Parshat Naso
11 Sivan 5761
June 2, 2001
Daf Yomi: Kiddushin 26


Guest Rabbi:
Rabbi Yosef Goldberg
Young Israel of Wavecrest and Bayswater, NY

Our parsha, which is the parsha of the threefold blessing (Birkat Kohanim), is built around the number three. First, there are the three Levitic families whose discussion continues from last week's parsha: Kehat, Gershon, and Merrari. Then we find three types of people who are cast out of three respective camps (Naso 5:1). Then we have three distinct personalities, the Sota, the Nazir who becomes defiled, and the Nazir who successfully completes his vow of nezirut. Only after we have completed this threefold trilogy do we arrive at the threefold blessing that is central to our parsha. I would like to demonstrate how the threefold symbolism that appears throughout our parsha follows a consistent theme and relates beautifully to the threefold blessing.

Rav Shlomo Yosef Zevin, in his homiletic work, L'Torah U'L'Moadim, describes the three Levitic families in symbolic terms. The Kehatim were chosen to carry the holiest objects of the Mishkan. That is because Kehat, which according to Rashi's translation, in Parshat VaYechi (that the word yikhat means gathering or assemblage as opposed to the concept of obedience or allegiance that other commentators understand the word to mean) stands for the ability to gather all of one's character traits and personal abilities for the purposes of pure good. The Kehati is in a sublime state of perfection; always in control of himself. The Gershoni ? whose name is linked to the verb root to drive out ? represents the individual who is not yet on that level of perfection that enables him to do only good. He wages a battle within himself in order not to succumb to any wrongdoing. He carries the curtains and the screens, the essence of the structure of the Mishkan.

The Merrari (whose name is rooted in bitterness) is one who is easily enticed to do wrong, yet whose salvation lies in his feelings of bitterness that demonstrate a perception and understanding of his flaws. He is responsible for the heavy lumber that supports the Mishkan. The Torah employs the word Naso (which means not only to count, but to elevate) in regard to the censuses of Kehat and Gershon. However, it is not utilized in regard to the census of Merrari, who is not yet in a state of preparation for elevation.

After the discussion of the censuses, our parsha discusses three groups of people who are excluded from various aspects of communal life: the Tamei Meit ? one who has been defiled by the dead; the Zav ? one who has exhibited a flux which imparts upon him a high level of spiritual defilement; and the Metzora ? one who suffers from a type of spiritual leprosy.

The one defiled by the dead is only barred from the area of the Mishkan. He has become unclean only because of outside influences, through no inherent flaw of his own. This is the Kehat personality. Our Rabbis, of blessed memory, speak about four individuals who died sinless ? their death coming solely from the original sin of Adam that came about through the instigation of the primal snake, the source of all spiritual defilement.

The Zav is one who has exhibited some spiritual shortcoming which has brought on an impure flux. He must leave the Mishkan and the surrounding Levitic camp. The Zav represents the Gershoni - one who has not yet risen to the status of the Kehat.

The Metzora is banished even from the encampment of all the rest of the Children of Israel. He is indeed a social outcast who must verbally proclaim his own defilement to all those who come near. Our Rabbis have told us that the spiritual leprosy of the Metzora is due to the fact that he has spoken loshon hara, hotzaat shem ra - gossip and slander. The Metzora is the quintessential Merrari type. It is his bitterness and sense of lack of self worth and esteem that provoke him to attack others. He is in desperate need of spiritual healing only after which, may he rejoin his brethren as a social being.

As we proceed further into our parsha we are introduced to three types of people who again reflect these three Levitic tribes: The Sota - the wayward wife - is an example of the Merrari personality; one who lacks control over passion and temptation. She drinks from the accursed bitter waters which reflect her true nature. The Nazir who becomes defiled represents the Gershon personality - the person who makes the attempt to reach perfection, but who, unfortunately, fails in the attempt. The successful Nazir, however, succeeds in his drive for perfection. He reaches the level of the true Kehati. Even after the successful Nazir has completed his formal nezirut the Torah still refers to him as a Nazir: "And after (completing all the rituals that follow the end of his period of abstinence from grape products and the growing of his hair) the Nazir may drink wine." Even though he is no longer a Nazir, the Torah refers to this person as such for he has reached a level of perfection and elevation that no longer must be based upon abstinence.

Finally, we come to the three priestly benedictions. I believe that the first blessing, "May the L-rd bless you and keep you," refers to the Kehati - the perfect individual. He has attained a level of spiritual perfection. However, as is the case of all humankind, he still needs HaShem to bless him and protect him.

The second blessing, "May the L-rd shine His countenance upon you and give you grace," alludes to the Gershoni. The Gershoni strives to be like the Kehati, but often fails in the attempt. He needs the blessing of further Divine enlightenment and grace to reach the lofty pinnacle to which he aspires.

The Merrari, who can accomplish nothing on his own, needs the special favor of HaShem that the third blessing offers, "May HaShem lift His countenance to you and give you peace." The Merrari, because of his tempestuous and unbridled nature is full of bitterness and malaise. The peace offered in the third blessing is the healing potion needed by the Merrari to heal and assuage the bitterness of his soul.

In Parshat Naso we find a threefold usage of the root Naso. In the beginning of the parsha the verb's essential meaning is to count. In the third of the priestly benedictions it means to raise high or lift up. In the remainder of the parsha it is used as a noun ? Nasi ? prince. A Nasi, literally, is an elevated personality. Although not born to the Levitic tribe of the Kehatim, each Nasi, nevertheless has been elevated by dint of his character and merit. The Torah goes to great length to list the gifts of the Nesiim to the Tabernacle for it is in their desire to give to a holy cause and in their generosity of spirit that their claim to greatness lies. In Parshat Naso we find character types that are riddled with flaws and imperfections. We also find the desire to overcome one's limitations and to aspire to spiritual perfection. And, at the center of the parsha we find a threefold blessing that reaches out to every segment of Klal Yisrael from the most exalted to the most seriously flawed.