בס״ד נָ שֹ א

In loving memory of Harav Yisrael ben Uriah z"l

Volume 34 | #31 “May bless you and safeguard you. May 22 May 2021 God illuminate His countenance for you 11 Sivan 5781 and be gracious to you. May God lift His ends: countenance to you and grant you peace” London 9.56pm ( 6:24-26) Sheffield 10.24pm Glasgow 10.53pm Edinburgh 10.45pm Birmingham 10.09pm Southport 10.33pm Hull 10.23pm 8.15pm

Please look regularly at the social media and websites of the US, Tribe and your community for ongoing updates relating to Coronavirus as well as educational programming and community support. You do not need to sign into Facebook to access the US Facebook page. The US Coronavirus Helpline is on 020 8343 5696. Priestly Blessing at the , Jerusalem May God bless us and the whole world. INSIDE: Birkat Kohanim by Zvi Portnoy Naso Places in the Parasha Artscroll p748 by Rabbi Dov Kaplan Hertz p586 Soncino p814 Rabbi Don Haftarah by Rabbi Jeremy Lawrence Artscroll p1181 Hertz p602 Sefer Soncino p835 by Pnina Savery Daf Hashavua Sidra breakdown :Birkat Kohanim נָ שֹא Naso Hands Towards Heaven,

2nd Sidra in: Feet on the Ground ,by Rabbi Zvi Portnoy מִ ּבְ דְ ּבַ ר Bemidbar Associate Rabbi, Hendon United Synagogue

Our parasha contains blessing. By Numbers: the beautiful for In order to be a conduit of blessing, the Kohanim to bless the a person needs to be on the one hand 176 verses people each day with elevated above this world, so as to 2,264 words the familiar three-part priestly blessing maintain a living connection with the (Bemidbar 6:22-27). We often refer transcendent world of holiness, yet 8,632 letters to this blessing as “nesiat kapayim”, they must also retain a connection referring to the raised hands of the with this world so as to have the Kohanim, or as “duchaning” referring ability to infuse this holiness into the Headlines: to the platform from which they often material world. The posture of one bless. giving the blessing also demonstrates Laws for Levites What does it mean for one person this idea. On the one hand, the and others; offerings to bless another? Kohanim raise and obscure their from leaders The word beracha (blessing) refers hands, symbolizing the connection to to a physical undertaking which is the lofty and hidden world of holiness granted special success from the above. Yet, at the same time, they Almighty, thus connecting the spiritual remove their shoes, demonstrating and the material. The material world that they have their “feet on the isolated from holiness is bereft of ground”, that they maintain a firm

Sidra Summary United Synagogue Daf Hashavua Produced by US Living & Learning 1st Aliya (Kohen) – Bemidbar 4:21-37 together with the Rabbinical Council of Last week’s sidrah concluded with the detailing of the particular role of the the United Synagogue descendants of Kehat, one of Levi’s three sons, in taking down, transporting and Editor-in-Chief: Rabbi Baruch Davis re-assembling parts of the Mishkan (). The now details the same Editorial and Production Team: for the descendants of Levi’s other two sons, Gershon and Merari. A census is taken Rabbi Daniel Sturgess, Rabbi Michael Laitner, of each of these three families, counting men aged 30 to 50. The family of Kehat Rebbetzen Nechama Davis, numbers 2,750. Joanna Rose Available also via email US website 2nd Aliya (Levi) – 4:38-49 www.theus.org.uk ©United Synagogue The family of Gershon numbers 2,630. The family of Merari numbers 3,200. To sponsor Daf Hashavua please contact Danielle Fox on 020 8343 6261, 3rd Aliya (Shlishi) – 5:1-10 or [email protected] The narrative switches back to the day that the Mishkan (Tabernacle) began to If you have any comments or questions regarding Daf Hashavua please email function (Rosh Chodesh Nissan), as first discussed in parashat (). God [email protected] connection to this world. The “choreography” of the Our thoughts should be purer, our blessing carries the same message. character traits more refined, and our The Kohanim ascend the platform facing the Aron Kodesh (Ark), the lives more ethical. abode of the Torah scroll, showing their connection to God, the author commentary on the , explains moral sensitivity. Our thoughts should of the Torah. However, just before that while the first blessing in be purer, our character traits more they pronounce the blessing, they Birkat Kohanim, “May God bless refined, and our lives more ethical. demonstrate their connection to you and watch over you”, refers to If one considers the resulting moral the people, as they turn their faces God’s assistance in the material demands that religious development away from the Ark and face the realm, the second blessing, “May brings, one may become apprehensive congregation. “ Yitzchak said, God’s Presence enlighten you and and even discouraged. In order to always be in awe of the community, bestow grace to you”, speaks assuage this concern, the Kohanim for the Kohanim face the people of enlightenment and spiritual bestow a third blessing: “May God lift and turn their back on the Divine attainments. Greater enlightenment, His face toward you”. Presence” ( Sotah 40a). however, brings with it greater As we bless each other, may we This explanation of the role of the responsibility. As we deepen our continually grow in knowledge and Kohanim can help us understand knowledge and wisdom, we are wisdom and may God indeed turn His the role of the Jewish people as a expected to display a higher level of face towards us. whole, whom the Torah refers to as “a kingdom of priests and a holy nation” ( 19:6). We are priests and holy, set apart from mankind by our covenant with God and by the commandments of the Torah. Yet at the same time we are a kingdom and a nation; we are able to imbue human activity with holiness. Rabbi Avraham Yitzchak HaKohen Kook (1865-1935) in Olat Reiya, his In loving memory of Mordechai Avraham ben Nechemia z"l

