Tefilah and Birkat Kohanim - Chapter Fourteen

In Sefer HaMitzvot (positive commandment 26), the Rambam writes that the mitzvah is for the priests to bless the people “every day.” The Sages extended the scope of the requirement and obligated the priests to bless the people in all the above services (Ta’anit 26b).
The Rama (Orach Chayim 128:44) writes:
It is customary in these countries to recite the priestly blessing only on holidays, when people are in festive and joyous spirits...
In contrast, on other days—even on Sabbaths—[the priests] are disturbed, worrying about earning a livelihood and the delay of work.
Even on holidays, the priestly blessing is recited only in the Musaf Service, directly before the people leave the synagogue and rejoice in the holiday festivities.
The Rama’s decision is based on the view that the priestly blessing must be recited with feelings of joy and goodwill, and if those feelings cannot be aroused (see Zohar III 147a), it is proper that the blessing not be recited. Though in the Diaspora, the Ashkenazic community follows his view, in Egypt and in Eretz Yisrael, the priests have always fulfilled the mitzvah of blessing the people every day. Many Ashkenazic authorities, among them Rav Shneur Zalman of Liadi and Rav Shlomo Kluger, desired to introduce this practice in the Ashkenazic community. However, they were not successful in doing so.

The Minchat Chinuch states, in the name of the Sefer HaCharedim, that just as it is a mitzvah for the priests to bless the people, it is a mitzvah for the people to be blessed. The Hafla’ah (Ketubot 24b) draws a parallel to the mitzvah of yibbum which is incumbent on both the man and woman involved.

Sefer HaMitzvot (loc. cit.) and Sefer HaChinuch (mitzvah 378) include this as one of the Torah’s 613 mitzvot.

Our translation of Nesiat Kapayim as “recite the priestly blessing” is not literal. The words actually mean “raise their hands,” referring to the way the priests hold their hands while reciting these blessings, as mentioned in Halachah 3.

Here, we see an example of how a Rabbinic decree can prevent the fulfillment of a Scriptural commandment.

Deuteronomy 10:8 describes how God designated the tribe of Levi “to stand before God, to serve Him and offer blessing in His name,” establishing a equation between service in the Temple and the recitation of the priestly blessing. Accordingly, just as a priest is forbidden to serve in the Temple while intoxicated (Leviticus 10:9), he is also forbidden to recite the priestly blessing in such a state (Ta’anit, loc. cit.).

When there is no suspicion that the priests are drunk.

See the following halachah for clarification.

Ta’anit (loc. cit.) records a difference of opinion on this question among the Sages. All the Sages agree that the priestly blessing is not recited during an ordinary Minchah. However, Rabbi Meir requires the priestly blessing to be recited on a fast day. On the other hand, Rabbi Yossi follows the view quoted by the Rambam. His position is accepted by the other Halachic authorities as well.

See Chapter 1, Halachah 7.

See Ta’anit 1:4-7 and Hilchot Ta’aniot, Chapter 2, which describe the situations which warrant the declaration of a communal fast.

I.e., fasts instituted to commemorate tragic events in our national history. These days are associated primarily with mourning. In contrast, the other fasts are days when we increase our supplication in an effort to evoke Divine mercy. For this reason, the Sages instituted the Ne’ilah prayer on these days alone (Beit Yosef, Orach Chayim 579).

See Chapter 3, Halachah 6, which states: “The proper time of the Ne’ilah prayer is such that one completes it close to sunset.”

Which can be recited in the early afternoon to afford people the opportunity to eat afterwards, since it is forbidden to eat a meal in the afternoon before reciting Minchah (Tosafot, Ta’anit, loc. cit.).

Similarly, in Ashkenazic communities, when the priests do not recite the priestly blessing every day, the chazan should recite a remembrance of the priestly blessing in his repetition of the Shemoneh Esreh.

Because of this decision, in Ashkenazic communities, the chazan recites the priestly blessing in his repetition of the Shemoneh Esreh during these days (Hagahot Ma’amoniot).

I.e., it is feared that the people will suspect that his mother was a divorcee, and he is thus not able to serve as a priest.

