Parshas Lech Lecha
1. From the verse in our parshah[1], "And I will bless those who bless you," Rabbi Akiva derives in Tractate Chullin[2] that when the kohanim bless the Jewish people, the Holy One, blessed be He, blesses the kohanim. This is what is stated there: "'So shall you bless the children of Israel'[3] — Rabbi Yishmael says: We have learned a blessing for the Jewish people from the mouth of the kohanim; for the kohanim themselves we have not learned. When it says[4] 'and I will bless them,' you must say: the kohanim bless the Jewish people, and the Holy One, blessed be He, blesses the kohanim[5]. Rabbi Akiva says: We have learned a blessing for the Jewish people from the mouth of the kohanim; from the mouth of the Almighty we have not learned. When it says 'and I will bless them,' you must say: the kohanim bless the Jewish people, and the Holy One, blessed be He, consents through them. But according to Rabbi Akiva, from where do we know a blessing for the kohanim? Rav Nachman bar Yitzchak said: from 'And I will bless those who bless you.'" And it says there: "Yishmael, being a kohen, assists the kohanim" (Rashi explains: he always helps them and is lenient with them). And it concludes: "And in what way does he assist the kohanim? In that he places the blessing of the kohanim in the place of the blessing of the Jewish people" — that is, as Rashi explains: "Alongside the blessing of the Jewish people; for this is preferable, since it implies that they are blessed together with the rest."
This requires understanding:
a) What is the basis and reason of the dispute between Rabbi Yishmael and Rabbi Akiva — that according to Rabbi Akiva a special verse is needed to teach that the Holy One, blessed be He, consents to the blessings with which the kohanim bless the children of Israel, while according to Rabbi Yishmael no special verse is needed for this[6] — to the point that their main dispute (from which verse the blessing for the kohanim themselves is derived) depends on this?
b) The intent of Rashi (in explaining the view of Rabbi Yishmael) that "they (the kohanim) are blessed together with the rest (the Jewish people)" is, in its plain sense, that they receive their blessing together with the Jewish people. But seemingly, the difference between the views of Rabbi Akiva and Rabbi Yishmael is only from which verse it is learned that the kohanim are blessed (whether from the verse stated in the Torah in connection with their blessing of the Jewish people, or from elsewhere); according to both of them, however, the fact that the kohanim are blessed by the Holy One, blessed be He, results from their blessing the Jewish people. If so, what is meant by the words "since it implies that they are blessed together with the rest" — that they are blessed together with the Jewish people[7]?
2. Now, the difference between whether the blessing for the kohanim is stated in the verse "And I will bless those who bless you" or in the verse "and I will bless them" is explained in Chassidus[8], prefaced by the difference between a blessing (with which one blesses a person) and a prayer (which is prayed on his behalf)[9]:
Berachah, blessing, is related to the word berechah, a pool — a deep pit in which water or wine is collected, and from there the water or wine is drawn — that is, it is the source of the water or wine, etc. Likewise berachah is related to the word hamavrich[10], which means drawing down (as in grafting a vine). That is, the function of a blessing is to draw the thing down from its source, all of this within the order of hishtalshelus, the chain of descent of the worlds. In other words, a blessing is effective only when the thing already exists in its source, and for some reason its drawing down was held back; the blessing is then effective to draw it down below.
A proof of this is from Yaakov, in his blessing of the sons of Yosef, when he[11] placed his right hand on the head of Ephraim and his left hand on the head of Menasheh. Yosef said to him, "For this one is the firstborn; place your right hand on his head," and "his father refused and said … his younger brother shall be greater than he, and his seed shall fill the nations." Seemingly this is not understood: since Yaakov was blessing them, he could presumably have blessed Menasheh with this very blessing — that his seed would be greater than Ephraim's (since Menasheh was the firstborn)?
The explanation, however, is that a blessing does not create something entirely new; it only draws down (lehavrich) the content of the blessing from its source. Therefore Yaakov could not bring about through his blessing that Menasheh should be greater than Ephraim, since that was not so in the source[12].
Prayer, by contrast, is by its nature a request of the Holy One, blessed be He, "May it be Your will" (and the like) — that there should be a new will, including even something new that did not exist in the source. Therefore prayer is effective so that even if there was a decree for something not good, G‑d forbid, the Holy One, blessed be He, will transform it to good, because through prayer one reaches a level that is above the order of hishtalshelus.
However, this limitation (that a blessing is effective only if the thing exists in its root and source) applies only to the blessing of a human being. In the blessing of the Holy One, blessed be He — Who is not bound at all, G‑d forbid, by measures and limitations — His blessing also has the advantage of prayer, and it too has the power to bring about something new that did not exist in the root and source of the one being blessed.
