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RENEWAL:JEWISH
RENEWAL:NASO:COHAN BLESSINGS
Parasha Naso: Numbers 4:217:89
Rabbi Arthur Segal
Via Shamash Org online class service
Jewish Renewal
Jewish Spiritual Renewal
Hilton Head Island, SC, Bluffton, SC,
Savannah, GA
"Live Long and Prosper"
Parasha Naso is the longest in all of the Five
Books of Moses, our Chumash. This is due to
what at first glance looks like redundant
repetition (pardon my redundancy!) of the
offerings made by the heads of the tribes to
the priests. Each brings the same thing of the
same quality in the same quantity, and does
so in the same manner…or so it appears. I'll
explain later.
Before the tribal leaders bring their offerings,
Moses teaches Aaron and his sons how to
bless the children of Israel. We have all heard
these priestly blessings, which are found in
Numbers 6:24 through 6:26. Let's have a look
now at the words and their meanings.
"May God bless you and safeguard you."
This is the first of the three priestly beracoth.
What does it mean to wish God's blessings
upon someone? By doing so we acknowledge
that all blessings come from the Almighty. Only
God can assure success, abundance and
good health. We insert this very prayer into our
Shemoneh Esrei every day. By praying that
God will bless someone and keep that person
is an acceptance of the Oneness and
greatness of God.
This first of the three blessings pertains to
material prosperity. We are asking God to keep
His promise. The promise made in
Deuteronomy 28:114 is a promise of
successful crops and businesses, healthy
flocks, and increased possessions. The
Mishna teaches in Pirkei Avot 3:15 that where
there is no flour, there is no Torah. The more
prosperous we are, the more time we can
spend studying Torah and sharing our wealth
with others.
After the priest asks God to bless us, he then
asks God to safeguard us. Why? Material
possessions bring with them the risk of
robbery, jealousy, and possibly bodily harm.
We are being taught here that physical gifts
are important, but they are not the be all end
all of our existence. Our survival, of course,
depends upon our physical needs being met,
but we need much more.
We are further taught in the Midrash that the
best way to garner continued blessings for our
wealth is to use it for mitzvoth. The sages
teach that this is the best way to thank God for
His generosity and ensure continued
blessings.
Bringing it home to modern day life, we can
interpret this blessing to mean that God wants
you to be prosperous. He wants you to be
wealthy! Not to impress your friends; not
because "he who dies with the most toys
wins." God wants you to be rich so that you
have the means and the time to do His work.
Surely you've heard some version of the
adage: "Nobody ever asked a poor man for a
job." There is a good reason for this; it requires
wealth to be in a position to employ others,
enabling them to sustain themselves and
prosper so that they are better able to do His
work.
"May God illuminate His countenance for you
and be gracious to you."
In the book of Proverbs (6:23) this second
blessing is written, "The commandments are a
lamp and the Torah is a light." We are blessed
to be able to comprehend the wisdom of the
Torah and of God's gift of creation.
Having already been given wishes for
prosperity, we are now able to go beyond the
elementary requirements of survival, says
Rabbi Sforno of sixteenthcentury Rome. The
second blessing is a spiritual one based on
inspiration and hope from the knowledge of the
Torah.
The word "countenance" literally means "face"
in Hebrew. God is incorporeal, and we are
taught that only Moses saw God face to face.
We are being blessed to have the ability to
understand God's purpose for us in His
universe. This is similar, according to Rabbi
Raphael Hirsch, to having the ability to read
one's attitudes by reading facial expressions.
When we understand God we will appreciate
His gifts and truly know what to do with them.
This is the "light" of the Torah. The study of
Torah helps us learn of Gods "face."
The concept of being in God's grace is a
fascinating one. There are those who believe
that we Jews lost divine favor circa 35 C.E.
The Midrash Sifre states that this means we
wish for God to let our fellows look upon us
with grace. It is written that a "person can have
a host of personal attributes, but unless his
fellows appreciate and understand him, his
relationship with them will not be positive." The
quality of being liked by others is called grace.
The Or ha Chaim (Rabbi Chaim ben Attar of
eighteenthcentury Italy) says that this is a
prayer asking for other nations to like and
understand us. The Rambam says that this
means Israel, or we as individuals, should find
favor in God's eyes.
"May God lift his face to you and establish
peace for you."
This third blessing is a wish for God's
compassion, forgiveness and the granting of
shalom. Rashi says that the blessing asks God
to suppress his anger against us even if we
have sinned. We cannot look at another while
feeling anger toward them. We pray that God
will always look directly at us and not turn his
back toward us.
In Talmud Bavli Tractate Rosh Hashanah 17B,
the proselytess Bloria asks how God can show
mercy to somebody undeserving. The Kohan
Yose answers that God mercifully forgives sins
committed against Him. He refuses to show
favor to those who sin against their fellow man
unless they first placate and obtain forgiveness
from the victim.
