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Naso (parashah)

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Naso or Nasso (נשא — Hebrew for "lift up,” the sixth word, and the first distinctive word, in the parshah) is the 35th weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the second in the book of Numbers. It constitutes Numbers 4:21–7:89. Jews in the Diaspora generally read it in late May or June.

The parshah addresses priestly duties, purifying the camp, the wife accused of unfaithfulness (sotah), the nazirite, the priestly blessing, and consecrating the Tabernacle.

Summary

Priestly duties

God told Moses to take a census of the Gershonites between 30 and 50 years old, who were subject to service for the Tabernacle. (Num. 4:21–23.) The Gershonites had the duty, under the direction of Aaron’s son Ithamar, to carry the cloths of the Tabernacle, the Tent of Meeting with its covering, the covering of tachash skin on top of it, the screen for the entrance of the Tent of Meeting, the hangings of the enclosure, the screen at the entrance of the gate of the enclosure surrounding the Tabernacle, the cords thereof, the altar, and all their service equipment and accessories. (Num. 4:24–28.)

Moses was also to take a census of the Merarites between 30 and 50 years old. (Num. 4:29–30.) The Merarites had responsibility, under the direction of Ithamar, for the planks, the bars, the posts, and the sockets of the Tabernacle, and the posts around the enclosure and their sockets, pegs, and cords. (Num. 4:31–33.)

Moses, Aaron, and the chieftains thus recorded the Levites age 30 to 50 as follows:

  • Kohathites: 2,750,
  • Gershonites: 2,630, and
  • Merarites: 3,200,

for a total of 8,580. (Num. 4:34–39.)

Purifying the camp

God directed the Israelites to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse, so that they would not defile the camp. (Num. 5:1–4.)

God told Moses to direct the Israelites that when one wronged a fellow Israelite, thus breaking faith with God, and realized his guilt, he was to confess the wrong and make restitution to the one wronged in the principal amount plus one-fifth. (Num. 5:5–7.) If the one wronged had no kinsman to whom restitution could be made, the amount repaid was to go to the priest, along with a ram of expiation. (Num. 5:8.) Similarly, any gift among the sacred donations that the Israelites offered was to be the priest's to keep. (Num. 5:9–10.)

The wife accused of unfaithfulness

God told Moses to instruct the Israelites about the test where a husband, in a fit of jealousy, accused his wife of being unfaithful — the ritual of the sotah. (Num. 5:11–14.) The man was to bring his wife to the priest, along with barley flour as a meal offering of jealousy. (Num. 5:15.) The priest was to dissolve some earth from the floor of the Tabernacle into some sacral water in an earthen vessel. (Num. 5:17.) The priest was to bare the woman’s head, place the meal offering on her hands, and adjure the woman: if innocent, to be immune to harm from the water of bitterness, but if guilty, to be cursed to have her thigh sag and belly distend. (Num. 5:18–21.) And the woman was to say, “Amen, amen!” (Num. 5:22.) The priest was to write these curses down, rub the writing off into the water of bitterness, and make the woman drink the water. (Num. 5:23–24.) The priest was to elevate the meal offering, present it on the altar, and burn a token part of it on the altar. (Num. 5:25–26.) If she had broken faith with her husband, the water would cause her belly to distend and her thigh to sag, and the woman was to become a curse among her people, but if the woman was innocent, she would remain unharmed and be able to bare children. (Num. 5:27–29.)

grapes, forbidden to the nazirite

The nazirite

God told Moses to instruct the Israelites about the vows of a nazirite (nazir), should one wish to set himself or herself apart for God. (Num. 6:1–2.) The nazirite was to abstain from wine, intoxicants, vinegar, grapes, raisins, or anything obtained from the grapevine. (Num. 6:3–4.) No razor was to touch the nazirite’s head until the completion of the nazirite term. (Num. 6:5.) And the nazirite was not to go near a dead person, even a father, mother, brother, or sister. (Num. 6:6–8.)

turtledove

If a person died suddenly near a nazirite, the nazirite was to shave his or her head on the seventh day. (Num. 6:9.) On the eighth day, the nazirite was to bring two turtledoves or two pigeons to the priest, who was to offer one as a sin offering and the other as a burnt offering. (Num. 6:10–11.) That same day, the nazirite was to reconsecrate his or her head, rededicate the Nazirite term, and bring a lamb in its first year as a penalty offering. (Num. 6:11–12.)

