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Naso | Sacred Travel

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            Last week (or, in the Diaspora, two weeks ago), we read in Parashat Bemidbar of the first phase of Benei Yisrael's preparation for their journey from Sinai.  A comprehensive census was taken (chapter 1) and the tribes were arranged in a specific formation as dictated by God (chapter 2).  Then the Levi'im were formally assigned with the responsibility of transporting the Tabernacle during travel (chapters 3-4).  The opening section of Parashat Naso (4:21-49) completes the detailed charge to the Levi'im; while Parashat Bemidbar described the job of the family of Kehat, Parashat Naso outlines the responsibilities of the other two families within the tribe of Levi, Gershon and Merari.

 

            In chapter 5 we detect a sudden shift in the nature of preparations required of Benei Yisrael in anticipation of their journey.  God orders Benei Yisrael to expel those who had contracted ritual impurity and are thus unfit for inclusion in the camp:

 

Instruct the Israelites to remove from camp anyone stricken with leprosy or who has experienced a discharge, and anyone defiled by a corpse… put them outside the camp so that they do not defile the camp of those in whose midst I dwell. (5:2-3)

 

            While until now we have encountered purely pragmatic, mundane measures involving the technical necessities of travel, suddenly we find an order meant to ensure a certain spiritual quality within the camp.  The presence of a leper or otherwise ritually impure man or woman has no effect on the required formation or sequence of travel, nor will it hinder the transport of the Mishkan.  It does, however, undermine the Godly quality that the camp must assume as it prepares to accompany the Shekhina - God's representative Presence - to the Land of Israel.

 

            Understanding the basic transition that occurs with this commandment will help clarify the relevance of the parasha's next several sections.  From the obligation of expelling the ritually impure, the Torah proceeds, surprisingly, to a seemingly random array of topics that seem not only unrelated to one another, but transplanted from other books of the Torah.  The first topic, which carries us from 5:5 through 5:10, involves the laws of theft, specifically the requirement of compensation and the sacrifice brought by the thief under certain circumstances.  Chazal note the similarity of this section to a parallel discussion towards the end of Parashat Vayikra (5:20-26).  To resolve this seeming redundancy, they read the verses in Naso as referring to a very specific instance of theft, where the victim is a convert.  According to Jewish law, conversion to Judaism eliminates all past family ties with respect to legal matters.  Hence, a convert victimized by theft who bore no children since his conversion leaves no legal heirs to collect the stolen money if he had not been compensated before death.  In such a case, the Torah stipulates that the thief must pay the funds to a kohen and bring a special sacrifice.

 

            The presentation of these laws in Parashat Naso compels us to view theft law in general, and perhaps this case in particular, as worthy of inclusion within the nation's preparatory stages of travel.  The arrangement of the camp cannot conclude without ensuring compliance with the ethical values it represents.  Even the theft of a convert, a foreigner, who generally occupies the lowest rung of the social ladder, must not go unpunished.  What more, even when the convert has passed on and leaves no inheritors who can claim the money as theirs, the thief is nevertheless expected to come forth and render payment for his crime. 

 

            From social justice Parashat Naso moves on to domestic stability.  The remainder of chapter 5 outlines the procedure of the "sota," whereby a husband miraculously confirms the guilt or innocence of his wife whom he has reason to suspect of infidelity.  The unique spiritual quality of the camp must affect not only the nation and its communities at large, but each family unit, as well.  When surrounding the Shekhina, even a suspicion causing of familial discord must be resolved.

 

            The third and final level of the Shekhina's influence occurs on the personal level, as reflected in chapter 6 (1-21), which details the laws of the nazir (or nazerite).  The unique sacred quality established in the camp allows - or encourages - for the pursuit of sanctity beyond that attained by compliance with the standard laws.  The Torah introduces its discussion of the nazir by describing him with the adjective, "yafli," which, according to the Ibn Ezra, evolved from the word "pele," wonder, or something supernatural (other commentaries explain differently; see Rashi).  Voluntary abstinence and stringent conduct is indeed a wonder of sorts, a decision that runs counter to man's natural tendency to pursue comfort and self-gratification.  Though the Sages have expressed considerable ambivalence towards the nazir and excessive self-denial in general, they also view it as a heroic and praiseworthy measure when taken under the proper circumstances and with the proper motivation.  This "pele," or unnatural drive towards sanctity, results from the spiritual quality with which the Shekhina's Presence fills the camp.

 

 

The Kohen in Sefer Bemidbar

 

            One specific component shared by all these three areas - theft from a convert, the "sota" ceremony, and the nazir - further underscores the manner in which they reflect the Shekhina's influence on the camp.  Namely, all three entail the involvement of the kohen in the social, domestic or personal life of the individual in question.  It is the kohen who represents the deceased, the victimized convert, and it is he to whom the suspicious husband brings his wife to officiate at the "sota" ritual.  Likewise, the kohen takes center stage in the sacrificial process required of a nazir upon the violation or completion of his nezirut.  Whereas in Sefer Vayikra the kohen's role is described as primarily Mishkan-based, tending to God's Home and bearing responsibility for the various necessities associated with it, here the kohen must work with the people.  In Sefer Bemidbar, the kohen emerges as less the nation's representative to the Mishkan than the Mishkan's representative to the nation, involving himself in the pursuit of the goals of sanctity represented by the Mishkan.

