Naso

Parshat Naso Shefa Eloki Rabbi Ari Kahn Parshat Naso begins with a continuation of the counting of the tribes, begun in Bamidbar. Here, the emphasis is on the tribe of Levi. The Parsha goes on to introduce various laws, such as the Metzora (leper) leaving the camp, the consequences of thievery, the laws of the Sotah- a woman suspected of unfaithfulness, and the laws of the Nazir. The bulk of the Parsha deals with the Offerings brought by the heads of the various tribes at the consecration of the Mishkan. Immediately preceding the list of the offerings is this instruction: And G-d spoke to Moshe saying: Speak to Aharon and his children saying; Thus bless the children of Israel, say to them: "May G-d bless you and guard you. May G-d’s face shine on you, and may He find favor in you. May G-d lift His face toward you and grant you peace". They shall put my name on the children of Israel and I shall bless them. (6:22-27) This section is known as the Priestly Blessing. It is the last injunction given prior to the completion of the consecration of the Tabernacle, and clearly must have an intrinsic relationship with the section which follows. The next verse states: And it came to pass on the day that Moshe completed setting up the Tabernacle... (7:1) In a sense, a more fundamental question must be addressed first: What is the purpose of the Priestly Blessing? If G-d desires that the People be blessed, why not bless them Himself? The Ramban alludes to this issue when he states in his commentary; "The true understanding [generally a euphemism for Kabbalistic doctrine] is that the blessing comes from above" (Ramban Commentary to 6:24) The comments of the Ramban seem obvious; of course this blessing, as all blessing, comes from above. Furthermore, if the blessing indeed comes from above why are Aharon and his sons commanded to bless the Jewish People? Ramban continues in his comments, citing a Midrash which describes a prayer uttered by G-d when he completes Creation: "And may He find favor in you" May you find favor in His eyes, as our (Rabbis) [explained G-ds response to the completion of creation] said 'My world my world if only I could find favor (grace) in you all the time (Midrash Rabbah, Breishit 9:41)" (Ramban Commentary to 6:24) 1

The Midrash reads: R. Hama b. R. Hanina and R. Jonathan explained it is follows. R. Hama b. R. Hanina said: Compare this to a king who built a palace. He saw it and it pleased him.:O palace, O

This suggests an interesting parallel; just as G-d prays when the world is completed and about to take its own course, G-d commands the Kohanim to pray as the Mishkan is completed and the Jews are about to continue on their march toward their destiny. This further confirms an idea that we had seen in our Notes on Shmot that the Jews leaving Egypt marked a reconstruction or rebirth of the world. Here at the final step prior to the Tabernacle’s completion the Kohanim are instructed to bless the people, as G-d blessed his creation all those years before, at the dawn of history. However, a larger question emerges: If G-d "prays" then why is that not sufficient? What sense is there in man giving over G-ds blessing? This question is strengthened by Rashi’s comments on the text of the Priestly blessing: "May G-d lift his face toward you” (means, may He - control his anger" (Rashi 6:26) The idea of G-ds face being turned toward us, is the opposite of "Hester Panim" when G-d hides His face from us - an expression of G-d’s anger and the resultant distance between G-d and His People2. According to Rashi, the essence of this blessing, is that we are praying for G-d to control His anger in His relationship with us. This, too is connected with the idea of G-d praying as indicated by the following passage in the Talmud: "Rabbi Yochanan said in the name of Rabbi Yosi, How do we know that the Holy One blessed be He Prays? Because it says 'I will bring them to My holy mountain, I will cause them to be happy in MY house of prayer (Yishayahu 56:7)' It does not say 'their house of prayer' but 'My house of prayer', from here we see that the Holy One blessed be He prays. (Talmud Brachot 7a) The Talmud is willing to entertain the idea of G-d praying, and asks the obvious question: "What does He pray? Rav Zutra son of Tuvia said in the name of Rav, 'Let it be My will that My mercy suppresses My anger, and that My mercy prevail over My other attributes. And that I deal with My children with the attribute of mercy, and that I deal with them beyond the letter of the law" (Talmud Brachot 7a) palace,’ exclaimed he, ' mayest thou find favour in my eyes at all times just as thou hast found favour in my eyes at this moment! ' Similarly, the Holy One, blessed be He, said to His world: ‘O My world, O My world! mayest thou find favour in My eyes at all times just as thou hast found favour before Me at this moment.’ R. Jonathan said: Imagine a king who gave his daughter in marriage and arranged a bridal chamber and a home for her, which he plastered, panelled, and painted. He saw it and it pleased him. ' My daughter, my daughter! ' he cried to her, ‘may this bridal chamber find favour before me at all times just as it has found favour before me at this moment.’ Even so said the Holy One, blessed be He, to His world, ‘O My world, O My world! mayest thou find favour before Me at all times just as thou hast found favour before Me at this moment.’ (Midrash Rabbah - Genesis IX:4) 2

