"Thus" is the Magic Word
Nasso
In this week’s Parsha we read the Mitzvah of Birkas Kohanim, for the Kohanim to bless the Jewish people with the threefold blessing beginning יברך ה‘ וישמרך.
The Gemara writes that a Kohen who does not give Birkas Kohanim when called upon to do so, violates three positive Mitzvos. This statement is not meant to be understood literally. Birkas Kohanim is only counted as one of the 613 Mitzvos. However, the passage uses three different phrases that direct the Kohen to bless the people, כה תברכו “thus shall you bless”, אמור להם “say to them” and ושמו את שמי “place My Name upon Bnei Yisrael”.
The Mitzvah is introduced with the words כה תברכו את בני ישראל אמור להם. Moshe is told to instruct Aharon and his sons “Thus shall you bless Bnei Yisroel, say to them…” In his Sefer Hamitzvos, Rambam quotes this as the actual source of the Mitzvah.
Literally it means “thus shall you bless”… with the words that are to follow. However, the commentators are still perplexed by the use of the word כה (thus) to introduce the Mitzvah. Aside from being an uncommon word to be used when communicating a Mitzvah, the word “thus”, usually refers to something that has been demonstrated or previously stated. What does it refer to in this context?
The Kli Yakar explains that it is referring to the passage that appears immediately prior to Birkas Kohanim, the Parsha of the Nazir. Hashem is warning the Kohanim that just as a Nazir may not drink wine, you too may not give Birkas Kohanim while intoxicated.
The Gemara interprets the word כה as referring to different laws concerning the manner in which Birkas Kohanim is to be performed, including that; it must be said while standing, it must be recited in Lashon Hakodesh, it must be said with raised hands and it must be said with the Divine Name.
The Midrash picks up on the word כה and writes that the Jewish people merited the Mitzvah of Birkas Kohanim in the Zechus of Avraham, Yitzchak and Yaakov. We find the word כה used in connection to each of the Avos.
Hashem told Avraham כה יהיה זרעך “so shall be your descendants (like the stars).” At the Akeida, Avraham told his servants ואני והנער נלכה עד כה “I and the lad (Yitzchak) will go on from here”. And at Har Sinai Hashem instructed Moshe כה תאמר לבית יעקב “thus shall you say to the House of Yaakov”.
In classic style, the Baal Haturim focuses on the Gematria, highlighting that כה is 25. There are 25 letters in the verse Shema Yisrael. The word ברכה (blessing) appears 25 times in the Chumash. The word שלום (peace) - which is the final and most important blessing in Birkas Kohanim, is also found 25 times in the Chumash.
Rabbeinu Bachya and others note that the privilege and power to be able to bless the Jewish people was the 25th gift given to the Kohanim, coming in addition to the 24 gifts and entitlements that they would receive from the Jewish people, such as parts of the sacrifices, Terumah, the first shearing etc.
Lessons in Love
The Zohar teaches that a Kohen may not Duchen if they do not love all of the people. If a Kohen despises even one Jew, not only may they not Duchen, it would be dangerous for them to do so. Some suggest that the word באהבה - “that He commanded us to bless His people Yisrael with love” - was added to the end of the blessing recited by the Kohanim before Duchening based on this Zohar.
The Maggid of Mezritch shared a novel insight on the use of the word כה “thus”, as it relates to Birkas Kohanim. In his understanding, “thus” does not refer to the Kohanim or the blessing itself. Rather it refers to the Jewish people as the recipients of the blessing. Hashem is telling the Kohanim to bless the people “thus”, as they are. They should not seek out only those who are righteous, important or outstanding. For every Jew, as they are, are deserving and worthy of G-d’s blessings.
The Chozeh of Lublin explained that כה “thus”, refers to the Kohanim. Kohanim are associated with the traits of love, kindness and peace. Aharon is described as one who loved peace and pursued peace. He would actively seek to bring peace between his fellow men, between husbands and wives and between the Jewish people and their Father in Heaven.
The word כה is telling the future Kohanim that as the “disciples of Aharon”, their blessings must be given to the Jewish people like Aharon, with heartfelt love and kindness.
Further, the words כה תברכו את בני ישראל can mean that this is part of the blessing itself that was being imparted to the Jewish people. The Kohanim bless the people that they too should be blessed with the qualities of Aharon to pursue peace and to love one another just as Aharon did.
