10

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 ...


10

The source for mentioning dreams in Birkas Kohanim comes from the Gemara in Berachos 55b האי מאן דחזא חלמא ולא ידע מאי חזא, ליקום קמי כהני בעידנא דפרסי ידייהו ולימא הכי The William Davidson (Koren Steinsaltz) translation: One who saw a dream and does not know what he saw should stand before the priests when they lift their hands during the Priestly ...


10

Rashi says why this change turns the blessing into a curse pretty clearly in his comment on Megillah 24b. He says: מפני שקורין לאלפין עיינין ולעיינין אלפין. ואם היו עושין ברכת כהנים היו אומרים יאר יער ה׳ פניו ולשון קללה הוא כי יש פנים שיתפרשו לשון כעס כמו פני ילכו (שמות לג) את פני (ויקרא כ) ומתרגמינן ית רוגזי ומעי״ן עושין אלפי״ן ופוגמין תפלתן Because ...


9

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. (...


9

This idea is brought down in Shulchan Aruch Orach Chaim 128:23: בשעה שהכהנים מברכים העם לא יביטו ולא יסיחו דעתם אלא יהיו עיניהם כלפי מטה כמו שעומד בתפלה והעם יכוונו לברכה ויהיו פניהם כנגד פני הכהנים ולא יסתכלו בהם: הגה וגם הכהנים לא יסתכלו בידיהם על כן נהגו לשלשל הטלית על פניהם וידיהם חוץ לטלית ויש מקומות שנהגו שידיהם בפנים מן הטלית שלא יסתכלו העם בהם (ב&...


9

Responsa Shevet Halevi 8:172 rules that such a person is allowed to duchen, because the verse that is the source of the prohibition, as well as the Rambam and Shulchan Aruch imply that the issue is that hands used to murder cannot also be used to duchen. In this case however the 'murder' was not done with his hands, so the prohibition would not apply.


8

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 ...


8

This is cited by Raavad in his commentary to Tamid (end, s.v. He'chelu): ובספר מקצועות מצאתי כתוב היכא דאיכא נדה בביתא דכהן אסור אסור ליה למסיק לדוכן כל אימת דאיתא בנדתה דחייש דלמא נגע במידי דנגעה היא ואתי לאטמויי דאמר רבי יודן כל כהן שנושא את כפיו ואמו או אשתו או בתו טמאה ונכנס הוא באותו בית שנדה לשם הרי תפילתו על ישראל תועבה ואף גורם לזרעו שיאבד מהעולם ...


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

When a Koehein is called to duchan ("Kohanim!"), there is a mitzvah d'oraysa for him to go up and say the blessings. For somewhat unclear reasons, this practice was abandoned among Ashkenazi Jewry except for on yomim tovim. This means that Kohanim are missing the opportunity to fullfil the mitzvah, but they are not going against the mitzvah as long as they ...


7

Yalkut Shim'oni, parashat Naso, remez taf shin yud, expounds Song of Songs verses 3:7-8 in relation to birkat cohanim: Behold, it is the bed of Solomon; sixty mighty men are about it, of the mighty men of Israel. They all handle the sword, and are expert in war; every man hath his sword upon his thigh, because of dread in the night. The sixty mighty men ...


7

A Cohen may divorce his wife. The Mishna and Halacha mention special rules for the divorce procedures of a Cohen, so it follows that may do so: For example, in the laws of how to write the names of the husband in a Get (a divorce document) in Shulchan Aruch, Even HaEzer 129:19 - סימן קכט - דיני שם - it says: לֹא נָהֲגוּ לִכְתֹּב בַּגֵּט לֹא כֹּהֵן וְלֹא ...


7

The כף החיים explains this as follows: Birkat Kohanim when recited by the priests is a blessing of the priests to the the congregation; thus, the appropriate response, as it is with all blessings, is אמן. However, when recited by the chazzan, there is a difference of opinion on how the Birkat Kohanim should be viewed. Some still see it as a ברכה, and hence ...


7

The Rambam (Tefillah 14:8) says explicitly it's the Chazzan who calls. Tosfot (Berachot 34a) quote Rabbeinu Tam who says that the Chazzan cannot call out "Kohanim" as it is a Hefsek. He proves this from the Sifri (Naso 39) which says Kohanim is said by the "Chazzan" (in context "Chazzan" there is like what we call "Gabbai"), and from the Talmud in Sotah (...