On the day that a nazirite completed his or her term, the nazirite was to be brought to the entrance of the Tent of Meeting and present a male lamb in its first year for a burnt offering, a ewe lamb in its first year for a sin offering, a ram for an offering of well-being, a basket of unleavened cakes, unleavened wafers spread with oil, and meal offerings. (Num. 6:13–15.) The priest was to present the offerings, and the nazirite was to shave his or her consecrated hair and put the hair on the fire under the sacrifice of well-being. (Num. 6:16–18.)

the positioning of the fingers of the Kohanim during the Priestly Blessing

The priestly blessing

God told Moses to instruct Aaron and his sons that they should bless the Israelites with this blessing: “The Lord bless you and protect you! The Lord deal kindly and graciously with you! The Lord bestow His favor upon you and grant you peace!” (Num. 6:22–27.)

Consecrating the Tabernacle

Moses finished setting up the Tabernacle, and anointed and consecrated it, its furnishings, the altar, and its utensils. (Num. 7:1.) The chieftains of the tribes then brought their offerings — 6 draught carts and 12 oxen — and God told Moses to accept them for use by the Levites in the service of the Tent of Meeting. (Num. 7:2–5.) The chieftains then each on successive days brought the same dedication offerings for the altar: a silver bowl and silver basin filled with flour mixed with oil, a gold ladle filled with incense, a bull, 2 oxen, 6 rams, 6 goats, and 6 lambs. (Num. 7:10–88.)

When Moses went into the Tent of Meeting to speak with God, Moses would hear the Voice addressing him from above the cover that was on top of the [ark of the Covenant|ark] between the two cherubim, and thus God spoke to him. (Num. 7:88.)

In classical rabbinic interpretation

Numbers chapter 5

The Mishnah interpreted the requirements of Numbers 5:8 regarding restitution where the victim died without kin to apply as well to where a proselyte victim died. The wrongdoer would have to pay the priests the principal plus 20 percent and bring a trespass offering to the altar. If the wrongdoer died bringing the money and the offering to Jerusalem, the money was to go to the wrongdoer’s heirs, and the offering was to be kept on the pasture until it became blemished, when it was to be sold and the proceeds were to go to the fund for freewill offerings. But if the wrongdoer had already given the money to the priest and then died, the heirs could not retrieve the funds, for Numbers 5:10 provides that “whatever any man gives to the priest shall be his.” (Mishnah Bava Kamma 9:11–12; Babylonian Talmud Bava Kamma 110a.)

Tractate Sotah in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the woman accused of being unfaithful (sotah) in Numbers 5:11–31. (Mishnah Sotah 1:1–9:15; Tosefta Sotah 1:1–15:15; Jerusalem Talmud Sotah 1a–; Babylonian Talmud Sotah 2a–49b.)

Reading the report of Exodus 32:20 that Moses “took the calf . . . ground it to powder, and sprinkled it on the water, and made the children of Israel drink it,” the Sages interpreted that Moses meant to test the Israelites much as the procedure of Numbers 5:11–31 tested a wife accused of adultery (sotah). (Babylonian Talmud Avodah Zarah 44a.)

Numbers chapter 6

Tractate Nazir in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of the nazirite (nazir) in Numbers 6:1–21. (Mishnah Nazir 1:1–9:5; Tosefta Nazir 1:1–6:6; Jerusalem Talmud Nazir 1a–; Babylonian Talmud Nazir 2a–66b.)

Rav Havivi (or some say Rav Assi) of Hozna'ah said to Rav Ashi that a Tanna taught that Aaron first said the priestly blessing of Numbers 6:22–27 on “the first month of the second year, on the first day of the month” (Ex. 40:17, the first of Nisan), the same day that Moses erected the Tabernacle (as reported in Numbers 7:1), and the same day that the princes brought their first offerings (as reported in Numbers 7:2–3). (Babylonian Talmud Shabbat 87b.)

Numbers chapter 7

Noting the similarity of language between “This is the sacrifice of Aaron” in Leviticus 6:13 and “This is the sacrifice of Nahshon the son of Amminadab” and each of the other princes of the 12 tribes in Numbers 7:17–83, the Rabbis concluded that Aaron’s sacrifice was as beloved to God as the sacrifices of the princes of the 12 tribes. (Leviticus Rabbah 8:3.)

Commandments

Numbers 6:3–10 in Hebrew alternating with the Aramaic Targum Onkelos in a 12th century manuscript from the British Library

According to Sefer ha-Chinuch, there are 7 positive and 11 negative commandments in the parshah.

