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Behaalotcha
Did Moshe know that he would not enter Israel? Print E-mail
Tuesday, 06 June 2017

Dedicated to the Memory of Louis Levine z"l, Baruch Aryeh ben Avraham HaLevi, on his Eleventh Yahrzeit, 19th of Sivan


Did Moshe know that he would not enter Israel?


In Parshat Behaalotcha (Bamidbar 10:29), Moshe tells Yitro, his father in law, “We are journeying to the place about which God said ‘I will give it to you,’ come along with us and we will treat you well, for God spoke of bringing good fortune on Israel.”


Why did Moshe include himself in the group that would be entering the Land if he would not be permitted to enter?


Rashi’s answer is that the decree that Moshe would not enter the Land was only issued after the episode of “Mei Meriva”, “The Waters of Dispute” when Moshe hit the rock instead of speaking to it as God had commanded. When Moshe spoke to Yitro, it was before “Mei Meriva” and therefore he believed that he would enter the Land.


Rashi’s interpretation of Shmot 4:13 says that Moshe already knew that he would not be the one who would lead B’nei Yisrael into the Land. However, he thought that he would still enter the Land as an ordinary Israelite. Rashi’s view conjures up images of a rabbi emeritus that remains with their congregation after retirement.


In Shmot 6:1, “God said to Moshe, ‘Now you will see what I will do to Pharaoh, for by My strong hand he will let them go, and by a strong hand, He will drive them out of His Land.’” Rashi points out that Moshe would see what would be done to Pharaoh (now), but not what will be done later to the kings of the seven nations in the Land of Cnaan.


Why did Moshe still think that he would be entering the Land?


Moshe felt that he would at least set foot in the Land even if he would die before the conquest.


After the splitting of the Red Sea, in “Az Yashir” (The Song of the Sea) Shmot 15:7, Moshe sang “You will bring them and implant them in the mountain of your inheritance.” According to Rashi, by saying “them”, Moshe is excluding himself from those who would be entering the Land.


Why would Moshe exclude himself, if he still thought that he would be entering the Land?


According to Mizrachi, the lyrics of “Az Yashir” were revealed to Moshe by prophetic inspiration and therefore he recited them exactly as they were revealed.

Gur Aryeh states that Moshe thought that the decree had not been finalized, so he could still pray for its reversal. For this reason, he sang the song as God intended hoping to reverse the decree later through prayer.


Even though Moshe received many hints from God that he would not be entering the Land, he continued to grasp on to the hope that he would at least have the opportunity to set foot in the Land, even for a brief moment.

 
Miriam’s Imagery Print E-mail
Wednesday, 15 June 2016

In Parshat Behaalotcha, Bamidbar 12:1, we read: “Miriam and Aharon spoke about Moshe concerning the Cushite woman that he married, for, he married a Cushite woman.”

 

Rashi explains that everyone agreed to her beauty just as everyone agrees to the fact that the Cushites (Sudanese) have dark skin.

 

The Talmud, Moed Katan 16b states: Is Cushite her name? Her name is Tziporah! Rather, the word comes to teach us that just as a Cushite woman is different in the color of her skin, so Tziporah was unusual in the aspect of her deeds.

 

The Talmud brings another instance where we see the word Cush. King David used the word Cush in Tehillim 7:1 “A song of the shigayon by David which he sang to God concerning the matter of Cush ben Yemini.” The Gemara asks: Is Cush his name? But his name is Shaul! The Gemara explains: Cush is not his name but rather a characterization. Just as a Cushite is different in the color of his skin, so Shaul was unusual in the aspect of his deeds.

 

Rashi explains that Shaul was unique in being righteous while his generation was evil.

 

The Talmud quotes a similar idea from Amos 9:7 “Behold you are like the children of the Cushites to me, O children of Israel”. The Gemara asks: Is Cushites their name? But their name is Israel! Rather, the word teaches that just as a Cushite is different in the color of their skin, so are B’nai Yisrael different from all other nations in the aspect of their deeds.

 

We see from here that the Biblical word Cushite is interpreted by the Talmud to refer to someone who is different and unique.

 

However, beginning with the Civil Rights Movement in the 1960s, the use of the word Cushite in Modern Hebrew was no longer considered politically correct and is no longer acceptable in Israel today.

