"The Priestly Blessing"
(Otherwise Known As: "Aharon's Blessing")
Part One: "Introduction and Overview"
Y'shua Prays a Final B'rakhah at Beit Anyah
In the last words of Luke’s Gospel, we read that Y’shua, who had died 43 days earlier, offered His Talmidim / Disciples a very unique “farewell”, a “good bye” which (this time) would give closure to their present relationship, wonder to their hearts, and immeasurable encouragement for what was to come.
Luke writes: “[Y’shua] led them out toward Beit Anyah; then, raising His hands, He said a b’rakhah over them; and as He was blessing them, He withdrew from them and was carried up into heaven. They bowed in worship to Him, then returned to Yerushalayim, over-flowing with joy. And they spent all their time in the Temple courts; praising God.”
(CJB Luke 24:50-53)
Previously, on the day that Y’shua died, the Talmidim had been completely stricken. They had lost (so they thought) their Rabbi, and best friend. For Him to have been taken in such a ferocious way, and so suddenly, had left them confused, fearful, and shaken to their very core. Three days later, however, Y’shua was raised from death and appeared to them on several occasions over the next 40 days.
It had all begun with the discovery of the empty tomb, then the garden sightings, and an encounter along a country road began to stir rumours and questions in the hearts of the Talmidim. Later that evening, Y’shua joined them at a meal, ate with them, and later even searched them out on the shores of the Sea of Galilee. Thus began a period of 40 days unlike any other they had ever experienced.
Luke writes: “[Y’shua] led them out toward Beit Anyah; then, raising His hands, He said a b’rakhah over them; and as He was blessing them, He withdrew from them and was carried up into heaven. They bowed in worship to Him, then returned to Yerushalayim, over-flowing with joy. And they spent all their time in the Temple courts; praising God.”
(CJB Luke 24:50-53)
Previously, on the day that Y’shua died, the Talmidim had been completely stricken. They had lost (so they thought) their Rabbi, and best friend. For Him to have been taken in such a ferocious way, and so suddenly, had left them confused, fearful, and shaken to their very core. Three days later, however, Y’shua was raised from death and appeared to them on several occasions over the next 40 days.
It had all begun with the discovery of the empty tomb, then the garden sightings, and an encounter along a country road began to stir rumours and questions in the hearts of the Talmidim. Later that evening, Y’shua joined them at a meal, ate with them, and later even searched them out on the shores of the Sea of Galilee. Thus began a period of 40 days unlike any other they had ever experienced.
The Days of Counting the Omer
There are [at least] two items of interest dealing with this period. First is that, on the Jewish calendar, the 50 day period from the Feast of First Fruits through to the Feast of Shavuot / Feast of Weeks (or from the Greek: Pentecost”), is called the “Days of Counting the Omer”. An Omer is a measure of grain, so this period deals with the maturing of the barley grain which begins to show its head at First Fruits and is harvested at Shavuot. We count the omer as we begin to anticipate just how much grain will be provided at harvest. This maturation of the grain provides an image for us of growth, increase, and coming of age. This also describes what was happening to the Talmidim. Just as Moshé, in the Book of D’Varim / Deuteronomy, spends his last days with the Hebrew people reminding them of the last 40 years, and reflecting back to them their successes and their failures so that they would consider carefully their future role as the children of God entering into, and capturing, the land God had promised them, so Y’shua reviews and re-interprets the last 3 years of His ministry amongst the followers. From His resurrection until His ascension on the 40th day, Y’shua spends every available moment with His Talmidim, teaching them, reminding them of His words over the last 3 years, explaining the prophecies of the Tenakh and generally preparing them for the ministry to which they have been called – to be emissaries of His teaching to the world. It relates directly to Y’shua’s words: “Open your eyes and look at the fields! They’re already ripe for the harvest.” (John 4:35)
The second point of interest is the length of time involved. We know, from the Book of Acts (1:3) that it was 40 days after His resurrection that Y’shua was taken up into heaven. The number 40 is another of those special, enigmatic numbers we find in scripture. We encounter it in relation to the number of days Noah tolerated the rains during the flood. We realize that both Isaac and Esau were 40 years old when they 'came of age' and married. A period ten times as great spans the time from God's promise to Avram (Gen.15:13) to the beginning of the Exodus. We learn from the story of Joseph that it took 40 days for the embalming process when Jacob died in Egypt. We see it in the 40 year duration of the wandering of the Hebrew people in the wilderness. WE see it again in the total length of David’s reign as he desired so strongly to build the Temple. One of the last Tenakh references tells us that Jonah proclaimed a period of 40 days for Nineveh to repent or face destruction. In the Gospels, we see 40 days was the length of time Y’shua spent in the wilderness before beginning His ministry. Today, in our own experience, we count forty days as the period of Lent, and many people, to complete a ‘full’ fast, will go for forty days without food.
What nature or characteristics do most of these items have in common? ‘Forty’, in Hebrew understanding, indicates a period of either trial and testing, a time of probation if you like; or, on a more positive approach, it marks off a time of preparation for something yet to come. This was the situation with the Talmidim. Their final days with Y’shua was a period of preparation, a time of growth and maturing in the Word of God, and perhaps a time of trial too, as they anticipated Y’shua’s final departure. It was also preparation for them as they awaited the empowering of the Ruach haKodesh / Holy Spirit which would follow on Shavuot / Pentecost.
