Shulchan Aruch: Chapter 128 - Laws Relating to Priestly Blessing and Factors that Disqualify a Kohen

SECTION 128 Laws Relating to the Priestly Blessing and the Factors that Disqualify a Kohen. (1-60)

1 It is a positive commandment1 of Scriptural origin for the kohanim to bless the Jewish people every day with upraised hands,2 as it is written,3 “So shall you bless [the Children of Israel],” and, in another verse,4 “Aharon raised his hands toward the people and blessed them.”

After the kohanim have blessed the people with raised hands once in the course of a day, they have fulfilled their obligation according to Scriptural Law. The Sages ordained that they should bless the people during all the daytime prayer services.5 [This includes] the Morning, Mussaf and Neilah6 Services, and the Afternoon Service of a fast day.7 It would also have been appropriate for them to bless the people during the Afternoon Service every day throughout the year, but the Sages withheld [the recitation of the blessing] lest [the kohanim] be intoxicated, as stated in sec. 129[:1].

The Priestly Blessing may not be delivered without [a quorum of] ten men.8 [Thus] if there were ten present when the sheliach tzibbur began Shemoneh Esreh, but some departed [before he completed it], although [the sheliach tzibbur] concludes [his repetition of] the entire She­moneh Esreh,9 the Priestly Blessing should not be delivered.10 For it is an independent positive commandment; it is [merely] that the Sages positioned it within [the repetition of] Shemoneh Esreh.11 If, however, there were ten men present when the kohanim began reciting the blessing, and then some of them departed, [the kohanim] should complete their blessing, provided the majority of the quorum remained.

The kohanim are counted both with regard to the quorum of ten and with regard to the majority of that quorum, because they too are included in the blessing. The Sages12 perceived this in the verse,13 “[They shall set My name upon the Children of Israel,] and I shall bless them” — i.e., the kohanim. Even when there are nine kohanim and one Israelite,14 they should bless him, for the Priestly Blessing is bestowed in the singular: “May G‑d bless you,”15 and the like.

2 A person who is not a kohen who recites the Priestly Blessing, even together with the kohanim, violates a positive commandment.16 This is [implied by] the verse,3 “Speak to Aharon and his sons, saying: ‘So shall you bless the Children of Israel.’ ” [I.e., the command is given to Aharon and his sons alone,] not to a person who is not a kohen. And when a negative commandment is derived from a positive commandment,17 its status is that of a positive commandment.

3 If a kohen is not disqualified by any of the factors that will be enumerated18 and did not come forth to bless the people,19 even though [strictly speaking] he violated one positive commandment, he is considered to have violated three positive commandments,20 namely: “So shall you bless,”3 “Say21 to them,”3 and “They shall set My name.”13 [The above applies] only if the kohen was in the synagogue when the sheliach tzibbur called out “Kohanim!” or if one of his fellow congregants told him to ascend [to deliver the blessing] or to wash his hands [in preparation for its recitation].22 [This is implied by] the verse, “Say to them,” which is rendered in the [Aramaic] Targum as, “When you say to them.” [The inference is that] if he is not [called], he is not at all obligated to deliver the blessing, unless he does so on his own initiative.23

[For the above to apply,] the kohen must have left his place24 during [or before] the recitation of the passage beginning Retzeh25 [by the sheliach tzibbur] in order to take his place on the dais to deliver the blessing.26 If, however, he did not leave his place during the recitation of that passage, he may not ascend to deliver the blessing even if he was present in the synagogue when “Kohanim!” was called out and even if he was told to ascend, as will be explained below. Nevertheless, if he was told to do so before [the sheliach tzibbur recited] the passage beginning Retzeh, he is obligated to leave his place during that passage, so that he will not violate three positive commandments.27

(Even if he was not told to ascend before the passage beginning Retzeh — but he knows that the sheliach tzibbur will call out “Kohanim!” — he must leave his place [to ascend and deliver the blessing] while the passage beginning Retzeh is being said, so that he will not cause the observance of a Scripturally-ordained positive mitzvah to lapse.28 For the recitation of the passage beginning Retzeh and [indeed] the entire prayer service are of Rabbinic origin,29 whereas the delivery of the Priestly Blessing is of Scriptural origin.30 Nevertheless, the Sages are authorized to uproot a Scriptural [commandment] in a case in which one remains passive and refrains from action.31 And the Sages barred a kohen from delivering the Priestly Blessing if he did not leave his place during the recitation of the passage beginning Retzeh even though he was called [to deliver the Priestly Blessing] and told to do so. At the outset, then, one should not cause a Scriptural [commandment] to be uprooted.

Accordingly, in the case of a kohen who is weak and does not wish to recite the Priestly Blessing, it is insufficient that he does not move from his place during the recitation of the passage beginning Retzeh. Instead, [he should depart] so that he will not be in the synagogue when the sheliach tzibbur calls out “Kohanim!”

4 If [a kohen] ascended [the dais and delivered the Priestly Blessing] once on a given day, he does not transgress [if he does not deliver it a second time], even if he was told to come forth and do so, for he has already fulfilled his obligation according to Scriptural Law.32 The Sages’ ordinance that the Priestly Blessing be delivered in the course of every32 congregational prayer service can be fulfilled by other kohanim.

Nevertheless, if a kohen desires to deliver the Priestly Blessing a second time that day, [he may. This time, too,] he may recite the [preliminary] blessing,33 even if [now, at Mussaf,] he is blessing the same congregation that he blessed earlier that day [during the Morning Service].

([The reason he may recite the blessing that precedes the delivery of the Priestly Blessing may be explained as follows:] Even though he is not individually obligated to recite the Priestly Blessing [again], there is nonetheless an ordinance of the Sages that the Priestly Blessing be delivered in this prayer service. Hence [the kohen] may recite a blessing for this act in the same way [that a blessing is recited before one fulfills] any other ordinance or mitzvah of Rabbinic origin.)34

5 Kohanim who do not wish to deliver the Priestly Blessing and [therefore] leave the synagogue35 do not have to wait outside the synagogue except when the sheliach tzibbur calls out “Kohanim!” After that they may enter. Even though they are inside the synagogue while the other kohanim are delivering the Priestly Blessing and they are not doing so, this is of no consequence, for they are no longer permitted to ascend [the dais], since they were not in the synagogue when “Kohanim!” was called out and they were not called [to perform this mitzvah].

Nevertheless, the kohanim have undertaken an additional stringency — not to enter until their fellows have completed the Priestly Blessing, lest it be said that they are of blemished lineage; for example, that they are the sons of a divorcee or of a woman who has undergone chalitzah.36 [People might jump to this conclusion] if these kohanim were in the synagogue when their fellow kohanim delivered the Priestly Blessing and they did not deliver it with them.

This is why they leave the synagogue before [the recitation of] the passage beginning Retzeh — lest it be said that they are of blemished lineage, for their priestly brethren have left their places to ascend the dais, and they have not done so.

For this reason, too, kohanim who are disqualified from delivering the Priestly Blessing for reasons other than blemished lineage37 leave the synagogue while the Priestly Blessing is being delivered, lest it be said of them that they are of blemished lineage. Nevertheless, if they did not leave the synagogue when the sheliach tzibbur called “Kohanim!” and even if they were told to deliver the blessing, they should not do so, even if they were disqualified only by Rabbinic ordinance. Although [a kohen] who does not ascend the dais [to deliver the blessing] when he is called or told to do so violates a positive commandment, the Sages are authorized to uproot a Scriptural [command] in a case in which one remains passive and refrains from action.32 Hence [such a kohen] does not violate the commandment at all, for he has been barred by the Sages [from observing it].

6 It is an ordinance of the Sages38 that the kohanim should not ascend the dais to bless the people while wearing sandals or shoes.39 This precautionary measure was ordained40 lest the straps of the sandals or shoes of one [of the kohanim] should snap. Fearing that he will be laughed at, he may sit down to tie it while his fellows are reciting the blessing, and it could be said of him that the reason he went and sat down is that he is the son of a divorcee or of a woman who has undergone chalitzah.37

It is even forbidden [to recite the Priestly Blessing] wearing shoes that do not have a strap that ties them, for the ordinance of the Sages did not differentiate between one shoe and another. By contrast, one may [deliver the Priestly Blessing while wearing] leggings, even if they [are not attached to the] trousers, but are tied with straps close to the knees. We are not concerned that one of those straps may snap and [the kohen] will sit down to tie it. The Sages considered this possibility only with regard to a sandal strap, because an untied sandal might make the kohen the butt of embarrassing jests. Having the strap of one’s leggings untied is not as embarrassing.

However, some authorities maintain that if [the leggings] are leather, they may not be worn [at this time] because they are considered as shoes, and no distinctions are made with regard to shoes, even if they have no straps at all. If [the leggings] are of cloth coated with leather, they are not considered as shoes in this context and they may be worn. [Moreover,] even if they are of leather alone, but are [attached] to trousers, since they reach his loins they are not considered as shoes. In some places, however, it has become customary to be lenient with regard to leggings of all kinds.

7 Out of respect for the congregation, it is advisable to make a point of hiding the shoes [of the kohanim] under the benches so that they will not be overtly apparent.

8 Any kohen who has not washed his hands41 may not deliver the Priestly Blessing.42 This is implied by the verse,43 “Raise your hands in holiness and bless G‑d.” Even though [a kohen] washed his hands in the morning,44 he must wash them again before conferring the blessing, so that it will immediately follow the washing.45 The span of time implied by the term “immediately”46 is defined in sec. 166[:1].47 [The kohanim] should therefore wash shortly before the [sheliach tzibbur recites] the passage beginning Retzeh.48 (While he does so, they should leave their places and come forward to bless the people, as will be explained.49 The sheliach tzibbur should not prolong the recitation of the passages beginning Retzeh and Modim.)

