Naso - 4th Portion

Join me as we learn Kumish for Wednesday, the fourth Torah reading of Parasi, chapter 5, 11. Today's Torah reading tells us about a suspected adulteress as well as the laws pertaining to an Azerite. Verse 11 and God spoke to Moshe saying verse 12 speak to the Jewish people and told him as follows any man when he is when she is when his wife is unfaithful to him and thereby they she is accused of being unfaithful to goes she she goes astray and therefore she was unfaithful to him when she goes astray and she was unfaithful to him as we know as explains on the word which the words come comes from the word 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 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 and causing them to disconnect from Hashem. What's the connection between the two? What's the correlation between the two alias? Yesterday we spoke about the laws pertaining tithing and the laws pertaining giving the gifts to the cohen 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 that a person must give the gifts to the teaching us if you're going to withhold from giving the gifts to the cohen I can guarantee you you're going to need the cohen because if your wife is going to behave inappropriately then you're going to need a cohen to bring the s to him ish ish. Why does it say it twice? to teach you that when a woman goes astray and rebels against her wife in accident, adulterous behavior, not only is she rebelling against her husband in this world, but her husband in the world above, rebelling against God. Shu is saying our rabbis learned that when the word the 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 it also says in the book of Mish it says a woman who acts promiscuous is because she's lacking heart and the simple interpretation the wordist doesn't only mean does from folly the simple interpretation comes from the word to go off the the proper path she acts in an inappropriate way goes off the path of modesty and causes him to accuse her of misbehaving. Like somebody went go, 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 she was with another man which is 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 and she was secluded from her husband's eyes and she was hid and it was she was hiding and she was defiled 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, when it says first of all, it has to be a man. This excludes a child and 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 Sult who not that he saw it and then he said oh he doesn't care that he didn't see it and therefore he was unbeknownst to him the aim being but if there was a witness that if there was even one witness that would come along and say yes I saw that she became impure she wouldn't drink at all when we're talking about over here specifically when the woman drinks not if the woman is considered an adulteress or not where we discussing the laws of sot, 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 adulterous or not. There is no witness if she became impure. But we do have witnesses that saw her go and secluded with this man. Nisbasa meaning, what does the word nisbasa mean? Lensa. It wasn't against her will. It wasn't that she was captured. Like we learned previously, when a person is taken against her will, the word is that she was seized. She wasn't seized. She went willingly to this individual. Verse 14, and a spirit of suspicion has come upon him. And therefore, he warns his wife and that she might have been defiled. or if he had a spirit of suspicion that come upon him and he warns her and she's not impure. We don't know. It's a suspicion before she went hiding meaning he warns her. He warns her and says, "I'm suspecting you're going with that individual and therefore I'm warning you don't go with that person." He warned her and she transgressed and she abregated to that warning. But 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 man was then bringing 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 then the man has to bring his wife to the cohenavius carbonan will bring the offering with her. What's going to bring the offering? one10enth of an apha of barley flour will not put any oil will not put any spices because this is a a um a grain offering of jealousies. It is an offering of remembrance of recalling iniquity recalling of what somebody has done wrong and therefore we do not beautify it as we'll read in Rashi. should not be from a refined flour. You're bringing barley and not wheat because she acted in an animal way. And 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 because we don't want it to look nice. Oil oil is called light from niceness. And therefore, she did it in dark. She went and hid with this person in the dark. Therefore, we don't bring light unto the sacrifice. Being that the matriarchs were called spices, shmer as it says will give us to the valley or to the to the plat to the to the uh point of the which is referring to in the merit of the forefathers and the matriarchs and she did not follow in the ways of matriarchs because she acted immodestly. This is a meal offering of jealousies. He's using the when he talks about flour And therefore he says do not pour. So he uses a male terminology which tells us now is the is female. It causes her two jealousies. 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, and the Coen will then bring her forth and play and present her before God. Verse 17, the Coen will then take holy water. What does it mean? Holy water, water from the cure, from the lav. He's going to put it in the earth vessel often will take from the earth from the earth of the actual floor of the tabernacle will take it mix it with the water. What does it mean holy? They became holy because since they are in the lav that were is in the cure. The reason why you're taking the water from the k from the washing basin because the washing basin was made from the copper. What was the copper? 