I.e., in the synagogue prayer services. The recitation of the priestly blessing in the Temple is discussed in Halachah 9.

Sotah 38b states: “Any priest who does not ascend during the blessing R’tzey may not ascend afterwards.” Later, the Talmud qualifies this statement to mean that a priest must leave his place and move toward the front of the synagogue during (or before) the blessing R’tzey.

Reciting the short prayer mentioned in Halachah 12.

The term duchan refers to the steps before the heichal. (See the Rambam’s Commentary to the Mishnah, Berachot 5:4.) This term has become associated with the recitation of the priestly blessing to the extent that reciting the blessing is often popularly referred to as duchaning. In a synagogue where there are no steps before the ark, the priests still recite the blessings while standing before the ark.

The permanent ark; see Chapter 11, Halachah 2.

The Mishnah Berurah explains that the priests are not required to close their hands. The Rambam is merely clarifying that, at this point, they are not obligated to spread their hands, as they do when they bless the people.

The priestly blessing is recited at this point in the repetition of the Shemoneh Esreh, as the preface to the blessing praising God for granting peace to our people.

They recite the blessing mentioned in Halachah 12.

To the right (see Halachah 13).

So the blessing will be recited face to face, as required by Halachah 11.

On the verse (Song of Songs 2:9), “peeking through the windows,” Shir HaShirim Rabbah comments that the Divine Presence peeks through the windows between the priests’ fingers. In particular, the Sages note that the word “the windows” (החרכים) can be broken up as follows: ה חרכים—“five windows,” alluding to the unique manner in which the priests hold their hands while reciting the priestly blessing.

Sotah 38a derives the obligation of the priests to raise their hands from Leviticus 9:22: “Aharon lifted his hands toward the people and blessed them.”

Compare to the practice in the Temple mentioned in Halachah 9.

This statement has raised questions among the commentaries. The Kiryat Sefer explains that the priests recite Y’varechecha—the first word of the priestly blessing—directly after concluding the blessing (see Halachah 12) recited before blessing the people, without being prompted by the reader. They take the initiative, so that an interruption is not made between the recitation of the blessing before the performance of a mitzvah and its actual performance.
Study of the Rambam’s Commentary to the Mishnah (Berachot, loc. cit.) shows that the Rambam himself had questions about this matter. In the first manuscripts, the Rambam writes that “the leader of the congregation recites Y’varechecha, and the priests read after him.” This is also the reading in the popularly published edition of that text. However, in the later manuscripts of the Commentary to the Mishnah (see Rav Kapach’s edition of that text), the Rambam changes his mind and states that the priests begin reciting y’varechecha.
In his Beit Yosef (Orach Chayim 128), Rav Yosef Karo mentions these different views, and in his Shulchan Aruch (128:13) rules that the priests begin on their own initiative. The Rama differs and states that it is Ashkenazic practice that this word is also recited in response to the chazan.

As stated in the comments of the Sifri to the verse. The fact that the priests merely repeat the blessing emphasizes the concept (Chapter 14, Halachah 7) that the blessing is God’s, and the priests do no more than convey that blessing to the people (Kin’at Eliyahu).

The Kiryat Sefer states that responding “Amen” to the priestly blessing is a Scriptural obligation.
Note the difference between this law and the ruling when the chazan recites the priestly blessing in the absence of any priests (Chapter 15, Halachah 10). Note also the contrast to the people’s response to the priestly blessing in the Temple (Halachah 9).

The Rama (loc. cit.:45) mentions the custom of the priests chanting during the recitation of the blessings. This practice is followed only on holidays. In Eretz Yisrael, the priests do not chant when the priestly blessing is recited on other days.

Berachot 55b states that a person who has a dream which requires explanation should stand before the priests when they bless the people. Accordingly, it is customary to recite a prayer regarding dreams during the priestly blessing. (See Shulchan Aruch loc. cit.; 130:1 and commentaries.)

After the priests convey God’s blessing of peace, it is appropriate that the chazan begin the blessing requesting peace, alluding to Psalms 29:11: “God will bless His people with peace” (Megillah 18a).

