By Rabbi Stephen Texon
The parsha of Naso seems, on the face of it, to be a heterogeneous collection of utterly unrelated items. First there is the account of the Levitical families of Gershon and Merari and their tasks in carrying parts of the Tabernacle when the Israelites journeyed. Then, after two brief laws about removing unclean people from the camp and about restitution, there comes the strange ordeal of the Sotah, the woman suspected by her husband of adultery.
Next comes the law of the Nazirite, the person who voluntarily and usually for a fixed period took on himself special holiness restrictions, among them the renunciation of wine and grape products, of haircuts, and of defilement by contact with a dead body.
This is followed, again seemingly with no connection, by one of the oldest prayers in the world still in continuous use, the priestly blessings. Then, with inexplicable repetitiousness, comes the account of the gifts brought by the princes of each tribe at the dedication of the Tabernacle, a series of long paragraphs repeated no less than twelve times, since each prince brought an identical offering.
Why does the Torah spend so much time describing an event that could have been stated far more briefly by naming the princes and then simply telling us generically that each brought a silver dish, a silver basin and so on? The question that overshadows all others, though. is: what is the logic of this apparently disconnected series?
The answer lies in the last word of the priestly blessing: shalom, peace. In a long analysis the 15th century Spanish Jewish commentator Rabbi Isaac Arama explains that shalom does not mean merely the absence of war or strife. It means completeness, perfection, the harmonious working of a complex system, integrated diversity, a state in which everything is in its proper place and all is at one with the physical and ethical laws governing the universe.
It is no accident the priestly blessings end – as do the vast majority of Jewish prayers – with a prayer for peace. Peace, said the rabbis, is one of the names of God himself, and Maimonides writes that the whole Torah was given to make peace in the world. Naso is a series of practical lessons in how to ensure, as far as possible, that everyone feels recognized and respected, and that suspicion is defused and dissolved. We have to work for peace as well as praying for it.
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