Stay With Me

The Hafotrah for Parshas Nasso comes from Sefer Shoftim and its connection to the Parsha is overt: the Pessuk we Lein from the Torah include the Parsha of Nazir, and the Haftorah is the beginning of the story of Shimshon. We learn that a Malach appeared to Manoach and his wife, who had henceforth been childless, with good news: they would soon bear a son. This wonderful Besurah had a surprising proviso however: the son was to be a Nazir M’Beten, and his mother would therefore be required to begin keeping some of the Dinim related to Nezirus from that very moment. Clearly, then, the Haftorah and the Parsha are closely related.

The bulk of the Pessukim, however, are not related to Nezirus itself, however, but to the various encounters between Manoach and his wife and the Malach. Although the Pessukim are narrative in form, there is always meaning to be found if we pay attention to the words used by the Navi.

After Manoach’s wife tells him about her initial encounter with the “Ish HaElokim”, he Davened that too should be able to meet this mysterious visitor, and hear for himself the details of his pronouncement. When the Malach reappears, he tells Manoach the same thing: his wife must not drink any wine or eat any Davar Tamei, for her son was to be a Nazir.

After hearing this news, Manoach makes an interesting request of the Malach who, at the time, he thought was actually a Navi: “Ne’etzra Nah Osach V’Naaseh Lifanecha Gidi Izim.” He asks the Malach to stay with them so that they can prepare a meal for him, specifically a young goat. The Malach responds by telling Manoach that the Gidi should be brought as a Korban instead, and it is as that Korban is brought that the Malach ascends the Shamayim.

There are a few questions that immediately come to mind as we learn this Passuk. First, why did Manoach ask the Malach to stay and share a meal with them? Also, why was that meal to consist of a Gidi Izim specifically? In addition, the Lashon of “Ne’etzra Nah Osach” , which literally means “allow us to hold you back” seems interesting—this is not the typical terminology one would use when inviting someone to join them for a meal. Why did Manoch choose these words?

Rashi, commenting on the words “Ne’etzra Nah Osach” explains that Manoach was not just inviting the Malach to join the couple for a meal. His true request was: “N’Esof Oscha El HaBayis”, which means “allow us to bring you into our home.” Why, though, did Manoach have this request? Why did he wish to bring the Ish Elokim into their home?

Although there is no Medrash on Neviim, there are certain passages that are discussed at length in the Medrash on Pessukim in the Torah with close connection. This is the case with our Haftorah, much of which is discussed in the Medrash Rabba on Parshas Nasso. An examination of those Divrei Chazal reveals that the Medrash seems to address some of our questions.

First, on the words “Ne’etzra Nah Osach” the Medrash tells us that Manoach told the Malach: “Atzurim Hayinu…V’Ata Bisartanu B’Harvacha, Na’aseh Imanu Yom Tov.” We, explained Manoach, were “Atzurim”, prevented from having children, and you, the Ish Elokim, brought us the news of our release, allow us to make for you a Yom Tov. The word “Ne’etzra” is related to the Yom Tov, the Medrash explains, because the Torah says “BaYom HaShmini Atzeres Thiyeh Lachem”, referring of course to Shmini Atzeres.

The Medrash also explains why Manoach selected a Gidi Izim: “Simachtanu V’nismach Imcha B”Gidi Izim”. Because the Malach made them happy, they wished to make him happy, with the Gidi Izim, because we know “Ain Simcha Ela B’Basar.”

Although the Medrash seems to explain this Passuk on one level, there are two questions that must be asked on these Divrei Chazal.

First, why would Manoach compare the “Yom Tov” that he wished to make to Shmini Atzeres specifically? The use of the word “Ne’etzra” is connected to this day, per the Medrash, and certainly Manoach must have had intent in making this comparison—what message did he wish to convey with his choice of words?

Second, why was the Ez chosen as the meat with which they would create Simcha. It would seem that any type of meat can fulfil the dictum of “Ain Simcha Ela B’Basar’—why did Manoach select a Gidi Izim specifically?

