The Radiance of Divine Favor: Unpacking the Priestly Blessing

 Our member Rabbi Paul Bloom, being a Kohen, takes a particular interest in penetrating the depths of the Birkat Kohanim, which those of us who daven at Hanassi are privileged to hear every day.  He recently wrote about the Priestly Blessing in his devar Torah for parashat Shemini ("A Hidden Gem", here) but he has plenty more to say on this crucial link between God and Man, as you will discover for yourself below.

One of the most cherished and frequently recited blessings in the Jewish tradition is the Priestly Blessing, known in Hebrew as Birkat Kohanim. Found in our Parsha, at Bamidbar 6:24-26, it reads:

יְבָרֶכְךָ ה׳ וְיִשְׁמְרֶך ("May Hashem bless you and safeguard you”)
 יָאֵר ה׳ פָּנָיו אֵלֶיךָ וִיחֻנֶּך (ָּ"May Hashem shine His face toward you and be gracious to  you).
 יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹםvM (!May Hashem lift His face toward you and grant you peace”)

At first glance, these verses appear to be a simple three-part benediction. However, upon deeper examination—drawing from Torah commentators, Midrashim, and timeless insights—we uncover a profound spiritual roadmap for personal and national blessing, perception, and unity.

1. Material Blessing as a Foundation for Spiritual Insight

The verse "יְבָרֶכְךָ ה׳ וְיִשְׁמְרֶךָ" is often understood as a blessing for physical well-being and material abundance. But what purpose does material comfort serve in our spiritual journey? The Netziv of Volozhin (Rav Naftali Zvi Yehuda Berlin) suggests a two-tiered approach to Divine blessing. First, Hashem ensures our material needs—health, sustenance, safety—are provided. Only then are we free, both in time and mental space, to access a deeper level of blessing: the enlightenment of Torah.

“After I bless you with health and wealth,” Hashem seems to say, “you will finally have the capacity to receive the true light—the light of Torah.”

Torah is often referred to as light:

כִּי נֵר מִצְוָה וְתוֹרָה אוֹר ("For a mitzvah is a lamp and
Torah is light”, Mishlei 6:23).

The Divine light in Torah isn’t merely intellectual—it’s transformative. But to perceive this light, we must be free from the burdens that cloud our vision. This is the hidden kindness in Hashem’s material blessings: they are not ends in themselves but tools to reveal the inner, eternal light.

2. Visibility of Divine Favor

The second verse of the Priestly Blessing reads:

יָאֵר ה׳ פָּנָיו אֵלֶיךָ ("May Hashem shine His face toward you…)

The Hebrew word "יָאֵר" (He will enlighten) is striking. Throughout Jewish tradition, light is associated with Torah, clarity, and spiritual awakening. But how does Hashem “shine His face” if He has no face? The Ibn Ezra and other commentators explain that "face" here symbolizes Hashgachah pratit, Divine providence. When Hashem “shines His face,” it means His presence and guidance are felt clearly in one’s life.

The Netziv again offers a remarkable insight: this blessing is not just that one receives God's favor—but that others can see it. Divine favor becomes visible. It’s not mere luck or circumstance; the blessing radiates with a clarity that even bystanders recognize as holy.

This idea echoes God’s promise to Avraham:

וְאֶהְיֶה בְּרָכָה... וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחֹת הָאֲדָמָה ("You shall be a blessing… and all the families of the earth shall be blessed through you”: Bereishit 12:2–3).

When others see the glow of God’s favor on someone, they are drawn toward it. They ask: “What is your secret?” And the answer often leads back to Torah, mitzvot, kindness, and faith.

3. Divine Vision: Seeing With “Einayim Shel Maalah”

The Midrash in Midrash Tanchuma interprets “יָאֵר ה׳ פָּנָיו אֵלֶיךָ” as: He will give you eyes—that is, spiritual vision. Not the physical ability to see, but the deeper capacity to see what truly matters, to see the good, to perceive the Divine in the mundane.

