Editor's Note: The following is based upon a private conversation between HaRav Drillman, zt"l and the editor that took place on 21 Adar II 5755 (3/23/95). Several of the ideas discussed herein are based upon a shiur that HaRav Drillman heard from Rabbeinu u'Moreinu HaGaon HaRav Yosef Dov HaLevi Soloveitchik, zt"l on April 4, 1978.

Vayikra 9:22 - Aharon raised his hands toward the people and he blessed them. He descended [from the altar where he] had offered the sin-offering, the burnt-offering and the peace-offering.

According to Rashi HaKadosh this blessing should be understood as being "Birkas Kohanim" (Nesias Kapayim) based upon the fact that Aharon HaKohein raised his hands, which is indicative the blessing of Nesias Kapayim. Interestingly, the next verse tells us that Moshe Rabbeinu and Aharon HaKohein entered Ohel Moed and upon their exit jointly blessed the people. Rashi reads this blessing as "May the Shechinah reside in that which you have built for Hashem" and that Moshe and Aharon then said "V'hi No'am".

HaRav Drillman was bothered by the fact that Nesias Kapayim and Birkas Kohanim were not included in this blessing since Moshe Rabbeinu had the status of a Kohein Gadol. This being the case, why did Moshe and Aharon, both of whom had the status of Kohanim Gedolim, jointly recite Birkas Kohanim upon exiting from the Ohel Moed?

HaRav Drillman, citing The Rav, zt"l, explained the above problem as follows: Upon examination of the Torah, Aharon HaKohein's children are sometimes referred to as Bnei Aharon HaKohanim and, at other times, as Bnei Aharon HaKohein. What is the reason for the difference? If we look at all of Avodas HaMishkan, we will find that some of the Avodos HaMishkan were given specifically to Aharon. In these cases all those who assisted him were acting as his agents, and as such have the status of Aharon himself.

One such example is that of the Avodah of Yom HaKippurim which was given specifically to Aharon in his capacity of Kohein Gadol. On that day, Aharon was permitted to enter the Kodesh HaKodoshim at any time that he wanted to do so. However, following Aharon's death his successors were restricted to entering the Kodesh Kadoshim once per year, on Yom HaKippurim. This license was given to Aharon's successors only in their capacity as the representative and personification of Aharon HaKohein. This concept is portrayed in the "Attah Konanta" section of the recitation of the Avodas Yom HaKippurim which is included in Nussach Sefard Machzor. It is in these types of Avodah that the children of Aharon are called Bnei Aharon HaKohein.

What then is an example of a different category of the Avodah? According to the Ramban the Mitzvah of lighting the Menorah is such an example. This mitzvah was given specifically to Aharon. However, though the Kohanim Hedyotim were also permitted to light the Menorah, they were permitted to do so only because Aharon did so before them.

Another example of a mitzvah were Aharon's participation is essential is that of Nesias Kapayim. This can be seen is the beracho of Nesiyas Kapayim. This beracho is recited as follows: Baruch atoh... asher kidishanu b'kidushaso shel Aharon", and not, as we might expect, "b'kidushas hakehunah". Why is this so? The answer is that the Mitzvah of performing the Nesias Kapayim for all subsequent generations was given specifically to Aharon, and through him, to his descendants. Moshe Rabbeinu could not participate with his brother in the Nesiyas Kapayim as he was not given this mitzvah with Aharon. It is was for this reason that Moshe and Aharon offered a different beracho together.

As noted above, Rashi states that the second beracho that was given jointly by Moshe and Aharon was that of V'hi Noam. In examining this approach, The Rav, zt"l asked if the second beracho was made by Moshe and Aharon voluntarily or if they required to give the people a beracho at this point?

HaRav Drillman quoted The Rav as explaining that it would appear that this beracho was an obligation on the part of Moshe and Aharon. There is a similar obligatory beracho made daily based on the Korban Tomid Shel Shachar. In the times of the Mikdosh, the Kohanim gathered early and the appointed leader would tell them to recite one of the Birchos Krias Shema. HaRav Drillman commented that there is actually a Machlokes as to whether it was the beracho of Yotzer Or or Ahavah Rabbah, Krias Shema and an abbreviated Shemoneh Esrei of Ritzei and Sim Shalom.

A Jew who brings a Korban is required to pray that HKB"H accept the sacrifice because there is no guarantee that the Korban will be accepted, such as in the case of Kayin. Therefore a Jew must pray and ask that his Korban should be accepted. We find in this parsha that Moshe and Aharon blessed the people with the beracho of "V'hi Noam" and prayed that HKB"H should accept their Korbanos. This is just as the Kohanim did in the Mikdosh.

The above analysis raises an interesting question - why do we not find that the Kohanim pray that a Korban should be accepted before the actual doing of the Avodah instead of reciting their beracho afterwards? In fact, explained The Rav, there is a requirement to pray after the offering of a Korban. The prayer of Moshe and Aharon was more than a personal prayer; it was the prayer of all of Klal Yisroel that the Korbanos that were just brought by Aharon should be accepted. In this instance, Moshe and Aharon offered the beracho as the representatives of Klal Yisrael.

A similar concept is found with the Anshei Ma'amad. While one group of Kohanim were present at the daily sacrifice in the Mikdosh, there were other groups of Kohanim that were located in the cities of Eretz Yisroel that would fast and pray on Monday and Thursday that the Korbanos HaTzibbur should be accepted. The source for this concept is found in this and we find that Moshe and Aharon were the first of the Anshei Ma'amad.

We can also find this concept of prayer for the acceptance of our sacrifices in the Amidah. The last berachoh of the section of Bakashos is the beracho of Shema Koleinu, which is followed by Ritzei. On the surface, these two Berachos appear redundant. Yet, upon closer inspection we find that in actuality they serve very different purposes. The Rav explained that the beracho of Shema Koleinu is recited after one concludes his requests and asks that HKB"H answer his prayers for personal as well as our communal needs. Though Hashem is the ultimate hearer of our prayers, He may not always accept them. Hence we pray Shema Koleinu, that the ultimate acceptor of prayer should answer ours favorably.

The beracho of Ritzei asks that not only should Hashem accept our Tefilos as prayer and supplication, but as a Korban and ultimate Avodah Shebelev since Tefiloh is also Avodah Shebelev, and hence equated to a Korban. This idea is confirmed by the use of the word "Ritzei", a term which is used in conjunction with the acceptance of Korbanos.

If we examine the passukim in this parsha we find that on Yom HaKippurim the Kohein Gadol would read from the Torah and recite Berachos that request that HKB"H accept the Korbanos of the day that were already brought. Interestingly, at the conclusion of the Pesach Seder in the section entitled "Nirtzah" we pray that HKB"H should accept the offering of the Korban Pesach. Why is there no such request for Shavuos or Sukkos? The Rav explained that the concept of Nirtzah only applies in a case where a Korban has been offered. It is for this reason that there is no concept of Nirtzah with Lulav.