The minimal extent to which [a kohen] must wash his hands [before the Priestly Blessing] is the same as that required for the sanctification of hands50 before [a kohen] served in the [Beis Ha]Mikdash; i.e., he must wash up to the wrist, the juncture of hand and forearm.51 In addition, it is possible that one is required to use [only] water that has not changed from its natural [appearance],52 as explained in sec. 160[:1], and that the water must be poured over the hands of the kohen as a direct result of human activity, as explained in sec. 159[:14, 17].53 This resembles the requirement for the sanctification of hands in the [Beis Ha]Mikdash.54

9 A blessing should not be recited over this washing, because some authorities maintain that [a kohen] fulfills his obligation with the morning washing.55 [Washing] was required before delivering the Priestly Blessing only when one’s attention was diverted from guarding his hands [from contact with impurity] after the morning washing. And whenever there is a doubt regarding a blessing, the lenient ruling prevails.56

It is customary in some places that [the kohanim] do not wash their hands [before conferring] the Priestly Blessing in the Morning Service,57 but they do before [conferring the blessing] in the Mussaf Service, lest they have diverted their attention. Nevertheless, a blessing [over the washing] is not recited, even if [a kohen] knows that he diverted his attention, because it is possible that diverting attention58 [from his hands] does not disqualify him from conferring the Priestly Blessing, just as it does not disqualify one from reciting other words of Torah.59 [According to this view,] washing the hands was required before the Priestly Blessing only when [the kohen knows that] he touched a place of filth, in which instance merely cleansing them is not sufficient, as it would be for [the recitation of] other words of Torah.60

Accordingly, if [a kohen] knows that he touched a place of filth after he recited the blessing for the morning washing, all authorities agree that he is obligated to wash his hands and recite a blessing61 again over this washing before stepping forward to recite the Priestly Blessing. But what can be done? This is not the accepted practice!62 Every kohen who is G‑d-fearing and vigilant should therefore mind his hands from the time of the morning washing so that they do not touch a place of filth, whereby he would be obligated to recite a second blessing over washing his hands.

10 It is customary that a Levite pour water over the hands of the kohanim,63 recalling the verse,64 “And also your brethren, the Tribe of Levi..., draw [them] close to you; they shall accompany you and serve you.” [This custom also enables] the kohanim to add holiness to their [inherent] sanctity, by having their hands sanctified by the Levites who are termed “holy,” as it is written,65 “And you shall sanctify the Levites.”

A Levite who sanctifies the hands of the kohanim should sanctify his own [hands] first;63 i.e., he should wash his hands before pouring water over the hands of the kohanim, for how can he upgrade their holiness if he is not holy himself? In these countries, the Levites rely on their morning washing.66 If, however, one touched a place of filth, it is appropriate that he wash his hands before [pouring water over the hands of the kohanim].

If there are no Levites present, [the water] should be poured by a congregant who is his mother’s firstborn son,67 for it was through [the initial distinction of firstborn sons like] him that the Levites were sanctified.68 One who is a firstborn son to his father alone69 is not endowed with any particular holiness in the present age, for the firstborn sons were disentitled from the service [of the Beis HaMikdash].70

If no Levite or firstborn son is present, it is desirable that a kohen pour the water over his hands himself rather than have an Israelite do so, for it is preferable that he be sanctified by his own person, since he is inherently holy, rather than by an Israelite, who is not endowed with the same degree of holiness.

11 If the Levite is a Torah scholar and the kohanim are unlettered, he is not required to pour water over their hands, so as not to denigrate the honor of his Torah scholarship. If, however, some of the kohanim are Torah scholars, he should pour water over the hands of them all, for reasons of harmony.71 There is an authority who maintains that even if they are all unlettered, [a Levite scholar] should pour water over their hands (for reasons of harmony, just as — for reasons of harmony — an unlettered kohen [is accorded precedence and] ascends [the bimah] for the Torah reading72 before a Levite scholar, as stated in sec. 135).73

Primacy should be given to the former opinion, (because [the two cases are different]: When the Levite passively refrains31 from going to serve the kohanim by pouring water on their hands, there is less reason to fear dissension than there is if a scholar is called to receive the first aliyah instead of a kohen.) Nevertheless, if [a Levite scholar] is willing to forego the honor due him and to pour water over the hands of the kohanim, he may do so. Indeed, it is proper for him to do so, in order to add holiness to the [inherent] holiness of the kohanim. This does not entail any prohibition related to disrespect for his Torah scholarship, (for he is not serving the kohanim by virtue of their priestly entitlement,74 but in order to add holiness to their [inherent] holiness. There is no prohibition for a scholar to denigrate himself in order to perform a mitzvah with loving punctiliousness75 and to increase holiness. On the contrary, it is becoming for him to do so,76 as explained in sec. 250[:4].)77

12 Any kohen who does not step up to the dais [to deliver the Priestly Blessing] before the sheliach tzibbur concludes the passage beginning [Retzeh] which recalls the service [in the Beis HaMikdash] may not come forward78 later.26 [This is derived from the verse4 that first] states that “Aharon raised his hands toward the people and blessed them,” and then proceeds to say that “he descended after having sacrificed the sin-offering.” Thus it appears that he blessed [the people] before withdrawing from the sacrificial service. This is why [the Sages] ordained in the prayer service79 that the kohanim should step up to the dais before the passage beginning Retzeh is completed.80

Even if they have not actually ascended the dais [at this time, nevertheless, since] they left their place and advanced toward the front of the synagogue they are considered as if they had reached the front of the synagogue in the midst of this passage.26 This applies even if in fact they reached this place after the passages beginning Retzeh and Modim. Nevertheless, as an initial preference, every kohen should leave his place [and step forward] when the sheliach tzibbur begins the passage beginning Retzeh.

13 Even if [a kohen] was held back from leaving his place during the passage beginning Retzeh by forces beyond his control, he may not ascend the dais [to bless the people]. If, however, he did ascend [in such a case], he should not descend.81

[The following rules apply when a kohen left his home for the synagogue while the sheliach tzibbur was in the midst of reciting the passage beginning Retzeh:] If he left home in order to go to the synagogue and not in order to ascend [the dais] and confer the Priestly Blessing, the fact that he left his place [on time] is of no avail. If, however, he left his home to go to the synagogue in order to ascend and confer the Priestly Blessing, the fact that he left his place is significant, provided he left before the sheliach tzibbur completed the passage beginning Retzeh. [This could apply only if] his home was close to the synagogue.

14 When the kohanim leave their places to ascend the dais,82 they should say: “May it be Your will, G‑d our L‑rd and L‑rd of our forefathers, that this blessing which You commanded us to confer upon Your people Israel be a perfect blessing. May there be no impediment or iniquity within it, from now and for all time.”

However, it is desirable that they refrain from reciting this prayer immediately after leaving their places during the passage beginning Retzeh, and instead wait until they have recited Modim83 together with the sheliach tzibbur. They should then turn to face the Ark and recite this prayer.84 They should prolong its recitation until the sheliach tzibbur completes the passage beginning Modim, so that the congregation’s Amen will serve as a response to both [prayers].85

15 When the kohanim are standing on the dais with their faces to the Ark and their backs to the people, their fingers should be curled within their palms as other people [hold them]. They do not extend and spread their hands until the sheliach tzibbur calls them, [saying] “Kohanim!” They then turn to face the people and spread out their hands,86 as it is written,4 “And Aharon raised his hands toward the people and blessed them.” Implied is that his hands were spread out at the time of the blessing, (for if his fists were closed, his entire hand would not have been raised).

The sheliach tzibbur does not call out “Kohanim!” unless there are [at least] two [kohanim about to bless the people].87 For the phrase “Say to them,”3 which the [Aramaic] Targum renders as “When you say to them,” implies that [the call is addressed] to [at least] two [kohanim].88 If only one kohen is present, [the sheliach tzibbur] does not call him. Instead, [the kohen] turns to face [the people] on his own initiative and raises his hands, reciting the blessing before he raises his hands (even though essentially he is not required to recite the blessing, since he is not being called, as explained above).89 Even if there are two kohanim, but one is a minor, they should not be called.

16 In some places [the sheliach tzibbur] does not recite the passage Elokeinu v’Elokei avoseinu, barcheinu... at the times when the kohanim bless the people. Instead, when the sheliach tzibbur concludes the blessing Modim, he calls out loudly, “Kohanim!” This call is not considered as an interruption in the prayer since the Priestly Blessing is required for the prayer. In these countries, by contrast, it is customary for the sheliach tzibbur to recite the passage beginning Elokeinu v’Elokei avoseinu in a whisper until he reaches the word kohanim, which he says aloud as a summons to the kohanim. He then says am kedoshecha kaamur (“Your consecrated people, as it is said”) in a whisper.90 For this reason91 this call is not considered as an interruption, because it is being recited in the manner of a blessing and a prayer.

17 When the kohanim turn to face the people, they [then] recite the blessing:92 “[Blessed are You...] Who has sanctified us with the sanctity of Aharon and commanded us to bless His people Israel with love.”

All [of the kohanim] should recite this blessing — not one, with the others responding Amen — to avert distraction.93

Other authorities94 maintain that [the kohanim] should recite this blessing while they are facing the Ark, before they turn to face [the people]. Some [kohanim] follow the custom of beginning the blessing while they are facing the Ark, turning to face [the people], and then completing the blessing, in order to comply with both views.95

According to all authorities, [the kohanim] should recite the blessing before they raise and spread out their hands, for raising their hands is a fundamental element of (the Scriptural)96 mitzvah and, as an initial preference, one should recite the blessings for all commandments before one begins their performance.97 Turning to face [the people], by contrast — although an absolute necessity, as will be explained — is not an integral element of the mitzvah.98

18 The kohanim do not have to face the sheliach tzibbur. Even if the Ark is positioned in the north, and the [movable] ark before which the sheliach tzibbur stands99 is positioned in the east, the kohanim should stand in front of the [large, fixed] Ark in the north, facing south toward the people. Nevertheless, the presence of an ark is not an absolute necessity for the conferral of the Priestly Blessing. Even in a place where there is no Torah scroll, the kohanim face the people and deliver the blessing.

19 Two kohanim who hate each other are allowed to ascend together [to confer the Priestly Blessing]. Neither can tell the other, “You confer it in the Morning Service and I will do so in Mussaf,” or vice versa, because [each one] has the prerogative of doing so in both services.

However, if a kohen hates the congregation or they hate him, it is dangerous for him to deliver the blessing.100 (He should therefore leave the synagogue [before it begins].)101 This is the intent that underlies the wording that the Sages ordained for the [preliminary] blessing: “...to bless His people Israel with love.”

