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11

The Ben Ish Hai Year 1 Parashat Tetzaveh brings a Machloket as to whether the correct method is as Maran describes in the Shulhan Arukh or whether it is according to the AriZal(Sha'ar HaKavvanot 40A Pri Eitz Haim sha'ar 10 chapter 4) that states that the hands are supposed to be at the sides of the head. The Ben Ish Hai concludes that the hands should be ...


10

Arms at shoulder length Palms toward the ground Right hand a drop above the left 5 windows are created: splitting the hand between 2 fingers and 2 fingers makes a window on each hand; splitting between the forefinger and the thumb makes another window on each hand. You now have 4 windows with each hand looking like Mr. Spock's. The 5th window is created ...


10

If there is no levi, a bechor (firstborn) should do so. If there aren’t any bechorim, then the kohein should wash his own hands (M.B. 128 sk. 22).


9

They are indeed disqualifications for serving in the Beis Hamikdash (Rambam, Hil. Bias Mikdash 8:1,11). This doesn't apply to birkas kohanim, though; there, a kohen is disqualified only by blemishes that are visible and will distract the congregation. (And even then, not if everyone in town is already familiar with him and his physical defects, or in places ...


9

The Gra holds that you spread out all the fingers and don't do the "windows" thing (Maaseh Rav 167).


9

Shulchan Aruch O.C. Siman 128 discuses the qualifications of a Cohen to recite bircas kohanim. Disqualification include having consumed too much alcohol, having a severe speech impediment, blindness, having taken a human life, having married a disqualifying wife (such as a divorcee) and the recent death of a close relation. The Shulchan Aruch (Sif 39) writes ...


8

A man who has undergone a vasectomy is most likely in the category of Petzua Daka (crushed testicles) who is forbidden to marry a regular Jewess per Devarim 23:2 (although this might depend on the specific medical technique used). (See Shulchan Aruch EH 5:8,10.) The Talmud (Yevamot 76a) discusses whether a Kohein who is a Petzua Dakah can marry a convert. ...


7

As a Levi, I pour the water in a slow continuous stream into the middle of the sink, and allow the Kohen to follow his minhag of whether to alternate hands or move each hand in and out of the stream several times. I can report that different Kohanim do different things.


7

Kohanim are blessed by Hashem while the Kohanim bless the people. See Bamidbar Rabbah (end of parsha 11): מי מברך את הכהנים? תלמוד לומר: ואני אברכם, הכהנים מברכים את ישראל ואני אברך אלו ואלו. הוי, ואני אברכם.‏


7

A friends of mine who is a Kohen told me that he once ended up in Washington Heights for Yom Tov and showed up at Breuer's (German minhag) on Yom Tov morning. The Gabbai asked him if he was a Kohen, and after answering affirmatively, the Gabbai sighed, and called over another Kohen to give him a quick lesson in how the tune goes. Apparently, in addition to ...


6

If you mean technical ritual impurity (tum'ah) - then that's not an issue; all Jews nowadays are presumed tamei (and if they live in the Diaspora, then they are impure anyway, since all places outside of Eretz Yisrael are tamei by Rabbinical decree). If you mean that he feels unworthy - that's not a good reason to not perform birkas kohanim; that would ...


6

Sure! The Rama recommends saying it every day (for those who don't say the full Birkat Kohanim every day) after the in lieu prayer. Shulchan Aruch OC 130:1


5

I'm not sure the Elya Rabba really has a 'position'. He writes (669:20): פה פראג נוהגים לעלות במוסף, רק בבית הכנסת פנחס נוהגים בשחרית כמ"ש המנהגים [הל' שמיני עצרת]:‏ Here in Prague the custom is to go up at Musaf, except in the Pinchas Synagogue they only go up at Shacharit. He is just observing the custom in the different synagogues in his town. ...


5

The Gemara (Shabbos 138b) prohibits wearing a סיאנא (Rashi: a kind of felt hat) that has a brim a tefach or more wide, but says that it's not a problem for a person to let a tefach or more of his tallis protrude in front of his head. R' Shneur Zalman of Liadi (in Orach Chaim 301:48) summarizes the three opinions on the subject. If the material is soft and ...


5

I believe the Cohen washes his own. If I recall correctly, the Gemara just talks about how Cohanim wash. Having someone else do it is the Zohar.


5

If he washed his hands that morning and knows definitely that he hasn't touched any unclean parts of his body, then he can get away without another washing, if there is indeed no water available (Mishnah Berurah 128:20 citing Rambam). Otherwise, though, he does need to wash, and can't do birkas kohanim otherwise (R' Yehoshua ben Levi in Sotah 39a; Shulchan ...


