Quote from the Rosh Yeshiva The kohanim emphasize and repeat the source of all blessing [in birkat kohanim, the priestly blessin g], the source of all Divine influence and abundance .... The secret to opening the floodgates of goodness is to recognize and acknowledge goodness and the source of goodness. By educating the Jewish people towards gratitude, the kohanim cause God to continue to bless them. This idea would seem to be connected to the location of this unit within Paras hat . The preceding units deal with ... subjects involving dimensions of crisis and spiritual deficiency. .. requiring atonement and/or separation. The priestly blessing, appearing after these units, comes as a repair for these and similar human deficiencies. One who constantly invokes God and is conscious of His blessings, will attribute all goodness in the world to the Creator. One who recognizes that God is the source of all goodness will overcome his desires and will not submit to them in ways that are forbidden; he will not be led astray easily and will not come to sin . -Harav Baruch Gigi Parashat Naso The Commitment and Devotion of the 'im Based on a Sicha by Harav Mosheh Lichtenstein Based on: https://www.etzion.org.il/en/commitment-and-devotion-levi%E2%80%99im

The end of Parashat Bemidbar and the beginning of Parashat Naso tell us about the different tasks performed by the Levi'im and the division of labor among them : The family of Kehat bear the sanctified vessels on their shoulders, while the families of and carry the curtains and the boards, using the wagons given to them by the princes of the tribes. Since a variety of different tasks is presented, we might have expected that the individual be permitted to choose whichever suits him best. However, the Rambam rules this out: The descendants of Levi are collectively appointed for the service of the Sanctuary.... It is a positive commandment for the Levi'im to be available and ready for service of the Sanctuary, whether they desire it or not.... If a Levi accepts upon himself all the mitzvot applying to Levi'im except for 1 single matter, he is not accepted, until he accepts them all. (Hil. Kelei HaMikdash 3:1) If a Levi asks not to engage in a certain task (at the time of the Mishkan, carrying the boards or the menora; during the time of the Temple, singing or guarding), he is not accepted. The question is, why is the individual not given the choice as to which specific service he will perform? It seems that in the Rambam's view, the essence of the law of the Levi'im's service is that a Levi has an obligation to be entirely ready and prepared for any service at all. The point is not that the specific task is carried out, but rather that the individual be ready to serve in whatever position he is assigned. R. Soloveitchik addresses the difference between a and a Levi with regard to sounding the shofar, citing the Rambam above: It appears that a special law of singling out applies to the Levi'im, such that they are appointed to be ready for one of the types of service, and each of the Levi'im is distinct and entrusted with a specific task: one as a gatekeeper, another as a singer, etc. The parallel that the Rambam draws is thus the dedication of the individual to the [Sanctuary] service in general, and his assignment to 1 specific service in particular, and it follows from this that his assignment to a specific task is dependent on his readiness to devote himself to all the commandments pertaining to the Levi'im. [Thus,] if he seeks specifically to be appointed, for example, as a singer and not as a gatekeeper, he is not appointed. (Shiurim Le-Zekher Abba Mari, vol. II) R. Soloveitchik insists that this is not merely proper guidance or instruction. The validity of the appointment as a servant in the Sanctuary (for some specific task) is dependent on the Levi 's readiness to carry out any task with which he is entrusted. R. Soloveitchik continues: It would further seem that it is the need for the preparedness and appointment of the Levi that renders anyone else a "stranger" with regard to the service of the Levi'im, for anyone who is not appointed (obviously, only a Levi can be appointed, but a "stranger" is defined as someone who is not [specifically] appointed ... ) is a "stranger" owing to his lack of appointment. Not only is a Levi not appointed if he is not agreeable to accepting any task at all , but in the absence of an appointment, he falls into the category of a "stranger," who is forbidden to perform the relevant task! We see that a Levi is required to display absolute devotion and complete readiness to perform any task that is necessary. What is the reason for this requirement? Let us try to understand its significance by reference to a different system of service. Imagine the following situation: As they approach the age of service in the Sanctuary, many Levi'im , filled with fiery combative enthusiasm, spend the months prior to the selection for service going about carrying "imitation arks" and "imitation menoras" to prepare themselves for bearing the holy vessels. At the same time, other young Levi 'im are already imagining themselves driving wagons, transporting the boards of the Mishkan quickly and easily between stations. Members of both groups are appealing to Elitzafan ben Uziel and others, attempting to "use their connections" to assure themselves appointments to their desired positions. After a while, some of the "combative" types who were ultimately not selected for service with the family of Kehat might start voicing the sort of attitude that we hear today: "Either I serve in the most prestigious/physically demanding unit or I'll do only the simplest, least responsible job ... " Others, of course, voice the opposite demand. Over the years, several students in the yeshiva have told me prior to their IDF enlistment that they specifically want to serve in the Intelligence Corps, citing the ultimate justification: "It's right for me." One student even told me that the whole hesder arrangement, whereby yeshiva students devote several years to full-time study and perform a shortened period of military service, did not seem quite right to him . When asked what he intended to do in the army, he answered, "Intelligence." Even if we set aside the comparison between full combat service over a period of a year and 4 months to a short work-day, 5 days a week, for 3 years, this student saw no problem in sitting in an air-conditioned office in front of a computer, while others would be putting their lives on the line every day. This phenomenon is caused by a quest for "what's right for me." Hesder yeshiva students must know that if they are required to serve as cooks in IDF kitchens, they must do so as willingly as they would serve in an elite combat unit or in the Intelligence Corps. It is important to emphasize that this service orientation applies not only to army service, but also in civilian life. The fact that we are charged with a mission need not necessarily be expressed in teaching words of at one's workplace and the like; it is a more general approach, with a willingness to devote oneself and put oneself at the service of Am Yisrael in whatever way we are needed - not necessarily in a way that will aid our personal progress. This attitude is firmly anchored in the Rambam 's terminology: "for the Levi'im to be available and ready for service." If we can inculcate within ourselves this most significant orientation, then we too will merit what the Rambam describes (Hilkhot Shemitta VeYovel 13:13): Not only the tribe of Levi , but anyone in the world whose spirit motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God, proceeding justly as God made him, removing from his neck the yoke of the many reckonings that people seek - he is sanctified as . God will be his portion and heritage forever and will provide what is sufficient for him in this world, as He provides for the Kohanim and the Levi'im ... Translated by Kaeren Fish Parashat Naso Bridging Vision and Reality By Rav Yair Kahn Based on: https://www.etzion.org.il/en/bridging-vision-and-reality

