------------------------------------------------- Parshat Naso Vol. IV , No. 32, June 17, 2000 * 14 Sivan, 5760 ------------------------------------------------- St. Louis Kollel and Young Israel announce New 6 Week Yesodei HaTorah Wednesdays June 21st - July 26th. 8:30- 9:30 P.M. come and unlock the talmud, and learn the sugya (topic) regarding responsibilities of parents to children and laws regarding time bound mitzvos. For info call the Kollel at 726-6047 *** Speak to Bnei Yisrael ... a man or woman who shall disassociate themselves by taking a Nazirite vow for the sake of Hashem. Bamidbar 6:2 Rashi cites Chazal who give a practical reason for the juxtaposition of the laws of Nazir to those of the sotah, the wayward wife. They comment that one who sees a sotah in her degradation should take a Nazirite vow prohibiting himself from drinking wine. Drinking wine in excess may cause one to lose control of his faculties, so that he sins. We may question this rationale. If one sees the tragic results of promiscuity and wanton behavior is it still necessary to become a Nazir? After all, would the horrible sight of the sotah's debasement and death not be a sufficient deterrent? Horav Yosef Leib Bloch, z.l., infers from Chazal an insight into human nature. Indeed, when one witnesses the effects of sin, the punishment or the tragic results of errors in life, he can be influenced in one of various directions. The event can even be the catalyst for the spectator himself to turn to evil. The dark side of a human being, the iniquitous nature that remains concealed within the innermost recesses of one's mind, can apparently be aroused to sin. Consequently, when one is privy to perceive clearly the effects of loose behavior, he should immediately strengthen himself by making the appropriate safeguards. Horav Reuven Grozovsky, z.l., often cited the Rambam in Hilchos Dei'os 6:5 who states that it is the nature of man to gravitate towards and be influenced by the philosophies and behavior of those around him. We are victimized by our environment. This means that man has a natural tendency to be provoked by the evil exploits of those in his close proximity. He compared this to sulphur, which ignites wherever it makes contact with fire. We are like parrots that imitate the actions of those around us. A significant lesson can be derived from here. He who performs an aveirah, sin, is guilty not only of his own sin, but also of influencing others to follow suit. We can compare this to one whom, after having knowingly contacted a dangerous disease, comes in contact with others to infect them. One who sins is contagious, because those around him do not have the ability to withstand the lures of his sin. This aformentioned Rashi that one who sees a sotah in her degredation should take a Nazaarite vow seems to contradict the Torah outlook on wine implied from Rashi verse 11. Rashi on verse 11(regarding the Nazir's korban) states that the Nazir must offer penance for abstaining from something that has been permitted to him - namely, wine. How are we to reconcile this apparent contradiction? Horav Firkas responded with a homiletic analysis of the pasuk. "One who sees a Sotah in her degradation" refers to one who always sees the worst in his fellow Jew. Regrettably, there are individuals who obtain a perverse feeling of superiority by denigrating others. The degradation of others is a pathologic defense employed by many people to build their own self-images. They distort reality, always looking at the negative aspect of every endeavor or good deed performed by another Jew. To this person the Torah responds "Let him abstain from wine" for any form of intoxicant may increase his careless and baneful disregard for other human beings. On the other hand, the individual who has a positive outlook on life in general and people in particular has no need to refrain from drinking wine. On the contrary, wine engenders a heightened sense of joy and enthusiasm, adding to his already favorable views. Such a person sins when he restricts his opportunity for enhanced optimism. Unfortunately, there are people who are always "seeing the Sotah in her degradation," seeking to ferret out every bit of lashon hara (derogatory speech)regarding an individual or institution. Every community is plagued with such malevolent people. They are the first to "know about" a scandal and the last to stop talking about it. Their own lack of self-esteem feeds upon the disgrace of others. If they would only focus on themselves with the same microscope they use to judge others their whole attitude towards people would drastically transform. (adapted from Peninim on the Torah) *** Ish-ish (any man) whose wife goes astray... Bamidbar 5:12 In this week's parsha, we learn about a Sotah - a woman who is suspected by her husband of unfaithfulness. The Torah prescribes a special mixture, "Sotah water" to ascertain whether or not the suspicion is correct. As a result of drinking this mixture, the woman either dies or is vindicated and blessed. It is peculiar that the Torah employs this style of "Ish Ish" to connote the idea of "any man." The normal way to convey that message is by using the term "ish" (man) only one time. HaRav Moshe Chafetz explains that the Torah is using the extra "ish" to tell us that sometimes the situation of the suspected wife results from the husband being too much of an "ish." The husband asserts himself too much - the "ish" is too demanding. The man is too interested in the "ish" part of the marriage and not enough in the "isha" (woman, wife) part of the marriage. If one had to pick one word to describe the quality or fault upon which most marital problems begin one would have to pick the word "selfishness." And the word that would be picked to describe the key to a successful marriage is "selflessness." Sometimes the problem is the husband asserting too much of the "ish" part of the marriage, and sometimes the problem is the wife asserting too much of the "isha" part of the marriage. Marriages have problems when one of the partners places too much emphasis on him or herself. When marriages have such problems, Sotah situations can develop. (Adapted from Rav Frand) *** HAFTORAH: "Everything that I said to the woman she must keep herself from. Let her not eat anything that comes from the grapevine; let her not drink wine, new or old. All that I commanded her, let her keep." "Let