The Blessing of Encouragement

 In Parshat Nasso, before Birkat Kohanim is introduced, the Torah uses an unusual phrase: “דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו לֵאמֹר… אָמוֹר לָהֶם” — “Speak to Aharon and his sons saying… say to them.” The words “Amor Lahem” seem unnecessary. The Torah already told Moshe to speak to Aharon. Why repeat the command to “say”? Rav Levi Yitzchak of Berditchev explains that the word “amor” does not only mean “say.” In another context, the Torah uses the same root in the pasuk: “אֶת־ה׳ הֶאֱמַרְתָּ הַיּוֹם” “You have exalted Hashem today.” The word can mean to uplift, distinguish, or make something special. By repeating the word “Amo”r Hashem was not merely instructing the Kohanim to recite words of blessing. He was commanding them to elevate the people, to make them feel valued, cherished, and uplifted. The role of leaders is not only to teach and guide, but to instill confidence and hope. It is not surprising that this lesson of the importance of encouragement is taught specifically to the sons of Aharon. Before Birkat Kohanim, the Kohanim recite a blessing referring to “קדושתו של אהרן” the sanctity of Aharon. What was unique about Aharon? Chazal describe him as someone who loved people, pursued peace, and helped others grow. He strengthened relationships and encouraged people to put past ill will behind them to become better versions of themselves. The Kohanim bless the nation in the spirit of Aharon because true blessing begins with encouraging people, and making people feel valued. Everybody needs encouragement. The Smithsonian Institute has on display the items President Abraham Lincoln was carrying on him the night he was assassinated. Among those items is a worn newspaper clipping praising his accomplishments and calling him one of the greatest statesmen of all time. Even the United States President, arguably the most powerful human on the planet, held onto words of encouragement. A psychology professor once observed that discouragement may be the hardest emotion to deal with alone. Anger and fear contain energy and can rile a person up. While discouragement drains away one’s energy and leaves us deflated. When someone is discouraged, they may need to “borrow” strength from an encouraging friend. The very words themselves tell the story:

“Dis-courage” means to take courage out of someone.
“En-courage” means to place courage into someone.

Most of us can remember years later a casual comment that deflated us and took the wind out of our sails, even if it was a remark that the person barely remembered making. Most of us can also remember a simple word of kindness or belief that restored us when we felt empty. John C. Maxwell once recounted a conversation with the founder of a national restaurant chain. During dinner, the man asked him, “Do you know how to tell when someone needs encouragement?” Maxwell said no. The man answered, “They’re breathing.”  As a Mamlechet Kohanim, a kingdom of priests, this responsibility to encourage and lift others up does not belong only to Kohanim. It is incumbent upon each of us. There are plenty of people in the world prepared to criticize, diminish, and point out faults. The Torah calls upon us to counter that negativity by actively encouraging one another. Mark Twain once said, “I can live for two months on a good compliment.” Words have the ability to carry a person farther than we can imagine. Parshat Naso reminds us that blessings are not only things we receive from Hashem. Sometimes blessings begin with the way we speak to one another. When we choose to uplift rather than discourage, to strengthen rather than diminish, we fulfill our potential as a Kingdom of Kohanim. In so doing we become worthy partners in the Priestly blessing and in making the world a better place.

BY THE PRESIDENT OF THE UNITED STATES OF AMERICA A PROCLAMATION

This year’s Presidential Proclamation for Jewish American Heritage Month is unique and noteworthy. How fortunate are we that we celebrate Shabbat every week and we celebrate our Jewish identity every single day!

~ RYW

This Jewish American Heritage Month, we honor the countless contributions of Jewish Americans throughout our Nation’s 250 glorious years of independence, and we celebrate their unwavering commitment to the values that make our country great — faith, family, and freedom.

In his letter to the Hebrew Congregation in Newport, Rhode Island, in 1790, President George Washington beautifully said, “May the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while everyone shall sit in safety under his own vine and fig tree, and there shall be none to make him afraid.”  Since the earliest days of our Republic, Jewish Americans have helped build the cause of liberty and sustain the greatness of our Nation.  Among them was the iconic Haym Salomon, an early supporter of the war for independence.  As stories tell us, Salomon was instrumental in the success of our Continental Congress and Founding Fathers, and rallied support for freedom.  He was a zealous advocate against tyranny, and even after imprisonment by the British Crown, he continued his work in defense of freedom.  In the end, he gave everything to the success of the American Revolution.  Like so many Jewish Americans who follow in his footsteps, Salomon’s legacy stands as a testament to the unshakable belief in the American promise.  