In order to answer these questions, and better understand the Pessukim, let us try to gain a deeper insight into the true meaning of the word Atzeres.

The Sifri, in Parshas Pinchas, learns an interesting Halacha from the words “Atzeres Thiyeh Lachem”: when one brings a Korban he is required to spend the night in Yerushalayim. This Din, called “Lina”, is learned from the word “Atzers”, because the Torah stopped a person, so to speak, from leaving Yerushalayim. The Sifri then adds, “Ain Atzira Ela Kenisa”, the Lashon of “Atizra” always connotes a sense of entering as well. This seems to mean that Atzur does not mean only to stop, but to be contained in some way.

Perhaps if we understand the use of the term Atzira in this light, as Lashon of Kenisah, we can better explain the words of Manoach.

R’ Hirsch, in his Pirush to Parshas Emor, explains that the word Atzers is itself related to the word “Otzar”, which means a storehouse. The implication of the term, then, is to hold onto something—to hold on and not let it go. When one is Atzar he doesn’t just stop moving, but he stops in order to be Kones, in order to maintain something. The Yom Tov of Shmini Atzers, then, is a time to reflect on the entire month of Tishrei, and allow the Hashpaos of all the Yomim Tovim to penetrate us, and become a part of our existence. On this day, when we celebrate with Hashem alone, as Chazal explain, we commit ourselves to stay in His company as we reflect on all the heights we have reached in the preceding weeks.

With this in mind perhaps we can understand the words, and intent of Manoach.

After years of childlessness, Manoach is faced with a man who bears the news he has long awaited—the confidence of the messenger, coupled with the demands made of Manoach’s wife—made it clear that this was no simple man, but an Ish Elokim. Manoach knew that he was encountering greatness, and was not inclined to allow the moment to pass.

“Ne’etzra Nah Osach”, he said to the Malach, allow us to keep you here. As Rashi explained, Manoach wnted to bring the man into his home. The implication is clear: we do not want this encounted to be confined to a fleeting moment. We wish to make bring you, and your affects, into our home, making you a part of our lives.

Manoach recognized that there was an opportunity for growth here, and that“ Atzira” was necessary. The asked the man to stay a bit not only so that he could be Mesameach him, but so that they could ensure that the Kedusha remained a part of them.

This perhaps explains the choice of a Gedi Izim for the meal Manoach planned.

The word “Ez” is very similar to Oz, which means strength. The goat, it is well known, is a stubborn animal—a characteristic alluded by its name. By mentioning this animal in particular, Manoach made it known that his intent was to us the Middah of Oz, hold on tightly to the Hashpa’ah brought by the Malach, not easily letting it go.

This Middah exhibited by Manoach may help us answer an overarching question on the entire story: why were Manoach and his wife Zoche to have a son who was a Nazir from his very conception?

If we think about it, however, Nezirus is something that requires Atzira as well. The DInim of a Nazir are related to his physical existance: he must not drink wine, cut his hair or become Tamei in any way. When one undergoes Nezirus, however, he must not allow the physical restrictions wash over him: the purpose is to take the effects of this diminished Gashmiyusdik state to affect him on a deeper level. Manoch, who understood the importance of being “Ne’etzar”, of maintaining that which is gained, was therefore well prepared to have a son so defined by a state of Nezirus. It is interesting that we almost always Lein this Haftorah on the Shabbos that immediately follows Shavuos—a Yom Tov that is referred to in the Gemarah as Atzeres. Perhaps this lesson of “Ne’etzra Nah Osach” is relevant to this time of year as well.

On Shavuos, we not only celebrate the anniversary of Matan Torah, but on some level we experience it ourselves as each of us is Mekabel the Torah anew. By referring to the Yom Tov as Atzeres, Chazal are reminding us that we cannot allow the experience of Mattan Torah to leave. We must try our hardest to maintain the effects of the Yom Tov, taking it with us into the year. The Hashpa’ah of Mattan Torah can continue to influence us even as the Yom Tov departs, allowing us to attain new heights in Limud HaTorah and Avodas Hashem.