Sefer Bemidbar opens with the establishment of "machaneh Yisrael " (the Israelite camp) in the wilderness, in preparation for their epic journey towards Eretz Yisrael. The documentation is exhaustive, describing in minute detail the various aspects of the "machaneh:" the nation's groups and subgroups, and its religious and political leadership. This account is followed by the various 2 performances and preparations which culminate in the beginning of the actual journey (10:11). In light of the above, the placement of the halakhic section in Naso, which deals with the laws of kofer be-pikadon (disavowing a monetary obligation), sota (the suspected adulteress) and nazir (the nazirite), is baffling. These "ill-placed" laws fracture the thematic flow of the beginning of Sefer Bemidbar. The problem deepens in light of the fact that Sefer Bemidbar is essentially narrative, with few halakhic sections (see Ramban, introduction to Sefer Bemidbar). Even if we can explain the anomalous halakhic elements themselves, we remain troubled by the specific location within the sefer. This is especially puzzling regarding Parashat Naso, where these mitzvot are thrust amidst the preparations preceding the journey. The location of the other halakhic sections found in Sefer Bemidbar seems obvious. Following the affair, which included a challenge to the institutions of kehuna {priesthood) and leviya ( service), the Torah introduces the laws of teruma and ma'aser (priestly gifts and tithes), apparently with the intention of firmly establishing those institutions. The devastating decree in the wake of the incident of the spies is followed by halakhic material implicitly promising a brighter future when the children of will eventually enter the promised land. (See , Bemidbar 15:2.) Although the connections are less obvious in our parasha, we will employ the same method. We will try to weave the halakhic segments of Naso (kofer be-pikadon, sota and nazir) into the narrative flow of Sefer Bemidbar, uncovering their common theme.