7

See SA OC128, 23 in annotation of the Rama. הגה: וגם הכהנים לא יסתכלו בידיהם על כן נהגו לשלשל הטלית על פניהם וידיהם חוץ לטלית. ויש מקומות שנהגו שידיהם בפנים מן הטלית שלא יסתכלו העם בהם (בית יוסף):‏ The function of the Talit is not to cover the hands according to the first minhag, because the hands are out of the Talit. At first glance, it seems ...


7

This question is addressed by several acharonim. R. Jacob Reischer argues that since a kohen who does not perform the blessing is as if he has violated three positive commandments, the Sages said that a safek kohen should do it. And since he is doing it m'd'rabanan, there is no problem with making a beracha: Shu"t Shevut Yaakov 1:93 אלא ודאי צ"ל אף על גב ...


6

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 ...


6

I posed this question today to HaRav Shammai Gross Shlit"a. He is one of the Gedolei HaPoskim here in Eretz Yisrael (and happens to be a Cohen as well.) He said while there were poskim that said once the Ashkanazi Kohen is in a Sephardi minyan in chutz l'aretz that does duchen that he may join them. Still one shouldn't lichatchila go to such a shul in order ...


6

Chashukei Chemed - Megila - page 314 says that it is better for the Kohain not to Duchan rather than covering himself with another object. Yalkut Yosef 5764 edition - Tefila Volume 2 - 128:100 also says that a Kohain should not Duchan if he has no Talis. אם אין לכהן טלית, וגם אין טלית בבית הכנסת, אין לכהן לישא כפיו בלא טלית


6

The reason kohanim remove shoes before nesiat kapayim is due to a concern that a strap may break while the kohen is going up, causing him to stop to fix it and thus miss nesiat kapayim (Sotah 40a). Aruch HaShulchan 128:12 rules that non-leather footwear with the same type of straps would also be forbidden, for the same reason. (It’s not clear to me whether ...


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 ...


5

Can a Kohen converted to Christianity or married with a non-Jewish woman recite the Birkat Kohanim after Teshuva? This answer is referenced, but an explicative part is based on personal reflection, which may be questionable. Yes! It is allowed. But I want to show two sides. At a first glance this question seems strange, why not? The source of the problem of ...


5

R. Ephraim Bilitzer (Yad Ephraim no. 5), in addressing the question how could Phineas perform the priestly service after killing Zimri & Kosbi, admits as obvious that only a kohen who was not performing a commandment by killing another is subject to disqualification - not a kohen who was performing a commandment, as Phineas was (cf. Rema CM 425:4). In ...


5

If you open for example the Artscroll siddur (in my case p. 698 of the Ashkenaz-English version), you'll see that there's a 22 letter Divine Name hidden in it that is not read, but just scanned with the eyes. The cited verses contain the letters of this name in the proper order, and by reading them you'll pronounce them correctly. פסים is a part of this name,...


5

Piskei Teshuvot 128:92 quotes a discussion and recommends being machmir, whereas Yalkut Yosef 128:87 recommends not.


4

The Bavli on Sota 39b says that one should respond - and the wording there is almost identical to the Yerushalmi: בזמן שהכהנים מברכים את העם מה הן אומרים אמר ר' זירא אמר רב חסדא ברכו ה' מלאכיו גבורי כח וגו' ברכו ה' כל צבאיו משרתיו עושי רצונו ברכו ה' כל מעשיו בכל מקומות ממשלתו ברכי נפשי את ה' במוספי דשבתא מה הן אומרים אמר רבי אסי שיר המעלות הנה ברכו את ה' ...


4

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 - ...


4

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 ...


4

Mishnah Berurah 127:10 explains that it is because the chazzan is not actually blessing the congregation, which only the kohanim do. Instead, he is requesting of G-d that He bestow those blessings on us. As such ken yehi ratzon (may it be His will) is the appropriate response, rather than the typical amen response to a blessing.


4

I'm summarizing some points found in the text as well as Mishnah Berurah commentary to O.C. 128:25 If there are only 10 people and they are all Cohanim, all of them duchen and they bless those that are in the field. If there are women & children, they answer to the blessing, but even if there aren't any, all 10 Cohanim will bless because the answering ...


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