When The Kohen Lifts His Hands: The Mystery and Majesty of
Birkat Kohanim 

  

(Loosely based on a shiur by Rabbi Pinchas Friedman, our
teacher, the Shvilei Pinchas on Parshat Naso)          

  

    

    

    

  

    

    

When The Kohen Lifts His Hands: The Mystery and Majesty of
Birkat Kohanim 

  

(Loosely based on a shiur by Rabbi Pinchas Friedman, our
teacher, the Shvilei Pinchas on Parshat Naso)  

  

There’s a well-worn story that’s made the rounds in every
community. It’s lighthearted, a bit absurd—but like many Jewish jokes, it
hides something deeper beneath the laughter. 

  

A man who only recently began coming to Synagogue, walks
into the rabbi’s office and pleads, “Rabbi, please—make me a Kohen.” 

The rabbi looks at him and says, “I’m sorry, I can’t just
make someone a Kohen.” 

The man says, “Please, rabbi! I’ll donate $100,000 to the
shul.” 

  

Still no. 

He comes back the next morning for Shaharit and at the end
of services tells the Rabbi: “Two hundred thousand!” 

Then again, the day after: “One million dollars. Just make
me a Kohen.” 

Finally, the rabbi asks, “Why is this so important to
you?” 

And the man answers, “Because my grandfather was a Kohen.
My father was a Kohen. And I want to be a Kohen too.” 

Of course, as a direct descendant of Aharon HaKohen. he
already was. He just didn’t understand what that meant. 

  

I’m not a Kohen. My grandfather David Gindi was a Kohen.
My grandchildren Yosef and Eliyahu, (may Hashem bless them and all our
children and grandchildren, Ken Yirbu), are Kohanim. But I stand where
most of us stand—facing the Kohanim with open hands, receiving the
blessing. I usually cup my right hand slightly above my left, as if to
physically receive what the Kohanim are transmitting envisioning the
blessing coming from Hashem and reflecting to us from the raised hands of
the Kohanim under their taletim.  

  

And in our synagogues, we are blessed—truly blessed—to
have Birkat Kohanim every single day. No need to wait for Yom Tov. No
need for a festival crowd or the drama of white robes under a sea of
tallitot. Our Kohanim bless daily, wrapped in their own tallitot, their
fingers lifted and split in that ancient, otherworldly shape, channeling
something holy. And the rest of us? We focus. We quiet ourselves. We
prepare to receive. 

  

It is one of the holiest, most consistent moments of our
day—and like so many sacred things, it’s easy to miss its power because
it happens so regularly. But in this week’s parsha, Parshat Nasso, the
Torah opens a window and reminds us just what this blessing is. 

  

Aharon’s Eternal Role 

  

Hashem says to Moshe: “כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל,
אָמוֹר לָהֶם…” “Thus shall you bless the children of Israel: Say to
them…” 

  

And then come the words of the Birkat Kohanim: 

“יְבָרֶכְךָ ה׳ וְיִשְׁמְרֶךָ 

יָאֵר ה׳ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ 

יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם” 

  

This command is given to Aharon and his sons—the Kohanim.
But it is more than a ritual. It is Hashem entrusting human beings to
carry His blessing. 

  

Rashi notes that on the very day the Mishkan was
inaugurated, Aharon raised his hands and blessed the people. And at that
moment, he was granted the lifelong—and eternal—right to serve as
Hashem’s emissary for blessing. 

  

Why Aharon? 

The Zohar (Metzora 53b) answers beautifully. Moshe was the
shushvina d’Malka—the King’s attendant. Aharon was the shushvina
d’Matronita—the Queen’s companion. Moshe stood for Hashem; Aharon stood
for the people. 

  

And Aharon loved his people. As Hillel says in Pirkei
Avot: “הוי מתלמידיו של אהרן, אוהב שלום ורודף שלום, אוהב את הבריות ומקרבן לתורה”
- “Be of the disciples of Aharon—loving peace, pursuing peace, loving
people, and drawing them near to Torah.” 

  

He brought husbands and wives back together. He reconciled
feuding neighbors. He found the soul or the pintele Yid in every Jew and
coaxed it back to light. 

  

That’s why when he died, the Torah says: “And all the
House of Israel wept for Aharon for thirty days.” 

Rashi notes: the men and the women. Everyone. Because
everyone felt that loss. 

  

So, when Aharon lifted his hands to bless the people, it
wasn’t just Hashem channeling through him. It was also Aharon channeling
the people’s deepest hopes and longings upward. Aharon’s empathy, love
and caring made it a two way street  

  

The Structure of a Blessing 

  

This priestly blessing is brief—only three verses. But its
structure is layered with meaning: 

• Three
verses 

• Fifteen
words 

• Sixty
letters 

  

The Ba’al HaTurim writes that the three verses correspond
to the three Avot: 

• “יְבָרֶכְךָ”
– Avraham, the source of chesed and abundance 

• “יָאֵר”
– Yitzchak, clarity and gevurah 

• “יִשָּׂא”
– Yaakov, synthesis, peace, and wholeness 

  

The fifteen words, says the Chida quoting Rabbi Yehuda
HaChassid, recall the fifteen years when Avraham, Yitzchak, and Yaakov
were all alive at once. (And yes, we did discuss the math and how some
say only 13 years). During those years, the three patriarchs studied
Torah together—fifteen hours a day. (I imagine at first Avraham and
Yishak studies with the cribs of Yaakov and Esav nearby). In those years,
they sustained the world with their unity, preparing the foundation for
the Shechinah to dwell in Israel. 

  

And the sixty letters? Those represent the sixty masechtot
of the Oral Torah—Torah Sheb’al Peh. The Midrash (Shir HaShirim Rabbah
6:8) refers to these as the “sixty queens.”  