I. KOFER BE-PIKADON We will begin with kofer be-pikadon. When approaching this section, we are faced with an additional difficulty: The laws of kofer be-pikadon already appear in Sefer (5:20-26). However, a closer comparison of the 2 parashot will reveal an aspect mentioned in Parashat Naso which was totally ignored in Vayikra. Naso adresses the specific case of "gezel ha-ger," where no one inherits the deceased creditor leaving no one to claim the stolen debt, with the stolen money given to the kohanim . The continuation of this section (w. 9-10) clearly indicates that the focus is the payment to the kohen and not the preceding denial of debt. In fact, this case (kofer be-pikadon where there is no inheritor) is mentioned in our parasha only as a case in which we give money to a kohen. However, considering gezel ha-ger as an case of "matenot kehuna" {priestly gifts) is very odd. Most matenot kehuna are given due to the item's special or consecrated status (e.g., teruma, first-fruits, firstborn animals, portions of the sacrifices). In this unique case, we are discussing stolen property, which due to lack of a claimant, is given to the kohen. What is the basis for this singular halakha? In my opinion, this paras ha expresses the role of the kohen vis-a-vis his involvement in civil disputes. The kohen, personifying the "machaneh Shekhina" (divine camp), should not limit his concerns to the narrow confines of the mishkan. Although the mishkan is his responsibility, his role extends beyond its borders. The kohen, as the representative of an ideal state of sanctity and purity, must also be involved in and thereby influence the ordinary affairs of the common man. There is no dichotomy in between civil matters and religious concerns. Thus, the kohen, while involved with religious issues, is also concerned with the mundane affairs of man. Not only must the "religious representative" involve himself in civil matters, but civil matters are not divorced from religious affairs either. Thus, the debt owed the ger is not perceived only in monetary categories and does not dissolve if there is no claimant. With the death of the ger, the debt must be paid to the kohen. In more general terms, the unique halakha of gezel ha-ger expresses the relationship and interaction between the machaneh Shekhina and machaneh Yisrael. When considered in these terms, this parasha flows naturally and smoothly into the opening of Sefer Bemidbar, which, as we mentioned, deals with establishing and integrating the machaneh Yisrael around the machaneh Shekhina.

II.SOTA In the parasha of sota, we have a similar expression of the kohen's involvement in issues pertaining to machaneh Yisrael. While gezel ha-ger dealt with civil disputes, sota deals with domestic problems. Furthermore, not only is the kohen involved on an individual level, but the dispute is resolved in the mishkan itself (see v. 16), with God's name violated and erased to achieve domestic tranquility. The issue with which both parashot, gezel ha-ger and sota, is concerned, relates to our approach to man. Judaism recognizes the human condition with all its frailties and limitations. There is an acute awareness of the human economic struggle, which can drive man to desperate acts. There is an understanding of societal and psychological pressures, which can lead to argument and violence. There is an appreciation of the passions that can complicate husband-wife relations. In the civil arena, as well as the domestic one, man is vulnerable to tensions and pressures that are inherent in human nature.

3 Therefore, the glorious vision of transforming a nation, any nation, into a "goy kadosh" (holy nation) is blurred when we focus on man in his natural state. (I am not referring to natural as opposed to societal.) Nevertheless, according to Judaism, this vision is not attained by denying the human condition, but rather by redeeming it. Judaism rejected the institution of the monastery, which separates the holy few from society and removes them from the vulnerable state of natural man. The Ram barn (Hilkhot Teshuva 3:6, 11) lists one who removes himself from involvement in society as one who has no portion in the world to come. Paradoxically, Judaism clings to the vision of becoming a "Goy Kadosh,"without suggesting the negation of the human condition. How is this to be accomplished? This dilemma is addressed, in my opinion, in Parashat Naso. Machaneh Yisrael is being established, in preparation for the journey from Sinai to Eretz Yisrael. Sinai refers to the ideal of a goy kadosh, while Eretz Yisrael represents the actual application and realization of this vision. As we mentioned, Sefer Bemidbar begins with the establishment of Machaneh Yisrael, which is the context within which Bnei Yisrael will attempt this monumental journey. After the basic structure is set up, and the details are treated, one crucial issue remains. The machaneh is comprised of human beings, who argue, steal and lust. How can this machaneh realize the vision of Sinai? The answer lies in the complex nature of the machaneh. There is actually a machaneh within a machaneh. At the center we find the divine camp, the machaneh ha-Shekhina, containing the mishkan and the kohanim, which serve as a force of sanctity and purity, influencing and affecting machaneh Yisrael. This allows machaneh Yisrael to retain its human character - not to negate but to redeem it. The parashot of gezel ha-ger and sota will occur. Civil and domestic tensions are inherent to any human society. However, the kohen and the mishkan will deal with these issues, educating, influencing and training. They will try to instill a new set of values and change priorities. They will attempt to create and guide a goy kadosh.