 
Is the Glass Half Empty or Half Full? Print E-mail
Sunday, 31 May 2015

Dedicated to the Memory of Louis Levine z”l, Baruch Aryeh ben Avraham HaLevi, on his Ninth Yahrzeit, 19th of Sivan 

In Parshat Behaalotcha, Bamidbar 11:1-3 we read about the nation acting as “mitonenim” complainers: “The people were “k’mitonenim” like complainers; it was evil in the ears of God. God heard and His anger flared and the fire of God burned among them and consumed some of the outcasts of the camp. The people cried out to Moshe and Moshe prayed to God and the fire subsided. He called the name of the place Taverah, for it was there that burned among them the fire of God.”

 

Since their complaints are not specifically mentioned in the text, our commentators conjecture what their complaints were about.

 

According to Ramban, the word “mitonen” is from the same root as “Ben Oni” (Binyamin’s name given to him by Rachel right before she passed away, meaning “the son of my sorrow”). As they got further away from Mount Sinai, which was near an inhabitable settlement and entered “the great and dreadful wilderness” in their first journey they became upset and said: “What shall we do? How shall we live in this wilderness? What shall we eat and what shall we drink? How shall we endure the trouble and the suffering and when shall we come out of here?”

 

Ramban explains that they spoke in the bitterness of their soul as do people who suffer pain and this was evil in the sight of God as they should have followed Him “with gladness and goodness of heart when everything was abundant” however they behaved like people acting under duress and compulsion, murmuring and complaining about their condition.

 

In every situation we can find positives and negatives. Each of us can decide if we want to look at the glass as half empty or half full.

 

Instead of letting God take care of them, in place of appreciating the fact that they just received the Torah, rather than being grateful for the fact that the Ark of the Covenant was traveling in front of them and the Cloud of God was above them, they chose to worry and complain.

 

When encountering a difficult situation, one needs to take the time to assess the situation and weigh the positives and negatives. Often, one will find that the good outweighs the bad.

 

 
Why Were Miriam and Aharon Talking About Moshe? Print E-mail
Tuesday, 03 June 2014

In Parshat Behaalotcha, Bamidbar 12:1, we read: “Miriam and Aharon spoke against Moshe because of the Kushite woman whom he had married: For he had married a Kushite woman.”

 

According to Yoseph Ibn Kaspi (Spain 1280-1340) in his book Mishneh Kesef, if you follow the pshat (the plain meaning of the text), Moshe, while still married to Tzipora married a second wife, an Ethiopian woman. We don’t know why or exactly when he married her, the Torah doesn’t give us any other details about it.

 

The rest of Miriam and Aharon’s conversation about Moshe is not recorded in the Torah.

 

In Biblical times, it was common for a man to have more than one wife. Avraham had two wives and Yaakov had four wives. Just because Aharon chose to have one wife (Elisheva) doesn’t mean that he had a right to criticize Moshe for taking a second wife.

 

Rabbeinu Bachya Ibn Pekuda in his book Chovot Ha Levavot describes human nature: Should one of your colleagues be superior to you in the service of God and his deeds be better than yours and he tries harder than you to draw nearer to God, your evil inclination will seduce you and say to you: His greater efforts to achieve moral perfection only throw into relief your faults. If not for him you would be considered by everyone the most righteous in your generation. Stir up opinion against him, envy him and hate him! Find fault with him and if you can spread an evil report of him to lessen his reputation, do so!

 

Unfortunately, people feel that they have to put down others in order to make themselves look better.

 

Aharon and Miriam were prophets who were on a high spiritual level. There was no reason for them to feel that they had to compete with Moshe.

 

We have to learn from Miriam and Aharon’s mistakes and rise above them.

 

We must concentrate on being the best that we can be without putting down others.

 
To Everything there is a Season Print E-mail
Friday, 24 May 2013

 

Dedicated to the memory of Louis Levine z”l, Baruch Aryeh ben Avraham HaLevi on his seventh Yahrzeit, 19th Sivan

 
When Miriam was sick with tzaraat (a skin disease), Moshe prayed for her to be healed. We find Moshe’s prayer in Bamidbar 12:13: “Moshe cried out to God in prayer saying: E-l na rifa na lah, Please, God, please heal her.”

 

Rashi asks the following question: Why didn’t Moshe pray at length for Miriam to be healed?

 

Rashi’s answer is: He didn’t pray at length so that B’nai Yisrael should not say, “His sister is suffering and he stands and prolongs his prayer.”

