Naso
Numbers 4:21-7:89
Judges 13:2-25
In Parashat Naso we come upon the priestly benediction. G-d tells Moses, “Speak to Aaron and his sons saying ‘So shall you bless the children of Israel'” (Numbers 6:23). The Kohanim (priests) are intended to become the agents through which blessing is to be conferred on the Jewish nation.
To this day this blessing is recited daily in Israel and on holidays in the diaspora. The descendants of Aaron, the first high priest, face the congregation and say this brief text, majestic in its poetic language: “May G-d illuminate His countenance for you and be gracious to you. May G-d lift His countenance to you and establish peace for you.”
Some commentators are concerned with the apparent necessity of a mediator between the people of Israel and their Father in Heaven. It states in Numbers 6:27: “Let them place My name upon the children of Israel and I shall bless them.” Since it is G-d, Himself, who actually blesses the people and the Kohanim merely “place” G-d’s name on Israel, what then is the function of the Kohanim?
Jews should never think that their blessings are dependent upon the Kohanim nor should the Kohanim think, “It is we who bless Israel.” Although we are taught that the Kohanim were G-d’s instruments, and although their lives were dedicated to the service of the Almighty, they were still only men. They had no Divine Power. They did not differ from the rest of the Israelites in essence but only by the sacred obligations to which they were dedicated. They pronounced the benedictions, but their words were not necessarily a blessing. Only G-d could actually bless the people.
This principle was unique in ancient times (and still is today). In all other religions, the priests were believed to possess supernatural powers. They were thought to share the divine spirit of the god they served. Their blessing carried great weight with the deity, and their curse would fall with dire results on the head of the unfortunate person who incurred it. And so, of course these priests were showered with riches to win favor. Even kings trembled before their wrath, fearing their special powers.
All such ideas are foreign to Judaism. The priest stood no closer to G-d than any other Jew. The Jewish priesthood never claimed extraordinary powers. G-d alone could send a blessing, forgive sins and decide the fate of an individual here and hereafter. The priest was a servant who had to obey certain rules and fulfill certain duties.
Judaism was founded on a democratic basis. All were equal in the sight of G-d; all could serve Him. He had no favorites. He chose certain men and women for special tasks, but everyone could find opportunities for winning Divine favor. There were no pretensions about the Jewish priesthood. Because of this, Jewish history is practically free of the bitter contest between church and state that figures so conspicuously in the history of other nations. In every European country, the political head and the religious head considered themselves fierce competitors for the ultimate power. Popes and archbishops, by virtue of their alleged supernatural gifts, excommunicated kings and nobles who refused to subjugate themselves.
Such an occurrence was impossible in Jewry even when the Holy Temple stood in Jerusalem because the relationship between the priesthood and the people was on a completely different plane. Judaism warns us not to place the priesthood on too high a level above the rank and file of the community because only when the laity look upon themselves also as servants of G-d, will there be a strong and healthy Jewish life. The Torah in fact refers to the Jewish people as a “nation of priests” in Exodus 19:6.
In this regard, the common feeling among many Jews that they are comfortable avoiding religious observance so long as their rabbi does it right is a totally fallacious idea in Judaism.
The rabbi has no special relationship with G-d above those of his congregants. We are all equally obligated to observe the mitzvot to the best of our ability.
Shabbat shalom.