If, as the Sifri explains, Aharon was commanded already in Shemini to bless the people with Birchas Kohanim, why does the Torah repeat it here?
What are the connotations of the phrase "Koh Sevarchu ... "?
Rashi (in Kesuvos, 24b): The Torah is confining blessing the people to the Kohanim, placing an Isur Asei on a Zar who blesses the people. 1
Rashbam: With reference to the following Pesukim, the Kohanim should not Duchen in an abstract manner, in the way that Reuven wishes blessings 'to fall upon Shimon's head', but request from Hashem that He should bless them. 2
Targum Yonasan: It means that the Kohanim should Duchen 3 'with spread-out hands, on the Duchen 4 and using the exact words 5 that the Torah uses - "Yevarech'cha ... ".
Ba'al ha'Turim: "Koh" (Gemitriyah twenty-five) hints at the twenty-five times that 'B'rachah' (the first word in Birchas Kohanim) and "Shalom" (the last word) are mentioned in the Chumash. 6
Sotah 38b #1: It teaches us that a Kohen who does not ascend to Duchen transgresses a Mitzvas Asei - provided he is invited to ascend. 10
Sotah, 38b #2: A Kohen who does not go up to Duchen when he is called transgresses three Mitzvos Asei - "Koh Sevarchu" and "Amor lahem" (in this Pasuk), and "Vesamu es Sh'mi" (in Pasuk 27). 11
Yerushalmi Megilah, 4:11: It implies that the B'rachos are given as a blessing and may not be translated. 12
Since a La'av that is based on an Asei is an Asei. Refer to 6:23:2.1:1*.
Rashbam: Because then Hashem will respond accordingly, as stated in Pasuk 27.
See Peirush Yonasan.
The location on which the Kohanim Duchened.
Refer to answer #6.
See Ba'al ha'Turim.
See Torah Temimah, note 132.
Sotah, Ibid.: Both of which we learn via a Gezeirah Shavah "Koh Sevarchu" "Eileh Ya'amdu Levarech es ha'Am" from the B'rachos on Har Gerizim in Ki Savo Devarim, 27:12. See Torah Temimah, note 133. See also Torah Temimah (citing Sotah 38a) 1, 2 & 3, and notes 132-134 for more details.
Sotah, Ibid.: Which we learn via a Gezeirah Shavah "Koh Sevarchu" "Va'yisa Aharon Es Yadav ... Va'yevarchem", from Shemini Vayikra, 9;22. See Torah Temimah, note 134.
See answers 3:5 & 7. Moshav Zekeinim (in Pasuk 27): The Yerushalmi in B'rachos, 5:4) cites R. Elazar, who was a Kohen and who left the Beis-ha'Keneses because his head hurt, and who did not transgress the Asei because he was not invited to ascend.
See Torah Temimah, note 135.
See Torah Temimah, note 136.
Why does thre Torah insert the (otherwise superfluos) word "es B'nei Yisrael"?
Ran (in the third Perek of Megilah): To confine Birchas Kohanim to a Tzibur of at least ten people. 1
What are the implications of "Amor lahem"?
Rashi: It implies that when the Kohanim Duchen, they should do so loudly and clearly, so that everybody can hear. 1
R. Bachye: The Shali'ach Tzibur must recite each word, and the Kohanim repeat it after him. 2
Olas Tamid (128:4): A Zar who blesses the people with Birchas Kohanim, even together with the Kohanim, transgresses an Asei. 3
Sotah, 38a #1:The word "lahem") comes to include Geirim, women and Avadim in the B'rachah. 4
Sotah, 38a #2: It implies face to face and in a loud voice - like one person speaks to another. 5
Sifri: It implies that the Chazan is obligated to invite the Kohanim to Duchen 6 (and that the invitation is confined to where there are at least two Kohanim, but not to one - Sotah, 38a).
Yerushalmi Gitin, 5:9: It implies that the person who is calling out to the Kohen must be a Yisrael (and not a Kohen). 7
See Torah Temimah, note 140.
R. Bachyei: Because the B'rachah comes from above to the Tzibur via the Shali'ach Tzibur.
Sotah, 38a: From which they would otherwise be precluded from the words "B'nei Yisrael", which implies males exclusively.
See Torah Temimah, note 139 and see answer #1 and note.
See Torah Temimah, note 143. .
See Torah Temimah, note 142.
Why is "Amor" written Malei (with a 'Vav')?
Rashi (citing the Tanchuma 18): To teach us that the Kohanim should not bless Yisrael in a hurry and hastily , but slowly and with Kavanah.
