A man or a woman who sets themselves apart by making a vow of a Nazirite to abstain for the Lord. Even though the Torah has already equated women to men regarding all punishments in the Torah, it nevertheless specifies woman here because the passage of the Nazirite is juxtaposed to the passage of the Sotah [suspected adulteress] to tell you that anyone who sees a Sotah in her disgrace should abstain from wine (Sotah 2). This applies more to women than to men, because it is presumably women who will abstain from wine. And if you ask, it should have said “they will set apart” [in plural form] since it speaks about both of them, as it says A man or a woman, they who commit, etc. (Numbers 5:6). Rather, [the singular form is used] because wine is more harmful to women who are of weaker constitution than to men who are of stronger constitution. If a woman abstains from wine, she does not set herself apart so much, since she can easily fall into the stumbling block of immorality, as our Sages said (Ketubot 65a), “Even if it’s a donkey she desires etc.” But for a man, he certainly sets himself apart if he abstains from wine because he is stronger than it [i.e., can better withstand its effects], therefore it says who sets apart.

Another explanation of ki yafli is that it means separation and removal. This can be explained in three ways. The first is that through wine one cannot separate holy and profane, as it is written Do not drink wine or strong drink (Leviticus 10:9-10) and adjacent to it, to differentiate between holy and profane. Therefore it says ki yafli — when one wishes to separate holy and profane, then he should abstain from wine lest he drinks and forgets what is decreed by the Torah (Proverbs 31:5). This excludes women who are not obligated in Torah study, so the language of “haflaa” [separation] does not apply to them. The second explanation is that it refers to separation from the pleasures of this world, of which wine is foremost, as explained regarding Manoach when it says, Why do you ask my name, seeing it is extraordinary [peli] (Judges 13:18). That is, his name is “Peli” because every angel is named according to his mission, and “I was sent to make the born child a Nazir, extraordinary and separated from all matters of this world.” And because it says ish ki yafli [when a man sets himself apart], therefore I am called “Peli.” And therefore it says “ki yafli” [singular] and not “yafliu” [plural] because even a woman’s vow depends on her husband, as it is written Any vow to afflict the soul, her husband may uphold it or her husband may annul it (Numbers 30:14). Therefore, her vow also depends on her husband. And the intention of this Naziriteship is not that one should abstain from wine for 30 days and then return to being among the drunkards as before, for if so, what has the righteous person accomplished? Rather, the intention is that one should gradually accustom oneself, for all beginnings are difficult, and in 30 days it becomes an established habit, so that afterwards one will not be so eager for it. The third explanation follows what our Sages said (Nedarim 22a), “One who makes a vow is as if he built a high place [bamah],” etc. You will find a very precious explanation of this statement later in Parashat Matot (30:3), see there. This agrees with the opinion that the Nazir is called a sinner (Nedarim 10a), and the sin is that he builds a high place for himself and separates himself from the entire world by practicing prohibition in a matter that everyone else practices as permitted. Therefore it says “ki yafli” — because he wants to be distinct and separated from others and builds a high place for himself. This is not common among women because they presumably do this [become Nazirites] because they see a wayward woman [sotah] in her disgrace, not in order to build a high place for themselves.

And he shall atone for him from what he sinned against the soul. [This means] that he was not careful from the impurity of the dead. Rabbi Eliezer HaKappar says [it’s] because he afflicted himself by abstaining from wine (Nazir 3a). And this is wondrous, because one should wonder about his words: if he was commanded to bring two turtledoves because he afflicted himself from wine, why does he bring this atonement specifically after he became impure from the dead? Furthermore, the scripture called him holy, so how can Rabbi Eliezer say that he is called a sinner? It seems that even Rabbi Eliezer agrees that throughout the duration of his nazirite vow, he is called holy and not a sinner, for he is a nazirite of God. However, if he becomes impure from the dead, his law is and the first days shall fall because his nazirite [vow] has become impure. From this point forward, the accounting [of his nazirite days starts anew], and it is retroactively revealed that the first days were not included in the nazirite vow, and it is as if he afflicted himself from wine during those days for no reason, outside the time of his nazirite vow. Therefore, he is called a sinner regarding those first days, in which he is nothing but one who afflicted himself without [the holiness of] a nazirite vow and sanctity. And this is a precious interpretation.

