Hebrew Insights into Parashat Nasso: Bamidbar (Numbers) 4:21 – ch. 7
"Subject matter in the Bible is often arranged and linked together by a process of thought and, in particular, word association, probably originally designed as an aid to memory." This principle is well illustrated in Parashat Nasso. There is no need to look far and wide in the Parasha's three and a half chapters for a unifying theme. It is apparent. In spite of the assortment of different and seemingly unrelated subjects that are dealt with here, the root of "nasso" pops up in a number of places and in different connotations.
Bamidbar 4:22 says: "Lift the heads of the sons of Gershon…" (Literal translation). "Lift" here is "nasso", of the root n.s.a (noon, sin, alef), which we have already encountered in previous portions . Although the English translations use the imperative form (whether it be, "take" or "lift"), in actual fact it is not what the Hebrew text says. The form “nasso” which is used here as a charge, is more like the English present progressive, rendering “nasso” almost as "lifting up". This unusual usage in an address form (cf. 3:40, in last week's Parasha, where the usual imperative form "sa" is used)  serves to call attention to this verb and lends it the character of a noun.
Let us follow "nasso" throughout our Parasha and examine its usages within the contexts of the different topics presented. The reason for the census as it applies to the Gershonite priests is presented, and so we read: "This is the service of the families of the Gershonites, in serving and in bearing burdens ["masa"]…they shall bear ["venas'ou"] the curtains of the tabernacle, and the tent of meeting, its covering, and the covering of sealskin that is above upon it, and the screen for the door of the tent of meeting… At the commandment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burden ["masa'am"], and in all their service; and you shall appoint unto them in charge of all their burden" ["masa'am"], (4:24,25,27 italics added). "Lifting" and "bearing a burden" are both of the root n.s.a, which describes the essence of the Gershonites' service in the Mishkan. The Meraris' census, on the other hand, is not qualified by the verb n.s.a, but rather by “pakod,” which is translated "number" but basically means to “attend or visit," although their work is also described as "a charge of their burden" (ref. vs. 29-31 ), once again "masa." Altogether the essence of the Levites' work may therefore be described as…"All those that were numbered of the Levites…every one that entered in to do the work of service, and the work of bearing burdens ["masa"] in the tent of meeting…every one that entered in to do his work of service, and the work of his burden ["masa'o"] in the tent of meeting" (vs. 46, 47,49, italics added). In "bearing" these "burdens" the Levites were also "lifting" high the One to Whom they were rendering this service.
The next section where the root n.s.a makes an appearance is at the very end of the "law of jealousy" (5:11-31), as it is called, which is the inspection of possible adultery on the part of a married woman. If and when proven that the wife has transgressed in such a manner, and after having gone through the various rites enumerated, she was to "bear ["tisa"] her iniquity" (v. 31, italics added). Whereas the priests duties in "bearing the burdens" of the Mishkan were of the more 'uplifting' kind, here "nasso" connotes 'carrying' a heavy burden of guilt.
The issue of "lifting" comes up again in the famous priestly blessing which seals chapter 6. Toward the end of the blessing we read: "YHVH lift up ["yisa"] His face upon you and give you peace" (v. 26, italics added), which is an altogether different application of the root n.s.a, touching Elohim and His relationship with His People. Notice that the whole benediction is written in second person singular, implying that each individual within the Nation is being addressed. "Yisa YHVH panav," the lifting of YHVH's face, or countenance "toward you" or "upon you" indicates favor, acceptance, and a turning toward (as we have already seen in the past, regarding the meaning of "face" - "panim"), and contributes to the sowing hope in one’s heart.
Finally, chapter 7 is dedicated in its entirety to the offerings brought for the dedication of the Mishkan (or "Ohel Mo'ed") by the "princes" or "leaders," the "nesi'im" that is, those who are "lifted up."
Let us return now to Umberto Cassuto, who says the following: "The book of Bamidbar is arranged chiefly after such a fashion…with various items being included because of a similarity of thought, or phrases recurring in the chapters concerned…"4, as, indeed, is the case of the root n.s.a. Cassuto incorporates other examples from our Parasha. "The laws applying to the suspected adulteress (5:11-31) succeed by those treating of the Nazirite (7:1-21), after which is appended the formula for the priestly blessing (6:22-27)." Preceding the law of the suspected adulteress, which focuses on a "man's wife [who] trespasses a trespass [“uma'ala bo ma'al”]," are the laws of the guilt offering, where we encounter the phrase "to do a trespass ["li'm'ol ma'al"] against Adoni" (5:6 italics added). But the 'chain' does not stop here. In 5:18 it is written about the adulteress: "And the priest shall set the woman before YHVH, and let the hair of the woman's head go loose - u'fara" (italics added). In 6:5 it says concerning the Nazirite: "He shall let the locks of the hair of his head grow long - "pera". Both u'fara and pera share the root p/f.r.a (pey/fey, resh, ayin). According to the above-mentioned principle the similarities shared by Nazarite and the priests, both of whom are not to come in contact with the dead (cf. 6:6 Lev. 21:11), is the reason why the Priestly Blessing is appended to this chapter (which deals with the Nazirite's laws).
Within the specifications of the laws of guilt offering and compensation, mentioned in 5:5-10, the topic of confession - "viduy" - comes up. This is not the first time we encounter this issue. In fact, we have already examined the term in Parashat Vayikra (Lev. 1-5). Sefer Ha-hinukh sheds further light on this issue: "The verbal confession of guilt provides an indication that the sinner truly believes that all his deeds are revealed and known to the Lord, blessed be He, and he will not deny the omnipresence of the All-seeing. Again, by verbally specifying the sin and regretting it, he will be more careful in the future not to stumble thereon. After he has said with his mouth…he will as a result, become reconciled with His maker. The good God who desires the welfare of His creatures guided them in this path through which they would gain merit."5 Similarly, we read in 1st John: "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1:9). Hirsh notes that the form of the Hebrew verb "to confess", "hitvadeh" conjugated as it is in the "hitpa'el" form…"indicates that the confession consists of man speaking to himself, admonishing his [own] conscience."6
1 For more on the root n.s.a, look up Hebrew Insights into Parashat B’resheet (Genesis - with special reference to 3: 13; 4:7, 13).
2 Umberto Cassuto in New Studies in Bamidbar, Nechama Leibowitz, trans.
Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the
Diaspora. Hemed Books Inc., Brooklyn, N.Y.
3 Although "nasso" in reference to the Kohathites is found in Parashat Bamidbar, Bamidbar
4 Umberto Cassuto in New Studies in Bamidbar, Leibowitz