The Humility of the Elite

Parshat Korach 

by Rabbi Avi Billet 

The last chapter of Parshat Korach escapes from the exciting and gripping narrative that defines the first 5+ aliyahs to talk about the responsibilities of the Kohanim and Levi families. Included in the instructions are the rules for what gifts and tithes these spiritual leaders are to receive, while there is a clear emphasis that they will not be getting a portion in the land (verses 20, 23, 24, etc.).

In the book Otzar Chaim, Rabbi Zuckerman (the editor) quotes a “darshan” who noted that even though the Torah recognizes the elevated status of Kohanim, it nevertheless does everything in its power to prevent the Kohanim from having any form of rulership over the nation of Israel. 

See how much power was granted to religious leaders in other traditions! In Egypt, Pharaoh owned all the land, “But only the land of the priests did not belong to Phraoah.”

In the Israelite experience it was the opposite. Every tribe was to be given a portion of the land, and it was specifically Levi, the impressive tribe of Levi, who were not given a portion – “Hashem is their portion.” (See Devarim 10:9)

Rabbi Mordechai Cheifetz noted to the Kohanim that they should not feel as if they are taking gifts from the nation, “For I am your portion.” What the people are giving you is from what I gave them to give you, God says.

It’s such an interesting dichotomy – the Kohanim are the elite, the aristocrats of the Jewish culture, and yet theirs is not the place to have castles and mansions, estates and large portions of land. The community is to look after them – that is the mitzvah given by God, and that is the responsibility they are to undertake. But Kohanim are never meant to lord anything over the people. Their job is to tend to the spirit, to help people with their service of God, to be the messengers through whom the korban is offered, and to simply be encouraging.

In a similar (yet limited) manner is how we are to view the Leviim. They may be the teachers, they may be leaders, they may be revered, but they too have no rulership power, and needed to be sustained by the congregation. How many times does the Torah remind us to look out for the Levi? (Hint: close to 10!)

The fundamental lesson here is to understand God’s design for each role we find ourselves filling. Much like being a rabbi today, the role of the Kohen or Levi was meant to be a role of service. The people may have interacted with the Kohen or Levi in their neighborhoods, but they came to the Kohen or Levi when they needed them – for a bracha, for a Pidyon Haben, for Korbanos, to be the recipient of the “Matnos Kehuna” (priestly gifts) or “Maasros” (tithes).

Being dependent on the community for personal survival was surely humbling, even though Rabbi Cheifetz noted it shouldn’t be looked at as charity. In fact, Kohanim who took advantage of their position were discredited – see the sons of Eili the Kohen (Chofni and Pinchas) who are heavily criticized in the Book of Shmuel I 2:22.

The key instruction given to the Kohanim and Leviim was to understand their role in helping the people towards their own spiritual fulfillment. The emphasis on their own financial position, most specified through their not having a portion of land, was meant to keep them humbled, even while they are honored and revered within the community.

Aharon HaKohen demonstrated his humility in the Parshat-Korach narratives. Moshe’s humility is the subject of legends. They were significant figures, honored, revered, and sometimes challenged by their constituents.

Did they ever demand honor? Did they take advantage of their positions, and behave in a manner that was deemed powerful or overbearing? Did they let personal affronts bother them, or did they let them slide, preferring to move on? (Defending God’s honor or the honor of all of Klal Yisrael is a different topic that Moshe and Aharon sometimes need to address) Compare how Moshe responded to what his sister said about him to how Korach, Dasan and Aviram challenge him. See also 16:15 and how some of the commentaries distinguish between ויחר למשה, and what is written elsewhere of ויחר אף.

Whether we find ourselves to be tremendously blessed, whether we think of ourselves as being powerful players in the spheres we occupy, or whether we have hung up our fatigues and are taking it easy, our lives should ideally be driven by the question of what makes us beloved to other people. In most cases, it is being kind, seeing the other person’s good qualities, and never seeing ourselves as better than others.