And just as it is with the blessing of the Holy One, blessed be He, so it is also with the Priestly Blessing: for the Priestly Blessing is a mitzvah; that is, the kohanim who bless do so as the agents of the Holy One, blessed be He, and "the agent of a person [the Supernal Person[13]] is like himself"; so their blessing is the blessing of the one who sent them, the blessing of the Holy One, blessed be He[14].
This is evident from what our Sages say[15] regarding the Priestly Blessing, "May G‑d lift up His countenance to you": "Shall I not show favor to the Jewish people? … for they are scrupulous with themselves, etc." From this it is understood that the Priestly Blessing is not like other blessings, which draw down only what already exists (in the source) within the order of hishtalshelus; rather, it is a drawing down from above the order of hishtalshelus. That is why there is a need for "showing favor" (masso panim) in the Priestly Blessing [in the language of the revealed Torah, the opposite of the attribute of strict judgment ("showing favor" in judgment)], because "showing favor" indicates that this is not an influence brought about by a person's service on its own. From this it is understood that the Priestly Blessing is a drawing down from above the order of hishtalshelus, which is the meaning of "showing favor."
That is to say, in this respect the Priestly Blessing is equal to prayer[16], which is a drawing down from above the order of hishtalshelus.
3. Accordingly, we can understand the advantage when the blessing for the kohanim is stated in the verse "and I will bless them," and not in the verse "And I will bless those who bless you":
"The word Ani, 'I,' refers to the Infinite Light, the Essence and Being"[17] — and this indicates that this blessing is the blessing of the Holy One, blessed be He, Himself, a blessing that is above hishtalshelus; whereas "And I will bless those who bless you" (without the word Ani) is a blessing on the level of hishtalshelus. This is the meaning of "he places the blessing of the kohanim in the place of the blessing of the Jewish people": that is, when the blessing for the kohanim is learned from "and I (Ani) will bless them," this blessing is on the same level as the blessing for the Jewish people (the Priestly Blessing); whereas if the blessing for the kohanim is learned from "And I will bless those who bless you," then this blessing is on a lower level, a blessing on the level of hishtalshelus.
But this requires explanation: "And I will bless those who bless you" is also the blessing of the Holy One, blessed be He, Himself[18]. How, then, can one say that according to Rabbi Akiva, who learns the blessing for the kohanim from "And I will bless those who bless you," it is only a blessing on the level of hishtalshelus? And although the word Ani is not written explicitly — this itself is not understood: what difference does it make whether Ani is written explicitly or not? In either case the intent is that the Holy One, blessed be He, Himself blesses!
We must therefore say that he has an additional proof for this (and this proof compels a distinction between the two verses), as will be explained below.
4. To understand this, we must first preface what is stated in the Gemara at the end of Tractate Rosh Hashanah[19] on the Mishnah[20]: "Rabban Gamliel says: The shliach tzibbur (prayer leader) discharges the many of their obligation" (in the Musaf prayer of Rosh Hashanah): "Rabbi Shimon Chasida said: Rabban Gamliel exempted even the people in the fields, and all the more so those who are present here. (The Gemara asks:) On the contrary — those are prevented by circumstances, these are not prevented! (And it brings a proof:) For Abba the son of Rav Binyamin bar Chiya taught: The people behind the kohanim are not included in the blessing" (and Rashi explains: "Although the people in the fields are included in the blessing, those who could have come before the kohanim, so that the kohanim would turn toward them and bless them, and did not come, are not included in the blessing"). "Rather, when Ravin came, he said that Rabbi Yaakov bar Idi said that Rabbi Shimon Chasida said: Rabban Gamliel exempted only the people in the fields. What is the reason? Because they are prevented by their work; but those in the city, no."
According to the above, it is understood that the Gemara's proof from the Priestly Blessing to prayer (of the prayer leader) is not merely that we find a common feature between two different matters; rather, in essence they are equal — the two matters of prayer and the Priestly Blessing are alike in their content: a new will, and "give and take" in judgment; both draw down from above hishtalshelus. That is why it brings a proof from the Priestly Blessing to prayer.
On the contrary: according to the above, it is understood that in general one cannot bring a proof from blessing to prayer, for they are not at all alike. The function of a blessing is drawing down from the source within the order of hishtalshelus, and in this the main factor, understandably, is the merit of the one being blessed and his conduct — especially when the reason for the absence of the drawing down is a deficiency that exists below. If so, it is understood that in order to draw down through a blessing, the obstacle or hindrance on the part of the one being blessed must be removed.
Prayer, however, whose function is to bring about a new will — a drawing down from above the order of hishtalshelus — depends on the merit of the one who prays, and the state of the person being prayed for does not make so much of a difference, since the drawing down is from above the order of hishtalshelus. Therefore it is also possible that even without any preparation on the part of the recipient, the prayer will be effective.
