Parshat Naso 2001

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Halacha of the Week
Food For Thought
-by David Gertler and Uriel Schechter

Daber El Binei Yisrael Eesh O Eesha Ki Yaasu Mikol Chatat Haadam... "Speak to the children of Israel: When a man or a woman commits any of the sins of mankind..."(5:6).

This verse, along with many others in Torah, is read superficially - when man sins, he shall do the following prescribed measure to rectify it.

How unfortunate it is that the implications of this verse and others (see Vayikra 4:2, "...Nefesh Ki Techetah Bishgagah...") are completely overlooked.

The verse clearly states the understanding that Hashem has of the human psyche. It does not state, "if you sin," rather, it states "when you sin..." The profound application of this concept is designed not to humiliate us, but rather to remind us of the shortcomings of humankind.

However, the understanding that man is bound to sin eventually is not the end-all, be-all difference between the great splendor of man in comparison with the rigid life of Seraphim and angels. The gift of Bechira Chofsheet, free choice and self-driven will, is a double-edged sword. While it is clear from the above verse that it is expected for man to stumble somewhere in his long journey in life, it is likewise expected for mankind to have his moments of glory and greatness. In the same vein, just as it is inevitable that an individual will eventually come to sin, it is equally as fortuitous that his or her soul will transcend the body's physical desires and accomplish a greater good of devout and pious nature.

Yet that is not necessarily the case. As Hashem Himself explained to Noach, "...Ki Yetzer Lev Ha'adam Rah Mi'neurav..." (Bereishit 8:21), mankind is evil from its inception. Where does the Chumash point man toward his aspect of godliness? Furthermore, if man is sowed with seeds of evil and is expected to sin, then how can it be that he was created in the image of G-d? Is it possible, Chalilah Vechas, that we imply that our darker natures are a reflection of our Almighty Creator?
In light of such a heavy and intense question, the answer can be found in the nature of Parshat Naso. It is a lengthy portion that steps from the lows of the wayward woman to the heights of Nezirut and Birkat Kohanim. Even if Hashem could be ascribed with human attributes, He is not evil. He is rather, as if to say, a grandiose magnification of the deviance from human logic.

Hashem is completely incomprehensible in human terms, but even more so, it is beyond the ability to comprehend why He created the world. Hashem does not need us. He is unique in His uniqueness, and does not require the existence of the human race to reflect upon it. Rather, it was He who introduced this world, a world that has a dichotomy in existence between the path of good (which, ultimately, is rational, due to the great reward which accompanies it), and the path of evil (which is completely illogical in sight of the punishment that accompanies it).

Hence, it is clear now. It is necessary for man to recognize that evil was created in mankind alone. It is not a part of Hashem's nature, if such were possible to say. The existence of evil is due only to the fact that man is destined to do it. It is this destiny, the fact that man is expected to accomplish evil, which makes man so great. It is the rebound, the recoil, and the uprising from sin that makes man so great. He is overcoming the illogical portions of his entity and rising to the occasion, demonstrating that he, too, can perform the dichotomous nature of Hashem. Just as the world's inception started from the illogical and can achieve great spiritual heights, so too mankind has the ability to overcome his own internal natures.

Hence, the Chumash comes to remind us: "When you sin..." And Hashem will smile when you correct your ways and demonstrate the power of man over angels - the ability to carry the world from its state of chaos to higher order.

Of the thousands of interpretations that have been given for the blessing of the Kohanim, the Abarbanel presents a unique explanation. He says that each of the three sections of the blessing of the Kohanim is aimed at a particular segment of the nation. The first section, "May Hashem bless you and protect you" (Bemidbar Sinai 6:24), is directed towards the workers, with the hope that the work of their hands will be blessed. The second part, "Hashem shine His face towards you and enhance you" (ibid. v. 25), has the scholars and thinkers in mind. It is a prayer that light may be sent from Heaven to help them understand as much as the human mind can encompass. The warriors are blessed with peace, "Hashem shall turn His face towards you and give you peace" (ibid. v. 26).
Chazal (Sotah 7:2) say that the blessing of the Kohanim should be recited in the Holy Tongue (Hebrew) only. This is derived from the phrase Ko Tevarchu, "Thus shall you bless" (ibid. v. 23). The word "Thus" is interpreted to mean that the blessing may be recited using only the words and language presented in the following verses.

The Ketav Sofer expands on this interpretation of Chazal: were the blessings offered in a language other than the original Hebrew, the blessing would be very limited. Hebrew is rich in idiom and connotations and each word contains a host of blessing in all areas of life.

The Chatam Sofer utilized this Chazal in his battle against the Reformists who introduced sermons in the vernacular. The Kohen to him represents the teacher and leader of the people. When the leader discourses, the Holy One forgives Israel of their sins and the gates of blessing and favor open, just as they do during the blessing of the Kohanim. But this happens only if, like the Kohanim, he speaks in the Holy tongue and not in a foreign language. The language itself instills the word of Hashem into the people. We see the importance of studying Torah using the Hebrew language from here.