Consider the episode at the Akeidah, where Avraham saw the Divine presence:

וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא ( "And Avraham lifted his eyes and saw...": Bereishit 22:4)

He turned to Yitzchak and asked if he too could see. Yitzchak saw. But Eliezer and Yishmael could not. What did they see? All saw the same cloud. But only Avraham and Yitzchak recognized the Divine within it. Our worldview shapes what we perceive.

Hashem’s blessing, then, is not just to see, but to see clearly, spiritually, and compassionately. As the blessing in the Amidah says:

אַתָּה חוֹנֵן לְאָדָם דַּעַת... חָנֵּנוּ מֵאִתְּךָ דֵּעָה בִּינָה וְהַשְׂכֵּל "You graciously endow man with knowledge… grant us understanding, insight, and discernment."

This Divine illumination is what enables us to see light even in darkness, to judge others favorably, to seek the good in ourselves and in others, and to rise above cynicism or despair.

4. Grace and Exoneration

The verse continues:

וִיחֻנֶּךָּ “And be gracious to you.”

The Hebrew word "חן" (chen, grace) is difficult to define. It is a beauty that transcends reason. As in the story of Esther:

וַתִּשָּׂא אֵסְתֵּר חֵן בְּעֵינֵי כָּל רֹאֶיהָ  "And Esther found favor in the eyes of all who saw her” Esther 2:15.

Grace is not superficial charm—it is Divine favor, where others are inclined toward kindness and compassion on your behalf, often beyond your merits.

According to the Talmud (Berachot 20b), the word “ויחנך” can also mean to exonerate. Sometimes, despite our flaws, Hashem’s radiance obscures our failings. Just as intense light can blur what lies beneath, God's shining face helps diminish our spiritual blemishes—provided we sincerely strive toward Teshuvah.

5. The Culmination: Peace as the Ultimate Vessel

The final verse is:

יִשָּׂא ה׳ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם "May Hashem lift His face toward you and grant you peace."

The Mishnah (Uktzin 3:12) famously teaches:

לֹא מָצָא הַקָּדוֹשׁ בָּרוּךְ הוּא כְּלִי מַחֲזִיק בְּרָכָה לְיִשְׂרָאֵל אֶלָּא הַשָּׁלוֹם  "The Holy One, Blessed be He, found no vessel that could hold blessing for Israel except for peace."

The word Shalom shares a root with Shalem—wholeness. Peace is not the absence of conflict, but the integration of all parts into a greater unity. It is the harmony that results when each tribe, each person, contributes their unique light to the national tapestry.

As the verse in Psalms teaches:

ה׳ עֹז לְעַמּוֹ יִתֵּן, ה׳ יְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם  "Hashem will give strength to His people; Hashem will bless His people with peace”: Tehillim 29:11.

Peace is both the result and the prerequisite of Divine blessing. Without it, blessings dissipate. With it, they endure.

Conclusion: Becoming a Vessel of Light

The Priestly Blessing is not just a wish—it is a call to action. God blesses us with physical needs so that we may pursue Torah. He enlightens us so we may see goodness and emulate Him. He shines His face upon us so that we may reflect His light in our lives and inspire others. And He grants us peace—not as a passive gift, but as a challenge to unify, to respect, and to love.

May we merit the fulfillment of these blessings—personally, communally, and nationally:

וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרְכֵם "And they shall place My Name upon the Children of Israel, and I shall bless them”: Bamidbar 6:27.

A Hidden Gem

 As a Kohen himself, our member Rabbi Paul Bloom naturally takes a deep interest in the priestly blessing that he and his fellow Kohanim bestow on us in Israel daily. In the following piece he enlarges on aspects of the famous three-fold blessing we have come to know and love so well.