5

The Shulchan Aruch discusses this issue in OC 130. He rules that one who saw a frightening dream should say the "Ribbon" prayer when the Kohanim bless the people. The Biur Halacha there notes that this should only be done by someone who actually saw such a dream. However, he notes that the custom is for all to say it always because in the Diaspora (in ...


5

The Rambam addresses your concern directly, in Hilkhot Birkat Cohanim, chapter 15, law 7: ואל תתמה ותאמר, ומה תועיל ברכת הדיוט זה--שאין קיבול הברכה תלוי בכוהנים, אלא בהקדוש ברוך הוא: שנאמר 'ושמו את שמי, על בני ישראל; ואני, אברכם' --הכוהנים עושים מצוה שנצטוו בה, והקדוש ברוך הוא ברחמיו מברך את ישראל כחפצו "Do not be perplexed and say, 'What ...


4

I can only say what my family's custom is: say the entire ribono shel olam (the prayer, I mean!) while the kohanim hum before each of v'yishm'recha and vichuneka, and the y'hi ratzon before shalom. On Shabas, skip all of the above. This is irrespective of having had a disturbing dream.


4

The prohibition seems to refer only to the time that birkas kohanim is actually taking place (Shulchan Aruch - Orach Chayim 128:23) and to serve the purpose of allowing the onlookers to maintain focus on being the object of blessing by standing at attention and looking down. Though one should always COLOR, this would imply that watching a video would not ...


4

Orach Chaim 128:19 "Chazan does not say Amen after the Kohanim say the Beracha". Be'er Hataiv 34 says "that this is even the case if the Chazan is sure he will not get mixed up". Be'er Hataiv says further "that this is only on the Pesukim not on the original Beracha where there everyone says he should say Amen". However the Mishna Berura 71 says that if he ...


4

If I'm reading Shulchan Aruch 128:20, 22, 25, with Mishna B'rura, correctly, the rule is as follows. But contact your local, orthodox rabbi for any practical cases. Is the shatz (leader, "chazan") the only kohen, or are there others? If he's the only one, and he has a sidur, he should step toward the duchan at "r'tze", go on the duchan for ...


4

Sifri (to Num. 6:23) says that the Torah's expression אמור להם means that they can't start "until [the chazzan] says to them." Rambam (Hil. Birkas Kohanim 14:3) understands this to mean that he has to prompt them word by word. The underlying reason, it seems from Shulchan Aruch (Orach Chaim 128:13) and commentaries, is so that the kohanim don't get confused ...


4

Rema (Orach Chaim 128:44) says that since the point of the Ashkenazic custom to limit Birkas Kohanim to Yom Tov is so that the blessing should be given in a joyous frame of mind, then it is done only at Musaf, since then people are especially happy at the impending prospect of the Yom Tov meal. (Yom Kippur, of course, is the exception. I believe there are ...


4

According to the Rambam Hil. Tefillah 1:2, Tefillah ends with hoda'ah, gratitude, not a request to grant peace. Bakashos, requests, are in the middle of the tefillah. My Rav gave a shiur based on the above, plus the idea of bircas kohanim following avodah (Shmini 9:22) (and other sources), that sim shalom is a distinct part of tefillah specially instituted ...


4

It's based on the Zohar Nasso 146b and is noted as an old minhag in both Ashkenaz and Sefarad by the Beit Yosef (OC 128). In the Shulchan Aruch he codifies this practice in OC 128:6. It seems the reasoning in the Zohar is that the Kohanim need to somehow up their kedusha level by washing as a preparation for the blessing, and by having a Levi, who has his ...


4

I have had this same question for some time, and in addition to the answer that paquda provided, I have come across the following answer, although it doesn't satisfy me that much. The source for mentioning dreams comes from the Gemara in Berachos 55b האי מאן דחזא חלמא ולא ידע מאי חזא, ליקום קמי כהני בעידנא דפרסי ידייהו The Soncino translation: If ...


4

The Mechaber rules (OC 65:1) that if someone pauses in the middle of a mitzva an amount of time in which he could have performed the entire mitzva (henceforth: a long pause) he does not have to start over with the exception of Tefillah (ie Shmoneh Esrei) where one would have to go back. The Rama rules that for deoraita requirements, one would have to go back ...


3

Per the Sefer Keser Kehuna 10:4 a minor Levi may only wash together with the adult Levi the Kohain. This is based on the Mordechai in Megila Perek 3 #815.


3

It seems from the language of the Shulchan Aruch 129:1 that the omission is dependent on the mincha service, not the time. In addition to shacharis, musaf and neilah, the SA allows bircas kohanim at mincha on a fast day based on 2 factors. Firstly, the custom [was] to daven late on fast days and so the mincha service takes on a similarity to a neila ...



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