her keep" could be either third person feminine or second person masculine. It could refer equally to Mano'ach's wife or to himself. Thus, in effect, the angel was simultaneously giving the above message and this one: Everything that I said to the woman, keep yourself from. Do not eat anything that comes from the grape vine; do not drink wine, new or old. All that I commanded her, (you) keep (too). From this day on, not only his mother but both his parents must not drink wine nor eat anything that comes from a grapevine; they themselves must keep the holiness of nazir. For this is the rule, he told them: what you wish your child to be, your must be yourselves. Your must run your household, he told them, in the way you want your son to live, even though he is not yet born. And after he is born you must behave in this way even when he is not in the house. "Eat no unclean thing," he told Mano'ach, nothing that blocks the heart from being sensitive to holiness, and "all that I commanded her, keep." When both of you keep your house in conformance with your goal, when both or you work together towards it with mutual understanding, then it will be achieved. Your child will grow up with precisely as much fear of Heaven as you have. If you succeed with regard to yourselves, then he will be worthy to be Hashem's nazir and to save his people from the Plishtim. (adapted from Shaarei Orah) *** POINTS TO PONDER: * The nazir's abstention from a single pleasure (wine) has a quality above abstaining from many things at once. In Yesod HaTeshuvah, Rabbeinu Yonah instructs us as to achieving true growth: "When one eats, rather than finishing everything on his plate, he should leave a small part over. This is even better than fasting once a week, for one is only under the influence of his fast for a single day, leaving the other six days unaffected. However, if one restrains his desires at every meal, he is thereby working on himself several times each day." Growth is not attained by taking great leaps once in a while, but rather through steady, step-by-step improvement. Once cannot begin with big things; simply leaving over a small amount of food and thereby countering his desire to eat is a start. One who slowly works his way up the spiritual ladder stands firmly when he reaches the top. Not so he who rushes up the ladder, failing to accustom himself to standing on it. He is affected every time the wind blows. A nazir has not suddenly accepted a large number of prohibitions on himself, and in so doing, he has achieved something worthy of praise: He has built himself a firm platform upon which to rise securely higher. (adapted from Pirkei Torah) * A korban that is brought by an individual cannot be offered on Shabbos; however, the korbonos that the Nesi'im brought were offered on Shabbos. In Yalkut Shimoni (Nasso 5714), R'Yishmael explains that when Hashem saw that the Nesi'im had respected each other by bringing the same korbonos, He allowed them to sacrifice on Shabbos. The fact that all the Nesi'im brought the same korbon leads us to conclude that they all had the same motivating stimulant, indeed, their sole motivation was Kiddush Hashem - to enhance the honor of Heaven - and not personal glory. This now sheds light on the respect that the Nesi'im showed to each other. Often if someone performs a good deed with impure motivation, he will not want others to perform the same deed, thinking that they will likely detract from the honor he is to receive. However, this was not the case here. Each Nasi's sole intent was Kiddush Hashem, to such an extent that he in fact rejoiced to observe the Kiddush Hashem brought about by the korbonos of his fellow Nesi'im. Thus, the respect we refer to here was the lack of negative feelings toward each other's korbonos, and the happiness they felt instead. This also explains why the Nesi'im were permitted to bring their korbonos on Shabbos. Since they all had but one motivation - to cause Kiddush Hashem - and they rejoiced in their fellows' offerings, their korbonos were not viewed as individual offerings but as the offerings of a congregation, which may be brought on Shabbos. (adapted from Pirkei Torah) *** HALACHA: 1. Reuven owes a number of different creditors. Is he allowed to pay the entire debt that he owes to Shimon, a favored creditor, though by so doing he will be unable to pay other creditors even a partial payment? It is preferable for Reuven to pay some amount to each and every creditor, according to a disbursement arrangement brought down in Shulchan Aruch. If Reuven can gain an additional benefit by paying off one of the creditors it is a more complicated question and a Rav should be consulted. 2. Reuven has made a purchase from Shimon and given him a check in payment. Shimon loses the check and Reuven does not remember the check number nor does he have it recorded anywhere. Consequently, Reuven cannot call the bank to have the check stopped. Shimon, of course, wants Reuven to give him a different check as Shimon never, in fact, received his funds. Does Reuven have to pay Shimon a second time? If Reuven does remember the check number and can stop the check, who must pay the bank service charge for stopping the check? If Reuven cannot obtain the check number in order to stop the check, then Reuven is exempt from paying Shimon a second time, even if Shimon would legally bind himself to accept responsibility for any damages which would come to Reuven in the event the first check would be found. This applies whether Shimon lost the check accidentally or through negligence. If Reuven does know the check number and can stop the check, Shimon must pay the stop-check charges. (adapted from Mashiv B'Halocho) *** This week's issue is sponsored by Debra F. Fink, D.M.D M.S.P.C. Adult and Child Orthodontics 314-984-9900 *** Zemanim for Shabbos: Candle lighting Friday night: '' 8:07 p.m. Latest time for Shema: Acc. to Magen Avraham 8:42 a.m. Acc. to Vilna Gaon 9:18 a.m *** Torah Bits are distributed to all of the St. Louis area Orthodox shuls. To sponsor Torah Bits or place an announcement, please contact The Kollel office Rates sponsorship: $50 per issue. announcements: $5 for individuals $10 for organizations Torah Bits is compiled by Rabbi Nitsun under the direction of the Rosh Kollel, Rabbi Greenblatt. Torah Bits have Torah content, please treat it respectfully. 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