Category Archives: Naso

5783, AI art, Bat Ayin, Naso, Numbers, Parsha

Degrees of Exile (Naso)

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Degrees of Exile (Naso)

What makes loneliness an anguish is not that I have no one to share my burden, but this: I have only my own burden to bear. -Dag Hammarskjold

Levels of Exile

The Torah reading of Naso, among many other things, touches on exiling people of different status from the encampment of Israel. The verse states:

“Instruct the Israelites to remove from camp anyone with Tzaraat or a discharge (a Zav) and anyone defiled by a corpse. Remove male and female alike; put them outside the camp so that they do not defile the camp of those in whose midst I dwell.”

The Bat Ayin on Numbers 5:2 analyses the various types of statuses and notices that each has a different level of exile in relation to the different levels of the Israelite encampment in the desert. The innermost camp is the Machane Shechina, the camp where God’s presence is most concentrated, namely the Tabernacle that was in the center of the camp. The second level is the Machane Leviya, the Levite camp, which immediately surrounded the Tabernacle. The third level is the Machane Yisrael, the Israelite camp, which is the remainder of the tribes of Israel who were camped outside the perimeter of the Levite camp.

A person who was afflicted with Tzaraat, typically associated with grave interpersonal sins, like gossip-mongering, is exiled from all three camps. They are completely exiled from the tribes of Israel. A person who sins in that fashion, at the time of sinning is as if they are saying “I have no part in Israel.” Hence, their symbolic physical exile from the dwelling place of the nation. That is until they repudiate their sin, repent, and return to the camp of Israel.

A person who has an impure discharge, a Zav, is exiled, or more practically, not allowed in the Levite camp. The Bat Ayin explains the comparison to a person who isn’t necessarily actively sinning but is not engaged with either Torah or good deeds. They are still part of Israel but don’t merit entering the more exalted Levite camp.

A person who has come in touch with a corpse is allowed in the Levite camp, but is not allowed in the Machane Shechina, in the area of the Tabernacle. This person is compared to someone who is not an active sinner and is engaged in Torah and good deeds. However, their mind and their spirit are not in regular communion with God. Only a person who has God constantly on their mind merits to dwell in the innermost camp of God.

That level of communion is hinted at in Psalms 16:8 “I will place God in front of me, always.” It is achieved by understanding the façade of our physical reality and realizing that God is ultimately behind everything. It is achieved by having faith in God and comprehending what our true responsibilities are. It is achieved by remaining focused on what acts have eternal significance and which are of fleeting value.

May we strive to get as close to the inner camp as possible.

Shabbat Shalom and Chag Shavuot Sameach,

Ben-Tzion

Dedication

To the memory of Rabbi Seth Mandel, my friend and teacher. May his family be comforted among the mourners of Zion and Jerusalem.

5782, Chidushei HaRim, Naso, Numbers, Parsha

Free Protection (Naso)

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Free Protection (Naso)

You must pay the price if you wish to secure the blessing. -Andrew Jackson

The Torah reading of Naso is a diverse and content-rich portion. It includes a description of the work the Levites performed transporting the Tabernacle components during their desert journey. It has instructions regarding the treatment of anyone who is ritually impure, their need to exit the camp and purify themselves. We then have the unusual description of the Sotah ceremony, the ritual for a wife suspected and accused of adultery by her husband, followed by the narrative of the laws of the Nazirites who abstain from wine, from cutting their hair and from the defilement of the dead.

The second half of the portion of Naso gives a detailed and extensive description of the sacrifices and gifts the princes of the tribes of Israel bring for the dedication ceremony of the Tabernacle. It is notable for the twelve detailed repetitions of what is ostensibly the same offering over and over and over again.

However, nestled in between these two sections of Naso, we have the famed priestly blessing, just a few verses long. It states as follows:

“God will bless you and protect you. God will light His countenance upon you and grace you. God will turn His countenance towards you and give you peace.”