 

Rashi brings a different answer (from Sifri): So that the Israelites should not say: “For his sister he prays at length but for us he does not pray at length.”

 

According to the Maharsha, Moshe’s behavior teaches us that there are times when it is sufficient to say a brief prayer. Since Miriam’s sin did not involve all of B’nai Yisrael, it was not necessary for Moshe to say a long prayer.

 

On the other hand, after the sin of the Golden Calf, Moshe prayed a long prayer as the sin involved many people.

 

In Brachot 34a we read:

 

It happened that a certain student led the prayer service in the presence of Rabbi Eliezer and he prolonged the service excessively. Rabbi Eliezer’s students said to him: What a prolonger that person is. Rabbi Eliezer answered: Does he prolong his prayers more than Moshe did after the sin of the Golden Calf ? Moshe’s lengthy prayer is described in Devarim 9:25: “And I threw myself down before God for forty days and forty nights, I threw myself down before God because God intended to destroy you.”

 

Another student led the prayer service in the presence of Rabbi Eliezer, and he abbreviated the service excessively. Rabbi Eliezer’s students said to him: What an abbreviator this person is! Rabbi Eliezer answered: Does he abbreviate his prayers more than Moshe did? Moshe’s prayer in Bamidbar 12:13 was “Please, God, please heal her.”

 

We see from here that there are times when a short prayer is appropriate while there are other times when a longer one would be.

 

Some synagogues have short services while others have lengthy ones. The beauty of being in Jerusalem is that each person has the option to choose a service that meets their needs.

 

 

 
Why Did B’nai Yisrael Want Fish, Cucumbers, Watermelons, Leeks, Onions & Garlic? Print E-mail
Friday, 08 June 2012

Dedicated to the memory of Louis Levine z"l, Baruch Aryeh ben Avraham HaLevi on his sixth Yahrzeit, 19th Sivan

 

In Parshat Behaalotcha, we are told that B’nai Yisrael were given manna to eat while they traveled in the desert.

 

A well known interpretation is that the manna tasted like whatever food the person who was eating it wanted it to taste like. If this was the case then why did B’nai Yisrael complain saying the following (Bamidbar 11:5): “We remember the fish which we ate freely in Egypt; the cucumbers, watermelons, leeks, onions and garlic?”

 

Rashi says that the manna was transformed into everything except for the foods listed here.

 

The Sifri (Midrash written around the same time as the Mishna) explains what the problem was:

 

Rabbi Shimon said: Why was the manna transformed into everything but these foods? It is because these foods are harmful to nursing mothers. We tell a woman: “Do not eat garlic or onions for the baby’s sake.” This is compared to a king who placed his son under the tutelage of a pedagogue who warned him against harmful food and drink. The son was angry with his father, saying that this is not because my father loves me, but because he does not want me to eat.

 

Throughout the centuries, different cultures had their own lists of what was and wasn’t good for nursing mothers to eat. We learn from here that in the Third Century CE nursing mothers were told to keep away from the above foods as they were afraid that they would have an adverse effect on the mother’s milk.

 

Is this still true today?

  1. Fish- nursing moms are told to stay away from eating large amounts of fish due to the levels of mercury that it may contain.
  2. Cucumbers- and some other vegetables are thought to make some babies irritable.
  3. Watermelon- is a fruit that helps boost the mom’s fluid intake and it is now considered an “old wives tale” to tell nursing moms that it is harmful.
  4. Leeks, Onions and Garlic- are still known to change the taste of the mother’s milk. Some babies may get fussy if the milk tastes different. According to La Leche League, in Italy nursing moms are told to stay away from garlic while in India the moms are told to eat garlic as it may actually help boost the mom’s milk supply.

 

Today, nursing moms are told to eat all healthy foods and to only stop eating a specific food (often one or more on the foods on the list above) if it bothers the baby.

 

Instead of appreciating all of the foods that the manna could have tasted like, according to this Midrash, B’nai Yisrael craved the six foods that they could not have and complained. We must learn the lesson here that we can’t always have everything and we must be thankful and appreciative for what we do have.

 Eizeh hu ashir? Hasameach bichelko. Who is rich? The person who is happy with what they have.

