Parshat Naso: A Jewish View on Virtue

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We live in an age that often encourages moral crusaders—individuals who publicly promote their “saintliness,” sometimes in ways that feel disingenuous. The discussion of the Nazir in Parshat Naso offers a thought-provoking perspective on this phenomenon and reveals a certain wariness toward overt displays of holiness.

The Nazir is a man or woman who takes a vow to abstain from all vineyard products, all forms of alcohol, and haircuts for a set period. The Torah describes the Nazir as “set apart for God” and “holy to God.” Yet it clearly does not promote this as a permanent lifestyle, as it provides specific guidelines for concluding the nezirut period, including the requirement to bring a korban.

The commentaries debate whether this form of asceticism is praiseworthy. The Ramban explains that the Nazir brings a korban because, after departing from a heightened state of holiness, atonement is required. The Rambam offers a more complex view. In Hilchot Nezirut, he states that if it is done properly the Nazir’s choice “delightful and praiseworthy,” yet in Hilchot Deot, he warns against extremes and argues one should not fully abstain from wine or meat. From this perspective, the Nazir brings a korban for deviating from the balanced path advocated by the Torah.

Rabbi Sacks explains this apparent contradiction by noting that saints—like the Nazir—seek personal perfection, which can be admirable but is often inward-focused. Judaism, he writes, “calls on us to live in the world, not to escape from it.” Holiness is found not in withdrawal, but in engagement.

In an age of virtue signaling and performative activism, the Nazir reminds us to be wary of those who champion moral causes more for image or trend than for genuine impact. True holiness, by contrast, lies in the quiet, consistent work of engaging with the world and its challenges with sincerity and moral integrity. Shabbat Shalom -Karen Miller Jackson

Naso: Blessing the whole Jewish people

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Parshat Naso contains the short but powerful priestly blessing. The commentaries on birkat kohanim highlight its ongoing resonance for the Jewish nation.

Who gives the blessings? One verse suggests that the kohanim have the power to bless the people: “This is how you are to bless Bnei Yisrael…” However, it also states: “put My name on Bnei Yisrael, and I will bless them.” Rashbam explains that God is the source of blessings and the kohanim only offer up prayer. Sefer Hachinuch however, comments that the kohanim are the vehicle through which the bracha is transferred from God to the people. He adds that the people have a role as well – to desire the brachot. According to this, everyone has a role to play in causing brachot to flow. 

There are also many interpretations of the content of birkat Kohanim. Abarbanel, 15th century scholar and statesman, explains the three blessings as corresponding to the three elements which a nation needs to flourish: 1) economic protection and success, 2) wisdom and spirituality, and 3) the blessing of strength and peace, internally and externally. Abarbanel, who tried to prevent the expulsion of Jews from Spain, must have had a keen understanding of what it takes to be a successful nation and the importance of having a homeland for Jews, with an army to defend them. 

The brachot seem to be in ascending order and culminate with the blessing of peace. The Ha’amek Davar teaches that this is because shalom is the basis for all other brachot. This concept holds particular importance today, given the challenges we face. The Jewish people are stronger and better positioned to receive God’s blessings when we appreciate the importance of all three aspects of our nation – sustenance, spirituality, and inner solidarity combined with overall security. Shabbat Shalom -Karen Miller Jackson

Naso and Shavuot: Celebrating Teachers

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“Tell me and I forget. Teach me and I remember. Involve me and I learn.” –Benjamin Franklin

Shavuot and parshat Naso contain wisdom on the role of teachers and leaders in Judaism and on the importance of engaging with students in learning.

Birkat Kohanim, which is in this week’s parsha, is one of the oldest recorded sections of Jewish prayer. The biblical verses contain a seeming contradiction. One verse suggests that the kohanim have the power to bless the people: “This is how you are to bless Bnei Yisrael…” However, it also states: “put My (God’s) name on Bnei Yisrael, and I (God) will bless them.” Rashbam explains that God is the source of blessings and the Kohanim only offer up prayer. Rav Hirsch teaches that the kohanim are an instrument through which the brachot are given. Sefer Hachinuch however, explains that the Kohanim are the vehicle through which the bracha is transferred from God to the people. Moreover, the people have a role as well – to desire the brachot. According to this, while God ultimately bestows the brachot, everyone has a role to play in causing the brachot to flow. 

There is a similar discussion around the giving of the aseret ha-dibrot, which we celebrate on Shavuot. The Torah states that God said “all these words” to Israel. However, the Talmud notes that only the first two are in first person, indicating only they were said directly to Israel by God, the other eight were said through Moshe. Furthermore, Rambam lists as one of the thirteen principles of faith that the Torah is from heaven and was given through Moshe. Finally, Rabbi Akiva emphasizes that the people said “yes, yes,” as affirmation of acceptance of each commandment. Moshe and the people were involved in giving/receiving the Torah.

The ambiguity, in both cases, hints at what makes an extraordinary educator and leader. Moshe and the kohanim provide a model of balancing teaching and inspiring students while empowering each individual to find personal connection to Torah and God’s brachot. Chag Sameach and Shabbat Shalom –Karen Miller Jackson

Wavin’ (the Israeli) Flag

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Flags are on the news and on our minds this week. Flags also play a prominent role in Bamidbar. Parshat Naso continues to describe the layout of the camp of Israel, where the people were situated according to their  standard (דגלו), under the signs (אתת) of their ancestral house. What is the significance of the emphasis on the flags?

Biblical interpreters differ on whether there were twelve flags or whether the tribes were united under four flags. Rashi suggests that each tribe had a different color flag which corresponded to the breastplate of the kohen, and the different colors highlighted the diversity of the nation of Israel. Other commentaries view the flags as an expression of military pride and prowess. Abarbanel – who understood politics and diplomacy well – explains that the tribes were placed next to each other and traveled together in four groups. Judah’s group (whose symbol was a lion) was placed at the head and Dan’s (whose symbol was an eagle) was in the rear, because they were the strongest and would deter the enemy from attacking. 

The layout of the flags also surrounded the mishkan, drawing on the holiness of the Shechinah. This is reinforced by a midrash brought by Dr. Avivah Zornberg, which teaches that the flags originated at Matan Torah. When God descended on Har Sinai the people saw myriads of angels with different banners. They too longed to have their own flags as a symbol of God’s love for them, hence, they were arranged by flags in the desert.  

Flags should symbolize national pride alongside holiness and devotion, not hate and destruction. May we continue to fly our Israeli flag from a place of pride, strength and love rather than from hatred. May we not have to see flags of hate here. Finally, may we experience the love of the banner of Torah this Shavuot, just as Israel experienced at Har Sinai. Shabbat Shalom & Chag Sameach – Karen Miller Jackson