Parshat Naso 5783
Rabbi Jablinowitz
We read in this week's parsha the mitzvah of Birchas Kohanim. The command to the Kohanim to bless the people is expressed with the words (Chapter 6, Pasuk 23), Ko Sevarchu es Bnei Yisrael, Amor Lahem. Thus you shall bless Bnei Yisrael, say unto them. The word Amor is an unusual term. The appropriate word would seem to be Emor,with a "segol" beneath the aleph. What is the meaning of the word "Amor" with a "kamatz" under the aleph?
Rashi teaches on the word "Amor" that it is similar to Zachor and Shamor. The Sifsei Chachamim teach that Rashi is emphasizing that the word is present tense, indicating that the bracha of the Kohanim is ongoing, just as the mitzvah of remembering the Shabbos is constant and applies in many situations.
The Maharal disagrees and explains that the word Amor, similar to Zachor and Shamor, is not a word of command, but rather it is a word of Makor, meaning source. The notion of the bracha of the Kohanim is beyond time and the words Amor Lahem are not meant to command a mitzvah constantly, but rather to state a reality that there constantly is an ongoing state of bracha from the Kohanim. The words Ko Sevarachu state the command, while the words Amor Lahem express a reality.
The Ramban also makes a reference to Shamor V'Zachor in explaining the words Amor Lahem. The Rambam states that the bracha is L'Ma'alah, it is from above, and the Shemirah that you guard it with, like Zachor V'Shamor. What is the comparison the Ramban is making to Zachor and Shamor?
Rav Tzadok explains similar to the Maharal and teaches that this grammatical form expresses the notion of "Makor". When Bnei Yisrael received the Torah at Har Sinai, Chazal teach in Shavuos 20B that Shamor V'Zachor B'Dibbur Echad Ne'emru, they were said at the same time. This idea that they were said at the same time expresses a parallel between the two. When Hashem said the word Zachor it established a reality; the notion that Torah will be inscribed within the hearts of Am Yisrael and not be forgotten. Zachor is the source of memory and connection to Torah. And when Hashem at Har Sinai said the word Shamor, understood by Chazal to refer to the second Luchos after the yezer hara returned to Bnei Yisrael,it expresses the notion of not only watching and guardingthe Shabbos, but also guarding against the yetzer hara and desire to do aveiros. The word Shamor expressed at Matan Torah inscribed within Bnei Yisrael the ability to guard against sin. These words both express the idea of Makor, Zachor and Shamor being a source.
Rav Tzadok adds, though, that contained within these words, Zachor V'Shamor, is a command as well. We must do our Hishtadlus and make our efforts of memory and guarding, whether on Shabbos by sanctifying the day through Kiddush or by refraining from Melachah, or in other mitzvoth as well. But established within these words as well is the Makor, the source of our ability to remember Hashem and His Torah and protect ourselves from sin. Our efforts and help from above come together in the words Shamor V'Zachor.
The same thing is true by Birchas Kohanim. The words Ko Sevarchu is the command to the Kohanim to do the mitzvah of blessing the Am. But the words Amor Lahem are the Makor, the source of the bracha which comes from Hashem and the reality that we will be blessed and guarded comes from Hashem, Yevarechecha Hashem V'Yishmerecha.
This is the meaning of the Ramban as well. The bracha is from L'Ma'alah, this is the Makor of the bracha coming from Hashem. But our faith and efforts in keeping the mitzvoth, Zachor V'Shamor, enable the source of all bracha to be expressed in Hashem "matching" the bracha of the Kohanim, just as He established the source of our connection to Him at Har Sinai with the words Shamor V'Zachor.
Good Shabbos
Print this article