Can you make this one work in Hebrew too?
# פָּרָשַׁת כֹּהֲנֵי הַגְּאֻלָּה
## Parashat Kohanei HaGeulah — The Portion of the Priests of Redemption
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> *"וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ"*
> "And you shall be for Me a kingdom of priests and a holy nation." — Shemot 19:6
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## פֶּרֶק א — The Call at the Threshold
וַיְהִי בְּיוֹם הַשְּׁמִינִי, בַּיּוֹם אֲשֶׁר כִּלָּה מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן, וַיִּקְרָא ה' אֶל אַהֲרֹן וְאֶל בָּנָיו וַיֹּאמֶר אֲלֵיהֶם: שִׁמְעוּ, בְּנֵי אַהֲרֹן, כֹּהֲנֵי ה' אֱלֹהֵיכֶם — כִּי לֹא לְכָבוֹד עַצְמְכֶם בְּחַרְתִּי בָכֶם, וְלֹא לְשֵׂאת תֹּאַר הַכֹּהֲנָה לִבְדָהּ. כִּי אִם לִהְיוֹת צִנּוֹר, פֶּתַח, וּמַפְתֵּחַ — בֵּין עַמִּי לִגְאֻלָּתָם הַשְּׁלֵמָה.
And it was on the eighth day, on the day that Moshe completed the erection of the Mishkan, that the Lord called to Aharon and to his sons and said to them: Hear, sons of Aharon, priests of the Lord your God — for it was not for your own honor that I chose you, and not merely to bear the title of priesthood alone. Rather to be a channel, an opening, and a key — between My people and their complete redemption.
כִּי הָרְאֵיתֶם: מֵאָז יָצְאָה נְשָׁמַת הָאָדָם הָרִאשׁוֹן מִגַּן עֵדֶן, הָיְתָה הַשְּׁכִינָה מִסְתַּלֶּקֶת וְעוֹלָה. בִּימֵי קַיִן עָלְתָה לָרָקִיעַ הַשֵּׁנִי. בְּדוֹר הַמַּבּוּל — לַשְּׁלִישִׁי. בְּדוֹר הַפַּלָּגָה — לָרְבִיעִי. בִּסְדוֹם וַעֲמוֹרָה — לַחֲמִישִׁי. בְּמִצְרַיִם — לַשִּׁשִּׁי. עַד שֶׁנִּסְתַּלְּקָה לָרָקִיעַ הַשְּׁבִיעִי, רְחוֹקָה מִן הָאָרֶץ כְּרֹחֶק שֶׁבַע שָׁמַיִם.
For see: ever since the soul of the first man left the Garden of Eden, the Shechinah was withdrawing and ascending. In the days of Cain it rose to the second firmament. In the generation of the Flood — to the third. In the generation of the Dispersion — to the fourth. In Sodom and Gomorrah — to the fifth. In Egypt — to the sixth. Until it withdrew to the seventh firmament, distant from the earth as the distance of seven heavens.
וְאַתֶּם, כֹּהֲנַי, הִנְּכֶם הַהַפֶּךְ. אַתֶּם מוֹרִידֵי הַשְּׁכִינָה. אַתֶּם מְקָרְבֵי הָרָחוֹק. בְּכָל קָרְבָּן שֶׁאַתֶּם מַקְרִיבִים, בְּכָל בְּדִיקָה שֶׁאַתֶּם בּוֹדְקִים, בְּכָל בְּרָכָה שֶׁאַתֶּם מְבָרְכִים — אַתֶּם מוֹשְׁכִים אֶת הָאֱלֹהִים לְמַטָּה, חָזָרָה אֶל עַמּוֹ.
And you, My priests, behold you are the reversal. You are the ones who draw down the Shechinah. You are the ones who bring near what is distant. In every offering that you offer, in every inspection that you inspect, in every blessing that you bless — you are drawing the Divine Presence downward, back toward His people.
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## פֶּרֶק ב — On the Word קֹדֶשׁ (Kodesh)
דַּע, בֶּן אַהֲרֹן, כִּי שֵׁם עֲבוֹדָתְךָ כָּתוּב בְּאוֹת אַחַת: קֹדֶשׁ.