The Chidushei HaRim on Numbers 6:24 wonders as to the need to mention protection together with blessing in the first verse. By way of explanation, he contrasts the blessing of God to the blessing of a king of flesh and blood. When a human king bestows upon a person some blessing or some gift, once that person has departed from the king’s presence there is little to then stop robbers from harming him, stealing the gifts and nullifying whatever blessing the king gave.

However, with God’s blessings, the protection of that blessing is part and parcel of what God is bestowing. The protection of the blessing is included in the blessing itself.

The Chidushei HaRim continues that even if a mortal king were to assign guards to escort and protect the recipient of his gift, that is not how mortal blessings are given and even such protection would be limited. On the other hand, God’s protection is intrinsic to the blessing and inseparable from God’s will.

May we always be recipients of gifts of the divine variety that will remain unharmed and untouched by any negative intentions.

Shabbat Shalom and Chag Shavuot Sameach,

Ben-Tzion

Dedication

To the Bat-Mitzvah of our niece, Illyana Spitz. Mazal Tov!

5781, Bechor Shor, Naso, Numbers, Parsha

Massive Blessings (Naso)

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Massive Blessings (Naso)

To those leaning on the sustaining infinite, today is big with blessings. -Mary Baker Eddy

In the Torah reading of Naso, we’re introduced to the famed Priestly Blessing, the Birkat Cohanim, that to this day are pronounced by those of Cohen ancestry in the synagogues on a daily basis (in Israel) and on the holidays (in the Diaspora). It has also become a beloved custom for parents to bless their children every Friday night with the Birkat Cohanim blessing by placing their hands on their children’s heads right before the Shabbat meal. The Birkat Cohanim blessing reads as follows:

“May God bless you and protect you.

May God deal kindly and graciously with you.

May God bestow His favor upon you and grant you peace.”

The Bechor Shor on Numbers 6:24 wonders as to the details of what “bless” actually means in this context. What does God’s blessing entail?

He then proceeds to provide us with a nice list of what God’s full blessing encompasses and what it is that the Cohens are pronouncing upon us or what a parent is wishing upon their children when they state this formulaic blessing.

For God to “bless” you, means that he will grant you children, a healthy body, intelligence, longevity, and greatness. It means that these blessings will accompany you at home and during your travels, whether you are coming or going, whether in the city or the fields, whether in your basket or your kneading bowl. It means you will be blessed with happiness, that you will be happy with your portion in life. All of these elements comprise a blessing and a blessed life.

The second part of the first verse of the blessing asks for God to protect you. It is asking for God to protect you from evil; that all of the blessings that have been granted should remain untouched, undisturbed, unharmed, complete; that the progeny, health, wisdom, long life, and accomplishments should remain strong and unblemished without any evil corrupting it; that we should remain happy with our lot in life, for ultimately it is God who provides or withholds what we would consider blessings and it is God who takes them away.

May we appreciate all of the blessings in our lives and may God continued to grant them and protect them.

Shabbat Shalom,

Ben-Tzion

Dedication

To all friends of Israel. Thank you.

5780, Meshech Chochma, Naso, Numbers, Parsha

Holy Men in Holy Land (Naso)

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Holy Men in Holy Land (Naso)

We Jews have a secret weapon in our struggle with the Arabs; we have no place to go. -Golda Meir

Rabbi David Cohen, The Nazir of Jerusalem

This week’s Torah reading introduces us to the laws of the Nazir (Nazirite). The Nazir is prohibited from drinking wine or consuming grape products, from cutting his hair and from become ritually impure from any contact with the dead. The underlying motivation of a Nazir is to achieve a greater level of holiness, of sanctity, of closeness to God.

There are several biblical personalities that were Nazirs or whom the Sages believe were Nazirs from hints in the text. One of the most famous ones was Samson. Two others were the prophet Samuel as well as King David’s rebellious son, Absalom.

The Meshech Chochma on Numbers 6:21 digs deeper into some aspects of the significance of being a Nazir, based on what we know of the biblical ones, specifically as it relates to the land of Israel.