Perhaps this is the deeper meaning of the final blessing וישם לך שלום, “May He grant you peace”. These words are not limited to living in peace with other nations. They are also a blessing that we have true peace and harmony amongst ourselves.
The Gemara writes that a Kohen who does not give Birkas Kohanim when called upon to do so, violates three positive Mitzvos. This statement is not meant to be understood literally. Birkas Kohanim is only counted as one of the 613 Mitzvos. However, the passage uses three different phrases that direct the Kohen to bless the people, כה תברכו “thus shall you bless”, אמור להם “say to them” and ושמו את שמי “place My Name upon Bnei Yisrael”.
The Mitzvah is introduced with the words כה תברכו את בני ישראל אמור להם. Moshe is told to instruct Aharon and his sons “Thus shall you bless Bnei Yisroel, say to them…” In his Sefer Hamitzvos, Rambam quotes this as the actual source of the Mitzvah.
Literally it means “thus shall you bless”… with the words that are to follow. However, the commentators are still perplexed by the use of the word כה (thus) to introduce the Mitzvah. Aside from being an uncommon word to be used when communicating a Mitzvah, the word “thus”, usually refers to something that has been demonstrated or previously stated. What does it refer to in this context?
The Kli Yakar explains that it is referring to the passage that appears immediately prior to Birkas Kohanim, the Parsha of the Nazir. Hashem is warning the Kohanim that just as a Nazir may not drink wine, you too may not give Birkas Kohanim while intoxicated.
The Gemara interprets the word כה as referring to different laws concerning the manner in which Birkas Kohanim is to be performed, including that; it must be said while standing, it must be recited in Lashon Hakodesh, it must be said with raised hands and it must be said with the Divine Name.
The Midrash picks up on the word כה and writes that the Jewish people merited the Mitzvah of Birkas Kohanim in the Zechus of Avraham, Yitzchak and Yaakov. We find the word כה used in connection to each of the Avos.
Hashem told Avraham כה יהיה זרעך “so shall be your descendants (like the stars).” At the Akeida, Avraham told his servants ואני והנער נלכה עד כה “I and the lad (Yitzchak) will go on from here”. And at Har Sinai Hashem instructed Moshe כה תאמר לבית יעקב “thus shall you say to the House of Yaakov”.
In classic style, the Baal Haturim focuses on the Gematria, highlighting that כה is 25. There are 25 letters in the verse Shema Yisrael. The word ברכה (blessing) appears 25 times in the Chumash. The word שלום (peace) - which is the final and most important blessing in Birkas Kohanim, is also found 25 times in the Chumash.
Rabbeinu Bachya and others note that the privilege and power to be able to bless the Jewish people was the 25th gift given to the Kohanim, coming in addition to the 24 gifts and entitlements that they would receive from the Jewish people, such as parts of the sacrifices, Terumah, the first shearing etc.
Lessons in Love
The Zohar teaches that a Kohen may not Duchen if they do not love all of the people. If a Kohen despises even one Jew, not only may they not Duchen, it would be dangerous for them to do so. Some suggest that the word באהבה - “that He commanded us to bless His people Yisrael with love” - was added to the end of the blessing recited by the Kohanim before Duchening based on this Zohar.
The Maggid of Mezritch shared a novel insight on the use of the word כה “thus”, as it relates to Birkas Kohanim. In his understanding, “thus” does not refer to the Kohanim or the blessing itself. Rather it refers to the Jewish people as the recipients of the blessing. Hashem is telling the Kohanim to bless the people “thus”, as they are. They should not seek out only those who are righteous, important or outstanding. For every Jew, as they are, are deserving and worthy of G-d’s blessings.
The Chozeh of Lublin explained that כה “thus”, refers to the Kohanim. Kohanim are associated with the traits of love, kindness and peace. Aharon is described as one who loved peace and pursued peace. He would actively seek to bring peace between his fellow men, between husbands and wives and between the Jewish people and their Father in Heaven.
The word כה is telling the future Kohanim that as the “disciples of Aharon”, their blessings must be given to the Jewish people like Aharon, with heartfelt love and kindness.
Further, the words כה תברכו את בני ישראל can mean that this is part of the blessing itself that was being imparted to the Jewish people. The Kohanim bless the people that they too should be blessed with the qualities of Aharon to pursue peace and to love one another just as Aharon did.
Perhaps this is the deeper meaning of the final blessing וישם לך שלום, “May He grant you peace”. These words are not limited to living in peace with other nations. They are also a blessing that we have true peace and harmony amongst ourselves.