Parsha: Nasso
Numbers 4:21-Numbers 7:89
HAFTARA: Judges 13:2-25
Saturday, May 30, 2026
Jewish Learning by Kimberly Davis
Numbers 4:21-Numbers 7:89
Daily Reading Schedule:
Sunday May 24, 2026: Numbers 4:21-37
Monday May 25, 2026: Numbers 4:38-49
Tuesday May 26, 2026: Numbers 5:1-10
Wednesday May 27, 2026: Numbers 5:11-6:27
Thursday May 28, 2026: Numbers 7:1-41
Friday May 29, 2026: Numbers 7:42-71
Saturday May 30, 2026: All of the above reading Plus Numbers 7:72-89 AND
maf: Numbers 7:87-89
Haftarah: Judges 13:2-25
Talmudic References:
Explore key discussions and cross-references from the Talmud that provide profound depth to the themes of this week's parsha study.
1
"The Gemara reasons: What is the reason that they are not liable for entering the Temple despite the fact that they are definitely impure? Is it not because it is stated in the verse: “Both male and female you shall send out,” from which it is derived that only a definite male or a definite female could be liable for entering the Temple in a state of impurity, but not a tumtum or a hermaphrodite? Ulla says: No, Rav’s opinion cannot be proved from this baraita, as in accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Eliezer."
Niddah
daf 28b:3
2
"One becomes a nazirite by taking a nazirite vow, in which he simply declares himself a nazirite, as detailed in the Torah (Numbers 6:1–21). Additionally, all substitutes for the language of nazirite vows are like nazirite vows and are binding. Furthermore, intimations of nazirite vows, i.e., incomplete statements that are understood from context to be meant as nazirite vows, are considered binding nazirite vows."
Nazir
daf: 2a:1
3
"The Gemara answers: It is different there, as the verse states: “And it came to pass on the day that Moses completed erecting the Tabernacle that he anointed it and sanctified it and all its vessels, and the altar and all its vessels, and he anointed them and he sanctified them” (Numbers 7:1). The verse emphasizes that he sanctified “them,” and from this it is inferred that only those utensils need sanctification by anointment, but for future generations there is not a requirement of sanctification by anointment."
Sanhedrin
daf: 16b:6
Midrashic References:
01
Bamidbar Rabbah 6:5
"“Moses, Aaron, and the princes of the congregation counted the sons of the Kehatites by their families, and by their patrilineal house” (Numbers 4:34).
“Moses, Aaron…counted.” Immediately Moses and Aaron acted, and they counted the sons of the Kehatites first, just as the Holy One blessed be He said to them. From where is it derived that the Holy One blessed be He said to both of them to count them? It is as it is stated: “The Lord spoke to Moses and Aaron saying: Take a census of the sons of Kehat” (Numbers 4:1–2).
Why is speech stated regarding Kehat and Gershon, but is not stated regarding Merari? It is in order to accord honor to Gershon and to liken him to Kehat. Why is Aaron not stated in the speech regarding the sons of Gershon as it is stated regarding the sons of Kehat? It is because Aaron is excluded from all the speeches that were stated to Moses, as the Divine Presence did not speak with Aaron."
02
Bamidbar Rabbah 9:25
"“And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28).
“And if the woman was not defiled” – in the past; “and she is pure” – in the future; at that moment she is absolved from the curses and the oath.
“And will conceive offspring” – Rabbi Eliezer says: The suffering is sufficient for her to be given children as her reward; if she was barren, she will conceive. Rabbi Yehoshua says: If so, all the barren women will go and be corrupted, and the one who sits idle loses. Why does the verse state: “She will be absolved and will conceive offspring”? So that if she would give birth in pain, from then on she will give birth with ease; if females, she will give birth to males; if black, she will give birth to white children; if short, she will give birth to tall; if she would give birth every two years, she will give birth each year; if she would give birth to one, she will give birth to two. Rabbi Shimon says: One does not give reward for transgression. Rather, because she had been prohibited to conceive in the past, is the same, perhaps, true in the future? The verse states: “She will be absolved and will conceive offspring”; from now on it is permitted for her to conceive offspring."
03
Bamidbar Rabbah 12:1
"“It was on the day that Moses concluded erecting the Tabernacle, he anointed it and sanctified it and all its vessels, and the altar and all its vessels; he anointed them and sanctified them” (Numbers 7:1).
“It was on the day that Moses concluded…” – that is what is written: “I will hear what the Almighty Lord has to say, for He will speak peace to His people and to His pious ones; let them not return to folly” (Psalms 85:9). You find that when Israel performed that act, and the Holy One blessed be He grew angry at them, as it is stated: “The Lord said to Moses: I have seen this people…” (Exodus 32:9), "Leave me [and I will destroy them…]" (Deuteronomy 9:14). Immediately, Moses stood and asked for mercy from before Him so that He would reconcile with them, just as it is stated: “Moses implored…” (Exodus 32:11). The Holy One blessed be He reconciled with them, as it is stated: “The Lord reconsidered the evil…” (Exodus 32:14). Nevertheless, umbrage remained in His heart in their regard, as it is stated: “On the day of My reckoning, I will reckon their sin upon them” (Exodus 32:34). When the Tabernacle was crafted, Rabbi Yehuda ben Rabbi Simon said: Moses went and bent his ear in the Tabernacle. He said: Do you say that umbrage remains in the heart of the Holy One blessed be He in Israel’s regard? That is what is written: “I will hear what the Almighty Lord has to say” (Psalms 85:9). What is “the Almighty [ha’el] Lord? Moses said: Until now has He remained in His anger against them and is He barely with them? Ha’el is nothing other than an expression of strength, just as it says: “And he took the mighty of [eilei] the land” (Ezekiel 17:13). Or is He reconciled with them and He is acting with them with the attribute of mercy; that is what is written: “Lord.” Lord is nothing other than the attribute of mercy, as it is stated: “Lord, Lord, merciful and gracious” (Exodus 34:6). Immediately, the Holy One blessed be He placated him that He has no umbrage in His heart, just as it is written: “The Lord passed [vayaavor] before him” (Exodus 34:6), that He removed [shehe’evir] His fury from them and overlooked [ve’avar] their transgressions..."
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