However, I have room to interpret the words of Rabbi Elazar in a different way, and to say that this is why the nazirite is called a sinner, because if he were a completely straightforward and honest person who managed his affairs with good judgment, he would not need to make vows and become a nazirite. For who would prevent him from conducting himself with abstinence and avoiding excesses without a vow? And from the fact that he needed to bind himself with naziritehood, this indicates that he knows within himself that he has no restraint over his spirit, therefore he jumps and swears against the evil inclination, and in this he causes himself pain, because every thing which is vowed causes his desire for it to become even stronger. For this reason, anyone who makes vows is called a sinner, as they learned (Nedarim 77b) from the verse If you refrain from making vows, there will be no sin in you (Deuteronomy 23:23), because he provokes the evil inclination within himself, and they say to him: “Is it not enough for you what the Torah has forbidden to you in the prison of the evil inclination? Do not add to it!” For in everything the Torah has forbidden, even though it has caused the provocation of the evil inclination, as it is said that it provokes Israel more than the nations (Sukkah 52a), nevertheless, the two will stand against it: the Written Torah and the Oral Torah.

However, one who transgresses by adding [to the Torah’s commandments], is increasing the provocation of the evil inclination. Perhaps with this addition, the Torah will not continue to provide strength to stand against it, because its power is only in matters that the Torah causes, for “the One who wounds is the One who heals.” Thus, this Nazirite is called a sinner from two perspectives: One, because before his Nazirite vow, he was like a breached city with no restraint to his spirit, until he needed to bind himself with the Nazirite vow; and two, because while being a Nazirite, he provokes the evil inclination within himself. Nevertheless, he shall be called holy if he stands against it, because all the schemes of the evil inclination are to breach his fence. And this is what [the Torah] says: And if someone dies near him suddenly (Numbers 6:9). This teaches that all this is the work of Satan, who arranged for this impure incident to happen to him suddenly, by accident and unknowingly, in order to defile his consecrated head. Therefore, he needed atonement for having sinned regarding the soul. And [he sinned by] afflicting himself from wine, because through this affliction he caused the evil inclination to be provoked within him and brought about circumstances to defile his Nazirite status. Furthermore, he needed atonement for afflicting himself and for not serving God with joy but with suffering. Joy indicates the perfection of the deed, as it is written: And see if there is a way of pain in me (Psalms 139:24). For if he had been joyful in his Nazirite vow, he would have been more careful to avoid impurity. But since he was not careful about it, this indicates that he was not happy with this Nazirite vow, and in this the evil inclination found a place to carry out whatever it planned to do. But the righteous shall rejoice and exult before God and shall be glad with joy (Psalms 68:4). The letter bet in with joy [b’simcha] means “in the merit of joy,” that they served God with joy as stated.

“Thus shall you bless the children of Israel.” He linked the blessings to the laws of the Nazirite because wine establishes a blessing for itself but not for others. On the contrary, it brought wailing and curse to the world according to the opinion that the Tree of Knowledge was a grapevine (Sanhedrin 70a), and it also caused a curse for Adam and Eve, for the descendants of Noah, and for Lot. The word thus [koh] refers to the preceding section, indicating that the priest who blesses should not be intoxicated with wine when standing to bless Israel, for he needs to pronounce the blessings as it is written say to them. One is considered drunk if he cannot speak before the king, therefore they need to be like Nazirites. With the word thus [koh], all blessings are sealed to be like the blessing of Abraham who was blessed with “koh” as it is said So [koh] shall your descendants be (Genesis 15:5). This is why Balaam wanted to nullify from Israel the blessing of “koh” as it is said Stand here [koh] by your burnt offering, while I meet [the Lord] there [koh] (Numbers 23:15). They said in the Midrash: “You with your offerings will nullify the blessing of So [koh] shall your descendants be, and I will nullify the blessing of Thus [koh] shall you bless, etc.”

