Blessing One Another Presumes Loving
One Another
R. Yaakov Bieler
Parashat Naso, 5770
One
biblical commentator
has pointed out that with respect to the subject matter in Parashat Naso
(BaMidbar 4:21-7:89), the only topic that has any relevance at all today is
Birkat Kohanim (the blessing of the Priests –6:22-7).
All other material, i.e., 1) the various tasks of Levite families (4:21-49); 2)
the requirement for ritually impure individuals to reside outside of the camp
(5:1-4); 3) the transgression of appropriating holy property for personal use
(5:5-10); 4) the ritual trial by water of a woman suspected of marital
infidelity (5:11-31); 5) laws of the Nazirite (6:1-21); and 6) the
contributions of the princes of the tribes to the construction and dedication
of the Tabernacle (7:1-89), records events and practices that at this point in
time are either historical or will perhaps be reinstituted only at some future
point in time.
Such an observation does not,
however, preclude commentators from attempting to account for the arrangement
of at least some of these topics within a single Parasha. One intriguing
hypothesis regarding the juxtaposition of a number of these themes is proposed
by RaLBaG. He suggests that verses 5:1-6:21 describe attempts to create a state
of peace and tranquility within the various spheres of existence in which an
individual deals, i.e., the communal encampment, the home and his interior
being.
RaLBaG on BaMidbar 6:1-21
Behold this Parasha (Nazir) is
juxtaposed next to Sota, the latter’s objective is to remove disagreement and
loss from the home, because this Parasha (Nazir) is intended to quiet the
disagreement and loss from within the individual himself, due to his inner
desires that bring him to sin. The
quieting of this disruption comes on the heels of similar efforts directed at
the home and the state, and for this reason the Tora placed this one (Nazir) at
the end of the sequence. And the objective of this Parasha (Nazir) is to bring
healing to one whose lusts dominate him, and therefore needs to deprive himself
of wine. Wine is a powerful element with respect to strengthening the Evil Inclination
which in turn leads to loss and humiliation in terms of personal attributes and
the ability to analyze and consider options.
If we
accept RaLBaG’s evocative conception of the middle portion of Parashat Naso,
i.e., as a prescription for striving to
resolve conflict and strife in different spheres of human activity, the
blessings of the Priests, which follow immediately on the heels of the
discussion of the Nazirite, could be viewed as a summation of the previous
three topics. The ultimate goal of HaShem through His Tora is to Grant to his
people, “Peace” the climactic word in 6:26, the third and final blessing
pronounced by the Priests.
However, an insight recorded in the
Siphre, and then expanded upon by R. S.R. Hirsch, attributes to the blessing of
the Priests truly profound spiritual and ethical implications that parallel and
amplify RaLBaG’s approach. The Midrash Halacha, in commenting upon the switch
in verb form from plural to singular in the final phrase of BaMidbar 6:23,
interprets:
“Speak to Aharon and
his sons, saying,’So Tevarchu [you {pl.}
will bless] the Children of Israel. Amor
[say {sing.}] to them:”—“From where (is it learned) that the Chazan
must say to them (the Priests), ‘Say!’? The text states, ‘Say to them.’”
The Siphre appears to be delineating the basis of the
practice whereby before the Priests begin their blessing of the people, they
have to be invited to do so by someone calling out “Kohanim” (Priests). This
practice and related ones are codified in the Shulchan Aruch in the following
citations:
Shulchan Aruch, Orech Chayim 128:10
They (the Priests) stand on the
platform with their faces facing the Ark and their backs to the congregation
and their fingers folded into their palms until the Shliach Tzibur (the
representative of the congregation who is repeating the Silent Devotion)
completes the blessing of Modim (Baruch Ata Hashem, HaTov Shimcha U’Lecha Na’eh
Lehodot.) And then if they (the Priests ) are (at least) two,
he calls to them “Kohanim”.
Ibid. 18
a) The caller who calls, “Kohanim” is
not permitted to do so until the congregation completes their response of “Amen”
to the blessing of Modim (that ends “HaTov Shimcha U’Lecha Na’eh LeHodot”)
recited by the Shliach Tzibbur.
b) And the Priests are not allowed to
begin their blessing, “Asher Kidshanu BeKedushato shel Aharon” until the caller
completes his call “Kohanim”.
c) And after the Priests complete their
blessing “Asher Kidshanu BeKedushato shel Aharon”, they cannot begin
“Yevarechecha”
until the congregation completes responding “Amen” to the blessing that the
Kohanim have just recited.
d) The Priests are not permitted to
begin any word (of the Priestly Blessing) until the caller has completed
reciting it.
e) The congregation cannot recite
“Amen” until all of the Kohanim have completed one of the three blessings.
Ibid. 45
These are the words upon which the
Priests turn from south to north:
“Yevarechecha”; “VeYishmerecha”; “Eilecha”; “)Vichunecha”?)
“Lecha”; “Shalom.”
Mishna Berura #168
And the reason why they do so is in
order that the blessing spread to all of the people who are standing at their
sides.
