Difference between revisions of "Devar/5768/Naso"
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===עברית=== | ===עברית=== | ||
| − | ''' יְבָרֶכְךָ | + | {{heb|''' יְבָרֶכְךָ ה', וְיִשְׁמְרֶךָ'''}} |
| − | '''יָאֵר | + | {{heb|'''יָאֵר ה' פָּנָיו אֵלֶיךָ, וִיחֻנֶּךָּ'''}} |
| − | ''' יִשָּׂא | + | {{heb|''' יִשָּׂא ה' פָּנָיו אֵלֶיךָ, וְיָשֵׂם לְךָ שָׁלוֹם.''' {{hcite|p/pt/pt0406.htm#24|במדבר ו:כד-כו}}}} |
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| + | {{heb| המילים המוכרות האלה באות מתוך הפרשה שלנו, בה ה' מצווה את בני אהרון, '''כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל'''. אחד מתפקידי הכוהנים הוא לברך את שאר העם, דווקא בנוסח הזה. ''' אין הכוהנים רשאין בכל מקום, להוסיף ברכה על שלושת הפסוקים ''' {{hcite|i/2214.htm#12|הל' תפילה וברכת כוהנים יד:יב}} }} | ||
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| + | {{heb|היה הגיוני לומר שאם לברך את העם הם צריכים, כל נוסח של ברכה, בכל שפה, יהיה מתאים לברך את העם. אבל אין הדבר כן -- רק במילים האלה דווקא מותר לכוהנים לברך את העם. '''אין ברכת כוהנים נאמרת בכל מקום אלא בלשון הקודש, שנאמר "כה תברכו את בני ישראל" (במדבר ו,כג): כך למדו שומעי שמועה ממשה רבנו--"כה תברכו", בעמידה; "כה תברכו", בנשיאת כפיים; "כה תברכו", בלשון הקודש; "כה תברכו", פנים כנגד פנים; "כה תברכו", בקול רם; "כה תברכו", בשם המפורש, והוא שיהיה במקדש, כמו שאמרנו''' {{hcite|i/2214.htm#11|הל' תפילה וברכת כוהנים יד:יא}}.}} | ||
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| + | {{heb|אם כן, מה כוונת הכתוב, "תברכו"? ברור שאין הברכה הזאת נובעת מרצונם של הכוהנים המברכים, אלא מתוך רצונו של הקב"ה שצוום לברך. אילו היה תלוי בכוהן, היינו חושבים שרק כוהן מיוחד יברך, אלא '''ואל תתמה ותאמר, ומה תועיל ברכת הדיוט זה--שאין קיבול הברכה תלוי בכוהנים, אלא בהקדוש ברוך הוא: שנאמר "ושמו את שמי, על בני ישראל; ואני, אברכם" (במדבר ו,כז)--הכוהנים עושין מצוה שנצטוו בה, והקדוש ברוך הוא ברחמיו מברך את ישראל כחפצו''' {{hcite|i/2215.htm#9|הל' תפילה וברכת כוהנים טו:ט}}.}} | ||
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| + | {{heb|יברך השם את עמו בבניין בית מקדשנו בקרוב, בו נזכה לשמוע את הכוהנים מברכים את העם בשם המפורש, ככתוב, "כה תברכו".}} | ||
{{tag|english}} | {{tag|english}} | ||
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'''The LORD lift up His countenance upon thee, and give thee peace.''' {{hcite|p/pt/pt0406.htm#24|Num 6:24-26}} | '''The LORD lift up His countenance upon thee, and give thee peace.''' {{hcite|p/pt/pt0406.htm#24|Num 6:24-26}} | ||
| − | {{nav|Devar|Devar|Devar/5768/Bamidbar|Bamidbar||}} | + | These familiar words come from our ''parasha'', in which God commands the children of Aaron, '''So shall they put My name upon the children of Israel'''. One of the jobs of the Kohanim is to bless the rest of the people, specifically in this manner. '''The Kohanim are not permitted, anywhere, to add any blessing to these three verses.''' {{hcite|i/2214.htm#12|Laws of Prayer and Kohanic Blessing 14:12}} |
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| + | It would be logical to say that if they need to bless the people, that it would be proper to use any formulation of blessing, in any language. But it isn't so -- only with these specific words are the Kohanim permitted to bless the people. '''The Kohanic blessing, everywhere, may only be said in the Holy tongue, as the verse states: "So shall they put My name upon the children of Israel" (Num 6:23): So the transmitters of the tradition heard from Moshe our teacher -- "So shall they put", standing; "So shall they put", by the lifting of hands; "So shall they put", in the Holy tongue; "So shall they put", face to face; "So shall they put", out loud; "So shall they put", with God's explicit name, and that is, if they are in the Temple, as we said before.''' {{hcite|i/2214.htm#11|Laws of Prayer and Kohanic Blessing 14:12}} | ||