 

            This idea is expressed especially dramatically in the first and third of these three areas discussed.  In the case of the victimized convert, we find the kohen, a member of the nation's spiritual elite, acting on behalf of the foreigner, who typically at the periphery of social life.  The innermost chamber of the "machaneh Shekhina" (the divine camp) thus extends to the furthest point at the outskirts of the camp.  What more, the kohen exacts judgment on the convert's behalf even after his death and despite his having left no heirs.  Though no remnant is left, so-to-speak, of the stranger in the nation's midst, the Shekhina, through the agency of its ministers, accepts the payment due to him.  Indeed, the entire Israelite camp, down to the last, forgotten resident, is well under the grip of God's Presence centered in the Mishkan.

            The case of the nazerite also testifies to this profound influence of the Shekhina.  A nazir takes upon himself three prohibitions: drinking wine, coming in contact with the dead, and haircutting.  The first two measures he shares with none other than the kohanim, and specifically the kohen gadol (high priest).  Towards the beginning of Parashat Emor, the Torah forbids all kohanim from coming in contact with dead bodies (Vayikra 21:1).  However, whereas regular kohanim are permitted to tend to the burial of relatives (21:2-3), the kohen gadol is forbidden from coming in contact with even the bodies of his closest kin (21:11).  The nazir, too, is granted no dispensation to bury immediate relatives (Bemidbar 6:7).  The prohiagainst drinking wine is reminprovision mentioned in Parashat Shemini forbidding kohanim from drinking wine before entering the Sanctuary to perform the service (Vayikra 10:8-9).  The nazir's third responsibility, that he must let his hair grow, does not apply to the kohanim or kohen gadol.  To the contrary, the kohen gadol is forbidden from letting his hair grow even in response to a relative's death, when others would customarily refrain from haircutting (Vayikra 21:10).  However, a careful comparison between the Torah's terminology with regard to the nazir and that concerning the kohen gadol reveals that here, too, ironically enough, the nazir's hair-growth is meant as a point of similarity with the high priest.  The Torah offers the following reason as to why a nazir may not come in contact with tum'a (ritual impurity through contact with the dead), even to bury a relative: "ki nezer Elo-hav al rosho" - literally, "for the crown of his God is upon his head" (Bemidbar 6:7).  We a find a somewhat similar formulation in the Torah's explanation of why a kohen gadol may not disrupt his Sanctuary service to bury a relative or grieve: "for upon him is the crown of the anointing oil of his God… " (Vayikra 21:12).  Both the nazir and the kohen gadol wear crowns; whereas the high priest wears as his crown the oil poured over his head as consecration for his position, the nazir fashions and places his own "crown," as it were, his grown hair, the symbol of his strive for sanctity.

 

            The institution of nezirut allows for an individual to voluntarily achieve a pseudo-"kedushat kehuna," the form of sanctity normally reserved for kohanim.  In one sense or another, the entire camp is a "machaneh Shekhina," the home of the Shekhina that allows for the achievement of sanctity throughout the confines of the camp, not only within the Mishkan.

 

            This shift in the kohen's role, from minister in God's court to the divine representative to the people, is most clearly expressed in the brief section that immediately follows the discussion of the nazir: birkat kohanim.  "The Lord spoke to Moshe: Speak to Aharon and his sons: Thus shall you bless the people of Israel.  Say to them… " (6:22-23).  Once again, the kohanim emerge as a conduit from the Shekhina to the people, rather than the nation's representative to the Shekhina.  Whereas in Sefer Vayikra the kohanim served on the nation's behalf as the servants of the Shekhina in God's home, here, as Benei Yisrael prepare for travel, the kohanim bring the King's blessing to the people. 

 

            Before the nation sets out together with God to the Promised Land, they must arrange their formation of travel as well as develop the spiritual quality required for this journey and its aftermath.  This is accomplished by allowing the Shekhina into the people's daily lives, affecting the way they live.  To this end, the kohanim are enjoined to represent the Shekhina to the people and imbue them with the unique sanctity of the Mishkan.

           

Rosh Chodesh Nissan, For the Third Time

 

            The final section of Parashat Naso (chapter 7) describes that which occurred "on the day that Moshe finished setting up the Tabernacle" (7:1).  Specifically, the "nesi'im," or tribal leaders, offer special gifts and offerings to commemorate the event.  According to Chazal, Rashi and many other commentators, this day was Rosh Chodesh Nissan (nearly a year after the Exodus).  This accommodates the account towards the end of Shemot which explicitly mentions this date as the day on which the Mishkan was finally erected (see Shemot 40:2, 17).  (See, however, the Abarbanel who disagrees; this also appears to be the implication of Chizkuni and Seforno, in their respective commentaries to 7:2.)

