is not the same act with two
divergent motivations which is being performed, rather two completely
different acts of charity. A person's motivation gives new definition
to, and is therefore apparent in the very act itself. Whether it
involves a change in the inflection of the benefactor's voice or the
actual manner in which he gives the charity, even the recipient can
sense a difference in the act depending upon the motivation involved. It
is this very message that the Torah is
impressing upon us. The reason for the repetition of each leader's
offering is that since they had different motivations, each offering was
unique, and therefore, worthy of being recorded.
1.Bamidbar Rabbah 13:17 see Ramban 7:2
Sorry Doesn't Help
"they shall confess the sin that they committed..." (5:7)
The Torah describes the process of atonement
for an individual who unlawfully withholds money which belongs to
another and then compounds his iniquity by swearing falsely. A crucial
element of his atonement is known as "viduy" - "confession". The Rambam
cites this verse as the source for the general commandment of
repentance. The Rambam concludes with the words, "kol hamarbeh
lehisvados haray zeh meshubach" - "anyone who confesses exceedingly is
worthy of praise"[1]. The secular notion of confession conjures up
images involving admission of guilt and expiation, a person
psychologically beating and berating himself for his unworthiness. It is
difficult to consider a person who indulges in this type of behavior as
one who is worthy of praise. On the contrary, such behavior usually
encourages a person to violate the same prohibition again; he either
views the self-flagellation as atonement for his actions and would be
willing to endure this type of atonement if tempted again
by the same actions, or he reaches a point where his opinion of
himself is so low that he feels justified in committing the violation
again for he feels he is worthy of nothing more. What, then, is the
Jewish definition of confession?
On one other occasion the Rambam uses a similar expression;
concerning the mitzva of recounting the exodus from Mitzrayim on Pesach
night the Rambam states "kol hamarich bedevarim haray zeh meshubach" -
"anyone who recites exceedingly is worthy of praise[2]." The recitation
of the Haggadah on Pesach night is a fulfillment of this precept. The
passage describing the bringing of the first fruits which contains a
brief sketch of Jewish history forms a major part of the Pesach
Haggadah[3]. The Talmud refers to this passage as "viduy bikkurim[4]."
In the entire passage there is no mention of guilt or confession. Why
would Chazal describe this recitation as a viduy?
The term "viduy" has the same root as the word "todah" - "thanks".
This comparison is emphasized through the following Midrash: When Adam
repented for his sin, he composed the Psalm "Tov Lehodos" - "It Is Good
To Give Thanks". The Midrash relates that "lehodos" should be read as
"lehisvados" - "to confess[5]." What is the connection between giving
thanks and confession?
When a person offers gratitude for a positive action which has been
performed for him, he acknowledges the benefit which he has received.
The word "todah" stems from the word "modeh" - "acknowledge". Confession
forces a person to verbalize his acknowledgement of the benefits which
Hashem has granted him and to show that he realizes that transgressing
one of Hashem's mitzvos is, in essence, self-destructive, for adhering
to the mitzvos is beneficial to him. Therefore, it is praiseworthy to
continuously acknowledge the benefit Hashem has bestowed upon us for
this will ensure that our commitment to adhere to the precepts is
strengthened. Similarly, on Pesach night we recount the multitude of
miracles that Hashem has performed on our behalf throughout history and
express our gratitude for His kindness. There is no limit that can be
placed upon acknowledging our obligations toward Hashem because of the
great kindness He has shown
1.Yad Hilchos Teshuva 1:1
2.Yad. Hilchos Chomeitz U'Matzah 7:1
3.Devorim26:2
4.Talmud Yerushalmi Bikkurim
5.Rabbah 22
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Say Yes to Abba Yahweh and His Laws special in
this time when Abba Yahweh is 'testing' us:
Hab 1:12 Art thou not mikedem (‘everlasting’ also said of
Moshiach, indicating Moshiach’s eternal divine nature: Dan
7:14 And there was given Him
(Moshiach) dominion, and honor, and sovereignty, that all people, Goyim,
tongues, should pey-lammed-chet. [1](worship
as deity) (see Dan 3:12, serve, reverence as deity Him (Moshiach). His dominion
is an everlasting dominion, which shall not pass away, and His (Messianic)
Kingdom that which shall not be destroyed.]see Michoh 5:1[2]; Yahweh Elohai (my
Elohim) Kedoshi (my Holy One)? We shall not die. Yahweh, Thou hast appointed
them for mishpat (ordinance); O Tzur, Thou hast ordained them for reproof.
(Please read the whole book of HaNavi Habakuk)
Please take it serious what Abba Yahweh is telling us in:
Deu 18:15 Yahweh Eloheicha (your Elohim) will raise up unto thee a Navi
(prophet) from among thee, of thy achim (bretheren), kamoni (like me Exo
32:30 The next day Moshe said to the
people, "You have committed a terrible sin. Now I will go up to Yahweh;
maybe I will be able to atone for your sin."); unto him ye must listen;
Deu 18:16 According to all that thou
desired of Yahweh Eloheicha (your Elohimin) Chorev in the Yom HaKahal (day of
the congregation), saying, Let me not hear again the voice of Yahweh Elohav
(your Elohim), neither let me see this eish hagedolah (‘great fire’) any more,
that I die not.
Deu 18:17 And Yahweh said unto me, They
have well-spoken that which they have spoken.
Deu 18:18 I will raise them up a Navi
(prophet) from among their achim (brethren), like unto thee, and will put My
words in his mouth; and he shall speak unto them all that I shall command him
[Yn 10:18].
Deu 18:19 And it shall come to pass,
that whosoever will not listen unto My words which he shall speak Bishmi (in My
Name), I will require it of him.
Joh 8:28 Therefore, Rebbe, Melech
HaMoshiach said to them, When you perform the hagbah (lifting up) of
the Ben HaAdam, you will have da'as (knowledge) that Ani Hu [YESHAYAH
41:4; SHEMOT 3:14-16], and from myself I do nothing, but as HaAv (the Father)
of me taught me, these things I speak.
[1]
Dictionary of the Talmud. M. Jastrow p. 1178 פלח
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