Tag: naso

The Priestly Blessing- A message of hope deliberately placed

 

Naso by Yoram Raanan

The Priestly Blessing is a message of hope in a troubled world.  We have long wondered about the Priestly Blessing being placed in Parshat Naso.  Many have posited it was out of place, belonging instead in Leviticus (9:22) when Aaron is told to bless the people.  But I believe it is placed here purposefully as a message of assurance,  to make sure we understand how important we are to each other and to the Almighty.

Naso contains a census of the Tribe of Gershon, the extraordinary stories of the Sotah, a test for the unfaithful wife, and the issues surrounding the intense vows of becoming a Nazirite. And only then do we read the Priestly Blessing;  The three-line expansive blessing upon each of us that God protects us, is kind to us, and grants peace to us.  It is actually the perfect response to the perplexing and difficult issues that preceded.

We are told we count. That was central in the previous Parsha, BeMidbar, and reiterated as the census to count the Gershonites.   But then we are confronted with the Sotah and the Nazirite, as if to ask are there times when we do not count.  We all struggle with life.  We seek God’s blessings, we seek meaning, we seek good things, namely peace and a good life.  But we find ourselves going off the rails.  When this happens are we cut off from God’s blessing?

The Sotah is about accusations of infidelity.  But in the absence of anything but circumstantial evidence, the magical test is administered by the Priest.  The gravitas of this must be overwhelming.  But even if a woman survived the test, would her husband fully welcome her home, without harboring some suspicions.  Would trust ever be restored fully?  Would others in the community maintain lingering doubts, rumors, and stories placing an indelible stain on the woman’s reputation?

Someone taking the vow of a Nazirite  may do it for lofty purpose, but based on our understanding of the things that motivate such action, we see the wisdom of Gersonides’ analysis that, A person takes such a vow to silence the unhealthy turmoil inside a person arising from a physical desire that might lead one to sin.  Does the person who needed to take the Nazirite vow feel rejuvenated or reborn when the vow is complete?  Does the thing that required such focus continue to linger in their souls?  Such impulses can extend beyond lust to other impulses that can plague us emotionally or spiritually.

The Priestly Blessing is deliberately and thoughtfully placed here to say we struggle and we continue to struggle.  It comes at us from all angles.  It is part of being human in a world that is often fraught and difficult.  Each of us has a struggle, a demon, a bad action, a feeling of inadequacy.  It is part of who we are as human beings.

The Priestly Blessing is a wish for wholeness, a wish for Peace in an unpeaceful world.  The Priestly Blessing is a wish for Peace; it is our yearning that these struggles do not mire us in a life that feels dark or hopeless.  It is the profound hope that God is there to love and protect us even when we feel we have strayed so far away that we are beyond the reach of even the Almighty’s loving protective wings of peace.

Hope remains.  God is there.  We are not alone.

May the Almighty Bless you and Protect you.

May the Almighty deal kindly and graciously with you.

May the Almighty bestow Divine favor upon you, granting you wholeness and peace.

Shabbat Shalom.

 

 

Rabbi David Levin is a second career rabbi.  Trained at Hebrew Union College-Jewish Institute of Religion, Rabbi Levin’s rabbinate focuses on outreach to seekers of meaning, bringing Jewish Wisdom to their life journey.  Rabbi Levin’s work is trans-denominational, embracing and drawing knowledge from all aspects of Judaism. He is a member of the CCAR (Reform Rabbinical Association), OHALA (Renewal Rabbinical Association), NAJC (Neshama, Association of Jewish Chaplains), a Fellow of Rabbis Without Borders, serves on the regional board of NIF (New Israel Fund), and is a volunteer on the Disaster Spiritual Care Team of the American Red Cross.

Rabbi Levin currently teaches The Ethical Will Re-Imagined, as well as Mussar at the Jack M. Barrack Hebrew Academy, Introduction to Judaism for the URJ, “Kavod v’Nichum, Understanding Jewish end-of-life rituals”, and the acclaimed series “L’Chaim, Jewish Wisdom for the End of Life Journey” with two esteemed rabbinic colleagues. Rabbi Levin officiates in complex lifecycle events including non-traditional burial and work with interfaith couples.   Rabbi David leads interfaith trips to Israel through the CLAL Stand and See project.  Rabbi Levin is the organizer of Death Café of Greater Philadelphia

 

A Quest for Meaning

 In Naso, we are introduced to the Nazir. A Nazir is one who purposefully separates himself or herself of the community by abstaining from certain luxuries or conventions, taking a vow as part of a spiritual search. This is the issue of the individual’s quest for meaning.

 We see the idea of a vow as a chance to be in closer communion with God. It is an extraordinary commitment as the individual, man or woman, commits to refraining from some basic of things. This particular vow seems to contradict the idea that we are in community; the Nazir does things that by their nature separates him/her from societal norms: The Nazir does not drink, does not cut his/her hair, not to be near the dead, even including those for whom even a Kohen would. At the end of the vow’s timeframe, the Nazir brings a sacrifice as a Sin offering and a second as an offering of well-being signaling the vow is now concluded and fulfilled.

 Once the Nazir has made the appropriate sacrifices, Aaron blesses the people with the Priestly blessing. This is as though through the process the Nazir endures in the sacred separating and the sacred re-joining, the whole people become worthy of God’s blessings.

 Like the Nazir we too try to find meaning in our lives. We reflect and act to give life purpose. The path we walk in that process can be difficult and often lonesome. We might find a need to separate ourselves from those we love or things that are familiar in order learn and grapple with the hard questions we confront in our lives. We do things that set us apart, not unlike the Nazir. However, our tradition teaches are not hermits or ascetics.   Parashah Naso teaches that our path needs to lead us back to the community. When we return, we are changed and, we pray, better off for the journey. When we return and again become a participant in our community, we enrich our community as well.

 We see this understanding of the Nazir play itself out all the time in our modern lives as well. Our young people for example, venture out from the family in their quest to find their paths, to challenge the paradigms they have learned in their youth and as they seek wisdom and growth. We call this going off to college. Our children leave us as adolescents and hopefully return as thoughtful young adults. In other even more noble pursuits, many of our best and brightest make a vow in the form of enlisting in the military to serve their country. The ideals they embrace they are willing to defend with their lives.

 We give our young the best we can. And then they leave. We pray that they will be safe on the journey and return to us whole. Then we know that indeed The Eternal has blessed us and protected us and caused The Divine Countenance to shine upon us.