To the right (see Halachah 13).

The priests are not allowed to close their fingers until they turn to face the ark (Shulchan Aruch, Orach Chayim 128:16). At this time, they recite a short prayer, as mentioned in Halachah 12.

See Halachah 6.

As mentioned in Halachah 3, based on Numbers 6:23: “This is how you should bless the children of Israel: ‘Say to them...,’” our Sages explained that before the priests bless the people, someone must “Say to them”—i.e., invite them to recite the blessing.
The Tur (Orach Chayim 128) states that the obligation to bless the people is not incumbent upon the priests until someone requests that they do so.

Our translation follows the standard printed text of the Mishneh Torah, which reads לכהנים. Other texts read כהנים. This version translates as “The person who calls the priests is not permitted to call out, ‘Kohanim’....”
These textual differences reflect a difference of interpretation. The standard text relates that the chazan should not begin reading the blessing to the priests until one no longer hears the Amen which the congregation recited in response to the blessing recited by the priests (Halachah 12) before blessing the people.
According to the texts which read כהנים, the halachah teaches us that the chazan should not call the priests until the Amen recited by the congregation in response to the blessing Modim can no longer be heard. Both opinions are accepted as halachah by the Shulchan Aruch and commentaries (Orach Chayim 128:18).

Either the blessing recited before blessing the people, or the priestly blessing itself, depending on the above interpretations.

Either Y’varechecha or Kohanim, according to the respective interpretations.

In order that each of the statements and blessings can be clearly heard.

This refers to the blessing recited before blessing the people, and also each of the priestly blessing.

However, if a few individuals extend their pronunciation of “Amen” exceedingly, the recitation of the priestly blessing need not be delayed.

Shulchan Aruch HaRav (128:30) and the Mishnah Berurah (128:71) state that particularly at present, when the blessings are recited from a siddur, the chazan should respond Amen.

In front of the heichal.

Nor should the priests speak among themselves.

From the outstretched position in which they are held while the priestly blessing are being recited.

All these three statements are quoted from Sotah 39b. However, the Rambam changes the order in which these statements are found in the Talmud. Interestingly, the three statements are also quoted by the Shulchan Aruch (Orach Chayim 128:16) in yet a different order.

This version is found in the standard printed text of the Mishneh Torah. The commentaries maintain that the text is in error, noting that Sotah 40a ascribes this decree to Rabbi Yochanan ben Zakkai.

This decree was instituted lest the sandal strap of one of the priests snap and he descend to fix it. Someone watching them might think that he was forced to descend because someone exposed a blemish in his lineage that prevented him from serving as a priest (Sotah, loc. cit.).

This statement is not included in Sotah (loc. cit.), and appears to have been added to negate the view of certain authorities, who allow a priest to recite the priestly blessing wearing boots. Nevertheless, even the Rambam allows the priests to wear socks (Rav Kapach). (See Shulchan Aruch and Rama, loc. cit. And 128:5).

Individually. A priest must concentrate his thoughts on blessing the people. Looking at any individual (or group) face to face might cause him to divert his thoughts from that intent.

By thinking of other matters. See also Shulchan Aruch (Orach Chayim 128:21), which states that the priests should not sing different chants while reciting the blessings for this same reason.

See Chapter 5, Halachah 4.
The Levush develops this concept, explaining that implicit in the priests’ recitation of the blessing is the prayer that God will truly bless the people.

The Rambam’s statements are based on the Jerusalem Talmud, Megillah 4:8. The Babylonian Talmud (Chaggigah 16a) states that a person who looks at the priests while they are reciting the priestly blessing in the Temple will lose his eyesight from gazing at the Divine Presence, which rests between the priests’ fingers.

Hence, while the priests are reciting the blessing, the people should not recite any Biblical verses or prayers (Shulchan Aruch, loc. cit. 128:26). See Sotah 40a, which states, “Is there a servant who will not listen while he is being blessed?” Nevertheless, the Rama allows verses to be recited while the priests are chanting.

See Halachah 11.

