We just finished the Yom Tov of Shavuos and we merited to have birkas Kohanim, the priestly blessings, showered upon us by the Kohanim. Yet, what actually is a blessing? How does it affect our lives?
The source for Birkas Kohanim is in this week’s Torah portion of Naso; there are 3 stanzas: “May Hashem bless you and keep you. May Hashem shine His countenance upon you and be gracious unto you. May Hashem lift His countenance to you and establish peace for you” (Bamidbar 6:24-26). The Ibn Ezra on pasuk 24 defines a blessing as “an addition.” This means a blessing is wishing for the one receiving the blessing to have more than what is natural or normal to attain, or an addition to what one currently is in possession of. Rav Shimshon Rephael Hirsch defines a bracha as something that “denotes a condition of unhindered progressive development, of progressive prosperity.” (Parenthetically when we make a blessing and say “Baruch Ata Hashem…” Chazal say what we are saying is “You, Hashem, are the source all blessing…” see page 13 in Sefer Avodah Shebilev by Rav Alexander Ziskind Sternbach.)
The Sifri (144) has many interpretations of what these blessings are for. The Malbim, within “the lenses” of the Sifri, places the priestly blessings into three categories, good in what can be (1) seen and felt in this physical world. (2) in the spiritual realm, and (3) the connection between the soul and the body.
For example, the Sifri says “‘Hashem will bless you’ with the blessing explicitly expressed in the Torah, ‘Blessed will you be in the city, blessed you will be in the field… blessed shall be your fruit basket and kneading bowl… blessed shall you be when you come… all these blessing will come upon you and overtake you when you will listen to the voice of Hashem your G-D’ (Devarim 28:2-6). Hashem will bless you with assets and will guard your assets. Rebbe Nosson says one will be blessed with assets and his body will be guarded. Rebbe Yitzchak says you will be guarded from the evil inclination.” The Raavad, wondering what is the logic behind this three-way argument, says that Rebbe Nosson holds that if one is given assets, and he cannot guard them, it is not actually a blessing. The first opinion holds that even if one can’t physically take care of his assets, if there is a blessing on their safekeeping, that in and of itself is a blessing. Rebbe Yitzchak learns “guarding” from “guarding,” and just as in Mishley 3:23 “And you shall guard your leg,” which means that you will be guarded from being entrapped by being ensnared by the evil inclination. (Click here for Hebrew text.)
If a blessing is continuous prosperity, and is what is best for the person, then Rebbe Nosson and Rebbe Yitzchak have pretty compelling arguments. For according to Rebbe Nosson, if one isn’t healthy and cannot fully appreciate his property then what is the point of having it? And according to Rebbe Yitzchak, if the property is too much and gets in the way of serving Hashem properly, i.e. the yetzer hara overwhelms the person with physical desires or any other bad character traits which are connected to having lots of assets, then what does the first opinion hold? Why is the blessing of a lot of property, which has self-preservation, have any worth to it? It must be that he holds that in any event it is still a blessing. The very fact that one has an abundance of assets to take care of himself and his family, that can be guarded and preserved for good use, is a blessing. This in of itself, one should appreciate in whatever state of health one is in, and he, on his own terms should go through the struggle to work on himself to ensure that he uses the blessing he receives properly, according to Hashem’s will.
In the second bracha, “Hashem shall enlighten His countenance upon you,” according to one interpretation in the Sifri means, “that this shine is from the light of Torah.” The Raavad comments on this that one should merit Torah, and his rulings and teachings should be enlightened and not shrouded in darkness.
If you think about this, it is quite astounding! Why should there be a need for a blessing so that the light of Torah will shine through anyone and be accepted by others? The Torah by itself is so pure and holy, given by Hashem, Himself, to His beloved children. Indeed, it is of natural importance and respect, being that it was created 2000 years before the world was created and is the blueprint of creation and the handbook for mankind. So why would it need any additional blessings to help people spread the light of Torah? The truth of the matter is that although the Torah itself is pure and holy and very compelling when understood in a vacuum, yet the blessings are geared towards the vessels of those who teach it and spread it. For we are just human beings who are imperfect and might not be good at spreading the light of Torah and penetrating those that should be learning it, and may not be answering questions in the clearest possible way. So, in our frail imperfect state, there could indeed be “darkness,” so that people might not accept what we have to say regarding Torah issues. Therefore a blessing that our rulings and teaching be accepted and enlightening to others is a very reasonable and important blessing.
