This section of Bamidbar Rabbah, a classical midrashic (rabbinic interpretive commentary) text, explores the nuances of this ancient blessing, revealing layers of meaning and practice. It all starts with the simple phrase, "Speak to Aaron…" The text highlights that because this entire section focuses on Aaron, the High Priest, the divine speech includes Aaron and his sons. The principle, as the verse states, is that when the action involves the priests, the Divine Speech is directed towards them. When it concerns the Israelites, the speech is for them.
"So you shall bless," God instructs. But how exactly are they to bless? Rabbi Yehuda raises a crucial question: How do we know the specific order and manner in which the priests should bless the people? The answer, according to him, lies in the very verse itself: “So you shall bless the children of Israel.”
It doesn't stop there. The discussion moves to the language of the blessing. Must it be in the sacred tongue, Lashon HaKodesh (Hebrew)? The text explores this, referencing another verse: “These shall stand to bless the people” (Deuteronomy 27:12). Just as that blessing is in Hebrew, so too must the Priestly Blessing be. Rabbi Yehuda offers further support: the word "so" (ko) indicates that the blessing is only valid in the original language.
The text then asks, must the blessing be recited while standing? Again, (Deuteronomy 27:12) comes into play: “These shall stand to bless the people.” Rabbi Natan offers an alternative proof, linking blessing to service: “To serve Him and to bless in His name” (Deuteronomy 10:8). Service, as stated in (Deuteronomy 18:5), requires standing; therefore, so does blessing.
And what about the lifting of hands? Is that essential? The verse tells us, "Aaron lifted his hands to the people and blessed them" (Leviticus 9:22). Rabbi Yonatan raises a counterpoint: if we follow this logic strictly, wouldn't the blessing also require a New Moon, a communal offering, and a High Priest, as was the case when Aaron blessed the people? The text then clarifies through another verse: “For the Lord ]your God[ has chosen him…him and his sons” (Deuteronomy 18:5). It's the sons of Aaron, the priests, who are instructed to lift their hands.
Perhaps one of the most fascinating points is the use of the Ineffable Name, the unspeakable Name of God. Should the priests bless with this Name, or with a substitute appellation? The text quotes (Numbers 6:27): “They shall place My name upon the children of Israel, and I will bless them.” This seems to indicate the use of the Ineffable Name. However, the text then introduces a crucial distinction: in the Temple in Jerusalem, the Ineffable Name was used. But outside the Temple, in the "outlying areas," an appellation was used instead. Rabbi Yoshiya makes this point explicitly.
The discussion expands to include proselytes, women, and freed slaves. Are they included in this blessing? The text uses the phrase "Say to them" to argue that the blessing extends to all. It emphasizes that the blessing should be given "face-to-face," with intention and directness.
The text even touches upon the role of the synagogue attendant, who prompts the priests to recite the blessing. Rabbi Yehoshua ben Levi goes so far as to say that a priest who refuses to participate in the blessing violates three positive commandments! He also states that a priest who doesn't move his feet towards the ark for the blessing of retzeh (acceptance/favor) in the Amidah prayer forfeits his right to do so in the future, drawing a parallel to Aaron’s descent after performing the sin offering (Leviticus 9:22).
The text continues, delving into the specifics of the blessing, from washing hands before lifting them (Psalm 134:2) to the prayers recited before and after the blessing. Rav Hisda outlines specific protocols: priests cannot bend their fingers until turning away, the attendant must wait for the congregation’s "amen" before calling for the blessing, and so on.
The midrash also explores what the congregation recites during specific prayers like the additional prayer on Shabbat (the Sabbath) and during fast day afternoon services, quoting verses from Psalms and Jeremiah to illustrate appropriate responses.
Finally, the text concludes with a powerful message: God instructs the priests to bless with heartfelt intention, not as a mere obligation. That’s why the word "say" (amor) is written with an extra letter (a vav), implying a deeper commitment and sincerity.
So, what does all this mean for us today? It reminds us that blessings are not just empty words. They are powerful expressions of intention, connection, and divine presence. The Priestly Blessing, with its intricate details and profound meaning, offers a glimpse into the heart of Jewish tradition, inviting us to consider the weight and wonder of every word we utter. Next time you hear or offer a blessing, remember the layers of meaning, the history, and the intention behind it. Let it be more than just words; let it be a true expression of your heart.
