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I wish to quote Cantor Josh Breitzer, who wrote that there are two lines of the three-line Priestly Blessing (Numbers 6:24-26) that have a paseq mark. He notes that this diacritic mark occurs about 500 times throughout the Tanach (that is, Hebrew Scriptures) and that Torah chanters usually treat it as a musical rest. The cantor references the Hebraist James Kennedy's opinions and then offers a spiritual meditation on the meaning of the two occurences of paseq in the Priestly Blessing, referencing, also, the medieval Moroccan commentator Or HaCHaim and the contemporary Rabbi Jordan Bendat-Appell. Cantor Breitzer wonders if the paseq is not a pause, but, rather, a pulse, allowing more focus on the breath (of both Torah chanter and Torah listener) in order to "help us to inhale the Priestly Blessing more deeply."  https://reformjudaism.org/learning/torah-study/torah-commentary/echoes-wilderness-part-ii-pulse-not-pause

I wish to quote Cantor Josh Breitzer, who wrote that there are two lines of the three-line Priestly Blessing (Numbers 6:24-26) that have a paseq mark. He notes that this diacritic mark occurs about 500 times throughout the Tanach (that is, Hebrew Scriptures) and that Torah chanters usually treat it as a musical rest. The cantor references the Hebraist James Kennedy's opinions and then offers a spiritual meditation on the meaning of the two occurrences of paseq in the Priestly Blessing, referencing, also, the medieval Moroccan commentator Or HaCHaim and the contemporary Rabbi Jordan Bendat-Appell. Cantor Breitzer wonders if the paseq is not a pause, but, rather, a pulse, allowing more focus on the breath (of both Torah chanter and Torah listener) in order to "help us to inhale the Priestly Blessing more deeply."

See Echoes of the Wilderness, Part II: A Pulse, Not a Pause

I wish to quote Cantor Josh Breitzer, who wrote that because of the paseq, there are two lines of the three-line Priestly Blessing (Numbers 6:24-26) that have a paseq mark. He notes that this diacritic mark occurs about 500 times throughout the Tanach (that is, Hebrew Scriptures) and that Torah chanters usually treat it as a musical rest. The cantor references the Hebraist James Kennedy's opinions and then offers a spiritual meditation on the meaning of the two occurences of paseq in the Priestly Blessing, referencing, also, the medieval Moroccan commentator Or HaCHaim and the contemporary Rabbi Jordan Bendat-Appell. Cantor Breitzer wonders if the paseq is not a pause, but, rather, a pulse, allowing more focus on the breath (of both Torah chanter and Torah listener) in order to "help us to inhale the Priestly Blessing more deeply." https://reformjudaism.org/learning/torah-study/torah-commentary/echoes-wilderness-part-ii-pulse-not-pause

I wish to quote Cantor Josh Breitzer, who wrote that there are two lines of the three-line Priestly Blessing (Numbers 6:24-26) that have a paseq mark. He notes that this diacritic mark occurs about 500 times throughout the Tanach (that is, Hebrew Scriptures) and that Torah chanters usually treat it as a musical rest. The cantor references the Hebraist James Kennedy's opinions and then offers a spiritual meditation on the meaning of the two occurences of paseq in the Priestly Blessing, referencing, also, the medieval Moroccan commentator Or HaCHaim and the contemporary Rabbi Jordan Bendat-Appell. Cantor Breitzer wonders if the paseq is not a pause, but, rather, a pulse, allowing more focus on the breath (of both Torah chanter and Torah listener) in order to "help us to inhale the Priestly Blessing more deeply." https://reformjudaism.org/learning/torah-study/torah-commentary/echoes-wilderness-part-ii-pulse-not-pause

I wish to quote Cantor Josh Breitzer, who wrote that because of the paseq, there are two lines of the three-line Priestly Blessing (Numbers 6:24-26) that have a paseq mark. He notes that this diacritic mark occurs about 500 times throughout the Tanach (that is, Hebrew Scriptures) and that Torah chanters usually treat it as a musical rest. The cantor references the Hebraist James Kennedy's opinions and then offers a spiritual meditation on the meaning of the two occurences of paseq in the Priestly Blessing, referencing, also, the medieval Moroccan commentator Or HaCHaim and the contemporary Rabbi Jordan Bendat-Appell. Cantor Breitzer wonders if the paseq is not a pause, but, rather, a pulse,allowing more focus on the breath (of both Torah chanter and Torah listener) in order to "help us to inhale the Priestly Blessing more deeply." https://reformjudaism.org/learning/torah-study/torah-commentary/echoes-wilderness-part-ii-pulse-not-pause

I wish to quote Cantor Josh Breitzer, who wrote that because of the paseq, there are two lines of the three-line Priestly Blessing (Numbers 6:24-26) that have a paseq mark. He notes that this diacritic mark occurs about 500 times throughout the Tanach (that is, Hebrew Scriptures) and that Torah chanters usually treat it as a musical rest. The cantor references the Hebraist James Kennedy's opinions and then offers a spiritual meditation on the meaning of the two occurences of paseq in the Priestly Blessing, referencing, also, the medieval Moroccan commentator Or HaCHaim and the contemporary Rabbi Jordan Bendat-Appell. Cantor Breitzer wonders if the paseq is not a pause, but, rather, a pulse, allowing more focus on the breath (of both Torah chanter and Torah listener) in order to "help us to inhale the Priestly Blessing more deeply." https://reformjudaism.org/learning/torah-study/torah-commentary/echoes-wilderness-part-ii-pulse-not-pause