The second point of interest is the length of time involved. We know, from the Book of Acts (1:3) that it was 40 days after His resurrection that Y’shua was taken up into heaven. The number 40 is another of those special, enigmatic numbers we find in scripture. We encounter it in relation to the number of days Noah tolerated the rains during the flood. We realize that both Isaac and Esau were 40 years old when they 'came of age' and married. A period ten times as great spans the time from God's promise to Avram (Gen.15:13) to the beginning of the Exodus. We learn from the story of Joseph that it took 40 days for the embalming process when Jacob died in Egypt. We see it in the 40 year duration of the wandering of the Hebrew people in the wilderness. WE see it again in the total length of David’s reign as he desired so strongly to build the Temple. One of the last Tenakh references tells us that Jonah proclaimed a period of 40 days for Nineveh to repent or face destruction. In the Gospels, we see 40 days was the length of time Y’shua spent in the wilderness before beginning His ministry. Today, in our own experience, we count forty days as the period of Lent, and many people, to complete a ‘full’ fast, will go for forty days without food.
What nature or characteristics do most of these items have in common? ‘Forty’, in Hebrew understanding, indicates a period of either trial and testing, a time of probation if you like; or, on a more positive approach, it marks off a time of preparation for something yet to come. This was the situation with the Talmidim. Their final days with Y’shua was a period of preparation, a time of growth and maturing in the Word of God, and perhaps a time of trial too, as they anticipated Y’shua’s final departure. It was also preparation for them as they awaited the empowering of the Ruach haKodesh / Holy Spirit which would follow on Shavuot / Pentecost.
Y'shua's Last earthly Act: A Three Fold Action
Were the disciples aware when they arose that morning, that they were on the way to make history? Did they sense a special presence in the air or was there some unexplained tension they could feel? Can you hear the words of the Master over breakfast? “OK, eat up and then we are going for a walk.” The disciples would be wondering what was about to happen. What followed is covered in just a few words in Luke’s Gospel, easily glossed over if we are not careful. Basically, we are told that Y’shua 1) led them out, 2) raised His hands, and 3) said a blessing over them. Simple, right? Wrong!
1. Y’shua leads them:
Y’shua led the Talmidim out to Beit Anyah / Bethany. Joan and I have been to Bethany. During our trip to Israel in 1985, a small group of us travelled by local bus from Yerushalayim. I remember ladies on the bus with fragrant bundles the size of stuffed garbage bags filled with sage which they had been carrying on their heads, and men with at least a day’s growth of whiskers dressed in dark, rumpled suit coats. The ride was a short one. Bethany is located around the base of the Mount of Olives, on the road to Jericho, just about a mile and a half from Yerushalayim. Beit Anyah, which means either the “House of the Afflicted One” or the “House of Poverty” was the home of Lazarus and his sisters Mary and Martha as well as that of Simon the Leper. It is well named, for it is a simple, wretched little place and its people were [and are] not wealthy, yet it has been touched by God’s hand – for it was here that Lazarus was raised from the tomb in a foreshadowing of Messiah’s own resurrection. Here also, Y’shua lodged and enjoyed a number of meals – at Lazarus’s home and also at Simon’s, where Y’shua was anointed by Mary. (Matthew 26:6f, John 11:2)
Luke’s account does not enlarge on any of Y’shua’s last words at this point, but, even though Matthew places the event on a Galilean hilltop, he indicates that Y’shua said to them unforgettable words which have become known as “The Great Commissioning”. “Y’shua,” Matthew records, “came and talked with them, saying, ‘All authority in heaven and on earth has been given to me. Therefore, go and make people from all nations into Talmidim, immersing them into the reality of the Father, the Son and the Ruach HaKodesh, and teaching them to obey everything that I have commanded you, and remember, I am with you always, even, until the end of the age.’”
2. Y’shua Raised His Hands
Returning to Luke’s account, We see that Y’shua raised His hands as He blessed them. It is not known when or why this action was included with the saying of a blessing. Perhaps it was practiced from the beginning; perhaps it is almost a natural instinct. On the other hand, it may have been introduced with early Temple worship or could have come into practice after the return from the Babylonian exile with the early beginnings of Rabbinic Judaism. One thing that strikes me is that it carries my imagination back to the time of Moshé, as he stood at the edge of the Red Sea with arms uplifted while the waters were parted and the people walked through the sea on dry ground. (Exude 14:21) Remember the words of God to him at Sinai… “I am Adonai, I will free you…. And redeem you with an outstretched arm…” (Exude 6:6-8)
While there is no Biblical instruction regarding raising one’s hand during the blessing, it is globally accepted as normal. Rabbi Samson Raphael Hirsch, (1808-1888), (a German Rabbi of distinction, a leader of modern German-Jewish orthodoxy, and author of a six volume commentary on the Pentateuch), agrees. He states: “it is Jewish tradition to raise one’s hand vertically… indicating that the blessing is from heaven, not the Cohen.” Hirsch would also agree, then, with my opinion that the raising of the hands in blessing is indicative of what is going on – it is a form of ‘high drama’ in other words, similar to the activity during the Great Thanksgiving prayer.
Take a look back at the photo at the beginning of this teaching. This is from a stained glass window in St. Paul’s church in Innisfil, north of Toronto. You can see that the image indicates that Y’shua’s hands are raised, but it is not in keeping with the concept of giving a blessing. It is more the appearance of Y’shua showing the disciples His wounded hands, or perhaps the posture of a priest praying the Great Thanksgiving prayer in the liturgy – a stance known as the Orens position, a very Catholic / Anglican manner of praying.
In reality, for the blessing, Y’shua’s hands should be at least even with with His head, held with palms forward and His four fingers separated, two and two, forming a “V”. Today, this is the manner of blessing used by Rabbis over their congregations, all around the world – although there are still some variations.
