Naso - 4th Portion

Join me as we learn Chumash for Wednesday, the fourth Torah reading of Parshas Naso, chapter 5, verse 11. Today's Torah reading tells us about a suspected adulteress, as well as the laws pertaining to a Nazirite. Verse 11. Vayidaber Hashem el Moshe leimor, "And God spoke to Moshe saying, verse 12, daber el benei Yisrael, speak to the Jewish people, ve'amarta aleihem, and tell them as follows, ish ish, any man, ki sisa ishto, when he is when she is when his wife is unfaithful to him, u'mala bo imal, and thereby they she is accused of being unfaithful to it goes as she as she goes astray, and therefore she was unfaithful to him. Ki sisa ishto, when she goes astray, u'mala bo imal, when she was unfaithful to him. As we know, as Chassidus explains on the word ki sisa, which the word comes comes from the word shtus, that generally a person does not want to do evil, a person does not want to do bad, doesn't want to listen to the evil inclination. As the Talmud says, elim ke'nichnas bei ruach shtus, they get this uh spirit of folly that comes into them and thinking that this is the right thing to do. That the evil inclination convinces them, and therefore one must realize that this is a deterrent and a disconnect in causing them to disconnect from Hashem. Rashi, ish ish ki sisa ishto, mah kashur le'ma'alah mineyan v'ish kedosh la'Hashem lo yiyu, what's the connection between the two? What's the correlation between the two aliyos? Right, yesterday we spoke about the laws pertaining to I think and the laws pertaining giving the gifts to the kohen, and today we're learning about the suspected adulteress. Why does it why is it connected? So, he tells us as follows, being that it said before v'ish kedosh la'Hashem lo yiyu, that a person must give the gifts the coin, teaching us in makifim matnas kohen, if you're going to withhold from giving the gifts to the coin, I can guarantee you should just you're going to need the coin because if your wife is going to behave inappropriately, then you're going to need the coin to bring the sota to him. Why does it say twice? To teach you. That when a woman goes astray and rebels against her wife and acts in an adulterous behavior, not only is she rebelling against her husband in this world, but her husband in the world above rebelling against God. Our rabbis learned in the communist Russia to receive sister. The word terminology means that a woman would only do this nonsense only because they have a spirit of folly that enters into them. We find this that also says in the book of Mishlei, it says a woman who acts promiscuous is because she's lacking heart. And the simple interpretation the word doesn't only mean from folly, the simple interpretation comes from the word sister not to go off the proper path. Take me down to the question enough. She acts in an inappropriate way, goes off the path of modesty and causes him to accuse her of misbehaving. Don't go off the way and stay on the proper way. Don't allow your heart to go off the path. And she was unfaithful to her husband. What's the concept that she was unfaithful? That that she was with another man, which is a continuing in verse 13. And she was with a man uh inappropriately as she was meant to be with her with another man the way she's supposed to be with her husband. from her husband's eyes. Then he stood up and she was hid and it was she was hiding. And she was defiled. The 18 but but there are no witnesses. But she was not seized. What does this mean and what are all the three different steps that it's referring to here? First of all, first of all, there has to be a man. That excludes a child. The mission of one who's not a man, for example, an animal. The very fact, meaning that she was with that individual, that in itself would make her unfit to be with her husband any longer. However, her sister being with her husband would not make her unfit to be with her husband. Meaning that the only reason when we talk about this example of this case when a woman is promiscuous, this specifically would cause that the husband that she would not be able to be be with her husband as well. It was concealed from her husband's eyes. This excludes a blind person. Because if he did see and he knew that she did something wrong, and he makes himself as if he didn't see it, then the water doesn't help. That means when we talk about the laws of Sota, it has to be about a man who not that he saw it and then he said, "Oh, he doesn't care." That he just didn't see it and therefore it was unbeknownst to him. But if there was a witness, you know what I mean? If there that if there was even one witness that will come along and say yes I saw that she became impure like she wouldn't drink at all. When we're talking about over here specifically when the woman drinks that if the woman's considered an adulteress or not where we were discussing the laws of sota it's a suspected adulteress. So if there's a witness she's not suspected. If he saw her and he didn't care about it it's not suspected. So we're we're specifically talking about in cases where she would have to drink the water the potion to test if she was adulteress or not. There is no witness but two more of she became impure over yesha but we do have witnesses that saw her go and secluded with this man. Nisbaso meaning what does the word nisbaso mean? Loinensa wasn't against her will it wasn't that she was captured. Bashak came with a toss bashak aviva like we learned previously when a person is taken against her will the word is that she was seized. Obviously she wasn't seized she went willingly to this individual. Verse 14 the over a lot of and a spirit of suspicion has gone up upon him the key nays he stand therefore he warns his wife for he need to know and that she might have