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In שו"ת יוסף אומץ להחיד"א סי' ע' ס"ד he discusses this concept. It seems that some had this custom - to not say Birchas Kohanim when a non-Jew was present. It seems to be based on a misconception, and he rules that there is no issue with it. Background: In Shulchan Aruch, Orach Chaim (25:20) the Halacha states: כ יִהְיוּ עֲשָׂרָה בְּמָקוֹם אֶחָד ...


3

Your question is based on the mistaken premise that one Kohen in a Shul is not Biblically mandated to do 'Birkas Kohanim'. That isn't quite true.. What the Halacha does say is that if there is only one Kohen, then the Chazan isn't supposed to call out 'Kohanim', though if he mistakenly did (as often happens), the Kohen hasn't transgressed a Biblical Mitzva ...


2

See Keseph Mishnah's explanation, there. Excerpt: דה"ה אם יש שם יותר מעשרה כהנים עשרה מהם אינן עולין לדוכן והשאר עולין ואלו העשרה עונין אחריהם אמן ואף ע"ג דברכת כהנים בעשרה וכהנים מן המנין שאני התם דישראל הם העונים אמן אבל הכא דכולם הם כהנים ואין ביניהם ישראל לא חשיבי לברכת כהנים לענות אמן אא"כ העונים הם עשרה. ומה שהחליף רבינו וכתב שבצפון ושבדרום ...


2

I don't know why, but R' Shlomo Zalman Auerbach (עלהו לא יבול p96) maintains that the Israeli custom is not to say this prayer at all. Nonetheless, one who has had a bad dream and wishes to say the תפילה, can do so during שים שלום. Source: שיח תפילה


2

In a Shul that I Davened there was such an issue and the Kohanim would go out prior to the beginning of the Chazaras Hashatz and have their hands washed and Chazaras Hashatz began when they came back into the Shul. I was once in a different community where they installed a sink in the back of the Bais Medrash as they had this problem too. From Din.org - ...


2

Darash Av 184 - Bamidbar page 16 quotes the Medrash Raba Breishis 43:11 which says that we were rewarded Birchas Kohanim due to the Avos. He says that is why some have the Minhag to say Bzchus Avraham Bzchus Yitzchak and Bzchus Yaakov. "מהיכן זכו ישראל לברכת כהנים? ר' יהודה אומר: מאברהם, דכתיב בפרשת לך לך : כה יהיה זרעך, וכתיב כה תברכו את בני ישראל", ...


2

I once heard, but I don't recall where, that there is another possible reason to say it even if you didn't have a bad dream - part of the Ribbono Shel Olam mentions dreams that others have had about you, which you will most likely not be aware of.


1

According to the Aruch Hashulchan, סימן קכח - כל דיני נשיאת כפים there is no reason for this Minhag. אמנם זה שהיה מנהג מקדם דיום טוב שחל בשבת לא היו נושאים כפיהם – כבר נתבטל בימינו, כי אין במנהג זה טעם וריח, כמו שהאריכו מפרשי השולחן ערוך בזה (ט''ז סעיף קטן ל''ח, ומגן אברהם סעיף קטן ע'). ‏ He references the ט''ז and מגן אברהם as sources. The ט''ז ...


1

You asked: What if, during the hand-washing, less than ten people remain in the shul? Should the chazzan pause until they come back? The answer is: The Chazzan continues as usual. Source: The Kitzur Shulchan Aruch in 15:10 gives the rules what to do when the Minyan disappears: אִם אֵין בְּבֵית הַכְּנֶסֶת רַק מִנְיָן מְצֻמְצָם, אָסוּר לְכָל אֶחָד ...


1

From Chabad's commentary on the Rambam, it seems that if there are more than 10 kohanim in a place with only kohanim, Rambam prefers to have a minyan of 10 answering amen than to have all the kohanim duchan. It would seem, though, that if you cannot have a minyan of 10 answering amen, then Rambam would instruct every kohen to duchan. If more than ten ...


1

The reason for the 'windows' is spelled out in Midrash Tanchuma, Naso 8: וכן הוא אומר, הנה זה עומד אחר כתלנו משגיח מן החלונות מציץ מן החרכים (שה"ש ב ט), מה בין אצבעות של כהנים. מציץ מן החרכים, בשעה שפושטין כפיהם. לכך נאמר, כה תברכו את בני ישראל: החרכים is read as 5 apertures (ה' חרכים), thus the custom of most Kohanim to place the 2 hands together, ...



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