Parshas Naso - Blessings

This week’s Torah reading introduces the text of the Priestly Blessing, which should be quite familiar to us: “And God spoke with Moshe saying: Speak with Aharon and his sons, saying: “This is how you shall bless the Children of Israel, saying to them: May Adonoy bless you and protect you. May Adonoy cause his face to shine upon you and favor you. May Adonoy lift his face to you and grant you peace.” (Numbers 6:22-27).

One question we can ask on this section: Since God is the true source of all blessings in our lives, how can any man or set of men – such as the Kohanim (priests) – be designated to bless others?

Rabbi Raphael Pelcovitz raises this question and answers it by citing a midrash, that ties the Priestly Blessing to God’s promise and exhortation to Abraham, centuries earlier: “And I will make of you a great nation, and I will bless you, and make your name great and you should be a blessing.” (Genesis 12:2). The message of both God’s directive to Abraham and His gift of the Priestly Blessing to the Kohanim is that certain people have a unique opportunity – through their service, and through the examples they set – to be a blessing to others.

If the Kohanim live their lives in an exemplary fashion, and teach their fellow Jews with love and skill, then their blessings have true power. I would assert that the same principle holds true for all parents who bless their children with these words on Friday nights – if our relationship with our children throughout the week is one of love, patience, and concern, then our benediction on Shabbat evenings have tremendous potential. 

VaYeira - Argue with God?

Something about this week’s parsha really bothers me. How can Abraham be so bold as to challenge God, when he’s told of the prospective destruction of a Sodom & Gemorrah (18:23) – a region of wicked people - yet say nothing when God asks him to sacrifice Isaac (22:2)!  Yes, it was noble for Abraham to inquire if the complete destruction of two cities was necessary. But, in the later instance, human sacrifice would have been the antithesis of the faith Abraham had been preaching for decades and the seeming negation of God’s promises to Abraham that he’d have a son to inherit him. Abraham is vocal in the first situation and silent in the second, more personal matter. I find this seeming inconsistency quite disconcerting.

Responding to this dilemma, my ‘neighbor’ in the early morning weekday prayer service Rabbi Shlomo Ziegler suggests that in the first instance God was consulting with Abraham (so to speak) whereas in the second situation he posed a direct command. Rabbi Ziegler suggests that we are not given license to broadly question God’s judgment when presented with a command. Rabbi Ziegler offered another possible answer – Abraham learned in the first instance that, even if questioned, God’s reasoning is well founded and his decisions are final.  So he did not bother to challenge God the second time.

Though I see truth in both answers, the question still vexes me.