In the same letter to the Hebrew Congregation at Newport, President Washington proclaimed that the United States “gives to bigotry no sanction, to persecution no assistance.”  Under my leadership, we are aggressively fighting the violence against Jewish Americans that increased under my predecessor, prosecuting hateful criminals to the fullest extent of the law, and working to end the scourge of anti-Semitism throughout our institutions, especially on college campuses.  As President, I will never stop fighting to protect our birthright of religious freedom — a sacred right that continues to guide our Nation, drawing us closer to the Almighty each and every day.

Throughout this historic year, we rejoice in the triumph of the American spirit and rededicate ourselves to the cause of liberty and justice for all.  In special honor of 250 glorious years of American independence and on the weekend of Rededicate 250 — a national jubilee of prayer, praise, and thanksgiving — Jewish Americans are encouraged to observe a national Sabbath.  From sundown on May 15 to nightfall on May 16, friends, families, and communities of all backgrounds may come together in gratitude for our great Nation.  This day will recognize the sacred Jewish tradition of setting aside time for rest, reflection, and gratitude to the Almighty. 

This month, we celebrate the contributions that Jewish Americans have made to our way of life, we honor their role in shaping the story of our Nation, and we remember that religious devotion, learning, and service to others are enduring pillars of a thriving culture.  Through every trial and triumph, the contributions of Jewish Americans have shaped our past, have strengthened our communities, and will continue to inspire American greatness for generations to come.

NOW, THEREFORE, I, DONALD J. TRUMP, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim May 2026 as Jewish American Heritage Month.  I call upon Americans to celebrate the heritage and contributions of Jewish Americans and to observe this month with appropriate programs, activities, and ceremonies.  I further call on all Americans to celebrate their faith and freedom throughout this year, during this month, and especially on Shabbat to celebrate our 250th year.

IN WITNESS WHEREOF, I have hereunto set my hand this fourth day of May, in the year of our Lord two thousand twenty-six, and of the Independence of the United States of America the two hundred and fiftieth.

DONALD J. TRUMP

Blame is Not A Game - Nor is it Divine

 The Gemara in Kiddushin attempts to understand the progression of topics in Parshat Behar. Rabbi Yosi ben Chama views all of the topics as a progression of punishments for not observing the Sabbatical year, the first topic in the Parsha. One who violates Shmittah will be punished with poverty and be forced to sell his possessions. If he does not repent he will then be forced to sell his land. Then his economic situation will deteriorate such that he feels compelled to borrow on interest. The final fall for this unrepentant sinner will be that he will be sold into slavery to a non-Jew. In describing this downward spiral, the Talmud is emphasizing that if mistakes are left uncorrected they can have a snowball effect. We believe in reward and punishment, and it seems that the Talmud is blaming this person for his worsening predicament. Oscar Wilde once said: “It’s not whether you win or lose, it’s how you place the blame.” Blame can feel justified and satisfying. It is a convenient way to avoid responsibility. Blaming others allows a person to maintain their innocence.  Blame can feel especially satisfying in a situation where a person did something after being advised against it. Saying “I told you so” can feel very good in the moment. But in the long run, blame is very detrimental. Renowned psychologist (and Orthodox Jew) John Gottman calls blame one of the “Four Horsemen of the Apocalypse”. Blame is one of four behaviors that cause the most trouble in a relationship (along with criticism, contempt and stonewalling.) When we blame others, we let ourselves off the hook. Blaming gives us an excuse not to intervene with assistance. Blaming causes us to miss opportunities to use the experience to grow or to attain new skills. In a relationship (between spouses, or parents and children) blame can create this never ending cycle. Sometimes referred to as the “blame game”, but there is nothing fun about it. Back to Kiddushin, can the Talmud really be advocating that we blame the Shemitah violator for his misfortune?  The very next statement in the Talmud quotes the sage Abaye who says, “I might have said, since this person brought the situation onto himself, ‘let us push the boulder after the one who has fallen.’ The pasuk comes to tell us that we take a different tact: the person must be redeemed from his servitude.” The Talmud first prepared us to blame the sinner for his misfortune. Yet Abaye comes and teaches us not to blame, but to pity. Do not push the boulder on top of the person who has fallen. The fact that his life has spiraled downward is more of a reason to help, not less. Instead of attributing his behavior to evil intent, let us attribute it to unfortunate circumstances. Instead of blame, we must provide compassion and understanding. We are left with conflicting messages in the Talmud: To blame or not to blame, that is the question. The answer is that we need to emulate Hashem. We ask that He be kind and compassionate and forgiving, even when we do something wrong and we should have known better. Even when God has every right to tell us “It’s your fault” or “I told you so”, even in those situations we ask Him to put blame aside and focus on helping us. We must strive to act similarly. It is important to remember that actions have consequences and that good actions are rewarded and the reverse is also true. And self-blame at times might be used in a constructive, growth-oriented manner. But when real people are enduring real difficulties, blame is not an option. Our efforts must be utilized to help the person in front of us. Abaye teaches us that if we must be blamed for something, let us be blamed for being too compassionate.