by Rabbi Avi Billet
Over the years of his recorded Drashas (recorded in a book, that is!), the Sfas Emes would often reference the blessings of the Kohanim as recorded at the end of Bamidbar chapter 6, comparing the blessings to Avraham’s being promised “והיה ברכה” that he (Avraham) would be a blessing to the world; to the Torah’s depiction of how Bilaam saw it was an appropriate time to bless the Israelites; and of course to Aharon’s strength and dignity in blessing the people, as first seen in the context of the dedication of the Mishkan, at the end of Vayikra chapter 9. All of these are a reminder that the opportunity to bless the children of Israel is not one to be whitewashed, and is to be viewed as a significant one, whenever it comes up. It is to be embraced by all, and it is to serve for our benefit, perhaps even through a time and space that is beyond our grasp or comprehension.
The rules of Birkat Kohanim appear primarily in Shulchan Arukh Siman 128, and it is from there that the following laws are extracted.
Although in Ashkenazic circles outside of Israel the custom is for the Kohanim only to bless us on Yom Tov, in Sefardic circles everywhere, as well as throughout Eretz Yisrael (for Ashkenazim as well!), the custom is for the Kohanim to give their blessing daily, and twice on Shabbos and Yom Tov.
As such, here is a presentation of some of the rules surrounding this ritual, and incredible blessing the Kohanim are tasked with giving to the Bnei Yisrael.
A Kohen who is not disqualified (mainly on account of marrying a woman forbidden to him, see also below) has a mitzvah to bless the people, and loses out on this mitzvah if he neglects participating in the blessing. (A Kohen who is opting out of blessing – on account of weakness, illness, or injury – is supposed to leave the room before the Chazan begins saying רצה, and the custom is for him not to return to the sanctuary until after the blessings, lest people say he is tainted, i.e. not really a Kohen).
Typically a Levi washes the Kohen’s hands. If there are no Leviim, first borns are tasked with the job. If there are no Leviim or first borns, then each Kohen should wash his own hands. We do not give this job to “regular” Yisraelim. Kohanim should be ready to approach the front of the room at “R’tzeh,” and should even be in motion already at that point. Otherwise, the Kohen may not go up for that opportunity!
While going to their position for the blessing, each Kohen should recite this short prayer: יהי רצון מלפניך ה' א-לקינו שתהא ברכה זו שצויתנו לברך את עמך ישראל ברכה שלמה, ולא יהא בה מכשול ועון מעתה ועד עולם.
If there is more than one Kohen, the Chazan calls out “Kohanim!” to solicit the blessing that the Kohanim recite over their mitzvah. If there is only one Kohen, he begins reciting the bracha without being called. Kohanim should not begin the bracha until the call “KOHANIM!” is finished.
At first the Kohanim are facing the Ark. In order to fulfill both opinions as to which direction to face during the bracha, they begin saying the blessing while facing the Ark. After saying the words מלך העולם, they turn around to face the congregation for אשר קדשנו בקדושתו של אהרן וצונו לברך את עמו ישראל באהבה (S’if 10-11), though some turn at וצונו. Turning from facing the Ark towards the people, and turning back towards the Ark after the Birkat Kohanim is completed is always in a rightward direction.
A Kohen who does not have the strength to hold his arms up on his own (as a contraption that might help him hold his hand up is forbidden) should not be blessing the people. However, the Mishneh Brurah is quite specific (s”k 52) that if he can hold his hands up for each word, and put his hands down in between, then that is sufficient.
When holding the hands for the blessing, arms are to be outstretched, hands held at shoulder height, at a slight angle, palms facing the ground, backs of hands faced heavenward, the right hand slightly higher than the left. There are also supposed to be 5 discernible air-spaces: 1. between ring finger and middle finger on right hand, 2. between index finger and thumb on right hand, 3. between thumbs, 4. between index finger and thumb on left hand, 5. between ring finger and middle finger on left hand (S’if 12). These airspaces are based on a verse referencing God’s “windows.”
Eyes of the Kohanim should be cast downward (or closed) during the three verses (S’if 23). There is a debate as to the placement of the tallis, whether over the Kohen’s head, over his hands, or over both. Our custom is for the Kohen to have the tallis over his head and hands, while some are even careful that the tallis take a dip between the head and hands, so the Kohen himself not be tempted to look at his own hands during the blessing.
Every word of the blessings must be recited after the Chazzan finishes saying it. (S’if 12 and 18) (should not say next word until Kohanim finish their word) The words must also be recited in a relatively louder voice (S’if 13). The same single tune is used through the duchening (S’if 21) (nowadays a tune might have a low-part and a high-part).
The following words should be recited accompanied by a South to North (left to right) arm-sweep of the room: יברכך; וישמרך; אליך; ויחנך; אליך; לך; שלום. (s’if 45). When finished with the third sentence, Kohanim turn back to face the Ark only AFTER the Chazzan has begun “Sim Shalom.” Hands go down when that turnaround is completed.
A Kohen is disqualified from blessing the congregation if married to a woman forbidden to him (such as a convert or divorcee), if he had killed someone, if he rejected God in favor of some other god/faith, if he has consumed a r’viis of alcohol very recently, if he deliberately became tameh through contact with a corpse. A Kohen who is in the middle of Shiva does not bless the congregation. This would never be an issue on Yom Tov, because Yom Tov cancels shiva. There is a debate recorded by the Rama as to whether a Kohen in aveilus may bless the congregation (S’if 43 and commentaries there).
A Kohen who is known to not be observant may bless the Congregation (S’if 39), the argument being that he needs all the mitzvot he can get.
There is a discussion surrounding an unmarried adult Kohen, as well as children-Kohanim (S’if 34), or over Bar Mitzvah but not yet of marriageable age, as to what role they play in Birkat Kohanim. Certainly, for Hinukh reasons, a child should participate if there are other Kohanim, but he does not go up if he is the only Kohen present. The unmarried Kohen may certainly bless the congregation on Yom Tov. There are differences of opinion regarding his blessing the congregation during the week.
While there is an explicit distinction made between having Birkas Kohanim on Yom Tov vs not on Shabbos, the idea to not have “duchening” when Shabbos coincides with Yom Tov may be a Hassidic Minhag, but it does not have support in Shulchan Arukh, to the best of my knowledge. We have “duchening” on Yom Tov which falls out on Shabbos, though we do not sing nor recite the supplications that appear in the siddur.
As for the congregation, we are to have in mind that we are the recipients of the blessings of the Kohanim. Like the Chazan, we do not overlap with any word of the Kohanim, waiting for the Kohen to finish the words of the bracha, as well as each pasuk, before saying Amen. Our bodies are to face the Kohanim (we do not turn around or face our bodies away from the Kohanim), while we humble ourselves by casting our eyes downward or looking into a Siddur.
The 2 reasons the Mishneh Brurah gives as to why one should not look at the Kohanim is because 1. It could be a distraction to one’s kavannah, and 2. As a zecher l’mikdash, a commemorative to how things were done in the Temple, when the Kohanim would announces God’s ineffable name. However, since the Kohanim use the name of God which is pronounced Ado-nai, we may look. To avoid issues, however, as noted above, the Kohanim put a tallis over their hands anyway, so even when we look, we cannot actually see their hands.
Outside of Israel, our opportunities to receive blessings from the Kohanim are few and far between. May we embrace the opportunities when they come, and may the blessing of the Kohanim come true for us all.
May the Lord bless you and watch over you.
May the Lord cause His countenance to shine to you and favor you.
May the Lord raise His countenance toward you and grant you peace.
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