8/14/2019 Naso Selections from Rabbi Baruch Epstein
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PARSHAS NASO SELECTIONS
From Rabbi Baruch HaLevi Epstein
SOTAH
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When ones wife becomes a Sotah, the husband would now need a
Cohen to conduct the properprocedures for the test of the waters of
a Sotah. Why is one punished with evident misbehavior ofones wife
as a result of the persons improper dealings with a Cohen? Such a
person is evidentlystingy and greedy to withhold from the Cohen, so
he probably withholds the desires of his wifeleading her to seek
outlets elsewhere.
One can also answer according to the Gemara (Sotah 2a) that a
person connects with a wife as fitting withones level. (Thus, the
ethical type of wife is appropriate for this type of ethical
behavior of the man)
According to this latter explanation, we can explain the Gemara
there that states that Reish Lakesh beginsteaching the Gemara Sotah
with this saying that a person connects with a wife as fitting with
themans level. The Gemara does not explain why he would begin
specifically with this saying. Now wecan understand that Reish
Lakesh was bothered about the question above why a person who does
notprovide appropriately to the Cohen would lead to his wife
sinning and now needing a Cohen. And,thus, the concept that a man
receives a wife fitting to his level, begins the appropriate
understandingof the events that surround a Sotah.
BLESSINGS OF THE COHEN
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The intention of these three verses includes three matters. The
first blessing includes physical blessings
within this world, explicitly. The second blessing includes
spiritual blessings. And the third blessingincludes a blessing in
the situations where one should be receiving a punishment for
misdeeds (beingmerciful beyond the letter of the law).
Rabbi Epstein cites a few Midrashim that have a source in these
verses() that one should give charity from your money blessed with
wealth
The word money should have been written ; written without an
extra Vav since givencharity makes ones money lacking.
( blessed with daughters (that require guarding blessed with
sons
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8/14/2019 Naso Selections from Rabbi Baruch Epstein
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PARSHAS NASO SELECTIONS
From Rabbi Baruch HaLevi Epstein
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: The verse begins with the plural , and ends with the
singular
It is possible to explain based on Rashi in the matter of
stealing. In that verse, it begins with aman or a woman, since in
this matter a man or a woman are equally liable for stealingand the
need to admit to the sin. Therefore, the beginning of our verse,
the plurallanguage refers to the concept that man and woman are
equally in need of confession.
However, in the matter of doing retribution () a man has the
physical means to payfor the principal and any fines. Whereas a
woman, who in general does not have anindependent sources of funds,
is not equal to a man and is exempt, and referenced by thesingular
language which only applies to a man.
: ' The Gemara (Sotah 39a) this verse refers to the raising of
the hands, and (Kesuvos 25b) states
you (Cohanim), and not zarim (non-priests).Rabbi Epstein heard
from a trustworthy person in Vilna, who heard from his elderly
father that
heard from the Goan Rav Yechezkel Landa, head of the Bais Din in
Vilna (who died in
the year " at the age of 91) that at the Chupah of Rav Landa,
the Vilna Goan placedone hand on Rav Landaus head when he conveyed
the Priestly blessings. When askedabout the incident, the Vilna
Gaon said that we only find blessing with two hands by theCohanim
in the Bais HaMikdash.
It appears to Rabbi Epstein that many Rabbis and Tzadikim are
not careful about this matter andoffer blessings to others with two
hands.
In concluding his discussion of the Priestly blessing, Rabbi
Epstein comments on a question forwhich he has not been able to
find a proper answer.
The Gemara cites two actions that a person can take after
dreaming a dream. One, the personcan go before a group of three and
request declaration that the dream is for good and not
for bad. Two, a person can appear at the time of the Priestly
Blessings and say RabenoHaShalom, I am Yours, and my dreams are
Yours, etc. (like written in the Siddur).The question is that not a
word or even an allusion about either actions are brought in
the
Rambams Yad HaChazaka. And one can not answer that this is a
philosophic matter andnot a practical matter and not appropriate to
the law, since in at least three other places,the Ramban discusses
dreams and attributes a great practical value to dreams.
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