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1. Y’shua leads them:
Y’shua led the Talmidim out to Beit Anyah / Bethany. Joan and I have been to Bethany. During our trip to Israel in 1985, a small group of us travelled by local bus from Yerushalayim. I remember ladies on the bus with fragrant bundles the size of stuffed garbage bags filled with sage which they had been carrying on their heads, and men with at least a day’s growth of whiskers dressed in dark, rumpled suit coats. The ride was a short one. Bethany is located around the base of the Mount of Olives, on the road to Jericho, just about a mile and a half from Yerushalayim. Beit Anyah, which means either the “House of the Afflicted One” or the “House of Poverty” was the home of Lazarus and his sisters Mary and Martha as well as that of Simon the Leper. It is well named, for it is a simple, wretched little place and its people were [and are] not wealthy, yet it has been touched by God’s hand – for it was here that Lazarus was raised from the tomb in a foreshadowing of Messiah’s own resurrection. Here also, Y’shua lodged and enjoyed a number of meals – at Lazarus’s home and also at Simon’s, where Y’shua was anointed by Mary. (Matthew 26:6f, John 11:2)
Luke’s account does not enlarge on any of Y’shua’s last words at this point, but, even though Matthew places the event on a Galilean hilltop, he indicates that Y’shua said to them unforgettable words which have become known as “The Great Commissioning”. “Y’shua,” Matthew records, “came and talked with them, saying, ‘All authority in heaven and on earth has been given to me. Therefore, go and make people from all nations into Talmidim, immersing them into the reality of the Father, the Son and the Ruach HaKodesh, and teaching them to obey everything that I have commanded you, and remember, I am with you always, even, until the end of the age.’”
2. Y’shua Raised His Hands
Returning to Luke’s account, We see that Y’shua raised His hands as He blessed them. It is not known when or why this action was included with the saying of a blessing. Perhaps it was practiced from the beginning; perhaps it is almost a natural instinct. On the other hand, it may have been introduced with early Temple worship or could have come into practice after the return from the Babylonian exile with the early beginnings of Rabbinic Judaism. One thing that strikes me is that it carries my imagination back to the time of Moshé, as he stood at the edge of the Red Sea with arms uplifted while the waters were parted and the people walked through the sea on dry ground. (Exude 14:21) Remember the words of God to him at Sinai… “I am Adonai, I will free you…. And redeem you with an outstretched arm…” (Exude 6:6-8)
While there is no Biblical instruction regarding raising one’s hand during the blessing, it is globally accepted as normal. Rabbi Samson Raphael Hirsch, (1808-1888), (a German Rabbi of distinction, a leader of modern German-Jewish orthodoxy, and author of a six volume commentary on the Pentateuch), agrees. He states: “it is Jewish tradition to raise one’s hand vertically… indicating that the blessing is from heaven, not the Cohen.” Hirsch would also agree, then, with my opinion that the raising of the hands in blessing is indicative of what is going on – it is a form of ‘high drama’ in other words, similar to the activity during the Great Thanksgiving prayer.
Take a look back at the photo at the beginning of this teaching. This is from a stained glass window in St. Paul’s church in Innisfil, north of Toronto. You can see that the image indicates that Y’shua’s hands are raised, but it is not in keeping with the concept of giving a blessing. It is more the appearance of Y’shua showing the disciples His wounded hands, or perhaps the posture of a priest praying the Great Thanksgiving prayer in the liturgy – a stance known as the Orens position, a very Catholic / Anglican manner of praying.
In reality, for the blessing, Y’shua’s hands should be at least even with with His head, held with palms forward and His four fingers separated, two and two, forming a “V”. Today, this is the manner of blessing used by Rabbis over their congregations, all around the world – although there are still some variations.
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The positions of one’s thumbs or hands may seem trivial, but each technique has it’s significance. First of all the “V” symbolizes for many, the two kingdoms of Israel and Judah united as one body before God. For Messianics, I believe it indicates the unity between the Jewish community and the Former Gentile community. We are called to come together as one body under the head-ship of Messiah Y’shua. The thumbs “out” may also mean different things to different Rabbis / Priests. It may indicate to the Jewish community that the expected Messiah has not come yet, and therefore the unity is not yet complete. I can see that the separation of the thumb could portray the present sense that the unity is not yet complete. For myself, I prefer the Thumbs “in” posture – because I know the Messiah has come, but the “V” maintains that the full unity of the believing community still has some growing to do to “come together”. To me, this position portrays not just the event of blessing, but anticipates the fulfillment of the “One New Man” ideal recorded by Sha’ul in Ephesians 2:15,&16 – (the motto, or raison d’etre, of our ministry). The third position I have seen many times, although I seem to have difficulty creating it. One person, (actually, the daughter of a Cohen), explained that this is the “correct” position - and that it is used only by the Cohenim. I see much symbolism in this stance also: the unity of the communities partially realized, the sense of still awaiting the Messiah’s coming (or return) and, of greatest import, the equilateral triangle formed by the joining of the hands… could it possibly be an unconscious representation of Elohim, the Tri-Une God: Father, Son and Ruach HaKodesh? Of course, one thing I can say for sure is that if you enquire of ten rabbis or ten priests, you will hear at least ten different concepts… to each his (or her) own, I suppose.
Many of our readers will recall the world famous hand gesture of Mr. Spock, from the TV show and movie series “Star Trek”. It was both a greeting and a farewell, though mostly the later, which accompanied Spock’s equally famous words: “Live Long and Prosper.” Leonard Nimoy, the actor who played Spock so successfully, insisted that the show’s director include this one-handed gesture along with the words.
Nimoy, himself an active Jew, later confessed to a gathering of ‘trekkies’ that he ‘borrowed’ it from the blessing of the Cohen. It was something that he had grown up with through-out his life. Of course, Spock’s words aren’t that far from being a blessing themselves.
3. Y’shua Blessed Them
Finally, we read in Luke’s gospel that Y’shua “said the B’rakhah” over the Talmidim. Before we turn our attention to the blessing itself, let us examine how the words Y’shua uttered affected the Talmidim. We saw earlier that back on the day of Y’shua’s death the disciples were left in a very troubled state. This is understandable, since they were grieving and may well have been in a state of shock – as you or I would be in a similar situation.
