Parshas Naso Gems

This Torah class is brought to you by torahanytime.com. So there's two things on uh Parshas Nasso. Parshas Nasso speaks about the concept of Nazirites. And the mission of Masachet Nazir and Dof Chof Ches The mission in Masachet Nazir Dof Chof Ches Amud Beis going on to Chof Ches Amud Aleph says an interesting halacha. It says "Ha'ish madir es beno benazir." A man could make his son a Nazir. But "V'ein ha'isha madir es benah benazir." A woman cannot make her son a Nazir. Interesting halacha. Why is that? Amoraim why would you make your son a Nazir? Says Reish Lakish "K'dei l'chancho b'mitzvos." To mitzvas chinuch. The same way a person is obligated to teach his son to put on tefillin and to keep Shabbos, you have to train your son in the mitzvah of Nazirites. So the Gemara says so a woman also, why can't a woman make her son a Nazir? So the Gemara says apparently Reish Lakish holds a man is chayev in chinuch, a woman is not chayev in the mitzvah of chinuch. As Well that that may have been a pi adibur. That's he got the they got the command based on uh the angel. But in a normal circumstance only a man only a father could make his son a Nazir not a not a mother. As the Mar Itzchok Chiyos Very important question, very strong question. We know the mitzvah of chinuch is that since a child is going to be obligated in mitzvos when he turns 13 years old. When he becomes 13 he's going to have to put on tefillin. When he becomes 13 he's going to have to sit in the succah. When he becomes 13 he's going to have to learn Torah. So the Chachamim with their great wisdom understood that if they don't never opened up a safer before they're 13, if they never kept Shabbos before they're 13 and all of a sudden you spring it upon them. Suddenly, and is not going to be something that they'll be able to adapt to and adjust to very easily. So, in the great wisdom of the they said, "You know what? Train them even before the time comes." But, that doesn't make any sense when it comes to an adult and a zero. Because a person can go a whole lifetime without ever being another. So, why would you train your son in something that is very likely he'll never be doing? It's one thing you want to train him in Torah, he'll be obligated to learn Torah. It's one thing you want to train him in Sukkah, in Lulav, in Tfillin, he'll be obligated in that. But, you want to treat a train him in in making a Nedar? Very likely he'll never make a Nedar. In fact, it's a hate the Nazir has to bring a carbon hatas. So, why would you train him in something that very likely he'll never do and according to some he's discouraged from doing? This is the question of my Rizkios, to which the Keren Orah answers that this is a different type of Chinuch than anywhere else in the Torah. Normally Chinuch is he'll be obligated in a mitzvah when he becomes a bar mitzvah, so now we want to train him to adjust to the mitzvah. Says the Keren Orah, there is a new type of Chinuch that is different than all other Chinuch in the Torah. And that is a parent has to train a child to be mistapek b'muat not to have everything he wants. Not to be accustomed to what we call meister rice, luxury. In other words, part of the mitzvah of training a child is not just to train a child to do do this mitzvah, don't do that, do this, you know how to do that. It's there's a general attitude that you have to give over to a child and that is to separate himself from something that he's possibly allowed to partake of, but you're training him not to indulge. That is the Indian of training a child in a zero. Says the Torah Al K'Naira. This is different than all other the is a cut on is a mitzvah. We know that the mitzvah of is only applies once the child reaches the age of which is how old? Not six not three years old not four years old six or seven. Before six or seven there is no mitzvah of enough. But the of nazirites the who free shine rights. This is to separate a child from luxury. To sanctify him is a hero. With carefulness precious. And separation. The fact that I told you. We don't even need the child to be of a certain age. Some are called it's the parents obligation to guard the child. They made them. May I see you all there from the time they were born. This is an important concept an important concept that there is a concept of not just on specific mitzvahs and specific but a general. Giving over to the child of the concept of. To separate from luxury. Okay, let's move on a little bit. Why can't the mother do the same thing? Okay, cuz the mother does not have the mitzvah of enough. Next line. Because what? Next line. You sure? If the guys are working the women are. In general the father a mother does not have the mitzvah of because it's part of the mitzvah of Torah. Since it's part of the mitzvah of is only encompasses on not the the women. My father was died when I was 3 years old and I was raised by a mother and a grandmother. I mean, if if this doesn't apply to everybody. No, well, we're saying here doesn't mean that they don't have to bring up, but specifically the specific obligation of chinuch rests on uh rests on the father. What? Okay. Let's move on to um another part of the parashah, birkas kohanim. Birkas kohanim. The whole concept of birkas kohanim it seems to be very strange in our religion. What, the kohein gives the brachah? Why exactly do we have these kohanim get up there, they take off their shoes, they put it under the chair, they wash their hands, they stand there with their hands in that position, and everyone goes under the tallis? What exactly is that all about? Are the kohanim actually giving us the brachah? So, we have over here from the Akeidas Yitzchak in parshas Naso, shaar mem zayin. Akeidas Yitzchak says the following. Says What number? Number six. He says, "Mah toyeles the mitzvah hazos? What benefit is in this mitzvah?" Rotzeini, what I mean to say is, "The sheyomreinu ela brachas, when we hear these brachas mipnei hakohanim al am from the kohein to the people, ki hu yoshalem habareich. What good is it if the kohein gives us a brachah if God is the one who gives the brachah? U'mah yoseif, u'mah yitein? What are we adding, what are we giving? Ki varfei hakohanim oyefu if the kohein do give a brachah, they don't. V'chi hayil lahasaya, what? God needs their help? Hashem wants to give a brachah, he'll give a brachah. If he doesn't want to give a brachah, he won't give a brachah. What exactly are the kohanim doing?" So, the Akeidas Yitzchak says a very important principle. And the principle is like this. A person's main hatzlacha in this world and a person's success in this world is dependent on one thing. His recognition that everything comes from Hashem. Bottom line. A person's iker hatzlacha in this world is the complete recognition and the fixed emunah is that all money, all honor, everything, all success comes from Hashem. And the more you're able to visualize and the more you're able to feel and the more you're able to recognize that everything comes from Hashem, the more bracha you have. And the less you think it comes from God, the more you think it's dependent on your own ingenuity and your own creativity and your own efforts, the further you are from Ribono shel Olam. And therefore, Hashem wanted us to feel and recognize that all bracha comes from him. So, you know what he did? We are very it's very hard for us to feel the presence of Hashem because we don't see Hashem, we don't feel Hashem. It's hard for us to relate to a God that we can't sense with our senses. We need a physical manifestation. So, Hashem tells the Kohanim, "Get up there on the bimah and command the people, Y'varechecha Hashem. God gives you the bracha. Yismachecha. Ya'er Hashem panav eilecha v'yichuneka. God shall give you chanan. Yisa Hashem panav eilecha Tell them again and again and again that it's nothing other than God that gives you the bracha. And when the Jewish people are sitting there in the shul and they see the Kohanim, the leaders of the nation, declaring physically everything comes from Hashem. Y'varechecha Hashem. Ya'er Hashem. Yisa Hashem. V'samu es sh'mi al b'nei Yisrael. Hashem tells the Kohanim, "Put my name to the b'nei Yisrael. Keep on telling them my name. And who gives the bracha? Va'ani avarcheim. And I give the bracha. So, now people think, "Oh, birkas kohanim, I'm getting a bracha from the kohain." You're not getting a bracha from the kohain. The kohain is reminding you where bracha comes from. Y'varechecha Hashem, yisa Hashem panav Hashem. And then Hashem says, "V'samu es shmi al bnei Yisrael v'ani avarechem." So it's also important concept to bear in mind. One last thing, by the nasiim at the end of the parsha, it talks about all the nasiim and by all the nasiim it says the word nasi, except for by shevet Yehuda. By Nachshon ben Aminadav, it says, "Nachshon ben Aminadav l'mateh Yehuda." The Torah points out by all the nasiim it says nasi, except for Yehuda. Why? So the Torah says a very interesting thing, because Yehuda always taught his tribe to make themselves small. Like it says that when Yehuda comes to Yosef, he says, "Let your servant stay as a eved to my master." He spoke about himself in very humble terms. Also, we find David Hamelech, David Hamelech Hakatan. So this was a character trait of shevet Yehuda, to speak of of themselves in humble terms, and therefore by the shevet of Yehuda it's up just as Nachshon ben Aminadav and it doesn't say the word nasi. Interestingly, Rav Shimon Schwab What is the difference between hamakriv and hikriv? We hear hamakriv by all the nasiim. But it says hikriv by Yehuda. Hikriv. So it means almost like they did it in a different way. Yeah. He points out, okay, interesting, that there is another difference, that by that is by shevet Yehuda, it says v'karbanai and by all the others it says them it says karbanai without a vav. So he He like this, there could have been another reason why it doesn't say nasi by Shevet Yehuda. And that is who died by the Chanukah's Nesi'im? Nadav and Avihu died. If Nadav and Avihu died, who was the sister of Nadav and Avihu? Elisheva. Elisheva was the sister. Right? Elisheva was the daughter. But she was she was the mother of Nadav and Avihu. Who was the nasi of Shevet Yehuda? Nachshon ben Aminadav. Nachshon. Who was the sister of Nachshon? Nachshon was Elisheva. Elisheva. She was the mother Who was the avelus during the Chanukah's Nesi'im? Elisheva. So in deference to his sister, says Rav Shimon Shvav, Nachshon, whose sister was Elisheva, who was the avelus, she was unable to experience the joy of the Chanukah's Nesi'im, and perhaps that's the reason why the word nasi is removed from Nachshon ben Aminadav. And that could be why it says not carbonai, but ve-carbonai. Because carbonai implies there was a strong connection between him and his carbon. Ve-carbonai implies that there was some kind of disconnect, that he was not able to feel and assume the full joy from bringing the carbon, and that's because he in the beginning of the pasuk. By he, "Im acharei yom rishon carbonai" Yeah. But in terms of uh It says ve-carbonai because it already referred to his carbon, where in the other Nesi'im, the first time it it it is referring to carbon, it says carbonai. Okay. Since it's already said carbonai, it's not going to say it again. Okay, but you could you could make the case that it says "A hiya makriv ay yom rishon" as carbonai. As Carboni was in a snifter and then after the snifter it says immediately Nachshon then I mean of Yehuda. And then now it says V Carboni to indicate that because of his sister's Nachshon we know is married to what? Nachshon's sister was excuse me Elishama. Elishama was by over another and perhaps because of that it doesn't say the word Nasi by Nachshon then I mean of the side of Nachshon. You've just experienced another Torah class brought to you by torahanytime.com.