Naso, as the longest Parshah in the Torah, covers many topics. Two of those that are in close proximity are the command to remove from the camp the unclean and the return of stolen property. The Torah commands the removal from the camp of various categories of impure people and then talks of how stolen objects must be returned with a 20% fine. Property belonging to someone who dies without heirs is given to the priests. This heirless individual is understood by the Rabbis to refer to a convert that has no family in Israel. The commentators ponder the connection between these two sections. Nachmanidies, for example, sees a connection between the purification of the camp of the unfit and the regulations concerning the property of a convert. He seems to be saying that unlike the impure the convert is part of the camp and covered by the same laws. Another way of looking at the connection between the two sections is to understand them as providing two attitudes to transgressors or misfits in Israel. The first section talks of people that it is necessary to expel from the camp. While it basically refers to problems of spiritual impurity, it could be widened to include those who by their actions have placed themselves outside the camp of Israel. The second section, however, provides another attitude to such people. It talks of those who have transgressed and wish to make amends. The Torah provides a means of them doing so and thus being accepted back into the community. The two sections taken together, then, provide instruction on how to deal with transgressors or misfits in Judaism. On the one hand it is sometimes necessary for the good of the community to expel them from the camp. Often, they themselves, by their actions, remove themselves from the bosom of the Jewish people. But, suggests the Torah, we must always provide for these people a way back. There must be a pathway to enable those estranged from G-d and Israel to return. This is, of course, an important lesson for our time. Today we have many Jews estranged from their religion or their people or both. Sometimes it is necessary for our own protection to distance ourselves from them. Yet that can never be the final word. We must also provide a path for their return if they wish it, rather than placing obstacles in their way. Thus we both help them and strengthen the whole community..