  

Rav Amram Gaon explains that we recite Birkat Kohanim
immediately after Birchot HaTorah each morning to teach us that anyone
who toils in all sixty tractates is worthy of this holy blessing. 

  

So, this blessing is not just an utterance. It is a
structure—an echo of the Avot, of Sinai, of Torah Sheb’al Peh, and of the
inner Mishkan of the Jewish soul. 

  

A Wedding at Sinai 

  

The Mishnah in Ta’anit tells us that Matan Torah was not
just a revelation—it was a wedding. The verse in Shir HaShirim says: “בְּיוֹם
חֲתֻנָּתוֹ זֶה מַתָּן תּוֹרָה, וּבְיוֹם שִׂמְחַת לִבּוֹ זֶה בִּנְיַן בֵּית
הַמִּקְדָּשׁ” 

  

The Torah was the ketubah. 

The wealth of Egypt? The money. 

The Mishkan? The home. 

  

When Hashem says: “ואביא אתכם אלי” “And I brought you to
Me,” it is the culmination of a courtship. 

  

The relationship became visible in the Beit HaMikdash. The
Talmud (Yoma 54a) says that the Kohanim would pull back the parochet and
show the people the keruvim—golden figures atop the Aron, male and
female, embracing like lovers. They would say: “ראו
חיבתכם לפני המקום כחיבת זכר ונקבה” “See how beloved you are before
Hashem, like the love of bride and groom.” 

  

The Shechinah dwelled not in abstraction—but in
relationship, closeness, affection. 

  

The Name י״ה – and the Fire Without It 

  

The Zohar explains that when the Kohanim raise their
hands, the Divine Name י״ה—Yud and Hei—is revealed between them. 

This is the Shechinah. 

Rav Akiva, in Sotah 17a, teaches something we have all
heard at a sheva berachot: “איש ואשה זכו – שכינה ביניהם; לא זכו – אש
אוכלתן” - If a husband and wife are worthy, the Shechinah rests between
them. If not, they are consumed by fire. Why? 

  

Because איש (man) contains a י; yud and אשה
(woman) contains a Heh ה. Together, they form the name י–ה. Without that,
all that remains is fire. And a double fire at that!  

  

So too with Israel and the Beit HaMikdash. When we
merited, Hashem’s Name dwelled within us. But when we sinned, the Name
withdrew—and the Mikdash was left to fire. 

  

As it says in Tehillim: “שִׁלְּחוּ בָאֵשׁ
מִקְדָּשֶׁךָ” “They set Your sanctuary ablaze.” 

  

Making the Blessings Come Alive 

  

We hear these words every day. But how often do we live
them? Let’s slow them down—see what each verse is really saying. 

  

1. “יְבָרֶכְךָ ה׳ וְיִשְׁמְרֶךָ” – Material Blessing 

“May Hashem bless you and protect you.” 

Rashi says: 

• “Bless
you” with wealth. 

• “Protect
you” from losing it. 

This is the blessing of livelihood, of stability, of
security. It’s our parnassah and our protection from fear. 

  

We can think of Avraham Avinu here. His open tent, his
endless giving, his faith that what he gave would always be replenished. 

  

When you hear this verse, you might whisper after Amen:
בִּזְכוּת
אַבְרָהָם אָבִינוּ – In the merit of Abraham our Father!  

  

2. “יָאֵר ה׳ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ” – Spiritual
Light 

“May Hashem shine His face upon you and grant you grace.” 

  

This is the light of understanding. The warmth of Torah.
The clarity of insight and the subtle, indescribable quality we call
chein—grace. 

Think of Yitzchak at the Akeydah. The one who saw through
blindness. The one whose inner fire burned so intensely that others
mistook it for silence. 

  

Whisper:
, בִּזְכוּת יִצְחָק
אָבִינוּ - In the merit of Issac our Father! 

  

3. “יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם” –
Peace and Wholeness 

“May Hashem lift His face toward you and grant you peace.” 

  

This is relationship. Connection. Not just an absence of
conflict—but the presence of integration, inner calm, trust in the
unfolding of your life. 

  

Yaakov Avinu comes to mind here. The man of synthesis who
brought together the chesed of Avraham and the gevurah of Yishak. The one
who became Israel. The father of all tribes. The one who brought the
vision together. 

  

Whisper:
, בִּזְכוּת יַעֲקֹב
אָבִינוּ - In the merit of Jacob our Father! 

  

Why Run When G-d Is Here? 

  

It never ceases to amaze me how many people run to Sadikim
and Mekubalim for blessings. And of course, there is greatness and light
among our sages. But when people would ask Rabbi Abittan about going to
this one or that one for a blessing, he would say every blessing is good,
especially from a Talmid Haham, but he would remind us as we often forget
something. 

  

Hashem Himself says: “וַאֲנִי אֲבָרְכֵם” “I will bless
them.” 

You don’t need a plane ticket to receive a blessing from
Heaven. You don’t need to pay a pidyon or make a huge donation. You need
to show up to the synagogue. You need to quiet yourself. Open your hands.
Be present. 

  

If your synagogue doesn’t have Birkat Kohanim daily, visit
a Sephardic Synagogue, take a trip to Israel or come pray with me. We
definitely take longer but you can’t ask for a better blessing. Birkat
Kohanim is not about ritual. It’s about relationship. 

  

The hands of the Kohanim are raised. The letters are
spoken. And Heaven responds. 

  

May we all merit to stand beneath those hands—beneath that
light—and to receive a blessing that is more than words. 

  

A blessing that is a home. A peace. A Presence. 

  

Shabbat Shalom, David Bibi