tells Moshe to instruct the people to maintain the spiritual cause her (and the adulterer) to die. If she is innocent, the purity of the main camp, in which the Mishkan was situated, water will cause her to become more fertile than before by sending away anyone who is ritually impure. The (Rashi). nation complies. A person who steals and then takes an oath denying the Point to Consider: Why does the Sotah’s offering not have crime, before eventually admitting to the theft, must bring oil poured on it or frankincense put over it? (see Rashi to an offering and add a fifth to the amount stolen when paying 5:15) back the victim. A person can decide to take a vow to become a Nazir and 4th Aliya (Revi’i) – 5:11-7:1 abstain from wine and other produce of the vine. A married woman who secludes herself in a suspicious A Nazir is also prohibited from having a haircut and from fashion with another man, and is warned by her husband not coming into contact with a dead person, including a to seclude herself again but ignores the warning, is known close relative. The Torah details the procedure if a Nazir as a Sotah. She brings a barley offering to the Temple, mistakenly comes into contact with a dead person in the where a Kohen gives her water to drink. This miraculously middle of the Nazarite term. At the end of the Nazarite term proves her innocence or guilt. If she is guilty, the waters (whose length can vary), the Nazir shaves his hair, brings Places in the Parasha, part 1 by Rabbi Dov Kaplan, Tribe Team

This article is the first in This week, the Haftarah is from a series that focuses on Sefer Shofetim (The Book of Judges places mentioned in the ch. 13). It describes the birth of the weekly Torah portion or mighty Shimshon the nazir, Samson the Haftarah. We hope that this new the . The connection to the series will further our knowledge Torah reading is clear since Naso of and help to engender a closer includes the laws of a nazir, who relationship with the . must refrain from drinking wine Our ancestors wandered for and cutting their hair. In the story Kibbutz Tzorah 40 years in the wilderness before of Shimshon, an instructs his crossing into Canaan. , the last parents to raise him as a nazir. And they buried him between Tzorah parasha in the book of Bemidbar, lists The final verse of the chapter and Eshtaol in the burial place of the names of their 42 encampments. states: Manoach, his father (16:31). Explaining the need for this, the The spirit of God began to come The story of Shimshon is a strange Rambam (, 1138-1204) to [Shimshon] in the camp of Dan, one. The spirit of God rested upon wrote: between Tzorah and Eshtaol (13:25). him, yet unlike many other leaders, In order to remove all these These two places, Tzorah and it was not through prophecy but doubts and to firmly establish the Eshtaol, in the biblical territory through his mighty and brave deeds accuracy of the account of these of the tribe of Dan, are close to that he brought hope to Israel. This , Scripture enumerates all Bet Shemesh, about 20 km west demonstrates that we learn many the encampments so that coming of Yerushalayim. Since 1948, on ways from the Tanach (Hebrew Bible) generations may see them and learn Shimshon’s hometown, Tzorah, to serve God and to appreciate Israel. the greatness of the which stands a kibbutz by the same name Learning about the actual places enabled human beings to live in and today it is home to the Teperberg where biblical stories occurred helps those (desolate) places for forty years Winery. A new Ikea store stands us to remember that sites such as (Guide for The Perplexed III, 50). adjacent to Eshtaol, a moshav Tzorah and Eshtaol are real places. Maimonides believed that future established in 1949. On a hilltop Israel is more than just a place in generations would reinforce their between the two there is an ancient our heart, but somewhere we can faith in the veracity of the events grave. Some believe it to be that of actually see with our own eyes. We described by identifying the places Shimshon himself. As written later in can visit these places and feel the where the stories took place. Sefer Shofetim: Bible come alive!

