Numbers - Naso

Naso
Numbers 4:21 – 7:89
I. Summary

A. Naso = (God said to Moses:) “Take a census of” (the Gershonites ….).

B. God tells Moses to take a census of the Gershonites, Merarites, and Koathites (Levite sub-divisions) between the ages of thirty and fifty. God sets out their duties related to the Tabernacle. (4:21-49)

C. God speaks to Moses concerning what to do with ritually unclean people (“remove from camp anyone with eruption or a discharge and anyone defiled by a corpse”), repentant individuals (who need to confess and make restitution of 120%) and those women who are suspected of adultery (ordeal of alleged adulteress drinking mixture … if guilty, belly distends and thigh sags). (5:1-31)

D. God tells Moses of requirements for anyone taking nazirite vows (taken to gain divine favor or express gratitude for it): 1. Not drinking wine or ale or any product of the vine, 2) not cutting his/her hair, 3) not having any contact with a corpse and 4) making a specified offering to God on the day the term as a nazirite is completed. (6:1-21)

E. God tells Moses how to teach Priestly Blessing to Aaron and his sons. (6:22-27)

F. Moses consecrates Sanctuary and the tribal chieftains bring offerings (one tribe per day for twelve days). Moses speaks with God inside the Tent of Meeting. (7:1-89)

II. Commentary (Plaut, various websites, Jewish Study Bible, Hevreh discussions)

A. Under 30 – Over 50 Levites - Why does Levite census cover people only between thirty and fifty (v. military census in B’midbar of men over 20)? Do younger and older people not have Leverite responsibilities re: tending to the Tabernacle? If not, why? 20-30 year old men old enough to fight but not to maintain Tabernacle?

B. Fixed job assignments - Fixed nature of each Levite’s responsibilities reinforces community and fact that everyone is valuable but leaves no opportunity for individual choice or change. Does this suggest that God’s preference for what a person does outweighs that person’s preference for himself (free will)? Is absence of flexibility good, bad or both?

C. Test of alleged adulteress (“law of ordeal”) – Adultery (a capital crime) deemed to be a grave offense since it threatens the purity of the lineage. Suggests fidelity is an essential element in marriage and jealously is therefore a legitimate sentiment. Further suggests parties must not only be be faithful and appear faithful. Note absence of test for cheating husband (due to Israel then being a polygymous society). According to Mishnah, ordeal for adulteress suspended after destruction of Second Temple because of, among other things, the uncontrollable number of cases of adultery.

D. Laws re: religious purity – Common thread of cited laws = awareness of God’s pervasive presence which demands that Israelites maintain purity of camp (in order for God to continue to dwell in their midst).

E. Nazirites – Emphasis of nazirite rules on physical restrictions. Does physical purity produce spiritual purity (rather than physical purity being a sign of pre-existing spiritual purity)? Samson = notable nazirite.

F. Connections between adulteress and nazirite – Seemingly unrelated topics are connected:

1. The adulteress and the nazirite each damages their relationship with other people with self-centered acts: The adulteress’ infidelities destroy her family. The nazirite’s refusal to celebrate or mourn prevents nazirite from giving or receiving emotional support. Individualism of adulteress and the nazirite puts their core connection with other people at risk.

2. Talmud says it was the misuse of wine that led to the problem of suspected adultery. Thus, for someone who witnesses that grim spectacle, the proper response is to act (mere witnessing is not enough to drive home lesson of alleged misconduct) and refrain from wine per the nazirite vows.

G. Priestly Benediction – Empowers a person (at one time all Levites and then only priests) to invoke God's blessing (not to bless one another). If this blessing has been uttered and God agrees, then the blessing is guaranteed. Modern reading suggests Benediction is only prayer of hope rather than cause-and-effect certainty. When Kohanim reciting Benediction in Orthodox Ashkenazic practice, they spread fingers on each hand to create simile of Hebrew letter shin (Spock).

· May Adonai bless you and keep you! - peace between man and man.
· May Adonai deal kindly and graciously with you! - peace between man and God.
· May Adonai bestow favor upon you and grant you peace! - peace between man and himself … inner peace.

III. Lessons for today

A. Heavy burdens can actually lift us – Only when we stand at Sinai and receive the Torah are Israelites fully transformed from slaves of Pharaoh into servants of God. We ascend to Sinai to be raised up into servitude to God. So it is for the Levites. They are given a special burden. It is the things that weigh us down that can actually raise us up most profoundly, e.g. children.

B. Be part of community – The nazirite separates self from community suggesting an aspiration to spiritual superiority and thus committing an offense. Nazirite requirement to make purification offering upon completion of vow to ask forgiveness for sin of separation suggests we should not separate ourselves from our community. To separate oneself is not the ideal way to serve God. That was the way of the designated and circumscribed priesthood, not the way of a people who strive to become a kingdom of priests within the world as it is and as it can be.

C. Individuality within structure – Each of 12 tribe chieftans made same offering (130-shekel silver bowl, a 70-shekel silver basin, a 10-shekel gold incense ladle, and a total of 21 animals.; however, Midrash says each tribe had different reason for offering thereby making each offering distinct and unique. Suggests that we can show our individual uniqueness within a structured environment.

(Revised 5/28/09)