Something to bear in mind is, that after the biblical period, the Sages, among numerous decrees they instituted, established that the land outside of Israel has the status of ritually impure land. That means that a Jew who was otherwise ritually pure, just by stepping foot outside the land of Israel became ritually contaminated. Any Jew coming to Israel from outside it had to go through a ritual purification process.

What is interesting is that even before this enactment, we see that the prophet Samuel never left the land of Israel. He was a mighty savior of the people, vanquishing the Philistines who encroached on Israel’s borders. The Meshech Chochma intimates that when the people asked Samuel to provide them with a king, they wanted a king who would venture and fight beyond their borders.

The Meshech Chochma goes on to say that a Nazir can only be in Israel, that the institution of being a Nazir doesn’t function outside of Israel and that if a person did take on a vow of a Nazir outside of Israel, even nowadays in our post-Temple era where the level of required ritual purity can’t be achieved, they are nonetheless forced to go to Israel.

There is a certain level of proximity to God, that can only be undertaken, achieved, and sustained in Israel.

May we all have the merit of being in Israel soon.

Chag Sameach and Shabbat Shalom,

Ben-Tzion

Dedication

To the SpaceX Falcon 9, Crew Dragon launch.

5779, Berdichever, Naso, Numbers, Parsha, The Times of Israel

Influence and Charity (Naso)

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Influence and Charity (Naso)

In helping others, we shall help ourselves, for whatever good we give out completes the circle and comes back to us. -Flora Edwards

In the Torah reading of Naso, we’re presented with the formula of the Priestly Blessing, the blessing that Aaron the High Priest and his descendants, the Kohens, were commanded to give the nation of Israel, since the giving of the Torah and until today. It is also a traditional blessing which parents bestow upon their children every Friday night, before the Kiddush, before welcoming the Sabbath. The verses are as follows:

“And God spoke to Moses: Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them: May God bless you and protect you! May God shine His face upon you and be gracious with you! May God turn His face to you and bestow upon you peace! And place My Name upon the Children of Israel and I shall bless them.” -Numbers 6:22-27

When the Kohens recite the blessing, they outstretch their arms, palms facing downward. The Berdichever reads a great symbolism in the positioning of the hands. When a person receives an item, they will outstretch their arm and typically have their palm facing upwards. The person giving the item will have their hand facing downward. The giver has their palm down, the receiver has their palm up.

The Kohens, with their palms down, are giving, they are transmitting blessings, they are influencing. They are even influencing God and, in some sense, giving to God. God very much enjoys such positive influence, and in turn Himself will then give goodness and blessings upon Israel.

The Berdichever adds that when we pray to God, if we are praying just for ourselves, then we are merely receivers with little influence. However, if when we pray, we do so to give to God, to give Him pleasure, then we’re considered givers and have great influence over divinely ordained results.

However, this influence is not limited to just prayer. Whenever we give, whenever we’re charitable, whenever we’re kind and caring, we become divine influencers and that causes God to respond to us in kind, charitably, kindly, caringly.

May we do good and have that goodness come back to us manifold.

Shabbat Shalom and Chag Sameach,

Ben-Tzion

Dedication

On the upcoming wedding of Oria and Azi Brody. Mazal Tov!

5778, Naso, Numbers, Parsha, Rabbeinu Bechaye, The Times of Israel

Immortal Bulls (Naso)

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Immortal Bulls (Naso)

Higher than the question of our duration is the question of our deserving. Immortality will come to such as are fit for it, and he would be a great soul in future must be a great soul now. -Ralph Waldo Emerson

As part of the consecration ceremonies and rituals that surrounded the establishment of the Tabernacle in the desert, the princes of the tribes of Israel donated to the Levites twelve bulls along with six wagons to be pulled by them. These wagons, pulled by a pair of oxen each, enabled the transport and delivery of the materials required for the service to be done in the Tabernacle.

Rabbeinu Bechaye on Numbers 7:3 (Naso) quotes a Midrash showing Moses, the ultimate negotiator vis-à-vis God, exhibiting some concern about these animals. Moses is quoted as basically saying, “God, what if one of these bulls die? One of the wheels of the wagons would break, then the sacrifice of the princes would be nullified, and the service of the Tabernacle would become void!”