And with this I have seen to resolve, what is concluded in Rabbati (Balak 20:7) on the verse perhaps I will be able to strike them (Numbers 22:6) — just as one deducts a twenty-fourth part from a se’ah, so did he seek to deduct a twenty-fourth part from the 600,000 of Israel, which is 25,000. And one may ask: What advantage would he gain through all his effort by deducting 25,000 from 600,000? Furthermore, why did exactly 24,000 fall? Rather, it is certain that he only sought to nullify from Israel the blessing of “koh” (thus/so [shall you bless], the numerical equivalent of which is 25), and he thought that the falling of 25,000 would affect the blessing of “koh” and by nullifying this blessing, he would then have an opportunity to curse them. But it did not succeed for him, because he could only harm them up to the number 24 [thousand], approaching but not including the number 25, because the blessing of koh tevarchu [thus shall you bless] protected them, preventing the curse from taking effect any further. And this is a precious interpretation.

And perhaps the number koh (25) is in merit of the 24 priestly gifts, and with the priestly blessing, there are 25 priestly gifts in whose merit the blessing falls upon Israel. And if you ask what benefit the priests receive from this blessing that it should be counted among all the priestly gifts, Scripture teaches us And I will bless those who bless you (Genesis 12:3). If so, through this blessing, they too will receive blessing. (See Chullin 49a: And I will bless them — it was taught that Rabbi Ishmael says, etc., the priests bless Israel, and the Holy One, blessed be He, blesses the priests). Furthermore, the formula of the blessings is May the Lord bless you, and our Sages taught (Bamidbar Rabbah 11:5) that this refers to material possessions, and this blessing returns also to the priests because when Israel has abundant possessions, their priestly gifts increase — the tithes and offerings — for if not, from where would they take them, from the threshing floor or from the wine press?

“Say to them.” From here our Sages learned (Sifrei 6:143) that the prayer leader prompts the priests word by word with the format of the blessings. The reason for this is that the prayer leader is the intermediary who first draws down the flow from the source of blessings and pours them upon the heads of the priests. For he first says to the priest May the Lord bless you in order to make the priest first a vessel filled and full with God’s blessing, and afterward when the priest says to Israel May the Lord bless you, he is pouring from a full vessel into an empty vessel. But if the priest was not blessed first, he would be pouring from an empty vessel into an empty vessel. This explains what is written I will bless those who bless you, and those who curse you I will curse (Genesis 12:3). It should have said, “and I will curse those who curse you” in the same manner as it says I will bless those who bless you. Rather, the meaning is that I bless the priest who blesses Israel first, in order to make the priest a full and overflowing vessel, so he can pour God’s blessing from a full vessel onto Israel. But regarding curses, it is not appropriate to say this. Rather, after he curses them, I will curse him, and not before. Therefore it says, They shall place My name upon the children of Israel, and I will bless them first (see Chullin 49a), by means of the prayer leader first saying to the priest, May the Lord bless you.

May the Lord bless you and keep you. There are many opinions regarding the explanation of the text of these blessings, each person interpreting them according to their understanding. In the Yalkut (6:750), you will find many opinions which can be sought from their original sources, and there is no need to elaborate on mentioning them. However, I will state a general approach: Since all the blessings begin with the letter Yod (which is the Hebrew numeral 10), whose hidden numerical value equals 10, just like its revealed value (because the hidden part of Yod is Vav [6] and Dalet [4]), this teaches us that all blessings are doubled, with part of them directed to the body and part to the hidden soul, for both come in the number 10. As our Sages said (Niddah 31a): “There are three partners in the creation of a person: Their father provides the white substances from which come sinews, bones, brain in the head, fingernails, and the white of the eye — that’s five. Their mother provides the red substances from which come skin, flesh, blood, hair, and the black of the eye — that’s five. And the Holy One, blessed be He, places within them 10 spiritual elements: spirit, soul, facial features, eyesight, hearing, speech, walking ability, knowledge, understanding, and intellect.” All these 20 parts receive blessing through the priest raising his 10 fingers, so that from each finger a blessing flows to a physical revealed part and to a spiritual hidden part. The three Yods [in the three blessings] total 30, corresponding to the 60 letters in all the blessings, about which they expounded (Yalkut Shimoni, Song of Songs 3:986) on the verse Sixty mighty men surround it (Song of Songs 3:7). And the three Yods totaling 30 are connected to the standard period of Nazirite vows being 30 days, suggesting that through the merit of Nazirite abstinence, one will merit these blessings.