In memory of Tzemach ben Yisrael z"l

unleavened bread offerings and three animal offerings. filled with fine flour and oil for a meal offering; a gold ladle Aharon and his sons are commanded to bless the nation filled with incense; a bull, a ram and a sheep as elevation with the priestly blessing (birkat kohanim, see p.2 article). offerings (olah); a goat as a sin offering (chatat) and two cattle, five rams, five goats and five sheep as peace 5th Aliya (Chamishi) – 7:1-41 offerings (shelamim). The Torah lists the identical offerings On Rosh Chodesh Nissan, the leaders of all of the tribes of the other 11 leaders, starting with Yisachar, Zevulun, bring gifts of six wagons and twelve oxen to help the Reuven and Shimon. Levi’im transport the Mishkan. These leaders also take turns to bring voluntary offerings, which are sacrificed on 6th Aliya (Shishi) – 7:42-71 the first 12 days of the Mishkan’s functioning. The leader The offerings of the leaders of Gad, Ephraim, Menashe, of the tribe of Yehuda gives a silver bowl and a silver basin Binyamin and Dan are listed. Rabbi Don Isaac Abarbanel Rabbi, Diplomat & Refugee 1437-1508 by Rabbi Jeremy Lawrence, Finchley United Synagogue

Rabbi Don Isaac Abarbanel lived a charmed but precarious life, prominent in the Jewish community and as an advisor to Catholic ruling houses. His works include a famous commentary on Tanach (the Hebrew Bible), works of , Divine Providence and Messianic Redemption. Abarbanel, as he is commonly referred to, was a prolific observer and critic of leaders, systems of government, religion and institutions.

PART ONE – WEALTH AND HONOUR will acknowledged a Through the 1460s, The Abarbanel family lived in the substantial debt to Don Abarbanel was Iberian Peninsula from pre-Roman Judah, the leader of the increasingly drawn into times and claimed descent from King local Jewish community. his father’s financial, David. Over generations they had Don Isaac wrote that he trade and Court work. been prominent in Jewish and local was “brought up from He succeeded him as leadership, with a reputation for childhood with wealth Abarbanel family coat of arms Afonso’s Treasurer, financial and administrative acumen. and honour”. comparing his own Abarbanel wrote that ’s first Don Isaac was born in 1437. In influence with royalty to the arrived during the Babylonian Portugal, anti-Jewish sentiment Daniel’s in Babylon. In 1471, when exile. Another large influx had moved combined with factional rivalries. Afonso captured the Moroccan port to Spain following the Roman capture The regent Don Pedro had supported of Arzilla, his forces enslaved its 250 of Jerusalem, where they became harsh measures against Jews, but his Jews, allocating them to Portuguese established with their own distinctive nephew, Afonso V, was more liberal. masters. Abarbanel spent six months minhagim (customs). In 1449 the Lisbon Jewish community tracking them down, paying ransoms The Golden Age of Spain had run faced rioting but was saved from and rehabilitating them. between the 8th-11th centuries when destruction when Afonso suppressed Afonso died in 1481. His son John the Moors had pre-eminence. However, it, concerned that the rioters were II repudiated Afonso’s extravagance under Catholic rule, it continued opponents of his rule. Afonso’s and empowerment of other noblemen, to generate a formidable range of finances required Jewish support and particularly Abarbanel’s patron, the Jewish scholars. From the late 14th Don Judah became influential in Court. Duke of Braganza. A purge was century though, the Jewish community Abarbanel was schooled in Latin planned. In May 1483, Braganza was endured many more massacres and and the classical historians and falsely arrested for conspiracy and forced conversions, with oppressive philosophers. At twenty, he wrote Abarbanel feared he would be accused legislation in 1412 precluding usury a scientific treatise on “The Forms as a collaborator. Abandoning Portugal, and excluding Jews from and of the Elements”, echoing forfeiting his fortune, he crossed the public office. that “Nature does nothing without border back to Castille. Abarbanel’s grandfather, Don a purpose.” Already working on his As he had written in a letter the Samuel, caused scandal and schism commentary to the Tanach, his next previous year, “if we enjoy peace for a in Seville through a sudden mid-life published book, Ateret Zekenim, Crown brief moment, we are soon terrified by conversion to Christianity. His father, of the Elders, was a work of providence frightful news of savage persecution Don Judah, moved to Portugal in 1391, and prophecy, expressing an admiration against the remnants of Israel coming where he was the adviser of Prince for the kabbalist “bearers of truth” from all the corners of the earth”. Fernando, youngest son of King John against philosophers “who walk in He arrived in Spain, a penniless I. When Fernando died in 1443, his darkness.” refugee. Principal Source: Don Isaac Abarbanel, Statesman & Philosopher by Benzion Netanyahu. Revised edition published by Cornell University Press, 1998. In memory of Moshe ben Avraham Zarach z"l Sefer Shofetim (the Book of Judges) Chapter 20: A National Tragedy by Pnina Savery, US Jewish Living Educator