been defiled I over love or if he had a spirit of suspicion that come upon him the key nays he say and he warns her then he light it my and she's not impure we don't know it's a suspicion. Rashi the over a lot of key know Koydum listida before she went hiding. Rua king of the king name of Persia we saying nasara meaning he warns her he warns her and says I'll taste the explain I'm suspecting you're going with that individual and therefore I'm warning you don't go with that person for he need to me over a lot the who he's above he warned her and she transgressed and she abrogated in that warning for any of doing it we do not know whether she was actually with that individual or not and if did she become impure or not. Verse 15. So, because we don't have actual proof, what he does is the way he usually does it, the man must then bring if all these conditions are met. That means we don't have any witnesses clearly to say that she did or she didn't. We do have witnesses that he was she was warned. We know that she went with that man. We don't know if she became impure or not. We know that he all the different conditions that we mentioned, then the man has to bring his wife to the cohen. The heaviest carbon and will bring the offering with her. What's going to bring the offering? I see the 1/10 of an offer. Come actually of barley flour. All of them will not put any oil. They will not put any spices because this is a a um a grain offering of jealousies. It is an offering of remembrance. Often recalling iniquity, recalling of what somebody has done wrong. And therefore, we do not beautify it as we'll read in Rashi. Rashi Come actually it should not be from a refined flour. You're bringing barley and not wheat. She was a nice because she acted in an animal way. The carbon therefore the sacrifice that she's bringing is going to be animal food, which is barley as well because we don't usually give wheat to animals. We give them um We give them the barley, which is like second grain. We don't pour oil cuz we don't want it to look nice. Oil is called light and from niceness and therefore he has a she did it in dark. She went and hid with this person in the dark. Therefore, we don't bring light onto the sacrifice. Being that the matriarchs were called spices. She never as it says we'll give us a to the valley or to the to the to the to the point of the which is referring to in the merit of the forefathers and the matriarchs. of partial with our came and she did not follow in the ways of matriarchs because she acted immodestly. Kim Min has can I assume? This is a meal offering of jealousies. I came up the camera question talker. He's using the when he talks about flour. Therefore he says do not pour. So he uses a male terminology. Min has can I always which tells us now is the cuz Min has is female. Min has can I always married her to stay connected and causes her two jealousies. Kindness I'm working for kindness about. This the fact of God and from the husband because the Torah told you not to be promiscuous as well as this causes the husband to be upset and it breaks up the marriage. Verse 16 the he could have I say I can and the coin will then bring her forth the ham middle of the ash am and play and present her before God. Verse 17 the lack of a coin my own condition the coin will then take holy water. What does it mean holy water? Water from the cure from the lever. The clean heart is going to put in the earth and wear vessel. I'll mean I often will take from the earth of cotton Michigan from the earth of the actual floor of the Tabernacle. You can have a coin the coin will take it for nothing on the mine and mix it with the water. Rashi my own condition what does it mean holy? She cut you be here that became holy because since they are in the lever that were in those in the cure. She not secure my own condition the reason why you're taking the water from the cure from the washing basin cuz the washing basin was made from the copper. What was the copper from our ancestors? From the copper that the women made that from their mirrors that they were there to beautify themselves. And there to be able to be with their husbands. And this woman went with her partial with our came. She went away in the the opposite of what these women did because these women trying to follow us to be able to say I can to be able to walk. These women used to go and be with their husbands under the apple trees as it's we read in as it says in Shira Shirim the song of songs. The apple tree under the apple trees where I inspired you and this woman did not follow the ways of those women that were in Egypt that did it appropriately and make sure to be with her husband in the right time in the proper way. The zoo kill color after the body by and therefore she went and ruined it and was with another person and acted in a promiscuous way and went with somebody else and therefore what's going to check this same water that comes from these mirrors of women that acted in the proper way. The clay cottage and earth and wear vessel. He I am a shoe box. She gave the individual who was with her good wine because it's a shoe box and beautiful cups. Therefore teach that she is going to drink my mama bitter water instead of good wine keep the booze and in a cup which is disgusting of earth and wear. Verse 18 as they usually and the coin will then place her before Hashem present her before Hashem. Who power is ratio he will expose the head of the woman the nothing I'll cap her. And then he will take the grain offering and place it on her hand. As men and men the grain offering of remembrance and the grain offering of jealousies. We are the coin you will may I want to matter of while the water will the bitter water in the fatal water will remain in the coins hands. Rashi