This is a major point where Judaism and
Christianity part company. Judaism believes
that we are born into God's grace and can
maintain this grace only through repentance to
God and to those that we have hurt. Our grace
has to be continually earned.
The Midrash teaches that the gates for our
repentance, our Jewish Spiritual Renewal, are
always open. Christianity says we are born into
a state of sin, and only accepting Jesus puts
us into a state of grace, which we keep
regardless of our actions as long as we still
believe.
The last phrase of wishing us peace is how the
blessing is sealed. Without peace, internally
and externally, we cannot enjoy God's bounty.
In the very last words of the entire Talmud
(Bavli Tractate Uktin 3:12), Rabbi Shimon ben
Chalefta said, "God could find no container
that would hold Israel's blessings as well as
peace." He quoted Psalm 29:11 in which we
end our Blessing after the Meal: "God will give
might to his people. God will bless his people
with peace."
The Or ha Chaim wrote that peace is not just
harmony among people. Peace is the "balance
between the needs of the body and the needs
of the soul." Universally, it is the balance
between the infinite Holy elements and the
earthbound human, mundane elements.
In traditional synagogues you will not hear the
rabbi utter these words routinely. They were
meant for Aaron and his priestly sect. The
Temple was destroyed. The Kohan cult no
longer existed and these blessings, our sages
taught, cannot be pronounced until the
Temple's restoration. Once a year on the High
Holy Days at a "duchining" ceremony one can
witness today, in some traditional synagogues,
the Levites washing the feet of the Kohans,
and the Kohans giving the congregation this
blessing. The Kohans hold their hands up with
their fourth and fifth fingers together, their
second and third fingers together, and a wide
split between the third and fourth fingers and
the second finger and the thumb. They then
put their thumbs close together and raise their
hands high while reciting these priestly
blessings. This ceremony is done during the
Mussaf section of the holiday service.
In Israel, many traditional synagogues now do
this in their everyday morning prayer service.
Some rabbis have posited that this is allowed
because they are living in Israel, and this will
hasten the rebuilding of the Temple. In liberal
synagogues the rabbi will bless his
congregation each Shabbat and on holidays. I
propose something more radical:
On Shavuot, many of us studied the Book of
Ruth. In Chapter 2, Verse 4 Boaz (Ruth's
future second husband) says to his workers,
"The Lord be with you." They answered him,
"The Lord bless thee." Each of us can bestow
on another these priestly blessings today. After
all, do we not read in the Torah that we are to
be a "nation of priests?" I challenge myself,
and you, to not only bless each other, but to
work toward the fulfillment of these blessings.
We cannot only pray for God to help us
prosper and to sustain us, but we can work
actively as a partner with God in this effort. We
can help our friends with their business
endeavors. We can feed the hungry. We can
visit the sick. We can do acts of ahavath
chesed (loving kindness).
We can pray that God safeguard us, but we
must also work toward protecting each other.
We can let go of coveting practices and petty
jealousies. We can revel in the success of
others.
I have found that there are two philosophies
with regard to looking at the success of others.
Some of us think there is a limited amount of
"pie" in this world. If you have a slice, some
think of it as a slice that they cannot have.
Others think the opposite. They think there is
an infinite amount of pie in this world. If you
have a piece; that's great. There's enough pie
to go around for everyone.
The first way of thinking actually denies God.
Those who are petty and jealous, who feel
threatened by someone else's achievements,
do not believe in the Oneness and Infinity of
God. If you truly believe in God, then you know
that there is unlimited pie. If we all knew that,
we would always be safeguarded, as there
would be no jealousy or theft.
We can pray to God for spirituality and grace,
but we must also climb the rungs of our own
spiritual ladders and be gracious to our
fellows. We can bestow our love and friendship
on all people.
We need to remember that the Hebrew words
for "speaking" and for "bumble bee" are
similar; D'var and Devarah. Our words can be
sweet as honey or as mean as the bee's sting.
Aim for the honey.
How can we even be so bold as to ask God for
His grace if we cannot civilly extend it to one
another? God may forgive us for our sins
toward Him, but He does not forgive us for our
sins toward others unless we make a sincere
apology to the injured party.
We can help extend grace to one another by
teaching mussar (ethical behavior), which is
found repeatedly in our great texts. Our lay
leaders can try to behave graciously not only
to each other, but to all of their constituent
congregants. We can treat our rabbis, cantors,
and our teachers with the respect that they
deserve.
We are living in strange times where negative
behaviors seem to be the norm as they filter
into our homes through television shows and
Web sites. Our temples and synagogues need
to be places where we can teach proper
persontoperson behaviors. We need to be a
counterbalance to the entitlement, me only,
limited pie philosophies that pervade American
thought if we go so far as to call it thought.
Our sages taught long ago in the Mishna Pirkei
Avot that a rich man is one who is happy with
what he has (4:01). We can pray to God to
look directly at us, forgive us and give us
peace, but we must also do the same for each
other. We need to be honest with one another.
We need to talk to each other and not at each
other. We need to begin to understand each
other and really communicate.