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, she went away and did the opposite of what these women did because these women, these women used to go and be with their husbands under the apple trees. As it's we read in, as it says in Shirim, the Song of Songs, 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 their husbands in the right time, in the proper way. The zoo killed 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 vessel. She gave the individual who was with her uh good wine and beautiful cups. Therefore, she's going to drink, bitter water instead of good wine in a cup which is disgusting of earthnware. Verse 18, and the coen will then place her before Hashem, present her before Hashem. He will expose the head of the womanap and then he will take the grain offering and place it on her hand. The grain offering of remembrance and the grain offering of jealousies while the water will the bitter water and the fatal water will remain in the Cohen's hands. 18. Doesn't it say that the coin already presents her? Why does it say it again? The Talma tells us that they would take her from one place to the next and make her wander around that she should get mixed up and confused and hopefully this way when she'll acknowledge and admit and this way she won't have to drink from the water and it'll expose. What he would do is he would take apart her hair, apart her braids and reveal her here. 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 hair which is not an appropriate way to be. Where was the place in the actual holy temple that she was placed? Which was that was the eastern gateway? That was the way where everybody entered. Why would he put it on her hands again to make her tired? Maybe she'll feel so tired and she'll realize not to be so stubborn and she will confess. And this way we avoid having God's name be erased. The reason why it's called bitter 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. him the fatal water which is going to make her be missing from this world and from the word fatal or something which is going to hurt penetrate generally one might want to translate this from the word cursed waters you can't call it cursed waters because it's holy waters the Torah does not say cursed the Torah knows Hebrew could have wrote the wordim It's because it ruins others. It makes people bad. Also, if you look in the Aramaic translation, usually for a cursor would say the word says that it makes others bad. It shows bad signs in another individual. Verse 19 will then make her take an oath to the woman. If no man have slept with you and you have not gone astray to become defiled under your husband, you will be absolved through these bitter waters fatal waters. What's the oath that he makes her take? The oath is that he tells him, "If you did not sleep, if you did not be with another man, you'll become clean. But if you were with another man, it's going to make you it's going to kill you. From the opposite, from the negative, you understand the positive 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 if you but as for you if you have gone astray under with another man and you became impure and you have therefore been with another man besides your husband this case means if verse 21 and the cohen must then make the woman with makes her swear with the oath of the curse then tells the woman may God make you for a curse to an oath amongst your people when he will cause that your thigh your your makes your thigh um rupture and your belly to swell verse 21 a oath of that comes with it a curse which is going to happen which is the following words people are going to curse with you meaning they a person wants to curse his wife or get upset at his wife say you're going to end up like Mrs. to so and so who 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 should happen to me like what happened to that woman says in Isaiah this is a promise a prophecy that he talks about the punishment of the evil that after they'll be uh 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 we say with blessing you people with Jewish use the Jewish people you should be blessed like the Jewish person you should be blessed like Abraham and so on your thigh why does a thigh begin first when he talks about the curse that's going to happen he begins with the thigh then he goes to the stomach or the wound because she began that's where the sin began with the thigh. Therefore, he continues and that's where the curse begins as well. What does it mean? It will explode. It will um swell like the uses that terminology. Verse 22. And then the priest tells her that these that these waters these fatal waters will enter your inards within your stomach space to erupt to swell. It'll go into your stomach to swell to your womb to swell and to erupt to thigh to make your rupture to rupture your thighs. Then the woman must answer as she accepts this oath. Amen. Amen. He says what's going to happen like it's going to swell the stomach. This is like a short word where he uses the which has the like we have in other places to be able to lead them in the way instead of the word show you the way instead of the removes the need for the hay. because the water would make the stomach, the belly swell and cause the thighs to rupture by the Torah. 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 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 uh stomach and thigh will explode as well. 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 somewhere? Are we talking about the woman? So therefore, when it says the word leads, 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 his punishment as well. A mean a why is she responding twice? A mean she's accepting upon herself the oath. One a mean is on the oath and one is on the promise and the curses that come with the oath as well twice whether it's from this person from another person that I was not warned about that I wasn't supposed to be with that individual mean that I have never been uh with another man that I haven't gone astray when I was engaged or marriage as well when we're talking about that I have not astray while I was waiting to marry as in love right marriage or as well when I was already married by this individual verse 24 sorry verse 23 then the cohen would write down these curses the coin would write it on a piece of parchment on a scroll and he would erase it into the bitter water verse 24ishim Then he would give the woman to drink these bitter fatal waters. And then the water then these fatal water will enter her becoming bitter. 