“A man or a woman who shall dissociate himself by becoming a nazir… (Bamidbar 6:2).
This week’s parsha discusses both the halachos of the nazir and the mitzvah of the kohanim to bless the People of Israel. We usually learn that the sequence of topics within the parsha is somehow meaningful. What is the association between the nazir and birkas kohanim?
According to Rabbi Gamliel Rabinovich, the Torah is teaching here how one can draw the Divine blessing into one’s life. When a person seeks salvation or Heavenly assistance, he turns to a tzaddik to pray for him and to give him a bracha. Our sages teach that the blessing of a tzaddik has the power to save an individual, as the pasuk in Iyov (22:28) states: “You [the righteous] would utter a decree and it would be done.”
Still, the individual must be an appropriate vessel to receive that blessing. If the receptacle is not suitable then the person will not benefit, just as food that is not stored properly will decompose and rot.
When an individual becomes a nazir, he elevates himself spiritually by abstaining from wine, not cutting his hair, and avoiding contamination through contact with a dead body. He undergoes a metamorphosis and thus becomes a receptacle for greater blessing.
The Torah continues with the instructions to the kohanim for blessing the people. When a person prays for salvation, there are two developments: his prayers become operative, and make an impression in Heaven; and he also elevates himself spiritually, thus becoming more deserving of the blessings he desires in his life. This is the connection between the nazir and birkas kohanim.
Dovid HaMelech says, “He will receive a blessing from Hashem and just kindness from the G-d of his salvation” (Tehillim 24:5). What is the manner of the person seeking this blessing? “This is the generation of those who seek Him: those who strive for Your Presence,” Dovid HaMelech answers. A person who wants to do mitzvos, who wants to come closer to Hashem, brings blessing upon himself.
The Rambam in Shemone Perakim notes that even a prophet can occasionally demonstrate imperfection in his middos. Shmuel HaNavi was afraid of Shaul (Shmuel I, 16:2) even though he was fulfilling the command of Hashem. We learn also that Yaakov Avinu was afraid of Eisav (Bereishis 32:8), even though Hashem had specifically promised to protect him.
Chesed L’Avraham explains that Yaakov Avinu was afraid that perhaps he had committed a slight sin or erred in a way that might make him unworthy of Hashem’s protection. Despite the fact that Yaakov Avinu and Shmuel HaNavi were giants in Torah and holiness, they were still afraid that they might not merit the blessing of safety because of some transgression. Thus we see how important it is to remain on a high spiritual level, according to our potential, in order to receive blessing in our lives.
Rabbi Elchonon Wasserman adds that Yaakov Avinu and Shmuel HaNavi were afraid that they would not merit Hashem’s help if they relied on middas hadin (the attribute of justice). One should not think that he necessarily deserves the blessing he seeks, but rather that Hashem in His mercy and loving kindness will answer those who call out to him, as it says, “This poor man calls and Hashem hears” (Tehillim 34:7). Our sages tell us that this does not necessarily refer to a pauper, but rather to one who is poor in deeds. When this person calls out to Hashem, Hashem answers him.
Pele Yoetz says that the key to bringing mercy into one’s own life is by bestowing mercy upon others. A person should walk in the ways of Hashem and accord mercy and kindness to people and other members of Creation. He points out that Rabbi Yehudah HaNasi suffered great physical pain because of an incident that occurred when he could have demonstrated more mercy with a calf.
The Talmud says that when a person treats all of Klal Yisrael as one, with tolerance and mercy, he will be greatly blessed from Heaven and receive measure for measure the goodness he granted to others.
Rabbi Avraham Goldman, the Zhviler Rebbe, was renowned for his acts of kindness. He worked as an editor for the Israeli newspaper Hamodia to avoid benefiting monetarily from his Torah study.
After the Zhviler Rebbe’s death, it was revealed that, a year earlier, a young man who was not a member of his kehillah had come to him crying. The young man had been informed that he had a fatal illness and did not have long to survive.
“What will happen with my children?” he asked the Zhviler Rebbe. “Who will raise them and lead them to the chuppah?” Knowing that the blessing of the Zhviler Rebbe would not be ineffective, he begged the Rebbe to promise him that he would get better. The tzaddik wholeheartedly blessed him for a complete refuah shleimah.
A short while later, one of the distinguished rebbeim in one of the yeshivos in Zhvil came to visit the Rebbe. The Zhviler Rebbe spoke with him about the ill man, whom this rebbi knew. He confided in him, “I took his illness upon myself. He is still young with little children in his house. I have already merited to become older, and I have already taken care of my family.”
After some time passed, the Zhviler Rebbe became ill and his situation was perilous. When his family gathered, he revealed to them: “I know already what is in store for me, and why this is happening.”
The young man recovered completely, with no further indication of any sickness; and the Rebbe returned his soul in purity in the month of Teves 5770.
