Then shall they confess their sin which they have committed (Num. 5:7)
Why is the commandment to confess one's sins, the very foundation of the concept of teshuva (repentance), mentioned in connection with stealing? Because all sins contain an element of theft: G-d grants a person life and endows him with strength in order to carry out His Will. If he misuses these gifts he is, in essence, stealing from G-d…
(Chiddushei HaRim)
The L-rd make His face shine unto you (Num. 6:25)
G-d's "face," as it were, is symbolic of His innermost will and love; "unto you" implies the Jewish people and the realm of holiness. Although everything in the world is sustained by G-d, things which are not holy receive a lesser vitality that emanates from a more external aspect of the Divine Will. An analogy: when the king throws a banquet for his royal ministers, even the household servants get to enjoy the leftovers. Nonetheless, the servants' enjoyment is secondary; the king's main intent is to please his guests.
(the Rebbe Rashab)
The princes of Israel brought their offerings, the heads of their fathers' houses... they brought their offerings before the L-rd (Num. 7:2.3)
Twelve times the Torah repeats this phrase, detailing the identical offerings brought by each of the princes of the twelve tribes. Why the repetition? These offerings were the same only externally; in actuality, each prince brought his offering in a different manner, a manner corresponding to the tribe's spiritual source in Heaven.
(the Alter Rebbe)
So shall you bless the Children of Israel (Num. 6:23)
The Torah's commandment to the kohanim (priests) was not meant as a command to bless the Jewish people but as an instruction how, i.e., in such and such a manner shall you bless them.
For kohanim are by nature loving and giving; there was no need to order them to bless, merely to tell them what form it should take.
(Rabbi Avraham Mordechai of Gur)