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 thing he did was bring the meal offering but the first the Torah says the whole 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 because it says how do I know about the rest of the body that has to go it's going to go into her body into the whole body. Why does the Torah use only about the stomach and the thighs? But over 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 a thigh in the womb because that's where the a that's where the sin began from as well. It's going to become bitterm 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 usually use the terminology bitter mar for it like you find in it says and 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 the je the grain offering of the jealousies. Take it from the woman and he will then wave it before God and then he will bring it onto 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 of the he then bring it. The place that this would be present was on the southwest uh corner of the altar before taking the actual fistful like all the other meations. Verse 26. Then the coen will scoop out from the grain offering as that memorial portion which we mentioned is a festival and it will bring it on. It will bring it he'll burn it on the altar and afterwards only does the woman drink the water like Rashi mentioned previously that the drinking of the water only came after the after the meal offering was brought as an altar that's the that's the fistful by bringing the fistful the rest of it is considered as a sacrifice to God as a remembrance to God. Verse 27. She will then drink the water will be if she was actually impure. She rebelled against her and her husband and then this water which is fatal and bitter will be bitter for her and her stomach will implode and her and her thighs will rupture and this woman will be a curse amongst her people. is to tell us if she says I'm not going to drink after you already erased the scroll in the water. We force her and we just we don't listen to her and we force it down her throat. The only time is 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 saying the stomach first. Even though when he mentions a curse, it mentions the thigh first because when the water checks, the water goes in from top. So it enters first into the stomach, then into the thigh and therefore it mentions the stomach first. What does it mean? It won't be for a curse. We mentioned earlier people will curse using her as an example of saying don't be like that woman. What does it mean amongst their 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 to talk at town or a person who has a terrible death and nobody else knows about it. Over here this woman that everybody watches that people should know that this not to behave this way is another added um an 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, what happens if the woman is not impure and she was pure? Nothing wrong then she will be exempt and bear seed. What this means? Rashi explains with this hiding and she's even pure. That means even from any other person. And she was and she comes out clean. Nothing wrong. She did nothing wrong. She's then she's then clean from these fatal waters. Not only will she not get harmed by them, but she even gets blessed. That she now have children. Until now she had terrible birth pains when giving birth. Now she'll have beautiful children. Now she'll won't have any pain. If she went until now she had children who were good-looking. Now she'll have now children that were good-looking as well. Verse 29. serves in her husband and is defiled. Verse 30 or whether this is talking about a man that because of that he has a spirit of jealousy and he warns his wife and they present the woman before God and the cohen will then do 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. 31 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. What does it mean? The husband will be absolved from the iniquity of if the water checked her and we find that she was now impure. We shouldn't be worried that the husband may say h 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 allow allowed to return to the husband. Because from the time that somebody warns his wife, the sa now is prohibited to be with her husband. Once she drinks from the water, she then can return to her husband. Chapter 6 verse one. We now go into the laws pertaining to a Nazerite and God speaks to Moshe saying tell the Jewish people is man or woman when they decide to take upon themselves an oath. They utter a Nazerite vow to abstain for the sake of Hashem. What does the word kafle mean? that they explicitly state with their mouth. The question asks why is the reading of next to the reading of tell you because whoever sees a in her destruction in her embarrassment and he should separate himself from wine because you should know wine brings to promiscuity. What's the terminology in oath of a Nazerite oath? The word means to separate to over here when he says a nazerite oath means that he wants to separate himself from wine. The word again as we meant to separate the reason why he's separating from wine is for the sake of heaven. Verse three, 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. Should not drink or any uh anything that which grapes have been soaked in or steeped in is not allowed to drink or dried grapes or wet grapes. He's not allowed to eat either fresh grapes or dry grapes. He's not allowed to consume wine or a wine or aged wine because wine as it gets aged it gets stronger and therefore it's called because it causes you to get drunk. The word steep that if I put when 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 example, the person is