The Kohen who blesses the people has an “approved text” to which he must adhere verbatim. There is no room for the Kohen to supplement the prescribed text stated in the Torah. The Kohen who adds blessing transgresses the prohibition of Es kol hadavar asher Anochi metzaveh eschem oso tishmoru laasos, lo soseif alav v’lo sigra mimenu, “The entire word that I command you, that you shall observe to do; you shall not add to it, and you shall not subtract from it” (Devarim 13:1). In his commentary to the pasuk, Rashi cites examples of Bal Tosif, do not add: five tosafos, compartments for Tefillim; five species for a Lulav; four blessings for Bircas Kohanim, Priestly Blessings.
Bearing the above in mind, let us look to Parashas Pinchas as Moshe Rabbeinu prepares to transfer the reins of leadership to his primary disciple and successor, Yehoshua. The first step in the process was semichah d’Oraisa, Biblical ordination, whereby Moshe conferred “rabbinic” status on his student. This was the beginning of a chain of tradition that went on for generations, through the era of the Amoraim. There was an attempt to revive semichah in the early sixteenth century in Tzfas, but it failed to germinate.
In Parashas Pinchas, the Torah relates that Moshe placed both hands on Yehoshua – despite being instructed by Hashem to lay only one hand on him. Rashi explains that Moshe ordained Yehoshua b’ayin yafeh, “good eye,” with both hands. How could Moshe amend Hashem’s instructions and add to the mitzvah? Why was he not in transgression of Bal Tosif? The Kli Yakar asks this question, wondering why semichah should be any different than the other classic mitzvos cited by Rashi.
Horav Aryeh Leib Heyman, zl, distinguishes between mitzvos ben adam laMakom, between man and the Almighty, and mitzvos ben adam lachaveiro, between man and his fellow man. The prohibition against adding to a mitzvah applies to those mitzvos between man and G-d. Hashem has given strict instructions concerning the parameters of the mitzvah. When it comes to performing various acts of loving kindness to our fellowman, there are no restrictions concerning doing more. Kol ha’mosif, mosifin lo, ‘Whoever adds, it will be added to him.” He will be blessed for going beyond the call of duty.
Apparently, the Priestly Blessing is a mitzvah which is bein adam laMakom. Thus, there is no allowance for addition of any sort. Rav Heyman supports this with a statement found in the Sifri’s commentary to our parsha. The Torah writes, V’aani avaracheim, “And I will bless them.” The Torah underscores that the blessing is derived from Hashem, so that people should not erroneously think that their blessings are contingent upon the Kohanim. The blessings come from Hashem. The Kohanim are the medium for deliverance. Hashem – and only Hashem – can confer blessing. Thus, it is clear that the mitzvah is bein adam laMakom.
The Biur Halachah wonders how a parent may confer blessing on his child, employing the exact text reserved for the Kohanim’s blessing. Does the Talmud not derive from the words koh sevarachem, “So, shall you bless,” that a zar, Yisrael or Levi, who are not members of the Priestly family, may not bless?
Rav Heyman explains that a Yisrael is considered a zar only with regard to ascending the Duchan in the Sanctuary and conferring an official blessing in a place reserved for Kohanim. Under such circumstances, the zar partners with other Kohanim in a blessing through which Hashem bestows His favor on those who are the subjects of the blessing. Since the zar is not part of this august group of Kohanim, he transgresses koh sevarechu, by bestowing blessing using the Biblical vernacular. However, a father who blesses his son with a personal blessing – not as a Bircas Kohanim – is acting bein adam lachaveiro. Thus, there is no reason to prohibit his blessing – even if he uses biblical language. As long as he is not acting bein adam laMakom, it is not a mitzvah, per se.