See Breishit 4:14, Divarim 31:18.

Not only does the Talmud conclude that G-d Himself prays, but the essence of His prayer is that He control His anger. What, then is the purpose of the Kohanim blessing the people as well? Why would G-d command us to say a blessing which he has already said? Moreover if this is the prayer that G-d says, how is it that at times G-d does hide His face from us and treat us with anger? These questions become even stronger when we see the continuation of the passage in the Talmud: "It was taught; Rabbi Yishmael the son of Elisha said, ‘I once entered into the inner most [part of the sanctuary], to offer incense, and I saw Akatrie-l K-ah (a name referring to the crown of G-d3), the Lord of Hosts, seated upon a high and exalted throne. He said to me Yishmael my son, bless Me! I said may it me Your will that that Your mercy suppresses Your anger. And that Your mercy prevail over Your other attributes. And that You deal with Your children with the attribute of mercy, and that You deal with them beyond the letter of the law, And He nodded to me with his head". (Rashi- "as if to say Amen!") (Talmud Brachot 7a) In the conclusion of the passage not only does G-d pray but also He asks Rabbi Yishmael son of Elisha for a blessing! If G-d Himself prays, why would He need or desire man to pray for him? One of the most basic concepts in Judaism is the fact that G-d is infinite and therefore unchanging, G-d does not need our prayers, nor do they change G-d4. This question becomes even stronger when we consider the context of this passage. Rabbi Yishmael son of Elisha was the Kohen Gadol For that reason he was in the inner most part of the sanctuary - the Kodesh haK’doshim- offering the incense, the rite of Yom Kippur. The blessing that he offers is that G-d treat man with kindness and compassion, beyond the letter of the law, and G-d nods in approval. It would seem that the world was now guaranteed forgiveness, and future success- in the words of Rashi, G-d said “Amen!” Yet we find the following passage in the Michilta: "Rabbi Yishmael and Rabbi Shimon (ben Gamliel) were taken out to be executed, Rabbi Shimon said to Rabbi Yishmael, 'Master, my heart is broken, for I do not know for what offense I am being executed' Rabbi Yishmael said to Rabbi Shimon, 'Did it ever happen that someone came to you with a case to be adjudicated, or with a (Rabbinic) question, and you had them wait until you finished your glass (of drink), or until you tied your shoe, or put on your cloak? And the Torah says '[if you abuse the widow or orphan] if you abuse them at all, [if they scream to Me I will surely hear their cry. And my anger shall be inflamed and I will kill you with a sword 3

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There is some debate weather the name “Akatriel” refers to an angel or G-d, see ‫ מלאכי עליון‬by R. Reuven Margoliot page 12 footnote 1. These passages, with their anthropomorphic qualities, are among the most complex Aggadic sections in the Talmud. These passages received a great deal of attention by dissident Jewish groups in antiquity through modern times. These passages also attracted the attention of other religions in the middle ages see “Decoding the Rabbis” by Marc Saperstein pages 1-21, for an historical survey.

