•

Torah Portion

an
Tigers

Love And Unity
Are Pillars Of Peace

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love does not deny the right of the
beloved "other" to remain other, but
manifests concern, help and a sense
of unity with the "other" including
all of the differences.
This necessity of love to engender the
blessing of peace is even manifest in the
requirement of Jewish law that any
n this week's Torah portion are
priest that does nor love the people or
the familiar verses of the tradi-
the people do not love him must not
tional blessing of the priests,
bless them." (Alogain Avrohom 128:18).
which have become the para-
This unity of love, in spite of dif-
digm for such a blessing in Jewish tra-
ferences (even religious differences),
can also be seen in the law that even
dition.
The Torah bids the priest to bless the
a priest who is considered a
"sinner" (except a murderer
people with these words, "May
or idolater) is still obligated
the Lord bless you and keep
to bless the people and his
you; may the Lord shine His
blessing has the same effica-
face upon you and be gracious
cy as that of the pious.
to you; may the Lord lift His
(These exceptions of mur-
face to you and grant you
der and idolatry emphasize
peace." This formula calls
the point even more
upon God to be cognizant of
because these two sins are
and beneficent to the Jewish
the ultimate manifestation
people. The ultimate blessing
of hatred and alienation
that is specified appears to be
RABBI E LIEZER from the Jewish people,
that of peace.
CO HEN
which-love and unity would
The word translated as
Specia 1 to the
preclude.)
"peace" is, of course, shalom
Jewish News
It is Aaron the high
in the original Hebrew. In
priest who is the traditional
his commentary on the
model of the pursuer of
Torah, the great exegete of
the last century (1809-1879), Rabbi
peace. According to the Midrash
Meir Loeb Malbim, explains that the
(Avos D'Rav Noson 12:3), Aaron
word shalom means, "sustaining and
greeted even the wicked with love;
combining opposing, forces into an
and it is Aaron who was first com-
manded and first announced these
absolute unity..."
Thus, for the Malbim, the blessing of
words of the blessing from our Torah
"peace" is the Jewish people ultimately
portion.
— in spite of differences between indi-
Likewise, in the Kaddish and Amida
viduals and factions — becoming a unit
(silent devotion) we pray that God
working together for the good of the
"grant peace to us and to all Israel." Also
whole and that the Jewish people, and
in the Amida, we pray to be blessed "all
in spite of its differences with others,
of us as one" with peace.
becoming at one with all humanity. The
It is through love and unity with the
Malbim understands shalom, not as a
other that we bless, pray for and merit
diminution of these differences, but
peace; and it is through love and unity
rather as a unity of purpose and concern
with the other that we can achieve peace
in spite of the differences.
with the help of God. Li
True peace does not require all to
agree or conform, but rather to be toler-
ant of and respect the abiding differ-
ences and indeed to make constructive
use of these differences.
It is particularly significant that
Is it possible to love someone
before the priest blesses the congregation
with whom we profoundly dis-
(on the holidays outside of Israel and
agree? If so, why does it seem to
daily in Israel), he recites the preliminary
happen so rarely? Is peace
blessing for the performance of the
between individuals easier to
obligation that ends with the words,
achieve than peace between
"and commanded us to bless His people
groups? Why? Do our religious
and communal institutions help
Israel with love."
It is through love that the blessing
foster peace or the opposite? Is it
is rendered and likewise it is through
better to have peace or to
love that the blessing is fulfilled. For
insist on "being right?"

Shabbat Naso:
Numbers 4:21-7:89;
Judges 13:2-25.

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