now to soak ink and into uh you can't soak things into ink on chabas or a nazerite that put his bread and wine. Verse four, all the days of his Nazarite, anything that's made of uh any product that's made of the grape vine, 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 a grape are like a piece of metal that it's like, you know, you have the little bell that goes into a the belt that's inside of the actual stick that's inside a belt that makes the noise. That's the same idea. That's the same terminology um that you have over here called the word zug. Rashi verse five all the days of his vow of his abstinence a razor may not pass over his head until the days are complete that he dedicated that he's made sacred he absol for his head to grow wilder his hair becomes uh holy 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 ear of his head means the growth of his ear like we find in other places like we had before in the book of Leviticus that his head should not shave in the word the wild only means a minimum of 30 days. Verse eight, verse six, call all for all the days that he abstains for God's not to come in contact with the dead. Verse seven to his father, mother, brother, and sister, even to them he's not allowed to become impure. He because he has the crown of abstinence on of Hashem on his head, which means he's uncut here. in Israel all the days of his abstinence of the days all the duration of that when he refrains all the days of his abstinence he is holy to Hashem what does it mean he's holy to Hashem that he's not allowed to make himself impure to touching dead bodies what happens if this individual die if somebody dies unexpectedly or suddenly unknown to him it was un he was sitting in a womb and suddenly somebody dies. What happens now? Automatically he becomes he becomes impure. The head of his the head of his impurity the head of his absence now becomes impure. That means it's a he has to shave his head on the day of his purity. He must shave it on the seventh day. suddenly that means it wasn't purposely it was a mistake. So there's two there's inadvertent and then there's actual 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 means that he could have stopped it. Some say it's the same and it's not a difference was talking about in a case that happened suddenly and there was nothing he can do to stop it. love. How is it possible that a person should die on him? What does that mean? He was in the same place where somebody died. The day that he gets sprinkled with the holy blood from with the blood of the red heer. Is it actually on the seventh day or is it on the which day are we talking about? The seventh day or is it the eighth day that it becomes actually pure completely? Therefore, the verse says on the actual seventh day, if you say it's the seventh would think even if he wasn't sprinkled by the blood say 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 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. And on the eth day will then bring two turtle doves two young pigeons to the entrance of the tent of meeting does to exclude on the seventh day which then he's not allowed to bring the sacrifices or is this coming to exclude the ninth day is 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? Just like the sacrifices you're allowed to bring these things you're allowed to do from the ethan onward and it doesn't make it doesn't make it uh it doesn't invalidate the days before it so too 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 now with these pigeons and birds the cohen is going to make one for a sin offering and one for a scent offering and therefore now he will 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 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. The key is he has to sanctify his head. He has to start all over again and count the amount of time that he considered himself an verse 12. And now he will abstain to God the days of his Nazarite of his abstination. Then he will bring a lamb which is a year old for a guilt offering. The first days are now canceled 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 law that applied to a Nazarite from the day when he completes the time of his Nazarite. From the time of 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 para that there were three S's in the Torah would explain them differently than any other place who covered the same thing also when we talk about that he was buried in guy which is talking about Moshe that he buried himself s the word s of here means the person himself so too in this case when it talks about he will bring it who is he bringing he's bringing himself to the holy temple to be able to bring those sacrifices as the time of his Nazarite abstinence is now finished. Verse 14, now we will bring the sacrifice to God as lamb in its first year. It has to be without blemish one for scent offering. sheep um female sheep in its first year also without any blemish for a sin offering the one ram without any blemishes for a peace offering. Verse 15 and then a basket of unleavened bread of 10 loaves of fine flour kneaded with kneaded with oil. and the 10 flat unleavened crackers, cakes which were shmeared with oil together with their grain offerings and their libations. Every time an ascent offering and peace offering were brought, there were meal offerings and libations that were brought with it because since they are part of all the other sacrifices, she's coming to tell us something else that this sacrifice has besides the libations and the meal offerings and also have to bring those loaves of bread. So therefore he mentions also the other thing being that he tells us about the me the loaves of bread and the mat. So therefore 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 liations and meal offerings and libations that were brought with every ascent offering and peace offering. How many loaves of bread and how many matas? 