intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

“...asher kid’shanu bikdushato shel Aharon...
This column is a continuation of last week's discussion of Berachot in the Beit Hamikdash. Judging by the reactions I've received, it seems that the entire concept of Berachot in the Beit Hamikdash is obscure and even alien to large numbers of people who otherwise are quite knowledgeable about the Mikdash and the Avodah. In particular, I want to address some of the issues raised by two Kohanim who emailed me from Chutz La'aretz demanding more details about the Nusach of the Berachot and their applicability. Yehi Ratzon Me'lefanecha that these two conscientious Kohanim will soon be able to make practical use of their newfound knowledge.

In the first chapter of Hilchot Bikurim, the Rambam summarizes some of the laws pertaining to the twenty-four Matanot - "gifts" which the Israelite is required to give to the Kohein. He writes, "And anyone (any Kohein that is) who eats of one of these Matanot which has Kedusha (special sanctity) must recite the Beracha; Asher Kid'shanu Bikdushato Shel Aharon V'tzivanu Le'echol... Who sanctified us (the Kohanim) with the holiness of Aaron and commanded us to eat..." What kind of food has this special level of Kedusha which would require such an exalted Beracha? The Radbaz, R. David ben R. Shlomo Ibn Zimra, one of the major commentaries on the Rambam, replies "A food which it is a Mitzvat Asei to eat." Among these Matanot were Terumah and Bikurim.

Terumah may be defined as that portion of the harvest which the Torah obligated the Israelite to give to the Kohanim. (Bamidbar 18:8 and Devarim 18:4) Terumah was eaten by the Kohanim and/or their households. The Rambam rules that first the Kohein makes the regular obligatory Beracha (e.g. Borei Peri Ha'eitz) and then the special Beracha particular to Kohanim eating Terumah - …Asher Kid'shanu Bikdushato Shel Aharon V'tzivanu Le'echol Terumah (Hilchot Terumot 15:22). Radbaz makes an interesting observation. "The eating of Terumah (by the Kohein) is not a Mitzvat Asei in the same sense that the eating of Kodashim is. (E.g. Eating the meat of a Chatat is a Mitzvat Asei and is an essential part of the atonement process.) If this is so, how can the Kohein make the Beracha - Asher Kid'shanu...? One must conclude V'tzivanu - who has commanded us - signifies that Terumah must be eaten by the Kohanim and not by Zarim, i.e. non- Kohanim. If a Kohein chose not to eat Terumah all his life, he is perfectly within his rights - he has violated no Mitzvat Asei. If that is the case, what was actually commanded? Obviously the commandment is the ordinance that Terumah is permitted to the Kohanim (and to no one else)." This ruling would also apply to Bikurim.

The Israelite farmer brought Bikurim; the first ripened fruits, to the Beit Hamikdash. (Devarim 26:1ff) and they became the property of the Kohanim of the Mishmeret on duty that week. First the Kohein said the appropriate Beracha over the food and then, since Bikurim was one of the Matanot given to the Kohanim which had Kedusha, recited …Asher Kid'shanu Bikdushato Shel Aharon V'tzivanu Le'echol Bikkurim (See Hilchot Bikkurim 1:2). While the Kohanim took most of the Bikurim home, some of it was no doubt eaten on the grounds of the Beit Hamikdash. In that case, they inserted Min Ha'olam Ve'ad Ha'olam - from this existence to eternal existence - which the Sages ordained for all Berachot in the Mikdash. (For a discussion of this, see last week's Torah Tidbits).

But what about the actual Avodah? When the Kohein performed a Mitzvah in the Beit Hamikdash, he made a Beracha. Example. When the sacrificial animal was slaughtered and the Kohein "received" the blood in a Kli Shareit, a Mikdash vessel, he said, "Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, Vetzivanu Al Kabalat Hadam." ...Who commanded us (the Kohanim) to receive the (sacrificial) blood. To make the blood application for the Chatat, the sin offering, the Kohein ascended the small ramp which led to the Soviev - (the ledge which circled the Altar) and circumambulated the Mizbei'ach dabbing blood with his finger on the four Keranot as he passed. He said, "Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Al Netinat Hadam ...Who commanded us on the placing the blood (on the Keranot). For the Olah, it was different. Standing on the floor, the Kohein tossed blood from the Kli Shareit against the northeastern and southwestern corners of the Mizbei'ach. He said Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Al Zerikat Hadam …Who commanded us on the "throwing" of the blood.

When the Kohein actually ate some of the meat of the Chatat, he recited; Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Le'echol Chatat. (See Mishnah Lemelech, Ma'asei Hakorbanot 10:1 according to Rambam Bikkurim 1:2) But what Beracha did an Israelite make when he ate sacrificial meat? ...Asher Kid'shanu B’mitzvotav V'tzivanu Le'echol Et Hazevach …Who has commanded us to eat of the sacrifice. (Rashi, Pesachim 48b) Elsewhere Rashi seems to feel that the Beracha should more specific. ...Asher Kid'shanu B’mitzvotav V'tzivanu Le'echol Shelamim …Who has commanded us to eat of the meat of the Peace Offering. All Kohanim are acquainted (or should be) with the Beracha of Birkat Kohanim, but how many Kohanim are familiar with this one? Boruch Atah Hashem Elokeinu Melech Ha'olam, Min Ha'olam Ve'ad Ha'olam, Asher Kid'shanu Bikdushato Shel Aharon, V'tzivanu Al Hatavat Haneirot? …Who has commanded us to clean and prepare the oil lamps (of the Menorah in the Beit Hamikdash).

Does all this sound strange? Probably it does! After all, these are Berachot which have not been recited in almost two thousand years! And if we accept the logic of the first Mishneh Lemelech of the Rambam's Ma'asei Hakorbanot (quoted last week), we find that the list of these "Temple Berachot" is as long as the number of Avodot and "sub-Avodot" in the Mikdash. Does this not provide food for thought? Especially for our Kohanim?

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.