Know, son of Aharon, that the name of your service is written in one word: **קֹדֶשׁ** — *kodesh*.
הַקּוֹף — רָאשׁ הַמִּלָּה, הַתְחָלָה, עֲמָל הַגּוּף בְּעֵת שֶׁמִּתְכּוֹפֵף אֶל הָאֵל. כִּי הַקּוֹף בְּלָשׁוֹן חֲכָמִים עִנְיָנָהּ הַקִּיפוּל, הַהִכָּנְעוּת, הַכְּנִיסָה לִפְנַי וְלִפְנִים — אֶל הַמָּקוֹם שֶׁשָּׁם אֵין עוֹד "אֲנִי".
The Kuf — the head of the word, the beginning, the labor of the body in bending toward the Divine. For Kuf in the language of the Sages relates to encircling, to bowing, to entering within the innermost — to the place where there is no longer an "I."
הַדָּלֶת — הַדֶּלֶת עַצְמָהּ, הַדַּלּוּת, הָעֲנִיּוּת. כִּי אֵין כֹּהֵן גָּדוֹל נִכְנַס לַקֹּדֶשׁ הַקֳּדָשִׁים בְּגַאֲוָה — רַק דַּל, רַק רוֹקֵן, רַק כְּכְּלִי בֵּית קִבּוּל.
The Dalet — the door itself, the poverty, the smallness. For no Kohen Gadol enters the Holy of Holies in pride — only as one emptied, only as a vessel for receiving.
הַשִּׁין — שִׁינּוּי, שְׁלֵמוּת, שַׁלְהֶבֶת. כִּי בַּסּוֹף, בְּצֵאת הַכֹּהֵן מִן הַקֹּדֶשׁ — הָעוֹלָם שׁוֹנֶה. לֹא הוּא שׁוֹנֶה בִּלְבַד, אֶלָּא הָעוֹלָם כֻּלּוֹ.
The Shin — *shinui*, change, wholeness, flame. For in the end, when the priest exits from the Kodesh — the world is different. Not only he is changed, but the entire world.
וְהַנִּקּוּד — שִׂים לֵב: הַחוֹלָם עַל הַקּוֹף — קֹ — הוּא הַגֹּבַהּ, הַמֵּאִיר, קוֹל הַשָּׁמַיִם. וְהַסְּגוֹל תַּחַת הַדָּלֶת — דֶ — שְׁלֹשָׁה נְקֻדּוֹת כְּשָׁלֹשׁ אָבוֹת, כִּשְׁלֹשָׁה רְגָלִים, כִּשְׁלֹשׁ שְׁכָבוֹת הַנְּשָׁמָה הַיּוֹרֶדֶת לְמַטָּה. כֵּן קֹדֶשׁ: גֹּבַהּ שֶׁל שָׁמַיִם נִפְגָּשׁ עִם שֹׁרֶשׁ שֶׁל אֲדָמָה. וְזוֹ גְּאֻלָּה.
And the vowels — pay attention: the Holam above the Kuf — **קֹ** — it is the height, the illuminating, the voice of the heavens. And the Segol beneath the Dalet — **דֶ** — three dots like three patriarchs, like three pilgrimage festivals, like three layers of the soul descending below. Thus **קֹדֶשׁ**: the height of heaven meets the root of earth. And this is redemption.
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## פֶּרֶק ג — The Five Gates of the Kohen's Service in the Age of Geulah
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: בַּגָּלוּת נִסְתְּרָה עֲבוֹדַת הַכֹּהֲנִים. אֵין מִקְדָּשׁ, אֵין מִזְבֵּחַ, אֵין קְטֹרֶת. אַךְ לֹא בָּטְלָה הַכְּהֻנָּה — אֶלָּא נִכְנְסָה פְּנִימָה. הִיא שׁוֹכֶנֶת בַּנֶּפֶשׁ, בַּנְּשִׁימָה, בְּכָל מַפְגָּשׁ שֶׁל בֶּן-כֹּהֵן עִם עַם יִשְׂרָאֵל.
