260518.Naso v130

260518.Naso v130

Naso: Verse 130

If you wonder about Samson, who was a Nazirite to Elohim, why was he punished? HE REPLIES: It was proper for him, MEANING HE DESERVED THE PUNISHMENT because he joined in marriage with a gentile woman, MEANING DELILAH. He should have joined with his own kind, with what was appropriate for him, but he, who was holy, mingled that holiness with a daughter of a foreign El and abandoned his appropriate state of holiness. Therefore, he was punished.

Naso: Verse 131

Some say that he has no part in that world. Why is that? It is because he said, "Let my Nefesh die with the Philistines" (Shoftim 16:30) and he passed his lot with the lot of the Philistines, so that his Nefesh will die with them in that world. This is the way they used to proclaim to the Nazirite: 'Go all around - that you may not come near the vineyard.' The friends have already explained it.

Naso: Verse 132

Here is what is written about the Levites: "And thus shall you do to them, to cleanse them: Sprinkle water of purifying on them, and let them shave all their flesh" (Bemidbar 8:7). As soon as they shave their hair and fulfill all this, the Levites are considered pure but not holy. But as soon as the Nazirite isolates from the side OF THE LEFT, he is considered holy and not pure. Thus, it is written: "All the days of his vow of his separation...during which he separates himself to Hashem, he shall be holy" (Bemidbar 6:5).

Naso: Verse 133

"And shall let the locks of the hair of his head grow" (Ibid.). It is because it is written: "And the hair of whose head was like pure wool" (Daniel 7:9). By this, he is similar to the higher, SINCE HIS HAIR DRAWS CHASSADIM AND WITHOUT JUDGMENT, SINCE HE IS WHOLLY OF THE RIGHT. Rabbi Yehuda ben Rav said: With his hair alone, it is apparent that he is holy, as it is written ABOUT THE HOLY ONE, BLESSED BE HE: "His locks are wavy" (Shir Hashirim 5:11).

Naso: Verse 134

Rabbi Shimon taught, If people would know what is spoken about this hair and its secret meaning, as it is ABOVE in the utmost secrecy, they would have distinguished themselves to their Master with the highest wisdom. Up to here have been the secrets of the Torah; from now on Sitrei Torah: "And her merchandise and her hire shall be holiness to Hashem" (Yeshayah 23:18).

Naso: Verse 135

"Speak to Aaron and to his sons, saying, 'In this way you shall bless'" (Bemidbar 6:22). Rabbi Yitzchak opened the discussion saying, "But the steadfast love of Hashem is from everlasting to everlasting upon those who fear Him, and His righteousness to children's children" (Tehilim 103:17). How great is awe in the presence of the Holy One, blessed be He; that awe includes humility and humility includes piety. Thus whoever has fear of sin has them all. Whoever does not fear heaven has neither humility nor piety.

Naso: Verse 136

We have learned that whoever left the realm of awe but acquired humility, humility is better, and he has them all, as it is written: "The reward of humility and (is) the fear of Hashem" (Mishlei 22:4). All of those who have fear of heaven acquire humility, and everyone who has humility acquires piety. Everyone that has fear of heaven acquires all: humility, as it is written: "The reward of humility is the fear of Hashem," and piety (Chesed), as it is written: "But the steadfast love (Chesed) of Hashem is from everlasting to everlasting upon those who fear Him."

Naso: Verse 137

We learned that every man who has piety is referred to as the angel of Hashem, Hashem Tzva'ot. This is what is meant by: "For the priest's lips should keep knowledge, and they should seek Torah at his mouth: for he is a messenger (angel) of Hashem Tzva'ot" (Malachi 2:7). Rabbi Yehuda asked: Why did the priest merit to be referred to as the angel of Hashem Tzva'ot? Just like the angel of Hashem Tzva'ot is a priest above, IN HEAVEN, so too is a priest an angel of Hashem Tzva'ot below.