Nasso: The kindness of strangers

Rav Johnny's original thoughts on the weekly parsha

We are taught in Parshat Nasso about someone who commits a financial crime and who subsequently confesses. In such an instance, they must pay their victim their losses as well as a further payment as a penalty for their crime. However, if their victim dies and they have no ‘redeemer’ (go’el), then the money should be given to the Tabernacle/Temple (see Bemidbar 5:8).

Significantly, the word ‘redeemer’ (go’el) is used here even though its context clearly indicates that we are talking about a close relative to whom this payment can be made. This then begs two questions: i) Who does not have close relatives? & ii) Why does the verse use the term ‘redeemer’?

In answer to the first question, our Sages (Bava Kamma 109a) explain that this verse comes to include a convert who is considered to be as a newborn child and who is considered to be spiritually independent from their biological relatives.

This then helps us answer our second question regarding why the word ‘redeemer’ is used because someone who has now severed their bonds from their past, but who may not be fully absorbed into their new Jewish environment, may likely feel alone and lost. Consequently, anyone who is prepared to be there for them, and who is willing to help them, will likely be considered by them as a redeemer.

While this is evident from numerous Torah teachings, it is made particularly clearly in Megillat Rut (which we read yesterday) who converted to Judaism, and where the word ‘redeemer’ is frequently invoked. On this theme Dr. Yael Ziegler explains that:

‘The notion of redemption in Megillat Rut should be understood on three separate levels: its simple meaning and two deeper layers of meaning. The primary sense of the text records Ruth’s own intention. She seeks her personal redemption, which is also the redemption of the house of Elimelekh. Nevertheless… there are two supplementary meanings to the idea of redemption embedded within the narrative, even if they are not Ruth’s intended meaning. One deeper level of meaning refers to the urgently needed national redemption during the period of the Judges, a devastating time for the Jewish nation…The final layer of meaning for the word go’el in this chapter may refer to the ultimate, future national redemption, which is, of course, the conventional usage of the term “geula.” This last level of understanding offers an insight into a deeper meaning of this brief book, one which bears upon the most fervent aims of the Tanakh narratives: the manner in which the Jewish nation can arrive at an ideal society.’

Taken together, both Parshat Nasso and Megillat Rut powerfully teach us about how we can be redemptive agents through providing support to those in need - and especially to those who feel vulnerable and alone.

Shabbat Shalom!

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