The following five doesn't say that the coin already presents her. Why does it say it again? The family of Hashem and the town will tell us that they would take her from one place to the next and make her wander around the daily hour of the yard of the day that she should get mixed up and confused and hopefully this way when she will say then she'll acknowledge and admit and this way she won't have to drink from the water. Who power and he'll expose clear cider Shigella rage can I learn. What he would do is he would take apart her hair, apart her braids, and reveal her hair. And from here to be able to embarrass her. From here we learn actually Rashi mentions that Jewish women must cover their hair. That revealing their hair is something of an embarrassment to them. That meaning because until now her hair was covered. That means that's the appropriate way to be covered. Now because she acted in a promiscuous way, they revealed her, which is not an appropriate way to be. With Nasham, where was the place in the actual holy temple that she was placed, which was Bashar Nicanor and Shaar Nicanor Shaar Azarah Mizrach. That was the eastern gateway. Derech Kol Ha'anashim, that was the way where everybody entered. Venatnah al kapeha, why would he put it on her hands? Liagah, again, to make her tired. Uli titaref ta'atah bin ta'atah, maybe she'll feel so tired and she'll realize not to be so stubborn and she will confess. Al ha'mayim, in this way we avoid having God's name be erased. Hamayim, the reason why it's called bitter mayim, because at the end this is bitter water and this is going to cause her if she is guilty that this will cause her to be fatal as well. Hamayim, the fatal water. Hamayim ha'me'arerim, which is going to make her be missing from this world. Lashon se'ah, me'arer. And from the word fatal or something which is going to hurt, penetrate. Lo yetivu lo yetaku mayim, parush mayim me'arerim. Generally one might want to translate this from the word arur, cursed waters. She'ani kedoshim, you can't call them cursed waters because it's holy waters. Lo leykos arurim kasheh la'kos, the Torah does not say cursed. The Torah knows Hebrew, it could have wrote the word arurim. Ela me'arerim as acherim, it's because it ruins others. It makes people bad. Baf unklus lo yitkam leytaya, also if you look in the Aramaic translation, usually for a curse it would say the word leytaya or leyta. Over here it says mil detaya, that it makes others bad. Mar ish kelo lebufo shazuf, it shows bad signs in another individual. Verse 19. These be Isaac and the coin will then make her take an oath and women in Malaysia if no man has slept with you if you taste these two of these two of these two more. Tarkus and you have not gone astray to become defiled under your husband. He knock him in the arm and you will be absolved through these bitter waters of these fatal waters of these. Rashi Maya what's the oath that he makes her take? The oath is that he tells her if you did not if you did not be with another man. He knock you will become clean and you shall have but if you were with another man it's going to make you it's going to kill you but the shame on him from the opposite from the negative you understand the positive. >> [snorts] >> Because whenever it comes to matters of life and death. The Sanhedrin always have to start with bringing out the merit of the individual. And therefore he says if you were not with another man then you'll be all right but if you were with another man then you're going to die from it. Verse 20. But as for you if you have gone astray under you with another man. You can eat may send you became impure if I eat but I shall have the issue and you have therefore been with another man besides your husband. But I had kissed her teeth. Kim is shamash this case key means if. Verse 21 and the coin must then make the woman with makes her swear with the oath of the curse. The armor the coin then tells the woman eaten and I shall may God make you for a curse over the shoe onto an oath the same amongst your people the same when he won't cause that your thigh. Where your your your but say so they fell us when he makes your thigh rupture this beat and your belly to swell. The other verse 21 oath of that comes with it a curse which is going to happen you which is the following words. People are going to curse with you meaning that person wants to curse his wife or get upset at his wife will say You can end up like Mrs. So-and-so look what happened to her. It should happen to you like what happened to that woman. People are going to use an oath. I don't want it happen to me like what happened to that woman. In Isaiah this is a promise prophecy that he talks about the punishment of the evil that after they'll be destroyed from the world their names will be used as a so to speak as a curse for people that the righteous will use the names of the evil to be able to say oh look you look what happened to them. You don't want the same thing to happen to you. The new behind you that you people will choose to use the Jewish people you should be blessed like the Jewish person you should be blessed like Abraham and so on. Ask you your thigh. Why does a thigh begin first when he talks about the curse that's going to happen it begins with the thigh then he goes to the stomach or the womb because she began. That's where the sin began with the thigh therefore he continues and that's where the curse begins as well. Suffer what does it mean suffer? It will explode. It will swell. Like the Targums uses it that terminology. Verse 22 And then the priest tells her that these that these waters these fatal waters will enter your inwards. They may within your stomach lot space better to erupt to swell it will go into your stomach to swell the land