Naso - 3rd Portion

Join me as we learn kumish for Tuesday parishes no. We are now with chapter 5 verse1. Yesterday we learned about the counting of the Levites and what their jobs were in the holy temple. Today the Torah goes on to tell us of how the importance of keeping the camp clean and pure in ritual purification. as well as the Torah tells us the laws of theft and other different laws that come into this Torah reading. Chapter 5 and God spoke to Moses saying Israel speak to the Jewish people. This is after once the Jewish people will be organized into three different camps. This command was given to them as they separate and they camp in the different ways. Speak to the Jewish people. And the Jewish people have to banish from the camp. They have to send out from all three camps any person who is afflicted with Saras or any person who had some type of discharge which causes them to be impure. And because of that as well as any person who has been defiled became impure because of touching a dead body. So over here we're told about as we learned previously in the book of Leviticus pertaining the laws of impurity that when a person was impure he had to go outside the three camps at the moment they still didn't know what the three camps were. Now that we've learned in parishes midbar we spoke about where the three camps were situ situated and encamped. Now the commandment comes to them to tell them that this is where they're going to have to leave those three camps. This para was told to the Jewish people on the day that the Mishk was erected. Eight different parachutes were said that day as it says in the tract of what does it mean they have to send they have to banish them from the camp not just one camp but all three which was the kahuna the leia and the Israeli that means the co which was right by the tabernacle the Levite camp and then all the way out behind the Israelite camp and they were there while they rested so you have what are the three camps Rashi enumerates and tells us the level of holiness each one the highest level of holiness was within the curtains within the courtyard which that was the camp of the divine presence. Second was which were the Levites that were immediately around the actual tabernacle like we spoke about in the previous Torah reading of which that was called from there. Then from there all the different four sides you had three tribes on each side that was and a person with be sent out behind all three camps. However, a person who is uh only impure because of a discharge that came from his body was allowed to be in the Israelite camp but was not allowed to be in the Levite or the a person was impure because since he touched a dead body was even allowed to be in the Levite camp was just not allowed to be in the actual courtyard of the holy temple. All these laws and the differences with them, we know the rabbis expound and learn it from the different verses that we know it from impure to an individual. What this means is that means that they touched a dead carcass, a person that they became impure to an individual who is dead. Rash that's the way uh the las explains it and therefore Rashi explains according to the when we talk about the nasha refers to the bones of an individual in the Aramite lang in the Aramaic we find this terminology used in many times in berious med of example and that adranus when we me when he when we mention the name of Adrien it's a way of a curse about this individual that his bones are shaking or should be uh shriveled should be shaking in the or in the in his grave verse three male or female has to be sent out outside the camp they should be sent they should not Um this way they should not come to defile the camps because I God are resting amongst them and therefore they have an obligation to maintain it ritually pure. Verse four and so did the Jewish people and they sent all the above mentioned whether the ZV according to as we explained in Rash outside the camp God spoke to Moshe. So did the Jewish people. The Torah reading now continues. This is also as again given to them on the first of year as the Torah stated earlier pertaining to thievery. But the Torah now adds on to it what the laws may be and how the sacrifices one has to bring as well for it. And God spoke to Moshe saying speak to the Jewish people a man or woman when they commit any of the sins of man meaning acting treacherously against God and then they are that person is found guilty. So Rashi explains what are we talking about over here when a person does a treacherous thing. So Rashi explains what this is referring to. The Torah now over here repeats the laws pertaining to thievery and a person who sws swears falsely takes an oath falsely if he's told he's accused of stealing his friend's money and takes an oath and he says and he denies it with an oath. This is already mentioned in the Torah readings in Leviticus when we spoke about a person. So when a person does something against God by denying something to his friend, it's repeated here. is repeated here because there are two things that are different that we know now that we don't know that was not mentioned in the book of Leviticus which is um number one that it says here as we're going to see in verse 7 that they have to make the confession meaning that it's teaching us that one is not obligated to pay the extra 20% or and the sacrifice until the person either clarifies through witnesses or the person himself confesses to the crime. Number two, secondly, if somebody steals from a convert that because the convert doesn't have any errors. So therefore, who would get the money from it, the money with them would be given to the kohanim as we're going to see in verse eight here in our Torah reading. Verse seven, they must confess the sin that they committed. Then they also have to make restitution for what they've done at first. And besides making the restitution of the principal