20 After reciting the [preliminary] blessing, before saying Yevarechecha, [the kohanim] should raise their hands to shoulder level,87 for the Priestly Blessing may be recited only with upraised hands.102

They should raise their right hand a little higher than their left hand.103 There is an allusion to this in [the unusual spelling in] the verse,4 “And Aharon raised his hands,” where yadav (“his hands”) is written [in the Torah] without the second yud [that normally indicates the plural].104 They should spread out their hands, for the reason explained above.105

The kohanim customarily separate their fingertips,106 as alluded to in the interpretation by the Midrash107 of the verse, “peering through the windows” — that the Divine Presence rests above their heads and gazes through the spaces between their fingers. It is customary to do this in such a way as to leave five open spaces.108 [The four fingers are divided into two pairs,] a space is left between each pair, and another space is left between the index finger and the thumb. The same is done on the other hand, and a space is left between the thumbs. [See fig. 3.]109 This fulfills the implications of “peering through the windows.”110

Between [the recitation of] one word [of the blessing] and the next, [these kohanim] are permitted to bring their thumbs together (and the same applies to other adjoining fingers [that had been held apart]).111

While reciting the words [of the blessing], some kohanim112 [in contrast to the above custom] make a point of resting [the flexed knuckle of] the right thumb on [the flexed knuckle of] the left thumb, thus forming a kind of [V-shaped] window-frame between [the furthest joints of] the thumbs. [See fig. 6 on page 401.] In this way, [too,] there will be five “windows,” (for the word charakim in the verse means “windows”).

It is customary for [the kohanim] to spread their hands113 in such a way that their palms face the ground and the backs of their hands face the heavens, the opposite of the way hands are raised in prayer.

21 It is a mitzvah to prompt114 each word of the Priestly Blessing for the kohanim, as [is implied by] the words,115 “Say to them: ‘May G‑d bless you....’ ” From this the Sages inferred116 that they should be prompted for every single word.117 For if the verse intended to teach us only [the concept communicated by] the Targum — “when you say to them,” [i.e., they are to deliver the blessing when called]118 — it would not have been appropriate [for the Torah] to write “Say to them” before [the text of] the [Priestly] Blessing. Instead, [this instruction should have appeared] before “So shall you bless [the Children of Israel],” for [the kohanim] are not commanded to recite the blessing unless they are called. Accordingly, the verse implies that even when the obligation to recite the blessing has taken effect, as is the case when the kohanim have been called, it is a mitzvah to prompt the entire blessing for them, word by word, so that they will not err. Nevertheless, this is not an indispensable requirement, as will be stated,119 since the [primary] intent of the verse is that the commandment took effect as soon as they were called.

Some authorities maintain that the kohanim should begin with the word Yevarechecha on their own initiative without being prompted: since it is the first word [of the blessing], there is no need for concern that they will err. (True, the Sages derived the requirement to prompt them with every word [from the exegesis of a verse]. Nevertheless, [it is argued,] for the first word it suffices that they had been summoned — by the call, “Kohanim!” — to recite the blessing. For this call serves to tell them to recite the blessing, and a blessing comprises at least one word. Once they have said the word Yevarechecha, they would have already recited one blessing, thereby fulfilling the initial charge given them. This is why they must still be prompted to say each individual word. Accordingly, if there is only one kohen present and hence he is not called to recite the blessing,120 he must also be prompted for the word Yevarechecha, so that a prompt will be given for every word [of the blessing].)

In these countries, the custom is to follow the first opinion and to prompt the word Yevarechecha as well, in all situations.

22 As an initial preference,121 the sheliach tzibbur should be the one who prompts [the kohanim], because the Priestly Blessing is considered as part of Shemoneh Esreh. For this reason it should be [prompted] by the one who is [repeating] Shemoneh Esreh — unless he is a kohen himself, as will be explained.122 For the same reason, the prompting [by the sheliach tzibbur] is not considered an interruption during Shemoneh Esreh.

23 [The Priestly] Blessing may be conferred only in the Holy Tongue,123 while standing, in a loud voice, and with raised hands.87 If [the kohanim] deviated with regard to even one of these factors, they have not fulfilled their obligation, even after the fact.124

[The Sages explain the source for these requirements as follows:]

[To recite the blessing] in the Holy Tongue: [This is derived from] the verse,3 “So shall you bless...,” i.e., only in this language.

While standing: [This is derived from] the verse,125 “[G‑d set apart the Tribe of Levi... to stand before G‑d] to serve Him and bless in His name.” Just as the service [in the Beis HaMikdash must be performed] while standing — as it is written,126 “To stand and to serve” — so, too, blessing [is to be conferred] while standing.127 The congregants, however, may sit [during the Priestly Blessing],128 as long as they are facing129 the kohanim.87 [This is derived from the phrase,]3 “Say to them” — i.e., [say the blessing] just as a person talking to a friend speaks to him face to face. (After the fact, however, failure to do so does not invalidate the performance of the mitzvah.130 This is [indicated by the fact] that if all the inhabitants of a town are kohanim, they all go up to confer the Priestly Blessing even though they are not doing so like a person speaking to his friend face to face, as will be explained.)131

In a loud voice: [This is derived from] the phrase,3 “Say to them,” [i.e., the blessing must be articulated in the way] a person speaks to his friend, which is loud enough for him to hear. Here, likewise, [the kohanim] should not whisper the blessing to themselves, but should say it loudly enough to be heard by all the people present.132 As an initial preference, it should be recited in the most desirable of tones, neither overly loud, nor low, but rather of intermediate volume.

24 The kohanim should respond word by word after the reader until they complete the first verse. The congregants then respond Amen,133 as they also do after the second verse and after the third.134

After this, the sheliach tzibbur begins the blessing Sim Shalom. The kohanim then turn to face the Ark86 and say:42 “Master of the worlds,135 we have performed what You have decreed upon us. Act136 as You have promised us. ‘Look down from Your holy abode, from Heaven, and bless Your people Israel.’ ”137

It is customary [for the kohanim] to prolong their recitation of this prayer until the sheliach tzibbur concludes the blessing Sim Shalom, so that the congregation will be answering Amen to both. If [the kohanim] cannot draw out its recitation so long, they should [also] recite the prayer Adir BaMarom,138 aiming to complete it together with the sheliach tzibbur.

On Rosh HaShanah and Yom Kippur, when the recitation of the passage Hayom te’amtzeinu is [customarily] drawn out with melodies, one authority writes that [the kohanim] should not begin to say Ribon [HaOlamim]135 until [near] the end so that they will complete it together with the sheliach tzibbur.139

25 The kohanim are not permitted to turn from the congregation to face the Ark140 until the sheliach tzibbur begins the blessing Sim Shalom.86 They may not curl their fingers — which had been held out straight — in the usual way until they turn away from the congregation. They are not permitted to leave the dais and go [back to their places] until the sheliach tzibbur completes the paragraph beginning Sim Shalom,141 but should stand there with bowed heads142 before the Ark. They should not speak until they step down from the dais.

A certain authority maintains that they should wait before stepping down from the dais until most of the congregants have finished saying Amen in response to the paragraph beginning Sim Shalom. For as long as the majority of those responding have not [done so], the Priestly Blessing has not ended, as stated in sec. 124[:11]. The custom is to follow this view.

26 Whenever [the kohanim] turn around — whether at the outset, when after facing the Ark they turn to face the congregation, or at the end, when they turn back to face the Ark — they should only turn to the right. Thus if at the outset they are facing east,143 they should turn towards the south and then to the west, where they will be facing the congregation. And when they turn back to face the Ark, they should turn to the north, which was to their right when they were facing the congregation in the west.144

27 When [the kohanim] step down from the dais, they should not turn their backs to the Ark.145 Instead, they should back away with their faces turned somewhat to the Ark, like a disciple who, when taking leave of his mentor, faces him as he departs.

After they depart, they should be careful not to touch their shoes that are soiled. If they touch them, they should wash their hands in readiness for the prayers they will recite afterwards. Even if [the shoes] are not soiled, [the kohanim] must wash their hands if they touched them, because of the danger [arising from] a spirit of impurity, as stated in sec. 4.146

28 In those places where the passage Elokeinu v’Elokei avoseinu, barcheinu... is not recited whenever the kohanim bless the people,147 the reader is not permitted to call out “Kohanim!” until (most of) the congregants have finished saying Amen in response to the blessing Modim.86 (The rationale is that until (most of) the congregants have finished saying Amen, the kohanim cannot possibly hear the call being made for them, for two voices cannot be heard simultaneously.)

The kohanim are not permitted to begin the recitation of the blessing “...Who has sanctified us with the sanctity of Aharon...” until the end of the reader’s call, “Kohanim!”86

After the kohanim conclude the blessing, “...Who has sanctified us with the sanctity of Aharon...,” they are not permitted to begin to say the word Yevarechecha until all the congregants have finished responding Amen to the [above] blessing. Even if there are (some) few congregants who mistakenly draw out the Amen at such length that even after the reader has already finished saying the word Yevarechecha — in these countries where the reader customarily prompts [that first word] too148 — they have not yet finished saying Amen, [the kohanim] must wait for them.149 The rationale is that all the congregants present are obligated to hear the whole of the Priestly Blessing from the kohanim, as explained above.150 The prompter, by contrast, need wait only until most of the congregants have finished responding Amen, for they are not obligated to hear him; only the kohanim are. (Nevertheless, the kohanim will not be able to hear the prompter until most of the congregants have finished saying Amen, because two voices cannot be heard simultaneously.)

However, some authorities maintain that even the person who calls out “Kohanim!” must wait until all the congregants have finished saying Amen in response to the blessing Modim. Similarly, the reader must wait until all the congregants finish saying Amen in response to the blessing, “...Who has sanctified us with the sanctity of Aharon....” For if he would call out “Kohanim!” or prompt the kohanim while some of the congregants were still drawing out their response of Amen, the kohanim would not hear his call or his prompting, because two voices cannot be heard simultaneously. It is desirable to give weight to their words.

29 The kohanim are not permitted to begin a word until the reader has finished prompting it.151 ([This enables] the congregants to hear the word distinctly from the kohanim, unconfused by what they hear from the reader.)

The congregants should not respond Amen until the kohanim have finished delivering the Priestly Blessing.86 This applies equally to each of its three verses.

