The order of this parsha is unusual. After detailing the job of the families of Gershon in the transportation of the mishkan, the Torah discusses shiluach temai’im, keeping the encampment undefiled. Then, the Torah repeats the mitzvos associated with a robber who swore falsely. Bundled with this, are various details about the gifts given to the kohain. The Torah goes on to detail meticulously the laws of the sotah, followed by nazir. After the Bircas Kohanim, the narrative of the chanukas hamizbaiach continues, with the gifts of the nesi’im. While much of the parsha could be connected to the holiness of the mishkan, some of it does not seem to fit the pattern. Perhaps sotah is connected because of the dirt taken from the floor of the mishkan. Perhaps nazir is connected because of his offerings. But these are loose connections!

 

 

 

The nazir presents a contradictory image. The Torah considers him holy in many respects. He wears a ‘crown of G-d’ and is obviously considered special. Shmuel Hanavi and Shimshon, two great shoftim, were nezirim. On the other hand, we find that the Talmud condemns a nazir. He is condemned for depriving himself of wine. Nezirim are considered weak characters. They adopt nezirus when they sin, then they are unable to restrain themselves from defiling themselves with corpses. Then they need to restart their nezirus and regret the whole undertaking. In general, we frown on those who feel that the Torah is not enough. They feel the urge to add to the existing perfection that G-d gave us in His Torah. Yet here we see that if one wishes to, he may indeed undertake this as a mitzvah. When is it right, and when is it wrong? And why is it for a limited time?

 

 

 

The Torah gives us a small insight into this by juxtaposing the portions of nazir and sotah, the wayward wife. This teaches us that one who sees the sotah in her downfall should ban himself from wine. Many interpretations have been given on this statement. Why specifically this sin, and why specifically with nezirus, etc.?

 

 

 

Bamidbar is the Chumash Hapekudim, Book of Numbers. When the Jews are counted by name and by family, each is given a specific role. Pekudim can also mean a job. The sefer is very much about the different roles of the members of Yisroel and the tribes and families. Various episodes, when the people ‘tested’ Hashem, reflect a misunderstanding of their roles, such as Miriam, the Meraglim and Korach. In this parsha, a vital aspect of this principle of accepting one’s role is shown.

 

 

 

Many among us would love to blend in and become part of the crowd. We do not want to attract undue attention. We do not even want to step up into the limelight when called upon. This is not modesty. It is not humility or bashfulness. We are not discussing those who will not protest their being insulted, which is a high madreigah. This

 

will to be unseen is often laziness. It is sometimes a lack of confidence in one’s abilities, or in one’s role in the public at large. As a result, the individual does not realize his own potential and he harms the group in the process. In the extreme, it leads to sinning in secret, believing that no one would care. ‘Who am I that anyone would notice?’

 

 

 

The sotah and her companion highlight these misplaced feelings more than anything else. They do not live up to their true roles and their places in the order of society. She should be a faithful wife and he is brazenly taking someone else’s wife. In addition, they seclude themselves, hoping that no one will notice. They must be thinking that their present roles are not that important. They must be thinking that what they do privately does not matter so much.

 

 

 

Many people try to be discreet and unassuming. They try to dress the same as everyone else, to eat a regular diet, and to attend events together with the crowd. Some people attract attention, intentionally or not, by growing wild payos or beards. Some proclaim loudly that they are unable to do certain things due to their levels of holiness. People are machmir on certain foods and can’t eat just anywhere. Some make a show of keeping their own special diets.

 

 

 

Now picture the nazir. Imagine a person walking in to a meal and asking the preparer whether there is any wine, grape-juice, wine vinegar, raisins, or any other grape product in any of the food! If his nezirus is for long enough, he would certainly attract attention with his hair. At any funeral, he would have to stand in the background, more strictly than a kohain would. A regular kohain may be defiled with a dead close family member, but not the nazir! Certainly, there would be a measure of admiration in some quarters. Those who are philosophical might say: ‘Is different better...or worse?’ In other quarters there would be resentment.

 

 

 

Why would someone do this to himself? Either he is unable to control his whims, or he has a big ego. There could be a third reason. He has the need to feel different and to stand out, just for a limited time. He needs to understand the ‘self’ a little better. He does count, and people are taking notice.

 

 

 

One can play a game imagining what the modern world would look like to someone who lived centuries ago. He would pass a gas station with a big sign: ‘Self regular, self plus, self premium,’ and wonder ‘what on earth are they selling?’ Here the nazir is practicing a little self premium. When one sees the downfall of the sotah, often the first thing that enters his mind is, ‘Why did they do it? Were they not happy with their roles? Did they think no one cared or would notice?’ At this time it is worth applying the lesson that each individual is different and has to play his or her part, away from the crowd, just for a limited time. Just as Hashem created each face differently, He created each mind differently! We are not one crowd of clones!

 

 

 

The mishkan is about the camp of Yisroel. Each part has a separate place in the whole. Each tribe, family and individual must fulfill a specific role. The nesi’im brought identical korbanos, yet the midrash says that each part of each of these korbanos reflected each individual tribal role. Having a different role does not make one better or worse, but identical, in different ways.

 

 

 

Shabbat Shalom.

 

 

 

 

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