Parshas Naso
“A man whose wife shall go astray” (Bamidbar 5:12). The word the Torah uses is “tisteh,” which means to stray from the path (Mishlei 4:15 and 7:25), but it can also be read “tishteh,” from the word “shoteh,” which means insanity. Chazal tell us that a person sins only when he loses his mind and is no longer able to weigh short term benefits against long term benefits. Often this can be blamed on intoxication. Wine in excess leads to temporary insanity and to sin (Bamidbar Rabbah 20:2-4). Indeed, the word “Satan” can also be read “Shatan” from the same word “shoteh.” But blaming ones indiscretions on temporary insanity is no defense. The initial step taken to deviate from the path and drink that bottle of wine was made consciously, in the spirit of “tisteh,” and one remains accountable for that decision.
Becoming a Nazir, an ascetic, is frowned upon by Chazal (Tosafos to Nazir 2b) because one is not meant to deny oneself the pleasures of the world that G-d permits. Concern for one’s appearance, for example by grooming one’s hair, if done to showcase the works of art that G-d has created, is commendable, which is why a talmid chacham should always be well put together. But growing one’s hair to showcase oneself is a different matter. So too the Nazir who has overindulged and become infatuated with himself is required to abstain from wine and grow his hair wild for thirty days, at the end of which time one hopes he can be trusted to rejoin the world of moderation.
“This is how you must bless the Israelites, say to them” (6:23). The word “amor” (say) is usually spelled without a Vav, but here it is spelled with a Vav because, as Rashi tells us, the kohanim must impart their blessing with a full heart. That is why the blessing the kohanim recite ends in the word “be’ahavah.” The blessing must be made wholeheartedly, not just as lip service. That too is why the word amor is written with a Vav. Written this way, its numerical value is 247. The priestly blessing should not just be said with one’s lips, but with the participation of the other 247 limbs of one’s body.
The word “Yevarechecha” comes from the word ribui, which means abundance. The usual blessing that a beracha bestows is the blessing of wealth (Rashi to Bereishis 12:2). But wealth can also lead one astray: “Wealth hoarded by its owner is to his detriment” (Koheles 5:12). Avshalom was blessed with beautiful hair (Sotah 11a) and Shimshon was blessed with strength, but these attributes led them astray. So, we need an additional blessing, Veyishmerecha, that G-d should watch over us that these blessings do not end up hurting us.
“Vechuneka – He should endow you with grace.” A blessing that attracts the jealousy of others is no blessing. But if G-d gives you chen, so that when people look at you, they are warmed by your affable demeanor rather than upset by your success, the blessing will endure.
“Yisa Hashem panav eilecha – G-d should judge you favorably.” The ministering angels argued before G-d as follows. In Your Torah it is written: “The great, mighty and awesome G-d favors no one and takes no bribe” (Devarim 10:17). Yet, You show favor to Israel, as it is written: “The L-rd shall show favor to you” (Bamidbar 6:26). G-d replied to them: “And how can I not show favor to Israel? I commanded them that “when you eat and you are satisfied, you should bless the L-rd your G-d” (Devarim 8:10), meaning that there is no obligation to bless the L-rd until one is satiated. Yet the Jews recite Grace after Meals even if they have only eaten as little as the size of an olive. Since they go beyond the requirements of the law and appreciate Me even when they have so little, I too must reciprocate that appreciation and judge them favorably (Berachos 20b).
“Veyasem lecha shalom – and grant you peace. The blessing of peace is connected to the previous concept of being happy with little. Striving for more never leads to peace, because there is always someone who has even more than you. Being happy with less, as if one has it all, is what leads to peace. Eisav said, “I have a lot” (Bereishis 33:9), which meant he wanted more, but Yaakov said, “I have everything” (Bereishis 33:11). For him “everything” meant just enough to exist. All he needed was bread to eat and clothes to wear and with that he felt he could return home peacefully (Bereishis 28:20). It was his ability to be satisfied with the bare minimum that guaranteed him a life of peace.
Another way of explaining the Birchas Kohanim is as follows. The word “Yevarechecha” means to graft (Bereishis 12:3). Throughout history, Judaism has been strengthened by the grafting of converts (Ruth, Rachav, Timna, Na’ama, Onkelos) onto the Jewish nation. This has strengthened our commitment to Judaism by refreshing our enthusiasm for the Torah. King David could not have written the Tehillim had he thought too much of himself. But always bearing in mind his humble roots, coming from Ruth, he was able to check his ego at the palace gates and attribute his success to G-d. As beneficial as converts are to Judaism, we should also be protected from insincere conversions which could have a dilutive effect on our own commitment. That is what the second blessing of Veyishmercha is also about.