and your wives will become widowed and your children orphaned!] (S’hmot 22:21-23) any abuse, be it large or small,' he said to him 'Master you have comforted me' (Michilta Mishpatim Neziken section 18) This amazing passage relates the final discussion between two of the Ten Martyrs Sages, the most prominent scholars of their generation who were executed for the crime of being Rabbis. Rabbi Shimon asks the classic almost - impossible question of theodicy, yet, Rabbi Yishmael offers a response, suggesting a possible reason for their harsh fate. Rabbi Shimon accepts the rationale and they go to their deaths with dignity. When we consider the explanation Rabbi Yishmael suggests, we understand that their deaths are the result of G-d treating them with the strictest possible judgment imaginable. This is a far cry from the blessing that the same Rabbi Yishmael gave G-d - to treat man beyond the letter of the law, with compassion, controlling His anger!5 How ironic that the very same man received such strict justice, and that he accepted it with such equanimity, yet he knew precisely what blessing to say to G-d. If G-d said 'amen', and accepted the blessing then why was it not effective? Our original questions returns, with a vengeance. Rabbi Chaim of Volozshin, in his masterpiece Nefesh Hachaim discusses some of the spritual dynamics which relate to this question: G-d has a desire to give man all the blessing in the world - to cause the Shefa Eloki - the divine abundance, to rain down on man, but in order for this to transpire man must create a world which is deserving of such Shefa. This idea may be explained by an obscure comment of Rashi. The Talmud teaches: R. Hanina b. Papa said: To enjoy this world without a benediction is like robbing the Holy One, blessed be He, and the community of Israel, as it says. Whoso robbeth his father or his mother and saith, It is no transgression, the same is the companion of a destroyer; and ‘father’ is none other but the Holy One, blessed be He, as it says. Is not He thy father that hath gotten thee; and ‘mother’ is none other than the community of Israel, as it says, Hear, my son, the instruction of thy father, and forsake not the teaching of thy mother. The implication of this teaching is, that if one does not say a blessing then one has no right to the food, Rashi explains: 5

There were in fact two Rabbis named Yishmael son of Elisha, they were Grandfather, and grandson, I am assuming in this analysis that both passages are referring to the same person, as far as I can tell there is contradictory evidence regarding the identification of the martyred Rabbi Yishmael. The first passage (Brachot 7a) certainly refers to the grandfather, because the grandson never served as Kohen Gadol. Furthermore, note the description of the Martyred Rabbi Yishmael in the prayers of Yom Kippur - it would point to the one who served as Kohen Gadol. This identification is supported by Rav Shrira Gaon (Iggeret Rav Shrira Gaon, Lewin edition page 74). For a general discussion on the historicity of the 10 martyrs – an issue questioned by rabbinic and secular scholars alike see – Urbach “The Sages” page 521 and sources cited. “The Martyrs of Caesarea” by Saul Leiberman. Moshe D. Herr in Encyclopedia Judaica volume xv, page 106-108. These scholars do not question that there were martyered Rabbis, the issue at hand is the theme of 10. The deaths of Rabbis Akiva, Chananya ben Tradyon, Yehuda ben Bava, Shimon ben Gamliel, and Yishmael ben Elisha are al listed in Talmudic, or early midrashic sources. (However see Smachot 8:8 where it implies that the martyred Rabbi Yishmael is the Grandson)