God responds to Moses: “Moses, you’re right! Therefore, these bulls will live forever.”

The Midrash doesn’t leave well enough alone with that. In typical Talmudic fashion, the Rabbis have a debate as to how long the bulls of the Tabernacle lived. The Sages state that the bulls lived until the construction of the first Temple in Jerusalem (over 480 years later), when King Solomon offered them as sacrifices in that consecration ritual. Rabbi Meir, however, disagrees, and states that the Tabernacle bulls continue to live to this day, that they never aged, never got any blemish and never got ill.

Rabbeinu Bechaye draws out an additional lesson from the above Midrash. He states that if these bulls, these simple creatures, gained eternal life by merely being beasts of burden around the holy work of the Tabernacle, then how much more so are we assured of eternal life by attaching ourselves to God, the Eternal, the Creator of the universe.

May we always be attached to God and to holy work, as simple or as menial as it might be.

Shabbat Shalom,

Ben-Tzion

Dedication

To Paraguay, on moving its embassy to Jerusalem.

5777, Hirsch, Naso, Numbers, Parsha, The Times of Israel

It’s all about the attitude

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It’s all about the attitude

A great attitude does much more than turn on the lights in our worlds; it seems to magically connect us to all sorts of serendipitous opportunities that were somehow absent before the change. -Earl Nightingale

There is an ancient formula, an ancient blessing really, handed down from father to son within the Jewish people for more than 3,000 years. A translation of it goes as follows:

“May God bless you and guard you. May God’s face illuminate you and give you grace. May God draw His face to you and place upon you peace.”

This archaic prayer is dictated by God Himself to Moses, commanding Aaron, the High Priest, to bless the nation of Israel with these exact words. To this very day, there is a custom every Friday night at the Shabbat meal, for parents to bless their children with these words. In every synagogue in the world, the descendants of the High Priest, the Kohanim, bless the entire congregation in the ritual known as Birkat Kohanim, where the Kohanim, with the prayer shawl draped over their heads and hands, face the congregation, place their hands in an unusual configuration and proceed to bless those present. This blessing is considered so powerful, that there is a custom not to look at the Kohanim, or their hands, lest we somehow get singed by the force of the divine power they are drawing upon.

Rabbi Hirsch on Leviticus 6:24 argues that Birkat Kohanim is not some incantation with mystical power to bless upon recitation. Rather, it is the attitude of the one uttering the words that determines the ultimate efficacy of the blessing:

“There are no magic powers inherent in the priest himself or in the blessing he pronounces. The attitude of the one who pronounces it is an essential part of the blessing; indeed, it is his attitude that turns the formula he recites into a blessing.”

God Himself concludes the dictation of these verses with the affirmation that: “and you shall place My Name upon the Children of Israel and I shall bless them.”

But it is the power of the intention, the focus, the attitude of the one blessing, that calls forth God, brings Him into our lives and spreads divine blessings to all those upon who we wish it earnestly, passionately and lovingly.

May we be both a source and recipients of grand and multiple blessings.

Shabbat Shalom,

Ben-Tzion

Dedication

To my friend Netzer Winter of the Ministry of Commerce’s Maof group, for a fantastic attitude.

5776, Naso, Numbers, Parsha, Sfat Emet, The Times of Israel

Stealing from God

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Stealing from God 

Every rascal is not a thief, but every thief is a rascal. –Aristotle 
thief

When a person works for an hourly wage, with a set start time, finish time and lunch break, any time that he is not working, he is stealing from his employer. Of course, it is understandable to make some interruptions to handle necessary personal matters, but playing video games, reading articles with no direct relevance to ones work, or extensive messaging is criminal misuse of the workday.

The Sfat Emet on the portion of Naso for 5631 (1871) takes this idea a step further. He claims that anyone who commits a sin, who disobeys God’s commandments, is in fact stealing from God. God has granted each and every one of us our time in this world, to use as per his instructions. In a sense, God is our full-time, lifetime employer. When we don’t use the time He grants us as He would wish, then we are in fact no less guilty than an employee who ignores his employer’s directives.