Accordingly, there is no compelling proof from (an ordinary) blessing to prayer, for one can distinguish between them: in the case of a blessing it is understood why the people behind the kohanim are not included in the blessing — since they show that they do not desire the blessing, therefore the blessing has no effect at all, as it is written[21], "He did not desire blessing, and (as a matter of course) it remained far from him," for in a blessing the state of the one being blessed matters. In prayer, however, his state does not matter so much, as explained above; therefore, even if the recipient does not desire it, it is nevertheless possible that the prayer of the prayer leader will take effect.
But since the Priestly Blessing is equal to prayer, in that both are a drawing down from above hishtalshelus, the proof is entirely fitting:
Since the Priestly Blessing and prayer are equal in this respect, that they are a drawing down from above the order of hishtalshelus, and in this, the will and level of the one being blessed do not make so much of a difference, as explained above — and nevertheless we see that in order to draw down from above the order of hishtalshelus a preparation is needed (though not as the one who draws down, but to be a vessel to receive): in prayer, this is the prayer itself; and in the Priestly Blessing, it is the blessing of the kohanim, with their preparations, such as washing the hands and the like; and likewise it is the preparation of the Jew who is scrupulous with himself, etc., and who stands face to face, etc. —
On this the Gemara brings its proof: just as with the preparation for the Priestly Blessing, in order to receive the drawing down from above the order of hishtalshelus, the preparation of the kohen himself is not sufficient — that is, the blessing itself which he pronounces with love, the preparation of washing the hands before the blessing, and the like — but there must also be a preparation on the part of the one receiving the blessing, that he stand face to face (if he is not prevented by circumstances[22]); so too with prayer, whose function is likewise a drawing down from above the order of hishtalshelus, and whose preparation is the service of prayer, etc. — here too there must be service also on the part of the person on whose behalf one prays (if he is not prevented by circumstances), in order to draw down from above the order of hishtalshelus. Therefore the conclusion of the Gemara is that the prayer leader discharges specifically the people in the fields, but not those in the city.
5. However, one may say that the Gemara's proof is even stronger — it is a fortiori — because of an additional advantage that the Priestly Blessing has over prayer. By way of introduction:
The fact that the prayer leader discharges the people in the fields applies only when there are nine listening to him; otherwise he is considered an individual (and does not discharge one who is not proficient, nor the people in the fields[23]). With the Priestly Blessing, by contrast, even in a city or synagogue where all are kohanim, the law is that they all raise their hands, and whom do they bless? The people in the fields[24].
That is, there is a difference between the Priestly Blessing and prayer: in prayer, only through nine who listen to him does the prayer leader come into existence as such, and he can discharge them, etc.; whereas in the Priestly Blessing the kohen does not need to be empowered by nine who listen to him.
The reason for this will be understood by first prefacing the advantage, in one particular, of blessing over prayer[25]: prayer is expressed — in keeping with its nature — in the language of request, and when one requests, there is no certainty that the request will be fulfilled, because the bestowal does not depend on the one requesting. A blessing, however, is expressed in the language of command (or in the language of promise); that is, one commands, as it were, that such-and-such be bestowed upon so-and-so.
The reason for the difference is: in prayer, the one who prays is below, and he requests that from Above such-and-such be bestowed; this is merely a request. In a blessing, however, the one who blesses is at a level that is above the source from which the blessing comes, and therefore it is in his power to command the blessing.
[And what was explained above — that prayer is above blessing — that refers to the source from which the bestowal is drawn: the bestowal of a blessing is from a source within the order of hishtalshelus, while the bestowal of prayer is from a source above the order of hishtalshelus. But with regard to the person who blesses and the person who prays: the one who prays is below the source of the bestowal, and the one who blesses is above the source of the bestowal.]
Accordingly, it is understood that the Priestly Blessing has an advantage over prayer[26], for in the Priestly Blessing there are two advantages: the source from which the bestowal is drawn is above the order of hishtalshelus; and at the same time the Torah has said that it is a blessing and not a request, meaning that the kohen who blesses is above this level. He stands in an exceedingly lofty place, and therefore it is in his power to command the bestowal even from a level above hishtalshelus.
It emerges that although with regard to the level from which the bestowal is drawn, the Priestly Blessing and prayer are equal, with regard to the level of the person praying and of the kohen blessing they are different: the one who prays is below and requests that there be bestowed, etc., while the kohen who blesses stands at a level higher even than the source of the bestowal — which, the source of the bestowal, is itself above the order of hishtalshelus.
Accordingly, it will be understood why the prayer leader needs to be empowered by those listening, whereas the kohen who blesses does not need this: the prayer leader who prays is below, and therefore needs empowerment, etc., so that he can pray and discharge their obligation, etc.; but the kohen who blesses is far above the order of hishtalshelus, and therefore does not need any special empowerment, etc.