This time, however, things seem to be completely different. Based on first hand accounts, Luke records that the Talmidim first worshipped Y’shua, then they returned to Yerushalayim filled with Joy and spent the ensuing days in the Temple rejoicing and praising God.
All things considered, this behaviour seems a little out of the ordinary for the disciples. It’s true that they had just finished a crash course in ministry, and no doubt they had listened more carefully this time… there is nothing like losing someone to death to help you appreciate how much you ‘missed’ their input. I remember several years ago being instructed by my father-in-law in how to operate the old furnace in the house we bought from him. He and my mother-in-law were heading off to Florida for the winter. I didn’t listen as carefully as I should have. Three months later my father-in-law died and, try as I might, I couldn’t recall most of what he had taught me – a lesson well learned. But this is not enough to explain the altered conduct of the disciples. I believe the change was due largely to the blessing Y’shua offered as He parted from them.
Nimoy, himself an active Jew, later confessed to a gathering of ‘trekkies’ that he ‘borrowed’ it from the blessing of the Cohen. It was something that he had grown up with through-out his life. Of course, Spock’s words aren’t that far from being a blessing themselves.
3. Y’shua Blessed Them
Finally, we read in Luke’s gospel that Y’shua “said the B’rakhah” over the Talmidim. Before we turn our attention to the blessing itself, let us examine how the words Y’shua uttered affected the Talmidim. We saw earlier that back on the day of Y’shua’s death the disciples were left in a very troubled state. This is understandable, since they were grieving and may well have been in a state of shock – as you or I would be in a similar situation.
This time, however, things seem to be completely different. Based on first hand accounts, Luke records that the Talmidim first worshipped Y’shua, then they returned to Yerushalayim filled with Joy and spent the ensuing days in the Temple rejoicing and praising God.
All things considered, this behaviour seems a little out of the ordinary for the disciples. It’s true that they had just finished a crash course in ministry, and no doubt they had listened more carefully this time… there is nothing like losing someone to death to help you appreciate how much you ‘missed’ their input. I remember several years ago being instructed by my father-in-law in how to operate the old furnace in the house we bought from him. He and my mother-in-law were heading off to Florida for the winter. I didn’t listen as carefully as I should have. Three months later my father-in-law died and, try as I might, I couldn’t recall most of what he had taught me – a lesson well learned. But this is not enough to explain the altered conduct of the disciples. I believe the change was due largely to the blessing Y’shua offered as He parted from them.
A Very Special Blessing
There are many forms of “benediction” offered in Scripture – for instance from Sha’ul’s Second letter to the Corinthians: “The Grace of our Lord Y’shua the Messiah, the Love of God, and the fellowship of the Ruach HaKodesh be with you all.”(13:14) Or we might consider the passage from the Letter to the Philippians: “The peace of God which passes all understanding, guard your hearts and minds in the knowledge and love of God and of His Son, Y’shua HaMeshiach, our Lord - and the blessing of God almighty, Father, Son and Holy Spirit be amongst you and remain with you always,”(4:7)
These forms of benediction are pleasant, and are in use on a regular basis in the Christian church even today. But I would point out some concerns I have. These phrases are clearly prayers spoken by a person, (in fact they are written by a person). They are simply closings at the end of the letters in question. There are many other forms of these in Scripture, also used as closings or greetings. While pleasing to the ear and mind as prayers for the readers of the letters, they are not of the same quality as the blessing I believe Y’shua would have spoken on that ‘last’ day. This blessing was a special blessing – it was common and yet unique, and something about it was perfect for those who heard the words from Y’shua’s lips fall as “pearls of great value”, for their lives were changed for ever.
I believe the blessing uttered by Y’shua was what we know as the “Priestly Blessing”, or “Aharon’s Blessing”. It is recorded in the Book of B’Midbar / Numbers, the fourth book of the Torah, beginning at chapter 6, vss 24-27. In my opinion, there can be no other possible blessing.
These forms of benediction are pleasant, and are in use on a regular basis in the Christian church even today. But I would point out some concerns I have. These phrases are clearly prayers spoken by a person, (in fact they are written by a person). They are simply closings at the end of the letters in question. There are many other forms of these in Scripture, also used as closings or greetings. While pleasing to the ear and mind as prayers for the readers of the letters, they are not of the same quality as the blessing I believe Y’shua would have spoken on that ‘last’ day. This blessing was a special blessing – it was common and yet unique, and something about it was perfect for those who heard the words from Y’shua’s lips fall as “pearls of great value”, for their lives were changed for ever.
I believe the blessing uttered by Y’shua was what we know as the “Priestly Blessing”, or “Aharon’s Blessing”. It is recorded in the Book of B’Midbar / Numbers, the fourth book of the Torah, beginning at chapter 6, vss 24-27. In my opinion, there can be no other possible blessing.
The Priestly blessing - An Overall Examination
What makes this blessing stand out above the other ‘bon mots’ of Scripture?
I think the primary characteristic of the blessing is that the words come directly from God. That is to say, they are Divinely inspired, meaning literally “breathed by God” and given to humanity by Him. Furthermore, as we will see, it is Divinely enacted, that is it is clearly God who does the blessing, even though the words may come from the lips of the priest.
Secondly, this is the only actual blessing that we are commanded in Scripture, by God, to use to bless the community of faith. I have searched through both covenants and can find no other passage which commands of us: “This is how you are to bless the Children of Israel…” Even Y’shua’s response to the qrequest “Lord, Teach us to Pray” offered a generic series of praise, worship and requests, saying “When you pray, pray like this…” which could easily be understood as leading into what is more a format or pattern than a definite and exact wording of prayer to God, (although we seem to have made of it exactly that).