“Speak to Aaron…” – because the entire action of this portion involves Aaron, it included Aaron and his sons in the Divine Speech, as this is the principle: Whenever the action is by the priests, the Divine Speech is to the priests. When the action is for Israelites, the Divine Speech is to Israel. “So you shall bless” – Rabbi Yehuda says: From where is it derived that it was stated from the mouth of the Holy One blessed be He to Moses in what order they shall bless Israel? The verse states: “So you shall bless the children of Israel.” “So you shall bless the children of Israel” – in the sacred tongue. Do you say in the sacred tongue, or perhaps it is actually in any language? Here it is stated: “So you shall bless,” and there it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). Just as there it is in the sacred tongue,24See Sota 33a. so too here it is in the sacred tongue. Rabbi Yehuda said: It is not necessary. It says: “So”; it is not valid unless it is stated in this language, as any place that it is stated: Speaking up [aniya], stating [amira], and so [ko], it is in the sacred tongue. “So you shall bless” – while standing. Do you say while standing, or perhaps it is not while standing. The verse states: “These shall stand to bless the people” (Deuteronomy 27:12). Blessing is stated here and blessing is stated there. Just as the blessing that is stated there is while standing, so too the blessing stated here is while standing. Rabbi Natan said: It is not necessary, as it already said: “To serve Him and to bless in His name” (Deuteronomy 10:8). Blessing and service are juxtaposed. Just as service is while standing, as it is stated: “To stand to serve” (Deuteronomy 18:5), so too, blessing is while standing. “So you shall bless” – with the lifting of hands. Do you say with the lifting of hands, or is it with the lifting of hands and without the lifting of hands? The verse states: “Aaron lifted his hands to the people and blessed them” (Leviticus 9:22) – just as he was with the lifting of hands, so his descendants, with the lifting of hands. Rabbi Yonatan says: If so, just as there it was the New Moon, with a communal offering, and a High Priest, so too, here with the New Moon, with a communal offering, and a High Priest. The verse states: “For the Lord ]your God[ has chosen him…him and his sons” (Deuteronomy 18:5). It juxtaposes his sons to him, just as he is with the lifting of the hands, so his sons are with the lifting of the hands. And it is written: “All the days” (Deuteronomy 18:5), and blessing is juxtaposed to service. “So you shall bless” – with the ineffable Name. Do you say with the ineffable Name or is it only with an appellation? The verse states: “They shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27) – with the ineffable Name. Is it, perhaps, even in the outlying areas? “They shall place My name” is stated here, and it is stated elsewhere: “To place His name” (Deuteronomy 12:5); just as there it is in the Temple, so too, here it is in the Temple. From here they said: In the Temple with the ineffable Name, and in the country with an appellation; this is the statement of Rabbi Yoshiya. Rabbi Yonatan says: It says: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). This is an inverted verse: Everywhere that I come to you and bless you, there I will mention My name. Where do I appear to you? It is in the Temple. You too shall mention My name only in the Temple. From here they said: Invoking the ineffable Name is prohibited in the outlying areas. “So you shall bless the children of Israel” – I have derived only a blessing for Israel; a blessing for proselytes, women, liberated slaves, from where is it derived? The verse states: “Say to them” – to all of them. “So you shall bless the children of Israel” – face-to-face. Or nape to face? The verse stated: “Say to them” – face-to-face, like one person talks to another. “Say to them” – from here it is derived that the synagogue attendant must say to them that they should recite it. If two priests are going up to the platform, the attendant must say to them: ‘Priests, recite the blessing.’ But if there is only one priest, he need not say it, as it is stated: “Say to them” – to two. Rabbi Yehoshua ben Levi said: Any priest who fails to go up to the platform violates three positive mitzvot: “So you shall bless,” “say to them,” and “they shall place My name” (Numbers 6:27). Rabbi Yehoshua ben Levi said: Any priest who does not move his feet to go up to the ark in the blessing of Temple service25This is a reference to the blessing of “Look with favor [retzeh]” in the Amida. may then no longer go up. As it is stated: “Aaron lifted his hands toward the people, and blessed them and he descended from performing the sin offering” (Leviticus 9:22). Just as there it is with Temple service, so too, here it is with Temple service. Rabbi Samlai said: A synagogue in which there are many priests, all of them go up to the platform, provided that there are ten Israelites who answer amen. A synagogue that consists exclusively of priests, some of them go up to the platform and some of them answer amen. The people who are behind the