Ill. NAZIR We can now appreciate the role of the nazir. While the 2 previous parashot deal with machaneh Yisrael as a whole, and the paradox inherent in the vision of a goy kadosh, the parasha of nazir deals with an individual response to this tension. The nazir is not satisfied with his role as a member of machaneh Yisrael, vulnerable to the passions and pressures of natural man. He prefers the paradigm of the kohen residing in machaneh ha-Shekhina, removed from the tensions and strife of machaneh Yisrael. (There are many points of comparison between the nazir and the kohen gadol, e.g., Bern. 6:6-7; Vay. 21 :11-12.) Again, we see a halakhic parasha whose subject is the relationship of the machanot. The Torah sanctions the institution of nazir, but only on an individual basis, and only for a limited period of time. To sum up, based on the characterization of Sefer Bern id bar as a narrative, we discussed the suitability of the halakhic sections found in it. We showed that it is possible to weave these segments into the narrative flow of the sefer. Regarding the specific question of Parashat Naso, we noted that Sefer Bemidbar opens with the establishment of machaneh Yisrael. We proposed that the halakhic segments of gezel ha-ger, sota and nazir all deal with the interaction between machaneh Yisrael and machaneh Shekhina. Thus, these halakhot complement the narrative and together paint a complete picture of machaneh Yisrael, and the vision of a "kingdom of kohanim and a holy nation:' Understanding the Shemoneh Esrei Shiur #07: Nekadesh Et Shimkha By Rav Bick Based on: https:/ /www.etzion.org.il/en/07-nekadesh-et-shimkha

Last shiur we introduced the concept of"davar she-bikdusha" and "kedusha" (sanctity). I spoke of the critical paradox of kedusha - it is, properly speaking, an attribute only of God, but it is found, in this world, only where we create it, by reflecting the presence of God in our lives and by striving towards perfection from within our imperfect existence. To use the metaphor of the mid rash I quoted, sanctity (in this world) "grows from the earth" towards the heaven from which it was cast down. We shall see how this paradox is the meaning of the prayer known as "kedusha," recited by the community during the public repetition of the Shemoneh Esrei in a minyan. For the body of this shiur, I shall use the version of kedusha found in the weekday nusach Ashkenaz. There are several versions of the introduction, and there are differences between different communities as well. Their basic structure, though, is the same. At the end, I shall comment on possible differences in the meanings of the different versions. The core of the kedusha consists of 3 verses: "Holy, Holy, Holy, God of Hosts, His glory fills the earth" (Yesh. 6:3). "Blessed be the glory of God from His place" (Yech. 3:12). "Forever shall God rule; your God, o Zion, for generation upon generation, praise God!" (Tehillim 146:10).