Everyone has opinions – that is how we are created. But difference of opinions should not cause us to view people differently.

No one cared what the Kohen’s political views were if he followed Halakha and did the Avodah correctly. The Kohen did not care what the Israelite’s view of the world was – he knew here is a Jew who needs help serving God.

When we are able to see what truly matters, we discover that many things we thought were important really aren’t all that important.

Rising to the Occasion – the Different Personalities of Kalev and Yehoshua

Parshat Shlach

by Rabbi Avi Billet 

The Gemara in Sotah (11b and 34b) tells us of the difference between Kalev and Yehoshua in how they were able to separate themselves from the mob that were the remaining ten spies.

 (:וכלב בן חצרון... - בן חצרון? בן יפנה הוא! בן שפנה מעצת מרגלים. (סוטה יא

 אמר רבא: מלמד, שפירש כלב מעצת מרגלים והלך ונשתטח על קברי אבות, אמר להן: אבותי, בקשו עלי רחמים שאנצל מעצת מרגלים. יהושע כבר בקש משה עליו רחמים, שנאמר: ויקרא משה להושע בן נון יהושע, יה יושיעך מעצת מרגלים. (סוטה לד 

“Rava taught: This tells us that Kalev separated himself from the council of the Spies and went to pray upon the graves of our forefathers. He prayed: My fathers! Seek mercy on my behalf that I be saved from the conspiring plans of the Spies. As for Yehoshua, Moshe had already beseeched God on his behalf, as it states: 'Moshe named Hoshea bin Nun Yehoshua' (13:6) – May God save you from the evil council of the Spies.” (Sotah 34b) 

Essentially, the Gemara explains (see also Temurah 16a) that Kalev had the inner strength to distance himself from the other spies, while Yehoshua had the merit of Moshe Rabbenu praying on his behalf. (These two interpretations are mentioned by Chizkuni (13:6) regarding Kalev, and by Rashi (13:16) regarding Yehoshua.) 

With regard to Moshe’s prayer on behalf of Yehoshua, one wonders why Moshe would send the spies, knowing they would come back with a negative report from which he hoped Yehoshua would be saved. Netziv argues that Moshe had actually prayed for Yehoshua and changed his name in the past – back at the battle with Amalek at the end of Parshat Beshalach – but he reaffirmed it here in the aftermath of the prophecies of Eldad and Meidad in Parshat B’haalotkha, when they indicated that Moshe would die and Yehoshua would lead the people into the land. 

Netziv’s conclusion is that Moshe was praying for Yehoshua to be able to overcome the battle of his own convictions, not knowing which way the spies might swing. 

Let us take take Netziv’s comment to a different level. Assuming that Moshe’s concerns for Yehoshua were heightened by the prophesy of Eldad and Meidad about Moshe and Yehoshua, the impression we are left with is that Moshe assumes this mission of sending the spies is his final mission. After all, if the prophesy was “Moshe is going to die and Yehoshua is going to bring Israel into the land” (see Rashi 11:28), then as they are on the cusp of entering the land, Moshe’s life would seem to be near its conclusion. 

Moshe is demonstrating an incredible level of personal sacrifice! If it is indeed the case that his life will end when it’s time to enter the land, his pushing ahead with the spies shows he is ready to see these next important steps through to their intended end, even as it spells his own demise. (He does this as well in Bamidbar 31:2 when God tells him to enact vengeance against Midian “and afterwards you’ll be gathered to your nation” – he does not delay in undertaking the battle with Midian to assure his own extended longevity.) 

Moshe’s prayer on behalf of Yehoshua may now take upon itself a life of its own, as Moshe is looking at his young protégé, who is in his 40s, who is about to take over the helm of this difficult nation. Moshe is praying that God will help Yehoshua overcome whatever opposition the spies might bring to his mission, even as Moshe could never imagine how low the spies would bring the people, condemning them (the males over 20) to spend the rest of their lives in the wilderness. 