peel your your womb to swell the land peel your into your up to thigh to make your rupture to rupture your thighs the arm and the woman must answer she accepts this oath amen amen. Rashi lead space better lot space better he says what's going to happen like it's going to swell the stomach to those this is like a short word where he uses the which the has the like we have in other places to be able to leave them in the way instead of the word some. to show you the way instead of the the removes the need for the so my because the water would make the stomach the belly swell my pillow and cause the thighs to rupture. by the why over here does he repeat it again and why does he use the terminology just in general a stomach and a thigh because at the same time while this woman would be imploding and it's swelling and falling apart while she's in the holy temple the individual who she was with that she committed adultery with as well his stomach and thigh will explode as well as she any other Cain or is it only talking about is it referring to that the other guy would happen as well or is it only about the woman gets this punishment so therefore [snorts] when it says the word is better it's coming to tell us to include that at the same time while the woman standing in the holy temple getting her punishment the individual who is with her receives this punishment as well. Amen amen why she responding twice amen Bala S'shua, accepting upon herself the oath. Amina Ola, one Amin is on the oath. Amina S'shua, and one is on the promise on the curses that come with the oath. Amin as well twice im ish zeh, whether it's from this person im ish acher, or im from another person. That I was not warned about, that I wasn't supposed to be with that individual. Amin she'leitzah tisi, Amin that I was never been uh with another man, that I haven't gone astray. Arusa v'he'enasua, when I was engaged or married. She'meires yavam k'nusah. As well when we're talking about it, Amin that I have not gone astray while I was waiting to marry as in love right marriage, or as well uh when I was already married by this individual. Verse 24. V'hishkah es ha'ishah es mei hamarim, uh sorry, verse 23. V'chasav es ha'alot ha'eileh. Then the Cohen would write down these curses. Al a a coin the coin write it. V'vasaifer on a piece of parchment and on a scroll. U'moch el mei hamarim, and he would erase it into the bitter water. Verse 24. V'hishkah es ha'ishah es mei hamarim, then he would give the woman to drink these bitter uh marim fatal waters. U'vo'u vo hamayim hamarim l'marim, and then the water then these fatal water will enter her becoming bitter. Rashi. V'hishkah es ha'ishah, ein zeh seder ma'aseh. The way we have it here wasn't exactly the order of what actually happened. And he says as follows. What actually happened was first. She dib'chilah k'dei v'chasah, first thing you did was bring the meal offering. Al ha'koset v'al ha'petach, the Torah says um v'vaserach k'she'hi sh'kanah yavil ba'al hamarim to all the Torah is telling us here that when she will to drink it, then it's going to come and it's going to be bitter. V'fish ein amar because it says of your beten yarech, may I not show the kuf hadam and not about the rest of the body? Tamud vo'u vo, that has to go what's going to go into her body. B'chulah into the whole body. Im k'mat amru beten v'yarech, so why does the Torah use only about the stomach and the thighs? P'she'hi nischalel b'veilah v'chish k'man b'varonit, but if here the Torah is telling us that this is going to affect her whole body. Her whole body is going to be falling apart, but what's going to start is the thigh and the womb because that's where the aveira, that's where the sin began from as well. It's going to become bitter. When she drinks this potion, this potion is going to be so bad for her, it's going to cause her to be destroyed. It's going to be very bitter and fatal to her. And any bad thing we use use the terminology bitter mar for it. Like you find in Numbers it says in their end is going to be bitter. Meaning their end is going to be bad, it's going to be terrible. Verse 25. The coin will then take the grain offering from of the grain offering of the jealousies, take it from the woman. He will then wave it. Before God, he could have wasted all his money and then he will bring it on to the altar. What is the word waving it up and down to all the different directions. She would wave it together with him. Her hand would be on top of his hand. Shall the coin of the coin and he will then bring it. The place that this would be present was on the southwestern corner of the altar before taking the actual fistful like all the other meal offerings. Verse 26. Then the coin will scoop out from the grain offering as that memorial portion which we mentioned is a fistful. He will bring it on. He will bring He will burn it on the altar. Only does the woman drink the water like mentioned previously that the drinking of the water only came after the after the meal offering was brought as an altar. As you also who are that's the comets, that's the fistful show you there after by bringing the fistful the rest of it is considered as a sacrifice to God as a remembrance to God. Verse 27 the hishka samayam The hishka samayam she will then drink the water the husband will be aim litmas if she was actually impure with the mal mal should be built against her husband my mother name and then this water which is fatal and bitter the mother will be bitter for her with tough subitna and her stomach will implode with noffli her and her thighs will rupture the and this woman will be a curse amongst her people. Rashi 27 hishka samayam rabi said to tell us she am she says so If she says I'm not going to drink after you already erase the scroll on the