(22) The LORD spoke to Moses: (23) Speak to Aaron and his sons: Thus shall you bless the people of Israel. Say to them: (24) The LORD bless you and protect you! (25) The LORD deal kindly and graciously with you! (26) The LORD bestow His favor upon you and grant you peace! (27) Thus they shall link My name with the people of Israel, and I will bless them.
Rashi's commentary
An explanation of Rashi's commentary with additional relevant sources
אמור להם. שֶׁיִּהְיוּ כֻלָּם שׁוֹמְעִים (שם):
אמור. מָלֵא — לֹא תְבָרֲכֵם בְּחִפָּזוֹן וּבָהָלוּת, אֶלָּא בְכַוָּנָה וּבְלֵב שָׁלֵם (תנחומא):
ו׳:כ״ד
יברכך. שֶׁיִּתְבָּרְכוּ נְכָסֶיךָ:
וישמרך. שֶׁלֹּא יָבוֹאוּ עָלֶיךָ שׁוֹדְדִים לִטּוֹל מָמוֹנֶךָ; שֶׁהַנּוֹתֵן מַתָּנָה לְעַבְדּוֹ אֵינוֹ יָכוֹל לְשָׁמְרוֹ מִכָּל אָדָם, וְכֵיוָן שֶׁבָּאִים לִסְטִים עָלָיו וְנוֹטְלִין אוֹתָהּ מִמֶּנּוּ, מַה הֲנָאָה יֵשׁ לוֹ בְּמַתָּנָה זוֹ?! אֲבָל הַקָּבָּ''ה, הוּא הַנּוֹתֵן, הוּא הַשּׁוֹמֵר; וְהַרְבֵּה מִדְרָשִׁים דָּרְשׁוּ בוֹ בְּסִפְרֵי:
ו׳:כ״ה
יאר השם פניו אליך. יַרְאֶה לְךָ פָּנִים שׂוֹחֲקוֹת, פָּנִים צְהוּבוֹת:
ויחנך. יִתֵּן לְךָ חֵן (תנחומא):
ו׳:כ״ו
ישא ה' פניו אליך. יִכְבּוֹשׁ כַּעֲסוֹ:
ו׳:כ״ז
ושמו את שמי. יְבָרֲכוּם בַּשֵּׁם הַמְפוֹרָשׁ (ספרי):
ואני אברכם. לְיִשְׂרָאֵל, וְאַסְכִּים עִם הַכֹּהֲנִים; דָּ''אַ, וַאֲנִי אֲבָרֲכֵם — לַכֹּהֲנִים (חולין מ''ט):
This is where the Halacha comes in that the Kohanim need to speak in a voice loud enough for the entire congregation to hear.
The Bracha needs to be given with tremendous concentration and out of love. It is for this reason that the Mishna Brura says one should not look at the Kohanim's hands while he is blessing because it may cause either of them a break in concentration or a distraction. If the Kohain has dye on his hand he is not able to Duchan because his hands are distracting.
The word Yivarechicha is used here as a physical protection of our belongings and property from robbers and thieves. Since Hashem is the One who gives us everything we have, He must also be the One to protect the things we have so that they remain in our possession.
This Bracha is asking of Hashem to look at us with a pleasant demeanor and with good favor.
We are asking Hashem to conquer His anger and not punish us. In a way, Birkat Kohanim is like a mini Yud Gimmel Middot of Rachamim.
The Bracha from the Kohanim was said with Hashem's real name pronounced, but it was only done in the Bait Hamikdash. Anywhere else, Birkat Khohanim is said with the name of Hashem in the way that we pronounce His name in Tefila. Another reason why we are not supposed to look at the Kohanim during the bracha is because when Bircat Kohanim was said with the Shaim Hamiforash which meant that the Shechina was resting on their lips. It was inappropriate to look at the Shechina and as a Zachor Lamikdash, we follow this practice today in shul by not looking at the Kohanim.
Hashem is blessing Yisrael because the Kohanim are asking of Hashem to bless the congregation and Hashem is saying that He agrees with the Bracha of the Kohanim. Additionally, this could also mean that the Kohanim are also being blessed even though they are the ones who are just preforming the action of blessing the congregation.
The text of the Bracha
בָּרוּךְ אַתָּה יְהֹוָה
אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם
אֲשֶׁר קִדְּשָֽׁנוּ
בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן
וְצִוָּֽנוּ
לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה:
Blessed are You, Adonoy,
our God, King of the Universe,
Who sanctified us
with the holiness of Aharon
and commanded us
to bless His people, Yisrael, with love.
What was so special about Aharon?
(יב) הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה:
(12) Hillel and Shammai received from them. Hillel says, "Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah."
Aharon emulated, Shalom, Ahavat Yisrael and brought his fellow Jews closer to Torah. This is the job of the Kohanim and Levi'im. To be the religious and spiritual leaders of Klal Yisrael. As the paradigm of these traits, no one was more qualified for the job than Aharon HaKohen.
(ג) כֵּיצַד הִיא נְשִׂיאַת כַּפַּיִם בַּגְּבוּלִין. בְּעֵת שֶׁיַּגִּיעַ שְׁלִיחַ צִבּוּר לַעֲבוֹדָה כְּשֶׁיֹּאמַר רְצֵה כָּל הַכֹּהֲנִים הָעוֹמְדִים בְּבֵית הַכְּנֶסֶת נֶעֱקָרִין מִמְּקוֹמָן וְהוֹלְכִין וְעוֹלִין לַדּוּכָן וְעוֹמְדִים שָׁם פְּנֵיהֶם לַהֵיכָל וַאֲחוֹרֵיהֶם כְּלַפֵּי הָעָם וְאֶצְבְּעוֹתֵיהֶם כְּפוּפוֹת לְתוֹךְ כַּפֵּיהֶם עַד שֶׁיַּשְׁלִים שְׁלִיחַ צִבּוּר הַהוֹדָאָה
(3) How is this rite performed outside the Temple? When the Reader of the congregation reaches the paragraph in the Amidah referring to the restoration of the ancient service and he utters the first word of that blessing beginning "Be pleased",**The first of the last three blessings of the Amidah. all the priests in the synagogue leave their places, proceed to the platform in front of the ark, stand there, with their faces towards the ark and their backs towards the congregation, their fingers bent in their palms, till the Reader concludes the paragraph of thanksgiving
The 6 Halachik requirements of the Kohanim
1. Lashon HaKodesh- if the Kohen doesn't know Hebrew he cannot make the blessing because it is not considered using the exact same words that Hashem taught Moshe in Bamidbar (Sota 38a)
2. Standing- A Kohen must stand by himself. He cannot sit lean on an object. If he is unable to stand he cannot make the bracha (Mishna brura)
3. Hands Raised- the Kohen must raise them using his own physical strength, he may not even use ropes to hold his hands up for him (Mishna Brura 128)
4. Sham Hamiforash- this was only used in the Bait Hamikdash.
5. Face to Face- the Kohanim face those who they are blessing.
6. Loud voice- in a voice loud enough for everyone to hear every word, even if it means they must shout due to the size of the congregation. (Mishna Brura 128)
CONTRADICTION ALERT!!!
How are the Kohanim supposed to be face to face with the congregation, but Rambam clearly wrote that the Kohanim were face to face with the Aron and their backs facing the congregation?!
Which one is it?
Shulchan Aruch Harav 128: 23-38
נֶגֶד פְּנֵי הַכֹּהֲנִים, שֶׁנֶּאֱמַר:"אָמוֹר לָהֶם", כְּאָדָם הָאוֹמֵר לַחֲבֵרוֹ שֶׁמְּדַבֵּר עִמּוֹ פָּנִים אֶל פָּנִים (אֲבָל בְּדִיעֲבַד אֵין זֶה מְעַכֵּב, שֶׁהֲרֵי עִיר שֶׁכֻּלָּהּ כֹּהֲנִים כֻּלָּם עוֹלִים לַדּוּכָן אַף עַל פִּי שֶׁאֵין מְבָרְכִין כְּאָדָם הָאוֹמֵר לַחֲבֵרוֹ פָּנִים כְּנֶגֶד פָּנִים, כְּמוֹ שֶׁיִּתְבָּאֵר
“Say to them” — i.e., [say the blessing] just as a person talking to a friend speaks to him face to face. (After the fact, however, failure to do so does not invalidate the performance of the mitzvah.This is [indicated by the fact] that if all the inhabitants of a town are kohanim, they all go up to confer the Priestly Blessing even though they are not doing so like a person speaking to his friend face to face...
עִיר אוֹ בֵּית הַכְּנֶסֶת שֶׁכֻּלָּהּ כֹּהֲנִים אִם אֵין שָׁם אֶלָּא עֲשָׂרָה – כֻּלָּם עוֹלִים לַדּוּכָן לְמִי מְבָרְכִין? לַאֲחֵיהֶם שֶׁבַּשָּׂדוֹת.וּמִי עוֹנֶה אַחֲרֵיהֶם אָמֵן? הַנָּשִׁים וְהַטָּף.
Whom are they blessing? Their brethren in the fields.
כְּשֶׁמַּחֲזִירִים פְּנֵיהֶם, בֵּין בַּתְּחִלָּה שֶׁמַּחֲזִירִים פְּנֵיהֶם מִן הַהֵיכָל כְּלַפֵּי הָעָם בֵּין בַּסּוֹף שֶׁמַּחֲזִירִים פְּנֵיהֶם מִן הַצִבּוּר לַהֵיכָל – לֹא יַחֲזִירוּ אֶלָּא דֶּרֶךְ יָמִין שֶׁכְּשֶׁעוֹמְדִים תְּחִלָּה וּפְנֵיהֶם לַמִּזְרָח– יִפְנוּ לְצַד דָּרוֹם וְאַחַר כָּךְ לַמַּעֲרָב נֶגֶד הַצִּבּוּר, וּבַחֲזָרָתָם לַמִּזְרָח – יִפְנוּ לְצַד צָפוֹן שֶׁהוּא יְמִינָם כְּשֶׁפְּנֵיהֶם כְּלַפֵּי הַצִבּוּר לַמַּעֲרָב:
Whenever [the kohanim] turn around — whether at the outset, when after facing the Ark they turn to face the congregation, or at the end, when they turn back to face the Ark — they should only turn to the right. Thus if at the outset they are facing east, they should turn towards the south and then to the west, where they will be facing the congregation. And when they turn back to face the Ark, they should turn to the north, which was to their right when they were facing the congregation in the west.
Additionally, the Bracha of the Kohanim is not just on the present congregation; it is on all of Israel, even those who are not presently in shul. Therefore there is room to say that the exact position of the Kohanim is not as crucial as the other Halachik requirements because it doesn't really have an effect on the present congregation because they are not to look at the Kohanim anyways and they are not the only ones being blessed.
This is a classic L'chatchila vs. Bidiavad question. Although it is more proper for the Kohanim to face to congregation while they are blessing them, standing with their backs to the congregation doesn't invalidate the Bracha. In fact since this was imore practiced, there are specific laws regarding how the Kohanim do turn around once they finish the Bracha.
If you do glance, (which is Mutar. According to the Shulchan Aruch, one is only not supposed to continually look at the Kohanim or else he may cause the Kohen to break his concentration) at the Kohanim in Shul, in Eretz Yisrael, they generally stand with their backs toward the congregation and their faces toward the Aron.
"When all the inhabitants of a town or congregants in a synagogue are kohanim and only ten are present, they should all ascend the dais to bless the people. Whom are they blessing? Their brethren in the fields" (Shulchan Aruch Harav).
(א) היא שצוה הכהנים לברך את ישראל והוא אמרו יתעלה כה תברכו את בני ישראל.
Why isn't BirKat Kohanim said in Chutz La'Aretz? Isn't it a Mitzvah Aseh?
(מד) כהן אע"פ שהוא פנוי נושא את כפיו: הגה ויש אומרים דאינו נושא כפיו דהשרוי בלא אשה שרוי בלא שמחה והמברך יש לו להיות בשמחה [מרדכי פ' הקורא עומד] ונהגו שנושא כפיו אע"פ שאינו נשוי ומ"מ הרוצה שלא לישא כפיו אין מוחין בידו רק שלא יהא בבהכ"נ בשעה שקורין כהנים או אומרים להם ליטול ידיהם. נהגו בכל מדינות אלו שאין נושאין כפים אלא בי"ט משום שאז שרוים בשמחת י"ט וטוב לב הוא יברך משא"כ בשאר ימים אפי' בשבתות השנה שטרודים בהרהורים על מחייתם ועל ביטול מלאכתם ואפי' בי"ט אין נושאין כפים אלא בתפלת מוסף שיוצאים אז מב"ה וישמחו בשמחת י"ט [דברי עצמו] וכל שחרית ומוסף שאין נושאין בו כפים אומר הש"צ אלהינו ואלהי אבותינו וכו' כדלעיל סוף סי' קכ"ז ויוה"כ נושאים בו כפים כמו ביו"ט ויש מקומו' שנושאי' בו כפים בנעיל' ויש מקומו' אפי' בשחרית:
(44) A kohen, even though he is single, performs the priestly blessing. Ram"a: Some say that he should not perform the blessing, for one who lives without a wife lives without joy, and one who blesses must be in a joyous state (Mordechai). And our custom is that he does perform the blessing, even though he is not married. Nonetheless, if he wants not to perform the blessing [for this reason], we do not protest. Still, he should not be in the synagogue when they call out "Kohanim" or tell them to wash their hands.
The reason why Birkat Kohanim is not done in Chutz La'Aretz is because there needs to be full simcha in order for the Kohanim to preform the Mitzvah. In Chutz La'Aretz there is no true Simcha on a given day. It is only recited on the Chaggim because there is already Simchat HaChag which is enough needed for Birkat Kohanim. Rama 128:44)
Although it is a Mitzva Aseh according to the Rambam, to do Bircat Kohanim every day, just like someone who is not a Kohen has no Chiyuv in this Mitzvah, so too a Kohen who is unable to fullfill the Mitzvah due to his current mental state ie. not being B'simcha.