4 I. and Angels All versions of the introductory line to these verses include the same basic point - that we are about to recite the kedusha which is recited by the angels before God. This is based on the source for the first 2 verses. Isaiah and Ezekiel each describe a mystic vision where heavenly voices proclaim the glory of God via those verses. But does this not contradict the main point of the previous shiur - that "davar she-bikdusha" means a recitation which creates sanctity within this imperfect world, which ADDS to the existing sanctity and Divine Presence in the world (which is only possible in an imperfect world, since in "the heavens" the sanctity is absolute and perfect to begin with)? Kedusha, by my explanation, can only be said by humans, and is missing its main ingredient, sanctification, when recited by angels. The answer is - that is quite correct. Although we derive the CONTENTS of the kedusha from the vision of the angels, real sanctification can only be recited by Man. The Sages express this idea in the following manner: "Israel is dearer before God than the ministering angels, for Israel recites song at all times, while the angels do it only once a day. Others say: Once a week. Others say: Once a month. Others say: Once a year. Others say: Once every 7 years. Others say: once in 50 years. But others say: Once in all eternity. And also, the ministering angels do not recite song above until Israel has recited it down below" (Chullin 91 b). The angels, as it turns out, are only echoing the kedusha of Israel. Initiative, genuine creativity, cannot take place "on high:'The first step must be taken by Man. If so, what is the meaning of the angels' role here?Why do we state that we will do that which they do (or what they will do after we begin)? The answer is rooted in the dialectical nature of kedusha, as I explained in the last shiur. Real kedusha is the uncovering of PERFECTION in this imperfect world, realizing the reflection of the ABSOLUTE within the relative and striving world of man. "EMET ME'ERETZ TITZMACH " - absolute, uncompromising truth shall grow from the earth. Kedusha is not our expressing our own ideals, it is not self-expression at all. It is the realization of the absolute ideals. If it is not rooted in heaven, in the angelic realm, it is not the sanctification of"the great Name:' Kedusha is when we strive, but only when we strive to accomplish that which exists naturally in the heaven, in God's absolute realm. The angels express the absolute truth, as it appears in heaven, and we "shall sanctify Your name in the world, just as they sanctify it in the lofty heavens" (the opening line of the weekday kedusha in Nusach Ashkenaz). If you break the connection to the sanctity of the lofty heavens, you wind up with humanism, values which are not only imperfect but also are not in the process of perfection. If you leave it to the angels alone, you wind up with "kadosh" but no "yitkadesh" - our world has no value, no presence of God at all. And then, as the adds, there will be no point for the angels to recite kedusha either, for what can they sanctify? We can now understand the meaning of the 3 verses of kedusha, which focus on the paradoxical dialectic of kedusha, a concept which in its absolute meaning is found only "out of this world," but whose real meaning for us can be found only in this world. Kedusha is perfecting rather than perfection; perfecting can exist only in the imperfect, but also only if it holds up the absolute perfection as its source and goal.

II. The text 1. Holy, Holy, Holy, God of Hosts, His glory fills the earth The word "holy" itself means separated, withdrawn (see Ram ban, Vay. 19:1 ); and thus when applied to God means transcendent, beyond and above this world. "Holy, holy, holy" - above and beyond all concept, all relativism, wholly other. Yet - His glory fills the world. I showed last shiur that the "glory" (honor, kavod) of God refers to His presence in a world that recognizes Him, honors Him. God is wholly other, yet His glory fills this world, reflected in the "hosts," the assembled loyal citizens of His kingdom, in the minyan of the community of Israel. The custom is to rise up on one's toes when saying the words "holy, holy, holY:'This is based on the Tanchuma (P. ): "'With 2 (wings) he (the angel) would fly' - this is the source of the requirement to fly on one's feet when reciting kedusha:' One is, so to speak, imitating an angel. But notice in which aspect - we imitate the angel by attaching metaphoric wings to our feet. In order to recite kedusha, you have to be able to fly, to detach yourself from the ground, to uproot yourself a little and stretch upwards. You must reach, yearningly, for the stars.

2. Blessed be the glory of God from His place. Short introductory lines are appended to the different verses on Shabbat. Before this second verse, we find the following: "His glory fills the world; His servants ask each other, 'where is the place of His glory?'They say to each other- (Blessed be the glory of God from His place):' The gemara comments on this verse, as an answer to the question, "where is the place of His glory?'; that apparently even the angels do not know the place (Chagiga 13b). Namely, they interpret the answer to mean, "the place of His glory is His place - and no one else's:' This verse provides an opposing angle relative to the preceding verse. We say: God's glory fills the world, yet where is the place, the home,

5 so to speak, of that glory. From where does it derive? From HIS place, from a place so transcendent that even the angels are not familiar with it. The glory of God which fills the whole world, borne on the back of His servants, created, as it were, by the free acts of human beings, their strivings and their yearnings, is nonetheless the glory OF GOD, the reflection of absolute perfection. The "berakha" is in this world, but it is "from"the other world, where God is alone, holy, holy, holy. Blessed be the glory of God FROM HIS PLACE. We have come full circle. God's transcendent holiness ("holy holy holy") is reflected in the glory which fills the whole world, and this glory is rooted in a place so high and transcendent, only God knows it. Now we are ready to proclaim God's kingdom on earth (remember that kingship is the ultimate davar she-bikdusha).

