The mitzvah of sanctifying the Kohen
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Thecommandment to sanctify the progeny of Aaron(Hebrew:מצוות קידוש זרעו של אהרן) is a commandment based in the Hebrew Bible, and developed in rabbinical teaching that requires believers in Judaism tosanctifytheir priests (kohanim) in various ways. These include assisting him to abstain from any prohibitions in the Law that apply to him, and by affording him first rights in areas relating toholinessand the service of God. In the enumeration ofMaimonidesthis is the 32nd positive commandment of the Law.[1]
In Hebrew the commandment is literally known as themitzvahof sanctifying the "seed of Aaron" (Hebrew:מצוות קידוש זרעו של אהרן).
Hebrew Bible[edit]
At the time of the Jewish Exodus from Egypt, the sacrificial activity of the Jewish nation was conducted by the firstborn of Israel. After the sin of theGolden calf,God recounted the privilege of priesthood from the firstborn and gave it toAaron,and his sons, as an everlastingpriestly covenant.
Generally, the duties of Kehuna are not restricted to sacrificial offerings alone but include various other forms of service to the nation of Israel. These forms of service includeTorah instruction[2]and managingtzaraath.[3]
Along with the commandment that God commanded Moses to confer the priesthood to Aaron came along the commandment which involves the participation of the nation of Israel in maintaining and creating a state of holiness and sanctification of their priests. Examples of this sanctification include assisting the priest in abstaining from forbidden marriages, to maintain a general state of purity, and to furnish the priest with gifts (later in rabbinical sources, counted asTwenty-four priestly gifts) to carry out his required duties.
The inauguration of Aaron and his sons to perform the holy service in thetabernacleis related in Exodus and Leviticus:
- And Aaron and his sons I will sanctify to serve me. And I will dwell amidst the children of Israel and I will be to them for a God.[4]
- And you should sanctify him since the bread of your God he sacrifices. Holy he should be to you, since holy I am the God who makes you holy.[5]
In Rabbinical commentary[edit]
According to theSifsei Kohento the Chumashsince the priest orkohenis chosen by God to perform direct service to God, doing acts of sanctification to and honoring the Kohen demonstrate the sanctification of God himself in a practical setting.[6]In a somewhat radical explanationAbraham ibn Ezracontends that the personality traits of the priest, given to him by God, are superior to those of the rest of the nation of Israel. Hence, the power to administer thepriestly blessingand to be successful at prayer rests with the Kohen, thereby justifying preferential treatment from amongst the nation.[7]
The Talmud understands "you shall make holy" to refer to sanctifying the Kohen in all matters ofKedushah:
- The school ofRabbi Yishmaeltaught: "you shall make holy" refers to all matters of holiness: to open first (at addressing a gathering), to bless first (atBirchat HaMazon), and to take a fine portion first.[8]
Addressing a crowd[edit]
As part of the school of Rabbi Yismael's explanation, the Mitzvah includes sanctifying the Kohen with the first slot in delivering Torah instruction from amongst other Jews who are on the/a panel of speakers. Rabbinic authorities explain that this sanctification is only applicable in the event where the Kohen is greater or equal in Torah knowledge to the other Jews present. In the event that he is not greater in Torah knowledge, this first slot is afforded the Rabbi who is superior.
The kohen giving grace after meal[edit]
The Kohen is given the honor to initiate grace after the meal provided three adult male Jews have dined together. The Kohen may allow a non-Kohen to initiate the blessing instead, but his permission must be explicit.[9]Rashiinterprets the requirement to sanctify the kohen at mealtime as affording him the initiation of making theBrachaof HaMotzi at the start of the meal.[10]
Priority to the choicest portion[edit]
With two honors being interpreted by the school of Rabbi Yishmael to mean spiritual forms of honor, the third is interpreted as a physical one; here, the requirement is to give the Kohen the first choice when choosing portions of equal size and value.[11]
The first Aliyah[edit]
When theTorah readingis performed insynagogue,it is customary to honor the kohen for the first reading (aliyah), and a Levite for the second reading (if a kohen and Levite are present in synagogue). The third reading, and any later readings (onShabbatand holidays), are given to individuals who are not kohanim or Levites.
Nowadays, this practice is followed inOrthodoxsynagogues and someConservativesynagogues.ReformandReconstructionistJudaism have abolished special ritual roles for kohanim and Levites.
See also[edit]
- The status quo Kohen
- shoulder, cheeks and maw(as an outside-of-Israel priestly gift)
Footnotes[edit]
- ^Sefer HaMitzvoth of TheRambam,positive Mitvah #32,SeMaGpositive command 171, Sefer ha-Chinuch, Mitzvah 269, Rambam Hilchot Kli HaMikdash ch. 4,Tur Shulchan AruchOrach Chayim, chapters 135, 167 and 201
- ^Leviticus 10:10–11,Ezekiel 44:23–24
- ^Leviticus 13–14;Deuteronomy 24:8
- ^Exodus 29:44–5
- ^Leviticus 21:8
- ^vol. 2 p. 691
- ^Abraham ibn Ezra"Yesod Moreh" ch. 8
- ^Gittin 59b, Horiyot 12b
- ^Shulchan Aruch HaRav 167:19
- ^Rashi to Nedarim 62b, rashi to the Rif at end of tractate Moed Kattan
- ^Moed Kattan 28b, see Nedarim 62b
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