Mitzvas Birkas Kohanim

Sefer HaChinuch, Parshas Naso (mitzvah 378):

That the kohanim should bless Israel every day,

as it is written (Bamidbar 6:23): “Bless the Children of Israel in this manner.”

The explanation of the benefit that accrues to the Jewish people from this blessing

which specifically the kohanim convey upon them can be understood

based on the elucidation of the verse (Bamidbar 17:23): “And behold, the staff of Aharon blossomed... and it produced almonds.”1

The reason why the staff produced almonds and not other fruit can be understood as follows:

Almonds blossom faster than all other fruits and produce, for example, olives, vines, and figs.

All of these other fruits take much more time to mature,

whereas almonds develop and appear within three weeks of their blossoming.

Indeed, this is the source for the very name shakeid, which means “almond,” from the root meaning “hurry,”

as in the vision of Yirmeyahu (1:11): “I see a rod of an almond (shakeid) tree.”

In response, G‑d told him (ibid.:12): “You have seen well, because I am hurrying (shokeid)....”

Now the concept of haste is an allusion to the kehunah,

for the name Aharon (אהרן) shares the letters of the word נראה, meaning to “be seen,”

implying that he is the channel through which all the spiritual lights are revealed and drawn down from Above.

With him as the medium, this process of downward revelation is accomplished with great speed,

without any impediment.

To explain this concept: In the Grace After Meals, we praise G‑d because

“He sustains the entire world with His goodness, grace and kindness.”

For influence on the material plane to come into being from His Sublime Goodness and Kindness,

that kindness must descend many, many levels

until it takes on material form

– enabling His kindness to be transformed into kindness and influence of a physical nature

(see mitzvah 25, sec. 7).2

Through Aharon’s involvement, the influence of this kindness is drawn down from the highest levels into this world

without being delayed in the intermediate levels,

but instead, passes through them rapidly.

Thus it resembles almonds that take a short time to develop from the time of their blossoming until their maturation

– three weeks.

To clarify this matter:

In mitzvah 174, sec. 2,3 it was explained why we request our needs each day in prayer,

asking: “Heal us...,” “Bless for us....”

A person’s judgment for the year was completed on Rosh HaShanah and Yom Kippur,

when it was written down and sealed;

that judgment will not be changed.

If so, our daily requests are seemingly unnecessary.

To explain:

In truth, a person’s judgment is written down and sealed in the spiritual realms on Rosh HaShanah and Yom Kippur.

Nevertheless, although kindness is drawn down to him,

it is drawn down upon the source of his soul as it exists in the spiritual realms.

There, his soul’s needs are spiritual:

to comprehend spiritual concepts

and to derive pleasure from the radiance of the Divine presence.

This relates to the statements above concerning “His goodness, grace and kindness,”

i.e., Sublime Kindness,

kindness that is expressed in spiritual influence.

For this kindness to be drawn down until it becomes material kindness,

appropriate to the needs of the soul as enclothed in the body,

it must descend through a chainlike series of many levels

from spiritual chamber to spiritual chamber,

one descent after another

until it takes on material form

and His kindness is expressed in physical matters:

healing the body and blessing the years.

With regard to this, our Sages say (Rosh HaShanah 16a): “A person is judged every day,”

i.e., he is judged according to his conduct,

to see if he is worthy and deserving that the Sublime Kindness that is conveyed upon his soul be drawn down and descend from level to level,

from the spiritual plane to the material.

Or perhaps he is not worthy,

in which case the kindness remains in the spiritual realms

and his soul will receive it there,

i.e., through an increase in pleasure in Gan Eden.

Even when judgment is rendered that this influence of kindness will be drawn down into this world,

it may be delayed and held up in the process of being drawn down.

For every step forward and every departure from spiritual chamber to spiritual chamber that this influence undergoes comes about through judgment,

determining whether the person is worthy.

His case is investigated and there are spiritual forces that try to restrain the influence,

saying he has sinned and is not worthy of it.

When, however, the influence is drawn down through Aharon

– and similarly, any kohen who raises his hands and blesses the people –

it is drawn down very speedily

from the most sublime world to our lowly world

through all the intermediaries

without any interference and restraints,

and there is no investigation of his case at all.

This is the mystic secret of the Priestly Blessing Bamidbar 6:24:

“May G‑d bless you and protect you.”

And our Sages state (Bamidbar Rabbah 11:5):4 “‘May G‑d bless you’ – with money,”

that the sublime spiritual kindness be drawn down immediately on the physical plane

and that the blessing will materialize in financial matters.

“May G‑d shine His countenance upon you…” Bamidbar 6:25: that His countenance shine forth;

“…and be gracious to you”: that the influence be drawn down to the lowest levels.

The reason that the kindness conveyed by Aharon is drawn down speedily,

without impediment or restraint,

is that his source is from the quality of abundant kindness (rav chessed),

which is a very immense dimension of kindness

that descends like water from the heights to the depths with great speed,

without anyone being able to restrain it.

To use an analogy, it is like a very vast river that flows with a strong and powerful current

that cannot be contained and restrained,

as is the practice with regard to smaller rivers that do not contain that much water

and do not flow with such a powerful current.

With regard to them, it is possible to restrain the current and the flow using wood, earth, and the like

so that it is possible to erect mills upon them.

This is not possible with regard to a large river. It flows outward with great and awesome power;

nothing can stand before it and impede it.