See Shulchan Aruch HaRav 128:36, which explains that, at present, it is customary for both the priests and the congregation to pull their tallitot over their heads so that their attention will not be disturbed while the blessing is being recited. Nevertheless, the priests should extend their hands beyond their tallitot, so that there will be no separation between them and the people. The Rama (Orach Chayim 128:23) writes that the priests’ hands should be inside their tallitot and that is the common custom today.

As mentioned in the notes to Halachah 5, based on Numbers 6:23: “This is how you should bless the children of Israel: ‘Say to them...,’” our Sages explained that before the priests bless the people, someone must “Say to them”—i.e., invite them to recite the blessing. However, since the verse mentions “them,” Sotah 38a teaches that this invitation is not extended to a single priest.

In Halachah 3.

Rabbenu Tam protests against this statement, explaining that since the leader of the congregation is in the middle of the recitation of the Shemoneh Esreh, calling the priests—but not reading the blessings to them—would be considered an interruption, and therefore forbidden. Rather, another member of the congregation should call the priests.
The Rambam addresses himself to this question in one of his responsa and explains that there is nothing wrong with another member of the congregation calling the priests. However, there is no obligation to have this done. Since calling the priests is a necessary element of the repetition of the Shemoneh Esreh, it is not considered an interruption to the chazan’s prayers. The Shulchan Aruch (Orach Chayim 128:10) quotes the Rambam’s view. Nevertheless, the Rama suggests that the chazan should recite silently the paragraph beginning Elo-heinu, v’Elo-hei avoteinu, and in that way ensure that his call to the priests is not an interruption.

Ashkenazic custom is that the chazan then continues, Am Kedoshecha ka’amur—“Your consecrated people, as it is said:..,” and then recites the blessing, word for word, for the priests (Rama).

After reciting the blessing that precedes the Priestly Blessing (Halachah 12). Some commentaries understand the Rambam’s words as supporting the opinion mentioned in Halachah 3, that the chazan does not read the word Y’varechecha to the priests.

In Halachah 3.

The Mishnah (Middot 2:6) and the Rambam (Hilchot Beit HaBechirah 6:3) describe the duchan as three steps separating the Courtyard of the Israelites from the Priestly Courtyard.

Following the pattern established by Aharon, who blessed the people after completing the sacrificial offerings (Leviticus, Chapter 9).

As an act of deference to the Shechinah, which rests between their fingers (Rashi, Sotah 38a). Note the contrast to the practice outside the Temple, as described in Halachah 3.

Holding them in the same manner as described in Halachah 3.

The tzitz refers to the golden plate worn by the High Priest on his forehead on which God’s name is written.

See Halachah 3.

As is done outside the Temple.

Since it is improper to recite “Amen” in the Temple, there is no need to make an interruption between verses (Sotah 40b).

The recitation of the entire blessing.

Based on Nechemiah 9:5, this refrain was recited after each blessing recited in the Temple (Sotah, loc. cit.). The Ma’aseh Rokeach emphasizes that usually the person who recites a blessing in the Temple would add this refrain himself, and the listeners would respond: “Blessed be the name of His glorious kingdom forever and ever.” However, since the priests themselves are forbidden to add to the priestly blessing (see Halachah 12), “Blessed be God...” would be recited by the people, and not by the priests.
Alternatively, because the people had already responded “Blessed be the name...” in response to each of the three recitations of God’s name in the priestly blessing, then, when the blessings are concluded, they recite “Blessed be God...” (Rishon Letzion, Berachot).

The priests, when reciting the priestly blessing.

As mentioned in Hilchot Yesodei HaTorah 6:2, there are seven names of God which must be treated with reverence. However, the name י-ה-ו-ה is granted a greater degree of respect than the six others.
In the Guide to the Perplexed (Vol. I, Chapter 61), the Rambam explains that all the other names for God, refer to Him as He manifests Himself in a particular quality and thus, have parallels in human terms. In contrast, the name, י-ה-ו-ה, refers to Him, as He stands above any relation to human terms.

I.e., any place outside the Temple premises.

The name י-ה-ו-ה.