Lastly, the third blessing concludes, “and place upon you peace.” The Sifri quotes another argument, Rebbe Chanina Sgan HaKohanim, who says ‘and peace shall be placed upon you in your home.’ Rebbe Nosson says ‘peace of the kingdom.’ The Raavad explains that Rav Chanina Sgan HaKohanim held that shalom bayis, peace in the household, is greater than with every other person, since it’s a constant day and night and it’s a different type of peace than with other people. Whereas Rebbe Nosson held that peace within the house is inclusive with getting along with all people, and therefore having peace within one’s environment, one’s country is most important. (Click here for Hebrew text.)
Rebbe Nosson’s view seems to make a lot of sense. If shalom bayis is included in shalom malchus, then why not have a blessing which is all inclusive. But even if they are different, wouldn’t one think that having peace and serenity in one’s country, not worrying about violence in one’s neighborhood, ceasing antisemitism and terror, is a more important blessing for one’s safety and peace of mind than shalom bayis? Yet Rebbe Chanina Sgan HaKohanim says that shalom bayis, having love, peace and tranquility within one’s immediate family and especially with one’s wife, because it’s a constant and consistent situation day in and day out, is a greater blessing than dealing with everyone else around you in the outside world. But it’s more than that. It’s a whole different dynamic of peace, which is held to be on a different plane than world peace, and is therefore judged differently and can’t be lumped together with everyone and everything else.
As one “counts his blessings,” it’s worthwhile to be sure he has his priorities straights. There is a lot here to contemplate, about what is more of a blessing and what is not.
Good Shabbos,
Rabbi Dovid Shmuel Milder
Naso – Counting Your Blessings
When thinking in terms of gadlus ha’adam, the greatness of man, normally we consider how much of a positive impact a person has the potential to make in this world, and the great heights one can strive for with his G-D-given abilities. However, we can also unfortunately see the great power and depth of mankind through the potential wickedness and destruction that they can wrought onto this world.
The Moshav Zekeinim brings a very fascinating inquiry about the need for birkas kohanim, the priestly blessings, that are listed in this week’s Torah portion of Naso (Bamidbar 6:24-26). The Moshav Zekeinim is quoting The Chasid who asks, ‘what is the point of the priestly blessings? If it’s for the righteous then they are already blessed by the portion of Bechukosai, “If you walk in my ways etc.” If it is for the wicked, they were in fact rebuked the first time (in Bechukosai) and second times (in Ki Savo)?’ He answers that the priestly blessings are in fact for the righteous, because there are many wicked people who have good luck in cursing even the righteous; therefore birkas kohanim was created to save the righteous from potential evil curses. (Click here for Hebrew text.)
We see from this Moshav Zekeinim that in a perfect world there would be no need for birkas kohanim [the kohanim giving the priestly blessings to the congregation at duchening] because the righteous will earn the blessings delineated in the Torah portion of Bechukosai (and Ki Savo) if they observe Hashem’s mitzvos and walk in His ways. And the wicked don’t deserve it anyways, unless they repent after being rebuked, and at that time they would be deserving of the blessings in Bechukosai and Ki Savo! So either way, there should have been no reason for Hashem to create the priestly blessings for anyone; so why were they created? He answers that they were created as a defense mechanism, a sort of combative forcefield, against curses that wicked people might hurl at the righteous.
Why would Hashem, All- Good, All-Righteous, create such a system in the world? The answer is that part of Hashem’s perfect, positive calculations is free choice; the ability to choose between good and evil. Hashem gave humanity equal opportunity and skill to reach great heights and achieve incredible feats, whether for good or evil. This is gadlus ha’adam, the greatness of mankind, which no other being in existence has. Yet despite it being our responsibility to choose to do the right thing, but the reality is that not all people choose the path of righteousness, and the All-Knowing Hashem knows that. So He created a backup of birkas kohanim, as security for the righteous, against the negative spiritual onslaught of the wicked.