Thirdly, there is a connection made by this blessing between one particular tribe of Israel (the Levites) and God which has continued through-out history. The blessing is dictated to Moshé to be given to Aharon. Aharon was the older brother of Moshé and, while Moshé was the leader of the people, Aharon was the representative of God before the people – he was the Cohen Gadol, the high priest. We can see in Scripture that God assigned the role to Aharon as the first of the priestly order (Exodus 4:10f and 28:1-3). This designated role continued through the centuries, each successive priest from the tribe of Levi becoming a fore-shadowing of the Messiah – who would also be understood as a Cohen Gadol, “in the order of Melchi-Tzedek.” A title recognized and used many times in the Letter to the Hebrews.
Other Characteristics of the Priestly Blessing
Below are three printings of the Blessing. It is important to have the original Hebrew wording first because all references inevitably go back to this language-of-the-people. When the blessing is translated into English, we lose some of the directness of the characteristics. The second block is simply a pronunciation guide to help us read the Hebrew ourselves. The lettering of the transliteration is English, but the sound produced as we read it, is Hebrew. Finally the English is printed so we know what it all means.
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I think the primary characteristic of the blessing is that the words come directly from God. That is to say, they are Divinely inspired, meaning literally “breathed by God” and given to humanity by Him. Furthermore, as we will see, it is Divinely enacted, that is it is clearly God who does the blessing, even though the words may come from the lips of the priest.
Secondly, this is the only actual blessing that we are commanded in Scripture, by God, to use to bless the community of faith. I have searched through both covenants and can find no other passage which commands of us: “This is how you are to bless the Children of Israel…” Even Y’shua’s response to the qrequest “Lord, Teach us to Pray” offered a generic series of praise, worship and requests, saying “When you pray, pray like this…” which could easily be understood as leading into what is more a format or pattern than a definite and exact wording of prayer to God, (although we seem to have made of it exactly that).
Thirdly, there is a connection made by this blessing between one particular tribe of Israel (the Levites) and God which has continued through-out history. The blessing is dictated to Moshé to be given to Aharon. Aharon was the older brother of Moshé and, while Moshé was the leader of the people, Aharon was the representative of God before the people – he was the Cohen Gadol, the high priest. We can see in Scripture that God assigned the role to Aharon as the first of the priestly order (Exodus 4:10f and 28:1-3). This designated role continued through the centuries, each successive priest from the tribe of Levi becoming a fore-shadowing of the Messiah – who would also be understood as a Cohen Gadol, “in the order of Melchi-Tzedek.” A title recognized and used many times in the Letter to the Hebrews.
Other Characteristics of the Priestly Blessing
Below are three printings of the Blessing. It is important to have the original Hebrew wording first because all references inevitably go back to this language-of-the-people. When the blessing is translated into English, we lose some of the directness of the characteristics. The second block is simply a pronunciation guide to help us read the Hebrew ourselves. The lettering of the transliteration is English, but the sound produced as we read it, is Hebrew. Finally the English is printed so we know what it all means.
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In the Original Hebrew: (Remember to read from Right to Left)
The Transliteration: (Read from Left to Right)
And the English Wording:
1. It is Ancient
Even by the time of Y’shua, this blessing was very old – roughly about 1500 years old, in fact. It was given to be used in worship, and it would have been a regular facet of the liturgy in the tabernacle, in the Temple of Solomon, in the re-constructed temple after the Exile and in the synagogues of the Promised Land. It would have been heard at least twice a day, once in the morning and once in the evening. It would have been heard on special feast days, and at some point it was incorporated into the blessing of the children (although admittedly this may be a more modern part of the service).
The use of the blessing was expanded beyond the tabernacle / Temple as well – as it was said in the household by every faithful father as he blessed his family – on the Shabbat or at other times. As Nimoy told his audience, it was something “he had grown up with” everyday of his life. By the same token, all the figures of the Older Covenant during and since the Exodus from Egypt would have heard it… everyday… Y’hoshua and Kalev, Devorah and Gid’on, the mighty Shimshon all would have heard it. The prophets Sh’mu’el and Natan; David – both as shepherd boy and king – and his son, Shlomo would have grown up with the blessing of Aharon. The prophets Yesha’yahu, Yirmeyahu, Yechezk’el and Dani’el and “HaShneim-‘Asar” (the Twelve [minor prophets]) would all have heard it – before, during and after the Exile to Babylon. Rut would at least have heard her husband Boaz bless her children with it, and Hadassah (Esther) would have heard it, as her father and her uncle Mordechai repeated the ancient words. Ezra and Nechemyah would have faithfully brought it back from Babylon and implanted it once again in the worship in the newly constructed Temple. The Maccabee boys would certainly have heard it and used it – even if it was in secret; Elisheva and Yochanan (the Immerser) would have heard it as Z’karyah carried on the practice both at home and as Cohen in the renovated Temple of Herod. Yosef and Miryam would have heard it regularly, and Y’shua (who was present when it was first given to Moshé) would have heard it again, at home in Natzeret, and in the Synagogue where He would later read the Torah lesson and in Yerushalayim, in the Temple where He was Bar Mitzvahed and where He astounded the learnéd men as He offered the D’var Torah at the age of 12 years. It would also have been heard by each and every one of the Newer Covenant apostles and authors, (except maybe Luke). It was an old blessing with a rich and impressive history !!
2. It Resonates Within Us
Not only is the blessing historic, it has the beauty, rhythm and balance of a fine work of poetry. I have written several poems over the years – both in formal style and free verse, some of epic length and some of just a few lines. All poetry has this in common – it goes directly to the heart and stirs some unexplainable emotion within us and touches us – sometimes for ever.