In this chapter, one consulting them about what had the cities of Binyamin. Only 600 of the most calami- happened. The tribe of Binyamin men of Binyamin survived. They fled tous in the whole of also prepared for war. Binyamin to Rimon in the desert and stayed the Tanach (Hebrew had 26,700 men to face the 400,000 there in hiding for four months. Bible), the personal tragedy of the men of the rest of the tribes. concubine of Giv’ah becomes a The tribes of Israel went to WHO WAS RIGHT? national tragedy. Representatives Beit-El to inquire of God which tribe What began as a desire to rectify a from all the tribes of Israel, a total should wage war first. The biblical wrong ended tragically in civil war. of 400,000 men, gathered at Mitz- commentator Malbim (1809-1879) An entire tribe of Israel was almost pah to discuss a response to the explains that they did not ask completely wiped out. How could outrage that had been committed whether to go to battle in the this have come about? Abarbanel in the tribal portion of Binyamin. first place or whether they would (1437-1508, see the previous article) The Levite man explained what had succeed. They had already made explains why the Children of Israel happened to his wife and how she that decision. This was one of their felt the need to act, rather than had died. The tribes did not turn mistakes. The Israelites lost the leaving Binyamin to deal with the to the tribe of Binyamin to find out first battle, with Binyamin killing issue themselves. Firstly, the lack their side of the story. Instead, even 22,000 men from the other tribes. of a king or judge to guide the though strictly speaking this was They asked God a second time, nation meant that the rest of the an internal issue within the tribe whether they should wage war tribes acted in place of the ruler. of Binyamin, the Children of Israel on Binyamin. However, they did Secondly, they felt responsible for decided to act in unison against not ask whether they would be each other, so they needed to act the tribe of Binyamin to deal with successful; they arrogantly trusted together to stamp out evil. Thirdly, the perpetrators of the atrocity. The their superior number of soldiers. they felt that the crime was so text states that they were unified They lost the second battle, with terrible that it necessitated strong in their decision to act (20:11). another 18,000 men being killed. action and it mirrored the sins of The Children of Israel demanded Finally, the Children of Israel Sodom and Gemorah (Bereishit chs. that the tribe of Binyamin hand over went to Beit-El, cried and sincerely 18 & 19) which were destroyed. the lawless men responsible for the repented for their sins, asking Ramban (Nachmanides, outrage, so that they could be put to whether they should again wage 1194–1270) is strongly critical of death. The tribe of Binyamin refused war on Binyamin. This time, God their actions. The war was unlawful, to cooperate. Rabbinic commen- responded that He would deliver which is why the tribes lost the first taries explain that they wanted to Binyamin into their hands. Using two battles and many Israelites deal with the crime within their ambushes, the Children of Israel were killed. According to Ramban, tribe and were angry that the other defeated Binyamin and killed 25,100 it was for the tribe of Binyamin tribes made demands without even men. They also killed everyone in to deal with the perpetrators.

7th Aliya (Shevi’i) – 7:72-89 Haftarah The offerings of the leaders of Asher and Naftali are An angel of God appears to the wife of Manoach and tells detailed. The total value of all the items offered is given at her that she will bear a son who will be a Nazir and will the end of the sidrah. help save Israel from the Pelishtim (Philistines). She names him Shimshon (Samson).