And as a hint, these three blessings can be explained in the way that I explained above in Parashat Yitro (19:4) regarding the Midrash (Song of Songs Rabbah 3:21) which says that initially the Holy One, Blessed be He, called Israel “daughter,” and afterward “sister,” and afterward “mother.” For all this indicates authority, since initially He called her [Israel] “daughter” because presumably the father rules over the daughter, and he is above and the daughter is below. Therefore, it says, May the Lord bless you and guard you — that you will draw down an overflow of blessings from above, because He is your guardian, and every guardian is above the one being guarded, as it says When you lie down, it will guard over you (Proverbs 6:22). And there are many similar verses. Afterward, He called her “sister,” similar to Him. Regarding this level, it says, May the Lord make His face shine upon you — when you stand before Him face to face, like the way the moon receives its light from the sun when standing opposite it. And afterward, He called her “mother” who rules over the daughter. Just as the righteous person rules through fear of God, and just as the daughter’s eyes are raised toward the mother, so may the Lord lift up His face toward you, as it were. I will not elaborate further on these matters, but they are straightforward for those who find knowledge.

“May the Lord lift His countenance to you.” In the tractate Rosh Hashanah (17b), they raised a contradiction: It is written (Deuteronomy 10:17), who does not show favoritism [literally: lift faces], yet it is written, May the Lord lift His countenance to you, etc. The Tosafot wrote that this is not a contradiction because here it speaks of God’s face, whereas there it speaks of the face of a person, meaning that God will not show favoritism to someone great. It seems that the questioner’s understanding is that any “lifting of faces” indicates faces that are worthy of falling or being downcast, and they are lifted as an act of lenience, as it is said (Genesis 4:7-8), Why has your face fallen? If you do well, there will be uplift [literally: lifting]. They will be lifted. And when it says later who does not show favoritism, it means that the face of the sinner, which deserves to fall like the face of Cain and his companions, God will not lift them up from their fall; rather, the one who is falling will fall, the one who deserves to fall will be pushed down and unable to rise (Psalms 36:13), for the Holy One, Blessed be He, does not forgo anything. But here it says, May the Lord lift His countenance to you. By saying lift, this implies that even in times of anger when Israel deserves to have faces hidden from them — and anyone who hides his face is as if they are pressed down below, so to speak — nevertheless, the Holy One, Blessed be He, says that as an act of lenience, “I will lift My face to you” so that they will be directed toward your face. For the term “lift” is only used for that which deserves to fall or deserves to be pressed down. This presents a contradiction between one instance of lenience and another.

And in the Midrash (Numbers Rabbah 11:7), the Holy One, Blessed be He, said: “How can I not show favor to them? I said in the Torah (Deuteronomy 8:10), And you shall eat and be satisfied and bless, but they are stringent [to recite the blessing] even for [eating] an olive’s bulk or an egg’s bulk.” That is to say, “Behold, I have received a blessing from them, and a blessing I will not withhold. How can I not return blessing to them with generosity in exchange for the blessing that I take from them, also with generosity?” And what is written [elsewhere], who does not show favor (Deuteronomy 10:17) — that refers to all the nations who do nothing with generosity. But here it says, May the Lord lift up His countenance to you — specifically to you, because you act with generosity and are stringent with yourself. So I too will lift My countenance to you with generosity. And even this generosity is not in every matter, but is precisely measure for measure: just as you are stringent [to recite the blessing] for an olive’s bulk even without being satisfied, as if you were satisfied, so will I be generous to you that even if one eats a little, it will be blessed in his innards. And concerning this it says, and grant you peace. As it is written (Psalms 147:14), He who makes your borders peaceful, He will satisfy you with the fat of wheat. And similarly it says (Leviticus 26:5-6), You shall eat your bread to satiety, and you shall dwell securely in your land. And I will grant peace in the land. This explanation is correct and clear in understanding this Midrash.