It’s not just a prayer for Yehoshua as a spy, but a prayer for Yehoshua in what is to be his new position. “Should the spies come back with a report tainted by their opinion, you should be able to demonstrate leadership, and not fall to their negativity.” 

What is fascinating is that Kalev is actually the one who challenges the spies (13:30). Yehoshua starts off on the sidelines, as we don’t hear from him until 14:6, after two major things happen. In 14:4, people start murmering about appointing a leader and returning to Egypt, and in 14:5, Moshe and Aharon fall on their faces before the entire nation. In the next verse Yehoshua and Kalev tear their clothes and then turn to confront the people. 

Rabbi Yaakov Medan argues that what turned Yehoshua to join with Kalev was the suggestion to return to Egypt. (see more here: http://www.alexisrael.org/calev-and-yehoshua---two-different-leade) 

Perhaps we can posit that what turned Yehoshua was that Moshe and Aharon fell on their faces. They will do this a few more times in Bamidbar (16:22 in Dasan, Aviram, and Korach narrative; 17:10 when there is a plague which will be stopped by Aharon carrying the ketoret; 20:6 post Miriam’s death, when there is no water and there is more talk about how amazing Egypt was), but this is the first time and is currently unprecedented. 

Is it possible that Yehoshua felt he had just witnessed Moshe’s and Aharon’s deaths, which prompted him to tear his clothes? Did he join Kalev because he understood this moment to be the fulfillment of the prophesy that had so troubled him, and he realized that Kalev, who had declared “We shall surely ascend and conquer it for we can do it!” (13:30) was his most natural ally? 

In hindsight we can argue that Moshe and Aharon fall on their faces when Egypt is referenced in any capacity as having been a good place for the Israelites to live. But Yehoshua does not have the hindsight we have, he needs to rise now and fulfill his destiny as the one who takes over. Indeed if we read through what he says in 14:7-9, we find him speaking as a leader, as if he is taking over. “The land through which we passed in our explorations is a very, very good land! If God is satisfied with us and brings us to this land, He can give it to us - a land flowing with milk and honey. But don't rebel against God! Don't be afraid of the people in the land! They have lost their protection and shall be our prey! God is with us, so don't be afraid!” 

Moshe did not need to pray for Kalev, partly because Kalev had different talents and strengths, but also because he was not destined to be the leader. No matter how we look at Yehoshua’s talents and strengths, it is clear from how many times Moshe blesses him in the book of Devarim (31:7,23) and how many times God blesses him in Yehoshua chapter 1, that being a leader requires strength and resilience, as well as much blessing. A leader always has detractors and people who do not approve of his appointment, his leadership, his style, the way he operates. But he needs to be blessed with hatzlacha so that he can do the job he is tasked with doing – even with the natural opposition that accompanies any appointment. 

Anyone making critical decisions that affect a population is going to have detractors. In Yehoshua’s case, Moshe’s hope was that he’d be blessed to not fall prey to those who wanted to destroy his mission, and that he’d be blessed with the resilience to overcome those who wanted to undermine his charge – to enter the land under God’s watchful eye, and not feel the need to ever return to Egypt. In Moshe’s absence this would be a particular challenge, but with a clear-thinking Kalev at his side, Yehoshua was ready to rise to the occasion. 

Do we ever know what our destiny is? Are we ever confronted with a never-before-seen reality that challenges our status quo? Do we ever know what the future brings? Is anything guaranteed? How much time do we give ourselves to adjust to things which don’t go as we planned? Are we thoughtful, are we confrontational, do we stand for truth? Do we wing it? Are we more deliberate as we come up with a new plan? 

Kalev and Yehoshua demonstrate two approaches to challenges – they are certainly not the only options available. When faced with challenge, do we run and hide, or do we too rise to the occasion? '

Shabbat Shalom!

