The Torah in Parashat Naso (Bamidbar 6:23) introduces the Misva of Birkat Kohanim – the special blessing with which the Kohanim are required to bless the rest of the nation. The Sefer Ha’hinuch explains that as G-d wishes for Am Yisrael’s wellbeing, He commanded that the Kohanim, who minister in the Bet Ha’mikdash, should bless them. The Kohanim live on a higher level of spiritual consciousness, with Debekut (attachment to Hashem) and fear of G-d, and so in their merit, their blessings are fulfilled. Hashem therefore wanted them to bless the nation for the nation’s benefit. After presenting this explanation, the Sefer Ha’hinuch raises the question of why G-d commanded that the blessing should go through the Kohanim, instead of just blessing the people directly. If, indeed, G-d wishes for the nation’s wellbeing, then why does He require the Kohanim to pronounce a blessing, instead of just showering them with His goodness even without Birkat Kohanim? The Sefer Ha’hinuch answers that Hashem wants us to earn His blessing, to perform actions through which we become worthy of being blessed. He therefore commands us Misvot through which we are considered deserving of Beracha. And thus He required that we receive the blessing of the Kohanim, to connect ourselves with His devoted ministers, through which we become worthy of His goodness. Birkat Kohanim is recited only in the presence of a Minyan. When the Hazzan reaches “Reseh” in the repetition of the Amida, the Kohanim begin moving towards the Duchan (platform in the front of the synagogue). They stand facing the Hechal (ark) until they begin reciting the introductory Beracha, at which point they turn around to face the congregation. They lift their hands and recite the introductory Beracha – “Baruch…Asher Kideshanu Bi’kdushato Shel Aharon Ve’sivanu Le’barech Et Amo Yisrael Be’ahaba.” The Hazzan dictates to the Kohanim the text of Birkat Kohanim one word at a time, and they repeat each word after him. After the Kohanim complete the recitation of the blessing, they turn back around toward the Hechal, and remain standing there until the Hazzan finishes reciting the final Beracha of the Amida, “Sim Shalom.” Six factors disqualify a Kohen from reciting Birkat Kohanim: 1) if he is unable to property enunciate the words; 2) certain physical blemishes; 3) if he had violated certain restrictions that apply to the Kohanim; 4) if he did not wash his hands; 5) if he is not the suitable age; 6) if he had drunk a certain quantity of wine. This Misva applies in all places and at all times, and is binding upon the Kohanim. Birkat Kohanim is recited during the repetition of the Amida of Shaharit each day, during Musaf on days when Musaf is recited, and during Ne’ila on Yom Kippur. It is not recited during Minha, because the Kohanim may have drunk wine over the course of the day, in which case they are ineligible to recite the blessing. On a fast day, when Kohanim obviously cannot drink wine, they nevertheless do not recite Birkat Kohanim, as a safeguard against reciting it at Minha on other days. If, however, the congregation prays Minha late in the afternoon, within a half-hour of sundown, then, since this resembles the Ne’ila prayer on Yom Kippur, Birkat Kohanim is recited. The text of Birkat Kohanim consists of three verses, the first of which contains three words, the second, five words, and the final verse, seven words. The Rabbis explain that these numbers correspond to the number of Aliyot called to the Sefer Torah on different occasions – three men are called to the Torah on weekdays, five on Yom Tob, and seven on Shabbat. This alludes to the fact that listening to the Torah reading in the synagogue resembles Birkat Kohanim, in that it brings us great blessing. The Torah concludes its brief discussion of Birkat Kohanim by declaring, “Va’ani Abarechem” (Bamidbar 6:27), emphasizing that it is Hashem who blesses the nation. The Kohanim are merely the conduits of G-d’s Beracha, as He is the true