3. Forever shall God rule; your God, o Zion, for generation upon generation, Hallelukah! This is not a statement of fact, but a proclamation. "Yimlokh HaShem le'olam" is like the cry of"Long live the king!"The proclamation has 2 parts: "God shall rule forever," and "Your God, o Zion, (shall rule) for generation upon generation:'The first part is general - God is king. The second is relative to us: God's rule over Zion is God's rule over Israel, in His capital on earth, in Yerushalayim. When the Jewish people declare God king IN ZION, this has immediate real political significance. We are no longer talking theology, but true Jewish politics - God is our king. Since this proclamation is actively effective and not merely declaratory, it brings about a change in the actual presence of God in our midst. We have successfully raised the kedusha and the kingship of God. This engenders an exclamation of praise in response - Hallelukah, Praise God. This last word of the kedusha is a response to the previous verse. You have succeeded in crowning God king in Zion - Hallelukah! This verse, unlike the first 2, is not a quote from a prophetic vision of angels in the heavenly court. In fact, in the 2 recitations of the kedusha as recited by the angels, the one before shema and the one before aleinu, this verse is not found. What may not be noticed is that there is a different verse - "HaShem yimlokh le'olam va'ed:' (God shall rule forever). This substitution is in fact the best proof that these kedushot are not actual creations of kedusha but only declarations that the process exists. Our declaration of kingship is "your God, o Zion, for generation upon generation:'The angels simply state, "God shall rule forever:' Zion is not theirs to crown God over it. They are not crowning God, merely stating the truth. For this last line of ours we had no source in the heavens to copy, for how could the heavens know how to make God king over that which he is not king on His own. This line we discovered on our own. It is taken from , the personal inspiration of King .

II. Some variations on a theme The opening introduction to the daily kedusha quoted above is taken from the Ashkenaz version of the . The corresponding version in nusach Sefarad is basically equivalent regarding the themes we have been discussing. The same is true for the slightly different introduction in the Shabbat morning service. However, for musaf in nusach Sefarad, there is a somewhat different introduction, called kedushat keter, and I would like to discuss it briefly: "Keter, A crown will be given to You, HaShem our God, by the angelic host above with Your people Israel gathered below, together all of them will present you with kedusha, as is written in your prophets .. :' There are 2 unique points in this version. The first is the explicit mention of kingship, of the crowning of God. We have seen the inherent connection between kedusha and kingship, but it is noteworthy that here the kedusha is explicitly defined as "presenting a crown:'The second point, which is significantly different from all other versions of kedusha, is that we are not imitating the angels but joining them. We are not sanctifying below "just like" the angels sanctify above, but rather both groups are jointly presenting the crown and saying kedusha. The gemara I quoted above, before stating that the angels could only say kedusha after us, presented a quantitative comparison, where a succession of different opinions limited the number of angelic kedushot, finally opining that there would only be 1 in the history of the world. It is very difficult to know the meaning of this metaphor, but clearly some ultimate union of the worlds and fulfillment of the purpose of creation is intended. I think that the kedusha of"keter" refers to ultimate kingship. This is possible only when, in some sense, the division between the upper transcendent world and the lower developing world will be closed, and all God's creatures will join together in one sanctification. The closing of that circle and its unification - "together all of them will present you with kedusha" - is God's ultimate "crown:' Perhaps Shabbat, the holy day which represents "a taste of the world-to-come;' at the musaf prayer, a prayer which represents the sacrifice of the special Shabbat offering, was appropriate to at least look forward to the possibility when our kedusha will be so effective that it will join with the "perfect" kedusha of the heavens. That is it for kedusha in this framework. Next shiur we will return to the Shemoneh Esrei proper - we still need to examine the third berakha (called kedusha), in which the kedusha is embedded. That will be our next topic. To subscribe, or for comments, questions or sponsorship opportunities, please write us at: [email protected]

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