Like a fine piece of art, poetry makes use of all the artistic techniques. The true artist will use colour, perspective and balance in a seemingly off-hand manner to draw our eyes to the focal point of a painting. We can’t help but be moved along from the foreground with its large mighty strokes, through the middle range, right to the exact spot selected by the artist to present his or her main image. In art, balance is sometimes achieved by colour: a large area of blue sky reflected in the still waters of a lake or stream near the bottom, or a patch of red held in place by an opposing area of deep green. Balance is also regularly accomplished by using odd numbers of items of a similar nature – one large tree on one side held at bay by two smaller ones on the other side, and so on.
In a similar manner, poetry also uses odd numbers to its advantage. Look to the Hebrew version of the blessing above and you will see three lines – that is all that is required. Within those lines you see first three words, then five, then seven. The balance is clear and the progression is smooth as it carries us along – building, building up, and building up again, creating interest and anticipation while bringing us to the final important and hoped for conclusion, the crescendo and climax of the piece – the one thing that humanity longs for in every generation.
3. It is Stable and Solid
Within each of the three lines, one notices the use of “Adonai” / “Lord”. Three times the Lord is mentioned. Three, of course, is the divine number. It reminds us that these beautiful words have a Divine origin – they have been given to us directly from God. Furthermore, we know that the number three is the most stable of numbers. Just as a three-legged tripod holds our cameras or surveyor’s scope steady, so the Name of the Lord brings stability into our lives. Similarly, just as the number three gives us strength and permanence, so the placement of the Name of God (originally YHVH in the Hebrew) is placed to illustrate consistency. No matter which line of the blessing, the word YHVH is consistently the second word with the actions of God with respect to the blessing being placed on either side – more balance, more harmony, and again the image of the out-stretched arms of Messiah bringing redemption.
4. It is Timeless and Broad in its Scope
Now we need to focus for a moment on some grammatical concepts. In this, I must plead some ignorance and so I credit some of my mentors whom I trust as much more knowledgeable than I. It is my understanding that “time” as we understand it in English – past, present or future – do not play a prominent part in the Hebrew language, at least in this situation. If this is the case, it strikes me that the blessing has a time-less-ness to it, that is: it is applicable to people of every age, every generation, throughout history – past, present AND future. Secondly, it is worthy to note that the entire blessing is written in the singular person. From this, we can ascertain that God is speaking to an entire nation – that of the fledgling and yet to be realized – “Israel”, as if it were a single entity, united in thought, mind and deed. But yet, it can also be understood that God is, at the same time, addressing each individual person within that nation. In other words He is speaking directly to every person and coincidently – each person, as He offers the blessing. These two characteristics – the time and number – then beg a pertinent question of us: “For whom is the blessing meant?” Is it for the Hebrew nation or is it for each member of the Hebrew nation? Is it for those who were wandering in the wilderness or for those who entered the Promised Land? Is it for those of Older Covenant times or for those who came later? To my thinking, it is for all these situations. It is for the nation and commonwealth of Israel and for each person who makes up the commonwealth. And I would go further, for Rabbi Sha’ul tells us in his letter to the Romans, that all who believe and trust in the saving grace of God, and the salvation wrought by Y’shua in His covenant-sealing shedding of blood on the tree are “grafted in” to the commonwealth of Israel. Sha’ul writes: “If you confess with your mouth “Y’shua, Hu Adonai” and believe in Your heart that God raised Him from the dead, you will be saved… For there is no difference between Jew and Gentile – the same Lord is Lord of all and He richly blesses all who call on Him, for Everyone who calls on the Name of the Lord will be saved.” And later he writes, “If some of the branches have been broken off, and you [as non-Jewish believers], though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root,… consider… the kindness and sternness of God; and.. do not be ignorant of this mystery… they [i.e. the Jewish people] will be grafted in, for God is able to graft them in again… and all Israel will be saved.”
Please note that this is not ‘replacement theology’, that is: we as non-Jewish believers do not replace our Jewish brothers and sisters in the Lord, but rather we come alongside them in our faith journey to the yet to be fully realized Promised Land, the eternal Kingdom of God. (Please see for yourself how Paul writes this out in Romans ch’s 9-11). So, the blessing is open to all who believe – to Moshé and Aharon, to Benjamin and Yehudah, to Sarah and Rivkah, to Miryam and Elisheva and it also covers Billy and Bobby and Jane and Emily, and You and me, for this is the community of faith, the commonwealth of all believers.
5. It Can be Puzzling - An Aspect Which Encourages our Studies
Finally, before we continue our examination of the blessing itself, which we will do in ‘Part Two’ of this teaching, let us consider one more aspect of the material in our introductory Overview: its rather peculiar placement in the order of Scripture.
The passage which outlines the blessing, and commands its use, seems simply to be ‘plunked down’ between two unrelated portions of Scripture, at the end of a chapter dealing with the instructions for a Nazirite and the beginning of the next segment (chapter 7) which opens with the sanctification of the Tabernacle and “all its utensils”. This placement, which appears to come out of left field, has both intrigued and puzzled scholars throughout the centuries. The challenge is trying to figure out ‘why’ it’s included here. What does this blessing have to do with a Nazirite vow or with the sanctification of the Tabernacle? Is it simply a segue or is it of some connected importance? We may never have a definitive understanding, but we can do some reflecting on possible reasons.
To begin, it is necessary to know something about the Nazirites and their life-style. In Chapter 18 of the Book of The Acts of the Apostles, we read that Sha’ul, after leaving Corinth, had his hair cut off at Cenchrea “because of a vow he had taken.” In all likelihood, this would have been a Nazirite vow. The cutting of his hair would have marked the end of the vow’s term. This gives us some insight into the nature of the vow.
