A Blessed Life

O ne of the main distinctions

between the tefillah in Eretz
Yisrael and the tefillah in
the Diaspora, at least in Ashkenazi
synagogues, is Birkat Kohanim, the
Rabbi Yehoshua Fass
Co-Founder and Executive Director,
priestly blessings. It is well known Nefesh BNefesh
that in Ashkenazi synagogues in the
Diaspora, Birkat Kohanim is only Rambams view that the requirement the Rambam implies that there is an
performed on the holidays during the to perform Birkat Kohanim on a daily active obligation to perform Birkat
Mussaf services. In Eretz Yisrael it is basis is shared by the Sefer Yereim no. Kohanim on a daily basis.
performed on a daily basis, as well as 269, and the Sefer Hachinuch, no. 378.
at Shacharit and Mussaf on yom tov. Explaining the Practice of the
At the same time, we also find that
In this article, we are going to explore Diaspora
there are grounds for exemption. The
why there is such a distinction, and
Talmud Yerushalmi, Berachot 5:4,
the lesson that we can learn from it. We find three different approaches
records that R. Yuda ben Pazi wasnt
feeling well enough to perform the to explain why the Ashkenazi Jews
Birkat Kohanim: A Daily mitzvah, so he wrapped his head in a of the Diaspora dont perform Birkat
Obligation? bandage and hid behind a column. R. Kohanim on a daily basis. First, Beit
Elazar used to exit the synagogue to Yosef, Orach Chaim no. 128, quotes
If we explore the sources, it would avoid performing the mitzvah. from the Sefer HaAgur that the
seem that the mitzvah of Birkat practice of kohanim was to immerse
Kohanim should be performed on a Based on this passage in the in a mikveh prior to performing Birkat
frequent basis. The Gemara states: Yerushalmi, the Semag no. 20, the Ran, Kohanim. The mikvaot were often
Sotah 15b, and the Tur and Beit Yosef, very cold and it was too difficult to
" ? Orach Chaim no. 128, write that while immerse on a daily basis. Therefore,
, there is a positive commandment
". the custom developed to only perform
on kohanim to bless the Jewish Birkat Kohanim on the holidays
How do we know that the Holy Blessed people, a kohen does not violate the
Be He desires the blessing of the priests? when the kohanim would make the
commandment unless he is actively extra effort to immerse in the cold
The verse states [in reference to the priestly called up to the duchan (platform) and waters as special preparation for the
blessings], And I will place My name on does not do so. If he is not called up
the Jewish people and I will bless them. yom tov.
or is not present when the kohanim
Sotah 38b are called, he does not violate the The Beit Yosef is critical of this
If Hashem desires Birkat Kohanim, positive commandment. This would approach. He writes that the notion
it should be performed as often as lead one to the conclusion that the that one can only perform Birkat
possible. In fact, the Rambam writes: obligation is not an active obligation Kohanim after immersion is a chumra
(mitzvah chiyuvit), but rather an dati lidei kula, a stringency that leads
to a leniency. There is absolutely
optional mitzvah (mitzvah kiyumit).
. no requirement to immerse before
These sources serve as the basis for
The 26th commandment is the Birkat Kohanim, and therefore, it
an exemption to the commandment
commandment on the priests to bless the is inappropriate to undermine the
of the daily priestly blessing.
Jewish people each day. mitzvah of Birkat Kohanim in order
Nevertheless, it is important to note
Rambam, Sefer Hamitzvot, Aseh to fulfill this custom. He then states
that the aforementioned language of
no. 26 something uncharacteristically

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Rabbi Isaac Elchanan Theological Seminary The Benjamin and Rose Berger CJF Torah To-Go Series Yom Haatzmaut 5777
remarkable in commenting on a to only perform Birkat Kohanim on Yitzchak sought to be in a state of
minhag: the festivals because it is then that simcha in order to be a proper conduit
the [kohanim] are absorbed with the of blessing to his son.
happiness of the festival, and someone
. who is satisfied and happy is worthy The Simcha of Living in Eretz
We must give credit to the communities of reciting a blessing. However, this is Yisrael
in the Land of Israel and Egypt who not true on other days of the year, even
perform Birkat Kohanim on a daily on Shabbat, when everyone is worried If a concern about livelihood, security,
basis and do not immerse beforehand. about their stability and livelihood. Even and welfare is the litmus test for the
on the festival itself we only perform performance of Birkat Kohanim on
The Beit Ephraim, Orach Chaim no. Birkat Kohanim during Mussaf because a daily basis, it would seem ironic
6, offers a second approach as to that is when everyone is about to leave that those who live in the Diaspora
why kohanim dont perform Birkat synagogue and enjoy the festival. have more such concerns to warrant
Kohanim on a daily basis. He suggests Glosses to Shulchan Aruch, Orach this exemption than those living in
that kohanim nowadays dont have Chaim 128:44 Israel. It is worthwhile to explore why
an established lineage (yichus) and it is that the Diaspora is considered
we cant be completely sure who is a According to the Rama,
preoccupation with ones daily needs a place where these concerns are an
real kohen. Since there are problems impediment to simcha and Eretz
with a non-kohen performing Birkat and survival in the Diaspora preclude
the kohanim from being in a proper Yisrael is not.
Kohanim and we dont know for sure
who the real kohanim are, it is best state of mind to perform Birkat Of course, there is a historical
if nobody performs Birkat Kohanim. Kohanim. component that cant be ignored, and
However, if we were to abandon the The idea that simcha is a requirement that is that the religious Ashkenazi
mitzvah completely, the kohen legacy for Birkat Kohanim is echoed in community in Eretz Yisrael was
would not be passed on as effectively another comment of the Rama in primarily founded by the students
from generation to generation. This the same seif, where he writes that of the Vilna Gaon. The Vilna Gaon
would lead to real kohanim not someone who is not married should did not accept the Ramas reasoning
realizing that they are kohanim and not perform Birkat Kohanim because for omitting Birkat Kohanim and
violating the restrictions that they he is not in a state of simcha. tried to institute daily performance
must follow (not marrying a divorcee of Birkat Kohanim in Vilna but was
Why is simcha such an important unsuccessful. His students, upon
and not coming into contact with a
factor in Birkat Kohanim? The settling Eretz Yisrael, instituted daily
dead body). Therefore, the practice
Gemara, Shabbat 30b, states: performance of Birkat Kohanim.
developed to perform Birkat Kohanim
on the holidays. This explanation does . ... Nevertheless, the reason for failure in
not, however, explain how the custom The Divine presence doesnt descend Vilna and success in Eretz Yisrael is
to duchan daily in Israel developed. unless one is in a state of happiness. ultimately rooted in the longstanding
practice of the Jews of the Diaspora to
The third approach which is the If the goal of Birkat Kohanim is to omit Birkat Kohanim and the practice
approach most often cited is cause the Divine presence to rest of the Jews of Eretz Yisrael to recite it.
presented by R. Moshe Isserles. In his among us, it makes sense that we
glosses to Shulchan Aruch, he writes: would require kohanim to be in a R. Aryeh Tzvi Fromer, Eretz Tzvi 1:30,
state of simcha. In fact, Maharam in explaining the Ramas position,
suggests that in Eretz Yisrael, even
MiRutenburg in his Teshuvot (Prague
, , in insecure times, there is a sense of
edition no. 345) writes that we
, permanence that provides its residents
find support to the idea that Birkat
, with a peace of mind and resolve to
Kohanim requires one to be in a state
, . face the ever-present challenges.
of simcha from the fact that Yitzchak
,
asked Esav to bring him matamim This phenomenon can be seen in the
.
(delights) before giving him a beracha. laws of mezuzah. The Shulchan Aruch,
It is common practice in these areas