water my added in a cell we force her mash can I sell we just we don't listen to her and we force it down her throat. Imk LM came number the only time this if she says I am impure yes I was wrong then we won't pour it down because the only reason why you pour it down is to be able to find out if it's true or not. Now that she's admitting it she's confessing so there's no reason to pour it down. The tough subitna after you are saying the stomach first even though when you mention the curse it mentions the thigh first. Okay I'm when the water checks the water goes in from top so it enters first into the stomach then into the thigh therefore it mentions the stomach first. The hishka is a lala what does it mean the woman be for a curse my rashi like we mentioned earlier that people will curse using her as an example of saying don't be like that woman. After she been Adam navel The makam shinika the main Adam the makam shinika what does it mean amongst her people that the Torah is saying that this is an added punishment to this individual. There's a difference between a person who gets embarrassed by the fact that he has a terrible death where people know and therefore everybody knows about him, comes the talk of the town, where a person who has a terrible death that nobody else knows about it. Over here is this woman that everybody watches that people should know that this is not to behave this way is a another added um another added punishment to this individual. The Torah now tells us what happens if she was actually uh honest if she actually did nothing wrong. If a woman is not impure, what happens if the woman is not impure? She was pure, nothing wrong. Then mix so the knees are zero. Then she will be exempt and bear seed. What this means Rashi explains. If a woman is not impure, what happens if the woman is not impure? She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. She was pure, nothing wrong. Then mix so she's then clean from these fatal waters. She's then clean from these fatal waters. She's then clean from these fatal waters. She's then clean from these fatal waters. She's then clean from these fatal waters. Get harmed by them, but she even gets blessed. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have children. She will now have Verse 29. These are the laws pertaining of the jealousies when a woman goes astray with someone other than her husband and is defiled. Verse 30. Or whether this is talking about a man because of that he has a spirit of jealousy. He wife. He warns his wife. He warns his wife. He warns his wife. He warns his wife. He warns everything that we just mentioned regarding this law. Verse 30, or a man or because the man decided that he's going to warn his wife and she goes against his warning and because she goes against his warning he then has to place her before God. And the husband will be absolved from any iniquity and the woman will bear her iniquity. The husband will be able will be absolved from the iniquity. Rashi, what does it mean the husband will be absolved from the iniquity? If the water checked her. And we find that she was now impure. We shouldn't be worried that the husband may say, "Ah, I am the one that liable because I warned her because maybe it's my fault that she's killed." He is absolved from any sin. Because he did what he was supposed to. Another explanation is From the moment that he gives her to drink, she's now allowed allowed to return to the husband. Because from the time that somebody warns his wife, the sota now is prohibited to be with her husband. Once she drinks from the water, she then can return to her husband. Chapter 6, verse 1. We now go into the laws pertaining to a Nazarite. And God speaks to Moses saying, "Tell the Jewish people man or woman Hashem when they decide to take upon themselves an oath they utter a Nazarite vow to abstain for the sake of Hashem. Rashi K'yafli, what does the word K'yafli mean? Yafresh, that they explicitly state with their mouth. The question that Rashi asks is Lomar Parshas Nazir Sota. Why is the Torah reading of Nazir next to the Torah reading of Sota? To tell you whoever sees a Sota in her destruction, in her in embarrassment, should separate himself from wine. Because he should know wine brings to promiscuity. Neder Nazir, what's the terminology in oath of a Nazarite oath? Nazirite means to separate. So too over here when he says a Nazarite oath means that he wants to separate himself from wine. The word again as we mentioned is to separate. The reason why he's separating from wine is for the sake of heaven. Verse three. Wine and strong drink. He shall not drink. He must abstain from new wine and aged wine. He's not allowed to drink vinegar made of new wine or vinegar made from old wine. He should not drink mixture of wine and strong drink. Or any anything that which grapes have been soaked in or steeped in. He's not allowed to drink or dried grapes or wet grapes. He's not allowed to eat either. Fresh grapes or dried grapes, he's not allowed to consume. Wine or wine or wine or aged wine. Because wine as it gets aged it gets stronger and therefore it's called strong drink because it causes you to get drunk. The word mixture means if you steep that if you put you put grapes in water it changes the color of the water or any other liquid. The word soaking is found many times in the Mishna for the person is not to soak ink and into you can't soak things into ink on Shabbos or a Nazirite to put his bread and wine. Verse four. Call you may Israel all the days of his Nazirite anything that's made of uh any product that's made of the grapevine may whether it's from the seeds or the skins he shouldn't be eating. Those are the seeds. Those are the peels. uh the skins of the of the grapes. Because when the seeds that