Kiddushin 71a states: “I am not referred to as [My name] is written. My name is written י-ה-ו-ה and it is pronounced אדני.”
Exodus 3:15 states: “This is My name forever.” The word “forever” (לעולם) can be interpreted as לעלם—“to hide.” God’s essential name is to remain hidden from man.

Sotah 38a offers the following interpretation of Exodus 20:21: “Wherever I allow My name to be mentioned, I will come to you and bless you”: “In the place where I will come and bless you,”—i.e., the Temple, the source of Divine blessing for the entire world—“I will allow My name to be mentioned”—the name י-ה-ו-ה, may be pronounced.
In his Commentary to the Mishnah (Sotah 7:4), the Rambam writes: “It is forbidden...to recite God’s explicit name or to speak about it at all..., except in the Temple.”

Shimon HaTzaddik was the last surviving member of the Anshei K’nesset HaGedolah, the body of Sages who, under the direction of Ezra, laid the spiritual foundation for the return to Zion after the Babylonian exile.

Yoma 39b relates that Shimon HaTzaddik’s death represented a turning point in the history of the second Temple. After his passing, five miracles that had reflected the manifestation of God’s presence in the Temple ceased.

And would recite a twelve-letter name of God instead (The Guide to the Perplexed, Vol. I, Chapter 62).

In the Guide to the Perplexed (loc. cit.), the Rambam writes that knowledge of this name would destroy these individuals’ faith.
Rashi (Kiddushin 71a) and Rabbenu Manoach state that these individuals would use the mystic power of the name for improper purposes.

In the Guide to the Perplexed (loc. cit.), the Rambam writes:
[The name, י-ה-ו-ה]: It was not known to all men how to pronounce it, and which way each of the letters should
be vocalized, whether any of the letters would be pronounced with a dagesh, and which one would be....
I think that when it says that the Sages would teach the four-letter name to their sons and disciples, this does
not mean the pronunciation of the name alone..., but also its uniqueness and Divine secret.

Kiddushin (loc. cit.) mentions another opinion, which states that this name would be taught twice in two years, but favors the opinion quoted by the Rambam, since ultimate discretion is appropriate for this great mystic secret.

Our text of Kiddushin (loc. cit.) does not mention “sons.” However, it is possible that the Rambam had a different text of that Talmudic passage.

Whether in the Temple or outside its premises.

Quoting the blessing as it is recorded in the Torah.

The Mishnah Berurah (128:50) states that all these instructions are absolute requirements. A priest who cannot fulfill them—e.g., an aged priest who cannot stand unsupported—should leave the synagogue before the priests are called to recite the blessings.

Generally, the Rambam’s use of the term mipi hashmu’ah, refers to Halachot LeMoshe MiSinai—laws learned as part of the oral tradition given to Moses on Mount Sinai (Yad Malachi).
This definition is somewhat difficult to accept in the present instance. A halachah LeMoshe MiSinai is not based on any specific verse in the Torah, while all the instructions in this halachah are derived by Sotah 38a based on different verses.

Sotah loc. cit., explains that the recitation of the priestly blessing is considered to be equivalent to service in the Temple. Just as the Temple service was conducted while standing, the priestly blessing should also be recited while standing.
The Eshkol states that the congregation should also stand. Though this is the common custom, it is not an absolute requirement (Shulchan Aruch HaRav 128:23, Mishnah Berurah 128:51).

As Aharon did when he blessed the people (Leviticus 9:23).

The expression “This is how” implies that the priests should recite the exact words mentioned in the verse (Sotah, loc. cit.).

As a sign of closeness and affection.

From the words “Speak to them” (Numbers, loc. cit.), Sotah, loc. cit., derives the law that the priestly blessing should be recited in a conversational tone, as a person speaks to a colleague. From this statement, the Sifri states that the blessing should be recited in a tone which is audible to the entire congregation. However, Shulchan Aruch HaRav 128:23 and the Mishnah Berurah 128:53 emphasize that the priests should not shout or chant in an overly loud tone.

The name י-ה-ו-ה.