Click on the link below to hear my interview on Life Lessons with Judy Simon on Israel National Radio!

 http://www.israelnationalnews.com/Radio/Player.aspx#0#4006  

 

 

 

 

 

 

 
A Second Chance Print E-mail
Thursday, 09 June 2011

We have been celebrating a lot of holidays over the past month including Yom Haatzmaut (Israel’s Independence Day), Lag BaOmer (the 33rd day of the counting of the Omer), Yom Yerushalayim (Jerusalem Day) and Shavuot.

 

There is a holiday that you may have missed. The holiday takes place on the 14th day of Iyar and is called Pesach Sheni, a Second Passover.

 

Why do we need a Second Pesach?

 

In Bamidbar 9:9-11 we read: “God spoke to Moshe saying: Speak to B’nai Yisrael, saying: any person, if he will be impure from a corpse, or is on a distant road, whether among yourselves or for your descendents, he shall perform the Peasch offering for God in the second month, on the fourteenth day in the afternoon he shall perform it. Together with matzot and marror they shall eat it.”

 

According to Rashi, the simple definition of “distant” is that the person was outside of the courtyard of the Beit HaMikdash (Temple).

 

A Midrashic interpretation would be that the person is on a “distant road”, further than Modiin where they would not have the opportunity to reach the courtyard of the Beit HaMikdash in time.

 

Gur Aryeh points out that Pesach Sheni is just to make up for the Korban Pesach (offering). We presume that the regular mitzvoth of Pesach such as destroying the Chametz and eating Matza were observed on the ”regular” Pesach in Nisan.
Pesach Sheni is not a Yom Tov and owning Chametz is permitted.

 

In sentence 13 we are warned: “The person who is pure and was not on the road and refrained from performing the Pesach offering that soul shall be cut off from its people, for the offering of God he did not bring in its proper time; that person shall bear his sin.”

 

We see here that second chances are given to those who are sincere but not for those who try to take advantage of the situation.

 

Although we no longer have the Korban Pesach, many Israelis still commemorate Pesach Sheni by eating Matzah.

 
Honor Will Come to Those Who Deserve It Print E-mail
Friday, 28 May 2010

Dedicated to the memory of Louis Levine z"l, Baruch Aryeh ben Avraham Halevi, on his fourth Yahrzeit, 19th Sivan

 

In Parshat Behaalotcha, Bamidbar 26-29, we read about Eldad and Meidad: “Two men remained behind in the camp, the name of one was Eldad and the name of the other was Meidad, and the spirit rested upon them, they had been of the recorded ones, but they had not gone out to the Tent and they prophecied in the camp. The youth ran and told Moshe, and he said ‘Eldad and Meidad are prophesying in the camp.’ Yehoshua Bin Nun, the servant of Moshe since his youth spoke up and said ‘My lord Moshe, incarcerate them!’ Moshe said to him, ‘Are you being zealous for my sake? Would that the entire people of God could be prophets, if God would but place His spirit upon them!”

 

What does “they were among the recorded ones” mean?

 

The Sanhedrin only had 70 seats so Moshe had to select six members from each tribe and the 72 that were chosen would have to draw lots for the seventy seats. Seventy lots said “elder” on them and two were blank.

 

Why did Eldad and Meidad stay in the camp and not attend the drawing?

 

According to Rashi quoting Sifre, they did not attend the drawing because they were so humble that they felt that they did not deserve the honor.

 

In the Talmud, Sanhedrin 17a we see the opinion that they were afraid that they would draw blank lots and be humiliated.

 

In the end, two other candidates drew blank lots and Eldad and Meidad became members by default.

 

What was their prophecy?

 
  1. Rashi quoting Sifre says that the prophecy was: Moshe will die and Yehoshua will bring Israel into the Land.
 

2. In Sanhedrin 17a Abba Chanin said in the name of Rabbi Eliezer: It was concerning the quails that they prophesied- They said “Arise birds! Arise, birds!” The episode of Eldad and Meidad took place immediately before the arrival of the quails.

           

3. Rav Nachman gives a third opinion in Sanhedrin 17a, They prophesied        concerning Gog and Magog (the Messianic era will be preceeded by the war of Gog and Magog when Gog, the king of Magog will attack Israel).

 

Why was Yehoshua so disturbed by their prophecy?

 

The answer can be found in Sanhedrin 17a: Yeshoshua felt that it was not proper conduct for them to prophesy in the presence if Moshe because it was like a student rendering a Halachic decision in the presence of his teacher.