amount, they also have to add a fifth onto it and they have to give it to the one whom they he was guilty. Well, first of all, what does it mean? You have to give in its head. Meaning you first have to pay the principle back. This is the principle that you swore about and then you saw that you were wrong and you swore falsely about the one who is obligated that he owes the money to. So you have to make sure you a you pay the principle b you have to pay a fifth and number and c there's also going to be a sacrifice that we're going to talk about that they bring. What happens if a person does not have uh if he wrongs a person who does does not have any relatives meaning he doesn't have somebody who can redeem the property he doesn't have any kinsmen to be able to return that restitution to him so then that actual restitution is restored and is given to the cohen it's restored by hashem and thereby given to the cohen milad besides The atonement that was mentioned previously that he has to bring a sacrifice for love through which ex uh through which he becomes uh clean from that sin and he becomes atone through with it by bringing that sacrifice meaning a relative of family is called one who is redeeming the person who is demanding the money uh died and he doesn't have any heirs to be able to get the This person now regrets what he did wrong and now he comes along and he confesses of what he did wrong and he wants to confess on his wrongdoing on his sin. So therefore the rabbis says is it possible that there is a person in the world that doesn't have relatives don't we know that every person in this world has a son a daughter or a brother maybe somebody that's relative somebody that's related to his father so who are we referring to how is it possible that there should be a human being a Jew that doesn't have any relatives so who are we talking about it must be that it was a convert he died and he does not have many heirs because a non-Jew who converts these previous family is not considered his relatives and therefore now that he reconverts if he dies without any children there's nobody there to to inherit his property because since the convert is considered like a new child so his new relatives are only the people after he converts meaning that goes to the cohen what are you giving to the cohen you're going to give the principled amount and the fifth which is giving to the coenm Why does he say to God to the Cohen? God acquires it and he gave it to the which is getting it the whever shift it is that time with this that we mentioned in the book of Leviticus that one has to bring a sacrifice. So that sacrifice he still has to bring. verse num any um over here we're continuing with any every fruit every first fruit offering this is referring now to the according to is being only that the all the Israelites of all holy things that they have to bring to the they have to make sure that it's given to the what is this referring to and why does he call it in the terminology of truma if referring to Rashi will explain. Rashi says as follows said since when do we bring as a sacrifice the tithe the fruit of the coin doesn't the coin have to come the coin comes to all the warehouses and collects it since when do we bring it as a sacrifice what does it mean that you'll bring it as a sacrifice to the coin these are actually referring to the first fruit as it says that you have to bring your first fruit to God. So don't I still don't know what am I supposed to do with these fruit. Therefore the Torah says clearly in this case you're going to give it to the is the Torah teaching us about the laws pertaining to the fruit and it should be given to the and therefore when it talks about over here the truma it's referring to which is the first fruit the first best of the fruit that you have to bring and give it to the coen. Verse 10 is but even though that the have to go and collect their entitlements but everyone's holy things will belong to him. Whatever a man gives to the cohen belongs to the what does this mean? He says as follows because he's talking about now the gifts that were given to the can come and start forcing the individual and to be able and impose upon them that they can you have to give it to me even if the owners don't want to. Therefore, the verse says a person owns those holy items that the favor, the benefit of giving it belongs to the owners. Meaning that they can decide, I can decide which coin I want to give it to. I'm not forced to give it to a certain coin. Mikey finishes that whoever this guy decides to give it to, whichever coin, they decide, it's up to them. As it continues, The medish explains it this way and what a person's holiness belongs to them meaning as follows. A person who holds back from giving his tithe and give it so good. You'll have in your hands the tithe. You'll have it in your hand. But the end is you think you're going to be a smart alec and you're going to keep the 10% and not give the tithe. Very good. your field in the future field will only make 10% and that's what you're going to give and it's going to get much less continues what does this mean therefore every continuing on the previous mish a person has to give the cohen when you give the coen the proper gifts then god says you will be rewarded with much more and you will be able to have plenty of money that you'll be able to give more tithe teaching us that the mitzvah of giving 10% the mitzvah of giving to the co and the ley you don't lose from it. If you think that you're going to be able to keep it and say, "Oh, I want to keep it for myself." And therefore, God says, "Okay, keep it." Then this is all you're going to make. However, when you comes that if you do give your tithing and you do give the coin and the the proper gifts, the coin to the ley, then God promises you loy you can have plenty to have more and to give more. This concludes the third aliyah for paras nasi.