The sheliach tzibbur may not begin the paragraph beginning Sim Shalom until most of the congregants have finished saying Amen [in response to the third verse of the Priestly Blessing]. If a minority of the congregants draw out [that response], he is not required to wait for them, as explained in sec. 124[:12].

As soon as [the sheliach tzibbur] begins the blessing Sim Shalom, the kohanim recite the passage beginning Ribon HaOlamim.152

30 The sheliach tzibbur may not say Amen in response to (the end of) the Priestly Blessing, because of the possibility of distraction: he might become confused and not be able to focus on [resuming his repetition of Shemoneh Esreh with] the paragraph beginning Sim Shalom. By concentrating appropriately on the response of Amen, he will have diverted his attention [from his repetition of Shemoneh Esreh] to another matter and will not be able to swiftly return to [it], and may err. In contrast, when he does not respond Amen, he concentrates on his [recitation of] Shemoneh Esreh while the congregants are responding Amen.

However, he need not be concerned that the Amen recited in response to the Priestly Blessing constitutes an interruption [in Shemoneh Esreh], for the Priestly Blessing is part of that prayer.

[Hence,] if [the sheliach tzibbur] is confident that he will be able to resume his repetition of Shemoneh Esreh without risk of confusion, he may [respond Amen] — though one authority forbids this. The first opinion should be accorded primacy, particularly in the present era when we pray from Siddurim,153 and thus there is not so much reason to be concerned about a possible error.154

31 Similarly, the person who prompts the kohanim — whether the sheliach tzibbur or another congregant — should not respond Amen at the end of the first or second verse of the Priestly Blessing. [Otherwise,] it is possible that he will be unable to quickly focus his attention and know how to begin the next verse, for he may lose track of which verse he must prompt, the second or the third.

By contrast, after the [preliminary] blessing, “...Who has sanctified us with the holiness of Aharon...,” there is an authority who allows [the prompter] to respond Amen. This applies even according to our custom, whereby the word Yevarechecha is also prompted,148 since in such a situation there is no need whatever for concern that [the prompter] will forget the beginning of the Priestly Blessing. We are concerned only that he will interchange the second blessing and the third. (At the beginning of the Priestly Blessing there is no need for concern about such an error. Indeed, this is why in some places the word Yevarechecha is not prompted148 — because [in that first verse] there is no concern for error. Even according to our custom, where it is prompted,148 that is not because of a concern that [the kohanim] will err, but because our Sages extrapolated that [the kohanim] must be “spoken to” before each word, as explained above.)148

Even if the prompter is the sheliach tzibbur, saying Amen [in response to the preliminary blessing] is not considered as an interruption in Shemoneh Esreh, because it is a required component of that prayer. For the Priestly Blessing is part of Shemoneh Esreh and the Priestly Blessing may not be conferred without its introductory blessing.

If [a sheliach tzibbur] is confident that he will be able to focus his attention quickly and know which verse he should prompt, he is permitted to say Amen in response to the first or second verse [of the Priestly Blessing]. This applies particularly in the present era,155 when the prompter reads [the words of the Priestly Blessing] from a Siddur.156

32 Similarly, if the sheliach tzibbur is a kohen, he should not deliver the Priestly Blessing157 even if there are no other kohanim present. [This safeguard was instituted] lest he become confused and be unable to return to [his repetition of] Shemoneh Esreh and to focus on beginning [the next paragraph that begins] Sim Shalom, because his concentration is disoriented by his awe of the congregation. However, if he is confident that he can recite the Priestly Blessing and resume [his repetition of] She­moneh Esreh without becoming confused, if no other kohen is present he should recite the Priestly Blessing so that it will not lapse.

How should this be done? [As he begins to say] Retzeh, he should move somewhat from his place158 [in the direction of] the dais,159 and [continue with his repetition of Shemoneh Esreh] until he reaches the Priestly Blessing — for any kohen who does not leave his place during [that paragraph] in order to ascend the dais may not ascend later.160 When he reaches the Priestly Blessing he should leave his place entirely,161 ascend the dais,162 and recite the Priestly Blessing.163 A fellow congregant should prompt him with [the words of] the Priestly Blessing, but should not call out “Kohanim!” or “Kohen!” — for a call is only addressed to two [or more kohanim], as explained above.164 For this reason, the prompter should not recite the passage Elokeinu v’Elokei avoseinu, barcheinu...: since he is not calling the kohanim with this request, it has no connection to him. Instead, it should be recited by the sheliach tzibbur [himself], as is done whenever the Priestly Blessing is not recited.165 For this request is a component of Shemoneh Esreh, and it is therefore not considered as an interruption within it, as stated above.147 After completing the Priestly Blessing, [the sheliach tzibbur] should return to his place and conclude [the repetition of Shemoneh Esreh with the paragraph beginning] Sim Shalom.

If the prompter concentrated on the [repetition of] Shemoneh Esreh by the sheliach tzibbur from beginning to end and did not speak in the middle, it is preferable that he replace the sheliach tzibbur166 in front of the [lectern],167 [doing so] directly after saying naeh lehodos.168 In such an instance, he should say Elokeinu v’Elokei avoseinu, barcheinu...and proceed to prompt [the kohen with the words of] the Priestly Blessing. [Finally, while standing] there, he should conclude [the repetition of Shemoneh Esreh with the paragraph beginning] Sim Shalom. ([The repetition of] Shemoneh Esreh will thus not be interrupted [during the time it takes] the sheliach tzibbur to walk from the dais [where he recited the Priestly Blessing] to his place before the [lectern].)

When a prompter [replaces the sheliach tzibbur and] concludes [the repetition of Shemoneh Esreh with the paragraph beginning] Sim Shalom, some authorities maintain that the sheliach tzibbur should recite the Priestly Blessing even if he is not certain that he will be able to return [and complete] Shemoneh Esreh.169 This applies only if the prompter is confident (that he will be able to resume [the repetition with the paragraph beginning] Sim Shalom), and also that he will be able to concentrate on [the repetition of] Shemoneh Esreh by the sheliach tzibbur until Sim Shalom, without being disturbed by the fact that he will have to prompt [the words of the Priestly Blessing for] the sheliach tzibbur. Some authorities, however, disallow this unless the sheliach tzibbur is [also] confident [that he will be able to concentrate on the conclusion of Shemoneh Esreh recited by the prompter].170 Nevertheless, now that people read the prayers from Siddurim, everyone can be considered as confident.

If, by contrast, the prompter did not concentrate on [the repetition of] Shemoneh Esreh by the sheliach tzibbur from beginning to end, or if he spoke in the interim, he may not conclude [it] with the blessing Sim Shalom [in place of the sheliach tzibbur]. For as an initial preference, the laws pertaining to the repetition of Shemoneh Esreh by the sheliach tzibbur are the same as those pertaining to the whispered Shemoneh Esreh. [In that instance,] when a person is required to repeat one of the blessings of Shemoneh Esreh, he is required to recite them all in the correct sequence, as explained in sec. 119[:4]. The same applies with regard to the seven blessings [of Shemoneh Esreh] recited on Shabbos and festivals. When he listened attentively to the Shemoneh Esreh recited by the sheliach tzibbur, it is considered as if he recited it by himself, for listening [to a prayer] is considered equivalent to reciting it.171 If, however, he speaks in the interim, he forfeits what he has already heard. If he were reciting a whispered Shemoneh Esreh, he would have to return to the beginning, as explained in sec. 114[:9].172 Similarly, if in the midst [of the repetition by the sheliach tzibbur], his attention was diverted to other matters, he is missing [the part] he did not hear. [Hence] he should not conclude with the blessing Sim Shalom, since it is possible for the sheliach tzibbur to conclude [the Shemoneh Esreh himself].

If, however, a sheliach tzibbur erred and did not know how to continue [Shemoneh Esreh] and another person replaced him, the Sages did not require him to begin at the beginning of the Shemoneh Esreh,173 so as not to burden the congregation.174 Instead, he should begin at the point at which the [first] sheliach tzibbur erred, as explained in sec. 126[:2].

33 All the above applies when no other kohen is present. Only then was license granted for [the sheliach tzibbur] to move from his place in [the midst of] Shemoneh Esreh in order that the conferral of the Priestly Blessing should not lapse, for the Sages ordained that it should be recited in every appropriate prayer service, as explained above.175 When there are other kohanim present who are fit to recite it, even if the sheliach tzibbur is confident that he will be able to resume [the recitation of] She­moneh Esreh without being confused, he is not permitted to move from his place to deliver the Priestly Blessing.

The congregation should take heed not to tell him to ascend the dais [to deliver that blessing] or to wash his hands. If — during the paragraph beginning Retzeh or before that — they do tell him, he must ascend (even if he is not certain [that he will not be confused]), for he transgresses a positive commandment if he does not ascend [for the Priestly Blessing].176 And because of the possibility that he will be confused and confounded during Shemoneh Esreh, he should not violate a positive commandment, for [the recitation of Shemoneh Esreh] is of Rabbinic origin.177

(If, however, he is unable [to recite that blessing], he does not violate any commandment, even if he is in the synagogue at the time of the call, “Kohanim!” [The rationale is that] the person who makes that announcement does not intend to call the sheliach tzibbur at all, for he is forbidden to move from his place. And whenever the announcer does not have [a particular kohen] in mind, [that kohen] does not transgress even if he is in the synagogue, such as when he stands hidden behind the pillars of the synagogue so that the announcer will not see him, for the announcer is presumably addressing only the kohanim who are visible and known to him. Without doubt, this [exemption] applies to the sheliach tzibbur, for certainly the announcer does not have him in mind, but only the other kohanim.

Even if [the person making the announcement] did have the sheliach tzibbur in mind, the sheliach tzibbur has not transgressed at all. [The rationale is that] since he did not move from his place during the paragraph beginning Retzeh, the Sages barred him [from reciting that blessing] — for the Sages are authorized to uproot a Scriptural [commandment] when the person involved remains passive and refrains from action.178 True, it is forbidden to cause a Scriptural commandment to lapse,179 and thus [the sheliach tzibbur] should have moved from his place in the course of the paragraph beginning Retzeh, for he knew that the kohanim would be called, as explained above.176 Nevertheless, this prohibition is only of Rabbinic origin and thus there are two conflicting Rabbinic commandments.180 [In this instance the Sages] released the prohibition [against causing a commandment to lapse], so [the sheliach tzibbur] would not interrupt She­moneh Esreh by moving from his place for the sake of a mitzvah that could be fulfilled by others.)

