1. The Unusual Reversed Nuns in the Torah
In the Torah, there are two unique marks that look like backwards or reversed nuns. These are not just decorative; they actually appear this way in the Torah scroll itself. Unlike the usual features of the Torah—letters, spaces, and crowns (tagin—crowns) on certain letters—these reversed nuns are a rare exception. The Torah generally avoids adding extra symbols or characters, making these nuns stand out as something special. The Talmud discusses these marks, and Rashi on the Chumash also addresses them. There are two main opinions about their purpose. According to one view, these reversed nuns act as handles or placeholders, bracketing a specific section of text between them. This suggests that the verses enclosed by these nuns do not truly belong in their current location in the Torah.2. The Verses Between the Nuns: Vayehi Binsoa
The reversed nuns bracket two verses: “Vayehi binsoa ha’aron vayomer Moshe…—And it was when the Ark would journey, Moshe said: ‘Arise Hashem, may Your enemies be scattered and those who hate You flee from before You.’” (Bamidbar 10:35), and “Uvinucho yomar…—And when it rested he would say: ‘Return Hashem to the myriad thousands of Israel.’” (Bamidbar 10:36). In a Torah scroll, there are no verse numbers, but these two verses are clearly set apart by the reversed nuns—one before “Vayehi binsoa” and one after “Uvinucho yomar.” Rashi refers to these as simaniyot—signs or markers—indicating that this section is out of place.3. Rashi’s Explanation: Out-of-Place Verses as a Buffer
Rashi explains that these two verses do not belong in this spot in Bamidbar. Why were they placed here? To serve as an interruption between two episodes of punishment (pur’anut—punishment). Before verse 35 and after verse 36, there are narratives of complaints and punishments for Bnei Yisrael’s behavior in the desert. Without this buffer, there would be two punishments back-to-back, which would reflect poorly on Bnei Yisrael. By inserting these verses here, Hashem created a separation between punishments so that it wouldn’t seem as though Bnei Yisrael were being punished continuously without respite. This idea is found both in Rashi’s commentary and in Tractate Shabbos (116a), where it is discussed at length.4. The Talmudic Source and Structure of Parshiyot
The Talmud (Shabbos 115b–116a) elaborates on this topic. It notes that Hashem made simaniyot—special signs—at both the beginning and end of this section to indicate its unique status. In a Torah scroll, sections are often separated by spaces called stuma (closed) or psucha (open), but only here do we find reversed nuns marking off a section. These spaces usually define separate parshiyot—sections—within each book of the Torah. For example, after certain words or at natural breaks in narrative, you’ll see either a small space (sammach/stuma) or a larger space (pe/psucha). Here, however, instead of just a space, we have these distinctive signs.5. Alternative Opinion: A Book Within a Book
The Gemara brings another opinion from Rebbe: “Lo min Hashem huzeh—this is not [the reason] from Hashem.” Instead of serving merely as an out-of-place buffer between punishments, Rebbe says that these verses form an independent book within Sefer Bamidbar. Normally we think of the Torah as five books (chamisha chumashim Torah). Each book is separated by four blank lines in a Torah scroll—a clear sign of division between books such as Bereishit, Shemot, Vayikra, Bamidbar, and Devarim. However, Rebbe teaches that with these reversed nuns marking off “Vayehi binsoa ha’aron…Uvinucho yomar…,” Sefer Bamidbar is actually divided into three parts: up to “Vayehi binsoa,” then these two verses as their own section (almost like their own book), and then what follows. This means that instead of five books of the Torah there are conceptually seven sections or “books,” with this brief passage counted as one due to its special status.6. Summary: The Significance of These Verses and Their Markers
To summarize: The reversed nuns in Sefer Bamidbar mark off two special verses whose placement is debated among our sages. According to Rashi (and one opinion in the Talmud), they serve to separate stories of punishment so Bnei Yisrael do not appear constantly deserving punishment without pause. According to Rebbe’s view in the Gemara, their importance is so great that they constitute an independent book within Bamidbar itself. These unique signs highlight both textual structure and deeper lessons about how we read episodes of challenge and redemption within our national story—reminding us that even brief passages can carry profound meaning within the tapestry of Torah.