We see instances of others who have taken on Nazirite vows in the Older Covenant. In the book of Judges, we read the story of the ‘strong man’, Samson. “Again the Israelites did evil in the eyes of the Lord, so the Lord delivered them into the hands of the Philistines for forty years [note the number 40, once again]. A certain man of Zorah, named Manoah,…. had a wife who was sterile and remained childless. The angel of the Lord appeared to her and said, “You are sterile and childless, but you are going to conceive and have a son. Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean, because you will conceive and give birth to a son. No razor may be used on his head, because the boy is to be a Nazirite, set apart for God from birth, and he will begin the deliverance of Israel from the hands of the Philistines.” (Judges 13:1ff) Most of our readers will remember that he married Delilah, (a Philistine woman who was a spy for the enemy. By the way, the interpretation of Delilah is “coquette”, “one who “makes gestures of love”) who learned of his vow and tried to cut Samson’s hair, ending his vow and rendering him powerless before the enemy. A plan which, as it happens, failed.
In this passage, we see some further requirements of the vow. First, from Sha’ul’s activity, we learn that a Nazirite vow can be temporary, although from Samson’s situation we see that they can also be life-long. Second, the hair is to be left uncut for the duration of the vow. Third, the participant is to eat only (and specifically) kosher foods, and finally they are to refrain from wine and any fermented drink. [In later years, this would be stretched by the Rabbinic ruling that even fresh grapes were forbidden, in case they fermented in the stomach]. At one time, I worked with a young man who had taken on a Nazirite vow for a short period. In obedience, he would not drink wine, eat grapes nor even raisons. I had to admire his resolution.
The Nazirite vow was generally taken in an attempt to come closer to God by living a pure life, free of worldly pollutions, and through the constant attempt at coming closer to God in one’s daily life.
Having laid this groundwork, we will see in ‘Part Two’ how the Aharonic blessing given by God, could be connected both with respect to the Nazirite faith journey and how, at the same time, it could be connected with the sanctification of the Tabernacle.
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The use of the blessing was expanded beyond the tabernacle / Temple as well – as it was said in the household by every faithful father as he blessed his family – on the Shabbat or at other times. As Nimoy told his audience, it was something “he had grown up with” everyday of his life. By the same token, all the figures of the Older Covenant during and since the Exodus from Egypt would have heard it… everyday… Y’hoshua and Kalev, Devorah and Gid’on, the mighty Shimshon all would have heard it. The prophets Sh’mu’el and Natan; David – both as shepherd boy and king – and his son, Shlomo would have grown up with the blessing of Aharon. The prophets Yesha’yahu, Yirmeyahu, Yechezk’el and Dani’el and “HaShneim-‘Asar” (the Twelve [minor prophets]) would all have heard it – before, during and after the Exile to Babylon. Rut would at least have heard her husband Boaz bless her children with it, and Hadassah (Esther) would have heard it, as her father and her uncle Mordechai repeated the ancient words. Ezra and Nechemyah would have faithfully brought it back from Babylon and implanted it once again in the worship in the newly constructed Temple. The Maccabee boys would certainly have heard it and used it – even if it was in secret; Elisheva and Yochanan (the Immerser) would have heard it as Z’karyah carried on the practice both at home and as Cohen in the renovated Temple of Herod. Yosef and Miryam would have heard it regularly, and Y’shua (who was present when it was first given to Moshé) would have heard it again, at home in Natzeret, and in the Synagogue where He would later read the Torah lesson and in Yerushalayim, in the Temple where He was Bar Mitzvahed and where He astounded the learnéd men as He offered the D’var Torah at the age of 12 years. It would also have been heard by each and every one of the Newer Covenant apostles and authors, (except maybe Luke). It was an old blessing with a rich and impressive history !!
2. It Resonates Within Us
Not only is the blessing historic, it has the beauty, rhythm and balance of a fine work of poetry. I have written several poems over the years – both in formal style and free verse, some of epic length and some of just a few lines. All poetry has this in common – it goes directly to the heart and stirs some unexplainable emotion within us and touches us – sometimes for ever.
Like a fine piece of art, poetry makes use of all the artistic techniques. The true artist will use colour, perspective and balance in a seemingly off-hand manner to draw our eyes to the focal point of a painting. We can’t help but be moved along from the foreground with its large mighty strokes, through the middle range, right to the exact spot selected by the artist to present his or her main image. In art, balance is sometimes achieved by colour: a large area of blue sky reflected in the still waters of a lake or stream near the bottom, or a patch of red held in place by an opposing area of deep green. Balance is also regularly accomplished by using odd numbers of items of a similar nature – one large tree on one side held at bay by two smaller ones on the other side, and so on.
In a similar manner, poetry also uses odd numbers to its advantage. Look to the Hebrew version of the blessing above and you will see three lines – that is all that is required. Within those lines you see first three words, then five, then seven. The balance is clear and the progression is smooth as it carries us along – building, building up, and building up again, creating interest and anticipation while bringing us to the final important and hoped for conclusion, the crescendo and climax of the piece – the one thing that humanity longs for in every generation.
3. It is Stable and Solid
Within each of the three lines, one notices the use of “Adonai” / “Lord”. Three times the Lord is mentioned. Three, of course, is the divine number. It reminds us that these beautiful words have a Divine origin – they have been given to us directly from God. Furthermore, we know that the number three is the most stable of numbers. Just as a three-legged tripod holds our cameras or surveyor’s scope steady, so the Name of the Lord brings stability into our lives. Similarly, just as the number three gives us strength and permanence, so the placement of the Name of God (originally YHVH in the Hebrew) is placed to illustrate consistency. No matter which line of the blessing, the word YHVH is consistently the second word with the actions of God with respect to the blessing being placed on either side – more balance, more harmony, and again the image of the out-stretched arms of Messiah bringing redemption.