are in a uh a grape are like a piece of uh metal that it's like and you know you have the little bell that goes into a the bell that's inside of the actual stick that's inside the bell that makes the noise. That's the same idea. That's the same terminology um that you have over here. It's called the word zog. Rashi uh verse five. Call you may not all the days of his vow of his abstinence a razor may not pass over his head and the lights are yummy until the days are complete that he dedicated that he's made sacred. He that he abstained for Hashem. Call the sheer God will pay the sayer issue. That he must allow the growth of his hair for his head to grow wild. Rashi his hair becomes uh holy God will pay the sayer issue that he has to uh grow the hair of his head that he's not allowed to cut it and it has to grow wild. The word because it goes with the word of the hair of his head. Para shall say or para shall para gidlo shall say means the growth of his hair like we find in other places like we had before in the book of Leviticus as ratio of the effort that his head he should not shave. Then karu para the word the wild only means pakos shloshim yom a minimum of 30 days. Verse eight uh verse six. Kol yemei naziro laShem all for all the days of that he abstains for God al nefesh met lo yavo he's not to come in contact with the dead. Verse seven laviv le imav le achiv ve le achoto to his father, mother, brother, and sister lo yitama lahem even to them he's not allowed to become impure ki nezer Elo Elo Elo Elo because he has the crown of abstinence on of Hashem on his head which means his uncut hair. Kol yemei naziro all the days of his abstinence of the days of all the duration of that when he refrains all the days of his abstinence kodesh hu laShem he is holy to Hashem. Rashi zui kedushas akuf mal tamei meit what does it mean he's holy to Hashem that he's not allowed to make himself impure to touching dead bodies. V'chi omes meito alav what happens if this individual die if somebody dies unexpectedly or suddenly be pesach pisam unknown to him it was un- he was sitting in a room and suddenly somebody dies. What happens now automatically he becomes v'timas nazir. He becomes impure the head of his impurity the head of his abstinence now becomes impure. That means his big gilachrei he has to shave his head b'yom tarasi on the day of his purity b'yom hashvi'i yigalchenu he must shave it on the seventh day. Rashi be pesach suddenly zeh ones that means it wasn't purposely. It was a mistake. Pisam zeh shogeig so there's two there's inadvertent and then there's actual ones which means it was something he couldn't do anything to with to stop it. For example if he was sitting in a room and a guy died next to him. Shaygig means that he could have stopped it. If you have shame and pesapism david or some say it's the same and it's not a difference. The mikra shall pesapism it's talking about in the case that happened suddenly and there was nothing he can do to stop it. The yom is mesa love but oil shuba how's it possible that a person should die on him? What does that mean? He was in the same place where somebody died. The yom terase yom yase the day that he gets sprinkled with the holy blood with the blood of the red heifer. Oin ain al shmini is it actually on the seventh day or is it on the which day are we talking about here the seventh day or is it the eighth day shul tar le gamri that he becomes actually pure completely? Tamud lemer therefore the verse says by yom ashvi on the actual seventh day ishvi if you say it's the seventh yachla would think he's even if he wasn't sprinkled by the blood tamud lemer by yom terase it has to be both it has to be the seventh day and the day that he gets um that he gets sprinkled with the blood so you in order to shave his head he needs two things. Number one it has to be the seventh day. Number two it has to be the day that he gets sprinkled with the blood. By yom ashmini and on the eighth day he states he shall then bring two turtle doves. two young pigeons. to the entrance of the tent of meeting. By yom ashmini he states he does to exclude on the seventh day which then he's not allowed to bring the sacrifices. Oin ain al eitz yashi or is this coming to exclude the ninth day? Shakav is malik that there's a special time when you have to bring the sacrifices. So therefore what does the Torah tell us? What do we learn from here? The sacrifices [snorts] you're allowed to bring these things you're allowed to do from the eighth day onward and it doesn't make it doesn't make it it doesn't invalidate the days before it. The things that he has to bring also the same way he can bring those he can bring the sacrifices from the eighth day onward. Verse 11. The now with these pigeons and birds the coin is going to make one person offering and one for an ascent offering. Therefore, now he'll be atoned for the sin that he became impure with this individual that he became impure with. And then he will sanctify his head on that day because now he resumes growing his hair back to another count. He needs to bring it to dismiss because he wasn't careful and he became impure. The reason why he has to bring a sacrifice is because he caused himself pain that he's not drinking wine. Meaning that he took upon himself a stringency and this is that there was no reason for him to not have wine because now he became impure. He has to sanctify his He has to start all over again and count the amount of time that he considered himself in other. Verse 12. Now he will abstain to God the days of his Nazirite of his obstination. Then he will bring a lamb which is a year old for a guilt offering. The first days are now cancelled because he became impure in between. He counts again third another 30 days to a new abstaining as