  • To send the impure from the Temple (Num. 5:2.)
  • Impure people must not enter the Temple. (Num. 5:3.)
  • To repent and confess wrongdoings (Num. 5:7.)
  • To fulfill the laws of the sotah (Num. 5:11–15.)
  • Not to put oil on the sotah’s meal offering (Num. 5:15.)
  • Not to put frankincense on the sotah’s meal offering (Num. 5:15.)
  • The nazarite must not drink wine, wine mixtures, or wine vinegar. (Num. 6:3.)
  • The nazarite must not eat fresh grapes. (Num. 6:3.)
  • The nazarite must not eat raisins. (Num. 6:3.)
  • The nazarite must not eat grape seeds. (Num. 6:4.)
  • The nazarite must not eat grape skins. (Num. 6:4.)
  • The nazarite must not cut his or her hair. (Num. 6:5.)
  • The nazarite must let his or her hair grow. (Num. 6:5.)
  • The nazarite must not be under the same roof as a corpse. (Num. 6:6.)
  • The nazarite must not come into contact with the dead. (Num. 6:7.)
  • The nazarite must shave after bringing sacrifices upon completion of the nazirite period. (Num. 6:9.)
  • The Kohanim must bless the Jewish nation daily. (Num. 6:23.)
  • The Levites must transport the ark on their shoulders. (Num. 7:9.)

(Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 4:2–79. Jerusalem: Feldheim Pub., 1988. ISBN 0-87306-457-7.)

The Offer of Manoah (painting by Rembrandt)

Haftarah

The haftarah for the parshah is Judges 13:2–25, the story of the birth of Samson, the Nazirite.

Further reading

The parshah has parallels or is discussed in these sources:

Biblical

Philo

Early nonrabbinic

Josephus

Classical rabbinic

  • Mishnah: Challah 1:6, 4:11; Orlah 1:7–8; Megillah 3:6, 4:10; Moed Katan 3:1; Nazir 1:1–9:5; Sotah 1:1–7:1, 7:6; Bava Kamma 9:11–12; Makkot 3:7–10; Avodah Zarah 5:9; Menachot 3:5–6, 5:3, 5:6, 6:1, 6:5; Chullin 13:10; Meilah 3:2; Tamid 7:2; Middot 2:5; Negaim 14:4; Parah 1:4. Land of Israel, circa 200 C.E. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob Neusner, 75, 149, 158, 160, 321, 324, 327, 430–66, 525, 618, 672, 739, 742–44, 764, 855–56, 871, 876, 1010, 1014. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4.
  • Tosefta: Demai 2:7; Maaser Sheni 3:11; Challah 2:8; Pisha (Pesachim) 8:9; Shekalim 3:26; Nedarim 1:1; Nazir 1:1–6:6; Sotah 1:1–15:15; Gittin 2:7; Bava Kamma 10:17–18; Makkot 3:5; Negaim 1:12; 4:12. Land of Israel, circa 300 C.E. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, 1:85, 313, 339, 510, 538, 785, 807–93, 901; 2:1013, 1207, 1712, 1725. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.
  • Sifre to Numbers 1–58. Land of Israel, circa 250–350 C.E. Reprinted in, e.g., Sifré to Numbers: An American Translation and Explanation. Translated by Jacob Neusner, 1:47–230. Atlanta: Scholars Press, 1986. ISBN 1-55540-008-6.
  • Mekhilta of Rabbi Simeon 10:1; 58:1; 83:1. Land of Israel, 5th Century. Reprinted in, e.g., Mekhilta de-Rabbi Shimon bar Yohai. Translated by W. David Nelson, 29, 259, 375. Philadelphia: Jewish Publication Society, 2006. ISBN 0-8276-0799-7.
  • Babylonian Talmud: Berakhot 15b, 19a–b, 20b, 31b, 40b, 63a; Shabbat 13a, 28a, 50b, 71b, 87b, 92a, 116a, 118b, 132a, 139a; Eruvin 13a–b, 26b, 58a, 104b; Pesachim 19a, 23a, 31a, 35a, 41b, 43a–b, 45a, 66b–67a, 79a, 80b, 81b, 95b, 110a; Yoma 4b, 16a, 37a–b, 47a, 61b, 76b; Sukkah 6a, 28a, 42a, 53b; Beitzah 20a, 35b; Rosh Hashanah 17b; Taanit 11a, 17a, 21b, 26b; Megillah 3b, 8b, 18a, 20b, 23a–b, 25a, 28b, 29b, 30b–31a; Moed Katan 9a, 13b, 15a, 17b, 18b, 19b, 25b; Chagigah 6a, 9a, 10a, 16a, 23b–24a; Yevamot 5a, 7a, 11a–b, 38b, 46a, 49b, 55b, 56b, 58a, 61b, 84b–85b, 95a–b, 100b; Ketubot 9a, 15b, 19a, 24b, 45b, 51b, 71a, 72a, 74a, 81a, 82a; Nedarim 3a, 4a, 9b–10a, 18a, 66b, 73a, 82b–83a; Nazir 2a–66b; Sotah 2a–49b; Gittin 37a, 60a; Kiddushin 15a, 27b, 35a, 36b, 57b, 62a, 80b; Bava Kamma 15a, 40b, 91b, 103b, 105a–06a, 109a–10b, 111a; Bava Batra 121b; Sanhedrin 10b, 16b, 22b, 32b, 35a, 45a, 66a, 68b, 86a, 87a; Makkot 11a–b, 13b, 14b–15a, 17a, 18b, 20b–21b, 22b; Shevuot 5a, 6b, 8a, 13a, 14b–15a, 16a, 17a–b, 22a–23a, 27b–28a, 29b, 32a, 33b, 35b–36a, 37a, 39a, 48b–49a; Avodah Zarah 6b, 17a, 44a, 74a; Horayot 9a, 12b; Zevachim 4b, 6b, 8a, 9b, 23b, 33b, 36a, 44b, 48b, 54b–55a, 59b, 88a, 89b–90b, 100a, 101b, 117a–b; Menachot 2a, 3a, 4a–b, 8a–b, 16a, 18a–19b, 27a, 34a, 44a, 46b–47a, 48b, 50a, 55b, 57b, 59a, 60b, 68b, 72b, 78a, 84b, 88a–b, 91a–b, 92b, 95b, 103a, 109a; Chullin 9b, 24b, 41b, 49a, 82b, 88b, 89b, 98a, 131a, 133a–b, 134b, 141a; Arakhin 11a, 21a, 28b, 34a; Temurah 2b, 10a, 12b, 34a; Keritot 2b, 4a, 9a–b, 10b, 12b, 13b, 24a, 25b–26a, 27b; Meilah 11a, 18a, 19a; Tamid 33b; Niddah 3a, 28b–29a, 46a, 48b, 52a, 68b, 70b. Babylonia, 6th Century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.