I wrote of IThou and IIt relationships a few
parashot ago. We relate to one another too
often as "it" and not enough as "Thou." We are
taught that it is a sin to pray to God for
something that we do not need or that we will
squander. Our communal prayers are
continually filled with cries for shalom. When
we are sinful to one another, a barrier is
created not only between people, but also
between God and people. There is a disruption
in the balance of the universe between the
Infinite Holy God and human, mundane
elements. The rungs on the spiritual ladder
that we are to climb to elevate ourselves from
the mundane to the Holy get broken. If we truly
believed in God, we would do our best to grant
our fellows true peace and not machlokot
(strife and petty arguments).
As already mentioned, parasha Naso is the
longest Torah portion because of the repetition
of the tribal leaders' gifts. At a first read it looks
as though the leaders, each one coming on a
different day, are bringing the exact same
offerings. The Midrash explains that even
though the twelve offerings were identical,
each alluded to the special mission of each
tribe so that each was unique (Mishna
Bamidbar Rabba 13:13).
Today we enter our synagogues as unique
individuals even though we all pay the same
dues.
Each of us is worthy.
Each of us is important.
Each of us is needed.
We are all needed in the brew that makes up a
congregation's life.
We are all each other's "cup of tea."
Each of us brings a unique flavor to the mix.
Each of us is beloved by God. It would be nice
if each of us were beloved by each other.
As Numbers 7:01 to 7:89 shows, we are to
bring into a Temple, not distract from it. In
order to really understand this we need to be
familiar with God's rules of the spiritual
universe. Rabbi Chaim of Volozshin in his
book Nefesh ha Chaim…Soul of Life explains,
"God has a desire to give man all of the
blessings in the world to cause the Divine
abundance to rain down on man." In order for
this to occur, Rabbi Ari Kahn teaches, man
must create a world that is deserving of such
blessing.
In Talmud Bavli Tractate Bava Metziah 30B,
Rabbi Yochanan taught, "Jerusalem was
destroyed because the people judged with
Torah law...They judged according to the law
of the Torah and never went beyond the letter
of the Law."
People then were no different than they are
now. Everyone then stood up firmly for his
"rights" to the letter of the Torah law. There
was no real sense of community. People used
one another for their own personal gain. They
were not a people or a congregation. They
were individuals and cliques.
The Talmud teaches that God treated them in
an identical manner. He judged them
according to the letter of the law, without
mercy. Jerusalem fell, and our 2,000year
Diaspora began. Rabbi Moshe Leib of Sassor
pointed out that the priestly blessings, while
told to all of Israel, use the word "you" in the
singular. He says that this should teach us that
while we are all individuals, the greatest
blessing is unity and peace. Rabbi Leib writes
that we need to respect each other's
uniqueness while remembering the common
bonds that bring about unity. In Kabalistic
terms the Hebrew word Ahavah (love) has the
same numerical value (13) as the Hebrew
word Echad (one).
If you were asked what is your greatest gift in
life, how would you answer? Would you say
your health, your spouse, your children, or
your beach house on Hilton Head Island,
South Carolina?
Our greatest blessing, as we are reminded on
Shavuot, is Torah. Without the understanding
we get from Torah, our material goods and
social relationships are worthless. If we do not
know how to thank God for our physical
blessings, how do we really appreciate them?
We all know of those who are not happy with
what they have, who continually buy new cars,
new houses, new toys, yet are never satisfied.
We also know of those who are never happy
with their families and abandon them through
divorce, only to start new families, but find no
happiness there either.
Without the illumination we get from Torah we
will not know how to appreciate or treat our
spouses, children or friends, or know how to
be thankful for our material goods or health.
Modern Jews have shunned blind ritual in
order to do Tikun Olam repair of the world.
There has been a casting off the Godtoman
mitzvoth in order to concentrate on the manto
man laws. It is said that Modern Jews will not
wait for Jerusalem to have its Third Temple
and have declared that synagogues are the
present temples. It has been posited that the
tribal distinctions of Levite and Kohan do not
apply today as there is no priestly cult, and
that there will be no preparation for a Temple
that may never come in the future.
If this is all part of Modern Jewish doctrine,
then we have an even greater obligation to
obey the mantoman laws. We have an
obligation to act priestly and holy as
individuals. We have a greater obligation to
study Torah and mussar (ethics) and walk
humbly in God's path. We need to "engross
ourselves in the words of Torah" and taste its
sweetness. For Torah truly "is our life, and the
length of our days."
"May God bless you and keep you. May God
show His face to you and be gracious to you.
May God lift His face to you and grant you
Shalom." Or as the Star Trek Vulcans Spock,
T'Pol and Tuvack say as they raise one hand
in the Kohan manner, "Live long and prosper."
Shabbat Shalom:
Rabbi Arthur Segal
Via Shamash Org online class service
Jewish Renewal
Jewish Spiritual Renewal
Hilton Head Island, SC, Bluffton, SC,
Savannah, GA
member: Temple Oseh Shalom