 

We see from here that Eldad and Medad as well as Yehoshua and Moshe did not seek out honor yet honor was brought to them on account of their humbleness. Eldad and Medad stayed back in the camp as opposed to running over to see if they would be chosen for the Sanhedrin, Yehoshua didn’t want Moshe’s honer to be tarnished and Moshe was humble in the fact that he didn’t have a problem with others having prophecy as well.

 

We can learn from Eldad, Meidad, Yehoshua and Moshe that honor will come to those who don’t specifically go to seek it out.

 
 
What the Tabloids Won’t Tell You About Moshe’s Wives Print E-mail
Thursday, 04 June 2009

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At the end of Parshat Behaalotcha we read about Miriam speaking to Aharon about a Kushite woman (a woman with black skin from Ethiopia): “Miriam and Aharon spoke against Moshe regarding the Kushite woman he had married, for he had married a Kushite woman” (Bamidbar 12:1).

 

According to Rashbam who quotes the Midrash in Divrei HaYamim Shel Moshe Rabeinu, Moshe was the king of Kush (Ethiopia) for forty years between the time that he escaped from Egypt after killing the Egyptian until the time that he arrived in Midian and met Yitro. While living in Ethiopia, Moshe married the queen (the widow of King Nikonos) and became the king. However, Moshe never had relations with her since she was not an Israelite. The Midrash continues that after forty years the queen told her generals that Moshe never had relations with her and that she would like to marry a Kushite from her first husband’s lineage so that she will be able to have children. The generals thanked Moshe for serving as king and for helping them defeat the enemy and then asked him to take whatever riches he wanted and then they sent him on his way.

 

According to Abarbanel, this Midrash helps explain why Moshe left Egypt when he was twenty years old yet he only arrived in Midian at the age of sixty. Moshe’s experience as the ruler of Kush also helped him prepare for the difficult job that lay ahead of leading the Jewish people out of Egypt.

 

Why was Miriam discussing Moshe’s first wife with Aharon so many years later, after Moshe had already been married to Tzipora (a Midianite) with a family of their own?

 

Rashi states that at this point, Moshe was no longer having relations with Tzipra and that they were actually divorced so it reminded Miriam of the other time that Moshe had been married yet refrained from having relations.

 

No matter what Miriam said or who she was referring to, Miriam spoke Lashon HaRa (gossip) and was punished for it with Tzaraat (an illness similar to leprosy).

 

No matter how juicy your piece of gossip is -and it probably can’t get juicier than this Midrash about Moshe having a first wife- remember to try to hold back because there are consequences.

 
 
Moshe's Stamp of Approval for Conversions and Aliya Print E-mail
Wednesday, 11 June 2008

In Parshat Behaalotcha (Bamidbar 10:29-32) we read a discussion that Moshe has with his father in law:

“Moshe said to Chovav (Yitro) the son of Reuel, the Midianite, Moshe’s father-in-law: “We are journeying to the place about which God said ‘I will give it to you’, come along with us and we will treat you well, for God spoke of bringing good fortune on Israel.” He (Yitro) said to him (Moshe) “I will not go, but rather to my land and to my birthplace will I go.” He (Moshe) said to him (Yitro) “please do not forsake us, for because you know of our encampment in the desert, and you will be our eyes. It will be, that when you go with us, it shall be that the very good which God will bestow on us we will bestow on (share with) you”.

Rashi says that Yitro wanted to go back to Midian for the sake of his properties and for the sake of his family.

Rabbi Avraham MiPrag says that Yitro did not want to remain in Midian, rather he wanted to go back to sell his property and convert his family.

In the book of Shoftim (Judges) 1:16 we read: “The children of the Kenite, Moshe’s father-in-law ascended from the city of Date Palms…they went and settled with the people”.

We see from here that Yitro’s family did choose to go to the Land of Israel.

In the same way that someone who is making Aliya (immigrating to Israel) wants to tie up the loose ends back home before taking the big step and moving to Israel, Yitro also wanted to get his accounts settled before making the big move.

Moshe did not have a problem with converts making Aliya so why should the Rabbis in Israel today?