The Chatam Sofer interprets another Drasha of Chazal in a like manner. Chazal say that a teacher is like an angel of Hashem, and one should seek to learn Torah from him. Elsewhere they make the comment that the angels do not speak Aramaic, only Hebrew. If the leader, says Chatam Sofer, is like the angels- if he knows Hebrew only and not foreign languages, then you should learn from him. If this is not so, his words will not be influential. It is the essence and holiness of the Hebrew words themselves which influence the masses of Israel and bring them close to holiness, opening up for them an outpouring of blessings.

In this week's Parsha, Naso, the Torah records the Mitzvah of Birkat Kohanim (the Priestly Blessing). Hashem says, oh Taverchu Et Binei Yisrael "so shall you bless Bnai Yisrael..." (6:23). The Gemara (Ketubot 24b) extracts that this command applies only to Kohanim, that a "Zar" (non-Kohen) violates an Issur Asai by making the Priestly Blessing (see Rashi there). The Rama codifies this rule as a normative Halacha.

However, in Masechet Shabbat (118b) the Gemara relates a story in which R' Yosi says that never had he disobeyed the words of his friends. He took this to such an extent that although he knew that he was not a Kohen, he would have gone to the Duchan (platform) in order to make the priestly blessing, had his friends asked him to. This story is quite perplexing in light of the aforementioned Halacha. In fact, Tosafot asks how R' Yosi could have possibly done this and how his friends could have allowed him to. The R"i answers that there really is no Halachic problem with making the priestly blessing other than perhaps a "Beracha Levatala." This answer is contradictory to what has been stated earlier and so the question still demands an answer.

The Torah Temima presents an interesting answer. He cites a Girsa, in the text of the Gemara (cited by Rabbeinu Yerucham), which indicates that Kehuna was not the issue but rather that R' Yosi thought that he was not a "Kedai" (worthwhile) person. And when R' Yosi said that he would have gone up to the Duchan, according to the Torah Temima, he was not referring to the platform of the Kohanim, rather he was referring to any pulpit from which he could make a speech. According to the Torah Temima's reading of this story, R' Yosi's friends asked him to speak to the crowd, and although he knew himself that he was not sufficient or good enough to give the speech, he did.

Buried in Parshat Naso (6:22-27), Birkat Kohanim (the Priestly Blessing) is introduced, with the instruction to "tell Bnai Yisrael" appearing twice. That is why Ashkenazim still use it on special occasions outside of Israel, and in Israel every day (Sephardim recite it every day even outside of Israel). What is the significance of these blessings that prompted the Torah to make sure we continually use them?

As most commentaries explain, the first part of the blessing is for material possession and wealth. The second part of the blessing is for spiritual growth and development. The third part of the blessing is for Hashem to continue to have more compassion for us than we deserve, and that He should express that love by forgiving us of our sins, and by giving us peace.
A very strange statement follows these blessings. Hashem says that Usimu Et Shimi Al Binei Yisrael Vaani Evarchem, "they should place My name on Bnai Yisrael, and I will bless them." If the Kohanim were blessing the Jews for Hashem to give them all these things, wouldn't Hashem's role be to actually give us wealth, spiritual proficiency, and peace?

Rav Aron Tendler helps us understand this by explaining that the first blessing is aimed at making us realize that our material wealth, physical well being, and natural abilities come from Hashem, and that He gave it to us for a reason. The second blessing is aimed at making us realize that we have a responsibility to elevate ourselves through our every thought and action. The third blessing is aimed at making us realize that we have a say in Hashem's level of compassion, and also in the world's level of compassion, both toward us and toward them. The way we increase compassion in the world is by using the other blessings correctly.

It is no coincidence that having "enough" money, spiritual growth, and peace all comes from within. Hashem concludes these blessings by teaching us that if we simply notice Hashem's name and hand in all we have and in all that we do, we will then realize that we have already been blessed not only with health and wealth, but also with the teachings of Hashem.

The Gemara (Berachot 5a) teaches that if one experiences difficulties he should engage in extensive soul searching. Masechet Taanit teaches that Hashem seeks to motivate the Jewish people to perform Teshuva when Am Yisrael encounters difficult times. Certainly, at this time of crisis for Am Yisrael we must commit ourselves to improve our performance of at least one Mitzva.

1) What is the punishment of the Sotah (Litzvot Beten)? What is the result if she is innocent? How are they similar? Why might that be?
2) Why are the specific Halachot of the Nazir chosen to accomplish the goal of Nazirut?

If you have a response to [this/these] question[s], please contact us at koltorah@hotmail.com Responses may be published upon agreement of the provider.

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