in the beginning. The first days are not part of the count. Verse 13. This is the status of a Nazirite. This is the law that applied to a Nazirite. From the day when he completes the time of his Nazirite, from the time of his abstaining He will bring it to the entrance of the tent of meeting. What does it mean he will bring it? Are we talking about the sacrifice? We already said that he's going to bring a sacrifice. He has to bring himself. This is one of the three we mentioned previously in a different parsha that were three S's in the Torah. The higher of small came with explain them differently than any other place. Okay, so baby see you have an S by who covers the same thing also when we talk about that he was buried in guy which is talking about motion that he buried himself. S the word S of here means the person himself so too in this case when it talks about it will bring it say who's he bringing? He's bringing himself to the holy temple to be able to bring those sacrifices as the time of his Nazirite abstinence is now finished. Verse 14 he carbon and now we will bring the sacrifice to God lamb in its first year it has to be without blemish one for sent offering the half one sheep female sheep but in its first year to me my also without any blemish for a sin offering the one ram coming without any blemishes for a peace offering. Verse 15 the sound matters and then a basket of unleavened bread soil is diluted by shaman of 10 loaves of fine flour kneaded with blue is the shaman needed with oil the 10 flat unleavened crackers cakes which were smeared with oil together with the grain offerings and their libations. Rashi and in this game I shall every time in a sent offering and peace offering were brought they were meal offerings and libations that were brought with it the fish again my because since they are part of all the other sacrifices coming to tell us something else that this sacrifice has besides the libations and the meal offering she had also have to bring those loaves of bread therefore he mentions also the other things she didn't but didn't being that he tells us about the the loaves of bread and the masses of there the Torah has to repeat and tell us that not only are they bringing the extra loaves of bread, but he also has to bring the regular meal libations and what meal offerings and libations that were brought with every ascent offering and peace offering. Estimate how many how many loaves of bread and how many masses? 10 from each kind. Verse 17. I'm sorry, verse 16. And the coin will then bring it all before God for us to say and will make a sinner offering and his ascent offering. Verse 17. The ram is going to be for a peace offering to God together with the basket also to sanctify the basket of the unleavened bread for us the coin will then do offer the grain offering together with the ram and the wine that comes with it. slaughters the peace offering you should have intent that this will also sanctify the bread and loaves of bread that come with it as of the lamb offering. of the ram offering. Verse 18. After he slaughtered the ram, now the next step is that at the entrance of the tent of meeting you will shave his hair. As the duration is right the head of his abstaining. They lock and then you take the hair that he shaved and put it on the fire which is underneath the peace offering. You got to have a sorry you should take a haircut in the actual in the actual courtyard of the base of English. You may ask isn't this an embarrassing what is it a barber shop did it cutting up the cutting the guy is getting a haircut? The guy called Nazirite has to take a haircut like he does a Shlomen. After the slaughtering of the peace offering Shikasa Ben because it's Shikasa Ben Shikasa Ben that he has to slaughter it at the entrance. And therefore the Torah doesn't say where necessarily it has to be that he has to do it in a place that has to be that's telling us the time where it's going to happen. So not necessarily was it done in the Azara. It was done at the time after the peace offering was slaughtered. Ashar Takhas Zevach Hashlamim. Takhas Vashal Bay. They would put it under the actual pot that was cooking the peace offering. He would put the hair there as well. Fishar Nazir and Mashal Mazara cuz where would they cook the peace offering of the Nazirite was cooked in the actual Azara. There was a place called Lishkas Nazirim in the women's gallery. They had different chambers and one of them was called Lishkas Nazirim and over there are you Mashalim. They were that's where they would cook the food. Reason is Shitzur Lishkas Nazirim Mashal Anaf Lifnei Hashem because the Cohen has to take as we're going to see in the next verse. He has to take the special gift and wave it before Hashem. So it had to stay in the holy temple. So they cooked it in the chamber in the holy temple. Then the Cohen would take it as we see in the next verse what he did with it. Verse 19. Vilakach Hakoyen and then the Cohen must take the Ezroa Beshela, the cooked foreleg, Min Hail of the ram, the Challahs Matzos Achas Min of bread from the basket which was unleavened and one flat cracker cake from the basket. Vinasan Al Kapei Nazir he would put it on the palms of the Nazirite Acharei Hisgalchus Nazir after the Nazirite already shaven off his head. Ezroa Beshela Acharei Hisbashela after it was cooked. Verse 20. The Hanif Min Achas Lifnei Hashem and the Cohen will then wave it with him before God. This was holy for the Cohen. This was truma. This was together with the breast of waving and the thigh of uplifting. And once all these procedures were done, the Nazirite is allowed to drink wine. What becomes holy to the Cohen? The cracker and the uh four and the four leg of the ram. All of this now becomes the Cohen's and he's able