The First Birkat Kohanim: A Hidden Gem in Parashat Shemini

Tucked away in Parashat Shemini, between the detailed descriptions of the Chanukat HaMizbe’ach—the dedication of the altar—and the intricate halachot of kashrut, lies a historic and touching moment: the very first Birkat Kohanim, the priestly blessing, given by Aharon HaKohen himself.

This is not merely a ritual act. According to the Torah, after completing the sacred service, Aharon turns to the people and blesses them. The actual text of the blessing—Yevarechecha Hashem veyishmerecha—does not appear here (it is found later in Parashat Naso), but the concept is born here: the initiative of blessing the people as an act of love and spiritual connection.

Aharon’s Initiative, A Heartfelt Blessing

Rashi, quoting the Midrash, tells us that Aharon said the familiar three-part blessing we're used to hearing today. Remarkably, Ramban points out that Aharon was not explicitly commanded to give this blessing. He did so from the depth of his heart, unprompted, in a spontaneous gesture of warmth and hope for Am Yisrael. This moment is not just ceremonial; it is deeply personal and profoundly moving. It reveals Aharon's character—a leader whose instinct is to bless, to give, to uplift.

Understanding the Threefold Blessing

The Birkat Kohanim contains three verses—each one short, but powerful. The Arizal teaches that these three blessings correspond to three major Yamim Tovim and their spiritual themes.

The Ba’al HaTurim draws this precise connection between the three parts of the blessing and the three core offerings: chatat, olah, and shelamim. Each one mirrors a dimension of human life—atonement, aspiration, and harmony.

1. Yevarechecha Hashem veyishmerecha – “May Hashem bless you and protect you”
    This is the berachah of shemirah, protection. It resonates with Pesach, the "Leil Shimurim"—a night of divine safeguarding. Just as Hashem protected the Jewish people from the dangers of Egypt, this blessing asks for continual divine protection from harm and from the consequences of past mistakes. It’s the korban chatat—atonement for human fallibility.
   
   
2. Ya'er Hashem panav eilecha vichuneka – “May Hashem shine His face upon you and be gracious to you”
    This represents or, divine light and illumination. It echoes the experience of Shavuot, the giving of the Torah, which enlightens and inspires our lives. It’s the light of guidance, clarity, and divine wisdom that helps shape our spiritual aspirations—what the korban olah symbolizes: elevation and striving for higher spiritual realms.
   
   
3. Yisa Hashem panav eilecha veyasem lecha shalom – “May Hashem lift His face toward you and grant you peace”
    The blessing of shalom—peace and wholeness—connects to Sukkot. The Sukkah envelops us in divine embrace and symbolizes unity and harmony, both within ourselves and among people. This reflects the korban shelamim, which brings peace between the body and soul, and between humans and God.

A Contemporary Insight

In human terms, these blessings can be seen as three spiritual pillars:

●      Shemirah is about healing and protection—having the ability to fix, to apologize, and to move forward after a mistake.

●      Or (Light) is about spiritual growth—the yearning to learn, to rise, and to connect more deeply to Hashem.

●      Shalom is about building peace—within ourselves, our families, our communities, and ultimately within Klal Yisrael.

Each time the Kohanim raise their hands, they are channeling not only divine energy but the selfless spirit of Aharon HaKohen, who first reached out with love to bless his people.

The Deeper Calling of a Blessing

It’s worth noting that when Avraham Avinu is chosen, he is given a mission: "Ve’heyei berachah" – “And you shall be a blessing.” This is not a casual compliment; it’s a job description. The Jewish people are meant to be conduits of blessing for the entire world. But to bless, we must first be blessed.The Birkat Kohanim, born in Parashat Shemini, is the divine energy that empowers us to carry out our role. It’s not simply a nice ceremony—it’s a spiritual plug-in. And it began with one man, Aharon HaKohen, who, without being told, looked at his people and chose to bless.

May we merit to receive that blessing with open hearts, and may it ripple outward—bringing kedushah, healing, and peace to ourselves, our communities, and the entire world.