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Rabbi Isaac Elchanan Theological Seminary The Benjamin and Rose Berger CJF Torah To-Go Series Yom Haatzmaut 5777
Yoreh Deah 286:22, rules that if one between an ordinary recitation It has always amazed me to observe
rents a home in the Diaspora, he is of a beracha and Birkat Kohanim. the tension and anxiety that
not required to put up a mezuzah Regarding Birkat Kohanim, Hashem encompasses the olim as they board
until thirty days have elapsed. is using the kohanim as a vessel to an Aliyah flight and how it transforms
Whereas if one rents a home in Eretz convey a blessing from Hashem. In to excitement, happiness and
Yisrael, he must put up a mezuzah order for Birkat Kohanim to be most contentment. I believe that as each
right away. We see that no matter effective, that vessel must be healthy oleh steps foot onto theairplane they
how difficult the situation is in Eretz and pure. immediately transcend to a new reality
Yisrael, living there is automatically and are engulfed by the permanence
,
considered more substantial and of Eretz Yisrael. They are caught up
.
permanent. Some commentaries add within the embrace between the
. , ,
that Eretz Yisrael has a higher level of Land and its people after a 2,000-year
, , :
ahavah, dveikut, shleimut, and a more separation.
.
expansive level of simcha. It seems
, . . This immediate connection to the
that living in Eretz Yisrael affords
, , , land and our peoples history and
a significant sense of permanence,
. destiny provides a powerful comfort
stability and yishuv hadaat.
However, when there is a bad disposition and a true sense of belonging and
Further, Rav Kook, Orot Hakodesh or spiritual illness, one cannot provide simcha that is experienced solely
Vol. III (pg. 187), writes that in Eretz a blessing. It is similar to a person who by a Jew living in his home. This
Yisrael, there is a certain sense of doesnt have tefillin in his possession. understanding of the difference in
expansive simcha that doesnt exist in He cant don [the tefillin] because of the practice of Birkat Kohanim in
the Diaspora. circumstances beyond his control. The the Diaspora and in Israel should
In Eretz Yisrael, there is a certain sense same is true regarding [Birkat Kohanim] hopefully inspire Diaspora Jewry to
of shleimut, wholeness, that makes in the Diaspora: The suffering of the enhance their simcha in the most
living there feel more permanent exile, the separations caused by the significant way by returning to their
and more anchored than living in exile and the burden of livelihood in Homeland.
the Diaspora. Even if people living the exile. The exile experience doesnt
We are living in miraculous times,
in the Diaspora may externally feel allow one to provide a blessing. It is a
and we have the historic opportunity
that they are not overburdened by circumstance beyond the control [of the
to nourish our souls and provide
kohanim] (thus exempting them from
their livelihood or welfare, they dont ourselves with a serenity and shalva
have the sense of belonging and inner the mitzvah). However, every now and that can only be experienced in Eretz
security as those in Eretz Yisrael. then, on yom tov, one can transcend these
Yisrael. We pray that, after 2,000 years
obstacles and reach the proper state of
R. Tzvi Yehuda Kook has a beautiful of praying, dreaming and yearning,
mind because of the joy of the festival.
explanation of the Ramas position. that all Diaspora Jews see the blessing
Sermons of R. Tzvi Yehuda Kook,
He posits that there is a difference that awaits them.
Naso, Sidra 2 (appendix to 5773)

This immediate connection to the

land and our peoples history and
destiny provides a powerful comfort
and a true sense of belonging and
simcha that is experienced solely by
a Jew living in his home.
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Rabbi Isaac Elchanan Theological Seminary The Benjamin and Rose Berger CJF Torah To-Go Series Yom Haatzmaut 5777