The Beautiful Side of Second Chances

Parshat B'haalos'kha

by Rabbi Avi Billet

Our parsha is filled with people having Second Chances: Chances to make better decisions, chances to rebuild, chances to try again, and to do it right. 

Aharon could have given up after the deaths of his sons. I don’t need this position. What does it do for ME? If my sons are not around to take part, what am I living for anyway? He does not do this – instead he rises to light the Menorah. 

Tribe of Levi was the third tribe on the totem pole. And yet, through the negative behaviors of Reuven and Shimon, and the overwhelmingly positive choices made by the Levites, they became designated as the ones to serve the Kohanim and God in the Mishkan. For ALL TIME. He works 20-25 years. And then his pension kicks in – ולא יעבד עוד. How’s that for nice living? 

The whole idea of a makeup day for having missing the Korban Pesach seems counter to what a timely Mitzvah – מצוות עשה שהזמן גרמא – is all about. You missed it? You missed it! There’s always next year! But no, if you had a legitimate excuse for missing it, you can make it up. Why is this mitzvah different from any other timely mitzvah – typically if you miss an opportunity like this, the chance is gone. But Pesach Sheni is a second chance. 

Moshe gives his father in law a second chance – the ability to join the Jewish people. His ultimate decision is not clear in the Torah, but the descendants of Yisro were later gifted an area of land in Israel near Yericho. Which goes to show that no matter what choice he made as to how to live the rest of his life, we know where that choice inevitably led for his future generations. 

The Chizkuni tells us that the people consumed by a fire after the complaints at the beginning of Chapter 11 were the elders who, along with Nadav and Avihu, saw God in Shmot Chapter 24 and did not die. י) וַיִּרְא֕וּ אֵ֖ת אֱ-לֹק֣י יִשְׂרָאֵ֑ל – the Torah told us. And despite that offense, for one may not see God and live,וְאֶל־אֲצִילֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א שָׁלַ֖ח יָד֑וֹ וַֽיֶּחֱזוּ֙ אֶת־הָ֣אֱ-לֹק֔ים וַיֹּאכְל֖וּ וַיִּשְׁתּֽוּ: 

It’s incredible to consider that they had a second chance. Would Nadav and Avihu have died at the dedication of the Mishkan had they not brought the strange fire and committed the offenses the Rabbis heap upon them? Would these leaders in our parsha have died now had they not been complaining so heavily? It is not ridiculous to suggest that they blew their second chance – less than a year after their original offense was pardoned. 

Moshe gets a second chance! He tells God all the complaining, he doesn’t see how the people could descend to such trivialities after all they’ve been through – and he asks God to end his life! I’m done! Not interested in going on! But what about the Land? Isn’t that your goal, Moshe Rabbenu, to see the Land God has promised to the forefathers, the place to which you are bringing your people? You’re ready to give up now? 

And God tells Moshe, don’t give up. We’ll figure it out. The worst offenders will be removed from the situation. All the legitimate concerns will be addressed. And you will be able to focus your attention on being a shepherd for these people. We know Moshe does not get to enter the land. There are many ways to look at that story. But at least right now he has a second chance – to live out the rest of his life and possibly get to the promised land, rather than to give up and die because it seems to be too hard right now. 

Eldad and Meidad prophesy in the camp. Yehoshua wants them imprisoned. Moshe says Let it Go. And they have a second chance. Medrash Tanchuma even suggests they got to enter the Land, while the rest of the elders did not enter the land. 

And finally, at the very end of the parsha, when the tale of Miriam speaking ill of Moshe comes out, we see two more examples of people who had a second chance. Contrary to Rashi’s explanation, not everyone agrees that the Cushite woman Miriam speaks of refers to Tzipporah. It may be speaking of an earlier incident in Moshe’s life, which suggests Moshe too had a second chance with marriage and a family. We don’t typically look to Moshe for how-to-raise-a-family advice, but he too may have had an earlier stab at a union, which did not last. 

