Peace Process

Some of the topics discussed in Parshas Naso, such as Sotah and Nazir, do not apply as long as we are not Zoche to Binyan Bais Hamikdash. Towards the middle of the Parsha, however, we find a topic that is quite relevant even in our times: the Pessukim of Birchas Kohanim. Aharon and his sons are told that it is their role to Bentch their fellow Yidden using the Bracha Hameshuleshes, “Ko Sevaruchu Es Bnei Yisroel.”

Paradoxically, Birchas Kohanim is at once familiar and mysterious. We all know the words that make up this poweful Bracha, but the terms are somewhat esoteric, and we cannot understand their true meaning without the help of Chazal. To this end, there are a number of Medrashim that expand upon the precise meaning of these Brachos. For example the Medrash Lekach Tov tells us: “Yevarechicha Hashem…B’Banim”. This means that the Bracha engendered by these words relates to that of children.

The final words of Birchas Kohanim, the climax of the Bracha, are of course “V’Yasem Lecha Shalom”. The Sifri, on these words tells us “Shalom Zu Torah”, that the Bracha of these words relates to the Torah itself, as the Passuk in Tehillim says “Hashem Yivarech Es Amo Bashalom”. We must of course understand just what the Bracha of “Shalom Zu Torah” us, and why this is the culmination of all the Brachos included in these short lines. To do so, let us better understand the Passuk in Tehillim quoted by the Medrash.

Kapital 29 begins with the words Mizmor L’Dovid and is relatively familiar, as it is the final Perek said each week as part of Kabalas Shabbos. The singular theme of this Perek is established at its outset, as Dovid Hamelech calls to the “Bnei Eilim”, Klal Yisroel, and urges them to join him in praising Hashem: “Havu L’Hahsem Kavod V’Oz”. In the folloing Pessukim, each of which begins with the words “Kol Hashem”, Dovid speaks of the overwhelming presence of HKBH in this world. For example, “Kol Hashem Shover Arazim”, the Kol Hashem is mighty enough to break tall and sturdy cedar trees, “VaYishaber Hashem Es Arzei Halevanon”, including the strongest species.

These Pessukim can understood in their literal meaning, to be praising the unimaginable Kochos of HKBH, there is a more specific way of understanding these words as well. Rashi explains that this Perek describes the Nissim that Klal Yisroel witnessed in the Midbar, specifically at the time of Krias Yam Suf and Mattan Torah. The words “Kol Hashem Al HaMayim”, for example, are therefore understood to be speaking about the expression of Koach Hashem upon the Yam Suf. As the Pessukim continue, Rashi explains how each statement relates to these Nissim.

The final Pessukim in this Perek do not use the term “Kol Hashem”, but Rashi explains them in this context as well. At the time of Mattan Torah, the Umos HaOlam witnessed the Nissim Giluyim that occurred, the Kolos U’Brakim, and became frightened. They ran to Bilaam, who we know understood Mili D’Shmaya, and said: “Hashem Lamabul Yashav”, concerned that the supernatural sounds and sights heralded another Mabul. Bilaam, however, assured them that this was not the case, that HKBH would never again bring a Mabul. Rather, he explained, “Hashem Oz L’Amo Yiten Hashem Yivarech Es Amo BaShalom”, Hashem was giving the Torah to his nation. It emerges that when the Sifri uses this Passuk to explain the words “V’Yasem Lecha Shalom” it is actually quoting Bilaam: he was the one who referred to the Torah as Shalom in this way.

Regardless of the one who said these words, we must of course understand what they mean. Why did Bilaam refer to the Torah as Shalom, “Hashem Yivarech Es Amo BaShalom”? What aspect of the Torah does this term relate to?

It is interesting to note that Bilaam chose the word “Yivarech” in conjunction with “Shalom” as opposed to “Yiten”, even though he was telling the Umos that “HKBH Nossen Torah L’Amo”. This should not be surprising however, as the final Misnah in Shas tells us “Lo Matzah HKBH Kli Machzik Bracha L’Yisroel Ela Hashalom”, and quotes this Passuk. this means that the Shalom spoken about here, which the Sifri and Rashi tell us refers to the Torah, is the Kli Machzik Bracha. Certainly, then, we should try to understand what this Shalom represents and what the Passuk here is teaching us.

Although he does not mention a source, it appears that the Pirush of Rashi on these words is based on a Gemara in Zevachim, which presents an expanded version of the events surrounding Mattan Torah.

The Gemara tells us that, having heard the sounds of the Kolos U’Brakim, the Umos asked Bilaam: “Shema Mabul Bah L’Olam”. He replied that this was impossible, because Hashem had promised never to bring a Mabul. The Umos then asked him to identify the noises they were hearing and Bilaam replied: “Chemda Tova Yesh Lo B’Bais Genazav SheHaysa Genuza Etzlo…U’Bikesh Litnah L’Banav”. Bilaam did not just tell the Umos that the Torah was being given to Klal Yisroel, he described it as a “Chemda Tova” that had been hidden in the treasury of HKBH for 974 years before Brias HaOlam. It was this treasure that was now being given to the Banim LaMakom, expressed in the words “Hashem Oz L’Amo Yiten Hashem Yivarech Es Amo BaShalom.”

If we understand that the word “Shalom” in this Passuk refers to the Torah, we must also understand why Bilaam spoke about the Torah this way in his words to the Umos HaOlam. Why did he mention that the Torah was a “Chemda” and that it had been Ganuz for so long? How does this description relate to the word Shalom as used in the Passuk here?