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| + | If so, what is the meaning of the verse, "So shall they put"? It is clear that this blessing does not emanate from the will of the Kohanim, but rather from the will of the Holy One, blessed be He, who commanded them to bless. If it depended upon the Kohen, we would think that only special Kohanim would be able to bless, but '''and do not wonder and say, 'what benefit can derive from the blessing of such an ordinary person?' -- because the reception of the blessing does not depend on the Kohanim, but rather on the Holy One, blessed be He, as the verse states, "So shall they put My name upon the children of Israel, and I will bless them." (Num 6:26) -- the Kohanim do the commandment which they were commanded , and the Holy One blessed be He, in His mercy, blesses the Jews as He will.''' {{hcite|i/2215.htm#9|Laws of Prayer and Kohanic Blessing 15:9}} | ||
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| + | May God soon bless His people with the building of the Temple, in which we will merit to hear the Kohanim bless the people with the explicit Name, as the verse states, "So shall they put My name". | ||
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| + | {{nav|Devar|Devar|Devar/5768/Bamidbar|Bamidbar|Devar/5768/Behaalotcha|Behaalotcha}} | ||
{{devar}} | {{devar}} | ||
Latest revision as of 13:46, 13 June 2008
עברית
English
The LORD bless thee, and keep thee
The LORD make His face to shine upon thee, and be gracious unto thee
The LORD lift up His countenance upon thee, and give thee peace. (Num 6:24-26)
These familiar words come from our parasha, in which God commands the children of Aaron, So shall they put My name upon the children of Israel. One of the jobs of the Kohanim is to bless the rest of the people, specifically in this manner. The Kohanim are not permitted, anywhere, to add any blessing to these three verses. (Laws of Prayer and Kohanic Blessing 14:12)
It would be logical to say that if they need to bless the people, that it would be proper to use any formulation of blessing, in any language. But it isn't so -- only with these specific words are the Kohanim permitted to bless the people. The Kohanic blessing, everywhere, may only be said in the Holy tongue, as the verse states: "So shall they put My name upon the children of Israel" (Num 6:23): So the transmitters of the tradition heard from Moshe our teacher -- "So shall they put", standing; "So shall they put", by the lifting of hands; "So shall they put", in the Holy tongue; "So shall they put", face to face; "So shall they put", out loud; "So shall they put", with God's explicit name, and that is, if they are in the Temple, as we said before. (Laws of Prayer and Kohanic Blessing 14:12)
If so, what is the meaning of the verse, "So shall they put"? It is clear that this blessing does not emanate from the will of the Kohanim, but rather from the will of the Holy One, blessed be He, who commanded them to bless. If it depended upon the Kohen, we would think that only special Kohanim would be able to bless, but and do not wonder and say, 'what benefit can derive from the blessing of such an ordinary person?' -- because the reception of the blessing does not depend on the Kohanim, but rather on the Holy One, blessed be He, as the verse states, "So shall they put My name upon the children of Israel, and I will bless them." (Num 6:26) -- the Kohanim do the commandment which they were commanded , and the Holy One blessed be He, in His mercy, blesses the Jews as He will. (Laws of Prayer and Kohanic Blessing 15:9)
May God soon bless His people with the building of the Temple, in which we will merit to hear the Kohanim bless the people with the explicit Name, as the verse states, "So shall they put My name".
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