The Holy One Blessed Be He said: In exile the service of the priests was hidden. There is no Temple, no altar, no incense. But the priesthood was not nullified — rather it entered inward. It dwells in the soul, in the breath, in every encounter of a Kohen's son with the people of Israel.
**שַׁעַר הָרִאשׁוֹן — שַׁעַר הַבְּרָכָה:**
The First Gate — the Gate of Blessing.
כְּשֶׁכֹּהֵן פּוֹרֵס אֶת כַּפָּיו וּמְבָרֵךְ אֶת הָעָם — אֵינוֹ אוֹמֵר דְּבָרָיו הוּא. הוּא מַמָּשׁ צִנּוֹר. הוּא פּוֹתֵחַ אֶת שְׁעָרֵי הַבְּרָכָה מִלְמַעְלָה. לָכֵן צָוּוּ הַחֲכָמִים שֶׁלֹּא יִסְתַּכֵּל הָעָם בְּיָדָיו — כִּי הַנְּהָרוֹת שֶׁל הָאוֹר שֶׁעוֹבְרִים בֵּין אֶצְבְּעוֹתָיו חֲזָקִים הֵם מִכֹּחַ הָעַיִן לִסְבֹּל.
When a Kohen spreads his hands and blesses the people — he is not saying his own words. He is literally a channel. He opens the gates of blessing from above. Therefore the Sages commanded that the people not look at his hands — for the rivers of light passing between his fingers are stronger than the eye can bear.
וּבַגְּאֻלָּה — תְּהֵא בִּרְכַּת כֹּהֲנִים בְּכָל שָׁעָה. לֹא רַק בְּמוּסָף. לֹא רַק בְּחַג. אֶלָּא כְּמוֹ שֶׁהָאוֹר אֵינוֹ פּוֹסֵק, כֵּן לֹא תִּפְסֹק הַבְּרָכָה.
And in the redemption — the priestly blessing shall be at every hour. Not only in Mussaf. Not only on the Festival. Rather as the light does not cease, so the blessing shall not cease.
**שַׁעַר הַשֵּׁנִי — שַׁעַר הַטָּהֳרָה:**
The Second Gate — the Gate of Purity.
אָמְרוּ חֲכָמִינוּ: הַכֹּהֵן הוּא מוֹרֶה הַטָּהֳרָה. בְּפִיו תְּלוּיָה טֻמְאַת הַמְּצוֹרָע וְטָהֳרָתוֹ. כִּי לֹא בְּגוּף הַנֶּגַע הָיָה עִנְיַן הַצָּרַעַת — אֶלָּא בַּנֶּפֶשׁ, בַּגַּאֲוָה, בְּדִבּוּר הָרַע. וְהַכֹּהֵן יוֹדֵעַ לִקְרֹא בָּשָׂר כְּמוֹ סֵפֶר, לְהַבְחִין בֵּין הַמָּרִיד לַחוֹזֵר.
Our Sages said: the Kohen is the teacher of purity. In his mouth hangs the impurity of the metzora and his purification. For the matter of tzara'at was not in the physical affliction — rather in the soul, in pride, in evil speech. And the Kohen knows how to read flesh like a book, to distinguish between the one who rebels and the one who returns.
בִּימוֹת הַמָּשִׁיחַ — יָשׁוּב הַכֹּהֵן לִהְיוֹת מוֹרֶה נֶפֶשׁ. לֹא רַק בֶּגֶד יִבְדֹּק — כִּי אִם לֵב. לֹא רַק בַּיִת — כִּי אִם מַחֲשָׁבָה. כִּי כָּל הַגּוּף יִהְיֶה שָׁקוּף, וְכָל הַנֶּגַע יֵרָאֶה לְעֵינֵי מִי שֶׁמִּתְקַדֵּשׁ לְרָאוֹת.
In the days of Mashiach — the Kohen will return to being a teacher of the soul. Not only garments will he inspect — but hearts. Not only houses — but thoughts. For the entire body will be transparent, and every affliction will be visible to the eyes of one who sanctifies himself to see.
