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Share(כא) זֹ֣את תּוֹרַ֣ת הַנָּזִיר֮ אֲשֶׁ֣ר יִדֹּר֒ קׇרְבָּנ֤וֹ לַֽיהוה עַל־נִזְר֔וֹ מִלְּבַ֖ד אֲשֶׁר־תַּשִּׂ֣יג יָד֑וֹ כְּפִ֤י נִדְרוֹ֙ אֲשֶׁ֣ר יִדֹּ֔ר כֵּ֣ן יַעֲשֶׂ֔ה עַ֖ל תּוֹרַ֥ת נִזְרֽוֹ׃ {פ}(כב) וַיְדַבֵּ֥ר יהוה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃(כג) דַּבֵּ֤ר אֶֽל־אַהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָרְכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמ֖וֹר לָהֶֽם׃ {ס}(כד) יְבָרֶכְךָ֥ יהוה וְיִשְׁמְרֶֽךָ׃ {ס}(כה) יָאֵ֨ר יהוה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃ {ס}(כו) יִשָּׂ֨א יהוה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃ {ס}(כז) וְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרְכֵֽם׃ {ס}(א) וַיְהִ֡י בְּיוֹם֩ כַּלּ֨וֹת מֹשֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹת֜וֹ וַיְקַדֵּ֤שׁ אֹתוֹ֙ וְאֶת־כׇּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כׇּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם׃
(21) Such is the obligation of a nazirite; except that those who vow an offering to יהוה of what they can afford, beyond their nazirite requirements, must do exactly according to the vow that they have made beyond their obligation as nazirites.(22) יהוה spoke to Moses:(23) Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them:
(24) יהוה bless you and protect you!
(25) יהוה deal kindly and graciously with you!
(26) יהוה bestow [divine] favor upon you and grant you peace! (27) Thus they shall link My name with the people of Israel, and I will bless them.(1) On the day that Moses finished setting up the Tabernacle, he anointed and consecrated it and all its furnishings, as well as the altar and its utensils. When he had anointed and consecrated them,
ואל בניו מלמד שנשיאות כפים אפילו בכהן הדיוט.
ואל בניו, “and to his sons;” this teaches that not only the High Priest bestows blessings on the people but also the ordinary priest.
ויקדש אותם. בדם והזכיר המזבח בעבור החנוכה:
AND SANCTIFIED THEM. With blood. Scripture mentions the altar because of its dedication. According to I.E. sex is one of the things that creates a barrier between man and God (Yesod Mora, chapter 7, pp. 107 and 108). The Nazirite is an individual who takes a vow to abstain from wine and haircutting. I.E. connects wine and hair to sexuality. He believes that most sexual taboos are violated because the transgressor has imbibed wine. As to the prohibition of cutting the hair, I.E. writes, “A woman who does not fix her hair does not seek to engage in sexual relationships” (Num. 5:31). He similarly notes that the Torah states that “a razor shall not come upon the head of a Nazirite so that he does not make himself attractive to women.” (Yesod Mora, p. 62).
The connection to the Birkat haKohanim? It is in the rays of light the Kohanim channel to the Israelites. Beard as rays of Shefa: "Rabbi Shimon reveals that the valuable oil of the thirteen streams of the beard of Atika Kadisha illuminates the beard of Zeir Anpin. He says that the beginning of the beard is supernal Chesed, and that when the world is in need of mercy the holy Mazal appears from Arich Anpin; then all the characteristics of the beard of Zeir Anpin are in a state of mercy. Yet when the world is in need of judgment, judgment appears" ...From TKC, The Kaballah Central
ויהי ביום כלות משה. כלת כְּתִיב — יוֹם הֲקָמַת הַמִּשְׁכָּן הָיוּ יִשְׂרָאֵל כְּכַלָּה הַנִּכְנֶסֶת לַחֻפָּה (פסיקתא; תנחומא):
ויהי ביום כלות משה AND IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED [RAISING THE TABERNACLE] — The word כלות is written defective (without ו after the ל) thus indicating: on the day that the Tabernacle was erected Israel was like a bride (כלה) who goes beneath the marriage canopy (Midrash Tanchuma, Nasso 20). (Cf. Rashi on Exodus 31:18.)