Rosh (B'rachos 5:17): Refer to 6:23:3:2.
Ba'al ha'Turim: Because it hints at the six B'rachos of Birchas Kohanim 'Yevarech'cha" and "Veyishm'recha", "Ya'er" and "Viyechuneka", "Yosa" and "Shalom" and to the six expressions in Tehilim, 19:8-10 "Toras Hashem", "Eidus Hashem", "Pikudei Hshem", Mitzvos Hashem", "Yir'as Hashem" and "Mishp'tei Hashem".
Minchas Shai #1 (citing the Zohar) : In order to makes its Gematriyah two hundred and forty-seven; the other two hundred and forty-seven limbs of the body depend on one of them, and all are blessed through the three Pesukim of Birkas Kohanim.
Minchas Shai #2 (citing the Mordechai, in Megilah 816): We put the 'Vav' from Amor into "Koh", to make it Kavah (a window; refer to 6:23:152:1).
Imrei Emes (citing the Megaleh Amukos): Birchas Kohanim, which includes all B'rachos in the world, will only be fulfilled in the future, when 'Toldos' will be full.
Riva (citing a Midrash): It is Chaser (without a 'Vav') to teach us that the Shali'ach Tzibur answers 'Amen' to each B'rachah. 1
This implies that the Shali'ach Tzibur calls the Kohanim. If someone else could call them, we would not let the Shali'ach Tzibur do so, for it is like an interruption in Chazaras ha'Shatz. How does this teach that he answers 'Amen'? Perhaps the text should say 'it is Malei'; I did not find anyone else say that it is Chaser. Or, it should say that he does not answer Amen, like the Tanchuma in Vayechi 7 - PF. Refer to 6:23:3:2* & 6:23:3:7.
Why did Hashem appoint the Kohanim to bless Yisrael - bearing in mind that sometimes those who are being blessed are bigger Tzadikim than the Kohanim who are blessing?
Oznayim la'Torah (citing his brother-in-law R. Aharon Valkin): Because, based on the mantra that 'A person who is good- hearted (who blesses with a full heart) should bless', 1 the Kohanim are ideally suited to bless, since their Parnasah - in the form of Matnos Kehunah, depends on the financial situation of the people. Consequently, they are bound to bless them with a good heart. 2
Why does the Torah insert Birchas Kohanim immediately after the Parshah of Nazir?
Moshav Zekeinim (in Pasuk 11) #1: It is a hint that a Kohen who drank wine is not permitted to Duchen. 1 And we learn from here that a Kohen who is Shikor is forbidden to Duchen.
Moshav Zekeinim (in Pasuk 11) #2: Because the Kedushah of a Nazir is like that of a Kohen Gadol - like whom he may not render himself Tamei even for relatives
However, as opposed to a Nazir - a Kohen who ate grape-pits is permitted. "Lesharso u'Levarech bi'Shmo" (Devarim 10:8) - a Kohen who serves is permitted Chartzan and forbidden wine, also one who blesses. One might have thought that just like a Kohen Ba'al-Mum may not serve, he may not Duchen - However, the Hekesh to Nazir refutes this. Moshav Zekeinim: Megilah, 24b forbids a Kohen with Mumim on his hands to Duchen, for people look at him! The Tosefta says that this is only Mumim on his hands and face, but other Mumim do not disqualify him. Even on his hands and face, he is permitted in his city, since people are used to him and will not look at him. See also Torah Temimah, note 130, who elaborates.
Why is "Koh" written Malei (with a 'Vav')?
Moshav Zekeinim: This 1 hints at a window - the Targum of "Chalon" is 'Kavah' 2 - which the Kohanim form between their extended fingers. 3
Minchas Shai: In the Mesores of the Remah, "Koh" is written Malei (but not in our Chumashim). Refer to 6:23:4:3.
Moshav Zekeinim: As in Shir ha'Shirim 2:9 - "Ve'ashgach min Kavasa"
R. Bachye: An Ashkenaz tradition teaches that the Kohen forms the Name of Hashem ('Yud 'Kei' 'Vav' Kei') with his fingers. Some say, he forms the Name 'Shakai' on one (each) hand.
Why is Birchas Kohanim necessary? Tzadikim are already blessed "Im be'Chukosai Teleichu", and Resha'im are cursed in the two Tochachos!
Moshav Zekeinim (citing R. Yehudah ha'Chasid): It is for Tzadikim - to save them from the curses of Resha'im, whose Mazal sometimes gives them the ability to achieve with their curses.