 

 

 
Man Can't Live on Bread Alone Print E-mail
Thursday, 31 May 2007

Dedicated to the memory of Louis Levine, Baruch Aryeh ben Avraham Halevi, on his first Yahrzeit, 19th Sivan

 Man Can’t Live on Bread Alone

 In Parshat Behaalotcha, Bamidbar 11:4, B’nai Yisrael complain that the manna is not enough and that they also want meat. They continue (psukim 5-6) with the idea that they had it much better in Egypt: “We remember the fish which we ate in Egypt “chinam”, freely; the cucumbers, watermelons, leeks, onions and garlic. Now our bodies are withered, there is nothing at all but the manna before our eyes.”

God sent them the manna which according to Sifri could taste like almost anything, so what were B’nai Yisrael worrying about?

According to Ramban, B’nai Yisrael were upset that the manna was not in their control. The manna came down in the quantity required for that day and none was left for the following day. If the manna was left over, it rotted. They were therefore in constant worry for the next day’s food. As the expression goes “One cannot compare a person who has bread in his basket with one who does not have bread in his basket.” As slaves in Egypt, they got very little bread and water. However, they knew that they could always find fish on the banks of the Nile and they could take vegetables from the Egyptian’s gardens. In the desert all they had was the manna which made them totally dependent on God each day.

Sifri comments on the words “which we ate in Egypt freely”,to mean free of the mitzvoth. In Egypt, before the Torah was given, they could take the food without having to observe the mitzvoth. In Devarim 11:13-17 (the second paragraph of the Shema prayer) we learn that God supplies Israel with food only when they observe the mitzvoth.

In Devarim 8:1-3 we learn the importance of observing the mitzvoth : “All of the mitzvot which I command you on this day shall you observe to do, that you may live and multiply and go in and possess the land which God swore to your fathers. You shall remember the way which God led you these forty years in the wilderness to humble you and to prove you to know what was in your heart, whether you would keep the commandments or not. And he humbled you and suffered you to hunger and fed you with manna…that he might make you know that man does not live on bread alone, but by every word that proceeds out of the mouth of God does one live”.

Ibn Ezra points out that we don’t live on bread alone, rather we live on the strength that God gives us through our observance of the mitzvoth. We saw this in the desert when B’nai Yisrael did not eat bread (they just ate the manna). Through their observance of the mitzvoth, they were able to live.

 
Eternal Blessings and Eternal Light Print E-mail
Thursday, 08 June 2006

Eternal Blessings and Eternal Light

Parshat Behaalotcha begins with God's command to Moshe to tell Aharon (Bamidbar 8:2): "When you light the lamps towards the face of the Menorah shall the seven lamps cast their light."

Rashi asks why the Parsha of the Menorah is adjacent to the Parsha of the nesiim, leaders described in Parshat Naso, Bamidbar, chapter 7. Parshat Naso describes Moshe's completion of the Mishkan, Tabernacle. After Moshe anointed the Mishkan and consecrated it, each day a leader of each tribe of Israel brought korbanot, sacrifices.

Midrash Tanchuma answers that when Aharon saw the leaders dedication offerings he was humiliated, since he did not join them in this dedication and neither did his tribe, the tribe of Levi. When God saw Aharon's frustration and he told him not to worry, "You will have a greater honor than they will, for you will light and cleanse the lamps."

According to Ramban who quotes Rabbeinu Nisim, this midrash refers to Aharon's descendants, the Chashmonaim (Macabees) who lived at the time of the Second Temple. The Chashmonaim led the overthrow of the Greek invaders, rededicated the Beit HaMikdash and lit the Menorah. Their victory is commemorated throughout the generations by the lighting of the Chanukiah (Chanukah Menorah). Thus, Aharon's mitzvah is greater than that of the other tribal leaders. The lighting of the Menorah is commemorated eternally, whereas their sacrifices were offered only while the Beit HaMikdash stood.

The midrashim in Tanchuma and Midrash Raba add as well that not only will the candles be lit forever, but all of the blessings that God has given to Aharon and the Kohanim to bless B'nai Yisrael will never come to an end. This refers to Birkat Kohanim, the priestly blessing, which can be found in Parshat Naso, Bamidbar 6:24-26 which is juxtaposed to the dedication offerings of the nesiim.

Yivarechecha Hashem Veyishmerecha, May God bless you and protect you

Yaer HaShem Panav Elecha Viychuneka, May God cause his countenance to shine upon you and favor you

Yisa HaShem Panav Elecha Viyasem Lecha Shalom, May God lift his face to you and grant you peace.

May our lives be blessed with eternal light and eternal blessings.