[On the other hand,] some authorities permit a sheliach tzibbur who is a kohen to deliver the Priestly Blessing even if there are other kohanim present. [They maintain that] no prohibition is involved if he moves from his place, since this is done for the sake of a mitzvah. [They permit him to do so] provided he is certain that he will be able to return to [the repetition of] Shemoneh Esreh, as explained above.181 At present, since we pray from Siddurim, everyone can be considered as confident. Therefore it is customary in many places that a sheliach tzibbur who is a kohen delivers the Priestly Blessing under all circumstances. Nevertheless, in a place where there is no established custom, the first opinion should be followed, for it reflects the fundamental ruling.182

34 When the sheliach tzibbur is a kohen and he does not ascend the dais to confer the Priestly Blessing with the other kohanim, he should not call upon them [by] announcing “Kohanim!” nor should he prompt them with the words of the Priestly Blessing. Similarly, no other kohen should serve as prompter. [This is derived from] the phrase,3 “Say to them.” Implied is that the one saying is not one of them, but rather a non-kohen. And since it is initially preferable that the sheliach tzibbur be the one who prompts [the words of] the Priestly Blessing, as explained above,183 [the congregation] should by initial preference [choose] a sheliach tzibbur who is not a kohen.

When the sheliach tzibbur is a kohen, an Israelite184 should stand next to him and begin the passage Elokeinu v’Elokei avoseinu, barcheinu..., make the call “Kohanim!” and prompt [with the words of the Priestly Blessing for them].185 The sheliach tzibbur should [meanwhile] stand and remain silent until [the kohanim] complete the Priestly Blessing.186 The sheliach tzibbur then concludes [with] the paragraph that begins Sim Shalom. [This applies] even if the prompter listened attentively to the Shemoneh Esreh [recited by] the sheliach tzibbur. Since the sheliach tzibbur [remains] standing in his place, why should we divide the Shemoneh Esreh in two? ([Different principles apply when the sheliach tzibbur himself [delivers the Priestly Blessing], as has been explained.)187

If there is no Israelite present who can prompt [the words of the Priestly Blessing], there is an authority who maintains that [the kohanim] should confer the blessing without any prompting at all. Other authorities, however, maintain that the sheliach tzibbur should prompt the words, even though he is a kohen. [They maintain that] a kohen was barred from serving as prompter only as an initial preference, when [the words of the blessing] can be prompted in the manner that is implied by the simple meaning of the phrase, [“Say to them”]. (When, by contrast, it is impossible to do otherwise, we rely on the expanded interpretation that some Sages20 gave to the phrase, “Say to them” — that the saying should be theirs; i.e., a kohen should make the call “Kohanim!” and [a kohen] should likewise [serve as prompter]. The halachah follows this view.)

35 The kohanim are not permitted to chant two or three melodies in the course of the Priestly Blessing lest their attention be distracted, for while seeking to change from melody to melody, they would have to concentrate precisely on sounding a balanced and even tone. Since their attention will be occupied with this, they will not know which verse or which word to start with. Even though someone is prompting [the words] for them, if their attention is distracted [by the chanting] they may forget even [the words of] the prompter. Instead, they should chant one melody from beginning to end.188

Similarly, while the sheliach tzibbur is repeating Shemoneh Esreh, he should not chant a number of melodies during one passage of Shemoneh Esreh.

36 When the kohanim are blessing the people they should not look at them, so that their attention will not be diverted.189 Instead, their eyes should be turned downward as with a person in the midst of concentrated prayer,190 for indeed they are praying to the Holy One, blessed be He, that He bless the entire Jewish people. The people who receive the blessing should also concentrate on the blessing, and should face the kohanim87 for the reason given above.191 They should not look at them, so that their attention will not be diverted. Certainly, they should not look elsewhere.192

It has therefore become customary in many places for each of the kohanim to draw his tallis over his face and hands so that they will not be able to look at the people, nor the people at them, neither at their faces, nor at their hands.193

In these countries,194 the kohanim follow the custom of drawing their talleisim195 over their faces only, so that they will not be able to look [at the people]. Their hands, by contrast, remain outside their talleisim so that they themselves will not be able to look at their hands and thus have their attention diverted. The people also draw their talleisim over their faces so that they will not be able to gaze at the hands of the kohanim.196 This is a more correct custom,197 [so that] the upraised hands of the kohanim will be revealed and visible and their talleisim will not intervene between their hands and the people, for this is implied by the verse,4 “And Aharon raised his hands toward the people and blessed them” — i.e., nothing should intervene between him and the people. As will be explained,198 the statement that,20 “not even an iron barrier can separate Israel from their Father in Heaven” relates only to someone who is outside a synagogue in which the congregants are being blessed by the kohanim: he, too, receives the blessing together with them. Nevertheless, after the fact, [the obligation that the hands of the kohanim be visible to those being blessed] is not an absolute necessity, as indicated by the fact that when all the inhabitants of a town are kohanim, they deliver the Priestly Blessing, as will be explained.199 (The tallis with which the congregants cover their faces is considered [insignificant] and subsidiary to their bodies, like their other garments. It is therefore not considered an intervening substance.)

[The Sages] forbade only looking intently [at the hands of the kohanim]; merely glancing at them is permitted. The custom, however, is to be stringent.

37 The people who are behind the kohanim are not included in the Priestly Blessing,20 for it [may be conferred] only face to face,20 as was explained above.191 As to those who are in front of them and at their sides, [the Sages taught that]20 “not even an iron barrier can separate Israel from their Father in Heaven.” Those people must, however, turn to face the kohanim.

The people standing behind [the kohanim], but at their sides, are considered as standing behind them;42 to illustrate, they are standing at the eastern wall [of the synagogue],200 whereas the Ark projects slightly [from the wall] into the synagogue and the kohanim are standing in front of it.201 Even if those standing next to the wall turn to face the kohanim, they are not included in the blessing.

The people in the fields are [considered as being] held back by forces beyond their control, for they are preoccupied with their work and are unable to come to the synagogue. Accordingly, they are included in the blessing, even if they are behind the kohanim.20 By contrast, anyone who is in the town and could come to the synagogue to receive the blessing face to face as ordained by the Torah, but does not come, shows that he does not consider the blessing important enough to warrant his coming to the synagogue.202 He is therefore not included in the blessing if he is behind the kohanim. For the same reason, anyone who is in the town and who could come to the synagogue to receive the blessing [but does not] — even one standing in the courtyard of the synagogue who cannot enter the synagogue because he does not have a place — if he is standing behind the eastern wall,203 he is not included in the blessing. [The rationale is that] he could stand on the western side and thus be facing the kohanim, or he could stand at either side of the synagogue and turn to face the synagogue and the kohanim.

Similarly, the people standing at the eastern wall of the synagogue are not considered as being held back by forces beyond their control. It is true that at present everyone purchases a place in the synagogue and no one may stand in another’s place. However, one could move to the [usual] place of the kohanim, which will now be empty, or stand in the middle of the synagogue (on the reader’s dais, or at the western side of the synagogue, or in the courtyard to the west of the synagogue, or at the side of the synagogue if the Priestly Blessing can be heard from there.)

On the other hand, one authority offers justification for those [standing by the eastern wall], explaining that since the Ark is connected to the wall, it is considered as part of the wall. Thus it is as if the kohanim are standing next to the wall and as if [these people] are actually standing at the side of the kohanim — provided that they turn to face them. Congregants who are conscientious,204 nevertheless, take heed to leave the eastern wall and move a little to the west until they are facing the kohanim or until they are [at least] directly at their side.

38 When all the inhabitants of a town or congregants in a synagogue are kohanim205 and only ten are present, they should all ascend the dais to bless the people.206 Whom are they blessing? Their brethren in the fields.20 Who should respond Amen? The women and the young children.

(Even though there is no one to summon them by calling out “Kohanim!” and there is no one to prompt them, this is of no consequence, for the calling and prompting are not at all absolute requirements, as was stated above.207 According to the authorities who maintain that a kohen who does not recite the Priestly Blessing may summon [his fellow kohanim] and may prompt them,208 in the present instance, too, the sheliach tzibbur [who is a kohen] and does not recite the Priestly Blessing may summon them and prompt them. This applies even though he is certain that his concentration will not be disturbed since he is a kohen and there are other kohanim present.)

If more than ten [kohanim] are present,209 any more than the quorum of ten should ascend the dais and recite the Priestly Blessing, and the ten should [remain in their places and] respond Amen. ([In such a situation], the people should be careful not to call out “Kohanim!” in the synagogue, so that the ten men [who remain in their places] will not violate a positive commandment.176 For though the person making this call is addressing it only to those who exceed the quorum of ten,210 who is to determine who are the additional ones?)

If [even only] one Israelite is present, all of the kohanim should ascend the dais and deliver the Priestly Blessing, and he should respond [Amen], for even one Israelite is fit to receive the blessing, for the reason explained above.211

As to kohanim, by contrast, although they are blessed together with the Israelites in the Priestly Blessing, they alone are not considered significant enough to receive it unless there are ten of them. This is why, when there are fewer than ten of them to receive the blessing in the synagogue, they should all ascend the dais and bless their brethren in the fields.

Similarly, although the women and the young children are included in the blessing, they do not fit the halachic criteria to be considered [as a congregation in order] to receive the blessing alone.

39 While the kohanim are reciting the Priestly Blessing, [the congregants] should not recite any verse. For is there a servant who, while being blessed at the behest of his master, will not listen attentively to the blessing his master is giving him? If [congregants] were to recite verses, they would not be able to concentrate on the blessing. They should therefore remain silent and do that.212

Nowadays, however, since kohanim chant melodies at length, it has become customary to recite verses while they are doing so — but it is preferable not to recite them.213 Those who do recite them should do so while the prompter is saying the next word and extending it melodiously.214

40 A kohen is not permitted to add anything on his own initiative beyond the three verses of the Priestly Blessing. If he recites [an added blessing] with upraised hands and while facing the people, he violates the prohibition against making additions to the Torah’s commandments.215 (This is why the kohanim [are permitted to add] the verse, “Look down...”216 — because [by the time they say it] they have already relaxed their hands and have turned away [after having faced the congregation].)