 

            The first question that immediately arises when considering this chapter involves the Torah's disjointed account of the events of this momentous day.  Parashat Naso marks the third time that we read of what occurred on this Rosh Chodesh.  First, as mentioned, Sefer Shemot concludes with the descent of the Shekhina onto the newly completed Mishkan on this day (see Shemot 40:17-38).  Several parshiyot later we read of the "eighth day," the final stage of the formal consecration of the Mishkan, identified by many commentators as Rosh Chodesh Nissan (see Vayikra 9:1 and Rashi).  Why does the Torah divide its account of this day's events among three different books?

 

            Apparently, the three different presentations correspond in content and theme to the respective contexts in which they are situated.  As we discussed in our shiur to Parashat Vayakhel-Pekudei, Shemot, which describes the formation of "Am Hashem," the nation of God, naturally reaches its conclusion when God takes residence, as it were, among the nation.  It is at this point when the people redeemed from Egypt become transformed into the nation God chose as His own.  We therefore read in Shemot merely of the descent of the Shekhina onto the Mishkan on Rosh Chodesh Nissan.  Once this occurs, the sefer is complete and no account of the day's other events is necessary. Vayikra, however, as discussed in earlier shiurim, addresses the issue of the nation's interaction with the Shekhina, both within the limited confines of the Mishkan as well as throughout the Land of Israel.  From the perspective of Vayikra the story of the Mishkan does not reach its climax with the descent of the Shekhina alone.  Instead, the Shekhina must be revealed in full view of the people who long to witness and experience God's Presence.  As we read in Parashat Shemini (Vayikra chapter 9), this, too, occurred on Rosh Chodesh Nissan, when God appeared to the people in the form of a Heavenly fire.

 

            This brings us to the Rosh Chodesh Nissan of Sefer Bemidbar, here in Parashat Naso.  As we discussed, this parasha involves the spiritual preparation of the Israelite camp for travel, particularly the effect of God's Presence in the camp.  Here the Shekhina descends to lead the people to the Promised Land as a king leads his army.  Benei Yisrael must accompany the Almighty on their (or His) way to the Land, and to that effect they must establish a unique spiritual quality within the camp.  In this sefer, Rosh Chodesh Nissan is the day when the Mishkan was consecrated in preparation for travel.  Whereas in Sefer Vayikra the formal consecration served the specific purpose of allowing for God's revelation ("Moshe said: This is what the Lord has commanded that you do, that the Presence of the Lord may appear to you" - Vayikra 9:6), here the consecration prepares the Mishkan for its historic voyage to Canaan.

 

            Therefore, Sefer Bemidbar ignores the role of Aharon, the high priest, and the other kohanim in the Mishkan ceremonies of Rosh Chodesh Nissan, focusing instead on the offering of the nesi'im.  In fact, according to Chazal (cited by Rashi, beginning of Parashat Beha'alotekha), the brief mention of the lighting of the menorah, which follows the account of the tribal leaders' offering, is meant as a "reminder" of sorts of the prominent role of the kohanim in the Mishkan.  Indeed, in this sefer the kohanim take a back seat to the tribal leaders, "the chieftains of the tribes, those who were in charge of the census" (Bemidbar 7:2).  The Torah introduces the nesi'im as those who oversaw the census - which had not even occurred yet (notice the date  of the census in the first verse of the sefer) - because their offering integrally relates to their role in preparing the camp for travel.  The nesi'im, the seminal figures in the travel preparations, are the ones who formally dedicate the Mishkan, for in Sefer Bemidbar travel constitutes the primary role of the Mishkan.  For the same reason, perhaps, the Torah here combines the two seemingly unrelated gifts of the tribal leaders.  Initially, they brought to the Tabernacle equipment for use in its transport (7:3).  The oxen and carriages were distributed among the Levites, who were responsible for transporting the Mishkan during travel (7:4-8).  Then, the nesi'im broua sacrificial offering for the "chanukat ha-mizbei'ach," the formal dedication of the altar (see 7:10-11).  At first glance, these two gifts halittle do one another besides their givers.  Why does the Torah record as a single event these two gestures by the tribal leaders, one which involved the transportation of the Mishkan, and the other the dedication of the altar?  We may speculate that from the perspective of Bemidbar, the Mishkan must be seen in the context of the nation's journey from Sinai to Canaan.  Understandably, then, its dedication and travel necessities are indeed inseparable matters. 

 

The Mishkan of Sefer Bemidbar is the chariot of God, who will lead His nation to victory over the nations of Canaan.  Benei Yisrael, who accompany the Almighty on this mission, must develop their camp as a "machaneh Shekhina," and establish and maintain the sacred quality of this journey.  When their loyalty to God fades, as we will read next week, in Parashat Beha'alotekha, He cannot continue leading them on this path to their national destiny.  Only through faithful obedience to the Shekhina in their midst can Benei Yisrael be assured that God will lead and guide them along their historic voyage to their ancestral homeland.

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