Miriam also had a second chance. One could only imagine what would happen today if a leader of Miriam’s status would come down with Tzaraat. How often is someone disgraced on account of a regrettable deed – only to never really be able to return to their status or position? 

And yet the people wait for Miriam, she is embraced and loved once again, despite her failings. 

Perhaps the idea of second chance boils down to what caused the first chance to end or to fail. Of course, something ending is never meant to be assumed to have been a failure. However, embracing the second chance that follows and running with it could demonstrate what success really is, and what learning lessons and growing from mistakes is all about. Or - what a blessing it is to have a new lease on life. 

We can all give countless examples of setbacks that people experience in life. We can look at most tragic events which led to new realities, such as post-Holocaust, post 9/11, post-terror attacks. Who knows what will come in the aftermath of the current epidemic and lockdown? Maybe people will explore and embrace new opportunities in employment, in how to raise their family, in life choices they will make. Many terrible, tragic, difficult experiences were followed with new leases on life being found. Happiness was found in the heap of sadness and loss. And hopefully we all have our share of inspirational stories that can fill a book. 

In some cases, the miracle of a second chance has to drive the lesson home to all of us. How often do we see what was almost a car crash? Do we see someone who miraculously survived some calamity that could have gone the other way? Do they or we recognize how lucky we are – how important the message from God is – I’ve got My eye on you! Take heed! Make better and stronger choices. Improve! Reach and go ABOVE your potential! 

If we are blessed to see the second (or third or fourth) chances when they come, we should be blessed to capitalize on our opportunities of advancement and growth, to help us improve our relationship with God, and to make our lives, at every stage we are blessed to reach, truly meaningful.

Blessings For Life

Parshat Naso

by Rabbi Avi Billet 

The transition between the first and second halves of the Parsha is marked by the depiction of Birkat Kohanim, the blessing of the Priests, the three verses we are familiar with as translating to mean, “May God bless you and keep you. May God illuminate His countenance for you and favor you. May God lift His countenance toward you and establish peace for you.” (יברכך ה’ וישמרך. יאר ה' פניו אליך ויחנך. ישא ה' פניו אליך וישם לך שלום)

The commentaries have varied interpretations of these blessings, ranging from filling in blanks between words, addressing what the blessing is really saying, as well as looking at the setup of three sentences, the number of words in each sentence, and even the number of letters in the entire blessing. Some interpretations address a world or worlds we are unfamiliar with, and some seem most relevant to our experience. What follows are selected examples of some of these interpretations.

May God bless you and keep (guard) you 

Bless you in all your dealings, guard you from Lilith and all kinds of demons and mazikim (Targum Yonatan)

 Bless your belongings. And guard you from those who might take your possessions. (Rashi)

Bless you with additional life and wealth, and guard that all those blessings shoudn’t be taken from you. (Ibn Ezra)

Bless your physical existence, bless you with children, with wisdom, with lengthened days, with greatness, your comings and goings, your city and field, your basket and kneading bowl; bless you with joy, and that you should be happy with your portion; He should guard you from bad, that it should never come to you. (Bchor Shor)

Bless you with wealth, and guard you to be able to do mitzvos. Alternatively, bless you with sons, and guard your daughters, because daughters need to be protected. (Da’at Zekenim)

Toldot Yitzchak (R Yitzchak Caro) gives 10 interpretations of how each sentence parallels one of a series of 3 items. Whatever is listed as “a” parallels יברכך, “b” parallels יאר, and “c” parallels ישא (the blogging platform added a number in the lower part of each bullet point, but the letter remains). Of course he goes into greater details in explaining what the parallel is, but I present an outline of his thinking, and the full text (in Hebrew) at the end of this document.