Our translation is based on the responsum of the Nodah BiYhudah (Orach Chayim, Vol. I, 5). Note the Sh’vut Ya’akov (Vol. II, 1), who maintains that all these instructions are obligatory only in the Temple.

In the previous halachah.

Whether in the Temple or outside its premises.

Rosh HaShanah 28b states that a priest should not think: “Since the Torah has given me permission to bless Israel, I will add a blessing of my own.”

This is a general commandment, prohibiting making additions to any of the mitzvot of the Torah.

This prayer, the blessing recited before blessing the people, and the prayer recited afterwards, are quoted (with minimal differences) from Sotah 39a-b. The Shulchan Aruch (Orach Chayim 128:9) states that the priests should prolong the recitation of this prayer until the congregation concludes the recitation of “Amen” after the blessing Modim. The Magen Avraham states that the priests should conclude their prayer at the same time the chazan completes the blessing, so that the response “Amen” will also apply to their prayer.

The Rama (Orach Chayim 128:9) states that Ashkenazic custom is to begin reciting this prayer when one stands before the heichal.

I.e., the priests pray that their lack of proper intention should not spoil the blessing.

These words are not found in our text of Sotah, loc. cit.

The Shulchan Aruch (loc. cit., 128:11) and most later halachic authorities require the blessing to be recited after the priests turn to the people.

Since blessing the people fulfills a positive commandment, it is proper to recite a blessing beforehand, as we do before fulfilling most mitzvot.

Since this mitzvah can be fulfilled only by the priests, the blessing differs from the blessing recited before fulfilling other mitzvot.

The addition of the words “with love” is associated with the Zohar’s (Vol. III, 147b) teaching: “Any priest who does not love [God’s] people or is not beloved by His people should not bless the people.”

As explained in Halachah 3.

As explained in Halachah 4.

The Rama, Orach Chayim 128:15, states that the priests should prolong their recitation of this prayer so that they will conclude together with the chazan’s conclusion of the blessing Sim Shalom.

Since the blessing is dependent on God (see Chapter 12, Halachah 7), the priests’ actions are considered to be the fulfillment of a Divine decree (Maharsha, Sotah 39a).

Deuteronomy 26:15. In many communities, it is customary to add the last words of that verse, “a land flowing with milk and honey.”
The recitation of this prayer is not considered to be an addition to the priestly blessing, because the priests have already lowered their hands from the position in which the blessing is recited (Shulchan Aruch HaRav 128:40).

See Halachah 3.

See Halachah 4.

I.e., if the synagogue faces east, the priests should turn to the south and then to the west, and then recite the blessing. Afterwards, they should turn to the north and back to the east (Shulchan Aruch HaRav 128:26, Mishnah Berurah 128:61).

In the Temple or prayer service.

See Tosafot, Sotah 39a, which states that the priestly blessing was also recited after the afternoon sacrifice.

The Ulam refers to the Entrance Hall to the Temple building. There were twelve steps leading to it. (See Hilchot Beit HaBechirah 6:4.). Note the apparent contradiction between the Rambam’s statements in this halachah and in Halachah 9, as explained in the commentary on Halachah 9. In Hilchot Temidim UMusafim 6:5, the Rambam also states that the priestly blessing was recited on the steps to the Ulam.

In Halachah 9.

In Halachah 1.

Whether in the Temple or outside its premises.

Although the Jerusalem Talmud (Berachot 5:4) states: “The chazan should be an Israelite,” the Rambam does not consider this to be a binding obligation.

See Halachah 3, which relates that the priests recite the words of the blessing after someone else who reads them.

The Shulchan Aruch (Orach Chayim 128:22) states that if there is no alternative and a priest serves as the chazan, an Israelite should read the blessings to the priests, and the chazan should remain silent in his place or recite the priestly blessing, as explained in Chapter 15, Halachah 10.
If there is no Israelite who can read the blessings to the priests, some authorities maintain that the priests should recite the blessings without having another person read them to them. However, other opinions maintain that the chazan should read the blessings to the priests even though he is himself a priest (Shulchan Aruch HaRav 128:34).