Rabbi's Blog

Relationships are typically based on the "what's in it for me" factor. That is true even if the "what's in it for me" is lofty, like intellectual accomplishment. Let's talk about male-female relatlionships; what's in it for me? Physical attraction, security, "you make me laugh", "you make me whole". Get my drift?
 
Now, that's not to say that there is anything wrong with this. In fact, on one level we are bound to the human tools available to connect with others. These tools are our consciousness and how we see the other one assisting us in being all we can be.
 
The difference between a good relationship and a profound one is when the emotion and intellect don't like what they are experiencing. Things don't make sense and they don't feel comfortable. What happens then? Do you give up, lose your cool, walk out? Or do you do the right thing anyway?
 
It is at that moment that the relationship ceases being a good one (sometimes if even that) and becomes a profound one. That is because it has moved away from the human tools of connection to a transcendent one.
 
This is what we are introduced to in the opening of this week's Torah portion. The Torah talks of the commandment of purifying one who has come in contact with the dead. A unique ritual of spraying a concoction consisting of the ashes of a rare red heifer with spring water and hyssop grass purifies the person from his impurity. 
 
It is a commandment that does not make sense, it is not logical, it doesn't sit comfortably emotionally, but it is an example of the transcendent aspect of our relationship. It is so much so, that the Torah calls it the Chukas HaTorah - The decree of the Torah. Decrees by definition are instructions that must be obeyed at all times even and perhaps particularly when they don't make sense.
 
In our relationship with G-d, as with human beings, it is this moment that we move from  a good relationship to a profund one. It is at that moment when we do the Mitzvah, not because it feels good, not because it makes sense, but simply out of obedience, that we graduate to a new level in our relationship.
 
Try it on the human level and try it on the G-dly level and watch new vistas open before you!  
 
Rabbi Eliyahu Schusterman

In this week’s Torah portion: Aaron’s position as high priest was challenged so G‑d tells Moses to take a staff from each of the twelve tribes, with the name of each tribe's prince written upon their staff. Another staff was taken to represent the tribe of Levi, and Aaron's name was written on that staff. These staffs were placed overnight in the Holy of Holies chamber of the Tabernacle. The next morning they were removed, and miraculously Aaron's staff had budded with almond blossoms and almonds. This was proof that Aaron was G‑d's choice for High Priest.

On that note the question is asked what is the role of the Kohen?

The Kabbalah explains: It is the role of the Kohanim (sons of Aaron) to express G-d’s blessings to the Jews. The purpose of the Kohen’s blessing is to expedite this unimaginable journey from G-d’s throne to our own personal life with the blessings of children, health and sustenance, to see to it that these blessings reach us speedily and without any impediment along the way. Indeed, in the Priestly Blessing (recited as part of our holiday prayers and in Israel every day) the Kohanim bless us to have all of these blessings revealed speedily. This is hinted at by Aaron’s name, which is spelled with the same Hebrew letters as the word nireh, “we will see.”

Aaron’s job, and the job of all Kohanim, is to bless the Jews with revealed good in a quick and direct way. And so shall it be for Jews worldwide and for the Jewish community of Harford county.

Have a wonderful Shabbos.

Rabbi Kushi Schusterman