Medieval

  • Rashi. Commentary. Numbers 4–7. Troyes, France, late 11th Century. Reprinted in, e.g., Rashi. The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, 4:35–85. Brooklyn: Mesorah Publications, 1997. ISBN 0-89906-029-3.
  • Judah Halevi. Kuzari. 2:26; 3:53. Toledo, Spain, 1130–1140. Reprinted in, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Intro. by Henry Slonimsky, 105, 181. New York: Schocken, 1964. ISBN 0-8052-0075-4.
File:Rambam.jpg
Maimonides
  • Numbers Rabbah 1:1; 2:10; 3:12; 4:19–20; 6:1–14:22; 15:3, 5, 8; 18:3, 20–21; 20:19; 21:12; 22:4. 12th Century. Reprinted in, e.g., Midrash Rabbah: Numbers. Translated by Judah J. Slotki, 5:8, 36, 90, 119, 124, 138, 157–484; 6:485–641, 644, 646, 649, 710, 732, 735, 810, 838, 856. London: Soncino Press, 1939. ISBN 0-900689-38-2.
  • Maimonides. The Guide for the Perplexed, 1:37, 61; 3:33, 46, 47, 48. Cairo, Egypt, 1190. Reprinted in, e.g., Moses Maimonides. The Guide for the Perplexed. Translated by Michael Friedländer, 53, 90–91, 327, 364, 366, 370, 372. New York: Dover Publications, 1956. ISBN 0-486-20351-4.
  • Zohar 1:120b, 199b, 211a, 248a; 2:6a, 24b, 75b, 79b, 107b, 140b, 221b; 3:38a, 121a–148b, 189a. Spain, late 13th Century. Reprinted in, e.g, The Zohar. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934.
Hobbes

Modern

  • Thomas Hobbes. Leviathan, Review & Conclusion. England, 1651. Reprint edited by C. B. Macpherson, 725. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950.
  • Jacob Milgrom. The JPS Torah Commentary: Numbers: The Traditional Hebrew Text with the New JPS Translation, 30–59, 343–66. Philadelphia: Jewish Publication Society, 1990. ISBN 0-8276-0329-0.
  • Baruch A. Levine. Numbers 1–20, 4:163–266. New York: Anchor Bible, 1993. ISBN 0-385-15651-0.

Texts

Commentaries


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