priests are not included in the blessing. That is why the priests go up to the ark, so that all the people are before them. Rabbi Shimon ben Pazi said: Any priest who did not wash his hands may not lift his hands, as it is stated: “Lift your hands toward the Sanctuary26The word kodesh can mean “Sanctuary” or “holy.” The midrash is interpreting the verse to mean, "Lift your hands in holiness [kodesh] and bless.” and bless the Lord” (Psalms 134:2). His students asked Rabbi Elazar ben Shamua: By what virtue have you lived long? He said to them: In all my days, I did not utilize a synagogue as a shortcut. I did not step over the heads of the sacred people.27I would reach my place before the people assembled, so I would not need to step over them when they were seated on the floor. And I did not lift my hands without a blessing. What blessing does one recite? Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love. When the priest moves his feet to go up to the platform, what does he recite: May it be Your will, Lord our God, that this blessing that You commanded us to bless Your people, Israel, will not contain any obstacle or iniquity. When he turns his face away from the congregation, what does he recite? Master of the universe, we performed what You decreed upon us. Perform with us what you promised us. Rav Ḥisda said: The priests are not permitted to bend their fingers at the knuckles until they turn their faces away from the congregation. The attendant is not permitted to call for the Priestly Benediction until the congregation has concluded saying amen. The priests are not permitted to begin reciting another blessing until the congregation has concluded saying amen. The priests are not permitted to turn their faces away from the congregation until the prayer leader begins reciting: “Grant peace,” and they are not permitted to move their feet and depart until the prayer leader completes reciting: “Grant peace.” During the additional prayer of Shabbat, what does the congregation recite? Rav Asi said: “A song of ascents. Behold, bless the Lord…” (Psalms 134:1), “Lift your hands …” (Psalms 134:2), and, “Blessed be the Lord from Zion…” (Psalms 135:21). Why does one not recite “May the Lord bless you from Zion” (Psalms 134:3), which is written in this context? Rabbi Yehuda son of Rabbi Shimon ben Pazi said: Because he began with the blessings of the Holy One blessed be He, he concludes with the blessings of the Holy One blessed be He. During the afternoon prayers of a fast, what do they recite? Rav Aḥa bar Yaakov said: “If our iniquities have testified against us, Lord, act for Your name’s sake; for our rebellions are many, we sinned to You. The Hope of Israel, its Savior in times of trouble, why should You be as a stranger in the land and as a wayfaring man who turns to tarry to stay the night? Why should you be like an astonished man, as a mighty man who cannot save? But You, Lord, are in our midst, and Your name is called upon us; [do not abandon us]” (Jeremiah 14:7–9). During the closing prayer of Yom Kippur, what do they recite? “Indeed, so shall a man who fears the Lord be blessed. May the Lord bless you from Zion; may you see the prosperity of Jerusalem all the days of your life. May you see the children of your children. Peace upon Israel” (Psalms 128:4–6). Rabbi Ḥiyya bar Abba said: Anyone who recites them in the outlying areas is nothing other than mistaken. Rabbi Ḥanina bar Pappa said: Know that in the Temple too, one should not recite them. Is there a servant that one blesses him and he does not listen? Rav Aḥa bar Ḥanina said: Know that even in the outlying areas one is required to recite them. Is there a servant that one blesses him and he does not express his appreciation? Rabbi Abbahu said: Initially I would recite these verses. When I saw that Rabbi Abba of Akko did not recite them, I too did not recite them. From here it is derived that one does not recite them in the outlying areas. In the rest of the country, the Priestly Benediction is three blessings, but in the Temple, it is one blessing. Why to that extent? It is because one does not answer amen in the Temple. It was taught: From where is it derived that one does not answer amen in the Temple? As it is stated: “Arise and bless the Lord your God forever and ever, and may they bless the name of Your glory, exalted above all blessing and praise” (Nehemiah 9:5). From where is it derived that there is praise for each blessing? It is as it is stated: “Exalted above all blessing and praise” – for each and every blessing give Him praise. In the rest of the country, they lift their hands to the level of their shoulders, but in the Temple, above their heads, with the exception of the High Priest, who does not lift his hands higher than the plate.28The golden plate which was on his head. “Say [amor] to them” – it is written with a vav. The Holy One blessed be He said to the priests: Do not, because I commanded you to bless Israel, bless them as though compelled to do so, and hastily, but rather, bless them with intent of the heart so the blessing will take effect upon them completely. That is why it is stated: Amor to them.