4. It is Timeless and Broad in its Scope
Now we need to focus for a moment on some grammatical concepts. In this, I must plead some ignorance and so I credit some of my mentors whom I trust as much more knowledgeable than I. It is my understanding that “time” as we understand it in English – past, present or future – do not play a prominent part in the Hebrew language, at least in this situation. If this is the case, it strikes me that the blessing has a time-less-ness to it, that is: it is applicable to people of every age, every generation, throughout history – past, present AND future. Secondly, it is worthy to note that the entire blessing is written in the singular person. From this, we can ascertain that God is speaking to an entire nation – that of the fledgling and yet to be realized – “Israel”, as if it were a single entity, united in thought, mind and deed. But yet, it can also be understood that God is, at the same time, addressing each individual person within that nation. In other words He is speaking directly to every person and coincidently – each person, as He offers the blessing. These two characteristics – the time and number – then beg a pertinent question of us: “For whom is the blessing meant?” Is it for the Hebrew nation or is it for each member of the Hebrew nation? Is it for those who were wandering in the wilderness or for those who entered the Promised Land? Is it for those of Older Covenant times or for those who came later? To my thinking, it is for all these situations. It is for the nation and commonwealth of Israel and for each person who makes up the commonwealth. And I would go further, for Rabbi Sha’ul tells us in his letter to the Romans, that all who believe and trust in the saving grace of God, and the salvation wrought by Y’shua in His covenant-sealing shedding of blood on the tree are “grafted in” to the commonwealth of Israel. Sha’ul writes: “If you confess with your mouth “Y’shua, Hu Adonai” and believe in Your heart that God raised Him from the dead, you will be saved… For there is no difference between Jew and Gentile – the same Lord is Lord of all and He richly blesses all who call on Him, for Everyone who calls on the Name of the Lord will be saved.” And later he writes, “If some of the branches have been broken off, and you [as non-Jewish believers], though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root,… consider… the kindness and sternness of God; and.. do not be ignorant of this mystery… they [i.e. the Jewish people] will be grafted in, for God is able to graft them in again… and all Israel will be saved.”
Please note that this is not ‘replacement theology’, that is: we as non-Jewish believers do not replace our Jewish brothers and sisters in the Lord, but rather we come alongside them in our faith journey to the yet to be fully realized Promised Land, the eternal Kingdom of God. (Please see for yourself how Paul writes this out in Romans ch’s 9-11). So, the blessing is open to all who believe – to Moshé and Aharon, to Benjamin and Yehudah, to Sarah and Rivkah, to Miryam and Elisheva and it also covers Billy and Bobby and Jane and Emily, and You and me, for this is the community of faith, the commonwealth of all believers.
5. It Can be Puzzling - An Aspect Which Encourages our Studies
Finally, before we continue our examination of the blessing itself, which we will do in ‘Part Two’ of this teaching, let us consider one more aspect of the material in our introductory Overview: its rather peculiar placement in the order of Scripture.
The passage which outlines the blessing, and commands its use, seems simply to be ‘plunked down’ between two unrelated portions of Scripture, at the end of a chapter dealing with the instructions for a Nazirite and the beginning of the next segment (chapter 7) which opens with the sanctification of the Tabernacle and “all its utensils”. This placement, which appears to come out of left field, has both intrigued and puzzled scholars throughout the centuries. The challenge is trying to figure out ‘why’ it’s included here. What does this blessing have to do with a Nazirite vow or with the sanctification of the Tabernacle? Is it simply a segue or is it of some connected importance? We may never have a definitive understanding, but we can do some reflecting on possible reasons.
To begin, it is necessary to know something about the Nazirites and their life-style. In Chapter 18 of the Book of The Acts of the Apostles, we read that Sha’ul, after leaving Corinth, had his hair cut off at Cenchrea “because of a vow he had taken.” In all likelihood, this would have been a Nazirite vow. The cutting of his hair would have marked the end of the vow’s term. This gives us some insight into the nature of the vow.
We see instances of others who have taken on Nazirite vows in the Older Covenant. In the book of Judges, we read the story of the ‘strong man’, Samson. “Again the Israelites did evil in the eyes of the Lord, so the Lord delivered them into the hands of the Philistines for forty years [note the number 40, once again]. A certain man of Zorah, named Manoah,…. had a wife who was sterile and remained childless. The angel of the Lord appeared to her and said, “You are sterile and childless, but you are going to conceive and have a son. Now see to it that you drink no wine or other fermented drink and that you do not eat anything unclean, because you will conceive and give birth to a son. No razor may be used on his head, because the boy is to be a Nazirite, set apart for God from birth, and he will begin the deliverance of Israel from the hands of the Philistines.” (Judges 13:1ff) Most of our readers will remember that he married Delilah, (a Philistine woman who was a spy for the enemy. By the way, the interpretation of Delilah is “coquette”, “one who “makes gestures of love”) who learned of his vow and tried to cut Samson’s hair, ending his vow and rendering him powerless before the enemy. A plan which, as it happens, failed.
In this passage, we see some further requirements of the vow. First, from Sha’ul’s activity, we learn that a Nazirite vow can be temporary, although from Samson’s situation we see that they can also be life-long. Second, the hair is to be left uncut for the duration of the vow. Third, the participant is to eat only (and specifically) kosher foods, and finally they are to refrain from wine and any fermented drink. [In later years, this would be stretched by the Rabbinic ruling that even fresh grapes were forbidden, in case they fermented in the stomach]. At one time, I worked with a young man who had taken on a Nazirite vow for a short period. In obedience, he would not drink wine, eat grapes nor even raisons. I had to admire his resolution.
The Nazirite vow was generally taken in an attempt to come closer to God by living a pure life, free of worldly pollutions, and through the constant attempt at coming closer to God in one’s daily life.
Having laid this groundwork, we will see in ‘Part Two’ how the Aharonic blessing given by God, could be connected both with respect to the Nazirite faith journey and how, at the same time, it could be connected with the sanctification of the Tabernacle.
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