If, however, [a kohen] recites these three verses several times in one day, he does not violate the prohibition against making additions to the Torah’s commandments, for this prohibition applies only when one makes an addition to the mitzvah itself, not when one performs the mitzvah twice.

41 Accordingly, a kohen who already recited the Priestly Blessing, and then went to another synagogue where the congregation had not reached the Priestly Blessing, may recite it again. Moreover, he may recite the blessing that precedes it even though he already fulfilled his obligation with his earlier recitation, as was explained above.217

42 If a kohen has not yet prayed and he finds a congregation at prayer, he should deliver the Priestly Blessing [when they reach it. The fact that he has not] prayed does not disqualify him [from doing so]. If he is concerned lest the time for Shemoneh Esreh218 will pass if he now delivers the Priestly Blessing, he should go outside the synagogue to pray. For if he is inside the synagogue when the call “Kohanim!” is made and he does not ascend the dais [to recite the blessing], he will have violated a positive commandment.176 If, however, he was [explicitly] told to ascend the dais or to wash his hands, he should not go outside to pray. Instead, he must ascend the dais and confer the blessing so that he will not violate a positive commandment. [The rationale is that the recitation of] Shemoneh Esreh is a Rabbinic commandment,177 and it is superseded by the positive Scriptural commandment [to bless the people].

If the kohen is concerned that the time for the recitation of the Shema will pass,219 he should recite it without its blessings. If he does not have the opportunity to recite the entire Shema, he should recite the first verse,220 in keeping with the view that the Scriptural commandment comprises only the first verse. (Alternatively, he should recite the first passage, in keeping with the view that the Scriptural commandment comprises that passage, as stated in sec. 46:9.)221

43 Similarly, if a kohen is in the midst of reciting Shemoneh Esreh222 and he is told to ascend the dais [to deliver the Priestly Blessing] or to wash his hands, he must interrupt [his Shemoneh Esreh] and ascend the dais even if other kohanim are present. If no one told him to do so, he should not interrupt his Shemoneh Esreh if there are other kohanim present. (Even though he is in the synagogue when the call “Kohanim!” is made, he does not violate [a positive commandment], for the reason stated above, in subsection 33.) If there are no other kohanim present, he must interrupt his Shemoneh Esreh and ascend the dais [to confer the blessing], so that the conferral of the Priestly Blessing will not lapse.

44 The following individuals are disqualified223 from reciting the Priestly Blessing224 according to Rabbinic ordinance:225 One who has physical blemishes on his face or hands — for example, [the fingers of] his hand were bent or deformed to the sides226 or they were speckled with small white spots, and similarly, [a kohen] whose face was speckled or distorted — should not deliver the Priestly Blessing, because people will stare at him and their attention will be diverted.227 This [restriction] also applies to a kohen whose feet are blemished, in regions where the kohanim ascend the dais [to bless the people] without wearing socks, for the blemishes will be visible and people may look at them.228

By contrast, physical blemishes that are concealed do not disqualify [a kohen] from blessing the people, even though they disqualify him from serving in the Beis HaMikdash. The textual association between conferring the Priestly Blessing and serving [in the Beis HaMikdash] applies only with regard to the requirement to stand, as it is written,229 “To stand before G‑d and serve Him and bless in His name.” This association applies with regard to [the obligation to] stand,230 but not with regard to anything else. (For if the verse merely intended to teach that service [in the Beis HaMikdash] must be performed while standing, [it would be superfluous,] because the Torah states elsewhere231 [that the kohanim were chosen] “to stand and to serve.” Indeed, the Torah repeated [this concept] in order to teach that this is an absolute requirement,232 as it is written,233 “To stand there.”)

45 Similarly, one whose saliva drips on his beard, one whose eyes continually drip tears, or a person who is blind even in one eye, should not deliver the Priestly Blessing,224 because people will stare at him.

However, if he is all ready well known in his town, i.e., the people are familiar with him and everyone knows that he has that blemish, whether it be on his face, his hands, or his feet, he may deliver the Priestly Blessing.234 [This applies] even if he is blind in both eyes.

Whenever a person has been in a town for 30 days while afflicted with a particular blemish, it is considered that the townsmen are familiar with him, provided this is the town in which he lives or to which he came to live and he stayed there 30 days. Even if one did not come to settle there permanently, but came there to serve as a teacher, a scribe, or an attendant for a year or half a year, after 30 days it is considered that the townsmen have become familiar with him, because they converse with him and look at him. Having one’s eyes become familiar takes 30 days as familiarizing one’s tongue does, as was stated in sec. 114[:10].

If, by contrast, a person [merely] happens to go to another town, [even] if he stays there 30 days, it is not considered that people have become familiar with him (unless he stays there for 12 months),235 because the people of the city do not interact with him.

46 If the local custom is that the kohanim draw their talleisim over their faces,236 a kohen can recite the Priestly Blessing even if his face has a number of blemishes, for there is no need for concern that [the listeners’] concentration will be distracted. If, however, this is not the custom, but [the kohen] with the blemish desires to draw his tallis over his face, this is forbidden. Since he will be [acting] differently than his colleagues, [people] will stare at him and their attention will be diverted. Even if all the kohanim were willing to draw their talleisim [over their faces], license should not be granted.

[The rationale is that] since the local people are not accustomed to [having the kohanim] draw their talleisim [over their faces], they will realize that when [the kohanim] do that, they are doing it because of the kohen with a blemish and they will [try to] look at him. This [objection] applies even more if he is the only one delivering the Priestly Blessing and draws his tallis [over his face], contrary to the local custom. It will be obvious that he is doing this because of his blemish and people will [try to] look at him.

Similarly, if the local custom is that the hands of the kohanim are kept inside the tallis that is [drawn] over their faces, a kohen can bless the people even if his hands have a number of blemishes. A certain authority maintains that, similarly, if the congregants customarily cover their faces with a tallis, a kohen may bless the people even if his face and hands have a number of blemishes. This, however, is not the [common] practice.

47 If the hands of a kohen were stained with indigo or madder237 he should not bless the people because they will stare at his hands, unless he is well known in his town. If most of the townsfolk work in a vocation that [produces such stains, such a kohen] may bless the people even if he is not well known in his town.

48 [Among those who] should not deliver the Priestly Blessing are kohanim who do not know how to enunciate the letters correctly;224 e.g., they read an alef like an ayin or an ayin like an alef.238 Although the Priestly Blessing does not include an ayin, if such a kohen recites the phrase yaer A-donai ('יאר ה — “May G‑d make His countenance shine upon you”), it will sound as if he is saying yaer (יער),239 for he pronounces the ayin and the alef alike. A similar [ruling] applies to one who says shiboles instead of siboles and siboles instead of shiboles,240 one who pronounces a ches like a hei, and the like. [An exception should be made] when all of the inhabitants of a town read the letters in this fashion — as in these countries, where the overwhelming majority cannot distinguish between [the pronunciation of] an ayin and an alef. Therefore this is not considered as a disqualifying factor in our [communities].

A certain authority maintains that even in places where very many people241 do not distinguish between shiboles and siboles, [kohanim who mispronounce the letters in this manner] may deliver the Priestly Blessing. ([The rationale for] the disqualification is not that the kohen cannot pronounce the letter correctly, but rather, that it causes people to divert their attention; they wonder about him when he changes the pronunciation of the letters, whereas in regions where they are accustomed to such changes, they are not concerned with this and they do not divert their attention from the blessing. According to this opinion, there is no need for concern if one reads an ayin as an alef, even if all the local residents read [these letters] correctly. [The rationale is] that since the Priestly Blessing does not include an ayin, there is no need to be concerned about the diversion of attention.

The halachah follows the first opinion — that the disqualification hinges on the changed meaning of the words of the blessing. [Hence,] license is granted only in places where the overwhelming majority of the people read in this manner, for according to them, the meaning of the blessing is [as pronounced].)

49 A minor, even one who is thirteen years old but has not manifested signs of physical maturity,242 should not confer the Priestly Blessing alone,243 for it does not befit the respect due a congregation244 that they should be dependent on his blessing. However, if other kohanim who have attained majority [are conferring the Priestly Blessing], a kohen [who is a minor] — even if he is not thirteen years old, provided he knows how to recite the Priestly Blessing — may recite it together with them245 in order to be trained in [the observance of] the mitzvos. Moreover, he may recite the blessing that precedes the Priestly Blessing just as he recites the blessing before performing other mitzvos from which he is exempt according to Scriptural Law, but in which he is trained according to Rabbinic ordinance.246

After he manifests signs of physical maturity he may recite the Priestly Blessing even alone on occasion, but should not do so regularly until he has a full beard, out of deference to the congregation:245 it is not fitting that they should be blessed continually [by a young kohen] alone when his beard is not yet fully grown.247 Anyone who has reached the age at which it is appropriate for his beard to have grown fully, i.e., age 20, is considered as if he had a full beard even though it is not fully grown.248 He may deliver the Priestly Blessing regularly, even alone.

The expression “regularly” refers only to one does so every day. In these countries, by contrast, where the kohanim confer the blessing only on the festivals,249 it is not considered as anything more than occasional even if it is conferred on every festival. Accordingly, [the young kohen discussed above] is permitted to recite the Priestly Blessing alone even if he is under 20 years old. (It is, however, necessary to check that he has manifested signs of physical maturity, lest a blessing be recited in vain.)250

50 A kohen who killed a person, even inadvertently,251 should not bless the people.252 This is [implied by] the verse,253 “When you spread out your hands,254 I will hide My eyes from you, even if you pray profusely, I will not listen; your hands are full of blood.” This applies even if [the kohen] repents, for it is written, “Even if you pray profusely, I will not listen.”

On the other hand, some authorities maintain that if [the kohen] repented, he may bless the people, and that he was barred from doing so only if he remained brazenly rebellious. Hence, [they maintain,] leniency should be granted to penitents, so that the door will not be shut in their face.255 It is customary [to follow this view].