to eat it. Al truma. Meaning besides the thigh and the uh besides the breast and the thigh that the Cohen got from any piece offering, most of all when it comes to the piece offering of the Nazirite also got the four leg. What's the reason? Cause generally the piece offering of the Nazirite was part of every other piece offering. Why does and the Torah and the Torah comes to tell me something different that this one has a unique which is Why does the Torah have to tell us like we found previously whenever there's a new rule to the exception? Meaning there are laws pertaining to piece offering, what the Cohen gets, and then there's a separate law pertaining to the Nazirite's piece offering. So the Torah tells us the exception of the Nazirite's piece offering and repeats and tells us what the other piece offerings included as well and that it should be included and part of it that it's no exception to this piece offering as well. Verse 21. These are the These are the laws of the Nazirite who vows to bring an offering to God on Nazirite because of his Nazirite because of when he made a promise of his as a Nazirite. This is with the this is the in addition to what within his means that he may do according to his vow if he need he there according to the vow that he makes can you call it right this is an addition to all the other vows that he may have in addition to the laws of the Nazarite as the Torah prescribes. Rashi, what does it mean besides from whatever you can afford? If a person comes along and says I want to be a Nazarite so I shall be able to have the ability to shave my hair and to bring the sacrifices I'll make a shalom. I want to make a hundred ascent offerings and a hundred piece offerings then he has to bring all these things and he can't drink wine until he brings those hundred offerings. Whatever if he adds on to whatever his Nazarite laws require him. When he talks about when a person says if he says I'm a Nazarite for five times 30 so I shall be able to shave at the end of 500 days. Only with these three animals. That's not that's not the same as if a person says I have to bring a hundred animals at the end of my Nazarite. It's just that what he has to do is he has to have five different levels of Nazarite and each one of the 30 days he only brings three animals not that he brings the five animals it's each one becomes now a separate Nazarite level of Nazarite. We now come to the final part of this Aliyah which is the blessing that the Kohanim are charged with that they should give the priestly blessings to the Jewish people. And God spoke to Moses saying verse 23 speak to Aaron and the sons saying so you shall bless the Jewish people. Say to them. Rashi say kimoi zachor shomer balaz The word Omer comes from the word speak. Like the word zachor shomer. Omerlechem, kaiso she you kulam shaimim, say that everybody should hear the blessing. That means if you're going to say it quietly, it doesn't count. Omer, the word Omer here has a vav in it, the mallei. Meaningly [snorts] to far him he positive a hollow, don't bless them in a rush or confused at a bakavona believe shalom he should do it with proper intent with a full of heart and you have to make sure that's why if you look at the words of the blessing when it says that the Jewish people that the priests make when they bless the Jewish people, it says the word ba'ahava that they're blessing every Jew with the fullest of heart without bearing a grudge to anyone. What's the blessing they're going to say? 24, yevarechecha Hashem yishmerecha, may God bless you and watch over you. Rashi, what does it mean yevarechecha? She's boruchim as chosacha that your properties that everything you have, whatever you own, should be blessed, that it should be be successful. Vishmerecha she layvo ilacha she didn't meet one manacha, you can have a lot of money, but then people come and steal it. So therefore that nobody should come and take it. Chanisa matan lav day, eni yichol shomer bekal adam, if a person gives a gift to his servant, he can't protect it. V'kivan shebol list him a love, if people come, robbers come, and they take the same manner and they take it from him, so what use is the gift? Ma'an oyer al Hakadosh Baruch Hu, but God when oisen of Hashem and he gives you the gift and he watches that you can keep it. V'char b'midrashim d'rashim of the Sifrei, but Rashi just picks one of them. Verse 25, yisa Hashem panav elecha v'yachuneka. May God shine His face upon you and endow you with grace. Yiro l'cha panim shechichas, God should show you a smiling face. Panim to who face? A beautiful, happy, illuminated face. V'yachuneka Rashi, yiten l'cha chein, he should give fine grace in the eyes of people. And 27 26 he says upon may God be partial towards you. And you are saying and grant you peace. He says upon you come Rashi meaning he should withhold his anger even though you may be worthy enough that God should be upset with you. He shouldn't get upset with you and thereby give you peace. 27 God tells the Kohanim that when the Kohanim give this blessing to the Jewish people for some wish me a blessing Israel you the Kohanim must bestow my name upon the Jewish people. And me I will and then I God says I will bless the Kohanim themselves. Rashi some wish me you will bless them with a of you will bless them with a special name the godly name of the way it's written. This was only done in the holy temple that they use the holy name to bless the Jewish people. And me I will I will bless the Israel to the Jewish people. And asking in my coin and I will agree with the coin. That's one interpretation. The another meaning is that if you go ahead and bless the Jewish people I will bless the coin and to the coin. This concludes [snorts] the fourth Torah reading for parshas naso.