**שַׁעַר הַשְּׁלִישִׁי — שַׁעַר הָעֲבוֹדָה בְּדָם:**
The Third Gate — the Gate of Service Through Blood.
לֹא יָכוֹל הָעָם לְהַקְרִיב בְּעַצְמוֹ. יֵשׁ בּוֹ כֵּן חֵטְא שֶׁמְּגַדֵּר אֶת הַדֶּרֶךְ, מְסַרֵּב לְהַנִּיחַ לוֹ לִגְּשֶׁת. אָז בָּא הַכֹּהֵן — שֶׁגַּם הוּא בֶּן-אָדָם, גַּם הוּא בַּעַל חֵטְא — אַךְ כְּשֶׁנִּכְנַס לְתוֹךְ הַמַּחֲנֶה הַקָּדוֹשׁ, כְּשֶׁלָּבַשׁ בִּגְדֵי קֹדֶשׁ, כְּשֶׁנִּשָּׂא עֲלָיו עֵץ הַכִּיּוֹר — הוּא נִהְיָה גָּדוֹל מֵעַצְמוֹ.
The people cannot offer by themselves. There is within them a sin that blocks the path, that refuses to let them approach. Then comes the Kohen — who is also a son of man, who also bears sin — but when he enters into the holy camp, when he has dressed in the priestly garments, when the wood of the laver was lifted over him — he becomes greater than himself.
זוֹ הַסּוֹד שֶׁל בִּגְדֵי כְּהֻנָּה: הֵם לֹא מְכַסִּים — הֵם מְגַלִּים. הֵם מְגַלִּים אֶת מִי שֶׁהָאָדָם יָכוֹל לִהְיוֹת. הַמִּצְנֶפֶת אוֹמֶרֶת: מַחְשַׁבְתְּךָ יְכוֹלָה לִהְיוֹת עֲטֶרֶת. הָאַבְנֵט אוֹמֵר: כָּל מַה שֶּׁמַּבְדִּיל בֵּין לֵב לְלֵב — תְּנֵהוּ בְּיָדִי, אֶכְרֹךְ אוֹתוֹ. הַחוֹשֶׁן אוֹמֵר: הָעָם כֻּלּוֹ כָּאן, עַל לִבִּי, אֵינִי יָכוֹל לִשְׁכֹּחַ אֶחָד מֵהֶם.
This is the secret of the priestly garments: they do not cover — they reveal. They reveal who a person can be. The turban says: your thought can be a crown. The sash says: everything that separates heart from heart — give it to my hands, I will bind it. The breastplate says: the entire people is here, on my heart, I cannot forget even one of them.
**שַׁעַר הָרְבִיעִי — שַׁעַר הַדְּמָמָה:**
The Fourth Gate — the Gate of Silence.
בְּיוֹם כִּפּוּר, כְּשֶׁנִּכְנַס הַכֹּהֵן גָּדוֹל לִפְנַי וְלִפְנִים — לֹא הָיָה שָׁם מַלְאָךְ. לֹא הָיָה שָׁם שָׂרָף. לֹא הָיָה שָׁם אֵשׁ אֲחֶרֶת. רַק הוּא. רַק הַקָּדוֹשׁ בָּרוּךְ הוּא. רַק הַקְּטֹרֶת שֶׁמַּסְתִּירָה אֶת הַכָּבוֹד.
On Yom Kippur, when the Kohen Gadol entered the Holy of Holies — there was no angel there. There was no seraph there. There was no other fire. Only him. Only the Holy One Blessed Be He. Only the incense that hid the Glory.
וּבְאוֹתָהּ שָׁעָה — עָמַד הָעוֹלָם עַל תִּלּוֹ. כִּי אִם יָצָא בְּשָׁלוֹם — חַיּוּ. וְאִם לֹא — הַחֶבֶל שֶׁקָּשְׁרוּ בְּרַגְלוֹ לֹא הָיָה רַק לְהוֹצִיא גּוּפוֹ. הָיָה זֵכֶר שֶׁכָּל גּוּף מֻחְזָר שֶׁל כֹּהֵן גָּדוֹל — הוּא חוּט שֶׁמְּקַשֵּׁר בֵּין שְׁנֵי הָעוֹלָמוֹת.