R. S.R. Hirsch on BaMidbar 6:23
It is not the authority to bless the
children of Israel which is here conferred to the Aaronides, but a duty which
is given them to perform. The blessing of the Priests does not flow from their
well-wishing, their benevolence but it is part and parcel of their service to
the Sanctuary…
…”Emor Lahem”…just as you Moshe are to
give the order to Aharon and his sons to pronounce a blessing, so always in
every single case, only when the demand is made is the blessing to take place,
otherwise the Priests have not the duty or the authorization to pronounce the
blessing. The demand has to be made
to them in a loud voice by the representative of the requirements of the
congregation (חזן
הכנסת, חזן in the sense in which it is
used in the Talmud (Sota 38a), the superintendent or beadle of the synagogue המתעסק
בצרכי בית
הכנסת or
שמש הכנסת , not to be confused with שליח
ציבור, the ש"ץ the Reader, who represents the Congregation in prayer (Tosafot Berachot
34a). If nowadays the demand is made by the reader, he still does this only by
delegation as the חזן: in the name of the
congregation, and indeed, after the first word has been pronounced in response
to this demand, every succeeding word of blessing (according to our custom,
even the first word too)
is dictated to the Priests, and they have only to repeat the blessing that is
dictated to them by the representative of the congregation which is to be
blessed, and according to Maimonides, Hilchot Tefilla 14:13, this belongs to
the carrying out of the Commandment in the Tora “Emor Lahem”. According to
this, our Priests in pronouncing the blessing are a completely passive
instrument. Only in reply to the summons of the congregation and only in the
blessing dictated to them by the representative of the congregation do they
pronounce it. So that in truth, it is the congregation which has the
blessing prescribed by God pronounced over itself through their mouths.
The premise that
essentially it is the congregation that is blessing itself via the Priests,
perfectly explains the laws cited above: the Kohanim cannot begin until given
permission by the congregation for whom they are also representatives; each
entity, i.e., the Kohanim, the congregation and the “caller” must be careful
not to override or drown out the other so that the lines of authority are
clearly maintained; the Kohanim must be sure to include everyone within their
blessing since it is the congregation that is calling for its own blessing.
And then there is one more quasi-Halacha
that takes on deep significance in light of R. Hirsch’s formulation:
Be’er Heitev on Shulchan Aruch, Orach Chayim
128:11, #20
The reason why “BeAhava” (with love) is said (at the end
of the blessing that preceeds Birchat Kohanim,) is because it is stated in the Zohar, “Every
Kohen who does not love the people or the people do not love him, should not
“lift his palms” (i.e., participate in Birchat Kohanim)…
If it is the
congregation that is “blessing itself” during the Priestly Blessing, and the
Priests, in order to take part in this ritual, must feel lovingly towards all
those standing before them, by extension, the entire congregation must feel
this way towards one another. Which in turn begs the question: is this the
case? Even when we are dealing with only 10-20 Kohanim on a Yom Tov morning,
can we take for granted that the word “BeAhava” is truly mutually felt
throughout the room in which prayer is taking place? And the expectation that
the hundreds gathered in a large Beit Kenesset are all favorably disposed to
one another, let alone feel lovingly towards everyone assembled, assaults
credulity. Is such an aspiration too much to ask? Is this the reason why such a
sentiment appears in mystical literature, but is not objectively codified in
the Shulchan Aruch? Do ill-feelings towards a fellow congregant on the part of
a single individual in effect invalidate the spiritual efficacy of this most
spiritual and moving point in the synagogue service? At the very least, this is an aspiration that
we would all do well to attempt to pursue, not only as individuals, but as a
community and congregation.
The idea that we are so desirous
of God’s Blessings, and yet have to strive to be worthy of them by means of improving
our interpersonal relationships, reminds me of a passage in the Talmud that I
quoted to a visiting Saudi professor a number of years ago. Marc Gopin, currently the James Laue Professor
of World Religions, Diplomacy and Conflict Resolution at George Mason
University,
had invited a number of academics from Saudi Arabia to visit the United
States and share ideas with various groups. I participated in a meeting with a
number of other rabbis and at the fascinating session’s conclusion, was talking
to one of the members of the Saudi delegation. He said something to the effect
that he hoped that God could Influence all of us to have more peaceful
relations with one another. In response, I cited the following :
Shabbat 89a
R. Yehoshua ben Levi said: At the time when Moshe
went up to the Heavens , he found God Attaching the “crowns”
to the letters.
He Said to him: Moshe, Do they not extend
the blessing of peace in your city? (i.e., your etiquette is being found
wanting by Me.)
He said before Him: Does it ever happen
that a servant extends a blessing of peace to his Master? (i.e., it would be
impetuous of me to bless the Source of all Blessing. I depend upon Your
Blessings, but the reverse is not true.)
He Said to him: It is your responsibility
to help Me.
Immediately he said to Him: (BaMidbar
14:17) “And now let the Power of HaShem increase as You have Spoken.”
My point was that human beings, while
realizing their ultimate limitations, should nevertheless strive to become
God’s Partners in the work of completing and perfecting the world and society.
While we may require “Siyata D’Shmaya” (the help of Heaven) we should not
completely rely upon it, turning ourselves into passive bystanders. I was
saddened when my interlocutor said how conceiving even a conversation, let
along a partnership, between God and a human being would be considered heresy
in his country and within his religious culture. While I appreciate the concern
with anthropomorphism and the personification of the Deity, nevertheless, I
find personally that cooperating with God in a partnership (see my essay on
Parashat BeChukotai 5770, “A Covenantal Partnership”) is a very inspiring and
motivating concept that could potentially lead to amazing improvements in
foreign and domestic relations. At the very least, we should strive to be God’s
partners and in order to earn His Love, enhance and develop our own, for Him as
well as for each other.