1. 3 worlds 
1. a. First is the world of angels 
2. b. Second is from the world of orbs (sun, moon, stars) 
3. c. Third is the world of darkness, countered by a blessing of peace 
2. 3 components of the soul 
1. a. First is intelligence (brain to think) 
2. b. Second is lifeblood (heart to discern) 
3. c. Second is ever-growing (protection from illness, especially through having healthy food available) 
3. 3 kinds of blessings, because we bless Him 3 ways, He should bless us 3 ways 
1. a. First is blessings for mitzvos 
2. b. Second is blessings of gratitude (including Shehechiyanu) 
3. c. Third is blessings for benefit (ברכות הנהנין) (most commonly surrounding eating) 
4. 3 things a person pines for in this world 
1. a. Children
2. b. Respect/Honor 
3. c. Health 
5. 3 types of Jews 
1. a. Kohanim 
2. b. Leviim 
3. c. Yisraelim 
6. Three types of people 
1. a. Tzadikim (the righteous) 
2. b. Beinoim (mediocre/average) 
3. c. Reshaim (the wicked) 
7. Number of words in the blessing parallels an idea 
1. a. 3 words = 3 forefathers 
2. b. 5 words = 5 books of the Torah 
3. c.7 words = 7 firmaments, from which God should send us blessings 
8. Number of words in the blessing parallels numbers of aliyahs 
1.  a. 3 words = 3 who get aliyahs (during the week) 
2. b. 5 words = 5 who get aliyahs on Yom Tov 
3. c. 7 words = 7 who get aliyahs on Shabbos 
9. Number of letters in each blessing parallels that God is היה הוה ויהיה (Gematria alert)
1. a. 15 letters = the name of Yud and Heh which demonstrates God in the present 
2. b. 20 letters = the word היה, which demonstrates God in the past 
3. c. 25 letters = the word יהי, which demonstrates God in the future 
10. The total number of letters in the blessings is 60, which is hinted to in the verse describing the 60 warriors surrounding his bed (Shir Hashirim 3:7). Of whom was Shlomo afraid? Rather it means he had the merits of the 60-letter blessing surrounding his bed. (Conclusion of Toldot Yitzchak) 

[Blessing component has already been noted…] God should protect you from the yetzer hara. Others say he should protect you from being jealous of others. He should protect your belongings by removing jealousy from the nations of the world. (Panim Yafot – Pinchas HaLevi Horowitz)

Bracha is for abundance, but abundance can sometimes lead to bad on account of excess (see Devarim 32:15). This is where “And He should watch you” which alludes to protection from sin which may come from the abundance. (Yaakov Lorberbaum – Nachalas Yaakov)

May God illuminate His countenance for you and favor you

… in your involvement in Torah, as he reveals secrets to you and is compassionate to you (Targum Yonatan)

Viychuneka – Accepting (receiving) Tefillah (prayer) is called “Chen” and “Chesed.” The blessing is that “your tefillah should be accepted for yourself and your sake, and your tefillah should also be accepted when you pray on others’ behalf.” (Netziv)

May God turn His countenance toward you and establish peace for you 

God should raise His countenance to you when you pray, and place peace in all your borders. (Targum Yonatan)

God should suppress His anger (Rashi)

Bnei Yisrael are supposed to learn what the ways of God are, and what they are supposed to do – this could be accomplished through kind rebuke. The Temple was destroyed because people did not rebuke one another properly (B. Talmud Shabbos 119b). There must be a raising of the countenance and the raising of grace from God, that the words of rebuke will be heard by its intended recipients. Through these reminders, people will be blessed with “chen” (ויחנך) to see this is teaching of God, such that they will revere it and accept it.

No one is perfect, and many of our imperfections can cause us to be labeled “רשע.” רשעים are prevented from having peace (see Yeshayahu 48:22), so we are all blessed with the ability to have peace, despite our inadequacies. When we sin on occasion, this blessing means that God should lift his countenance of anger, and be forgiving, erasing sin, and therefore granting us peace. (Yaakov Lorberbaum – Nachalas Yaakov)

After all the brachos, the final element is a blessing of the vessel that can hold all the other blessings together, to see them be fulfilled, and that is the blessing of peace. Without Shalom, there is no contentment in any of the blessings. (Netziv)

There are many more ways to interpret and understand these blessings. 

