The astonishing discovery that preserved the words of Birchas Kohanim.
In 1979, archaeologist Gabriel Barkay conducted excavations at Ketef Hinnom, southwest of the Old City of Jerusalem, near the Begin Heritage Center. The site was an ancient burial cave dating back to the era of the kings of Judah. For a long time, it was believed that the cave had already been thoroughly explored and contained nothing of significance.
Then something unexpected happened. Barkay later described it in his own words:
“We were working with a group of young volunteers, and one of them was particularly persistent. I decided to assign him to one of the caves to clean the rock surfaces. I assumed that cave had already been looted, like the others. After a while, I felt someone tugging at my shirt. I turned around and saw this young man holding two intact vessels from the First Temple period. I nearly strangled him. It was completely improper procedure to remove artifacts. He should have called me inside. But that boy led me to the discovery of my life, and I was overwhelmed with excitement. I organized a team of students, and we began working around the clock.
One day, one of the workers called me over and pointed to something in the dirt that looked like a cigarette butt, grayish-purple in color. Later we found another similar object, about half that size. After cleaning and examining them, it became clear that they were silver plaques rolled up around themselves, but it was impossible to unroll them.”
It turned out that part of the cave ceiling had collapsed thousands of years earlier, likely due to an earthquake, covering an entire layer of artifacts. As a result, no one had ever reached them. Beneath the dirt and bones, archaeologists uncovered hundreds of objects from the First Temple era, including two tiny silver plaques rolled up like miniature scrolls.
The plaques were extremely thin and fragile. Any attempt to open them by force would have destroyed them. Scientists therefore developed a special method, and the process of unrolling them took nearly three years. Only afterward were they able to read the inscription engraved on them.
Then came the remarkable discovery. One of the plaques contained words familiar to every Jew:
יברכך ה’ וישמרך יאר ה’ פניו אליך ויחנך ישא ה’ פניו אליך וישם לך שלום.
“May G-d bless you and protect you. May G-d illuminate His countenance toward you and be gracious to you. May G-d lift His countenance toward you and grant you peace.”
The inscription was dated to the late seventh or early sixth century BCE, during the final years of the Kingdom of Judah, before the destruction of the First Beis Hamikdash. This means these words were inscribed on silver approximately 600 years before the Common Era, roughly 400–500 years before the Dead Sea Scrolls.
The discovery generated tremendous excitement because these plaques are considered the oldest known biblical verses ever found. Researchers believe they served as protective amulets. Their owner likely carried them while they were rolled up and suspended from a necklace or garment, believing that G-d’s blessing would protect him. Today, the original plaques are preserved in the Israel Museum.
In this week’s parshah we read Birchas Kohanim:
“May G-d bless you and protect you. May G-d illuminate His countenance toward you and be gracious to you. May G-d lift His countenance toward you and grant you peace.”
In reality, however, the first time Aharon blessed the Jewish people with these words was earlier, in Parshas Shemini, on the day the Mishkan was inaugurated, even before he was formally commanded to use this blessing in Parshas Naso.
On the verse, “Aharon lifted his hands toward the people and blessed them,” Rashi comments:
“He blessed them with Birchas Kohanim: ‘Yevarechecha,’ ‘Ya’er,’ ‘Yisa.’”
The Rebbe asks: How could Aharon have used Birchas Kohanim when the commandment to do so had not yet been given?
The Rebbe explains that Aharon was not yet fulfilling the mitzvah of Birchas Kohanim, since no command had been issued. Rather, he independently chose the content of this blessing because it was uniquely suited to that moment.
Why?
The entire purpose of building the Mishkan was to atone for the sin of the Golden Calf. After Yom Kippur, when Moshe Rabbeinu descended from the mountain and informed the Jewish people that G-d had forgiven them, they were commanded to build the Mishkan. Its purpose was to bring atonement for the sin of the Golden Calf and to bring the Divine Presence into their midst.
Therefore, when the service of the eighth day was completed, Aharon wanted to bless the Jewish people that they should achieve the very purpose for which the Mishkan had been built: the resting of the Shechinah among them.
Based on this, the Rebbe explains how the three sections of Birchas Kohanim correspond to the three stages necessary to achieve that goal:
“May G-d bless you and protect you” Aharon emphasizes that the blessing must come directly from G-d Himself. Aharon’s blessing alone is not enough, because atonement for the Golden Calf depends upon G-d’s forgiveness.
“May G-d illuminate His countenance toward you and be gracious to you” This is the request for the Shechinah to dwell among the Jewish people, that G-d reveal His presence through the Mishkan.
“May G-d lift His countenance toward you” For the Shechinah to dwell among them, complete forgiveness for the sin of the Golden Calf is necessary. Therefore Aharon prayed that G-d show favor to the Jewish people and forgive them.
This explains why Aharon chose these particular words even before the mitzvah was formally given. He saw before him the Jewish people’s greatest need on that day: atonement for the Golden Calf and the resting of the Shechinah within the Mishkan. The blessing that expressed those needs most perfectly was “Yevarechecha, Ya’er, Yisa.”
What is especially striking about this sichah is that the Rebbe transforms Birchas Kohanim from a general series of blessings into a process of repairing the damage caused by the Golden Calf and restoring the Divine Presence.
First, “May G-d bless you and protect you” the blessing must come directly from G-d, because the relationship between the Jewish people and G-d was damaged by the sin and required healing from Above.
Then, “May G-d illuminate His countenance toward you and be gracious to you” the purpose of the Mishkan was that G-d reveal His presence among the Jewish people.
Finally, “May G-d lift His countenance toward you” complete forgiveness is required before the Divine Presence can rest among them.
Only then can there be a revelation of G-dliness and the dwelling of the Shechinah.
This also explains why Aharon selected this blessing on the day the Mishkan was dedicated. Every phrase expressed exactly what the Jewish people needed at that moment: forgiveness, renewed closeness, and the resting of the Shechinah.
The Rebbe concludes that although Aharon’s blessing was first given on a unique and historic day, its influence is not limited to that occasion. On the contrary, its power continues throughout all generations. Aharon’s service brought the Shechinah back to dwell among the Jewish people, and from that point onward, the Divine Presence became permanently established within the world.
Therefore, the power of that blessing exists at all times and in all places. Even at night, when Birchas Kohanim is not recited, and even during exile and outside the Land of Israel, where it is not said daily, Aharon’s blessing continues to give every Jew the strength to confront the darkness of exile and feel G-d’s closeness.
And just as Aharon’s blessing brought about the revelation of the Shechinah in the Mishkan on that eighth day, so too today it empowers us to transform the world and prepare it for the complete revelation of the Divine Presence. May we soon merit the fulfillment of the verse, “And I will dwell among them,” with the building of the Third Beis Hamikdash and the true and complete redemption through Moshiach, speedily in our days.
Based on Likkutei Sichos, Shemini, Vol. 22, p. 39ff.
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