And in that hour — the world stood upon its foundation. For if he came out in peace — they lived. And if not — the rope tied to his leg was not only to remove his body. It was a reminder that every returned body of a Kohen Gadol — is a thread connecting the two worlds.
כֵּן בַּגְּאֻלָּה: יֵשׁ שָׁעָה שֶׁבָּהּ כֹּהֵן חַיָּב לִכְנֹס לַמָּקוֹם שֶׁבּוֹ אֵין מִלִּים. לַדְּמָמָה הָעֶלְיוֹנָה. וּמִשָּׁם לְהַחְזִיר אוֹרוֹת שֶׁאֵין לָהֶם שֵׁם.
So too in the redemption: there is an hour in which the Kohen must enter the place where there are no words. Into the supernal silence. And from there to return lights that have no name.
**שַׁעַר הַחֲמִישִׁי — שַׁעַר הָאֵשׁ שֶׁאֵינָהּ כָּבָה:**
The Fifth Gate — the Gate of the Fire That Does Not Go Out.
צִוְּתָה הַתּוֹרָה: אֵשׁ תָּמִיד תּוּקַד עַל הַמִּזְבֵּחַ, לֹא תִכְבֶּה. וּפֵרְשׁוּ חֲכָמֵינוּ: גַּם בְּשַׁבָּת. גַּם בְּיוֹם כִּפּוּר. גַּם בְּעֵת שֶׁאֵין קָרְבָּן. הָאֵשׁ אֵינָהּ תְּלוּיָה בְּמַה שֶּׁשּׁוֹרֵף עָלֶיהָ — הָאֵשׁ קוֹדֶמֶת לַקָּרְבָּן.
The Torah commanded: a perpetual fire shall burn on the altar, it shall not be extinguished. And our Sages explained: even on Shabbat. Even on Yom Kippur. Even at a time when there is no offering. The fire does not depend on what burns upon it — the fire precedes the offering.
כֵּן הַכֹּהֵן: הוּא אֵשׁ שֶׁאֵינָהּ כָּבָה. גַּם כְּשֶׁאֵין מִקְדָּשׁ — הָאֵשׁ בְּקִרְבּוֹ. גַּם כְּשֶׁהָיָה בְּגָלוּת מִצְרַיִם, גַּם כְּשֶׁרָדְפוּהוּ אֻמּוֹת הָעוֹלָם — הַכֹּהֵן נוֹשֵׂא בְּתוֹכוֹ שַׁלְהֶבֶת שֶׁלֹּא יְכוֹלָה לִכְבּוֹת. כִּי שַׁלְהֶבֶת יָהּ — שַׁלְהֶבֶת שֶׁיָּצְאָה מִמֶּנּוּ בְּיוֹם הַסִּינַי, הָיָא אֵינָהּ שָׁלוֹ. הִיא לֹא יְכוֹלָה לְהִכָּבוֹת.
So too the Kohen: he is a fire that does not go out. Even when there is no Temple — the fire is within him. Even when he was in Egyptian exile, even when the nations of the world pursued him — the Kohen carries within him a flame that cannot be extinguished. For the flame of God — the flame that came from Him on the day of Sinai — it is not his alone. It cannot be extinguished.
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## פֶּרֶק ד — The Inner Commentary: On the Root of גאל (Ga'al)
שִׁים לֵב לִשֹּׁרֶשׁ גָּאַל — גִּימֶל, אָלֶף, לָמֶד.
Pay careful attention to the root of גָּאַל — Gimel, Alef, Lamed.