Arguably the most important blessing that is needed right now, throughout the world, and most specifically in hotbeds around the nation, is a blessing for peace. Peace does not always mean that everyone agrees on everything and on every viewpoint. What Peace means is that we overcome our differences to realize that we all share in the human condition, and that the greatest blessing we can give to one another is the ability to go about our lives in a manner which is unencumbered by a different person’s beliefs or idiosyncrasies. Our differences are meant to be limited to the realm of ideas, never spilling over into disrespect, or worse, violence. They should lead to growth in learning from one another, and in helping us strengthen our own tolerance for others who are different from us, in looks, in ideologies, and in the ways we think and believe.

May we all be blessed to see peace, to experience peace, and to see the lives we so enjoyed, which came to a temporary halt some 11 weeks ago, return to a state normalcy soon, in peace.

 תולדות יצחק במדבר פרק ו פסוק כד 

((כד - כו) יברכך ה' וישמרך. יאר ה' פניו אליך ויחנך. ישא ה' פניו אליך וישם לך שלום יש לשאול מדוע ברכם בשלש ברכות אלו ולא בשאר מיני ברכות שיש בתורה, והתשובה נפרש בהם [עשרה] פירושים. 

 הפירוש הראשון אלו השלשה ברכות הם כנגד שלש עולמות, הברכה הראשונה כנגד עולם המלאכים, פירוש ישלח ברכה מעולם המלאכים, ולזה אמר לשון ברכה שהוא תוספת טובה, כמו שעולם המלאכים יש לו יתרון ותוספות טובה על שאר העולמות. יאר יי', כנגד עולם הגלגלים, שמהם באה האורה לזה העולם שבהם שמש וירח וכוכבים, ולזה אמר יאר יי', ישלח לך ברכה מעולם הגלגלים, ויפתח יי' לך את אוצרו הטוב את השמים וגו'. ישא יי' פניו אליך, כנגד עולם השפל, ולפי שזה העולם כאילו נברא בכעס ובמדת הדין שכולו דאגה ומיתות, לזה אמר ישא יי', יסר יי' כעסו ממך וישם לך שלום ויהיה פניו, כמו פני יי' חלקם [איכה ד טז]. 

 הפירוש השני, אלו השלשה פסוקים כנגד שלש נפשות משכלת חיונית צומחת, כנגד נפש המשכלת שיש בה תוספת טובה על שאר הנפשות, שהיא לבדה יש לה השארות יברכך השם, וכנגד נפש החיונית שבלב אמר יאר יי' פניו אליך ויחונך לשון נפש חיונית, ישא יי' פניו כנגד נפש הזכה, שרוב החלאים הם מצד המזון, ולזה אמר ישא יי' כעסו ממך וישם שלום מצד המזון, והסיר יי' ממך כל חולי, ואמר אלו ברכות לומר שהקב"ה יברך לאלו השלשה נפשות. 

 הפירוש השלישי, יש שלשה מיני ברכות שאנו מברכין בהם להשי"ת, ברכות המצוות ציצית ותפילין, ברכות השבח כגון מי שילדה אשתו זכר וברך הטוב והמטיב, וברכות שהחיינו, ברכות הנהנין כגון האוכל והשותה וברכות הריח, כנגד ברכות המצות שהם העיקריות יברכך יי', וכנגד ברכות השבח יאר יי' פניו אליך, וכנגד ברכות הנהנין אמר ישא יי' פניו אליך, ולא יבואו לך חולאים מצד הנהנין, ור"ל שבעבור שאנו מברכין להשי"ת באלו השלשה מיני ברכות, יברך השי"ת לנו בשלשה מיני ברכות. 

