MAY 28, 1999 VOL 2, ISSUE 35 13 SIVAN 5759

 

 

Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210

Rabbi Yosef Shusterman 310/271-9063

PARSHAT NASO

The Torah portion Naso is commonly read on the Shabbos following Shavuos. Since the festivals are related to the Torah portions in whose time they fall, it is understandable that within Naso there is an allusion to the special qualities of this Shabbos. What is special about this Shabbos; where is it alluded to in the portion of Naso? Before G-d gave the Torah at Mattan Torah, there was a "rift" between Heaven and earth: "Those who were on high could not descend below; those who were below could not ascend on high." Mattan Torah healed this rift; Heaven and earth could then be united. Thus, the mitzvos performed before Mattan Torah lacked the quality of the mitzvos performed afterwards.

The same holds true for the commandment of Shabbos. Although the Jews observed Shabbos even before Mattan Torah, their observance then could not compare to their observance once the Torah was given. Since all past events are "reawakened" at the time of year during which they first occurred, we understand that the Shabbos following Shavuos is an echo of the first Shabbos after Shavuos, to wit: it is the first complete Shabbos observed as a result of Mattan Torah. Before Mattan Torah, "on high" had yet to descend "below," and the performance of mitzvos was limited by a person's individual capacity. As a result, it was impossible to infuse the objects with which one performed mitzvos with the infinity of holiness. When G-d gave the Torah to the world, the mitzvos emanated from His essence. "On High descended below" and man became able to perform mitzvos with G-d-given power. Consequently, the physical objects used in the performance of mitzvos themselves become G-dly - "below ascends on High."

This is particularly germane to Shabbos: The intrinsic quality of Shabbos - even prior to Mattan Torah - is loftier than creation, for Shabbos commemorates the cessation of creative labor. This is why a Jew is granted on Shabbos "a simple love for G-d that transcends intellect." This love is much loftier than the rational weekday love that grows from toil and labor. This higher degree of love transforms a person and his animal soul, so that he ceases to desire those things he desires during the rest of the week. Thus, Shabbos is intrinsically lofty in two aspects: Shabbos is itself "on high," i.e., Shabbos is illumined by a degree of holiness that cannot be attained through man's service alone; and with regard to "below," on Shabbos even the animal soul is transformed.

These inherent qualities notwithstanding - qualities remarkably similar to the achievement of Mattan Torah - there is still no comparison between the sanctity of Shabbos before Mattan Torah and the sanctity it achieves afterwards. This unique quality, mirrored every year in the Shabbos following Shavuos, is alluded to in the portion of Naso, which states at the outset: "Count Gershon's descendants" The name Gershon is etymologically related both to the bringing out of produce - in spiritual terms, revealing one's latent love for G-d - and to the "chasing away" of evil. These two actions bear a remarkable similarity to what transpires on Shabbos. (From: Wellsprings Based on Likkutei Sichos Vol. VIII pp. 49-60.)

"And G-d spoke to Moses, saying: "Speak to Aaron and to his children, saying, 'This is how you shall bless the Children of Israel, say to them: "May HaShem bless you and guard you; may He enlighten His face towards you and favor you; may He lift His face towards you, and give you peace."'" [6:22-26] The Talmud [Rosh HaShanah 17b] records an interesting incident, in which the convert Bluria came to Rabban Gamliel and pointed out an apparent contradiction. Here in our parsha, the Kohanim bless the people that G-d should "lift his face" towards them, or favor them -- and yet elsewhere, in Deut. 10:17, we read that G-d does not "lift his face" to people, that He does not show favoritism!

Rebbe Yossi HaKohen had an answer for her. "I'll tell you a parable -- to what is this similar? To a person who borrowed $100 from a friend, and set the

 

 

 

date when the loan would be due in front of the king, and swore to his friend on the life of the king [to repay the loan]. "The due date came and went, and he did not repay the loan. [Some time later,] he came in front of the king to assuage the king's anger. So the king said to him, 'I forgive you my embarrassment -- but now go and soothe your friend!'

"So too here, one is talking about sins between man and G-d, and one is talking about sins between man and his fellow man." Rebbe Yossi HaKohen taught that when it comes to sins between man and G-d, G-d can 'turn His face' towards a person. He can show favor, forgive, even where it isn't warranted. But when it comes to interpersonal sins, G-d will say, as it were, "sure, _I_ forgive you -- but what about the person you injured?" When we think about "religious" behavior, we tend to think about observance of various rituals -- keeping Kosher, Shabbos, praying in the synagogue, etc. But avoiding gossip and hatred, giving charity, visiting the ill and returning lost objects are just as much a part of Judaism….(Rabbi Yaakov Menken, Project Genesis, www.torah.org)

LAWS OF LASHON HARA

We have seen that one must reprove the speaker of loshon hora even if it is highly unlikely that the reproof will be effective. When several people are involved in a discussion that includes loshon hora, one must speak up and caution them that what they are discussing is forbidden. However, unlike the case of an individual who speaks loshon hora, if the people ignore the reproof, one should not persist in his rebuke unless he feels that his words might ultimately achieve a positive result. In an unreceptive group setting, it is wise to refrain from excessive reproof. An exception to this rule is when one finds himself in a community where the prohibition of loshon hora has long been disregarded. Widespread disregard calls for more than ordinary reproof. It demands persistent protest, calling for an awareness of the severity of speaking loshon hora, and knowledge of what constitutes loshon hora. (From: Chafetz Chaim A Lesson a Day)

INSIGHTS TO REDEMPTION

"When a man or a woman utters a nazirite vow... he shall abstain from new and old wine... grape-beverages, grapes and raisins..." (Nasso 6:2ff.) The term nazir (Nazirite) has two meanings: (a) it denotes "separation; keeping aloof" - in the sense of his obligation to keep aloof from grapes and grape- derivatives etc.; and (b) it derives from "nezer - crown; diadem"  - as it is said, "the crown of his G-d is on his head...  he is holy to G-d." (6:7-8)

Offhand this presents a paradox. On the one hand the Nazarite is called "holy to G-d," thus a person of lofty spiritual stature. On the other hand, his separation from worldly things could be criticized by the Talmudic retort, "Is it not enough for you what the Torah has already forbidden you?" - for man's purpose is to infuse himself and the material world with sanctity. Maimonides concludes the laws of Nazariteship as follows: "He who vows unto G-d by way of holiness (as opposed to mere abstinence for its own sake) does well and is praiseworthy. "Of him it is said, `the crown of his G-d is upon his head... he is holy unto G-d.' Scripture considers him equal to a prophet, as it is said, `I set up prophets from your sons and Nazirites from your young men' (Amos 2:11)." This verse of Amos relates also to the time of the redemption. Then, too, there will be Nazirites, who will attain the ultimate sense of holiness transcending that of earlier times. With the coming of Moshiach, Naziriteship will not be for the sake of simply separating from worldly matters, for the latter will then no longer impact negatively upon us. For in the Messianic era "good things will be abundant and all delightful things accessible like dust, yet the one pre occupation of the entire world will be to know G-d." That, there fore, will be the consummate form of the holiness of Naziriteship. (From: Insights to Geula, Chabad in Cyberspace)

In putting on the Tallit Katan in the morning, with "clean" hands (1) and in a place where a B'racha may be said, recite Al Mitzvat Tzitzit; (L'Hitateif B'Tzitzit is only said for a large Tallit that has the size for "enwrapment.") If one may not say a B'racha when putting on a Tallit Katan, then before Davening, hold the four Tzitzit and say the B'racha then. However, if one is wearing a large Tallit as well, no B'racha is said for the Tallit Katan. (From Rebbe's Hayom Yom Sivan 14).

 

As we raise our sensitivity to the spiritual forces within us, we learn to love and blend with others in a way that does not compromise anyone. The Rebbe