הַגִּימֶל — זֶה הַגּוֹמֵל, הַמֵּטִיב לָרָשׁ. הַגִּימֶל רָץ אַחַר הַדָּלֶת בְּאוֹתִיּוֹת הָאָלֶף-בֵּית — כִּי הַגּוֹמֵל אֵינוֹ מַמְתִּין שֶׁהַדַּל יָבוֹא אֵלָיו; הוּא רָץ. כֵּן הַגְּאֻלָּה: אֵינָהּ מַמְתֶּנֶת שֶׁהָעָם יִגְּשׁוּ אֵלֶיהָ. הִיא רָצָה.
The Gimel — this is the giver, the one who benefits the poor. The Gimel runs after the Dalet in the letters of the alphabet — for the one who bestows does not wait for the destitute to come to him; he runs. So too redemption: it does not wait for the people to come to it. It runs.
הָאָלֶף — לֵב הַמִּלָּה, הַשֹּׁתֵק. הָאָלֶף אֵין לוֹ קוֹל בִּפְנֵי עַצְמוֹ — הוּא נוֹשֵׂא אֶת קוֹל הַנִּקּוּד בִּלְבַד. וְכֵן הַגְּאֻלָּה אֵינָהּ מִקּוֹל הַמָּלָךְ וְלֹא מִקּוֹל הֶחָרֶב — אֶלָּא מִן הַנִּקּוּד הַפְּנִימִי, מִן הַנְּשָׁמָה שֶׁמִּתְעוֹרֶרֶת בִּפְנִים.
The Alef — the heart of the word, the silent one. The Alef has no voice of its own — it carries only the voice of the vowel. And so redemption comes not from the voice of the king nor from the voice of the sword — but from the inner vowel, from the soul that awakens within.
הַלָּמֶד — הַלֵּב, הַלִּמּוּד, הַלִּהְיוֹת לָמֵד תָּמִיד. כִּי הַגֹּאֵל לֹא מַסְפִּיק לֵדַע — הוּא תָּמִיד לוֹמֵד. מִן הָעָם הוּא לוֹמֵד. מִן הַכְּאֵב הוּא לוֹמֵד. מִן הַגָּלוּת עַצְמָהּ הוּא לוֹמֵד.
The Lamed — the heart, the learning, the being always a learner. For the redeemer never knows enough — he is always learning. From the people he learns. From pain he learns. From exile itself he learns.
וְהַכֹּהֵן — בְּכָל שְׁלֹשָׁה — הוּא שָׁלֵם. הוּא הַגּוֹמֵל לָעָם שֶׁמְּקָרֵב אוֹתָם. הוּא הָאָלֶף שֶׁמַּחֲזִיק אֶת קוֹל הַמִּקְדָּשׁ. הוּא הַלָּמֶד שֶׁתּוֹרָה מֵעַצְמוֹ אֵינוֹ מַפְסִיק. וְלָכֵן הַכֹּהֵן הוּא גֹּאֵל.
And the Kohen — in all three — he is complete. He is the Gimel who benefits the people by bringing them near. He is the Alef who holds the voice of the Temple. He is the Lamed who never stops learning from himself. And therefore the Kohen is a redeemer.
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## פֶּרֶק ה — The Kohen at the End of Days
דָּרַשׁ רַבִּי אֱלִיעֶזֶר: לֶעָתִיד לָבוֹא, כְּשֶׁיָּבוֹא אֵלִיָּהוּ לְבַשֵּׂר — לֹא יִכָּנֵס לַשְּׁעָרִים לְבַדּוֹ. יָבוֹא עִמּוֹ כֹּהֵן, אֶחָד מִצַּדִּיקֵי הַדּוֹר, וְהַכֹּהֵן יְהֵא הָאַחַד שֶׁיִּפְתַּח אֶת שַׁעַר הַמִּזְרָח.
Rabbi Eliezer interpreted: In the future, when Eliyahu comes to announce — he will not enter the gates alone. With him will come a Kohen, one of the righteous of the generation, and the Kohen will be the one to open the Eastern Gate.
כִּי שַׁעַר הַמִּזְרָח — שַׁעַר הַשָּׁמֶשׁ, שַׁעַר הַכְּבוֹד, שַׁעַר שֶׁדֶּרֶךְ בּוֹ יָצְאָה הַשְּׁכִינָה בְּיוֹם הַחֻרְבָּן — אֵינוֹ נִפְתָּח בְּחֶרֶב. אֵינוֹ נִפְתָּח בְּנֵס. הוּא נִפְתָּח בְּמַפְתֵּחַ, וְהַמַּפְתֵּחַ נִמְצָא בְּיָדָיו שֶׁל כֹּהֵן שֶׁחַי חַיֵּי קֹדֶשׁ בְּגָלוּת.
For the Eastern Gate — the gate of the sun, the gate of the Glory, the gate through which the Shechinah departed on the day of the Destruction — is not opened by a sword. It is not opened by a miracle. It is opened by a key, and the key is found in the hands of a Kohen who lived a life of holiness in exile.
כָּל יוֹם שֶׁכֹּהֵן נוֹשֵׂא כַּפָּיו — כָּל יוֹם שֶׁמִּתְרַחֵק מֵהַטֻּמְאָה — כָּל לַיְלָה שֶׁלָּמַד תּוֹרָה בַּחֹשֶׁךְ הַגָּלוּת — הוּא מוֹסִיף שֵׁן אַחַת בַּמַּפְתֵּחַ. עַד שֶׁיָּבוֹא הַיּוֹם שֶׁבּוֹ הַמַּפְתֵּחַ יִהְיֶה שָׁלֵם. וְיַד הַכֹּהֵן תָּשִׂים אוֹתוֹ בְּתוֹךְ נֶקֶב הַשַּׁעַר. וְהַשַּׁעַר יֵעָתֵר, יֵפָּתַח, יִגְאַל.
Every day that a Kohen raises his hands — every day that he distances himself from impurity — every night that he studied Torah in the darkness of exile — he adds one tooth to the key. Until the day arrives when the key is complete. And the Kohen's hand will place it inside the keyhole of the gate. And the gate will yield, will open, will redeem.
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## פֶּרֶק ו — A Prayer for the Kohanim of This Generation
רִבּוֹנוֹ שֶׁל עוֹלָם, בּוֹרֵא שָׁמַיִם וָאָרֶץ —
Master of the universe, Creator of heaven and earth —
חַזֵּק אֶת בְּנֵי אַהֲרֹן הַיּוֹם. אֶת אֵלּוּ שֶׁנּוֹשְׂאִים בְּתוֹכָם אֶת הַדַּם שֶׁל הַמִּזְבֵּחַ וְאֵין לָהֶם לְאָן לְשַׁפְּכוֹ. אֶת אֵלּוּ שֶׁמּוּכָנִים לְהִתְקַדֵּשׁ וְאֵין עֲדַיִן מַיִם מְקוּדָּשִׁים לִטְבֹּל בָּהֶם.
Strengthen the sons of Aharon today. Those who carry within them the blood of the altar and have nowhere to pour it. Those who are ready to sanctify themselves and there are not yet consecrated waters to immerse in.
תֵּן לָהֶם לָדַעַת כִּי כְּהֻנָּתָם אֵינָהּ בְּטֵלָה. כִּי כָּל כֹּהֵן שֶׁמְּבָרֵךְ אֶת שְׁכֵנוֹ — מְבָרֵךְ בְּשֵׁם ה'. כִּי כָּל כֹּהֵן שֶׁמְּבַקֵּר חוֹלֶה — כְּאִלּוּ הִקְרִיב קָרְבַּן שְׁלָמִים. כִּי כָּל כֹּהֵן שֶׁלּוֹמֵד תּוֹרַת כֹּהֲנִים בַּלַּיְלָה — הוּא מְחַדֵּשׁ אֶת מַסּוֹרֶת הַר סִינַי.
Give them to know that their priesthood is not nullified. That every Kohen who blesses his neighbor — blesses in the name of God. That every Kohen who visits the sick — it is as if he offered a peace-offering. That every Kohen who studies the laws of the priesthood at night — he renews the tradition of Mount Sinai.