 פירוש רביעי, שלשה דברים אדם דורש בזה העולם, בנים בריאות כבוד, כנגד הבנים יברכך יי' וזה הוא שאמרו חכמינו ז"ל [תנחומא י] יברכך יי' בבנים, וישמרך בבנות, שהבנות צריכות שימור, כנגד הכבוד אמר יאר יי' פניו, וזה הוא ויחנך שחן וכבוד יתן יי', ישא יי' פניו אליך וישם לך שלום, שיהיו בשלום האיכיות הפועלים עם המתפעלים. 

 פירוש חמישי, [כנגד] כהן לוי וישראל, לכהנים הנגשים אל יי' יברכך יי' תוספת טובה על לוים וישראלים, ללוים שהם משוררים על הדוכן וצריכים חן ויחנך, לישראל ישא יי' פניו אליך. 

 פירוש שישי, יש צדיקים ובינוניים ורשעים, לצדיקים יברכך יי', לבינוניים שהשי"ת אין מסתכל בהם בפנים מאירות אף שמסתכל בהם, יאר יי' פניו אליך, לרשעים שאין מסתכל בהם כלל, ופני יי' מביטין בארץ כדי שלא לראותם, ישא יי' פניו אליך ירם פניו לעיין בך, ולזה תקנו כנגד צדיקים אם טובים הם חזקם ואמצם כחלומותיו של יוסף הצדיק, וכנגד בנוניים ואם צריכים רפואה רפאם, וכנגד רשעים שראויין לקללה אמר וכשם שהפכת קללת בלעם הרשע מרעה לטובה. 

 פירוש שביעי, בפסוק ראשון, שלשה תיבות כנגד אברהם יצחק ויעקב שבזכותם יברכנו, בפסוק שני, חמשה תיבות כנגד חמשה חומשי תורה שבזכותם יברכנו, בפסוק השלישי, שבעה תיבות כנגד שבעה רקיעים שישלח ברכה לנו מהם. 

 פירוש שמיני, בפסוק ראשון שלשה תיבות כנגד שלשה שעולים לקרא בתורה, ובפסוק שני חמשה תיבות, וכנגדן חמשה שעולים לקרא בתורה ביום טוב, בפסוק שלישי שבעה תיבות כנגדן שבעה שעולין בשבת. ולפי שאמר וישם לך שלום, כדי שלא יריבו שבט לוי עם ישראל, תקנו כך חשבון שבט לוי כמנין ישראל בכל שבוע לעלות לקרא בתורה, בשבת בבקר שנים משבט לוי כהן לוי, ובמנחה שנים כהן לוי הם ארבעה, ובשני בשבת שנים כהן ולוי וכן בחמישי בשבת שנים הם שמונה, וכן קורין שמונה בכל שבוע מישראל, חמשה בשבת בשחרית אחד במנחה אחד בשני בשבת אחד בחמישי בשבת הם שמונה משום דלא אתו לנצויי. 

 פירוש תשיעי, אותיות שבפסוק ראשון חמשה עשר כנגד י"ה שמורה שהשי"ת הוה, ובפסוק שני עשרים כנגד היה שחשבונו עשרים, ובפסוק שלישי עשרים וחמשה אותיות, כנגד יהי, שחשבונו עשרים וחמשה, לומר שהקב"ה הוא היה והוא הווה והוא יהיה. 

 פירוש עשירי, כל האותיות שבשלשה פסוקים הם שישים, וזה הוא שאמר [שה"ש ג ז] הנה מטתו של שלמה ששים גבורים סביב לה, וכי ממי היה מפחד שלמה אלא היא ברכת כהנים שהיה חקוק סביב למטתו, והאותיות כגבורים, וכלם כמו אחוזי חרב שאפילו חלם אדם שחותכים לו יריכו, הולך ומשים עצמו כנגד הכהנים כשנושאין כפיהם ינצל ויבורך. וסמך ברכת כהנים לפרשת הנזיר לומר שלפי שנתקדש ליי' והזיר עצמו מן היין ומיצר הרע יחולו עליו כל אלו הברכות.: