Blessings of the Kohanim (part two)
Rabbi Aryeh Citron
Parshat Balak
Sponsored by Oded Ben Arie and Family in honor of the Lubavitcher Rebbe, Leader of Our Generation
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Blessings of the Kohanim (part two)
In this week’s Torah portion, we read how Balak, King of Moab, hired Balaam the prophet, to curse the Jewish people. In fact, G-d did not allow him to curse the Jews; instead he was forced to bless them.[1]
While preparing to curse the Jewish people, Balaam said to Balak, הִתְיַצֵּב כֹּה עַל עֹלָתֶךָ וְאָנֹכִי אִקָּרֶה כֹּה (Stand here next to your burnt offering and I will be chanced on [G-d will communicate with me] here.)[2] According to the Midrash[3] he was implying that Balak’s offerings would counter the blessing G-d gave to Abraham of יִהְיֶה זַרְעֶךָ כֹּה (so will be your seed [like the stars])[4] and that Balaam himself would succeed in countering the blessings of the Kohanim which are introduced in the Torah with the word כֹּה (“so”).[5] One of the blessings of the Kohanim is “May the Lord raise His countenance toward you,” which means that He should withhold his anger and not (harshly) punish the Jewish people even if they have sinned.[6] As long as this blessing was in force, even when Balaam mentioned the sins the Jewish People committed, this had no effect on G-d. Balaam therefore tried to symbolically cancel the effect of these blessings, in order for his curses to have their desired effect.
For this reason, when Balak asked Balaam to curse the Jewish people he said: “אוּלַי אוּכַל נַכֶּה בּוֹ“ which can be translated as “Perhaps I will be able to minimize them.”[7] The Midrash says that Balaam hoped Balak would help him to minimize the Jews by one twenty fourth.[8] The Jews at that time numbered approximately 600,000 of which one twenty fourth is 25,000.[9]
The Kli Yakar[10] explains that by killing 25,000 Jews, Balak hoped to cancel the effect of the blessings of the Kohanim which begin with the word כֹּה (so), the gemtriah of which is 25. In addition, these blessings are considered the 25th gift of the Kohanim. There are 24 actual gifts the Kohanim receive from the Jewish people.[11] These blessings are considered a gift because by blessing the Jewish people the Kohanim are blessed by G-d himself.[12] In addition, when the Jewish people are blessed, the Kohanim receive a portion of these blessings in the form of their tithes.[13]
This article will discuss some of the laws relating to Birkat Kohanim (the Priestly Blessings) focusing on the laws pertaining to the congregation.
For more on this matter, see: http://www.yeshivahcollege.org/parsha.php?reg=39
Only for Kohanim
A non Kohen may not participate in giving Birkat Kohanim. Doing so would transgress the verse: “Speak to Aharon and his sons and tell them, so should you bless the Jewish people…”[15][16]
Despite this, it is common practice for people to bless each other using the words of the blessing of the Kohanim. This is particularly so when parents bless their children on (Shabbat evenings and) Erev Yom Kippur. The Mishnah Berurah gives several explanations for this[17]:
· Some say that one must have kavana (intention) when performing a mitzvah in order to fulfill one’s obligation.[18] When giving these blessings to one’s children one certainly does not have this intention, so it is not considered Birkat Kohanim.
· Since the Rabbis made an enactment that the Birkat Kohanim should be recited during the daily prayers,[19] therefore when one says these blessings at other times, it is clear that one does not intend to recite them as the mitzvah of Birkat Kohanim.
· In order to give the Birkat Kohanim, the Kohanim must raise their hands above their shoulder level and spread out their fingers.[20] If one does not do so, one does not qualify as giving the actual Birkat Kohanim.
Spreading the Hands
When giving these blessings, the Kohanim must lift their hands above shoulder level and, with their palms facing the ground, spread their fingers in order to create five windows.[21] Although the Kohanim cover their faces with a Tallit while saying these brachot, some say that it is proper for them to stick their hands out of the Tallit so that there is no separation between their hands and the people.[22] In many communities it is customary for the Kohanim to cover their hands as well.[23]
The Sefardic custom is for the Kohanim to spread all ten fingers apart when saying this blessing.[24]
A non Kohen, or a Kohen at any other time than when he is reciting the Birkat Kohanim, should not spread their fingers in these ways. Doing so could bring bad judgments upon oneself.[25]
Where to Stand
One should stand in front or to the side of the Kohanim when receiving these blessings. If one is standing behind the Kohanim, he should move to be in front or on the side of them as one who is behind the Kohanim is not included in their blessing.[26]
If one is behind the Kohanim but is unable to move (e.g. , he is in middle of the Amidah), he is included in the blessing.[27]
Although women are not obligated to come to Shul in order to hear these blessings, if they are in Shul, it is best for them to stand in the part of the women’s section that is in front of the Kohanim during the blessings.[28]
Don’t Look
The people receiving the blessings must face the Kohanim but should be looking downwards.[29] They may not look at the Kohanim as this may distract them from saying the blessings. In addition, it is inappropriate to gaze at the Kohanim’s hands because the Shechina (Divine Presence) rests on their hands during these blessings. Even though one is unable to see the Shechina, it is still considered a Chutzpah (brazen act) to gaze at the place it is resting.[30]
For this reason it is customary for both the Kohanim and the congregants to cover their heads with a Tallit.[31] If a Kohen does not have a Tallit and cannot borrow one, he should not go up to give these blessings.[32] If a congregant does not have a Tallit, he may go underneath someone else’s Tallit or simply close his eyes or look down during the blessings.[33] The custom in many communities is that children who are not yet married stand under their father’s Tallit during these blessings.
Pay Attention
The congregation should pay attention to the blessings they are receiving at this time. One may not talk, recite prayers or study Torah at this time. Even the prayers that are customarily recited during these blessings (see Siddur) should only be recited while the Chazzan is reciting the words or while the Kohanim are singing, but not while the Kohanim are saying the actual words of the blessing.[34]
Appropriate Responses
· In some communities it is customary for the congregation to say the words: “Am Kedoshecha Ka’amur“ (“Your holy nation as it says”) before the Kohanim begin their blessing.[35] Although in some places the Kohanim also say these words, this is a mistake and it should be corrected.[36]
· The community should wait until all of the Kohanim finish each of the blessings before responding with “Amen.”[37]
· If one is in the middle of reciting the Shema or the blessings of the Shema, he should finish the sentence and may then answer the appropriate “Amens” to the blessings of Yevarechecha etc. but not to the blessing beforehand (Levarech et amo Yisrael Behahavah).[38]
· The Sefardic custom is to respond with Baruch Hu Uvaruch Shemo when hearing Hashem’s name during these blessings.[39] This response may not be said if one is in the middle of the blessings of Shema or the Pesukei DeZimrah.
· If one is in the middle of the Amidah when the Kohanim are giving these blessings, he may pause and listen to the blessings but may not say “Amen.”[40] If one is praying the Amidah word for word together with the Chazzan, he may respond with the appropriate “Amens.”[41]
· The Sefardic custom is that the Chazan does not respond “Amen” to the blessings of the Kohanim lest he become confused and not remember what part of the prayer comes next. [42]
· The Ashkenazi custom is that if the Chazzan is praying with a Siddur (this minimizes the chances of confusion), he may (and should)[43] say Amen. [44]
Head Movements
According to Chabad custom, the members of the congregation should move their heads "in synch" with the words of the Birkat Kohanim. When the Kohanim say the first word, " Yevarechecha," they should face forward; for next word, ("Hashem"), they turn their head to the right; next word, ("veyishmerecha"), forward; next word,( "ya'er”), head to left, etc. (i.e., one should follow the order of: forward, right, forward, left, forward, right, forward, left, etc.) [45]
We know this procedure because the Alter Rebbe would take the Tzemach Tzedek, before the latter's marriage, under his tallit during the blessing of the kohanim.[46] (The Tzemach Tzedek was thus able to observe the Alter Rebbe’s behavior and report it.)
Yasher Ko’ach
It is customary for the congregation to bless the Kohanim by saying Yasher Ko’ach (or the like) when they return to their places.[47] This should not be done during the blessing of Sim Shalom or during kaddish.
[1] Numbers 22 - 24
[2] Ibid, 23, 15
[3] Quoted in Rabbeinu Bachayeh, on Numbers ibid
[4] Gen 15, 5
[5] Numbers, 6, 23
[6] See Berachot 20b
[7] Numbers, 22, 6
[8] Bamidbar Rabbah, 20, 7, see Bava Batra 93b
[9] See also Zohar, Rayah Mehemnah, Parshat Naso 145a, that the 60 letters of the Birkat Kohanim correspond to the 60 myriads (groups of 10,000) of Jews.
[10] On Numbers, 23, 15
[11] For a list of these gifts, go to http://www.chabad.org/library/article_cdo/aid/1002527/jewish/Chapter-1.htm
[12] See Rashi on Number 6, 27
[13] Kli Yakar on Numbers 6, 23
[14] Numbers, 25, 9
[15] Ibid, 6, 23
[16] Shulchan Aruch HaRav, 128, 2
[17] Siman 128, Biur Halacha D.H. DeZar
[18] See Shulchan Aruch HaRav 60, 5
[19] Ibid, 128, 1
[20] Ibid, 20 See Lev. 9, 22
[21] Shulchan Aruch HaRav, ibid See there that the five windows are the spaces between the ring and middle finger (of each hand), between the thumb and index finger (of each hand), and between the two thumbs. See Piskei Teshuvot 128, note 180 for other customs.
[22] Shulchan Aruch HaRav, ibid, 36, Mishnah Berurah 128, 91
[23] Kaf Hachaim 128, 143
[24] Kaf Hachaim 128, 79 and 80 based on the Zohar (See Rayah Mehemna Parshat Naso 145a)
[25] See Kaf Hachaim ibid and Zohar ibid
[26] Shulchan Aruch HaRav, ibid, 37
[27] Piskei Teshuvot ibid, 58
[28] See Piskei Teshuvot, ibid, 61
[29] Shulchan Aruch HaRav, ibid, 36
[30] Zohar, Naso 147a
[31] Shulchan Aruch HaRav, ibid
[32] Teshuvot Vehanahgot, vol. 2, 107 In such a case, the Kohen should leave the Shul before the Chazzan says Retzeh. This is in order that people should not mistakenly think that there is a question about his Kehunah.
[33] See Piskei Teshuvot 128, 55
[34] Shulchan Aruch HaRav ibid, 39
[35] Levush
[36] Mishnah Berurah, ibid, 36
[37] Shulchan Aruch HaRav 128, 29
[38] Igrot Moshe, O.C. 4, 21
[39] Birkei Yosef 128, 10
[40] Igrot Moshe ibid
[41] Ibid
[42] O.C. 128, 19
[43] Shulchan HaTahor, Zer Zahav, 128, 6
[44] Shulchan Aruch HaRav, ibid, 30 See Mishnah Berurah 71 that some say the Chazzan should not say Amen to the Beracha before Birkat Kohanim.
[45] HaYom Yom, 7th of Sivan
[46] Ibid, 15th of Tishrei
[47] Mishnah Berurah, 60