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The Priestly Blessing:
Open Communication
Q—<
Shabbat Naso: Numbers 4:21-7:89; Judges 13:2-25.
I
he priestly blessing of this speak to each other with sincer-
sedra is more than a prayer ity and truth, that we listen to
for the well-being of the con- each other with awareness and
gregation. Its words were understanding.
A writer once pointed out:
pronounced by the priest of old as
a spiritual charge. "May the Lord "Who is so deaf as he who will not
bless you and guard you ... and hear." We live in a time of fabu-
lous worldwide communication.
grant you peace ..."
The words call to us to seek the Instantly, we are in touch with
most meaningful blessing of people thousands of miles away
peace. When we have peace, we across oceans and continents. By
means of satellite trans-
can live our personal
mission, we can commu-
lives in a tranquil world
nicate visually and
in which people are unit-
instantly, even with the
ed and are able to fulfill
most isolated and re-
their human destiny.
mote parts of the world.
Outer security comes
Many of us have cellular
only after inner serenity
phones so that we can be
and stability have been
reached or reach others,
achieved.
even while traveling.
The procedures sug-
Yet, despite all these
gested by the rabbis
marvels of worldwide
teach us how to achieve
RABBI IRWIN
communication, one of-
such fulfillment. First,
GRO NER
the priest must lift one's
SPECIAL TO THE ten senses the absence of
genuine communication.
JEWISH NEWS
hands when he offers his
Language has been de-
blessing. When there is
a great cause that seeks our help valued in our time. We send mes-
and summons us to participate, sages of information or concern
one must be prepared to lift up or affection.
But we are amazed that what
his hands, to participate in the
work, to partake of what has to was so clear to us is perceived
with the garbled static of misun-
be done.
Great causes need more than derstanding. We speak, but we
well-wishers. They need people don't seem to communicate, even
who are ready to roll up their though a torrent of language
flows over us. We issue notes of
sleeves and pitch in.
This is the season of the year explanation, memos of discus-
when there are many causes sions, letters of understanding,
seeking our help. I see familiar announcements of information.
Somehow, it all doesn't really
faces at meetings and programs
on behalf of the needs of our com- help. We know that deep within
munity, but there are faces I do us communication is one of the
not see and people whom I do not most disturbing problems we face
in our lives together — in our
have the joy of greeting.
I hear a cry that issues from homes and families, with our
the depths of our people's spirit. friends, at work, indeed, with the
'Where are you? We need your total world in which we live.
We sense a deep human need
support, your assistance, your
skills, your presence. We know to be heard, to be understood, to
that you have concern for the wel- be believed. We want to enter the
fare of Israel, for the advance- mind and heart of another and
ment of Jewish education, for the reveal what is important to us.
care of the sick, the disadvan- We want to be taken seriously.
Peace is restored in the fami-
taged, the deprived, the aged."
I note the nonparticipation of ly, the community and among na-
those who otherwise take great tions only when there is authentic
pride in the accomplishments of communication, in a dialogue of
our community, the achievements trust and respect. The final qual-
of Israel, and the glory of the Jew- ification of the priestly blessing
ish heritage. If we seek to achieve was that to bless a person, one
the blessing of peace, fulfillment must love him. In the Zohar, it is
and wholeness, let us not shirk stated: "A priest not beloved by
the people ought not to take part
our responsibilities.
The second requirement was in blessing the people."
To be able to pronounce God's
that this blessing be experienced
panim el panim, as a face-to-face blessings requires an under-
encounter in the mode of dia- standing nature. It is necessary
logue. Dialogue requires that we to accept the frailties of every per-
son. One of the great contribu-
tions
of the Hasidic movement in
Irwin Groner is rabbi at
Jewish life was that is stressed
Congregation Shaarey Zedek in
the doctrine that the love of God
Southfield.
'--\