Parshat Nasso Answers

Naso 5731
Alef.

1.  Midrash: HaShem is Blessing the people via the Kohanim. Since God is Abstract, the people only know about such blessings when the Kohanim enunciate them. But God is there with them and Stands behind such blessings. Such an arrangement represents the Talmudic position that the Kohanim are Shluchai D’Shmaya—see Nedarim 36a. It is reminiscent of what HaShem Instructs Moshe before he and Aharon meet with Pharoah:

שמות פרק ז

(א) ויאמר יקוק אל משה ראה נתתיך אלהים לפרעה ואהרן אחיך יהיה נביאך:

(ב) אתה תדבר את כל אשר אצוך ואהרן אחיך ידבר אל פרעה ושלח את בני ישראל מארצו:

And the LORD said unto Moses: 'See, I have set thee in God's stead to Pharaoh; and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh, that he let the children of Israel go out of his land. 

In the analogy, Aharon is to Pharoah what the Kohanim are to the Jewish people in the sense that each articulates the Divine Will. While in the case of Moshe and Aharon, there is yet another component, the Divine Revelation to Moshe; however, as far as Aharon was concerned, he had to give voice to a Revelation that he certainly did not directly receive, even as the Kohanim must follow the contents of the Revelation as articulated in the verses in the book of BaMidbar.

R. Hirsch: The essence of Birkat Kohanim is the congregation’s, via the individual who is dictating to the Kohanim what to say—usually the Shliach Tzibbur or some other official of the congregation. In effect, R. Hirsch claims, it is the congregation blessing itself by means of the words contained in BaMidbar. (This is a radical view, since I could have easily accounted for the Makri dictating to the Kohanim each word by thinking that this is in order that the Kohanim, who are unable to hold Siddurim at the time of the blessing of the people, not becoming confused and thereby able to  fully concentrate on what they were saying.) This would then be an instance of the Kohanim serving as Shluchai DiDan (see Nedarim cited above.) While the congregation is directed regarding how to bless itself, it nevertheless gives instruction to the Kohanim as to how to do this.

2.  V. 23 contains the phrase, “Say to them”, i.e., the Kohanim must be instructed each time to give the blessing, they must await the invitation from the people, which from R. Hirsch’s perspective suggests that it is in fact the people who are blessing themselves.

במדבר פרק ו

(כב) וידבר יקוק אל משה לאמר:

(כג) דבר אל אהרן ואל בניו לאמר כה תברכו את בני ישראל אמור להם: ס

(כד) יברכך יקוק וישמרך: ס

(כה) יאר יקוק פניו אליך ויחנך: ס

(כו) ישא יקוק פניו אליך וישם לך שלום: ס

(כז) ושמו את שמי על בני ישראל ואני אברכם: ס

3.  In order to demonstrate that the Kohanim can take neither the initiative nor contribute to the contents of the blessings, the example of Nadav and Avihu is cited (VaYikra 10:1-7). They brought was is called a “strange fire that was not Commanded by HaShem”, and this resulted in their deaths. Consequently, the Kohanim must diligently be sure to do only exactly as they have been directed, rather than add their own innovations or emphases to any of the Divine Service, including the blessing of the people.

4.  In verses 23 and 27,

כג) דבר אל אהרן ואל בניו לאמר כה תברכו את בני ישראל אמור להם: ס

כז) ושמו את שמי על בני ישראל ואני אברכם: ס

      the verb “ברך” seems to be used in two different senses. In the instance of v. 23, the connotation is the verbal blessing administered by the Kohanim to the people. In v. 27 the resultant manner in which HaShem will enact the blessings that have been administered is referenced. Consequently, in the first instance we are referring only to the words uttered by the Kohanim, while in the second we are talking about the actions that HaShem will hopefully proceed to take once the blessings have been administered.

Beit.

1. The citation from Shabbat 89a suggests that the essence of the Priestly Blessings, i.e., peace-- וישם לך שלום can only be achieved when there is a partnership between man and God. Even if God would Wish for there to be peace, if mankind is opposed, then peace will not result. Consequently, the blessing by the Kohanim is not only utilitarian in the sense that without them articulating the blessings, the people would not be aware of their existence, but it is also symbolic from the perspective that human beings are an important active part of the process, rather than helpless bystanders.

2.  R. Pollack is not interpreting HaShem’s Question to Moshe as a challenge to his not having Greeted God when he arrived, as RaShI seems to say, but rather in a more existential manner, i.e., did you actually strive to contribute to your society’s achieving a state of peace, rather than merely giving lip service to such an idea via pleasantries and courtesies demanded by social etiquette.

3.  It seems to me that according to Akeidat Yitzchak, the sense of “ברך” in the two verses would be the same, i.e., you, by not only your words, but also your actions must try to promote peace among the Jewish people, and only then will I be Able to Do the same.

4.  The interplay between what God will Do (Devarim 30:6; Yechezkel 36:26) and what the Jewish people is expected to do (Devarim 10:16; Yechezkel 18:31) suggests a synergy between God’s Actions and those of people. Without Siyata D’Shmaya, peoples’ efforts will prove futile; without peoples’ acceptance and intention, God’s Actions will Prove futile, Chas VeShalom when it comes to changing hearts and minds.