If in fact, we continue to abuse the time and resources He grants us, God may deem that we are no longer worthy of remaining in His “employ” or of being granted the capacity and resources He provides for our “work.”

May we take our divinely-granted “job” seriously; may we familiarize ourselves with the “work manual” He has kindly given us; and may we perform our work well enough that He will wish to keep us on the job, with all of the time, resources and comfort we need to succeed.

Shabbat Shalom,

Ben-Tzion

Dedication

To our son Akiva on receiving his job posting with the 51st Battalion.

5775, Baal Haturim, Naso, Numbers, Parsha, The Times of Israel

Impure Prophecies

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First posted on The Times of Israel at: http://blogs.timesofisrael.com/naso-impure-prophecies/

Baal Haturim Numbers: Naso

Impure Prophecies

It is not the cares of today, but the cares of tomorrow that weigh a man down. For the needs of today we have corresponding strength given. For the morrow we are told to trust. It is not ours yet. -George Macdonald

seanceThere is a special, self-chosen condition, that a person during biblical or temple times could elect for themselves. That condition is known as Nazir or Nazarite. There were three requirements for the Nazir: not consuming anything derived from grapes, not cutting their hair and not coming into contact with the dead.

A person chose to become a Nazir as a way to reach greater levels of holiness and become closer to God. At the end of the Nazir period, they would cut their hair and bring sacrifices in the Temple. During the heightened state of sanctity of the Nazir, it was apparently easier for them to feel the divine presence in their lives and perhaps even reach some minor levels of prophecy.

The Baal Haturim on Numbers 6:6 mentions an interesting reason why the Nazir had to avoid the dead during this period. He explains that in the case where the divine presence would rest upon the Nazir, were he to receive some prophetic vision, we don’t want anyone to assume or speculate that he might have consulted the dead for his otherworldly insights.

May we stick to pure and divine sources of information.

Shabbat Shalom,

Ben-Tzion

Dedication

To Jacky Catan and Joel Felder on their upcoming wedding and a future filled will blessings.

5773, Ibn Ezra, Naso, Numbers, Parsha

Suffering’s Reward

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Ibn Ezra Numbers: Naso

Suffering’s Reward

“Although the world is full of suffering, it is full also of the overcoming of it.” – Helen Keller

The Torah makes a straightforward connection between doing good and receiving God’s reward and blessing, and doing bad and receiving divine punishment and suffering. Only a few thousand years later do we see rabbinic literature deal with more theologically challenging concepts of sinners who receive reward and righteous who are punished.

Ibn Ezra jumps into this discussion with yet another possibility in the divine ledger-keeping and that is reward as compensation for suffering.

Amongst the strangest rituals described in the Bible is that of the Sotah. It is the process whereby a woman suspected of adultery, who denies any wrongdoing, is publicly degraded and forced to drink a unique concoction called the “bitter waters”. During the times of the Sanctuary and the Temple these bitter waters apparently had the power to determine a woman’s infidelity. If the woman had been untrue, the waters would cause her to die a gruesome death including the rapid swelling of her stomach and the falling off of body parts. However, if she was innocent, the result would be the birth of a healthy baby boy.

Ibn Ezra on Numbers 5:28 suggests that the resultant birth of a child is a gift, a reward from God to the mother for the blameless suffering she was subjected to. Her being accused by her husband of adultery and the subsequent public degradation despite her repeated, vehement and true affirmations of innocence need to be compensated.

This is when God steps in and rewards the mother with one of the most precious gifts possible: a healthy child.

May all our sufferings lead to sweet rewards.

Shabbat Shalom,

Ben-Tzion

Dedication

To Rabbi Menachem Burstein (originally from Uruguay) and Machon Puah who helps so many families achieve the special gift of a child.

And Mazal Tov to my colleagues in Montevideo, Rabbi Eliyahu and Natalie Galil on the birth of their fourth child!