If there are rumors circulating that [a kohen] is a murderer and remains brazenly rebellious, he may nevertheless deliver the Priestly Blessing, because the matter has not been clarified conclusively. Similarly, if [a kohen] circumcised a child and the child died, he may deliver the blessing, because it is possible that the child was born prematurely.256 Even if it is known that the child was born after a full-term pregnancy, [the kohen] should not be disqualified from delivering the Priestly Blessing, since he intended to perform a mitzvah. Similarly, if he pushed a pregnant woman and she miscarried, he may nevertheless bless the people, for one who kills a fetus is not liable, even if the pregnancy has already run full term.257

51 A kohen who apostatized — even to Islam, which is not idolatrous — (is subject to the penalty of the Sages so that) his [priestly] holiness is considered to be desecrated. He may not deliver the Priestly Blessing, nor may he be called first to the Reading of the Torah.72 [The above applies] provided he did not repent. However, if he repented, even if he had converted to an idolatrous faith, he returns to his holy status.

Other transgressions — even incest or adultery — apart from apostasy and manslaughter, do not bar a kohen from delivering the Priestly Blessing, even if he did not repent, as will be explained.258

Accordingly, an uncircumcised kohen, even one who intentionally did not have himself circumcised, may confer the Priestly Blessing. Even though an uncircumcised [kohen] is disqualified from service [in the Beis HaMikdash],259 he should not be disqualified from conferring the Priestly Blessing on the grounds of its association with the sacrificial service, for that association teaches only [that both activities must be performed] while one is standing, as explained above in subsection 44.

Nevertheless, since at least a partial association was made between the recitation of this blessing and service [in the Beis HaMikdash], the Sages260 forbade an intoxicated person from delivering the Priestly Blessing just as the Torah forbade an intoxicated person from performing the sacrificial service in the [Beis Ha]Mikdash, as it is written,261 “Do not drink wine or intoxicating beverages....” They supported262 this prohibition with the fact that the passage concerning the conferral of the [Priestly] Blessing by a kohen immediately follows the passage concerning a nazirite.263 [Thus the conclusion can be drawn:] Just as a nazirite is forbidden to drink wine, so too, a kohen who delivers the [Priestly] Blessing is forbidden to drink wine.264

[The Sages] granted a kohen who recites the [Priestly] Blessing both the leniencies that apply to a nazirite and those that apply to a person who serves in the [Beis Ha]Mikdash.

The leniencies that apply to a nazirite: A nazirite is permitted [to partake] of other intoxicating beverages. Only the products of a grapevine are forbidden to him. Moreover, he is not disqualified by physical blemishes. Similarly, a kohen who blesses the people is not disqualified by blemishes,265 and [drinking] other intoxicating beverages does not bar him from delivering the Priestly Blessing, as it [would disqualify] one who serves in the [Beis Ha-]Mikdash. Even if [a kohen] becomes so intoxicated that he cannot speak before a king, [he may still confer the Priestly Blessing]. For the conferral of the Priestly Blessing is not analogous to the recitation of Shemoneh Esreh, in which one is standing and speaking to the King.266 In contrast, when conferring the Priestly Blessing, [the kohen] is speaking to the people, (as indicated by the phrase, “Say to them”). [He is disqualified only] if he becomes as drunk as Lot,267 for at such a stage he is exempt from all the mitzvos.268

The leniencies that apply to one who serves in the [Beis Ha]Mikdash: He is permitted to drink a very small amount of wine, and is only forbidden to drink a revi’is [or more].269 This is [implied by the terms] “intoxicating beverages” and “wine,”270 [from which one can infer that] wine [is forbidden only] when [the kohen drinks] enough to become intoxicated. Moreover, even a revi’is is included in this prohibition only if one drinks it in a manner that can be intoxicating, drinking a revi’is at once. If, however, one paused [while drinking] or added some water to it, he is not liable [to the death penalty at the hands of the Heavenly Court].271 This is not true with regard to a nazirite. Similarly, a kohen is permitted to bless [the people] if he drank a revi’is of wine in two [separate] sips or if he mixed a little water with it. If, [however,] he drank more than a revi’is, even if it was mixed [with water] and even if he drank it at several intervals, he should not deliver the Priestly Blessing until the effects of the wine wear off. The influences that cause the effects of wine to wear off are listed in sec. 99[:3-4].

Some authorities forbid [a kohen] who is intoxicated from conferring the Priestly Blessing, even if he was affected by intoxicating beverages or foods other [than wine]. As an initial preference, it is forbidden to drink any intoxicating beverage before conferring the Priestly Blessing. (This is the [accepted] custom.)272 [Thus,] of the leniencies applying to a nazirite, only the [leniency involving] blemishes is [in fact] granted [to kohanim].

52 If [a kohen] is not marked by any of the factors that would bar him from delivering the Priestly Blessing, he may do so even though he acts wickedly, rebels against [G‑d’s] authority, is brazen, is not punctilious in his observance of mitzvos, and people everywhere exchange rumors about him. For it is a positive commandment for every kohen to deliver the Priestly Blessing,273 and we do not tell a wicked person, “Add further wickedness (to your misconduct) and abstain from observing the mitzvos.”

Do not wonder and say, “Of what value will the blessing of this commoner be?” For receiving the blessing does not depend on the kohanim, but on the Holy One, blessed be He, as it is written,274 “And I will bless them.”275 Even if people gossip that [a kohen] committed severe transgressions such as incest and adultery, and even if the rumors are discovered to be true — and even if he transgresses and does not repent at all — he may deliver the Priestly Blessing (with the exception of the public desecration of Shabbos,276 for a person doing this is considered as a non-Jew in all respects).277 [The rationale is that the violation of] other transgressions does not bar the conferral of the Priestly Blessing. The only ones that do are apostasy (as a penalty)278 and manslaughter (because of [the rebuke], “Your hands are full of blood.”)279

53 When does the above apply? When a kohen violates [any of] the commandments that apply equally to Israelites and kohanim. If, however, he violated [any of] the commandments that are unique to the kohanim, the Sages penalized him and disqualified him from all the distinctive qualities of the priesthood. [Thus] a kohen who married [either] a divorcee280 or a woman who underwent chalitzah,281 or a kohen who [willfully] contracted impurity through contact with the corpse282 of a person who was not one of the seven individuals for whom he is commanded to become ritually impure,283 should not confer the Priestly Blessing. He is not to be shown the marks of respect [that are the prerogative of priestly] holiness, and is not even to be called to read from the Torah284 first.

Even if [the kohen] divorced [the woman forbidden to him] or if she died, he is disqualified [from conferring the Priestly Blessing] until he takes a vow that is bound by the discretion of others,285 forbidding himself to receive benefit from women whom he is forbidden to marry, for a vow dependent on the discretion of others cannot be annulled.286 If, however, the vow is not dependent on the discretion of others, it is possible that he will consult a sage and ask to have his vow [annulled. This stringency is taken] because a person’s [Evil] Inclination drives him forcefully towards forbidden relations. In contrast, [a kohen] who would [willfully] contract impurity by contact with a human corpse need not take a vow. It is sufficient that he repent and resolve that in the future he will not [willfully] become impure due to contact with a human corpse.287

54 Some authorities maintain that [since it is said],288 “She desecrates her father,” [with regard to] a kohen whose daughter engaged in forbidden relations when she was betrothed,289 one is no longer obligated to show him the marks of respect [that are the prerogative of] priestly holiness, such as calling him to read from the Torah285 first. [By extension, this measure is also applied if she engaged in such relations] even after she was married or if she apostatized, for then it can be assumed that she engaged in forbidden relations. Nevertheless, he may confer the Priestly Blessing, for sins other than those detailed above do not bar him from conferring it even if he himself has committed them. Certainly, this applies if it is his daughter [who has sinned].

(The opinion of these authorities is not accepted [at all], for the phrase, “She desecrates her father,” is applied only when [the daughter] committed adultery while being observed by witnesses who administered a formal warning and later testified in the presence of a court.290 In the present era, by contrast, such [a kohen] is customarily shown all the marks of respect [that are the prerogative of] priestly holiness in every area.)

55 A chalal, i.e., a son born to [a kohen and] a woman forbidden to the priesthood — viz., a divorcee,291 a zonah,292 or a chalalah293 — may not recite the Priestly Blessing, for he is not of the priesthood. Instead, he is considered as a non-kohen294 in every respect, as stated in Even HaEzer, sec. 7.295 (Hence if he does recite the Priestly Blessing, he violates a positive commandment like [any] non-kohen who recites the Priestly Blessing.296)

Even a person who is a chalal by Rabbinic ordinance, e.g., one born from [relations between a kohen and] a chalutzah, may not confer the Priestly Blessing. Although the conferral of this blessing is a Scriptural [commandment] and he violates it if he is told to come forward [to recite it, and he does not, he should refrain from doing so] because the Sages are authorized to uproot a Scriptural [commandment] in a case in which one remains passive and refrains from action.297

Accordingly, all [those kohanim] who are disqualified by Rabbinic ordinance298 should not confer the Priestly Blessing even if they were told to, as stated above.299 However, those who are disqualified for reasons other than being of blemished [lineage] are advised to leave the synagogue before [the sheliach tzibbur] reaches the passage beginning Retzeh, so that it will not be said that they are of blemished lineage, as stated above. Nevertheless, there is no obligation for them to leave the synagogue, for since the Sages barred them from delivering the Priestly Blessing, they do not transgress at all.

[Different rules apply, however, with regard to] kohanim who refrain from delivering the Priestly Blessing because of a custom, as in places where it is customary that [a kohen] should not recite it throughout the seven days of [shivah] mourning. [This custom was instituted] because in such a situation [the kohen] is not in a happy frame of mind, and a person who confers a blessing must be happy and glad of heart, as we find with regard to [our Patriarch] Yitzchak, who directed that delicacies be prepared for him before he conferred blessings.300

In these countries it is customary that [a kohen] refrains from conferring the Priestly Blessing for the entire mourning period, i.e., even for twelve months when mourning for one’s father or mother, and thirty days when mourning for other relatives. This applies even if there are no other kohanim present, and even on the festivals.301 [Throughout that period] he is not considered to be in a happy frame of mind; as we see, he is forbidden to attend a wedding celebration or the like.

