Questions on Parashat Naso
Edited by Rabbi Binyamin Yablok, [email protected]
Q-1. (a) Why did Hashem command (1) “naso” (take a census) for Bnei (i) Kehat (Bamidbar 4:2) and (ii) Gershon (4:22), but not for (iii) Merari (4:29)? (2) “kol ba” (all who come) for Bnei (i) Kehat (4:2), but “kol haba”, with a heh, for (ii) Gershon (4:23) and (iii) Merari (4:30)? (b) Gershon was Levi’s bechor – why are Kehat’s (Levi’s 2nd son’s) duties described before Gershon’s? (c) (1) What does the levi’im’s duty, “la’avod avodat avoda” (to serve the service of the service) mean? (2) Why did they sing when the kohanim did the avoda? (d) Why, for Kehat and Merari, do 4:37 and 4:45 say, “whom Moshe and Aharon counted, at Hashem’s Word, through Moshe’s hand (be-yad Moshe)”, but for Gershon, in 4:41, “be-yad Moshe” is omitted? (Bamidbar 4:22-30,37-47)
A-1. (a) (1) “Naso” also means “exalt” – it is used for Bnei (i) Kehat, with elevated status resulting from their carrying the aron, and (ii) Gershon, with an eminent standing as Levi’s bechor, but not for (iii) Merari, with neither distinction (Moshav Zekeinim). (2) The “heh” indicates that (ii) Gershon and (iii) Merari could carry their items immediately, but (i) Kehat had to wait until the kohanim wrapped their items (Peirush haRokeach). (b) Kehat, carrying items with highest kedusha – the aron, menorah, shulchan and other utensils – was 1st. Gershon carried the curtains and items with less kedusha – their role is described 2nd. Merari, carrying the planks, pillars and sockets, with even less kedusha, is 3rd (Abarbanel). (c) (1) The “service of the service” refers to the levi’im’s musical tasks – their avoda of singing and playing musical instruments accompanied the kohanim’s avoda to offer the korbanot (Rashi). (2) A korban’s offerer had to be in a state of joy – music makes people joyous, turning the avoda into a totally joyful service to Hashem. This also is why we sing while davening (haKetav ve-haKabala). (d) Since “whom Moshe and Aharon counted” could mean that Moshe and Aharon had equal authority in the counting, “be-yad Moshe” adds that Moshe had primary responsibility, with Aharon as his assistant, but for Gershon, 4:21 says, “Hashem spoke to Moshe”, without mentioning Aharon, meaning that Moshe had primary responsibility, and saying “be-yad Moshe” was unnecessary (Peirush haRosh).
•••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••Q-2. (a) Since it was a mitzvah to banish a tamay person from certain parts of Yerushalayim, what determined from which camp(s) in Yerushalayim a tamay person was banished? (b) Since metzora’im were banished from all 3 camps, why is the metzora’im’s isolation commanded for the levi’im’s camp? (c) (1) In addition to bringing a korban chatat or asham, what else did one need to do to atone for a sin? (2) Why is vidui (confession of sins) commanded (4 views)? (3) Why is the mitzvah of vidui repeated here after it was stated in Parashiot Vayikra (5:5) and Acharei Mot (16:16)? (d) If one committed a robbery, why may he not return what he robbed at night to receive atonement? (Bamidbar 5:2-10)(Vayikra 9:3,11,22-23)
A-2. (a) (1) To atone for his role in the cheit ha’eigel (Rashi). (2) To atone for (i) the sale of Yosef, when his brothers dipped his coat in a goat’s blood; (ii) Bnei Yisrael’s role the cheit ha’eigel – those who committed the cheit had been killed by the levi’im or the plague – Bnei Yisrael sinned in thought by failing to protest the cheit, warranting an olah (Torat Kohanim). (b) By commanding that everything be burnt, Hashem showed that He had completely forgiven Aharon for the cheit ha’eigel (Siftei Kohen). (c) (1) The Birchat Kohanim – Bamidbar 6:23-27 (Imrei Emet). (2) Aharon had an overwhelming desire to bless them – the kohanim never were commanded to bless Bnei Yisrael – they were merely given the text for doing it (Sfat Emet). (3) It teaches that a kohen should raise both hands, but one hand (his right) should be slightly higher (Hagahot Maymaniot – Nesiyat Kapayim 14:3). (d) (1) Moshe taught Aharon how to burn the ketoret on the mizbei’ach ha-zahav; (2) Aharon thought that the Shechina did not rest on the Mishkan due to his role in the cheit ha’eigel – Moshe and he entered the Mishkan to pray for mercy (Rashi). it was unheard of till then to do this (Ramban). (b) The Torah is telling us that (1) the Mishkan was complete not as a result of Bnei Yisrael’s doing the work – rather, Hashem’s Will completed the Mishkan, and He completed it only because Bnei Yisrael did their utmost to do the work – this teaches that we must do what we can in any endeavor, but the final product is in Hashem’s hands; (2) Bnei Yisrael did all that Hashem commanded, i.e., they did all of the mitzvot – doing the mitzvot of the work on the Mishkan led them to do the other mitzvot that Hashem commanded Moshe (Zohar). (c) Without the yud, it can be pronounced “beri-cho” (“its beam” in the singular) – while there appeared to be 3 horizontal center beams to hold up the