To answer this question, let us look at another instance in which the Torah is described with almost the exact same terminology.

The Gemara in Shabbos speaks at length about Kabalas HaTorah, including a detailed account of the various interactions Moshe Rabbeinu had with the Malachim when he went to Shamayim to be Mekabel the Torah. The Gemara tells us that when he arrived, the Malachim asked “Mah L’Yilud Isha Beneinu”. The Malachim wanted to know why Moshe had been granted entry area heretofore occupied only by the Tzava Hashamayim. HKBH responded that Moshe had come to be Mekabel the Torah.

The Malachim were incredulous: “Chamudah Genuzah She’Ganuzah Lecha…Atah Mivakesh Litnah L’Yisroel.” How could it be that Hashem would give his “Chamuda Genuza”, which had been hidden in his treasury for 974 years before Brias HaOlam, to mankind? Instead, the Malachim requested that the Torah remain in Shamayim and be given to them. The Gemara tells us that Hashem instructed Moshe Rabbeinu to respond to this claim, which he did only once he was protected from the Malachim.

What follows is a detailed explanation of the fact that only mankind could be Mekabel the Torah, for only we are capable of keeping its Mitzvos. For example, a Malach who does no Melacha cannot have Shabbos, and only humans have parents with whom to be Mekayem the Mitzvos of Kibud Av V’Em. The Gemara relates that HKBH accepted this answer and granted the Torah to Moshe Rabbeinu.

Obviously this Gemara contains many deep ideas and can be understood on many levels, but it is important to note that the Malachim refer to the Torah as a “Chamuda Genuzah”, using almost the exact same words as Bilaam. How can we understand them? What is meant by this phrase and what does it teach us about the Torah which we were Makebel?

R’ Gedalya Schorr, in Ohr Gedalyahu, asks a simple question on this Gamara: What was the Hava Amina of the Malachim? They knew that they are incapable of keeping the Mitzvos, as Moshe illustrated. Why would they ask that the Torah be given to them? He answers this question with a characteristically deep insight.

Chazal tell us that in Shamayim, the Torah was written “Esh Shechorah Al Gabei Esh Levana”, black fire on top of white fire. This is the root of the Torah, explains R’ Schorr, and its purest and most exalted form, which is really beyond our conception. When HKBH gave us the Torah, he continues, he gave us two parts: the Torah which we know, which was the part that was relatable to anyone on earth, but also the part that is connected to Shamayim, the “Esh Shechorah Al Gabei Esh Levana”. Although we cannot really sense this aspect of the Torah, it was given to us nonetheless at the time of Kabalas HaTorah.

This was the portion of the Torah the Malachim wished to keep in Shamayim, for it really does not relate to Basar V’Dam. They were willing to cede the part of the Torah that contains the Mitzvos, which are unique to the Yilud Isha, but wished to retain the “Esh Shechorah Al Gabei Esh Levana”, a claim which they staked as soon as they sensed the presence of Moshe Rabbeinu. The Malachim were mistaken however: the two parts of the Torah are inseparable. Just as the Neshama is enveloped within the Guf, the part of the Torah that is Shamayim, the Esh Shechorah Al Gabei Esh Levana, is contained within the Mitzvos. Although we cannot fathom or relate to the Chelek of Torah that is connected to Shamayim, through the Mitzvos we can access this part of the Torah as well. R’ Schorr compares the Mitzvos to tongs which can be used to grasp the parts of Torah we could otherwise not touch. Through the Mitzvos, we can reach the true Pnimius of the Torah, the Esh Shechorah Al Gabei Esh Levana, tasting Shamayim while firmly planted on the earth.

Based on this idea we can understand the Gemara in Zevachim as well.

Ma’amad Har Sinai was more than just the transfer of a set of laws, it was the moment in which we were given the Mitzvos, and thus the capacity to access the Esh Shechorah Al Gabei Esh Levana. It was this occasion that was marked by the Kolos Ubrakim, about which the Umos HaOlam were nervous. Bilaam understood this, and so he referred to the Chamuda Genuza, the term which describes the Chelek of Torah that the Malachim wished to retain, the part that is closest to HKBH himself.

It follows that this part of the Torah is referred to by the word Shalom, as in the Passuk Hashem Yivarech Es Amo BaShalom.

As the Mishna in Uktzin tells us, the Shalom spoken about in this Passuk is the greatest Kli Machzik Bracha. If we recognize that this Shalom refers to the ability to connect to the “Esh Shechorah Al Gabei Esh Levana” we can well understand why. What greater Bracha can there be than to connect to the truest and purest form of Torah, the part that should really be reserved for the Tzva HaShamayim? What great source of light can there be in our lives than to access the true Ohr Torah, the Chamuda Genuzah that HKBH held for Himself for almost a thousand generations?

Birchas Kohanim concludes with the words “V’Yasem Lecha Shalom” and the Sifri tells us that this refers to Torah. As we have seen, though, it speaks of a specific aspect of Torah: the deepest and most lofty. The Kohanim leave us with this Bracha—that we be able to properly utilize the tongs with which we were gifted. Their Bracha is that our Avodas Hashem allow us to grasp, if even for a second, the true Pnimius HaTorah, the Esh Shechorah Al Gabei Esh Levana. This is of course the greatest Bracha one could hope for, true and everlasting Shalom.