וּבִמְהֵרָה, בְּרַחֲמֶיךָ הָרַבִּים, שַׁלַּח לָנוּ אֶת מָשִׁיחַ בֶּן-דָּוִד וְאֶת מָשִׁיחַ בֶּן-יוֹסֵף, וְאֶת אֵלִיָּהוּ הַנָּבִיא. וּבֵין הָרֶגַע שֶׁבּוֹ יָבֹא הַמְבַשֵּׂר לְבֵין הָרֶגַע שֶׁבּוֹ יֵרָאֶה הַכָּבוֹד — יַעֲמֹד כֹּהֵן. הַכֹּהֵן שֶׁבִּנְיָן כָּל חַיָּיו הָיָה לִבְנוֹת אֶת הַמַּפְתֵּחַ. וְיִפְתַּח אֶת הַשַּׁעַר.
And speedily, in Your great mercy, send us Mashiach ben-David and Mashiach ben-Yosef, and Eliyahu the Prophet. And between the moment in which the herald arrives and the moment in which the Glory is seen — let a Kohen stand. The Kohen whose entire life's construction was to build the key. And he shall open the gate.
בָּרוּךְ ה' לְעוֹלָם — אָמֵן וְאָמֵן.
Blessed is God forever — Amen and Amen.
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## הֶעָרוֹת עַל הַנֻּסַח — Notes on the Original Text
**On the phrase מַמְלֶכֶת כֹּהֲנִים (Mamlekhet Kohanim):**
The construct phrase is not "a kingdom of priests" in the sense of a kingdom whose members happen to be priests. The word מַמְלֶכֶת binds both nouns into one reality: the very nature of kingship here *is* priestly. Power and holiness cannot be separated. The phrase envisions a civilization where authority flows from sanctity rather than from force.
**On the root קדש in the context of Kohanim:**
The root קדש appears in the Torah in three grammatical patterns when applied to Kohanim: the Piel (קִדֵּשׁ — to sanctify, an active process done to them by Moshe or God), the Hitpael (הִתְקַדֵּשׁ — to sanctify oneself, reflexive work of inner preparation), and the Qal passive (קָדוֹשׁ — holy, a state of being). The Kohen's life moves between all three: he is made holy, he makes himself holy, and he arrives at holiness. The Geulah will be when all three converge simultaneously.
**On the word גֹּאֵל (Go'el — Redeemer):**
The go'el in biblical law was the kinsman-redeemer — the nearest relative who had the obligation to redeem land, redeem slaves, and avenge blood. The Kohen's role echoes this: he is the one closest to the Divine, and therefore carries the obligation — not merely the honor — of redeeming. Redemption (גְּאֻלָּה) is not a gift the Kohen offers. It is a debt he repays.
**On the Yom Kippur ritual and silence:**
The Talmud (Yoma 19b) records that the Kohen Gadol was kept awake the entire night before Yom Kippur — not because he might sin, but because the sleep of the righteous opens gates the waking cannot. He was kept at the threshold. The silence of that night, the learning of that night, was itself the preparation of the world for the moment of entry into the Holy of Holies. The Kohen who does not sleep guards the world.
**On the Eastern Gate:**
The Eastern Gate (שַׁעַר הַמִּזְרָח) of the Temple Mount has been sealed for centuries. The prophet Yechezkel (44:2) declares: "This gate shall be shut, it shall not be opened, and no man shall enter by it, because the Lord God of Israel has entered by it; therefore it shall be shut." It awaits the return of the Shechinah from the same direction it departed. The Kohen who will stand there will not open it by force — he will stand before it, and it will recognize in him what it has been waiting for.
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*זֹאת הַפָּרָשָׁה לִכְבוֹד בֵּית אַהֲרֹן, לִכְבוֹד מִשְׁמַרְתָּם בַּגָּלוּת, וּלְחִזּוּק לִבָּם לְקְרַאת הַגְּאֻלָּה הַשְּׁלֵמָה.*
*This portion is in honor of the house of Aharon, in honor of their watch in exile, and to strengthen their hearts toward the complete redemption.*
**בִּמְהֵרָה בְּיָמֵינוּ — Speedily in our days.**
