Naso
Numbers 4:21-7:89
Précis: The parasha opens with a continuation of the listing of the Levitical families and their duties regarding the transportation of holy vessels. This is followed by a brief commandment concerning restitution for wrongs. The parasha then turns to a mysterious procedure for testing a wife’s fidelity when questioned by her husband. Next we have a discussion of the laws of Nazerites, and the recitation of the “Priestly Benediction.” The parasha concludes with the presentation of identical gifts by each tribe for the dedication of the Altar.
Numbers 5:22 “And this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away. The woman shall say, ‘Amen, Amen.’"
As pointed out in My Jewish Learning.com (8/4/11) by Rabbi Louis Jacobs, “Amen” is found in a wide variety of contexts in our Bible. As a liturgical response, its use is very common (and not only among the Jews, since it has been adopted by Christians and Muslims as well). Although its derivation is not totally clear, the Hebrew root may be related to emunah (faith), and to “emet” ("truth"). We see from its usage that “amen” is designed to express agreement, acceptance, or trust. This word has been described by the Sages as coming from the first letters of the Hebrew phrase “el melekh ne-eman”("God, Faithful King") or from the first letters of another Hebrew phrase, “ani moser nafshi” ("I offer up myself as a sacrifice").
Just as its derivation is debatable, there are many rabbinic suggestions about how the word should be used, and what the impact of the word might be. Some suggest that an individual who responds “amen” to a blessing is more to be praised than one who recites it, because he is affirming the first statement. The second-century teacher Rabbi Meir suggests that a child earns a share in the world to come when first saying “amen.” Rashi adds that the gates of heaven open to one who says “amen” with full kavanah (intention).
The Sages created a series of rules for when “amen” is to be used (prior to the widespread distributions of siddurim). “Amen” should be said promptly following a blessing; it should be said in a distinct voice (not slurred); it should be stated only after listening to someone else “make a bracha” and not after one recites a blessing oneself.
One final point about “amen.” It may be that one does not actually have to hear the blessing to recite “amen!” A deaf person is certainly permitted to respond to “amen” if done at the appropriate time. A tale is also told in early rabbinic literature that in a huge synagogue in Alexandria, an individual was assigned a responsibility of waiving a large flag when the time came to utter “amen” so that those in the rear of the sanctuary, too far to hear the bracha uttered, would know the appropriate time to say “amen.”
A very small word, but a word with great tradition and importance. Or as my grandfather might have said, "Ooo-mayn!"