10 from each kind. Verse 17, I'm sorry, verse 16 and the will then bring it all before God and will make his sin offering and his send offering. Verse 17, the ram is going to be for a peace offering to God is together with the basket also to sanctify the basket of the unleavened bread. The and the will then domin offer the grain offering together with the ramis and the wine libation that comes with it when he slaughters the peace offering. You should have intent that this will also sanctify the bread and loaves of bread that come with it 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 meeting you will shave his hair the head of his abstaining. Then you take the here that he shaved and put it on the fire which is underneath the peace offering. You should take a haircut in the actual in the actual courtyard of the B mikdash. You may ask, isn't this an embarrassing? What is it? A barber shop there that you're cutting up the cutting the guys there getting a haircut the Nazarite has to take a haircut after the slaughtering of the peace offering because it's 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 it was done at the time after the peace offering was slaughtered. They would put it under the actual uh pot that was cooking the peace offering. He would put it here there as well because where would they cook the peace offering of the Nazerite was cooked in the actual there was a place called in the woman's gallery. They had different chambers and one of them was called and over there they would that's where they would cook the food. Reason is because the cohen has to take as we're going to see in the next verse. He has to take the special gifts and wave it before he hashem. So it had to stay in the holy temple. So they cooked it in a chamber in the holy temple. Then the coin would take it as we see in the next verse what he did with it. Verse 19. And then the coin must take the the cooked four-legg of the ram and one from the basket. One loaf of bread from the basket which was unleavened and one flat cracker cake from the basket. would put it on the palms of the Nazarite after the Nazarite already shaven off his head after it was cooked. Verse 20 and the cohen will then wave it with him before God. This was holy for the breast of waving and the thigh of uplifting. And once all these procedures were done, the Nazarite is allowed to drink wine. What becomes holy to the loaf of bread, the cracker, and the uh four and the four leg of the ram. All of this now becomes the coins and he's able to eat it meaning besides the thigh and the uh besides the breast and the thigh that the coing got from any peace offering when it comes to the peace offering of he also got the forleg what's the reasonl because generally the peace offering of the Nazarite was part of every other peace 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 peace offering what they're going and then there's a separate law pertaining to the Nazarite's peace offering so the Torah tells us the exception of the Nazarite's peace offering and repeats and tells us what the other peace offering offering is included as well and that it should be included and part of it that it's no exception to this peace offering as well. Verse 21. These are the laws of the Nazarite who vows to bring an offering to God because of his Nazarite because of when he made the promise of as this is with this is be in addition to what within his means that he may do according to his vow according to the vow that he makes. This is in addition to all the other vows that they may have in addition to the laws of the Nazerite as the Torah prescribes. What does it mean? Besides from whatever you can afford as if a person comes along and says, I want to be a Nazarite so that I shall be able to have the ability to shave my hair and to bring the sacrifices. I want to bring a 100 ascent offerings and 100 peace offerings. Then he has to bring all these things and he can't drink wine until he brings those 100 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 Nazerite 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 Nazarites 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 Nazer uh level of Nazareth. 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 Moshe saying verse 23 speak and the sons saying so you shall bless the Jewish people say to them the word comes from the word Speak like the word say it that everybody should hear the blessing. That means if you're going to say it quietly, it doesn't count. The word Omar here has a venet mal meaning don't bless them in a rush or confused. We 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 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. May God bless you and watch over you. What does it mean? That your properties that everything you have, whatever you own should be blessed, that should be be successful. You can have a lot of money, but then people come and steal it. So therefore then nobody should come and take it. If a person gives a gift to his servant, he can't protect it. If people come, robbers come and they take it from him. So what use is the gift? God and he gives you the gift and he watches that you can keep it. There's many different interpretations and explanations in the but just picks one of them. Verse 25. May God shine his face upon you and endow you with grace. God should show you a smiling face upon him to face a beautiful happy illuminated face. He should give find grace in the eyes of people. And 27 26 may God be partial towards you. and grant you peace, meaning he should withhold his anger. Even though you may be worthy enough that God should be upset at you, he shouldn't get upset at you and thereby give you peace. 27 God tells the kohanim that when the kohanim give this blessing to the Jewish people for somewhere you the must bestow my name upon the Jewish people and then I God says I will bless the coim themselves some worship me she 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 I will bless the Israel to the Jewish people and I will agree with the that's one interpretation. Another meaning is that if you go ahead and bless the Jewish people, I will bless to the This concludes the fourth Torah reading for paras. not say.