This also applies to one who buried his dead302 during a festival;303 he is forbidden to partake in any rejoicing throughout the festival, even though the laws of mourning have not yet taken effect for him.304 The same applies to an onen,305 even on Yom-Tov: though he is obligated to observe all the mitzvos, he is not in a happy frame of mind. All of these individuals are obligated to leave the synagogue before the sheliach tzibbur calls out “Kohanim!” so that they will not violate a positive commandment, for according to law, they are permitted to confer the Priestly Blessing. They should [preferably] leave [earlier,] before [the sheliach tzibbur begins] Retzeh, so that it will not be said that they are of blemished lineage.

However, if they were told — before [the sheliach tzibbur] completed the passage beginning Retzeh — to ascend the dais or to wash their hands, they are obligated to recite the Priestly Blessing, so that they will not violate a positive commandment. They should therefore not be present in the synagogue when the kohanim are told to wash their hands.

56 Similarly, if an unmarried kohen does not want to deliver the Priestly Blessing, because one who is without a wife is without joy,306 he must leave the synagogue before the announcement “Kohanim!” is made, so that he will not be told to ascend the dais or to wash his hands.

The custom is, however, that [such a kohen] should deliver the Priestly Blessing. (Nevertheless, if he desires to refrain from reciting it and instead to leave the synagogue, he should not be rebuked, because he has [an authority] upon whom to rely. By contrast, according to all opinions, a married kohen whose wife is not with him should recite the Priestly Blessing.)

57 The custom in all these lands307 is that the Priestly Blessing is conferred only on a Yom-Tov,308 because then people are in a joyful and festive mood — and “only one who is glad of heart shall bless.”309 On other days, by contrast, even on Shabbos, [the kohanim] are preoccupied with their livelihood and their loss of working hours and they are not in a happy state of mind. Indeed, even on Yom-Tov the Priestly Blessing is conferred only in the Mussaf Service,310 when [directly afterwards] they will leave the synagogue and partake of refreshments and rejoice in the celebration of the festival.

Even though Yom Kippur is not celebrated by eating and drinking, the Priestly Blessing should be conferred then as on a Yom-Tov, because there is the happiness [that results from] the forgiveness, pardon and atonement [that are granted], from the holiness [of the day], and from the fact that one honors it by wearing fine clothing. The Priestly Blessing is therefore conferred in some places even during the Morning Service. In other places it is recited during the Neilah Service as well,311 because this is near the time that we leave the synagogue, as is the reason [for its timing at Mussaf] on other festivals.

When either a Yom-Tov or Yom Kippur falls on Shabbos, the additional holiness of the Shabbos is not an appropriate reason to suspend the Priestly Blessing of that Yom-Tov.312

There are, however, places in which it is customary not to confer the Priestly Blessing when a Yom-Tov falls on Shabbos. [The rationale for their practice can be explained as follows:] Some kohanim customarily immerse [in the mikveh in preparation] for delivering the Priestly Blessing313 [but then] do not engage in marital relations on Yom-Tov.314 Hence when [Yom-Tov] falls on Shabbos, [such kohanim refrain from delivering the Priestly Blessing because] they do not wish to suspend their conjugal duties, and they [also] do not wish to immerse again in the morning for the reason explained in sec. 326[:6].315 (When Yom Kippur falls on Shabbos, this rationale is not relevant.)316

[In fact, however,] if the night of a Yom-Tov that falls during the week is the night of [a woman’s] immersion, the couple should be intimate and the husband should immerse on Yom-Tov. Those who refrain from relations on the night of Yom-Tov and do not immerse before Yom-Tov are acting in utter confusion.

All of the above reasons are given [merely] to justify the [above-described] custom [of refraining from conferring the Priestly Blessing]. Though these reasons are not of sufficient weight to override a positive Scriptural commandment, [people who follow this custom] have not transgressed any [mitzvah] as long as the announcement “Kohanim!” is not made.317 Nevertheless, encouragement is due318 to the inhabitants of Eretz Yisrael and the surrounding lands, who confer the Priestly Blessing every day as the Sages ordained,319 thereby fulfilling three positive mitzvos every day, and who are not concerned about [the need for] immersion.320

In all the Morning and Mussaf Services during which the Priestly Blessing is not delivered in these countries, the sheliach tzibbur should recite the passage Elokeinu v’Elokei avoseinu.321 [This applies] even if he is a kohen, for a kohen was barred from announcing “Kohanim!” and prompting [his fellow kohanim] only for the reason given above.208 It is, however, permitted for him to simply say, “Kohanim, Your holy people,” without calling upon [his fellow kohanim], even as an initial preference.

(There is no reason for concern that because he says “Kohanim, Your holy people,” those hearing him will say that he is not to be counted as a kohen, but is the son of a divorcee or of a woman who has undergone chalitzah,322 since everyone knows that this is the standard text of the prayers. Indeed, for a similar reason, it is permissible for a kohen to call another kohen to [receive an aliyah at the reading of] the Torah, as stated in sec. 135.)323

58 [When delivering the Priestly Blessing,] it is customary for the kohanim to turn to face the south and [then] the north324 when reciting the following words: yevarechecha, veyishmerecha, eilecha, viychuneka, eilecha, lecha, and Shalom. The rationale is that since each of these words325 appears in the second person [singular],326 [the kohanim] turn their faces to the south and the north in order that every congregant present be blessed. (The word shalom is also included because it represents the culmination of the blessing, for the [ultimate] blessing of the Holy One, blessed be He, is Shalom — peace.327 All those present are therefore to be blessed with peace.)

It is customary to prolong the final syllable of the above[-listed] words, because each of these words is the conclusion of an individual blessing.328

Those who recite [the passage beginning] “Master of the world, I had a dream...”329 should do so while the kohanim are slowly chanting the melody at the end of the last word of each verse.330 [Reciting the passage at this time is possible] because the blessing at hand has already been concluded by the kohanim and there is no need to listen to them any more. While [the kohanim] are still reciting the words of the blessing, by contrast, one must listen to them attentively and it is forbidden to say anything, as stated above.331

The Sages332 permitted the recitation of the passage beginning “Master of the world...” for one’s dreams because of the danger involved lest the dream require a remedy. Nevertheless, since it is possible to amend the matter by reciting [the passage] while [the kohanim] are singing slowly as they end the words, it should be amended [accordingly].

True, a dream is remedied only when [the passage beginning] “Master of the world...” is recited during the Priestly Blessing and not when the kohanim have completed it. Nevertheless, as long as they are slowly chanting the last syllable of the word in question, that word is not considered as having been completed to the extent that the recitation of [the passage beginning] “Master of the world...” will no longer be effective, (for the congregants have not yet responded Amen).333 [This is true,] even though [the word] is considered as having been completed with regard to the fact that it is no longer necessary to listen to the kohanim, since one has already heard the beginning of the last syllable and one is not at all required to listen to the prolonged chanting of that syllable [by the kohanim].

[This resolution is not entirely acceptable because] with regard to the word Shalom, [the kohanim] sing at length before they sound the final mem of that word. Thus, when a congregant recites [the passage beginning] “Master of the world...” at that time and ends it together with the kohanim, he will not hear the mem of Shalom properly, in silent concentration. Nevertheless, since with regard to [the recitation of] the words veyishmerecha and viychuneka — where the last letter, too, will be audible — the matter can be amended, it should be so amended.

Though [the passage beginning] “Master of the world...” is recited while [the kohanim] are slowly intoning the end of the [third] verse, the prompter should not recite the above passage even if he is not the sheliach tzibbur, for he is even forbidden to respond Amen lest he be distracted.334 It goes without saying that the sheliach tzibbur should not recite [that passage], because it would constitute an interruption of his Shemoneh Esreh.

59 [At least] once a year, every kohen should do something that confirms his priestly status, such as accepting the priestly dues,335 if he cannot deliver the Priestly Blessing due to forces beyond his control. This applies if, for example, he [is a teacher and] instructs his students at the time the congregation assembles in the synagogue, or if he has a digestive ailment and cannot refrain from relieving himself until after the Priestly Blessing.

60 It is forbidden to make use of a kohen, even in the present era,336 and one who does so is likened to one who makes improper use of a sacred object.337 For concerning [a kohen] it is written,338 “And you shall sanctify him, because he offers the food of your G‑d.” Even though sacrifices are not offered in the present era, [his inherent] sanctity remains intact.

Nevertheless, if a kohen waives the honor due him one may make use of him, for the priesthood is his, and he is permitted to forego his honor and allow an Israelite to make use of him.

On the other hand, there is an authority who maintains that a kohen may not give an Israelite permission to make use of him unless [the kohen] derives benefit from it, e.g., he receives payment. [He is considered as having been paid] even if [he performs services] free of charge for a distinguished personage whom he desires to serve, and regarding whom he derives satisfaction from the merit of serving in [the aura of his] holiness.339 [According to this authority,] if the kohen derives no benefit from [the service he renders], he may not forego [the honor due him], as implied by the command, “And you shall sanctify him” — and this the Sages understand340 as implying that [this honor must be granted him even] against his will.

(The halachah follows the first opinion. For [a kohen] can allow an Israelite to read [from the Torah]285 and recite the blessings before him even though he receives no benefit from that, as explained in sec. 135341 and sec. 201.342 The concept that he must be sanctified even against his will is applied only in matters that are dependent on the holiness of the kohanim, i.e., that he may not profane his holiness by marrying a divorcee or the like. For the holiness of the kohanim was not granted to them for their physical benefit, just as the holiness of the Jewish people was not granted to them for their physical benefit, for mitzvos were not granted for satisfaction.343 Rather, the Jewish people are subject to a Royal decree that they must conduct themselves with holiness, since they were chosen to be servants of the holy King. For it is written,344 “And you shall be holy, because [I, the L‑rd your G‑d,] am holy,” and it is likewise written,345 “And [the kohen] shall be holy [unto you], because I am holy.” [This level of sanctity] is not his to waive. The honor of the priesthood, by contrast, was given to the kohanim for their benefit. [This includes the right] to receive the first aliyah to the Torah, to take a choice serving first, and to be shown precedence with regard to any holy matter.346 This honor involves physical satisfaction. Therefore it is the prerogative of a kohen to forego it and he may grant [these privileges] to an Israelite if he desires, for “it is by respecting a man’s will that you honor him.”347)