In light of all the above, the Gemara's proof from the Priestly Blessing to prayer becomes all the more compelling — a fortiori: If with the Priestly Blessing, where the kohen who blesses does not need empowerment, etc., and there is no action on the part of those being blessed (for they are in the fields), nevertheless the people behind the kohanim are not included in the blessing, because there must be a preparation on the part of those being blessed in order to receive the bestowal — then all the more so with prayer, where the prayer leader needs empowerment, etc., there must certainly be a preparation on the part of the congregation. Therefore those who are not prevented by circumstances do not fulfill their obligation through the prayer of the prayer leader.
6. Accordingly, one may say that this itself is the subject of the dispute between Rabbi Akiva and Rabbi Yishmael: namely, whether the level of the kohen — at the time he blesses the Jewish people — is above hishtalshelus or not. And on this depends their dispute as to whether a special verse is needed to teach that the Holy One, blessed be He, consents to the blessings, as follows:
It was explained above (Section 2) that the reason the Priestly Blessing has the power to bring about something new, higher than the root and source of the one being blessed, is that the kohanim do this as the agents of the Holy One, blessed be He; and since He is not limited, G‑d forbid, by any measures and limitations, His blessing — and also the blessings given as His agency — has the power to reach above hishtalshelus.
However, this itself can be understood in two ways:
a) Since the blessing is in practice pronounced by the mouth of a human being, who does not have the power on his own to draw down from above hishtalshelus, a special power is needed so that this blessing too will draw down from above hishtalshelus. That is, although he blesses as the agent of the Holy One, blessed be He, there are nevertheless many levels possible in agency[27] — and with the Priestly Blessing too one may say that the power of the Holy One, blessed be He, does not become united and fused with the blessing of the human being, and there are particulars[28] in which it is limited like the blessing of a human being. A special power is therefore needed so that this blessing too should be the blessing of the Holy One, blessed be He.
b) Since he does this as the agent of the Holy One, blessed be He, then "the act of the agent is attributed to the one who sent him," and the blessing itself has the power to draw down from above hishtalshelus[29]. That is, the power of the Holy One, blessed be He, is fused with (the blessing of) the kohen, and consequently the level of the kohen himself at the time of the blessing is above hishtalshelus, as explained above.
One may say that according to Rabbi Akiva, the Priestly Blessing in itself is the blessing of a human being (as in the first way), and therefore a special verse is needed to teach that the Holy One, blessed be He, consents through them[30] — that is, there is a special power from the Holy One, blessed be He, so that the blessings should be blessings of the Holy One, blessed be He, from above hishtalshelus; this is the meaning of "the Holy One, blessed be He, consents through them." Rabbi Yishmael, by contrast (being a kohen, he assists — and increases the power of — the kohanim), holds that the blessing of the kohanim in itself has this power, and no special verse[31] is needed for this[32].
In somewhat different terms: the matter of the Priestly Blessing as it is in its source (above the order of hishtalshelus) has been given entirely into the "ownership" of the kohanim[33], and no additional consent is needed.
Accordingly, it is understood that according to Rabbi Akiva the blessing for the kohanim is a blessing on the level of hishtalshelus: since in his view the Priestly Blessing in itself (as it is pronounced by the mouth of the kohanim) is not above the order of hishtalshelus, it is impossible to say that the effect (the blessing for the kohanim, which comes through their blessing of the Jewish people) should be on a higher level than the cause (the blessing with which they bless the Jewish people). Therefore one must say that the blessing for the kohanim is from the level of hishtalshelus. Whereas according to Rabbi Yishmael, who holds that the Priestly Blessing in itself is from a level above the order of hishtalshelus — he "assists" (and increases the blessing with which they are blessed) the kohanim, and in his view the blessing for the kohanim, too, is from this level.
And for this very reason it is understood why the word Ani is not stated explicitly in the verse "And I will bless those who bless you": because the blessing learned from this verse is from the level of the order of hishtalshelus[34].
(From a talk of 20 Menachem Av, 5712)
Key Lesson
An ordinary blessing can only draw down what already exists in its source, while prayer can bring about something entirely new; the Priestly Blessing combines both, reaching above the chain of worlds while being spoken with the authority of a command. Rabbi Akiva and Rabbi Yishmael differ on whether the kohen himself stands at that lofty level when he blesses, or whether a special Divine consent is needed to raise his words there. Yet even the most powerful blessing requires a vessel on the part of the recipient: one who could stand face to face with the kohanim and turns away, or could join the congregation and stays home, shuts himself out. Our part is to come forward and make ourselves ready to receive.