The Torah describes the conclusion of Aaron's service in the Tabernacle inauguration: "Aaron lifted his hands towards the people and blessed them. He then descended from [the altar where he] had prepared the sin offering, the burnt offering and the peace offerings." (Leviticus 9:22)
When Was the Blessing Recited?
From the Torah's account, it would seem that Aaron blessed the people before he completed the service in the newly dedicated Tabernacle. The sages, however, explained that the actual order was different. First, Aaron completed the offerings and descended from the altar. Only afterwards did he bless the people. (Torat Cohanim; Megillah 18)
If the priestly benediction was recited after performing the Temple service (and nowadays, at the end of the Amidah prayer), then why does the Torah imply a different order?
The True Honor of Cohanim
When discussing the contribution of the cohanim to the Jewish people, and the corresponding honor they receive, we must distinguish between their present state and their future potential.
We may respect an individual cohen for his scholarship and piety. But the true honor we bestow on cohanim comes from our recognition of the overall benefit of their holy influence over the entire nation. We honor them primarily for their future potential, for what a cohen should and can be - "for he is an angel of God of the hosts." (Malachi 2:7) Even if currently he is undeserving of such honor, "You must strive to keep him holy... he will be holy for you, since I am holy." (Leviticus 21:8) His holiness is due to his potential benefit to the nation, as a member of the sanctified family.
This, by the way, is similar to the honor we give to rabbis and teachers. We respect them both for their erudition and as representatives of the institution of the rabbinate. We honor them in recognition of the rabbinate's important contribution to the welfare of the people. The rabbi, for his part, must realize that he is primarily honored for what he should be, and should feel an obligation to do his best to fulfill this expectation.
Two Roles of the Priesthood
The function of the cohanim is not only to serve in the Temple. "From the priest's lips they will keep knowledge, and they should seek Torah at his mouth." (Malachi 2:7) The cohanim are also expected to teach and elevate the people. These two roles are connected. Their spiritual impact on the people originates from the holiness of their service in the Temple.
The priestly blessing forms a bridge between the two tasks of the priesthood. The blessing signifies the initial influence of the cohanim on the people. The cohanim recite the blessing with outstretched arms, symbolizing that their efforts to uplift the people is an extension and continuation of the holiness of their Temple service.
Bridging the Past and the Future
The blessing also forms a bridge reaching over time, a continuum between the past and the future, between the actual and the potential.
The cohanim can best fulfill their mission to bless and uplift the people after they have participated in the Temple service, and experienced the unique elevation of soul that this holy public service confers. Their blessing will then reflect the highest degree of influence and inspiration the cohen is currently able to impart. Thus, the blessing indicates the present level of the cohen, while being based on his past service, and extending - like his outstretched arms - to his future potential influence.
Now, we can resolve the apparent contradiction between the Torah's account and actual practice. When the Torah implies that the service of the cohanim takes place after the benediction, this is referring to their role in elevating the people, which is truly their primary mission. In practice, however, the blessing needs to be based on the holy services that they have already performed; therefore, it is recited only after they have completed their service in the Temple.
The Impact of Prayer
This understanding of the priestly benediction parallels the function of the verse said at the end of the Amidah prayer: "May the words of my mouth and the thoughts of my heart be acceptable before You." (Psalms 19:15) Why is this plea not said before praying? In fact, the verse does not refer to prayer itself. Rather, it expresses our heartfelt aspiration that we should be able to apply the impact of this prayer on the coming day. Like the priestly benediction, this request forms a bridge between two states. On the one hand, it is based on the service of God just performed, and on the other, it looks forward to the future influence of this spiritual state on our lives.
[Adapted from Olat Riyyah vol. I, pp. 284-5; Otzarot Hariyyah vol. II, pp. 211-212]
When Was the Blessing Recited?
From the Torah's account, it would seem that Aaron blessed the people before he completed the service in the newly dedicated Tabernacle. The sages, however, explained that the actual order was different. First, Aaron completed the offerings and descended from the altar. Only afterwards did he bless the people. (Torat Cohanim; Megillah 18)
If the priestly benediction was recited after performing the Temple service (and nowadays, at the end of the Amidah prayer), then why does the Torah imply a different order?
The True Honor of Cohanim
When discussing the contribution of the cohanim to the Jewish people, and the corresponding honor they receive, we must distinguish between their present state and their future potential.
We may respect an individual cohen for his scholarship and piety. But the true honor we bestow on cohanim comes from our recognition of the overall benefit of their holy influence over the entire nation. We honor them primarily for their future potential, for what a cohen should and can be - "for he is an angel of God of the hosts." (Malachi 2:7) Even if currently he is undeserving of such honor, "You must strive to keep him holy... he will be holy for you, since I am holy." (Leviticus 21:8) His holiness is due to his potential benefit to the nation, as a member of the sanctified family.
This, by the way, is similar to the honor we give to rabbis and teachers. We respect them both for their erudition and as representatives of the institution of the rabbinate. We honor them in recognition of the rabbinate's important contribution to the welfare of the people. The rabbi, for his part, must realize that he is primarily honored for what he should be, and should feel an obligation to do his best to fulfill this expectation.
Two Roles of the Priesthood
The function of the cohanim is not only to serve in the Temple. "From the priest's lips they will keep knowledge, and they should seek Torah at his mouth." (Malachi 2:7) The cohanim are also expected to teach and elevate the people. These two roles are connected. Their spiritual impact on the people originates from the holiness of their service in the Temple.
The priestly blessing forms a bridge between the two tasks of the priesthood. The blessing signifies the initial influence of the cohanim on the people. The cohanim recite the blessing with outstretched arms, symbolizing that their efforts to uplift the people is an extension and continuation of the holiness of their Temple service.
Bridging the Past and the Future
The blessing also forms a bridge reaching over time, a continuum between the past and the future, between the actual and the potential.
The cohanim can best fulfill their mission to bless and uplift the people after they have participated in the Temple service, and experienced the unique elevation of soul that this holy public service confers. Their blessing will then reflect the highest degree of influence and inspiration the cohen is currently able to impart. Thus, the blessing indicates the present level of the cohen, while being based on his past service, and extending - like his outstretched arms - to his future potential influence.
Now, we can resolve the apparent contradiction between the Torah's account and actual practice. When the Torah implies that the service of the cohanim takes place after the benediction, this is referring to their role in elevating the people, which is truly their primary mission. In practice, however, the blessing needs to be based on the holy services that they have already performed; therefore, it is recited only after they have completed their service in the Temple.
The Impact of Prayer
This understanding of the priestly benediction parallels the function of the verse said at the end of the Amidah prayer: "May the words of my mouth and the thoughts of my heart be acceptable before You." (Psalms 19:15) Why is this plea not said before praying? In fact, the verse does not refer to prayer itself. Rather, it expresses our heartfelt aspiration that we should be able to apply the impact of this prayer on the coming day. Like the priestly benediction, this request forms a bridge between two states. On the one hand, it is based on the service of God just performed, and on the other, it looks forward to the future influence of this spiritual state on our lives.
[Adapted from Olat Riyyah vol. I, pp. 284-5; Otzarot Hariyyah vol. II, pp. 211-212]