Like robbing the Holy One, blessed be He- His blessing (Rashi Brachot 35b) Rashi abandons the obvious explanation, that the stolen article is the food consumed without a blessing, and maintains that it is G-d’s blessing which is stolen. Within Rashi’s brief comment is a profound idea. When a person eats without saying a blessing, G-d does not miss the food, G-d created this physical universe as a place where man can develop a relationship with Him, when man does so, the Shefa Eloki flows. When man leaves G-d, the result is that G-d becomes distanced from man and the Shefa Eloki becomes scarce. Thus, Rashi’s comment that the person who eats without saying the blessing, has stolen the blessing, and hence the opportunity for G-d to shower us with His blessing6. Therefore we can posit, that although blessing truly flows from above as the Ramban said (quoted at the outset), but the amount of blessing which comes from above is dependent on mans actions below. We saw above that despite the prayer/blessing of Rabbi Yishmael the Kohen Gadol, he was treated with strict Divine justice, this is now understood based on a passage in the Talmud; For Rabbi Yochanan taught, Jerusalem was destroyed because the people judged with Torah law. (Bava Metziah 30b)7 The Talmud finds this suggestion strange, why should using Torah law be bad? What better alternative exists? The Talmud concludes; "Rather say, they judged according to the law of the Torah, and never went beyond the letter of the Law" (Bava Metziah 30b) The terrible deed which caused the fall of Jerusalem, was that everyone stood up for their rights before the law, and the judicial system followed suit, meting out justice “strictly by the book”. Consequently, G-d treated them likewise- according to the letter of the law, and Jerusalem fell. Rabbi Yishmael understood the symbiotic relationship between man's behavior and G-ds Judgment. When G-d asked for a blessing Rabbi Yishmael knew exactly what to say, and, indeed when he was taken out for execution he knew that his generation had failed, because they had been so strict with one another. G-d in turn, would mirror their own behavior, and be just as strict with them and their leaders, who had the responsibility to set the example of an existence, which 6

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I believe that Rashi did not explain the passage with the more obvious explanation, that it is the food which was stolen, because the previous passage stated: Rab Judah said in the name of Samuel: To enjoy anything of this world without a benediction is like making personal use of things consecrated to heaven, since it says. The earth is the Lord's and the fullness thereof. R. Levi contrasted two texts. It is written, ‘The earth is the Lord's and the fulness thereof’, and it is also written, The heavens are the heavens of the Lord, but the earth hath He given to the children of men! There is no contradiction: in the one case it is before a blessing has been said (35b) in the other case after.(Brachot 35a-b) This passage focuses on the food therefore the following teaching, in Rashi’s opinion must have a different focus. Let us recall that the passage cited above that G-d prays, is also in the name of Rav Yochanan.

transcends the letter of the law. Perhaps G-d nodded toward Rabbi Yishmael as if to say "Its up to you". The Talmud commenting on the Birchat Kohanim poses the following question: "The Angels said to Holy One blessed be He, 'Master of the universe, it says in your Torah [You are a G-d who] 'Does not lift His face (Favors) no one nor takes a bribe' (Divarim 10:17) but you favor Israel as it says ' May G-d lift His face toward you and give you peace' He answered them 'I shouldn't favor Israel? I wrote in my Torah 'You shall eat and become satiated, then bless your Lord G-d (Divarim 8) yet they are careful (To bless) even for (eating) a Kizayit (amount of food the size of an olive) or Kibatza (an egg) (Talmud Brachot 20b We see the same idea being expressed about Birkat Kohanim, the blessing which G-d gives us from above, is directly related to the behavior of man below on earth. Rabbi Yishmael Kohen Gadol, would say the Birkat Kohanim daily, he knew that all blessing comes from heaven, but he also knew that the mandate to create an elevated world was given to man. The blessing of the people was given over to the Kohen, in the final preparation for the Mishkan. The Mishkan must become a place where the blessing flows; after all the Mishkan is where the Shechina rests. Only once the blessing was given over to Aharon and his sons, could the Mishkan be complete. To paraphrase the Kotzker Rebbi8: The Shechina, can only rest in a place, where man allows it to rest. May we all help create a world where the divine Shefa flows as per G-d’s true desire. May we create a world where G-d's mercy is allowed to prevail over His other attributes. May G-d bless you and guard you, May G-d’s face shine on you, and may He find favor in you, May G-d lift His face toward you and give you peace Amen!

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The Kotzker was once asked “Where is G-d”? He replied “wherever man allows Him”.